God Has Shown Me – Acts 10:28 – Inclusion, Faithfulness, and Healing

In the Name of the Father, and the Son, and the Holy Spirit, One God. Amen.

May the blessing of the Father who calls us and His Only Begotten Son Jesus Christ who saves us, and the Holy Spirit who sanctifies and transforms us be with us all, that we may hear His word and bear fruit—thirty, sixty, and a hundredfold. Amen.

“God Has Shown Me”: Seeing Every Soul as Sacred

The Apostle Peter stood in the house of Cornelius, a Roman centurion, and declared a truth that would forever reshape how the Church saw humanity:

“But God has shown me that I should not call any man common or unclean.” (Acts 10:28)

This moment did not arise from Peter’s personal insight, but from divine revelation. Prior to this declaration, Peter had a vision: heaven opened, a sheet descending, filled with animals deemed unclean under Jewish law. Three times Peter heard the command:

“Rise, Peter; kill and eat.”

And three times he refused. But the voice responded:

“What God has cleansed you must not call common.” (Acts 10:15)

This vision was not about food—it was about people. God was teaching Peter to see differently. The message was simple yet radical: every person is capable of becoming clean through the grace of God.

Saint Peter’s Conversion: From Exclusion to Embrace

Standing in Cornelius’ home, St. Peter confessed,

“You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me…” (Acts 10:28)

Saint Peter did not claim wisdom or enlightenment. Instead, he admitted his cultural limitations and pointed to divine intervention. He had been formed by centuries of laws and customs that kept him separate from Gentiles—but now, God was showing him something greater.

St. Cyprian of Carthage understood the power of this moment:

“Absolutely every man is to be admitted to the grace of Christ… since Peter also says, ‘The Lord hath said to me that I should call no man common or unclean.’” (Epistle 72)

St. Irenaeus of Lyons noted that even Peter, chosen by Christ, approached this new command “with not a little hesitation,” showing that the journey toward spiritual inclusion is not always immediate, but must be rooted in obedience. (Against Heresies, 3.12.15)

And yet Peter obeyed. He stepped into a Gentile’s home, not as a superior but as a brother. He shared the Gospel. And the Holy Spirit fell on them, confirming that God accepts all who fear Him and do what is right (Acts 10:34–35).

Christ’s Ministry: A Pattern of Inclusion

Peter’s experience was not a departure from Christ’s teachings—it was the continuation of them.

Jesus sat at a well and spoke to a Samaritan woman, crossed borders to heal the daughter of a Canaanite woman, and praised the faith of a Roman centurion. He healed lepers, touched the unclean, and forgave adulterers. He sat with tax collectors and sinners.

“Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.” (Mark 2:17)

Saint John Chrysostom explains,

“Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth having come… They are equal with themselves.” (Homilies on Acts, 23)

The inclusion of the Gentiles was not a compromise of the faith—it was its fulfillment. The Cross tore down the dividing wall. The Spirit made no distinction between Jew and Gentile.

Faithfulness in a Morally Loose World: Love Without Compromise

This is not a call to tolerate sin, but to honor every person’s potential for redemption. Peter did not become less faithful by entering Cornelius’ house—he became more faithful. He obeyed the voice of God, not the pressures of his culture. He upheld the truth of God’s mercy without dissolving the truth of God’s commandments.

In our time, the world often confuses love with approval and mercy with moral indifference. But Scripture is clear:

“And do not be conformed to this world, but be transformed by the renewing of your mind.” (Romans 12:2)

To be faithful is to see every person as sacred without calling every behavior holy. We are not more loving when we soften the Gospel—we are more loving when we live it fully, with compassion and courage.

St. Cyril of Alexandria affirms this balance when he says:

“For while Christ indeed accepts sinners, He does not approve of sin. He opens the gate of salvation, but bids them walk the path of repentance.” (Commentary on Luke, Homily 121)

St. John Chrysostom warns:

“He who loves the sinner hates the sin; he who flatters the sin, betrays the soul.” (Homilies on Romans)

It is the commandments of God that lead to life:

“For this is the love of God, that we keep His commandments. And His commandments are not burdensome.” (1 John 5:3)

True Orthodox faith walks the narrow road of both truth and mercy. As Coptic Christians, we are called to uphold the holy teachings of Scripture and the Church—not with pride, but with unwavering love.

We do not love others by denying the truth of God’s Word. We love them most when we offer them the same invitation Saint Peter gave to Cornelius: “God has shown me that I should not call any man common or unclean.” But we also say, as our Lord did, “Go and sin no more.”

Let us be gentle in our tone but firm in our witness.

Let us welcome all, but never empty the Gospel of its call to transformation.

Let us obey God rather than men.

“We ought to obey God rather than men.” (Acts 5:29)

This is our Orthodoxy: truth that never bends, and love that never breaks.

This is our calling in a world that has forgotten how to blush. (Jeremiah 6:15)

Biblical Stories that Echo this Revelation

Saint Peter’s revelation was not an isolated moment, but the continuation of God’s long-standing desire to embrace all nations. The Holy Spirit was simply fulfilling what God had been foreshadowing throughout Scripture.

1. Ruth the Moabite – Redemption Beyond Borders (Ruth 4:13–17)

Ruth, a Moabite widow from a nation once barred from the assembly of Israel, becomes the great-grandmother of King David and is named in the genealogy of Christ. Her story begins not with glory, but with a choice to love Naomi and the God of Israel.

“Your people shall be my people, and your God, my God.” (Ruth 1:16)

Church Fathers:

St. Jerome praises her by saying:

“She who was born an alien became an Israelite through her faith and love.” (Commentary on Ruth)

Lesson & Implementation:

God’s grace transcends bloodlines. Ruth shows us that commitment and humility are more powerful than heritage. In church life, we must make space for every “outsider” who chooses faithfulness. Let us receive newcomers and converts with honor, involving them in ministry and trusting them with service.

2. Rahab the Harlot – Faith Over the Past (Joshua 2; Hebrews 11:31)

Rahab hid the spies and placed her hope in the God of Israel, even before she fully knew Him. Her faith saved not only herself but her whole household.

“By faith the harlot Rahab did not perish…” (Hebrews 11:31)

Church Fathers:

St. Clement of Rome writes:

“Rahab the harlot was saved by faith and hospitality. Let us understand that all who are saved are saved through faith and repentance.” (1 Clement 12)

Lesson & Implementation:

Rahab teaches us that no one is beyond redemption. In our service, we must never judge someone by their past. The Church must be a place where every prodigal can come home. Let us minister to the broken without shame, inviting people to confession, healing, and restored identity in Christ.

3. The Ethiopian Eunuch – The Gospel for the Searching Soul (Acts 8:26–39)

This high-ranking court official was excluded from Jewish worship due to his status as a eunuch. Yet, he read Isaiah with hunger for truth. God sent Philip to meet him, and after hearing the Gospel, he asked:

“What hinders me from being baptized?”

Church Fathers:

St. Irenaeus calls him the firstfruits of the Gentiles:

“The eunuch believed, was baptized, and became the first of many among the nations.” (Against Heresies 3.12.8)

Lesson & Implementation:

God honors the one who seeks Him. The Church must be ready to meet the spiritually curious, even in unexpected places. In our service, we should listen for the questions people are asking and be ready to explain the Scriptures with clarity and gentleness—just as Philip did.

4. The Syrophoenician Woman – Bold Faith Breaks Barriers (Mark 7:24–30)

This Gentile mother pleaded for her daughter’s healing. Jesus tested her faith, yet her persistence and humility won His admiration.

“O woman, great is your faith!” (Matthew 15:28)

Church Fathers:

St. John Chrysostom reflects:

“She was a dog in appearance, but a daughter in faith. Her humility opened the door of grace.” (Homily on Matthew 52)

Lesson & Implementation:

This woman teaches us that faith sometimes must press through resistance. In our pastoral care, we must be ready to receive those who approach us with tears, questions, or desperation—and never dismiss them. Let us honor their courage and meet them with healing.

Summary: Living These Stories Today

In every age, God has shown that His mercy knows no boundary. These biblical figures—Ruth, Rahab, the Ethiopian eunuch, the Syrophoenician woman—were all excluded by law, status, or birth, yet embraced by grace.

Let us, as Coptic Orthodox servants:

• Build churches that are homes, not fortresses.
• Treat every soul as capable of transformation.
• Create ministries that see potential before perfection.
• Say with our lives: “You are not unclean—come, be healed.”

“There is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.” (Romans 10:12)

Mental Health: Acceptance Without Compromise

Exclusion wounds the soul. The human heart was not designed to carry the weight of rejection. Time and again, mental health studies confirm that people who are excluded—whether due to race, status, sin, or stigma—suffer deeply. Depression, anxiety, shame, self-hatred, and emotional detachment often follow.

And tragically, this harm is magnified when it is inflicted in the name of religion.

But the Gospel offers something radically different:

“Come to Me, all you who labor and are heavy laden, and I will give you rest.” (Matthew 11:28)

This invitation is not a license for lawlessness—but a call to healing. Jesus never excused sin, but He never excluded the sinner. He met them in the dust, in their confusion, in their pain—and He lifted them up.

He said to the woman caught in adultery:

“Neither do I condemn you; go and sin no more.” (John 8:11)

This was not approval of her behavior—but it was love for her person.

What Is Unconditional Positive Regard?

In Christian counseling, we use the term “unconditional positive regard,” introduced by psychologist Carl Rogers. It means viewing every person as having inherent worth and dignity—regardless of their actions or beliefs. This approach is not agreement with sin. It is love without judgmentalism. It is creating space for someone to be seen and heard without fear of shame.

Rogers believed that when a person is deeply accepted—just as they are—they begin to heal and change. This acceptance:

• Calms the nervous system
• Reduces defensiveness
• Builds trust and openness
• Allows a person to reflect honestly and transform willingly

And isn’t that what Jesus did?

• He saw Zacchaeus up in a tree—and called him down to dine.
• He saw Peter broken by denial—and restored him with love.
• He saw Thomas in doubt—and met him with peace.

As St. Gregory the Theologian wrote:

“God receives the intention and welcomes the will, not just the act. What He seeks is the turning of the heart. (Oration 39)

Counseling Techniques That Reflect Christ

Several clinical methods parallel the healing ministry of Christ:

1. Narrative Therapy

This method helps people separate themselves from their sins and traumas. They reframe their identity:

“I did something wrong, but I am not irredeemable.”

This echoes the Gospel truth:

“If anyone is in Christ, he is a new creation.” (2 Corinthians 5:17)

2. Internal Family Systems (IFS)

IFS acknowledges that we are made of many parts—some wounded, some angry, some protective. Instead of condemning those parts, we bring compassion to them. Like Christ speaking peace to the storm inside the soul, IFS leads people to integration.

Pastorally, this helps us say: “That part of you that feels addicted, or ashamed, or doubting—it is not your enemy. Invite Christ into it.”

3. Cognitive Behavioral Therapy (CBT)

CBT helps people recognize distorted thoughts (e.g., “I’m worthless,” “God could never forgive me”) and replace them with truth. This echoes St. Paul’s call:

“Take every thought captive to the obedience of Christ.” (2 Corinthians 10:5)

The Church as a Place of Healing, Not Condemnation

St. John Chrysostom beautifully said:

“The Church is a hospital, not a courtroom. It does not condemn but heals.” (Homily on Matthew 16)

In our service, then:

• Let us welcome the addicted, the doubting, the lonely.
• Let us walk with the single mother, the confused youth, the divorced, the struggling.
• Let us say: “You are not unclean. Christ is here for you.”

We must also train our deacons, servants, and clergy to listen before advising, to care before correcting, and to always affirm the dignity of the person even while addressing sin.

Abouna andrew

Practical Suggestions

• In sermons, remind people that repentance is always possible—and shame has no place in the Church.
• In confession, speak gently, especially to those returning after years of absence.
• In youth ministry, allow space for doubt and pain to be voiced.
• In mental health ministry, build partnerships with Orthodox therapists and counselors.

True healing begins not with judgment—but with encounter. Not with pressure—but with presence. Not with fear—but with the assurance: “You are seen. You are loved. You can be made whole.”

Abouna Andrew

May the Lord bless us, transform our hearts and minds, that our homes may stand on the Rock, our hands serve in the harvest, and our hearts long for Heaven. Amen.