Cornelius is received into the church. Peter’s vision.
Because the Ievves so much abhorred the Gentils, for the better vvarrant of their Christening, an Angel appeareth to Cornelius the deuout Italian. 9 and a vision is shevved to Peter him self (the cheefe and Pastor of al) 19 and the Spirit speaketh to him, 34 yea and as he is Catechizing them about IESVS, 44 the holy Ghost commeth visibly vpon them: and therfore not fearing any longer the offense of the Ievves, he commaundeth to baptize them.
1And there was a certain man in Cæsarea, named Cornelius, a centurion of that which is called the Italian band:Ed era in Cesarea un uomo, chiamato Cornelio, centurione di una coorte detta l'Italiana,AND there vvas a certaine man in Caesaréa, named Cornelius, Centurion of that vvhich is called the Italian band,Vir autem quidam erat in Cæsarea, nomine Cornelius, centurio cohortis quæ dicitur Italica, 2A religious man, and fearing God with all his house, giving much alms to the people and always praying to God.Religioso, e timorato di Dio, come tutta la sua casa, il quale dava molte limosine al Popolo, e faceva orazione a Dio assiduamente.religious, & fearing God vvith al his house, doing many almes-deedes to the people. And alvvaies praying to God,religiosus, ac timens Deum cum omni domo sua, faciens eleemosynas multas plebi, et deprecans Deum semper. 3This man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him and saying to him: Cornelius.Ed egli vide chiaramente in una visione circa la nona ora del di venir a se l'Angelo di Dio, e dirgli: Cornelio.he savv in a vision manifestly, about the ninthe houre of the day, an Angel of God comming in vnto him, and saying to him, Cornelius.Is vidit in visu manifeste, quasi hora diei nona, angelum Dei introëuntem ad se, et dicentem sibi: Corneli. 4And he, beholding him, being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God.Ma egli fissamente mirandolo, preso dalla paura, disse: Che è questo, Signore? E quegli rispose: le tue orazioni, e le tue limosine sono salite a memoria nel cospetto di Dio.But he beholding him, taken vvith feare, said, Vvho art thou Lord? And he said to him, Thy praiers and thy almes-deedes are ascended into remembrance in the sight of God.At ille intuens eum, timore correptus, dixit: Quid est, domine ? Dixit autem illi: Orationes tuæ et eleemosynæ tuæ ascenderunt in memoriam in conspectu Dei. 5And now send men to Joppe: and call hither one Simon, who is surnamed Peter.E adesso spedisci qualcheduno a Joppe a chiamare un tal Simone soprannominato Pietro:And novv send men vnto Ioppé, and call hither one Simon that is surnamed Peter.Et nunc mitte viros in Joppen, et accersi Simonem quemdam, qui cognominatur Petrus: 6He lodgeth with one Simon a tanner, whose house is by the sea side. He will tell thee what thou must do.Questi è ospite di un certo Simone cuoiaio, che ha la casa vicino al mare: egli ti dirà quel che tu debba fare.he lodgeth vvith one Simon a tanner, vvhose house is by the sea side. he vvil tel thee vvhat thou must doe.hic hospitatur apud Simonem quemdam coriarium, cujus est domus juxta mare: hic dicet tibi quid te oporteat facere.
7And when the angel who spoke to him was departed, he called two of his household servants and a soldier who feared the Lord, of them that were under him.E partitosi l'Angelo, che gli parlava, chiamò due de' suoi servitori, e un soldato timorato di Dio, di que', che erano ad esso subordinati.And vvhen the Angel vvas departed that spake to him, he called tvvo of his houshold, and a souldiar that feared our Lord, of them that vvere vnder him.Et cum discessisset angelus qui loquebatur illi, vocavit duos domesticos suos, et militem metuentem Dominum ex his qui illi parebant. 8To whom when he had related all, he sent them to Joppe.E raccontata a questi ogni cosa, gli spedì a Joppe.To vvhom vvhen he had told all, he sent them vnto Ioppé.Quibus cum narrasset omnia, misit illos in Joppen. 9And on the next day, whilst they were going on their journey and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour.Il dì seguente essendo questi in viaggio, e approssimandosi alla città, Pietro salì alla parte superiore della casa per far orazione circa l'ora di sesta.And the next day vvhiles they vvere going on their iourney, and dravving nigh to the citie, Peter vvent vp into the higher partes, to pray about the sixt houre.Postera autem die, iter illis facientibus, et appropinquantibus civitati, ascendit Petrus in superiora ut oraret circa horam sextam. 10And being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind.E avendo fame, bramò di prender cibo. E mentre glielo apparecchiavano, fu preso da un'estasi:And being hungrie, he vvas desirous to take somevvhat. And as they vvere preparing, there fel vpon him an excesse of minde:Et cum esuriret, voluit gustare. Parantibus autem illis, cecidit super eum mentis excessus: 11And he saw the heaven opened and a certain vessel descending, as it were a great linen sheet let down by the four corners from heaven to the earth:E vide aperto il cielo, e venir giù un certo arnese, come un gran lenzuolo, il quale legato pei quattro angoli veniva calato dal cielo in terra:and he savv the heauen opened, and a certaine vessel descending, as it vvere a great lin̄en sheete vvith foure corners let dovvne from heauen to the earth,et vidit cælum apertum, et descendens vas quoddam, velut linteum magnum, quatuor initiis submitti de cælo in terram, 12Wherein were all manner of four-footed beasts and creeping things of the earth and fowls of the air.In cui eravi ogni sorta di quadrupedi, e serpenti della terra e uccelli dell'aria.vvherein vvere al foure-footed beastes, and that creepe on the earth, and foules of the aire.in quo erant omnia quadrupedia, et serpentia terræ, et volatilia cæli.
13And there came a voice to him: Arise, Peter. Kill and eat.E udì questa voce: via su, Pietro, uccidi e mangia.And there came a voice to him, Arise Peter: kil, and eate.Et facta est vox ad eum: Surge, Petre: occide, et manduca. 14But Peter said: Far be it from me. For I never did eat any thing that is common and unclean.Ma Pietro, disse: no certamente, o Signore, conciossiachè non ho mai mangiato niente di comune, e di impuro,But Peter said, God forbid, Lord: for I did neuer eate any common and vncleane thing.Ait autem Petrus: Absit Domine, quia numquam manducavi omne commune et immundum. 15And the voice spoke to him again the second time: That which God hath cleansed, do not thou call common.E di nuovo la voce a lui per la seconda volta: non chiamar tu comune quello, che Dio ha purificato.And a voice came to him againe the second time, That vvhich God hath purified, doe not thou cal common.Et vox iterum secundo ad eum: Quod Deus purificavit, tu commune ne dixeris. 16And this was done thrice. And presently the vessel was taken up into heaven.E questo segui fino a tre volte: e subitamente l'arnese fu ritirato nel cielo.And this vvas done thrise. and forthvvith the vessel was taken vp againe into heauen.Hoc autem factum est per ter: et statim receptum est vas in cælum. 17Now, whilst Peter was doubting within himself what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon’s house, stood at the gate.E mentre Pietro se ne stava incerto dentro di se di quel, che volesse significare la veduta visione: ecco che gli uomini mandati da Cornelio, avendo fatta inchiesta della casa di Simone, arrivarono alla porta.And vvhiles Peter doubted vvithin him self, vvhat the vision should be that he had seen, behold the men that vvere sent from Cornelius, inquiring for Simons house, stood at the gate.Et dum intra se hæsitaret Petrus quidnam esset visio quam vidisset, ecce viri qui missi erant a Cornelio, inquirentes domum Simonis astiterunt ad januam. 18And when they had called, they asked if Simon, who is surnamed Peter, were lodged there.E avendo chiamato qualcheduno, interrogarono, se ivi avesse ospizio Simone soprannominato Pietro.And vvhen they had called, they asked, if Simon that is surnamed Peter, vvere lodged there.Et cum vocassent, interrogabant, si Simon qui cognominatur Petrus illic haberet hospitium. 19And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.E rivolgendo Pietro per la mente quella visione, disselli lo Spirito: ecco tre uomini, che cercano di te:And as Peter vvas thinking of the vision, the Spirit said to him, Behold three men doe seeke thee.Petro autem cogitante de visione, dixit Spiritus ei: Ecce viri tres quærunt te.
20Arise, therefore: get thee down and go with them, doubting nothing: for I have sent them.Su via scendi, e va con essi senza pensare ad altro: imperocché son io, che gli ho mandati.Arise therfore, and get thee dovvne, and goe vvith them, doubting nothing: for I haue sent them.Surge itaque, descende, et vade cum eis nihil dubitans: quia ego misi illos. 21Then Peter, going down to the men, said: Behold, I am he whom you seek. What is the cause for which you are come?E Pietro scese, e disse a quegli uomini: eccomi, sono io quello, che voi cercate: qual è la cagione per cui siete venuti?And Peter going dovvne to the men, said, Behold, I am he vvhom you seeke: vvhat is the cause, for the vvhich you are come?Descendens autem Petrus ad viros, dixit: Ecce ego sum, quem quæritis: quæ causa est, propter quam venistis ? 22Who said: Cornelius, a centurion, a just man and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house And to hear words of thee.E quelli dissero: Cornelio centurione, uomo giusto, e timorato di Dio, e riputato presso tutta la nazione de' Giudei, ha avuto ordine da un Angelo santo li chiamarti a casa sua, e intendere da te alcune cose.Vvho said, Cornelius the Centurion, a iust man & that feareth God, and hauing testimonie of al the nation of the Ievves, receiued an ansvver of an holy Angel to send for thee into his house, and to heare vvordes of thee.Qui dixerunt: Cornelius centurio, vir justus et timens Deum, et testimonium habens ab universa gente Judæorum, responsum accepit ab angelo sancto accersire te in domum suam, et audire verba abs te. 23Then bringing them in, he lodged them. And the day following, he arose and went with them: and some of the brethren from Joppe accompanied him.Allora (Pietro) condottili dentro li ricevo in ospizio. E il dì seguente levatosi, parti con essi: e alcuni de' fratelli, che erano in Joppe, lo accompagnarono.Therfore bringing them in, he lodged them. And the day folovving he arose and vvent vvith them: and certaine of the brethren of Ioppé accompanied him.Introducens ergo eos, recepit hospitio. Sequenti autem die, surgens profectus est cum illis, et quidam ex fratribus ab Joppe comitati sunt eum. 24And the morrow after, he entered into Cæsarea. And Cornelius waited for them, having called together his kinsmen and special friends.E il giorno dopo entrarono in Cesarea. E Cornelio raunati i suoi parenti, e i più intimi amici stava aspettandoli.And on the morow he entred into Caesaréa. And Cornelius expected them, hauing called together his kinne, and special frendes.Altera autem die introivit Cæsaream. Cornelius vero exspectabat illos, convocatis cognatis suis et necessariis amicis.
25And it came to pass that when Peter was come in, Cornelius came to meet him and falling at his feet adored.E in quel che Pietro stava per entrare, andogli incontro Cornelio, e gittatosi a' suoi piedi lo adorò.And it came to passe, Vvhen Peter vvas come in Cornelius came to meete him, and falling at his feete adored.Et factum est cum introisset Petrus, obvius venit ei Cornelius, et procidens ad pedes ejus adoravit. 26But Peter lifted him up, saying: Arise: I myself also am a man.Ma Pietro lo alzò, dicendo: Levati su, io pure sono un uomo.But Peter lifted him vp saying, Arise, my self also am a man.Petrus vero elevavit eum, dicens: Surge: et ego ipse homo sum. 27And talking with him, he went in and found many that were come together.E discorrendo con lui, entrò in casa, e trovò molti insieme adunati.And talking vvith him, he vvent in, and findeth many that vvere assembled,Et loquens cum illo intravit, et invenit multos qui convenerant: 28And he said to them: you know how abominable it is for a man that is a Jew to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean.E disse loro: voi sapete, come è cosa abominevole per un Giudeo l'unirsi, o accostarsi a uno di altra nazione; ma Dio mi ha insegnato a non chiamare comune, o immondo alcun uomo.and he said to them, You knovv hovv abominable it is for a man that is a Ievve, to ioyne, or to approche vnto a stranger: but God hath shevved to me, to call no man cōmon or vncleane.dixitque ad illos: Vos scitis quomodo abominatum sit viro Judæo conjungi aut accedere ad alienigenam: sed mihi ostendit Deus neminem communem aut immundum dicere hominem. 29For which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me?Per questo, essendo chiamato, sono venuto senza difficoltà. Domando adunque per qual motivo mi avete chiamato?For the vvhich cause, making no doubt, I came vvhen I vvas sent for. I demaund therfore, for vvhat cause you haue sent for me?Propter quod sine dubitatione veni accersitus. Interrogo ergo, quam ob causam accersistis me ? 30And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour and behold a man stood before me in white apparel and said:E Cornelio disse: sono adesso quattro giorni, che io me ne stava orando all'ora di nona in casa mia, quand'ecco mi comparve dinanzi un uomo vestito di bianco, e disse:And Cornelius said, Foure daies since, vntil this houre, I vvas praying the ninthe houre in my house, and behold a man stoode before me in vvhite apparel,Et Cornelius ait: A nudiusquarta die usque ad hanc horam, orans eram hora nona in domo mea, et ecce vir stetit ante me in veste candida, et ait:
31Cornelius, thy prayer is heard and thy alms are had in remembrance in the sight of God.Cornelio, è stata esaudita la tua orazione, e le tue limosine sono state ricordate al cospetto di Dio.and said: Cornelius, thy praier is heard, and thy almes-deedes are in memorie in the sight of God.Corneli, exaudita est oratio tua, et eleemosynæ tuæ commemoratæ sunt in conspectu Dei. 32Send therefore to Joppe: and call hither Simon, who is surnamed Peter. He lodgeth in the house of Simon a tanner, by the sea side.Manda adunque a Joppe a chiamare Simone soprannominato Pietro. Questi è ospite in casa di Simone cuoiaio vicino al mare.Send therfore to Ioppé, and call hither Simon that is surnamed Peter: he lodgeth in the house of Simon a tanner by the sea side.Mitte ergo in Joppen, et accersi Simonem qui cognominatur Petrus: hic hospitatur in domo Simonis coriarii juxta mare. 33Immediately therefore I sent to thee: and thou hast done well in coming. Now, therefore, all we are present in thy sight to hear all things whatsoever are commanded thee by the Lord.Subito adunque mandai da te: e tu bene hai fatto a venire. Ora tutti noi siamo dinanzi a te per udire tutto quello, che Dio ti ha ordinato.Immediatly therfore I sent to thee: and thou hast done vvel in comming. Novv therfore al vve are present in thy sight, to heare al things vvhatsoeuer are commaunded thee of the Lord.Confestim ergo misi ad te: et tu benefecisti veniendo. Nunc ergo omnes nos in conspectu tuo adsumus audire omnia quæcumque tibi præcepta sunt a Domino. 34And Peter opening his mouth, said: in very deed I perceive that God is not a respecter of persons.E Pietro aprì bocca, e disse: veramente io riconosco, che Dio non è accettator di persone:And Peter opening his mouth, said, In very deede I perceiue that God is not an accepter of persons.Aperiens autem Petrus os suum, dixit: In veritate comperi quia non est personarum acceptor Deus; 35But in every nation, he that feareth him and worketh justice is acceptable to him.Ma in qualunque nazione chi lo teme, e pratica la giustizia, è accetto i lui.but in euery nation, he that feareth him, and vvorketh iustice, is acceptable to him.sed in omni gente qui timet eum, et operatur justitiam, acceptus est illi. 36God sent the word to the children of Israel, preaching peace by Jesus Christ (He is Lord of all).La qual cosa fece egli sapere a' figliuoli d'Israele, evangelizzando la pace per Gesù Cristo (questi è il Signore di tutti).The word did God send to the children of Israël, preaching peace by IESVS CHRIST (this is Lord of al.)Verbum misit Deus filiis Israël, annuntians pacem per Jesum Christum (hic est omnium Dominus).
37You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached.A voi è noto quello, che è accaduto per tutta la Giudea: principiando dalla Galilea dopo il battesimo predicato da Giovanni.You knovv the vvord that hath been made through al Ievvrie, for beginning frō Galilee, after the baptisme vvhich Iohn preached.Vos scitis quod factum est verbum per universam Judæam: incipiens enim a Galilæa post baptismum quod prædicavit Joannes, 38Jesus of Nazareth: how God anointed him with the Holy Ghost and with power, who went about doing good and healing all that were oppressed by the devil, for God was with him.Come Dio unse di Spirito santo e di virtù Gesù di Nazaret, il quale fornì sua carriera facendo del bene, e sanando tutti coloro, che erano oppressi dal diavolo, conciossiachè Dio era con lui.IESVS of Nazareth hovv God anointed him vvith the holy Ghost and vvith povver, vvho vvent through out doing good and healing al that vvere oppressed of the Deuil, because God vvas vvith him.Jesum a Nazareth: quomodo unxit eum Deus Spiritu Sancto, et virtute, qui pertransiit benefaciendo, et sanando omnes oppressos a diabolo, quoniam Deus erat cum illo. 39And we are witnesses of all things that he did in the land of the Jews and in Jerusalem: whom they killed, hanging him upon a tree.E noi siamo testimoni di tutte le cose, che egli fece nel paese de' Giudei, e in Gerusalemme: ma lo uccisero sospesolo a un legno.And vve are vvitnesses of al things that he did in the countrie of the Ievves and in Hierusalem, vvhom they killed hanging him vpon a tree.Et nos testes sumus omnium quæ fecit in regione Judæorum, et Jerusalem, quem occiderunt suspendentes in ligno. 40Him God raised up the third day and gave him to be made manifest,Iddio però risuscitollo il terzo giorno, e fece, che si rendesse visibile,Him God raised vp the third day and gaue him to be made manifest,Hunc Deus suscitavit tertia die, et dedit eum manifestum fieri, 41Not to all the people, but to witnesses preordained by God, even to us, who did eat and drink with him, after he arose again from the dead.Non a tutto il popolo, ma ai testimonj preordinati da Dio: a noi, i quali abbiamo mangiato, e bevuto con lui, dopo che risuscitò da morte.not to al the people, but to vs, vvho did eate and drinke vvith him after he rose againe from the dead.non omni populo, sed testibus præordinatis a Deo: nobis, qui manducavimus et bibimus cum illo postquam resurrexit a mortuis. 42And he commanded us to preach to the people and to testify that it is he who was appointed by God to be judge of the living and of the dead.E ordinò a noi di predicare al popolo, e attestare, come egli da Dio è stato constituito Giudice de' vivi, e de' morti.And he commaunded vs to preach to the people, and to testifie that it is he that of God vvas appointed iudge of the liuing and of the dead.Et præcepit nobis prædicare populo, et testificari, quia ipse est qui constitutus est a Deo judex vivorum et mortuorum.
43To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.Di lui testificano tutti i profeti, che la rimessione de' peccati riceve pel nome di lui chiunque in lui crede.To him al the prophets giue testimonie, that al receiue remission of sinnes by his name, vvhich beleeue in him.Huic omnes prophetæ testimonium perhibent remissionem peccatorum accipere per nomen ejus omnes qui credunt in eum. 44While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.Mentre ancor Pietro diceva queste parole, lo Spirito santo discese sopra tutti coloro, che ascoltavano questo sermone.As Peter vvas yet speaking these vvordes, the holy Ghost fel vpon al that heard the vvord.Adhuc loquente Petro verba hæc, cecidit Spiritus Sanctus super omnes qui audiebant verbum. 45And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.E rimasero stupefatti i fedeli circoncisi, che eran venuti con Pietro: che anche sopra le genti si fosse diffusa la grazia dello Spirito santo.And the faithful of the Circumcision that came with Peter, vvere astonied, for that the grace of the holy Ghost vvas poured out vpon the Gentiles also.Et obstupuerunt ex circumcisione fideles qui venerant cum Petro, quia et in nationes gratia Spiritus Sancti effusa est. 46For they heard them speaking with tongues and magnifying God.Imperocché gli udivano parlare le lingue, e glorificare Dio.For they heard them speaking with tonges, and magnifying God. Then Peter ansvvered,Audiebant enim illos loquentes linguis, et magnificantes Deum. 47Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?Allora disse Pietro: vi ha egli forse alcuno, che possa proibire l'acqua, perché non siano battezzati costoro, che hanno ricevuto lo Spirito santo come noi?Can any man forbid vvater, that these should not be baptized vvhich haue receiued the holy Ghost as vvel as vve?Tunc respondit Petrus: Numquid aquam quis prohibere potest ut non baptizentur hi qui Spiritum Sanctum acceperunt sicut et nos ? 48And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.E ordinò, che fossero battezzati nel nome del Signor Gesù Cristo. Allora lo pregarono, che si restasse qual che giorno con loro.And he commaūded them to be baptized in the name of our Lord IESVS CHRIST. Then they desired him that he vvould tarie vvith them certaine daies.Et jussit eos baptizari in nomine Domini Jesu Christi. Tunc rogaverunt eum ut maneret apud eos aliquot diebus.
10:1
about the year A.D. 39.
Bible de Vence
A cohort, with the Romans, was a body of infantry 500 strong. There were ten cohorts in each legion. There were, generally speaking, two centurions appointed to the command of each cohort. (Bible de Vence)
10:2
A religious man, and one that feared God. He was not a Jew, yet believed in one God.
Witham
Always, that is, frequently praying, and giving alms. In the Rheims Testament we find this note: "Hereby it appeareth, that such works as are done before justification, though they suffice not to salvation, yet are acceptable preparatives for the grace of justification, and such as move God to mercy. ... though all such preparative works come also of grace." These Douay divines did not hold with the Quenellists that a true faith, or the habit of faith, must needs be the first grace. (Witham)
Calmet
Cornelius religiously observed the law of nature, and the principal points of the Jewish moral law, though he did not profess Judaism. (Calmet)
Tirinus
He was an admirable example of virtue before his knowledge of Christianity. He feared God, and brought up his family in the same holy fear. He was leader of the first band, and consequently had the eagle, the Roman ensign, carried before him. Four hundred men were under his command. (Tirinus)
St. Augustine
"His former goodness could no longer avail him, unless he were, by the bond of Christian society and peace, incorporated with the Church; he is therefore ordered to send unto Peter, that by him he may learn Christ, by him he may be baptized." (St. Augustine, lib. 1:de bap. Acts 8.)
St. Chrysostom
Alms. Nothing is more efficacious than the alms of a man, whose hands have not been defiled by injustice. It is a clear stream, refreshing in the heat of day, and imparting verdure to every plant that is near it. It is a fountain springing to eternal life. It is a tree, whose branches reach even to heaven, and which produces its eternal fruit in abundance, when death has removed from you all that is temporal. Waste not, then, your treasures in selfish gratifications, the fruit of which is sorrow; but feed the poor, and the hungry. Plant and sow in their hands, and your produce will be great; no soil is more fertile. (St. Chrysostom, hic. hom. xxii.)
10:3
Witham
He saw in a vision manifestly. An angel appearing visibly to him. (Witham)
10:9
Stated hours for prayer were appointed both in the old and new law. Of this St. Cyprian writes: "In celebrating their prayers, we find that the three children of Daniel observed the third, sixth, and ninth hour. Thus afterwards, at the third hour, the Holy Ghost descended upon the apostles, fulfilling the grace of our Lord's promise: at the sixth hour, Peter going up to the higher room of the house, was both by voice and sign from God instructed, that all nations should be admitted to the grace of salvation, of which he before doubted; and our Lord being crucified at the sixth hour, at the ninth washed away our sins by his blood. But to us, besides the seasons observed of old, the set times of praying are increased; for we must pray in the morning early, that the resurrection of our Lord may be celebrated by morning prayer; in the morning early will I stand before Thee, early in the morning wilt thou hear my voice. (Psalm v.) Towards the evening also, when the sun departeth, we must of necessity pray again." (De Orat. Dom. No. 15) St. Jerome, writing to Eustochia, a virgin, and a religious, (ep. 22.) says, "though the apostle bid us to pray always, and, to holy persons, their very sleep is prayer; yet we must have distinct hours for prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our duty. The third, sixth, ninth hour, morning early, and evening, no man can be ignorant of."
10:10
Witham
There came upon him an ecstasy[Ver. 10. Mentis excessus, epepesen ep auton ekstasis.] of mind. This is the true sense by the Greek. I have never yet eaten any unclean thing. This seems to have happened, an. 35 [A.D. 35]. Till then the apostles followed the ceremonies of the law of Moses. It may seem strange that even St. Peter should not know that the ceremonial precepts of the law were to be abolished. It may be answered, that St. Peter and they, were only ignorant of the time, when they were to be laid aside; and so St. Chrysostom says, that the conversion of Cornelius, with all its circumstances, was to convince the Jews, rather than the apostles, that those ceremonies were no longer obligatory. (Witham)
10:15
Calmet
God hath purified. Not that the Almighty had already sanctified the Gentiles; but he had called them, that they might become so. He had thrown down the wall of separation, which had stood between Jew and Gentile; he had made one fold to contain all the sheep under one shepherd. Jesus Christ, by his blood, had generally reconciled all mankind to his Father. In this sense all were pure; that is, all had a right, as all were called, to partake of the merits of the Son of God. All had a right to communicate in the truths of the gospel, and in the sacraments, which were the appointed channels, through which the graces and merits of Jesus Christ were applied. (Calmet)
Bristow
Here, then, God first announced to Peter, that the time was come to preach to the Gentiles unto salvation, no less than to the Jews; with full freedom to eat all meats, without respect to the prohibition of some made in the old law. (Bristow)
10:25
Witham
Cornelius ... worshipped.[Ver. 25. Procidens ad pedes ejus adoravit, peson epi tous podas prosekunesen. The same word is often used for a civil worship.] Some think Cornelius might look upon St. Peter as more than a man, and offer to him divine worship: but by prostrating, he might only intend to pay such honour to him, as is paid to persons eminent in dignity, especially according to the custom of the eastern people. (Witham)
10:26
St. Chrysostom (hom. xxi in Act.) thinketh Peter refused this homage through humility, because this falling down, proskunein, is frequently used in Scripture towards men. St. Jerome (adv. Vigil. ch. II.) holds the contrary sentiment.
10:28
Josephus
Abominable a thing. The Jews extended their aversion to the Gentiles to an unnatural length; hence the frequent accusations of the latter, that they were a nation the enemies of mankind. Josephus defends his nation against the imputation. He allows that Moses forbids them to admit strangers into their solemnities, and exercises of religion, but not to refuse any thing which common humanity demands of all. (Josephus, lib. 2:con. App.)
10:35
Challoner
In every nation, etc. That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him, and work justice. But then true faith is always to be presupposed, without which, (saith St. Paul, Hebrews 11:6.) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies; and therefore highly displeasing to the God of truth. (Challoner)
Witham
He that feareth him, and worketh justice. So he calls the prayers, alms-deeds, and charitable works of this Gentile Cornelius. (Witham)
10:36
Witham
God sent the word.[Ver. 36. ton logon, verbum, but in the next verse for verbum, rema.] By this word, some understand the eternal Word, the Son of God; but by the next verse, we may rather expound it of the word of the gospel preached. Jesus Christ ... he is Lord of all things. A proof of Christ's divinity. (Witham)
10:37
For it began, or its beginning was, etc.
10:39
Witham
Whom they killed. At the very first, says[Ver. 39. St. Chrysostom, hom. xxiii, vides eos nunquam occultare crucem, oras autous oudamou kruptontas ton stauron.] St. Chrysostom, the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. (Witham)
Calmet
We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. (Calmet)
10:40
Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chosen few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers.
10:42
St. Augustine
The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. (St. Augustine, Enchirid[].)
10:44
Witham
The Holy Ghost fell upon all them, and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with St. Peter, who before had been Jews, were astonished to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. (Witham)
10:47
Witham
Can any man forbid water? etc. Or doubt that these, on whom the Holy Ghost hath descended, may be made members of the Christian Church, by baptism, as Christ ordained? (Witham)
St. Augustine
Such may be the grace of God occasionally towards men, and such their great charity and contrition, that they may have remission, justification, and sanctification, before the external sacraments of baptism, confirmation, and penance be received; as we see in this example: where, at Peter's preaching, they all received the Holy Ghost before any sacrament. But here we also learn one necessary lesson, that such, notwithstanding, must needs receive the sacraments appointed by Christ, which whosoever contemneth, can never be justified. (St. Augustine, sup. Levit. q. 84. T. 4.)
10:35
In every nation, etc.... That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him and work justice. But then true faith is always to be presupposed, without which (saith St. Paul, Heb. 11. 6) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies, and therefore highly displeasing to the God of truth.
10:2
2. Doing many almes deedes.] He knevv God creator of al, but that his omnipotent Sonne vvas incarnate, Good vvorkes before faith, are preparatiues to the same, not properly meritorious. he knevv not: and in that faith he made praiers and gaue almes vvhich pleased God. and by vvel doing he deserued to knovv God perfectly, to beleeue the mysterie of the Incarnation, and to come to the Sacrament of Baptisme. •ed. in hūc locum. So saith Venerable Bede out of S. Gregorie. And S. Augustine thus, li. 1 de Bapt. c. 8. Because vvhatsoeuer goodnes he had in praiers and almes, the same could not profite him vnles he vvere by the band of Christian Societie and peace, incorporated to the Church, he is bidden to send vnto Peter, that by him he may learne Christ, by him he may be baptized, &c. Vvhereby it appeareth that such vvorkes as are done before iustification, though they suffice not to saluation, yet be acceptable preparatiues to the grace of iustification, and such as moue God to mercie, as it might appeare also by Gods like prouident mercifulnes to the Eunuche. Act. 8. though al such vvorkes preparatiue come of grace also: othervvise they could neuer deserue at Gods hand of congruity or any othervvise tovvard iustification.
10:9
9. To pray about the sixt houre.] The houre is specified, for that there vvere certaine appointed times of praies vsed in the Lavv, The Canonical houres. vvhich deuout persons, according to the publike seruice in the Temple, obserued also priuately: and vvhich the Apostles and holy Church aftervvard both kept and increased. De Orat. Vvhereof thus vvriteth S. Cyprian very notably. In celebrating their praiers, vve finde that the three children with Daniel obserued the third sixt, Dom. nu. 15. and ninthe houre, as in Sacrament (or mysterie) of the holy Trinitie. &c. And a litle after, Which spaces of houres the vvorshippers of God spiritually (or mystically) determining long since, obserued set times to pray: and aftervvard the thing became manifest, that it vvas for Sacrament (or mysterie) that the iust so praied. For at the third houre the holy Ghost descended vpon the Apostles, Act. 2. fulfilling the grace of our Lords promis, and at the sixt houre Peter going vp to the higher roome of the house, Act. 10. vvas both by voice and signe from God instructed, that al Nations should be admitted to the grace of saluation, Luc. 23. vvhereas of cleansing the Gentiles he doubted before, and our Lord being crucified at the sixt houre, at ninthe vvashed avvay our sinnes vvith his bloud. But to vs (deerly beloued) beside the seasons obserued of old, both the times and sacraments of praying be increased. for vve must pray in the morning early, Mattins. that the Resurrection of our Lord may be celebrated by morning praier: as of old the holy Ghost designed in the Psalme, Psal. 5. saying, In the morning early vvil I stand vp to thee, early in the morning vvilt thou heare my voice. Euensong. Tovvard the euening also vvhen the sunne departeth, and the day endeth, vve must of necessitie pray againe.
S. Hierom also vvriting of Daniels praying three times in a day, Dan. 6. saith: There are three times, vvherein vve must bovv our knees to God. The third, the sixt, and the ninthe houre the Ecclesiastical tradition doth vvel vnderstand. Moreouer at the third houre the Holy Ghost descended vpon the Apostles. at the sixt, Act. 3. Peter vvent vp into a higher chamber to pray. at the ninthe, Peter and Iohn vvent to the Temple. Againe vvriting to Eustochium a virgin and Nonne ep. 22. c. 16. Though the Apostle bid vs pray alvvaies, and to holy persons their very sleepe is praier: yet vve must haue distinct houres of praier, that if perhaps vve be othervvise occupied, the very time may admonish vs of our office or duety. The third, sixt, ninthe houre, morning early, and the euening, no man can be ignorant of. And to Demetrias ep. 8. c. 8. that in the Psalmes and praier she must keepe alvvaies the third, sixt, ninthe houre, euening, midnight, and morning. He hath the like ep. 7 c. 5. And (ep. 27 c. 10.) he telleth hovv Paula the holy Abbesse vvith her religious Nonnes sang the Psalter in order, in the morning, at the third, sixt, ninthe houre, euening, midnight. by midnight meaning the time of Martins (therfore called Nocturnes agreably to S. Cyprian de Orat. Do. num. 15) and by the morning, the first houre called Prime: al correspondent to the times and houres of Christs Passion, as in S. Matthevv is noted c. 26. 27. By al vvhich vve see hovv agreable the vse of the Churches seruice is euen at this time to the Scriptures and primitiue Church: and hovv vvicked the Puritan Caluinistes be, that count al such order and set seasons of praier, superstition: and lastly, hovv insufficient and vnlike the nevv pretended Church-seruice of England is to the primitiue vse, vvhich hath no such houres of night or day, sauing a litle imitation of the old Mattins and Euensong, and that in Schisme and Heresie, and therfore not onely vnprofitable, but also damnable.
•5. Adored.] S. Chrysostom ho. 21 in Act. thinketh Peter refused this adoration of humilitie only, because euery falling dovvne to the ground for vvorship sake, is not Diuine vvorship or dew only to God, Adoration of creatures. 〈Greek〉. the vvord of adoration and prostration being commonly vsed in the Scriptures tovvard men. But S. Hierom adu. Vigil. c. 2 to. •. rather thinketh that Cornelius by error of Gentility, and of Peters person, did go about to adore him vvith Diuine honour, and therfore vvas lifted vp by the Apostle, adding that he vvas but a man.
10:15
Here God first vttered to Peter that the time was come to preach also to the Gentiles, and to cōuerse with them for their saluation, no lesse then with the Iewes, with ful freedō to eate al meates without respecte of the prohibition of certaine, made in the old Law.
10:30
In the Greeke, fasting & praying.
At the time of praier specially God sendeth men comfortable visitations.
Note these apparitions and visions to S. Peter, Cornelius, and others, in the Scriptures very oftē, agaīst the incredulity of our Heretikes, that wil beleeue neither vision nor miracle, not expressed in Scripture: these being beleeued of Christian men euē before they were written.
10:35
Not such as beleeue only, but such as feare God and worke iustice, are acceptable to him.
10:37
In the liturgy The Epistle vpō Munday in Easter weeke.
Concordance Mat. 4, 12,
10:40
40. Gaue him.] Christ did not vtter his Resurrection and other mysteries to al at once, and immediatly to the vulgar: but to a fevv chosen men that should be the gouernours of the rest. instructing vs thereby to take our faith and al necessarie things of saluation, at the hands of our Superiors.
10:41
In the liturgy The Epistle vpō Munday in vvhitsōvveeke.
10:47
47. Baptized, vvhich haue receiued.] They that are iustified before, must not omit the Sacraments. Such may be the grace of God sometimes tovvard men, and their charitie and contrition so great, that they may haue remission, iustification, and sanctification before the external Sacrament of Baptisme, Confirmation, or Penance be receiued. as vve see in this example, vvhere at Peters preaching they al receiue the Holy Ghost before any Sacrament. but in the same vve learne one necessarie lesson, that such notvvithstanding must needes receiue the Sacraments appointed by Christ, vvhich vvhosoeuer contemneth, can neuer be iustified. Aug. super Leuit. q. •4 to. 4.
10:1
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.7
… For this Cornelius was, it is said, “a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.3
3. But the divine grace being now poured out upon the rest of the nations, Cornelius, of Cæsarea in Palestine, with his whole house, through a divine revelation and the agency of Peter, first received faith in Christ;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command. The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: “Cornelius,” he says, “a centurion of the band called the Italian band.” (
St Jerome † AD 420 The Letters of St. Jerome 71.1
… for then would I flee away and be at rest.”’ Then would I find him “whom my soul loveth.” In you the Lord’s words are now truly fulfilled: “many shall come from the east and west and shall sit down with Abraham.” In those days the faith of my Lucinius was foreshadowed in Cornelius, “centurion of the band called the Italian band.”
St Jerome † AD 420 The Letters of St. Jerome 79.2
… He was the first Gentile baptized by the apostle, and in him the Gentiles were set apart to salvation. Now of this man it is written: “there was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.”
10:2
St Cyprian of Carthage † AD 258 On the Lord's Prayer 32
… For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, “Cornelius, thy prayers and thine alms are gone up in remembrance before God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: “Cornelius,” he says, “a centurion of the band called the Italian band.” ( v. 1 .) A “band,” σπεἵρα , is what we now call a “numerous.” “A devout man,” he says, “and one that feared God with all his house” (
10:3
St Basil the Great † AD 379 De Spiritu Sancto 23
54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “And that gave alms,” it says, “to all the people.” Both his doctrines and his life were right. “He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. ( Matt. i. 20; ii. 13, 19 .) Thus to Cornelius, and to Paul himself. “And lo, a man of Macedonia,” etc. and not simply enjoining, but “beseeching,” and from the very persons in need of (spiritual) cure. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
Would you learn how much prayers have profited? consider, I pray, Cornelius, Tabitha. (
St Jerome † AD 420 The Letters of St. Jerome 125.2
… I need not dilate on the purity of the lily, the modest blush of the rose, the royal purple of the violet, or the promise of glowing gems which their various colours hold out. For through the mercy of God you have already put your hand to the plough; you have already gone up upon the housetop like the apostle Peter.
10:4
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
… For this cleanses from sin. For “give alms, and all things will be clean unto you.” This is a greater thing than sacrifice. “For I will have mercy, and not sacrifice.” This opens the heavens. For “thy prayers and thine alms are come up for a memorial before God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. “For thy prayers,” it is said, “and thine alms are come up for a memorial before God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… 3 .) Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others, the weaker ones. “At the ninth hour,” when he was released from his cares and was at quiet, when he was engaged in prayers and compunction. “And when he looked on him, he was afraid.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 36
… xvi. 19 .) Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks ( Luke xi. 5 ): let Cornelius convince us, for, “thy prayers,” it says, “and thine alms are come up before God.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 20
… What then is the smoke, what the sweet savor of this altar? Praise and thanksgiving. And how far doth it ascend? as far as unto heaven? By no means, but it passeth beyond the heaven itself, and the heaven of heaven, and arriveth even at the throne of the King. For, “Thy prayers,” saith he, “and thine alms are come up before God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
[7.] Such were the offerings of Cornelius. For (it is said) “thy prayers and thine alms are come up for a memorial before God.” (
St Jerome † AD 420 Against Jovinianus 2.10
… His forerunner and herald, John, fed on locusts and wild honey, not on flesh; and the hermits of the desert and the monks in their cells, at first used the same sustenance. But the Lord Himself consecrated His baptism by a forty days’ fast, and He taught us that the more violent devils cannot be overcome, except by prayer and fasting.
St Augustine of Hippo † AD 430 Letters of St. Augustin 189.4
… and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it;” and concerning whom the Lord said: “Verily, I say unto you, I have not found so great faith, no, not in Israel.” Among them was that Cornelius to whom an angel said: “Cornelius, thine alms are accepted, and thy prayers are heard,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.21
… the righteousness of Cornelius began to exist before he was in the body of Christian men,—which righteousness was not thought worthless, or the angel would not have said to him, "Thy prayers and thine alms are come up as a memorial before God;" nor did it yet suffice for his obtaining the kingdom of heaven, or he would not have been told to send to Peter,
10:5
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear. “Thy prayers,” saith he, “and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter.” (
10:6
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… And now send men to Joppa, and call for one Simon, whose surname is Peter.” ( v. 5 .) Lest they should come to a different person, he designates the man not only by his surname, but by the place. “And the same,” saith he, “is lodging with one Simon a tanner, who hath his house by the seaside.” (
10:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “And when the Angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa.” (
10:9
Tertullian † AD 220 On Prayer 25
… The first infusion of the Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house , for prayer’s sake “at the sixth hour.”
Tertullian † AD 220 On Fasting 10
… Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray;
Origen † AD 254 Origen Against Celsus 2.1
… wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… the Spirit That knoweth all things, That teacheth, That bloweth where and to what extent He listeth; That guideth, talketh, sendeth forth, separateth, is angry or tempted; That revealeth, illumineth, quickeneth, or rather is the very Light and Life; That maketh Temples; That deifieth; That perfecteth so as even to anticipate Baptism,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… therefore “he declared the matter;” such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner. “And on the morrow, as they journeyed, and drew nigh to the city” (
Anonymous The Teaching of the Apostles 0
And from thence they went up to the city , and proceeded to an upper room—that in which our Lord had observed the passover with them, and the place where the inquiries had been made: Who it was that should betray our Lord to the crucifiers? There also were made the inquiries:
10:10
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.16
16. And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… 9 .)—observe how the Spirit connects the times: no sooner than this, and no later, He Causes this to take place—“Peter about the sixth hour went up upon the housetop to pray:” that is, privately and quietly, as in an upper chamber. “And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance.” (
St Jerome † AD 420 Against Jovinianus 2.10
… And this is why Lazarus after his resurrection is described as being at the feast with our Lord. We do not deny that fish and other kinds of flesh, if we choose, may be taken as food; but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter
10:11
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.27
… And being on the housetop in a trance, he saw heaven opened, and by means of the vessel let down as it were a sheet full of beasts of every shape and sort, he learnt plainly to call no man common or unclean, though he should be of the Greeks
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… For the more mildly he expresses himself, the more tractable he makes them. “At no time,” says he, “has aught common or unclean entered into my mouth.—And, behold—this too was part of his defence—three men stood at the house in which I was, sent to me from Cæsarea. And the Spirit bade me go with them, nothing doubting.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 31.3
… On this the voice spoke again, What I have cleansed, call not unclean.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… At the same hour, too, to Peter, in an ecstasy of mind, there was divinely revealed both the calling of the Gentiles by the letting down of the Gospel vessel from heaven, and also the cleansing of all the living creatures contained in it, when a voice came to him and said to him: “Rise, Peter; kill and eat;”
10:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “And as they went on their journey, and drew nigh to the city” ( v. 9 ): in order that Peter should not be in perplexity too long. “Peter went up upon the housetop,” etc. Observe, that not even his hunger forced him to have recourse to the sheet. “Rise, Peter,” saith the Voice, “kill and eat.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.7
… Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.93
… Then the dust is sprinkled in the water, that the Israelites, that is, the preachers of the gospel, may in baptism admit those formerly idolaters into their own body, that is, the body of Christ. To Peter, who was one of those Israelites, it was said of the Gentiles, "Kill, and eat."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.9
… And the Law itself throughout the whole world, it is evident, hath four quarters, the East, and West, South, and North, as the Scripture saith. And hence the vessel which bare all the emblematic animals, which was exhibited to Peter, when he was told, “Kill and eat,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.4
… 3 ), must be interpreted as above. “Their throat is an open sepulchre.” Either the voracity of the ever open palate is signified: or allegorically those who slay, and as it were devour those they have slain, into whom they instil the disorder of their own conversation. Like to which with the contrary meaning is that which was said to Peter, “Kill and eat;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.26
… Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up; swallow thou the world, pass it into thy own body: kill and eat. As it was said to Peter, “Kill and eat;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.15
… 7 ). Here is that sword twice whetted, whereof the Apostle saith, “And the sword of the Spirit, which is the Word of God.” Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, “Slay, and eat.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 124.3
… what could men do to you when they rose against you, if the Lord had not been on your side? what could they do? “Perchance they had swallowed us up quick” ( ver. 3 ). “Swallowed us up:” they would not first have slain us, and so have swallowed us up. O inhuman, O cruel men! The Church swalloweth not thus. To Peter it was said, “ Kill and eat:”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.6
… but call me Mara, for I am full of bitterness ( Ruth i. 20 ). But as to your saying that I ought not to have written, “That you should plough with bubali in the Lord’s field,” seeing that when in the sheet shewn to the blessed Peter both bubali and all wild beasts were presented to view; thou knowest thyself that it is subjoined, Slay and eat (
10:14
Tertullian † AD 220 On Patience 8
… When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,
Origen † AD 254 Origen Against Celsus 5.49
… And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, “Nothing that is common or unclean hath entered into my mouth,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
Why, so strong was the feeling of scruple about the meats, that even after the resurrection Peter said, “Not so, Lord, for I have never eaten anything common or unclean.”
10:15
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.7
… He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.” But when Peter saw the vision, in which the voice from heaven said to him, “What God hath cleansed, that call not thou common,”
Novatian † AD 258 On the Jewish Meats 2
… so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: “For the eyes of the Lord are over the faithful of the earth.” Nor is it without a purpose that when He had said before, “What God hath cleansed call not thou common,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
But Mark saith, that “He could not be hid,” though He had entered into the house. And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
… Again, towards the assumption, when he heard, “It is not for you to know times or seasons,” again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, “What God hath cleansed, call not thou common,”
St Jerome † AD 420 The Letters of St. Jerome 35.2
2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, “What God hath cleansed that call not thou common”? (
10:17
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. But while Peter,” it says, “doubted in himself” (
10:18
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… ( Acts xvi. 3 ; xxi. 16 .)—Observe too how he did not at once receive them. For, it says, they “called, and asked, whether Simon, which was surnamed Peter, were lodging there.” (
10:19
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.27
… And when he was sent for by Cornelius, he heard clearly the Holy Ghost Himself saying, Behold, men seek thee; but arise and get thee down, and go with them, nothing doubting; for I have sent them
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… And this was done three times, and the vessel was received back into heaven.” And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, “Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent thee.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.” ( supra, p. 142, and 145, note 7;
10:20
St Basil the Great † AD 379 De Spiritu Sancto 19
It is the Spirit which says, as the Lord says, “Get thee down, and go with them, doubting nothing: for I have sent them.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, “Arise, go down.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 77.2
… of the Master, when He saith, “One is your Master, even Christ.” Furthermore, of the Holy Spirit, whom thou hast just been told of as a Teacher in the words, “He shall teach you all things,” listen to Him also speaking, where thou readest in the Acts of the Apostles, that the Holy Spirit said to the blessed Peter, “Go with them, for I have sent them.”
10:21
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one that feareth God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.” (
10:22
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… so taken up was he with the act in which he was engaged. But the Angel says to him, “Thy prayers and thine alms are come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter.” ( v. 5 .) So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate.
10:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “Then called he them in,” (b) that they may suffer no harm, “and lodged them:” thenceforth he without scruple takes his meals with them. “And on the morrow Peter went away with them, and certain brethren from Cæsarea accompanied him. And the morrow after, they entered into Cæsarea.” (
10:24
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… “And they said, etc. into his house.” ( v. 22 .) This he had ordered them. Do not think he has done this out of contempt: not as of contempt has he sent, but so he was ordered. “And Cornelius was waiting for them, and had called together his kinsmen and near friends.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
But let us look over again what relates to Cornelius. (Recapitulation.) He sent, it says, to Joppa to fetch Peter. “He was waiting for him,” etc; see how fully he believed that Peter would certainly come: ( b ) “and fell down at his feet, and worshipped him.” (
10:25
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… Of course (his “near” friends), those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind. “And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.9
… For I remember what He said to those whom, above all men, He had chosen: “But be not ye called Rabbi, for one is your master, even Christ.” Nor was it any other teacher who taught Moses by Jethro, Cornelius by Peter the earlier apostle,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.12
12. Again, another more wonderful example. Peter came to Cornelius the centurion,
10:26
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… For if He was worshipped as excelling them in glory, each of things subservient ought to worship what excels itself. But this is not the case ; for creature does not worship creature, but servant Lord, and creature God. Thus Peter the Apostle hinders Cornelius who would worship him, saying, ‘I myself also am a man
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… 25 .) This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? “But Peter took him up, saying, Stand up; I myself also am a man.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” ( Acts iii. 12 .) Unto
St Jerome † AD 420 Against Vigilantius 5
… Not that they were not better than Jupiter and Mercury, who were but men long ago dead, but because, under the mistaken ideas of the Gentiles, the honour due to God was being paid to them. And we read the same respecting Peter, who, when Cornelius wished to adore him, raised him by the hand, and said,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
But we shall more fully understand this distinction, if we look at the examples given by the first pastor. For Peter, who had received from God the principality of Holy Church, from Cornelius, acting well and prostrating himself humbly before him, refused to accept immoderate veneration, saying, Stand up; do it not; I myself also am a man (
10:27
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.” (
10:28
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.15
… “Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;”
Tertullian † AD 220 On Modesty 9
… but by placing on a par the one genus of heathens—some sinners by office, that is, publicans; some by nature, that is, not publicans—he has drawn a distinction between them. Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 58.5
… hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, “The Lord hath said to me that I should call no man common or unclean.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “And conversing with him, he came in.” ( a ) ( v. 27 .) Conversing about what? I suppose saying these words: “I myself also am a man.” ( e ) Do you mark (Peter’s) unassuming temper? He himself also shows that his coming is God’s doing: “Ye know that it is unlawful for a man that is a Jew,” etc. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then “answered Peter and said,” etc. ( v. 47 .) And therefore it is that he says, “God hath shown that I should not call common or unclean any human being.” (
10:29
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “Ye know”—God commanded this —“that it is against law to keep company with, or come unto, one of another nation.” Then he goes on to say, “And to me God has shown”—this he says, that none may account the thanks due to him—“that I should call no man”—that it may not look like obsequiousness to him, “no human being,” says he—“common or unclean.” (
10:30
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… but observe again, how humbly he speaks. For he says, “From the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are come up for a memorial before God. And at the ninth hour,” he says, “I was praying.” (
10:31
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… he is lodged in the house of one Simon a tanner by the seaside: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.” (
10:32
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… so taken up was he with the act in which he was engaged. But the Angel says to him, “Thy prayers and thine alms are come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter.” ( v. 5 .) So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate.
10:33
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… There is nothing of vainglory here. “All ye,” he says, “know.” He makes their knowledge stand surety for him. But Cornelius says, “We are present before God to hear all things that are commanded thee of the Lord” (
10:34
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.7
… to whom Peter, coming in, said, “Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.65
… Knowest thou not that thy example is a danger to others? save that perchance thou complainest that thy prayer is not heard. First of all this is shameless arrogance, to desire to obtain for thyself what thou knowest to have been denied to many, even saints, when thou art aware that God is no respecter of persons?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
82. Then, speaking of the Father, He added: “For whom it has been prepared,” to show that the Father also is not wont to give heed merely to requests, but to merits; for God is not a respecter of persons.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (a) Therefore it was that Peter asked, “For what intent have ye sent for me?” on purpose that he might so speak these very words. (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… Do you know what you ought to do, and what to leave undone? Then why do you not what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it to thee. “God,” it saith, “is no respecter of persons, but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… for whoso is freed from these shall be freed also from his error and attain unto the truth. For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice thee for this purpose. Not so. All must concur in him that seeketh the truth. Wherefore saith Peter, (
St Jerome † AD 420 The Letters of St. Jerome 79.2
… Therefore “speedily was he taken away lest that wickedness should alter his understanding…for his soul pleased the Lord.” Thus I may truthfully apply to him the apostle’s words: “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness, is accepted with Him.”
10:35
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… The Eunuch from Ethiopia He overlooked not. “What shall one say then of the religious men who have been overlooked?” It is not the case, that any (such) ever was overlooked. But what he says is to this effect, that God rejects no man.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… Now this is done by God’s so disposing it as to provide for Peter a mighty ground of justification.
10:36
St Hippolytus † AD 235 Against the Heresy of One Noetus 13
… When he speaks of seeing the Word, I must believe that this visible (Word) has been sent. And there was none other (sent) but the Word. And that He was sent Peter testifies, when he says to the centurion Cornelius: “God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
§§26–36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3 . Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.10
… of whom an Apostle says elsewhere, The word which God sent unto the children of Israel, preaching the gospel of peace by Jesus Christ: He is Lord of all
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “In every nation, he that feareth God and worketh righteousness:” (by righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That (the Jews) may not seem to be in the condition of persons cast off (he adds), “The word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all (
10:37
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.7
… And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.18
… and on another occasion, Ye know that the saying was published through all Judæa, beginning from Galilee, after the baptism which John preached: even Jesus of Nazareth, how that God anointed Him with the Holy Ghost and with power
St Ambrose of Milan † AD 397 On the Holy Spirit 1.9
… “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” Lastly, Peter says that Jesus was anointed with the Spirit, as you read: “Ye know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… Then he adduces (these Gentiles) themselves as witnesses: “ye know,” says he, “the matter which came to pass throughout all Judea, beginning at Galilee”—then he confirms it from this also—“after the baptism which John preached” (
10:38
Tertullian † AD 220 On Baptism 7
… Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.”
Origen † AD 254 Origen Against Celsus 8.64
… they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about “healing,” and delivering “all who were oppressed by the devil.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… this reason, not as Aaron or David or the rest, was He anointed with oil, but in another way above all His fellows, ‘with the oil of gladness,’ which He Himself interprets to be the Spirit, saying by the Prophet, ‘The Spirit of the Lord is upon Me, because the Lord hath anointed Me ;’ as also the Apostle has said, ‘How God anointed Him with the Holy Ghost.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
35. But if Scripture often calls even the body by the name of Christ, as in the blessed Peter’s words to Cornelius, when he teaches him of ‘Jesus of Nazareth, whom God anointed with the Holy Ghost,’ and again to the Jews, ‘Jesus of Nazareth, a Man approved of God for you
St Basil the Great † AD 379 De Spiritu Sancto 12
… So we have learned from Peter, in the Acts, of “Jesus of Nazareth whom God anointed with the Holy Ghost;”
St Basil the Great † AD 379 De Spiritu Sancto 16
… In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, “Upon whom thou shalt see the Spirit descending and remaining on Him, the same is” “my beloved Son;” and “Jesus of Nazareth” whom “God anointed with the Holy Ghost.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.2
2. For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost
St Gregory of Nyssa † AD 395 On the Holy Spirit 1
… For indeed the word of Ecclesiastes says true; your heretic is no living man, but “bones,” he says , “in the womb of her that is with child ”; for how can one who does not think of the unction along with the Anointed be said to believe in the Anointed? “Him,” says (Peter), “did God anoint with the Holy Spirit
St Gregory of Nyssa † AD 395 On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… For the attribute of kingship denotes all dignity; and “our God,” it says, “is King from everlasting .” But the Son, having all things which are the Father’s, is Himself proclaimed a King by Holy Scripture. Now the Divine Scripture says that the Holy Spirit is the unction of the Only-Begotten
St Ambrose of Milan † AD 397 On the Holy Spirit 1.3
… Let us follow out the argument that he who has named One has signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was anointed. For it is written: “This Jesus of Nazareth, Whom God anointed with the Holy Spirit.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… Then he adduces (these Gentiles) themselves as witnesses: “ye know,” says he, “the matter which came to pass throughout all Judea, beginning at Galilee”—then he confirms it from this also—“after the baptism which John preached” ( v. 37 )—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 6
… For formerly both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… And in the Acts of the Apostles it is more plainly written of Him, “Because God anointed Him with the Holy Spirit.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.” And the blessed Peter in his sermon to the Jews said, “God anointed Jesus of Nazareth with the Holy Ghost.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… For by the three immersions , baptism signifies the three days of our Lord’s entombment . The baptism then into Christ means that believers are baptized into Him. We could not believe in Christ if we were not taught confession in Father, Son, and Holy Spirit . For Christ is the Son of the Living God , Whom the Father anointed with the Holy Spirit
10:39
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… by this he shows that many cases of lost senses or paralyzed limbs are the devil’s work, and a wrench given to the body by him: as also Christ said. “For God was with Him.” Again, lowly terms. “And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem” (
10:40
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… 39 ): both “we,” saith he, and ye. Then the Passion, and the reason why they do not believe: “Whom also they slew, and hanged on a tree. Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.5
… What is this? With more attention hearken. The power of our Lord Jesus Christ most chiefly appeared in the Resurrection, from whence this Psalm hath received its title. And rising again, He appeared to His disciples.
10:41
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… 27 .) The Apostles themselves also often speak in a similar manner; “We are witnesses, and the Holy Spirit which God hath given to those that obey Him.” ( Acts ii. 32 ); and on a subsequent occasion, Peter, still giving assurance of the Resurrection, said, “Seeing we did eat and drink with Him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
… Moses also saw many things such as none other hath seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself “to witnesses chosen before of God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… 14 ), speaking in that place also concerning truth. “Whom will send.” Behold, it is no longer the Father alone, but the Son also who sendeth. “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
… On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… And all throughout these forty days, He appeared on occasions, and to individuals, and in modes, just as He was minded. To these appearances Peter alludes when, in the discourse which he delivered before Cornelius and those who were withhim, he says, “Even to us who did eat and drink with Him after He rose from the dead, for the space of forty days.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… “Who did eat and drink with Him after He rose from the dead.”
10:42
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead.” ( v. 40, 41 .) This is a proof of the Resurrection. “And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.” (
St Augustine of Hippo † AD 430 City of God 17.4
… He shall judge the ends of the earth, for He is righteous.” Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.” ( v. 42 .) This is great. Then he adduces the testimony from the Prophets: “To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins.” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “The God of our fathers raised up Jesus, whom ye slew, by hanging on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Once more: “To Him give all the prophets witness, that, through His name, whosoever believeth in Him shall receive remission of sins.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.53
… In agreement with this is that statement of Peter which I have already quoted, how that all the prophets bear witness to Christ, that at His hands every one that believes in Him receives remission of his sins.
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Tertullian † AD 220 On Fasting 8
… for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism , the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.27
… While Peter yet spake these words, the Holy Ghost fell on all them which heard the word; so that they of the circumcision also which came with Peter were astonished, and when they understood it said that on the Gentiles also was poured out the gift of the Holy Ghost
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” ( Acts x. 41 .) And to show that this was not merely said to please, the Spirit beareth witness to the words spoken. (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… and they of the circumcision that believed, as many as came with Peter, were astonished, because that upon the Gentiles also the gift of the Holy Spirit was poured out. For they heard them speak with tongues, and magnify God.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.21
… For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.12
12. Again, another more wonderful example. Peter came to Cornelius the centurion, to a Gentile man, uncircumcised: he began to preach Christ Jesus both to him, and to those who were with him. “While Peter was yet speaking,”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 5
… For they heard them speak with their tongues, and they magnified God. Then answered Peter, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of Jesus Christ.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 32
… 5–7 .) Observe Peter from the first standing aloof ( κεχωρισμένον ) from the affair, and even to this time judaizing. And yet (says he) “ye know.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… 3 ); and after that they had learned the dispensation of God, even so still they wondered how “on the Gentiles also was poured out the gift of the Holy Ghost” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
“While Peter yet spake,” etc. (Recapitulation.) He does not say that Peter was astonished, but, “They of the circumcision:” since he knew what was in preparation. And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.15
… Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, “Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.1
… in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… Therefore it is that this is carried to a sort of excess. Peter seizes his advantage, and see the plea he makes of it. “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, “Then hath God given unto them the Holy Ghost, as well as unto us.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 25
… On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.11
… That all His Angels worship Him.…For the Church was not as yet among the Gentiles; in Judæa the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.4
… Peter came, and the Spirit was poured out upon them that believed, and they spake with other tongues, and prophesied: and after the grace of the Spirit the Scripture saith that Peter commanded them to be baptized in the name of Jesus Christ
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ.” (
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1. IN CAESAREA,—not Philippi, but of Palestine, which was situated on the shore of the Mediterranean Sea, and was most strongly fortified: hence it was also called the Tower of Strato, for it was as it were a citadel and bulwark of Palestine: wherefore it was guarded by the Romans with a strong garrison, in which Cornelius was a Centurion. Caesarea, converted to Christ, became the metropolis of the Churches of Palestine, containing under itself the Church of Jerusalem, both because at Caesarea, with Cornelius converted, the door of the Church was opened to the Gentiles; and more especially because Caesarea was first under the Romans the metropolis of Palestine, and the greatest of the cities of Judaea, as Josephus testifies, lib. III De Bello, cap. xv. But afterwards in the year of Christ 553, Pope Vigilius in the Council of Constantinople made the Church of Jerusalem Patriarchal, and subjected the Church of Caesarea to it. Thus Baronius in the year already mentioned. BY THE NAME CORNELIUS.—This man appears to have been an Italian (for he was a centurion of the Italian cohort) and a Roman. For at Rome the Cornelii were illustrious and celebrated, and the house, nay the whole family, of the Cornelii was most noble: just as in Belgium there is a large family of Cornelii, from which I myself am descended: wherefore all those sprung from that family are called Cornelii. For at Rome Cornelius Cossus was illustrious, a military tribune, who slew Tolumnius Lares, king of the Veientes, and brought back the spoils of war a second time to Jupiter Feretrius, as Livy testifies, lib. IV, Decad. I. And Cornelius Centimalus, who when Hannibal drew near to the walls, the city being in fear, going out to meet him, pitched his camp outside the city, as Plutarch testifies. And Cornelius Merula, Consul, who being sent against the Boii into Gaul, slew twelve thousand of the enemy, as Livy testifies, De Bello Maced., lib. V. And Cornelius Merula, nephew of the aforesaid, Flamen Dialis, who when Marius entered the city, lest he should fall into his power as an enemy, cut his veins in the temple of Jupiter and took his own life, and the hearth of that most ancient shrine was wetted with the blood of his priesthood, as Valerius Maximus says, lib. IX, cap. XII. There were many similar men, among whom the Cornelii Scipiones shone forth, especially St. Cornelius Scipio, surnamed Africanus from the conquered Africa, twice consul and censor, and triumphant, three times Prince of the Senate; who had a brother who was consul and triumphant, and a grandson by adoption of his son who was twice consul, twice triumphant, and censor, and augur: whose sister Cornelia, mother of the Gracchi, was a woman of great spirit, prudence and eloquence, whom Quintilian praises, lib. I, cap. I, and Cicero in the Brutus. Therefore at Rome the family of the Cornelii was not one, but many, so much so that it could make up an entire clan. For of that family, and as it were parts of it, were the Scipiones, Lentuli, Cinnae, Balbi, Merulae, Rutuli, Cethegli, Mamerci, Doabellae, Mammulae, Severi, and many others, which Antonius Augustinus reviews at length, lib. De Familiis Romanorum. From these therefore this Centurion Cornelius appears to have been descended. For from the first illustrious Cornelius, all his sons, grandsons and descendants were called Cornelii. Moreover, to some learned men it seems that they are so called from horn, as if horny, robust and steadfast. Whence St. Cornelius, Roman Pontiff and Martyr, familiar to St. Cyprian through letters, is depicted with a horn in his hand, because he resisted most constantly against the Emperors Decius and Volusian, as St. Cyprian relates; for the horn is the strength of animals: hence the horn is a symbol of fortitude, victory, kingdom, glory and triumph, according to that concerning Joseph: "The horns of the rhinoceros are his horns," Deut. XXXIII, 17. And Psalm XLIII, 6: "In thee we shall push down our enemies with the horn." And Psalm XCI, 11: "My horn shall be exalted like that of the unicorn." And Psalm CXXXI, 17: "There will I bring forth the horn of David." And Psalm CXI, 9: "His horn shall be exalted in glory." And Zach. I, 21: "These are the horns that scattered Juda." Hence Psalm XCVII: "Sing to the Lord with trumpets of beaten work, and with the voice of a trumpet of horn," that is, mystically, in the strength of virtue. "Have," says St. Jerome in the same place, "two trumpets, both a silver and a horn one. The silver one, that you may have speech; the horn one, that you may have virtue. We read in Leviticus: Let no animal be offered, except whatever is horned, etc. And we therefore, as long as we have a horn, deserve to be a victim of God. But if our horn shall have been struck off, as it were we are weak, and we cannot come among the priests of God." And St. Augustine, in the same place: "The horn exceeds the flesh, it is necessary that, overcoming the flesh, it be firm for enduring, and capable of voice. Whoever wishes to be a horn trumpet, let him overcome the flesh, let him transcend carnal affections." And further: "Let the horn trumpet raise you up against the devil, not a horn trumpet against your brother." Wherefore St. Cornelius, as it were a leader of strength and chief of Martyrs, is wont to be invoked by the faithful both for obtaining strength and for the honor of martyrdom. Thus, to pass over others, Cornelius Musius, a crowned Poet among the Belgians, who was his namesake, was accustomed to invoke him for the sake of martyrdom, and on that account often sang this hymn to him: Blessed Pontiff of Christ, and renowned Martyr of Christ, Beseech thy God benignly to grant this grace to thy Cornelius, That I, whom thou namest, may express thee in charity, in faith, And in the boldness of asserting thy truth. And he obtained the fulfillment of his vow: for at Leiden in the year of the Lord 1572, mutilated by the Calvinists of his nose, ears, and the fingers of his hands and feet, dragged and fixed in the forum, and strangled by a noose, in the seventy-second year of his age, he died a glorious martyrdom, as Aubertus Miraeus relates in his Eulogies of the Belgians. Or certainly Cornelius is said to be derived from heart, as if wise, that is to say, Cornelius, let not thy heart remain on the ground: let thy heart be in the ether, not in the air; in the sun and heaven, not on the ground and the sea. For it was fitting that this Cornelius should be such, the chief of the Church of the Gentiles, who, as a leader and standard-bearer to all the Gentiles, would open the way to the Church, nay, the path to heaven; namely, a noble Roman, a leader of soldiers, who would give to noble Romans, soldiers and princes an example of faith and virtue: hence soon after him followed so many bands of Romans, especially soldiers and nobles, not only to the faith, but also to martyrdom. He was therefore the glory of paganism, and the first fruits of the Gentiles, says Origen, hom. 11 in Num.; and St. Jerome, to Salvina: "Cornelius first dedicated the salvation of the Gentiles." CENTURION. — One who was in command of a century of soldiers, which at first consisted of a hundred soldiers: but for various reasons this number was sometimes increased. Cajetan is of the opinion that this Cornelius was a Centurion of the first cohort out of ten, of which a legion consisted, who on that account was called a primipilus, to whom was set before the standard of the eagle, which was the ensign of the Romans, and he governed 400 soldiers in the first line, as it were a leader of the first rank, as Vegetius testifies, lib. II, cap. vi. Hence also he was adorned with equestrian ornaments and census, as Lipsius teaches, lib. II On Roman Warfare. COHORT. — In Greek ἐκ σπείρης, that is, from a cohort: for a cohort had several centuries and centurions, of which Cornelius was one. For a cohort was at first a tenth part of a legion, consisting of fifty maniples, and a maniple of 25 soldiers: wherefore a cohort consisted of 1,250 soldiers; a legion of 12,500, as is evident from Caesar, lib. VI On the Civil War; Velleius, lib. II, and others. Now a cohort is commonly called by the Gauls a regiment, and he who is in command of it is called a Tribune, or Chiliarch. But afterwards, as the number of the legion, so also the number of the cohort was diminished, and this variously according to the variety of times and places. The legion was finally reduced to six thousand six hundred. ITALIC. — from the Italian soldiers of which it consisted. Baronius is of the opinion that this cohort was in order the sixth, and was named the Ferrata: for he writes that this was placed in Judaea by Augustus, as Dio relates.
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2. RELIGIOUS AND FEARING GOD. — Vatablus, pious and religious toward God. Here is a problem. Whether Cornelius before he summoned Peter was justified or not? St. Chrysostom, Oecumenius and Stapleton deny it here, and St. Basil, in the Shorter Rules, Rule CCXXIV. St. Augustine favors it, in the book On the Predestination of the Saints, chapter VII. This opinion is supported by what is said in verses 5, 43, 44, and in the following chapter, verse 14. Far more truly affirm it St. Gregory, homily 3 and 19 on Ezekiel; Bede, Dionysius and Lorinus here; the Master, in III, distinction XXV, and there Albert, Bonaventure, and St. Thomas in the same place, and III part., Question LXIX, article 4, to 2; Ruard Tapper, article 7; Alphonsus a Castro, word Baptism, heresy 10; Gregory of Valencia, II II, disputation 1, Question II, point 4. St. Jerome favors it, in chapter v of the epistle to the Galatians. It is proved first, because Cornelius here is called "religious and fearing God;" therefore he was not only just, but also pious and religious. Second, because in verse 4, his works and alms are said to have ascended as a memorial in the sight of God. Third, because St. Peter seems to assert this expressly, verse 34, saying: "In truth I perceive that God is not a respecter of persons; but in every nation he that feareth him, and worketh justice, is acceptable to him:" but he speaks of Cornelius. Therefore Cornelius was acceptable and pleasing to God: therefore he was just: for no one is pleasing to God except the just. For the first effect of justifying grace is to make man pleasing and acceptable to God. Then, he who worketh justice is just: but Cornelius, as St. Peter testifies, worked justice; therefore he was just. Fourth, because in verse 22, it is said of him: "Cornelius, a man just and fearing God, and having testimony from all the nation of the Jews, received an answer from a holy angel, to send for thee." Finally in verse 2, it is said of him: "Giving much alms to the people, and always praying to God." But these two things cannot consist with sin, but presuppose sanctifying grace. Wherefore Cornelius, before the coming of St. Peter, from the Jews with whom he dwelt at Caesarea, learned and drew forth explicit faith in one God, and implicit faith in Christ the mediator, and worshipped the true God, just as Job and his friends did: for not only the Jews before Christ, but also certain Gentiles worshipped the true God, who keeping the law of nature and charity, were justified, and from this performed alms and other pious works. But they could not do these things by the powers of nature alone, as the Pelagians thought, but for this they needed the grace of God exciting and cooperating, as St. Prosper rightly teaches, in the book On Free Will. You will say: If he was just, what need was there to send St. Peter to him? I answer: There was need for this, that through him he might learn the explicit faith of Christ and of all his mysteries: for implicit faith was not sufficient. For by then the promulgation of the new law and of explicit faith in Christ the mediator had been made at Pentecost in Jerusalem; and it was gradually spreading to other nearby cities, so that Cornelius had not heard of it, as is evident from verse 22. Wherefore his obligation was beginning to be imposed everywhere, and consequently to bind Cornelius, who up to that time had labored under invincible ignorance of it: but it was now beginning to become vincible, and therefore culpable; and if he had neglected to cast it off and to satisfy the obligation now mentioned, he would have sinned and lost his justice. Hence that he might not lose it, but retain and increase it, he is commanded by the angel to summon Peter, who might teach him explicitly those things which it was necessary to know and believe concerning Christ, not only for acquiring or increasing, but for retaining justice: necessary, I say, not only by necessity of precept, as Andreas Vega wishes, lib. VI In Conc. Trident., cap. xx, and Dominicus Soto, lib. II De Natura et Gratia, cap. xi and xii, but also by necessity of means. For after sufficient promulgation of the Gospel, no one can be justified and saved except through explicit faith in Christ the mediator, as the truer and more common opinion of theologians holds. For Melchior Canus wrongly, and from him Dominicus Banez, II II, Quaest. II, art. 8, separate salvation from justice, and say that Cornelius and the like could have been justified without explicit faith in Christ, but not saved. For salvation adheres to justice individually: for justice and grace is the seed of glory, so that whoever dies in grace is certain of salvation and eternal glory. This is what St. Gregory says in the place cited, that Cornelius "through good works merited faith," namely explicit faith in Christ: and at the same time "through faith," namely implicit, "came to good works." Again through faith he came to good works, but through works he was solidified in faith. Furthermore, Peter baptized Cornelius, that he might initiate him into Christianity, and increase and confirm the grace received: for by then baptism was beginning to bind him and all others. He was not therefore baptized that he might receive remission of sins, which he had already received before, unless perhaps of venial sins, if he had any unremitted, as also of the penalties owed to preceding mortal sins, if any still remained to be remitted. Add that the guilt of mortal sins was remitted to him through contrition, which included an implicit vow of baptism: hence he ought to be baptized, that he might free himself from this vow; for with regard to it his sins had been remitted to him. You will say secondly: At the words of St. Peter, verse 44, the Holy Spirit descended upon him: therefore he had not descended before. I answer: Then he descended visibly, who had previously descended upon him invisibly; and he conferred upon him an increase of grace, and moreover gratuitous graces, such as the gift of tongues, etc., of which verse 44 speaks. Therefore some wrongly think that he was then justified for the first time. The arguments of adversaries drawn from the verses cited will be dissolved in their explanation. PRAYING TO GOD ALWAYS,—namely as much as domestic and military affairs allowed; "always" therefore, that is frequently, assiduously. Note here four virtues of Cornelius, to be imitated by every Christian, especially by a Superior, if he wishes to satisfy his vocation and office. The first is religion: for he himself was a religious man toward God. The second is fear of God. The third is mercy and almsgiving: for he who is merciful toward his neighbor will in turn experience God merciful in himself, according to that promise of Christ: "Blessed are the merciful, for they shall obtain mercy," Matt. v. Hence Nazianzenus, orat. De Cura pauperum: "Be merciful to the wretched, that in turn God in your wretchedness may be God to you." Thus Cornelius through almsdeeds merited to be visited by an angel and by St. Peter, and from him to receive the faith of Christ, as the angel says to him, verse 4. The fourth is frequent prayer: for this is as it were a pipe, drawing down from heaven every shower of graces. Tropologically, St. Jerome, in his epistle 9 to Salvina, applies all these things to Nebridius, her husband now deceased, who had been a nephew of the Emperors, born from the sister of the Empress: "Whatever is said of him (Cornelius), changing the name, I claim for my Nebridius. He was so religious and a lover of chastity that a virgin would have chosen him as a husband; so fearing God with his whole household that, forgetting his dignity, he had all fellowship with monks and clerics, and made such great alms among the people that swarms of the poor and infirm besieged his doors: certainly always praying to God that what was best would happen to him. He was taken away, lest malice should change his mind, because his soul was pleasing to God." And soon after: "The military cloak harmed him nothing, nor the belt, nor the throngs of attendants: because under the garb of another he served another. We read also in the Gospel, Matthew viii, of another Centurion, the Lord's testimony: Neither in Israel have I found so great faith. Joseph, after Pharaoh, adorned with the insignia of the king, was so dear to God that he became father over all the Patriarchs of two tribes. Daniel and the three youths so presided over the riches of Babylon that, in the garb of Nebuchadnezzar, they served God in mind. Mordecai and Esther amid purple, silk and gems, overcame pride with humility; and they were of such merit that captives ruled over their conquerors." And further below: "It is wonderful to say: nourished in the palace, companion and fellow-student of the Emperors, whose tables the world serves, and earth and seas obey, amid the abundance of all things, in the first flower of his age he was of such modesty that he surpassed virginal shame, and gave not even a slight tale of obscene rumor about himself. Then, a kinsman of the purple-clad, their associate, their cousin, educated in the same studies as both of them, he was not puffed up with pride; but was lovable to all, loved the princes themselves as brothers, revered them as lords. But their servants he so joined to himself with charity that those who were deservedly inferior considered themselves equal in duties." Let princes note these things, courtiers, dukes, soldiers, let them note and imitate them.
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3. HE SAW IN A VISION MANIFESTLY. — This vision was therefore corporeal and visible; for this alone is manifest. Add that it was made not at night, but by day at the ninth hour in a vigil, when Cornelius was praying: therefore it was corporeal: for when something is seen through an imaginary vision only, it is accustomed to happen at night. The Angel therefore appeared to Cornelius in an assumed body. There were four causes. First, lest Cornelius or his household should think it had been a nocturnal illusion. Second, lest the Jews, thinking that the Messiah and the Gospel pertained to themselves alone, should object to St. Peter that the vision and calling of Cornelius to the faith had been surreptitious, as they indeed expostulated with him about this matter, cap. xi, 3. Third, that the Gentiles might know from Cornelius certainly and manifestly that the door of the Gospel had been opened to them. Fourth, because Christ and the faith of Christ were to be revealed manifestly to the Gentiles; but the Jews were to be blinded and relegated to the shadows of their law. ABOUT THE NINTH HOUR OF THE DAY, — which begins from the third hour in the afternoon, and extends until evening. Whence the ninth hour was the hour of evening prayer; just as the first was the morning prayer, as I said cap. III, vers. 1. It appears therefore that Cornelius, after the manner of the Jews, among whom he lived, observed both times of prayer; and when he was performing the evening prayer of the ninth hour, the angel appeared to him. For angels insert themselves into prayers, stand by and appear to those who pray, whose work and delight is prayer. Thus Cassian, lib. III De Inst. Renun., cap. III. And St. Chrysostom, who also gives the reason why the angel appeared rather at the evening hour than at the morning: "Because this was the last hour, when cares are laid aside, and one is free for prayers and compunction." For a heart free from cares and wounded by compunction is capable of illuminations and heavenly things, and is most excellently disposed for them. Bede gives a mystical reason: "Because in the death of that one (Christ), he was to be baptized, who gave up his spirit at the ninth hour." Hence Alcuin, lib. De Divinis offic., cap. De Sabbato sancto, teaches that catechumens are baptized at the ninth hour, because at that hour the Angel came to the first catechumen from the Gentiles, namely to Cornelius, commanding that Peter be called, who would baptize him. Tropologically St. Chrysostom: "Cornelius appointed for himself times of religious life: for he is not a pious man who does not set before himself fixed times for prayer and for attending to good works." And St. Jerome, epist. to Salvina the widow, gives her this admonition: "Let divine reading always be in your hands, and let prayers be so frequent that all the arrows of thoughts, by which youth is accustomed to be pierced, may be repelled by such a shield." Among the Apophthegmata of St. Thomas Aquinas this is reckoned as primary: "He is not religious who does not always converse with God, or think of God." Wherefore he himself was so assiduous in prayer that he attributed all his knowledge rather to it than to study, to which nevertheless he applied himself diligently, and would say that his knowledge was more infused from heaven than acquired from men. Again: "The soul, said St. Thomas, does not make progress without prayer. A religious man without prayer is like a naked soldier who fights without arms," and therefore unarmed he is easily conquered by the enemy. AN ANGEL OF GOD. — Lyra and Dionysius probably hold the opinion that this angel was the Guardian Angel of Cornelius. For the office of a Guardian Angel is to care for the catechesis, baptism and salvation of his client. Wherefore it is false what Origen held, hom. 6 in Matth., that a Guardian Angel begins to guard his client from the time of baptism. For even the unbaptized infidels have a Guardian Angel, who turns them away from sins and leads them to virtues, especially faith and baptism, as the common opinion of theologians holds.
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4. SEIZED WITH FEAR. — For the majesty and glory of angels strikes down the one who sees them, as I said in chapter VII, 32. WHAT IS IT, LORD? — Thus the Roman, Greek and Syriac texts, meaning: What do you ask of me, Lord? What do you wish me to do? Some Latin codices read: "Who are you, Lord?" as Saul said, chapter ix, 5. But that the former reading is the genuine one is evident from the angel's response. For he says: "Your prayers and your alms have ascended into a memorial," in Greek, εἰς ἀνάμνησιν, so that namely, as it were a memorial sent up by you to God, they are preserved and always lie before the sight of God. Vatablus: "The Lord has remembered your prayers and your alms," and therefore, wishing to reward them with worthy recompense, he sends me to you, that I may show you the way to faith and salvation. Tertullian, in the book On Fasting, chapter viii, adds, "and fastings:" for almsgiving and fasting are as it were two wings by which prayer is borne aloft and flies to heaven to God. For it is credible that Cornelius mixed fasting with his prayers and alms. For from the Jews he had learned that counsel of the angel given to Tobias, chapter xii, 8: "Prayer is good with fasting and alms, more than to lay up treasures of gold: for alms deliver from death, and it is that which purges away sins and makes one find mercy and eternal life." Note: that "ascended" alludes to the rite of sacrifices, especially of the holocaust, which ascended wholly through fire and smoke to God, whence it was called עולה ola, that is ascension. For prayers are in the manner of a holocaust: hence they are called calves of the lips, a sacrifice of praise, etc.
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5. AND NOW SEND. — He does not say: "Go yourself to Peter;" because he wished his whole family to be catechized and baptized with him: but this whole household could not go away. Thus Hugo. Again, the angel does not accomplish these things by himself, because men ordained by God are the ministers of the word of God and of baptism, not angels. Thus Saul was baptized by Ananias, the Eunuch of Candace by Philip. Moreover, God wished Peter to be summoned, not John, or some other, because it was fitting that Peter, as the head of the Church, just as he had first of all after Christ preached to the Jews, Acts ii and iii, so he should first preach also to the Gentiles, namely to Cornelius and his family. For he himself, as it were the Pastor of the whole Church, ought to gather into it, as into one fold of Christ, both Gentiles and Jews, so that both should acknowledge him, honor him, obey him and follow him as their common father, and in him both, although different from one another, indeed opposed, should be united.
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8. HE SENT THEM TO JOPPA, — to seek out and summon Peter not by commanding, but by asking that he would deign to come to the house of Cornelius.
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9. PETER WENT UP TO THE ROOF, — εἰς δῶμα, that is to the roof of the house: for roofs in Palestine are flat, so that one can walk, sit and pray upon them, which in Greek are called dōmata, in Rome solaria or maeniana, says St. Jerome, epistle 135 to Sunias. He went up therefore and withdrew, that he might more freely gaze upon heaven, and thereby lift his eyes and mind from the earth while about to pray. For prayer is the ascent of the mind to God, whom the ascent of the body helps. Hence Christ, Moses, Elias, Eliseus, St. Francis and other Saints, about to pray, ascended into mountains, so that just as in place, so also in thought they might become neighbors to heaven, says St. Ambrose, sermon 11. ABOUT THE SIXTH HOUR. — Note here the sixth hour of prayer: because as man was created and sinned at that hour, so also he was recreated by Christ affixed to the cross; and because at that hour food is usually taken, to which the example of Peter and the Church should preface prayer. See what is said I Timothy IV, 3 and 4.
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10. AND WHEN HE WAS HUNGRY, — bodily food; for this hunger is wont to come upon him as the time of dinner approaches. Wherefore what St. Ambrose, serm. 40, Bede and others understand of the spiritual hunger of souls, because he saw few Jews converted to Christ, is mystical, not literal, as is evident from what follows. WISHED TO TASTE. — The word taste denotes the sobriety of St. Peter, as if he wished not to fill himself with food, but only to taste it for necessity, and to touch it, as it is said, with the very tips of his lips. Again, in that in this life there is only a taste and a sipping of pleasure, but in the future life satiety, according to that Psalm xvi, 15: "I shall be satisfied when Thy glory shall appear." Wherefore a wise man said that our heart is pyramidal, thus situated in man, that its base is upward, the cone downward, to signify that we ought to touch and taste the earth and earthly things which are below only in passing and most lightly, as it were in a point only, but to direct and expand the whole cavity and capacity of heart and mind upward to heavenly things. Whence mystically St. Jerome, epist. 4 to Rusticus: "Peter, hungering among the Jews, is satisfied by the faith of Cornelius, and quenches the hunger of their unbelief by the conversion of the Gentiles; and in the foursquare vessel of the Gospels, which descended from heaven to earth, he is taught and learns that all men can be saved; and again what he had seen, in the form of the whitest linen, is transferred to the heavens, and he snatches the multitude of believers to heaven, that the promise of the Lord may be fulfilled: Blessed are the clean of heart, for they shall see God." THERE FELL UPON HIM AN ECSTASY OF MIND, — that is to say, He was caught up in an ecstasy. The word fell signifies that this ecstasy was not natural, such as that which is born from vehement anger, fear, love, zeal and contemplation, but divine, namely that this vision was sent to St. Peter from heaven and divinely impressed upon his mind.
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11. AND HE SAW HEAVEN OPENED. — "He saw," namely in an excess of mind, of which mention was made before. Whence it follows that this vision was not of the eyes, but of the imagination and mind. Symbolically, it is signified here first, that the secret mystery concerning the heavens and God's predestination, hidden away, concerning the calling of the Gentiles to Christ, was now to be opened and made manifest to the whole world, as Bede says. Second, to Peter as it were the key-bearer of heaven, keys were given to open and shut the heavens, Matt. xvi, 19. AND DESCENDING A CERTAIN VESSEL. — "Vessel," that is a receptacle, not of bronze, nor of iron, nor of wood, but of linen. Whence it follows "as it were a great linen sheet." This linen therefore, or linen cloth, was like a linen bag, containing all kinds of food, hollow beneath and closed, open above, which by its four corners was let down from heaven to Peter, and offered to him when hungry all these foods to eat. You may ask, what does this vessel, or linen sheet, signify literally? The Interlinear Gloss answers first, that it signifies the body of Christ, which is like linen, because conceived without seed, it preserves the brightness of chastity; and because it was dead: but great on account of the fellowship of divinity, and because it rose again. So also Cassian, lib. III De Instit. Renun., cap. III. Second, others more rightly understand it as God's word and the preaching of the Gospel, in which the souls of sinners rest gently in the inflowing of heavenly grace, and in the hope of supreme glory. So St. Ephrem, serm. De S. Basil., tom. V, and St. Gregory, lib. XXXIII Moral., cap. xvi, or xx. Hence it is clear that it is less probable what some think, that these animals seen in the linen were not whole and solid, but in the linen itself as if depicted or impressed on paper. This is proved from St. Cyril, lib. IX Contra Julian., where he teaches that these animals in the linen were not real, but figured and depicted. But St. Cyril only wishes to say that they were not real and living, but like statues were carved and figured, so that they had the appearance of real and living ones. For concerning these, and not concerning things impressed and depicted on the linen itself, it is aptly and rightly said to Peter in the vision: "Kill and eat." Tropologically: by this vessel many understand the state of Religious life, which consists of linen, that is the mortification of the flesh and the mortification of appetites. For linen is variously mortified and combed, so that it becomes linen: the four beginnings are the four rules of the four ancient Orders, namely the rule of St. Basil, St. Augustine, St. Benedict and St. Francis: in it are unclean animals, that is sinners who, in order to expiate sins committed in the world, bind themselves to Religious life for the sake of penance. So the Gloss. Moreover, how linen and a linen sheet is a symbol of purity, penance, patience, fortitude, religious life, etc., I have said at Exodus xxviii, 39, and Jeremiah xiii, 1. This linen vessel is similar to the undefiled vessel, of which our Causinus, Parabol. Hist., lib. XII, cap. LXXI, speaks from Pausanias. For Pausanias relates that in Arcadia there is the river Styx, whose water is so sharp and powerful that it breaks all vessels whether of bronze, or iron, or stone, except the vessel which is made from the hoof of a horse, which is therefore called the undefiled vessel; and it is a hieroglyphic of the Blessed Virgin, who could not be infected or harmed by any sin, whether original or actual (of which Styx is the symbol). In a similar way Religious life is an undefiled vessel, because it removes and excludes all sins and occasions of sins, as far as human frailty permits. Symbolically Oecumenius: The linen vessel denotes the whole world, which is called to Christ: the four beginnings are the four elements, by which this lower world consists and is propagated; the various animals are the various states of men. Consequently the linen vessel is man, who is a microcosm consisting of four elements; wherefore let him consider that, as he is made up of these, so shortly he must be resolved into them and through death return. For which reason the Bishops in Ethiopia take care to have a vessel of ashes carried before them with a cross, which may keep them mindful of their mortality, and silently cry out to them: "Remember, man, that thou art dust, and unto dust thou shalt return." So Nicholas Causinus, lib. V Parabol. Hist., cap. IV, from Sabellicus, lib. IV, cap. IV. BY FOUR CORNERS. — The Syrian and Vatable, by four corners; the Zurich edition, by four extremities. In Greek δεδεμένον is added, that is bound: for since this linen cloth was square, and was not spread out like a covering, but like a vessel, or bag drawn tight to hold the animals, it necessarily had to be drawn tight and bound at its four extremities, lest the animals flow out or slip away. These four corners signify the four Gospels to be spread through the four regions of the world, as I have already said.
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12. IN WHICH WERE ALL MANNER OF FOUR-FOOTED BEASTS, — that is, every kind of four-footed animal. Thus the Syriac; for here is a distribution according to the kinds of individual things, not according to the individual members of kinds: for not all the individuals of all animals could be contained in a single vessel and linen cloth. In Greek θηρία is added, that is, wild beasts. St. Jerome, in chapter 38 of Ezekiel, and Origen, homily 2 on chapter 2 of Genesis, hold that in this vessel were contained animals of every kind. Thirdly and most aptly, St. Augustine, sermon 26 On Various Matters; St. Ambrose, sermon 10; St. Cyril, or rather Origen, homily 7 on Leviticus; St. Jerome, in epistle 89 to St. Augustine; Gregory, in the place already cited, Bede and others understand the Church of Christ. For this is as it were a linen vessel, that is, pure, on account of incorruptible truth and faith; because it is most pure and most holy both in faith and in life and morals, having no spot or wrinkle, Ephesians 5, 27. This is sent down from heaven, because it itself is the holy city, the new Jerusalem descending from heaven from God, Apocalypse 21, 2. The four corners are the four Gospels, by which through the four regions of the world and four parts of the earth the Church is scattered. This vessel is sent down from heaven three times, because by faith and the sacrament of the Holy Trinity the faithful are renewed and admitted into the Church. In it are unclean and wild beasts, that is, any peoples, who formerly were of base and bestial customs, and alien from the legal purity of the Jews. Hear St. Gregory: "What is signified by the linen cloth of the shroud, except the subtle weaving of holy preaching, in which one rests gently, because the mind of the faithful is refreshed in it by heavenly hope." Tropologically: A prelate and preacher should consider that he ought to be a lion, strong and magnanimous in slaying errors, wicked customs and loves, and that to him as well as to St. Peter has been said: "Kill and eat." Thus St. Gregory, book 30 of the Morals, chapter 7 or 11. Wherefore he ought to have a leonine and most ardent stomach, so that like an ostrich he may digest iron, and indeed convert serpents and other poisonous animals into good nourishment for the Church. Physicians establish a threefold stomach. The first weak and infirm, which converts foods of good juice into evil, namely into bile or phlegm. The second good, which converts foods of good juice into good nourishment. The third most excellent, which by the force of heat changes things of bad juice into good. Thus symbolically, first, those are weak and infirm in charity and virtue, who wishing to convert worldly people are perverted by them, and put on their customs. Second, others are those who preserve the good in goodness. Third, the most excellent are those who by the force of charity convert bad, serpentine, indeed stony men into good, sheeplike and waxen men. Such was Christ, who converted Magdalene and Paul. Such was Paul and the other Apostles. Such therefore let the Apostolic man be, a zealot for souls and the glory of God.
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14. BUT PETER SAID: GOD FORBID, LORD; FOR I HAVE NEVER EATEN ANY THING COMMON AND UNCLEAN. — "Common," that is, impure and profane, as St. Cyril reads it, book 9 Against Julian, which namely could be eaten commonly by any Gentiles and unclean persons. For the Jews, lest they offend the Gentiles, did not call the foods of the Gentiles, forbidden and unclean by the law of Moses, unclean, but "common." Here to communicate, or to make common, is to defile, or to render unclean, as in Matthew 15, 11: "Not that which goeth into the mouth defileth a man," in Greek κοινοῖ, that is, "makes common." Peter says this because he still observed the law of Moses with the faithful, as a Jewish-Christian, and the distinction of clean and unclean foods prescribed to them in Leviticus 11, the reasons and causes of which distinction I have assigned there. Note the Hebraism, "not any," that is, "none": I have never eaten any common thing, that is, no common thing.
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15. WHAT GOD HATH CLEANSED, DO NOT THOU CALL COMMON (that is, profane, polluted and unclean). — As if to say, God hath cleansed all foods by this very thing, that He abolished by the new law of Christ the old law forbidding certain foods as if legally unclean. Whence Rabbi Moses and Rabbi Solomon, according to Lyra, Genesis 9, 4, hand down that in the time of the Messiah no animals shall be unclean, as they were formerly under Moses, but all shall be clean, just as they were in the time of Noah, who accordingly brought both unclean and clean into the ark, Genesis 7, 28. Symbolically, Irenaeus, book 3, chapter 12, holds that all things have been cleansed through the blood of Christ: because namely the blood of Christ has wiped away the old law, with all its uncleanness. And St. Ambrose, book 7 on Luke, chapter 10, holds that they have been cleansed through baptism: for through it we are inserted into Christ, the Church and the new law, in which all things are clean; just as in the time of the flood all things in the ark of Noah were clean, even those which Moses afterwards declared unclean. DO NOT THOU CALL COMMON. — In Greek μὴ κοίνου, that is, do not make common, that is, do not defile, do not pollute, that is, do not call or judge defiled and polluted. It is a Hebraism: for the deed is put for the word, or judgment. Thus in Leviticus 13, it is often said of a leper: "The priest shall pronounce him unclean," that is, shall judge and declare him unclean.
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16. THIS WAS DONE THREE TIMES. — As if to say, Three times in ecstasy Peter saw a vessel let down from heaven to him. Three times he heard: "Rise, kill and eat." Three times he answered: "Never have I eaten anything common and unclean." Three times again he heard: "What God hath cleansed, do not thou call common." Thus St. Cyril, book VII on Leviticus. The number three, first, confirms the vision and shows it to be true and truly sent by God, not dreamed, says Cyril, in the place already cited. Second, it is a symbol of the Holy Trinity, in whose name the Gentiles were to be baptized and regenerated. Thus St. Augustine, Ambrose and others cited above. Whence in the life of this St. Cornelius, which is found in Surius on September 13, it is said that through this vision repeated three times, the threefold immersion of Cornelius and the others in baptism was foreshadowed. AND IMMEDIATELY THE VESSEL WAS RECEIVED UP INTO HEAVEN, — whence it had first been sent down. To signify the Church of Christ, into which the Gentiles were to be incorporated, descending from the heavens, and leading and enrolling its faithful in heaven. Thus Lyra and others.
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17. BEHOLD MEN. — God by His sweet providence so directed these things that when Peter was inquiring into the meaning of his vision, immediately there came to him the men whom this vision signified, and at the same time He indicated to him that He had sent this vision to him on account of them, and that they represented them. Whence He also directed their steps so that, not knowing it, they went straight to the house of Simon, in which Peter was: "And there they stood at the gate; for, says St. Chrysostom, the house was humble, they asked below, not the neighbors." St. Gregory notes, homily 1 on Ezekiel, that there are various modes and kinds of prophecy, and among them one, when God touches the mind of the Prophet in part, and does not touch it in part, as here He touched Peter's mind with the vision of the linen sheet, and by sending to him the legates of Cornelius; but what these things meant, He did not indicate to him, except by the very event itself. For the Holy Spirit wished to teach Peter and the Apostles gradually through occasions and events, in a human manner. For He wishes the Church to imitate the boy Jesus, who increased in age and wisdom, says Hilary.
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18. AND WHEN THEY HAD CALLED — someone from the inhabitants of the house, or from the servants, or "had called," that is, knocked at the gate; which phrase the Spanish commonly use, says Mariana.
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19. THE SPIRIT SAID, — namely the Holy Spirit through internal inspiration. Thus St. Chrysostom; St. Cyril, Catechesis 47; St. Ambrose, book II On the Holy Spirit, chapter xi, and St. Gregory, book XXVIII Morals, chapter ii. Otherwise Dionysius and the Gloss: for by Spirit they understand an angel as vicar of the Holy Spirit, who spoke outwardly with a sensible voice: "Behold three men seek thee." But thus an angel would have appeared to Peter in an assumed body, of which here no mention is made, nay the contrary is implied, since it is called "spirit": "For a spirit hath not flesh and bones," Luke xxiv, 39; and since it is added: "I sent them," the Holy Spirit was sending them.
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20. GO WITH THEM. — Peter is commanded by the Spirit to pass from prayer and God to the works of the active life with his neighbor, just as Moses, Exodus xxxii, 7; to teach us to do the same, and when duty, necessity or charity demands, to pass from Mary to Martha, that is from contemplation to action. I SENT THEM, — I moved Cornelius to send them.
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21. BEHOLD I AM HE WHOM YE SEEK. — By the instinct of the Holy Spirit Peter came down, and offered himself to the strangers before he had heard their question, so that they might know him to be a divine man and a Prophet taught by God, and therefore believe him. Moreover, let them marvel at and imitate his promptness, humility, benevolence, and charity in obeying. Thus St. Chrysostom.
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22. AND HAVING TESTIMONY FROM ALL THE NATION OF THE JEWS. — As if to say, All the Jews testify that Cornelius is a worthy man, just and fearing God, as has been said before, and therefore they, although he is a Gentile (from whom the Jews naturally are accustomed to shrink), love and venerate him. They say this first, so that they may bring forth witnesses to their assertion that he is just and fears God; second, so that they may gain the favor of Peter, as a Jew, for Cornelius a Gentile; third, so that the Judaeo-Christians who had come with Peter, and others who were in Jerusalem and would hear that Cornelius a Gentile had been admitted to the faith and the Church, might not take it ill, since the other Jews love and honor him. RECEIVED AN ANSWER, — namely an oracle: for this is what ἐχρηματίσθη means. Thus often elsewhere an answer is taken for an oracle. AND TO HEAR WORDS FROM THEE. — "Words," namely of Christ, of the Gospel, of salvation and eternal life, as is explained in the following chapter, verse 14. For these are by antonomasia and by excellence "words." Whence "word" in the Epistles of St. Paul is often taken for the Gospel and its preaching, just as Scripture is taken for the sacred and divine.
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23. HE RECEIVED HIM HOSPITABLY, — ἐξενοδόκει, that is, he received him as a guest, entertained him lavishly, bestowed upon him gifts and hospitality as upon guests. Note here the remarkable hospitality of St. Peter, which he himself, a guest and pilgrim, exercised toward other pilgrims in another's house, and taught other faithful ones by word and example, but especially poured it forth into the Roman Church, in which accordingly even now are seen so many and such great hospitals and infirmaries, that this alone appears to be a marvel of the city and of the world. Thus formerly there were erected similar institutions by Pammachius, the son-in-law of St. Paula, Fabiola, and Gallicanus, the son-in-law of Constantine the Great, who served pilgrims with his own hands and consecrated his whole life and wealth to guests and hospitality: for which reason he merited the crown of martyrdom under Julian the Apostate. Deservedly therefore does Pope Martin I give this commendation to the Roman Church, in epistle 46, that whoever a wretched man comes to it, it receives him hospitably, provides all things for his use, rejects no one, and gives most pure bread and various wine. The same praise of hospitality to the Roman Church is given by Dionysius, Bishop of Corinth, in Eusebius, book IV, chapter xxiii. Thus indeed in this year 1622, when Italy was afflicted first by famine, then by diseases, Rome received hospitably not only its own natives, but also all flowing in by troops from the rest of Italy and other provinces, nourished them, cared for them, and when the old hospitals and infirmaries could not hold the multitude, established new ones, with cardinals and others liberally providing the expenses. This gift therefore of charity and mercy, breathed into Rome from the beginning by St. Peter, endures even now in it, and is a great sign of true faith and ancient virtue. I have said more about hospitality at Genesis xviii, 1, and Hebrews chapter xiii, verse 2. AND CERTAIN OF THE BRETHREN. — At least six, as is found in chapter xi, 12. Some Codices add: "that they might be witnesses to Peter;" but this explanation was added by someone to the margin, and afterwards crept into the text. Thus the Gloss.
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24. AND THE NEXT DAY HE ENTERED INTO CAESAREA. — For this is distant from Joppa by a journey of fifteen leagues, or hours, as is evident from the tables of Adrichomius: wherefore this distance could conveniently be covered in two days by Peter and his companions, even on foot, as appears. Morally, let Preachers, Doctors and the like note here that they ought not to regard the abundance and nobility of their hearers, but with the same eagerness approach and teach both few and many, rustics and nobles, barbarians and civilized peoples. Behold St. Peter, the Supreme Pontiff, does not disdain to go to one Cornelius, a Gentile soldier, and on this account hated by the Jews. For by the name of the Romans the Jews were held under the yoke. In his house before him and a few of his household, he teaches and preaches. The reason is manifold. First, because often in few and rude people greater fruit is made than in many rich people. And God is accustomed to reward the humility and charity of the Doctor, and to cause that from few the fruit spreads to many. Behold, through Cornelius the door of the Gospel was opened to the Gentiles: for soon the other Apostles, following the example of St. Peter, dispersed themselves among the Gentiles and converted them. The conversion of one Cornelius therefore was the beginning and cause of the conversion of so many millions among the Gentiles. The Annals of Spain relate that St. James at this same time converted nine, or, as others report, only seven in it: but through these the faith was spread, and gradually all Spain was converted, which then propagated the same faith through other provinces and both Indies, and even now propagates it, so that it can deservedly be called the pillar and support of the Church. Thus Christ preached to one Samaritan woman, but through her converted Samaria, John iv. Secondly, even if there were no fruit, or little fruit, of the preaching, nevertheless the preacher will receive the full reward of his labor and charity from God, who will render to each according to his works, not according to the fruit following from the works: for this is often in God's hand, not ours. For which reason St. Francis, as St. Bonaventure says in his Life, preached with the same eagerness of spirit to few and to many, to plebeians and to nobles. Thirdly, it pertains to the magnificence of God and the Church to have many doctors and preachers who celebrate God, even if the hearers be few; just as it contributes to the beauty of a city that there be in it many fountains always flowing, even if few draw water from them. The fountain does not cease to send forth water in the same abundance, even if no one draws from it: and you likewise with the same spirit utter the word of God, even if few hear. Otherwise you will be restless and miserable throughout your whole life, as one hanging upon the fancy and changeableness of your hearers. Fourth, such men justify God and plead His cause: for they strive to teach all in the name of God, and to convert all sinners. Wherefore if they are not converted, the fault is theirs and they are without excuse. For God on the day of judgment will justify Himself through these teachers, and will say: Behold, I have given you so many and such great preachers; I have done all that I could to turn you away from sins. But you have despised both them and me: therefore you are worthy of curse and eternal fire. Wherefore preachers console themselves when they have few or refractory hearers, by the example of Christ, who had such, and of God, who makes His sun to rise upon the good and bad, rains upon the just and unjust, who pours forth so many and such great goods upon men day by day, even if few attend to them and give thanks to God for them. Do not therefore cast down your spirit, nor suffer your tongue to be bound when your audience diminishes; rather preach then with greater vigor: show that you seek the glory of God, not of men. If you make it your purpose to please and satisfy God alone, you will not care whether many or few hear you. A sign of less right intention is to desire or seek honored and crowded pulpits, namely because you seek the applause of men more than to please God alone. And this is vanity, from which truth may free us. That saying of the French is true: Much noise, little fruit. Those things which have applause have little lamentation and fruit. We see in many Academies professors of Medicine and Law having few hearers, and yet teaching courageously for many years, indeed for their whole life, for this reason, that the Academy requires such, and that they always receive their full stipends. Let the preacher establish the same for himself. Plato, content with one disciple Aristotle, when he was present in the schools, even if others were absent, used to teach, saying: "I have an audience." We have a great hearer, God; what more do we require? Stratonicus the musician, when he had in his school nine painted Muses, one Apollo, but had only two disciples, being asked by someone how many disciples he had? With the gods, said he, twelve: thus Athenaeus, and from him Brusonius, lib. V, cap. II. You, if you have six, think that you have as many hearers as angels, their guardians. Fifth, God does not so much consider how much as from how much we do, namely from how much humility, charity and zeal; for from these things his work derives its force, value and merit. In this matter many err: for they think merit consists in the magnitude of works, when it does not consist in that, but in the magnitude of charity. Do a small work with great charity, you will merit more than he who does a great work from small charity; for the root, norm and measure of merit is charity. This is exercised more purely and more purely before few than before many; before the common people and rustics, than before the rich and noble, where carnality and cupidity often mingle themselves, whereas in those there is mere and pure charity. Just as the mathematician considers a line in itself, and abstracts from the fact that it is golden or brazen, nor does he more willingly contemplate the golden than the brazen: so the holy doctor and preacher looks upon God alone: he intends to please Him alone, he strives to fulfill His will, nor does he care whether this be done in splendid offices and pulpits, or common ones; whether before many or before few. Finally, St. Monica had one disciple, her son St. Augustine: how many and how great labors and sorrows did she undergo for forming him alone? But through that one Augustine, how many and how great did she teach, and does she still teach and convert? Most anchorites had scarcely one or two disciples; they spent their whole life in polishing and perfecting him, so as to leave him heir to their life and doctrine, as well as to their cell. But that one or two became a perfect man, and was like a thousand, and accordingly instituted many others to the religious and perfect life, as is seen in the Lives of the Fathers. NECESSARY FRIENDS.—That is to say, friends not all, but rather intimate ones, namely those joined by relationship and kinship.
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25. HE ADORED—not with latria, but with civil and religious adoration, just as Abraham adored the sons of Heth, Gen. xxiii, 7; and Alexander the Great adored Jaddus, the high priest of the Jews, as Josephus testifies, lib. XI Ant. viii; and just as now, by the example of Cornelius, the faithful adore the pontiff, and venerate him on bended knee with the kiss of his foot; which the heretics should note. A learned man adds that Cornelius properly adored Peter; for he thought there was something divine in Peter, and that he was something more than man, indeed more than angels, inasmuch as he had been sent by an angel to him, to hear from him words of salvation, and greater things than he had heard from the angel. Whence also St. Jerome, lib. Contra Vigilant., says that Cornelius labored under that error by which the Lycaonians were affected, who thought Paul was Mercury, and Barnabas Jupiter, Acts xiv, 11. For thus the Gentiles, especially the Platonists, held that heroes were certain inferior gods, earthly and intermediate between God and other men. But this concerning Cornelius, who knew and worshipped one God, and was moreover religious, just and holy, seems scarcely credible, especially since he did all these things with God standing by, leading, and governing. For he knew that there was one God, not many, as Salmeron rightly observes here, and Suarez, III part., tom. I, disp. LIII, sect. 1, and Vasquez, lib. I De Adorat., cap. III., num. 161. You will say: Why then does Peter refuse this adoration, alleging a reason and saying: "Rise, and I myself am a man"? I answer: He does this from a study of humility and modesty, by way of example to the faithful; especially because among the Jews, who worshipped one God, any adoration of a man was unusual and suspected: for which reason Mordecai was unwilling to adore, that is, to bend the knee before Haman. Whence to Peter in those first tender beginnings of his pontificate, this honor seemed too great and immoderate, as St. Gregory says, lib. XXI Moral. x or xi. The sense is therefore, as if to say, Rise, Cornelius: for I am a man like unto thee, and therefore I do not wish thee to prostrate thyself before me. For this prostration is unusual to us Jews, nor is it scarcely ever done except to an angel, or to God, which I am not. And so, although thy reverence and veneration toward me, that is toward thy spiritual Father, is good and holy, yet at this time I do not wish it to be shown to me, both that I may give an example of humility; and lest I offend my Jewish companions, to whom that excessive honor, owed not to a man, but to an angel, or to God, may seem improper: for thy so profound abasement of mind, countenance and body before me, seems to them to belong to a divine being rather than to a man: why therefore do I decline this honor, for the sake of modesty and avoiding scandal, and confess myself to be a man, and wish to deal with thee as a man, courteously and familiarly. For a similar reason the angel was unwilling to be adored by John with genuflection, Apoc. xix, 10, as I said there. It might be said more tolerably that Cornelius thought Peter to be an incarnate angel, and adored him as such, and therefore was prohibited by Peter saying: "And I am a man." But that Cornelius knew Peter to be a man, not an angel, is evident from what has been said and from the circumstances and marks of Peter, which the angel also indicated, commanding him to be called vers. 5 and 6. He adored him therefore as a man, but as a Prophet and full of the Spirit of God: but Peter modestly refused this honor, concerning which see St. Basil, in Moral., LIX.
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28. IT BE ABOMINABLE.—The Greek ἀθέμιτον, that is unlawful (as the Gothic Bibles have it, according to Mariana), unjust, wicked, abominable, is derived from θέμις, that is law, right, what is lawful, and from the privative: as if to say, It is contrary to law and what is lawful. For the Jews abhorred and shunned foreigners, that is the Gentiles, as infidels, impious, lawless, impure, polluted; just as in turn the Gentiles despised the Jews, as vile, singular and diverse in law and religion and separated from other peoples; and called them by contempt circumcised, cut, uncircumcised. BUT GOD SHEWED ME THAT I SHOULD CALL NO MAN COMMON OR UNCLEAN.—No one, namely, as unclean and polluted, to be abhorred and shunned. But God showed this through a vision of a linen sheet and unclean animals, which signified the Gentiles, saying: "Kill and eat: what God hath cleansed, do not thou call common," that is polluted and unclean.
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29. WITHOUT HESITATION,—ἀναντιρρήτως, that is without contradiction, as the Zurich Bible renders it; the Syriac, readily; Pagninus and Vatablus, without delay. I ASK.—Peter knew from the vision of the linen sheet, and from the instinct of the Holy Spirit, and from the messengers sent, what Cornelius wanted. Yet he asks him, that he might more fully search out Cornelius's mind, and sharpen his desire of hearing the things of faith and salvation. Thus St. Chrysostom.
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30. FROM THE FOURTH DAY BACK, — ἀπὸ τετάρτης ἡμέρας, that is, four days ago. Thus the Zurich edition, Pagninus and the Syriac. "On the first day he saw an angel and sent messengers; on the second these arrived at Joppa; from there they set out with Peter; on the fourth they returned to Caesarea," says Lyra. Moreover the Greek and Syriac have it thus: Four days ago until this hour I was (for that is what ἤμην means, although the Zurich edition and others in Gagneius read ἤμινυν, that is "I was sitting") fasting, and at the ninth hour I was praying in my house: the meaning of which words is clear here, as if to say, Four days ago I was fasting until this evening hour, when praying after my custom at the ninth hour, I saw an angel. St. Chrysostom translated it differently, namely: "for four days I was fasting, when at the ninth hour praying I saw an angel." For he himself thinks that these four days of Cornelius's fasting preceded the angel's appearance, as if Cornelius had merited it through a preliminary four-day fast. Others also interpret it differently from our common version, as if to say, From the ninth hour four days ago, when the angel appeared to me praying, until now I have remained fasting and praying. For the force of "from the fourth day back" seems to require this meaning. Whence it follows that Cornelius persisted in prayer fasting (as the Greek and Syriac have it) for four days, namely until the arrival of St. Peter, and thus prepared himself to receive the faith of Christ and Baptism. He says "I was," rather than "I am," or "I remained," or "I remain," because he especially emphasizes the beginning of his prayer, when the angel appeared to him, and because he had already shortly before ceased from prayer, namely as soon as Peter arrived. But this meaning disagrees with the Greek and Syriac: wherefore that our Latin version may agree with it, it should be explained thus, as if to say, From the fourth day back, that is, the fourth day back, I was praying at the ninth hour until this hour, namely the evening hour: for Peter seems to have arrived at Joppa in the evening, and entered Cornelius's house, as travelers are accustomed to do. The first meaning therefore is the genuine one. "Four days back," says Festus, is composed from "now" and "the fourth day." As if to say, Now it is the fourth day. Whence "from the fourth day back" is the same as, from now the fourth day, or four days ago, as the Greek and Syriac have it: for "four days back" is the same as "now the fourth day." I WAS PRAYING AT THE NINTH HOUR. — Bede and the Gloss note that some Latin and Greek codices read thus, I was worshipping from the sixth hour until the ninth. Whence Oecumenius also thinks he prayed for three hours before the angel came; but the true reading and exposition is that which I gave a little before. IN A BRIGHT GARMENT. — In Greek λαμπρά, that is, splendid; for the white color is bright and splendid. Whence formerly a white garment was that of the noble and those seeking office, who were therefore called Candidates.
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31. THY PRAYER HATH BEEN HEARD, — in which thou didst pray for thy salvation and that of thine: wherefore I suggest to thee that thou call Peter: he will teach thee the faith of Christ, which will lead thee to salvation and blessedness. AND THY ALMS ARE REMEMBERED, — as if to say, God hath remembered thy alms, and on account of them will impart to thee the light of the Gospel. See what I said at verse 4.
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33. NOW THEREFORE WE ARE ALL HERE PRESENT BEFORE THEE, — as if ready and prepared to hear and do whatsoever thou shalt command us from God. The Greek already have, before God, which the Zurich edition translates, with God as witness; Vatable, with God conscious we are all present, as if to say, We testify to God and swear that we are ready to hear and do those things which have been commanded to thee by God.
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34. IN TRUTH I PERCEIVE, — καταλαμβάνομαι, that is, I perceive, I discover, I see. THAT GOD IS NOT A RESPECTER OF PERSONS, — In Greek it is said elegantly in one word, οὐκ ἔστι προσωπολήπτης, as if to say, God is not a person-accepter, so that namely He should have chosen the Jews (as they themselves think) before the Gentiles, just as to the Synagogue of Moses, so also to the Church of Christ, but He is ready to receive all who wish to believe in Christ into grace, whether they be Gentiles or Jews. For God does not regard this distinction of nation in this election to grace, Church and salvation. Note: This acceptance of persons in this place is not that which is a vice opposed to distributive justice; for God is not bound by this justice, because men have no right to God's grace, faith and salvation. Whence God without any injustice and without the vice of acceptance of persons could have chosen the Jews for Christianity and excluded the Gentiles from it. Therefore this acceptance of persons in this place is that which is made in gratuitous matters, which depend on the mere freedom of the giver, as if a rich man should wish to give alms, but to certain persons only, for example to his fellow citizens or subjects. As if to say, God in distributing His gifts of faith and grace does not regard the person, whether namely he be a Jew or a Gentile, but offers it to both, and especially, "in every nation, he that feareth God and worketh justice is acceptable to Him," as thou, O Cornelius, although a Gentile, because thou fearest God and workest justice (by this very fact thou art more worthy than the Jews), art acceptable to Him, and therefore through me He will impart to thee the explicit faith of Christ, baptism and Christianity. See what I said concerning the acceptance of persons at Rom. II, 11.
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35. AND HE WORKETH JUSTICE. — "Justice" here can be understood in three ways. First, generally, so that it contains all virtues and is their complex, from which the just man is named. Thus also it is understood by Aristotle, V Ethics I. Second, "justice" can be understood for almsgiving: for the justice of Cornelius was especially situated in the distribution of alms; thus it is understood Psalm CXI, 9: "He hath dispersed, he hath given to the poor: his justice remaineth for ever and ever;" justice, that is, almsgiving, which he dispersed to the poor. The reason is, because through almsgiving we fulfill a threefold right and debt, namely that which we owe to our neighbor, to ourselves and to God: for man owes to man humanity; he owes to himself, as a sharer of his nature and bodily and blood-related, to help him as his own brother; he owes to God, so that, since he cannot do good to God himself, he may do it to His image, namely to man, whom God created to His image and likeness, so that he might be as it were a certain earthly God; especially since God in all Scripture so greatly commands and commends this, and esteems it as done to Himself, and will exact an account of this matter on the day of judgment, and will adjudge the merciful to heaven, the unmerciful to hell, Matt. XXV, 33; hence the Hebrew words are akin, and by metathesis almost the same חסד chesed, that is, piety, mercy; and צדק tsedec, that is, justice, and so חסיד chasid, that is, pious, merciful, is the same as just and holy. I have given the reasons II Cor. IX, 9, and Dan. IV, 24. Third, "justice" here can be understood antonomastically, namely not any sort of justice, but illustrious, eminent and heroic. Thus it is taken Ecclus. XX, 30: "He that worketh justice, himself shall be exalted." And Heb. XI, 33: "The saints by faith conquered kingdoms, wrought justice:" for there the Apostle commemorates the heroic deeds of the fathers, as it were illustrious effects and praises of faith. In like manner Cornelius was not merely just, but performed illustrious deeds of justice and almsgiving. Whence before others he merited to be visited by an angel, and was the first of the gentiles to be publicly initiated into Christianity by St. Peter. Wherefore St. Chrysostom proposes Cornelius to all as an example of justice and good works, equally as of divine recompense.
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36. THE WORD GOD SENT. — Here Peter, having finished the preface, begins the matter, and catechizes the Centurion with his men, as Tertullian says, lib. On the Crown of the Soldier, cap. XI. For the first sermons of the Apostles were catecheses: concerning which our catechists should glory and be their rivals. For Peter teaches that Jesus Christ was sent by the Father in the flesh, to redeem men, and therefore suffered, was crucified, rose again, will come as judge; through His merits sins are remitted, grace and salvation are given. Note: This "Word" can be understood, first, for the sermon and preaching of the Gospel; second, for the eternal Word, that is, the Son of God incarnate, that is, Jesus of Nazareth, as Peter explains himself, vers. 38. For thus John says of Him at the beginning of the Gospel: "In the beginning was the Word, and the Word was with God, and God was the Word, etc. And the Word was made flesh." Thus Hugo, the Gloss and Dionysius here, and St. Athanasius, oration Against the Arians in that passage, "God of God." Third and plainly, you may understand "word" here for the thing signified by the word, namely for the things said and done by Christ, concerning which more presently. Peter alludes to that passage of Isaiah IX, 8: "The Lord sent His word into Jacob, and it fell in Israel." For the same phrase is in both places, but the aim and sense are different. See the things said there. ANNOUNCING PEACE THROUGH JESUS CHRIST, — namely peace and reconciliation with God, and thence with neighbors, as well as peace of conscience. Whence the Angels, when Christ was born, immediately sang: "Glory to God in the highest, and on earth peace to men of good will," Luke II. This peace brought by Christ the Apostle often commends and especially, Ephes. II, 14: "For He Himself is our peace, who hath made both one," etc. See the things said there. HE IS LORD OF ALL. — "He," namely Jesus Christ, who immediately preceded. Whence St. Athanasius proves the divinity of Christ against the Arians from this place, in the place already cited, and others.
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37. YOU KNOW (that is, you have heard by rumor, from common report confusedly; for distinctly and in particular they were ignorant: whence they are instructed here by Peter; you have known) THAT THE WORD WAS MADE. — "Word" here is taken somewhat differently by some than in the preceding verse; for there it was in Greek λόγος, but here it is ῥῆμα. For the eternal Word, namely the Son of God, is called in Scripture λόγος, not ῥῆμα: therefore ῥῆμα signifies the preaching of the Gospel made by Christ throughout all Judea. Thus Hugo, the Gloss, and Dionysius. Secondly and more plainly, "word" here is taken metonymically for the thing, namely for the sum of the sayings and deeds of Christ, which the Greeks call the economy of Christ: for St. Peter explains and sets forth this in what follows. Thus Lyra, Cajetan, Gagneius, and our Lorinus, as if to say: You have heard the report of the preaching, miracles, and deeds of Christ. That this is the sense is evident from the Greek text, which reads thus: ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας, μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ, etc., that is: You know the word which was made throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit. Thus Pagninus, the Zurich Bible, Vatable, Gagneius, and others everywhere. Whence it is evident first, that "this word" is "Jesus of Nazareth," namely the sayings and deeds of Jesus the Nazarene, which he himself, after receiving baptism from John, having received from him the testimony that he was the Messiah, began to teach and to do, beginning from Galilee, and continuing throughout all Judea. Whence Peter, explaining this, adds: "How God anointed him with the Holy Spirit and with power, who went about doing good and healing all that were oppressed by the Devil." Wherefore Vatable by metathesis of one small word "how" thus expounds: "You know the word which was made, namely, how God anointed Jesus the Nazarene with the Holy Spirit," etc., so that the pronoun "him" by Hebrew pleonasm is redundant. It is evident secondly, that "word" in this verse signifies the same as in the preceding verse, namely the sayings and deeds of Christ. It is evident thirdly, that τὸ ἀρξάμενον beginning, or, as others translate, arising, refers to the word which preceded, not to God: although therefore the Latin version has, beginning indeed from Galilee, understand: it was; yet the Greek does not have τὸ: for with that omitted, the sense flows plainly. AFTER THE BAPTISM WHICH JOHN PREACHED. — The pronoun "which" refers to baptism, because just as in Greek βάπτισμα is said in the neuter gender, and βαπτισμός in the masculine, so also in Latin it is said baptismus in the masculine, and baptismum in the neuter, as it is used in the neuter often by St. Augustine, St. Jerome, and others. Others read this differently, namely Rabanus and Bede, thus: "You know that John preached Jesus of Nazareth."
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38. JESUS FROM NAZARETH. — Namely, you know that the word already spoken depends on this, for all these things hang together from it, as I have already shown from the Greek. Concerning the name Nazarene I spoke in chapter II, 22. HOW GOD ANOINTED HIM WITH THE HOLY SPIRIT. — Concerning this anointing I spoke in chapter IV, 27. See Eusebius, book IV of the Demonstration, chapter XV, where he teaches that the grace of the Holy Spirit is rightly called oil and anointing, because like oil it makes things bright, luminous, strong, vigorous and joyful. AND WITH POWER, — δυνάμει, that is, with power. For Christ showed this divine power in performing miracles, casting out demons, converting souls. WHO WENT ABOUT DOING GOOD, — εὐεργετῶν, that is, doing good; so that Christ could rightly be called Euergetes, that is, benefactor, certainly far more truly than that Ptolemy, king of Egypt, third in order. It is therefore proper to Christ and his followers to do good to no one badly, but to do good to everyone, so that wherever he dwells, he may scatter the rays of his beneficence like the sun, which continually runs and passes through, so as to communicate its light, heat and influence to men and plants scattered throughout the whole world. Truly St. Bernard, epistle 253 to Guarinus: "He went about, as not unfruitfully, so not remissly, not sluggishly, not with slow step, but as it is written of him: He exulted as a giant to run his course. Moreover, he who runs is not apprehended by one who does not himself run equally. And what profit is it to follow Christ, if it does not happen that we overtake him? Therefore Paul said: So run that you may comprehend. There, O Christian, fix the goal of your running and progress where Christ placed his. He became obedient even unto death, but the death of the cross." The same, sermon 11 among the small ones: "Justice is in two things, in innocence and in beneficence. Innocence begins justice, beneficence perfects it." The same, epistle 181 to Haimericus: "The benevolent esteems nothing dearer to himself than benevolence itself, by which he is called benevolent and is beneficent." St. Chrysostom, homily 27 on Genesis: "To do good to a man is to deposit a great benefit with God." For it is proper to God to do good, as it is proper to the devil to do evil. Therefore those who do good imitate their Father God. Hear Christ, Matthew V, 44: "Do good to those who hate you, and pray for those who persecute and calumniate you, that you may be the children of your Father who is in heaven, who makes his sun to rise upon the good and bad, and rains upon the just and unjust." Wherefore this saying of Cicero is pagan, not Christian: "A benefit should be conferred neither on a young man nor on an old man: on the latter, because it perishes before there is an opportunity to return thanks; on the former, because he does not remember." More piously the Emperor Titus Vespasian said: "It is not permitted for anyone to depart from the face of the emperor sad." The same, remembering that he had done good to no one that day: "Friends, we have lost a day;" thus Suetonius, in his Life. Pythagoras, asked "by what means men could be made like the gods? Answered: If they embraced truth and did good to all." Thus Aelianus, book XII. Theophrastus, asked "what would preserve human life? answered: Beneficence." Thus Stobaeus, sermon 41. Anaxilaus, asked "what was most blessed in a kingdom? answered: Never to be overcome in benefits." Publius the Mime: "He who does not know how to give a benefit, unjustly asks for one." Alexander Severus the Emperor, asked: "Who would be the best king? answered: He who retains friends with gifts, and seeks out enemies with benefits and reconciles them to himself." Thus Maximus, sermon 9 On the Master. Epictetus: "As the sun does not wait for prayers to rise, but immediately shines and is greeted by all; so neither should you wait for applause, noise and praise to do good, but freely confer benefits, and like the sun you will be sought after," as Stobaeus testifies, sermon 14 On the Master. More excellently St. Gregory of Nyssa, oration On the Love of the Poor: "Beneficence is the most excellent of all praised virtues. This is the companion of happiness. This sits beside God, and is joined to him in great necessity." AND HEALING ALL WHO WERE OPPRESSED BY THE DEVIL, — καταδυναστευομένους, that is, those brought into the power of the devil by his power and tyranny, oppressed and put under his yoke, namely possessed by the devil, either in body, or in soul, or in both. For the devil was the prince of the world; but Christ cast him down from his tyrannical principality, Luke XI, 22. BECAUSE GOD WAS WITH HIM: — first, by hypostatic union; second, by eminent grace, singular and capital, such as befitted the only-begotten Son of God; third, by the mighty working of miracles and healings, and by efficacious preaching, by which He illuminated the minds of men and converted them to God. Hence He was called Emmanuel, that is, God with us, Isaiah VII, 14. Let Nestorius therefore depart, who from this place and similar ones inferred that Christ was a mere man, not God, because God was with him, namely with the man Christ: therefore the person of the man Christ was one, and another was God, who was with that man. I answer by denying the consequence: for the word "he" signifies the man Christ existing, not subsisting in his own person, but in the person of the Word, and therefore does not signify the person of the man, but the nature and existence of the man in the concrete: in this indeed God was by hypostatic union, and consequently communicated to him His divine hypostasis and subsistence. Therefore God is in us in one way, in Christ in another: in us indeed only by grace and operation; in Christ, also by substance.
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41. NOT TO ALL THE PEOPLE. — "The risen Christ no one of the wicked saw," says St. Augustine, tract. 76 in John.
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42. WHO WAS APPOINTED (ὡρισμένος, that is, defined, destined, designated) BY GOD AS JUDGE, — namely as man, "because he is the Son of Man," as John says, cap. V, 27, so that namely in His human nature, glorious, He may judge all men visibly in the valley of Josaphat on the last day of the world. For this judicial power is due to the humanity of Christ on account of the union with the Word: St. Peter speaks primarily of universal judgment, secondarily of particular judgment: for this is annexed to and subordinate to that universal judgment. For Christ judges men individually and severally as they die, not that the souls of individuals are borne to heaven and presented to Christ the judge to be judged, as St. Augustine seems to wish, lib. De Vanitate saeculi, cap. I; St. Chrysostom, hom. 46 ad Popul., and St. Bernard, in Meditation., cap. II: for it is not fitting that sinners be elevated to heaven; nor yet that Christ descend personally to earth to judge each dying person, as Innocent III seems to wish, lib. II De Contemptu mundi, cap. XLIII; for thus Christ would have to descend from heaven to earth at every moment, indeed to various places of the earth simultaneously: but that the soul of the deceased immediately after death speaks with Him intellectually, and He represents to it its deeds, and according to merits or demerits pronounces and utters to each a sentence as a judge. For just as an angel in the East can speak to another angel who is in the West by mental speech, so Christ, glorious in heaven, can speak mentally to a soul existing on earth. Thus Francis Suarez, III part., tom. II, disp. 52, sect. 2; although some hold that Christ performs the particular judgment of each through his guardian angel, as I said cap. VII, 58. Note: Christ had this judicial power in act first, from the first instant of His conception and union with the Word. For from then He had the right and power of judging all, equally as dominion over the universe and all creatures; but the use and exercise of this power He received in the resurrection: for then He received the glory of reigning and the state of ruling, while He lived He had the state of humbling Himself and suffering, mourning and dying. OF THE LIVING AND THE DEAD, — that is, of the just and the unjust, says St. Chrysostom, hom. 1 De Symbolo, and St. Augustine, Enchir., cap. LI; of souls and bodies, says Rufinus in Symbolo. But these are mystical and symbolic. I say therefore literally that the living are called here those who shall be found alive on the day of judgment, the rest are called dead, not that they too shall not die, but that they shall immediately rise from death, so that death is to them rather a passage to life than destruction. See what is said I Thessalonians IV, 15. Hence it is clear that all men without exception shall rise again, shall be present before Christ on the day of judgment, and shall be judged by Him, even little children dead without baptism in original sin, as St. Gregory teaches, lib. IX Moral., cap. XII or XVI, and St. Augustine, lib. III De Libero arbitr., cap. XXIII, and many Scholastics, in IV, dist. XLVII; for all are subject to the judge Christ, just as He was born and died for all. Christ therefore shall pronounce a middle sentence upon little children: for He shall not admit them to heaven as blessed, nor condemn them to the fire of hell as damned. He shall therefore punish them with the pain of loss, that is, privation of heavenly glory on account of original sin, but not with the pain of sense: for this corresponds to actual sin, which little children do not have.
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43. TO RECEIVE REMISSION OF SINS, — that is, that he will receive remission of sins through his name, whoever believes in him, as the Zurich Bible translates it, namely whoever believes in him with faith, not dead, but living, which shows itself in the acts of hope, fear, invocation, charity and other virtues, namely so that he believes Christ to be the mediator between God and men, and that by the merit of his passion God remits sins; and so that he invokes such a one, loves him, venerates him and obeys his law and precepts in all things. Thus St. James explains and teaches against the heretics of this time, chapter II, 24. Why the Apostles everywhere inculcate the benefit of remission of sins, I gave the reasons in chapter V, 31, and chapter II, 38; for although Cornelius was already justified, nevertheless even the just man falls seven times a day, at least into venial sin. Add that in the house of Cornelius there were many who had not yet received remission of sins, but were about to receive it from St. Peter through faith in Christ. Finally, St. Peter teaches here the power of baptism, namely that it remits sins, and therefore no one is justified unless he receives it in act, or has it in intention, as Cornelius had.
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44. THE HOLY SPIRIT FELL, — in visible form, namely in fiery tongues, descending upon the head of Cornelius and his household. For in this form it had descended upon the Apostles. This is evident from the following chapter, verse 16, where it is said: "The Holy Spirit fell upon them, as upon us also in the beginning," namely at Pentecost, through fiery tongues. Whence also it follows: "For they heard them speaking in tongues." Moreover, the Holy Spirit fell upon them before they were baptized: whence it follows that from the catechesis of St. Peter they conceived faith in Christ and contrition for sins, when they heard that remission of sins was to be hoped for and sought from Christ, and that through it they were justified. Thus God disposed it, so that the Jews could not accuse Peter of having baptized them as Gentiles and initiated them into Christianity, since they had seen the Holy Spirit already descend upon them before, which by its descent adopted them as sons to himself, and thus signified that they were to be incorporated into his Church. Thus St. Chrysostom. Wherefore the heretics argue foolishly at this place: Cornelius received the Holy Spirit before baptism, therefore baptism does not confer it; but it is only a sign of justice and grace accepted through faith: for it is the same as if they argued thus. Contrition confers the Holy Spirit; therefore baptism does not confer it. For both consequences are inept. For the same effect, namely the grace of the Holy Spirit, can proceed from several causes, namely from contrition and from baptism. Add that contrition includes the intention of baptism, and without it does not confer the Holy Spirit, as I said above. Finally, this descent of the Holy Spirit into Cornelius before baptism was a special privilege granted to him alone, which does not prejudice the common rule and law, according to which remission of sins and the grace of the Holy Spirit are given through baptism.
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45. THE FAITHFUL FROM CIRCUMCISION (from Judaism); — it is a synecdoche: for circumcision is put for the whole law of Moses, because it was its beginning and profession, as baptism is of the new law and Christianity. Second, "from circumcision," that is the circumcised, namely the faithful Jews and Christians. It is a Grecism, of which I spoke, Romans IV, 12. BECAUSE ALSO UPON THE GENTILES (ἔθνη, that is the Gentiles and Gentile peoples) THE GRACE OF THE HOLY SPIRIT HAS BEEN POURED OUT. — For the Jews thought that Christ and the grace of Christ and the Church were promised and destined by God to the Jews alone, and that the Gentiles were to be excluded from it. GRACE, — δωρεά, that is a gratuitous gift, and therefore grace.
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46. AND MAGNIFYING GOD. — Speaking the great works of God, both to the whole world, and to themselves beyond other Gentiles through Christ bestowed, and therefore from the inmost sense of the heart, of devotion and gratitude. See the sayings in chapter II, 11.
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47. THEN PETER ANSWERED, — that is, began to speak. For to answer in Scripture is to begin a discourse, even if no question has preceded, as none has preceded here. CAN ANYONE FORBID WATER? — Peter contradicts those Jews who forbid it, as St. Chrysostom says, as if to say: You, O Christian Jews, think that Christ and the baptism of Christ pertain to Jews alone, and therefore you wish to forbid the Gentiles from being washed in it; but you could not forbid the Holy Spirit from descending upon them: therefore neither can you forbid them from being baptized with his baptism, for baptism is the Sacrament of the Holy Spirit. Whence St. Augustine, homily 23 among 50: "By the very attestation of the great thing, as it were an acclamation was made (by the Holy Spirit and Christ) to Peter: Why do you doubt about water? I am already here." Hence second, by metathesis of the word "water," thus plainly the Pagninus and Zurich Bible translate it, can anyone forbid that they be baptized with water, etc., namely so that through this Sacrament they be initiated into Christianity and become citizens of the Church? AS WE ALSO, — visibly through fiery tongues, receiving the gift of tongues.
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48. HE COMMANDED THEM TO BE BAPTIZED, — by his companions: for it was the office of the Apostles to evangelize, of lesser priests to baptize, as Paul teaches, I Corinthians I, 17. Thus Christ preached through himself; he baptized through the Apostles, Luke IV, 18, and John IV, 2. IN THE NAME OF THE LORD JESUS, — namely in the baptism of Christ. See what is said at chapter II, 38. That this Cornelius, after Zacchaeus, was made Bishop of Caesarea by St. Peter, is testified by the Roman Martyrology, February 2, and by Clement, book VII of the Constitutions, chapter XLVI. Moreover, that the house of Cornelius was converted into a church, and that it still existed in the time of St. Jerome, is taught by Jerome himself, epistle 27, where, describing the voyage and journey of St. Paula, he says that she visited at Caesarea the house of Cornelius, now made a church of Christ. Furthermore, Cornelius is inscribed in the catalogue of Saints on February 2, where the Roman Martyrology thus has it: "At Caesarea in Palestine, St. Cornelius the Centurion, whom the Blessed Apostle Peter baptized, and at the aforesaid city elevated to the honor of Bishop." The life of this St. Cornelius is extant in Surius from Metaphrastes, September 13, but in which our Lorinus thinks certain apocryphal things are contained, and such things are evident. You will ask here first, whether Peter and the Apostles up to the calling of Cornelius were ignorant that the Gentiles were to be called to Christ and that the Gospel was to be preached to them? whether Cornelius was the very first of all Gentiles to be converted and baptized? Some affirm this, because the vision and narrative of this chapter seems to signify that. But the contrary is maintained by many modern learned men, and this seems more true. First, because Christ, about to ascend into heaven, expressly said and commanded the Apostles to evangelize the Gentiles: "Going into the whole world, preach the Gospel to every creature," that is to every man, Matthew XXVIII. And: "You shall be witnesses to me in Jerusalem and in all Judaea and Samaria, and even to the uttermost part of the earth," Acts I. Secondly, because the Apostles had seen Gentiles brought to Christ, and received by him, John XII, 20; again, the daughter of the Canaanite woman, certainly a Gentile, healed by him, Matthew XV, 22. Besides, they had heard that three Magi from the East were called by God, led by a star, to the manger of Christ: but these were the firstfruits of the Gentiles. Moreover, they had seen the servant of the Roman Centurion healed by Christ, Matthew VIII, 5, whom Lucius Dexter in his Chronicle writes to have been Spanish by origin, and to have preached Christ to the Spanish. For thus he says: "C. Cornelius the centurion of Capernaum, master of the servant whom the Lord healed, father also of C. Oppius the centurion, was Spanish: he flourishes wonderfully in Spain." And concerning his son: "C. Oppius, a Spanish Centurion, believed in Christ dying on the cross. He was the first of the Gentiles to believe after Christ's death, who was a Roman citizen, and baptized by St. Barnabas, he became the third Bishop of Milan. A man truly apostolic, who first of all to his Spanish nation reports with the amazement of his hearers the death of Christ and the wonderful eclipse." Thirdly, because for this purpose the Apostles at Pentecost had received the Holy Spirit in fiery tongues, so that they might go and preach to all the Gentiles of the whole world. For this is what St. Peter cites and professes from Joel at verses 17 and 21 there: "I will pour out my Spirit upon all flesh, etc. And it shall be: Whosoever shall call upon the name of the Lord, shall be saved." Whence it is also probable that at Pentecost, among so many nations of so many languages and regions as are enumerated in Acts II, there were some Gentiles mixed in, who were converted to Christ along with Jews and Proselytes at the sermon of St. Peter, just as in another sermon of St. Peter, in which he himself converted five thousand men, Acts IV, 1, it is probable that some of them were Gentiles. Again, the Eunuch of Candace queen of the Ethiopians, converted by Philip, chapter VIII, is by many thought to have been a Gentile, as being an Ethiopian and a prince of the Ethiopians. This is made evident by the fact that Saul, now converted, "also spoke to the Gentiles and disputed with the Greeks," as we heard at chapter IX, 29. And at chapter XI, 2, the faithful of the circumcision, that is the circumcised and Jews, are said to have murmured against Peter, because he had turned aside to Cornelius a Gentile: by which it sufficiently signifies that there were other faithful of the uncircumcision, that is the uncircumcised and Gentiles, who praised the deed of Peter, and applauded Cornelius, as being a Gentile and of their own nation and lot. In the same chapter, verse 20, Cypriots and Cyrenians are said to have evangelized Greeks, that is Gentiles. Fourth, because the same Lucius Dexter asserts that the Apostles divided the provinces of the world among themselves for evangelizing them in the year of Christ 34, shortly after His ascension into heaven, namely on the last day of June, 36 days after Pentecost and the reception of the Holy Spirit, and that James in the year of Christ 37, which was the third year from the death, resurrection and ascension of Christ, set out into Spain and evangelized there: although at that time there were many Jews there, as the same author asserts, yet who would deny that he also preached to the Gentiles, who were far more numerous? You will say: How then is it commonly asserted that through the conversion of Cornelius the door of the Gospel and the Church was first opened to the Gentiles? I answer that this is to be understood and limited to the public, solemn and formal preaching of the Gospel among the Gentiles, which Peter, having received a heavenly vision, was commanded to announce publicly to the Jewish-Christians, lest they themselves obstruct the Apostles going to the Gentiles and repel the Gentiles from the Church. St. Chrysostom teaches this plainly in this place, namely that St. Peter knew in secret that he and the Apostles ought to preach to the Gentiles: but he did not do so, lest he offend the Jews, until admonished by a heavenly vision, he persuaded the Jews that this was God's will, especially since they themselves saw the visible descent of the Holy Spirit upon Cornelius and his household. Thus also L. Dexter in his Chronicle, in the year of Christ 40, which was the sixth from the ascension of Christ into heaven: "Cornelius, a Centurion of Italy, by Peter preaching, is filled with the Holy Spirit, and the solemn conversion of the Gentiles to the faith of Christ being announced at Jerusalem, Cornelius is baptized and flourishes." The same doctrine is taught at length by Gaspar Sanchez, in the Appendix to the Acts of the Apostles, or treatise I On the Preaching of St. James in Spain, cap. IX. Moreover, this Flavius L. Dexter was prefect of the praetorium, who dedicated this Chronicle to St. Jerome, as he himself relates in the book On Ecclesiastical Writers; but being prevented by death, he dedicated it to St. Paulinus. In turn St. Jerome inscribed to this Dexter a book On Ecclesiastical Writers, in which he places and praises the same man. This Chronicle of Dexter, recently discovered at Fulda, is cited and praised by our Gaspar Sanchez, lib. II On the Progress of St. James in Spain, cap. II, and by Christopher of Castro, History of the Mother of God, cap. XVIII. See what is said at the end of the Chronotaxis. You will ask secondly, in what year from the death and ascension of Christ was Cornelius converted, and the Gospel opened publicly to the Gentiles? I answer that this cannot be determined. For the Chronologists vary. First, the Alexandrian Chronicle, and Gaspar Sanchez, tract. I On the Progress of St. James in Spain, cap. X, think that Cornelius was converted in the year of Christ 36, which was the second from his death. Second, Adrichomius, in the Chronology, thinks he was converted in the year of Christ 38, which was the fourth from his death. Third, other moderns think in the year of Christ 39, which was the fifth from his death. Fourth, L. Dexter, in his Chronicle, writes that Cornelius was converted in the year of Christ 40, which was the sixth from his death: but in the year of Christ 41, the Apostles went into their provinces: and finally in the year of Christ 42, St. James was killed by Herod. Fifth, Baronius and our Gordonus, in the Chronology, think that Cornelius was converted in the year of Christ 42, which was the seventh from the death of Christ, and the second of the Emperor Caius Caligula, in which year also St. Matthew wrote his Gospel. It seems more probable that Cornelius was converted in the year of Christ 39; although Baronius, whom many follow, thinks the Apostles were dispersed throughout the world after James was killed by Herod, in the year of Christ 44, of which more in Acts XII, 1. Therefore this opinion is very much confirmed a posteriori from the fact that all agree that St. Peter sat at Antioch for seven years, namely until the second year of Claudius, which was the year of Christ 44, in which year he transferred his see to Rome. For if you count these seven years backward from the year of Christ 44, you will find the first of them, in which he began to sit at Antioch, to fall in the year of Christ 37. Therefore in the same year, or certainly in the preceding one, namely 36, Cornelius was converted. These matters will be clearer from what I shall say in cap. XII, 1. Or how would the Jews have looked upon this with equanimous eyes and minds, to have the head of the Church torn away from them and to go to the Gentiles, and to transfer to them the primacy and pontificate of the Church? especially since St. Clement, book X of the Recognitions, relates that St. Peter established this see at Antioch in the house of Theophilus, to whom St. Luke dedicates these Acts, chapter I, 1, who was a Gentile, not a Jew, as is evident from the name: for Theophilus is a Greek name, signifying one who loves God; and because Theophilus here held the magistracy of Antioch, as Oecumenius testifies. In that same year of Christ 37 it appears that St. James set out for Spain, as I shall say in chapter XII. For thus all things cohere most excellently. For when Cornelius had been converted by St. Peter, without any objection and contradiction of the Jews, St. James could publicly preach to the Gentiles of Spain, and returning five years later to Jerusalem, in the year of Christ 43, or as others wish 44, he was killed by Herod: thus some very recent but great chronologists judge. Hence also some think that in that same year of Christ 37 the Apostles set out into their provinces, as those who through Peter were admonished from heaven to preach to the Gentiles. Whence Cajetan, Acts IX, 32 and elsewhere, writes that the Apostles were dispersed throughout the world within three years, during which Paul was in Arabia; but this three-year period began immediately after his conversion, which took place in the year of Christ 36, and ends in the year of Christ 39. For in that year St. Peter founded the Church of Antioch, as the door of faith and the Church had now been opened publicly to the Gentiles. Whence also in the Life of this St. Cornelius it is recorded that he, having been converted, set out with St. Peter to Antioch. Although the Alexandrian Chronicle relates that St. Peter established the see of Antioch in the year 4 after the death of Christ, which was the year from the birth of Christ 38 or 39, and Baronius and all his followers judge the same of the year of Christ 39, and many others; nevertheless I shall soon show that this took place in the year 37. For who would believe that St. Peter in Antioch, as a Gentile city, established a see before the door of faith had been opened to the Gentiles, which was done through the conversion of Cornelius?
Machine translation from the Latin, not reviewed.
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v. 1 tir autem quidam erat, graece v. 1-3 una est sententia et verbum finitum
Divina manifestatione iam ostenditur dirutum esse medium parietem maceriae, quae olim a Deo exstructa erat inter Israel et gentes, jam tempus adesse, ut in Christo Iesu in unum condantur hominem duo illi (Eph. 2,14. 15). Nam praecipuum et singulare in hac narratione, quo nova regni annuntiandi epocha inauguratur et pleno sensu ex omnibus gentibus sine ullo discrimine unum Dei populum constituendum esse declaratur, est illud quod Petrus ex visione didicit et enuntiat : mihi ostendit Deus neminem communem aut iÁnmundum dicere hominem (10,28). 4d aliquam bonorum communionem posse alienigenas admitti, ostensum est in iis qui proselyti portae vocari solent; at plena vitae quotidianae societas in victu et habitatione et omni commercio non poterat iniri nisi cum circumcisis; omnis incircumcisus reputabatur immundus; valebat illud : vos scitis quomodo abominatum sit viro 100860 coniungi aut accedere ad alienigenam (10,11). Nunc vero haec separatio qua Deus olim dividi voluit gentes 8 populo suo (cf. Is.. 56,3) divinitus tollitur, et adesse tempus id palam annuntiandi Petrus apostolorum primus edocetur et per eum Iudaeo-christiani ad hanc rerum mutationem et intelligendam et accipiendam praeparantur. Praecipuum itaque huius narrationis momentum ac significatio potissima in eo consistit quod initur societas victus et habitationis. cum alienigena sublato discrimine inter Iudaeum et alienigenam, et ea in re verus consistit huius narrationis progressus : exhibetur scil. abrogatio legis mosaicae etiam in iis quae ad victum et societatem familiarem οἱ domesticam referuntur; inauguratur illud : non est Iudaeus, neque Graecus : omnes vos unus estis in Christo Iesu (Gal. 3,28 graece).
Ad magnam hanc innovationem inaugurandam, ut sublato omni discrimine in vitae consuetudine unus efficiatur populus Dei ex Iudaeis et gentibus, peculiariter seligit Deus principem apostolorum, quo maiore fulta auctoritate haec innovatio accipiatur etin opus deducatur;
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v. 3 vidit; in Caesarea palaestinensi, cf. 8,40, nomine Cornelius, vir romanus, ut nomine proditur; eratne ex celebri gente romana Corneliorum? negat Felt.; rem ita declarare ac suadere studet Patr. * nomen gentis non gerebant nisi qui vel ex ipsa essent vel eius liberti horumve filii aut posteri, vel denique qui alicuius ex ea gente beneficio aut opera civis romanus factus fuerat. Centurionis munus, quo Cornelius fungebatur, argumento est eum conditione libertina non fuisse sed ingenua. Si per aliquem e gente Cornelia obtinuisset civem romanum fieri, illud quoque nomen habuisset quo iam prius vocabatur eoque utpote notiore Lucas ipsum vocasset, quemadmodum Claudius Lysias 23,96 non Claudius, sed Lysias 25,7. 92 vocari solet. Fuit igitur noster centurio ex ipsa. gente Cornelia, una de praecipuis gentium romanarum. Hactenus ille. Sed fortasse tutius est rem incertam in medio relinquere ; centurio cohortis quae dicitur ttalica, quia scil. in ea merebant milites in 1/8118 nati (Barontus ad an. 1 S 8, Beel. Patr. Felt. Wendt); apud Arrianum ἡ σπεῖρα ἡ Ἰταλική alio loco dicitur ct ταλοί; ceterum habentur inscriptiones : cohors I Italica civium romanorum voluntariorum,et cohors militaria Italica voluntariorum quae estin Syria (Schürerl. c. I p. 386). Unde conclusum est cohortem italicam fuisse ex civibus romanis. Sed ex Arriano ad nomen videtur sufficere, si milites erant Itali. Notat BJ. : > non erat legio inIudaea, sed cohortes tantum auxiliares, Caesareae quidem quinque, ut videtur, e Caesarensibus et Sebastenis conscriptae; de « cohortibus italicis civium R. voluntariorum », ex civibus Rom. in Italia natis compositis, quae multae erant per provincias, v. Marquardt — Mommsen Róm. Alt. V. 859. Quod autem negat Schürer (Gesch. d. jüd. V. 1 386) fuisse videri illo tempore Caesareae cohortem Italicam, quaesierim equidem ex viro doctissimo, quidni in illis quinque cohortibus una fuerit ex civibus R. qui Caesareae Sebastaeve domicilium constituerant ». Ceterum iam Baronius monuit nomen non esse commutandum cum legione Italica; nam primam legionem Italicam & Nerone demum esse institutam, secundam et tertiam ἃ Marco Aurelio Antonio (cf. Patr. Fe(t. ; plura quoque apud IVetst.). Bene dicitur ἐχατοντάρχης ix σπείρης (ita plerique) centurio ez cohorte; cohors enim ex sex centuriis constabat; centuriis praeerant centuriones. Decem tandem cohortes unam efficiebant legionem. Cornelius centurio erat v. 9 religiosus εὐσεξὴς 2,5 pius, ac timens Deum, 13,16.96 ea locutione designantur proselyti, gentiles qui synagogam frequentabant, qui alias 65650590 τὸν Θεέν appellantur (13,83. 50; 16,15; 17,5. 17, 18,7); quare Cornelius aliquibus etiam proselytus fuisse videtur (Calm. Wendt, Weiss). Negant ali ob v. 98. 35 et 11,1. 18; 15,7. Sed iis in memoriam revocandum est quod legimus Gal. 2,12; ipsi Iudaeo-christiani abhorrebant societatem mensae cum ethnico-christianis; nonne hoc sufficienti est argumento etiam cum proselytis incircumcisis Iudaeos non inisse vitae societatem ? At ex ea appellatione ne probabile quidem argumentum eum esse proselytum colligi potest, uti ex v. 35 planum fit. Ut ipse pius erat Deus cultor, ita quoque familiam suam instituit, cum omnt domo, δια, curam domesticorum exemplo doceri monet Salm. * « non se putabat vere religiosum, nisi etiam totam familiam suam doctrina et exemplo ad verum Dei cultum traduxisset »; eius pietas erat frugifera : faciens eleemosynas multas plebi, observat quod baptista docuerat, ut fieret praeparatio ad regnum messianum Luc. 3,11 et deprecans Deum semper διαπαντὸς Luc. 25,53; semper id facere dicimur quod assidue, frequenter facimus, quoties per negotia alia licet; ita loquimur: hic semper legit, semper ludit etc. Optime itaque duce gratia sese praeparabat ad ingressum in regnum messianum. Quid in illa assidua precatione potissimum a Deo efflagitarit si quaeris, potest responderi cum Bee/., ut Deus ipsum in recta salutis via capessenda dirigeret; v. 3 is vidit in visu manifeste quasi hora diei nona, quam horam orationis observasse videtur cf. 3,1; notant ea hora qua Christus in cruce pro nobis emisit spiritum ei ex merito Christi nuntium salutarem esse missum (cf. Bed. Salm.), angelum Domini introeuntem ad se et dicentem sibi : Corneli; ei vigilanti visionem esse oblatam et sensibus exterioribus perceptam, tota narratione ostenditur;
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v. & a£ ille intuens eum timore correptus, > id humanae imbecillitati tribuendum est , et bonorum angelorum est initio perterrefacere » (Salm.): cf. Iud. 6,92; 13,92. Dan. 10,8. Luc. 1,12 etc. dizit : quid est, Domine? dizit autem illi * orationes tuae. et eleemosynae tuae ascenderunt in memoriam tn conspectu Dei; hisce duabus vocibus pietas in Deum et caritas in proximum comprehenditur ; dicuntur ascendisse in memoriam, tanquam memoriale quoddam, ut Deus recordatus illa ampliore gratia remuneraret (Salm. Beel. Patr. Felt.); ascenderunt, ita ut tui memoria sit apud Deum, ut essent quoddam memoraculum. Apud LXX haec vox μνημόσυνον ponitur pro hebr. ΠΊΣΤΙΝ (Lev. 2,2. 9,16; 5,12 etc. cf, Eccli. 38,11; 85,16 ; vulg. 20), quo nomine ea pars ferli intelligitur quae in altari comburitur; unde hanc notionem aliqui etiam hic retinent: ascenderunt tamquam sacrificium memoriale (cf. Calm. Wendt), quae tamen acceptio in locutione ad alienigenam subtilior videtur. lam ei indicatur, qua ratione Deus intuitu obsecrationum et eleemosynarum eum in viam salutis velit adducere :
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v. 5 et nunc mitte viros in Ioppen et accersi Simonem quendam, qui cognominatur Petrus;
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v. 6 hic hospitatur apud Simonem quendam coriarium, cutus est domus tuzla mare; « quid , si contigisset alium esse Simonem-et ipsum coriarium ? sed et aliam notam habebat, quod habitaret iuxta mare; tria autem illa non concurrere poterant » (CAr.). A talmudistis statuitur : cadavera et sepulcra separant et coriarium quinquaginta cubitos a civitate (Baba bathra 2,9; SurenAusius IV p. 165); Aic dicet tibi quid te oporteat facere ; vide lect. var.; « haec absunt a ceteris translationibus vetustis aeque ac a plerisque codicibus graecis; nemo tamen non sentit ea vel certe eorum similia necessaria fuisse ad Cornelium edocendum quorsum vocari Petrum oporteat; quod quidem se ab angelo doctum esse tum ipse Petro v. 32 gr. (secundum plures testes), tum Petrus Christianis hierosolymitanis 11,14 narrarunt » (Patr.), e& antea iam viri a Cornelio missi v. 92. | | Cornelius nihil cunctatur (v. 33); visio facta est φανερῶς, ita ut omnis deceptio sensuum excludatur (Weiss); locutionem audivit; habet testimonium duorum sensuum ; mandatum ipsum ea respicit quae oratione tacita efflagitavit. Unde rem esse coelitus factam omni ex parte constare ei potuit; v. ד et cum discessisset angelus qui loquebatur 1llt, vocavit duos domesticos suos, servos seu famulos, et militem metuentem Dominum, , 60056 pium, ez 15 qui illi parebant τῶν προσχαρτε- ρούντων qui assiduo illi aderant ministerii causa. Milite romano comite tuti erant in itinere ab omni molestia. Hisce qui omnes viri erant religiosi (v. 2. 7) quid sibi evenerit et cur eos mittat ad Iudaeos exponere potuit
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v. 8 quibus cum narrasset omnia, misit illos in. loppen, urbem distantem a Caesarea &4 kilometr. ( Feit.).
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v. 9 postera autem die iter. illis facientibus et. appropinquantibus civitati, sunt ἃ Caesarea loppen triginta millia passuum )2/.( , circiter quadraginta (Patr.), ascendit Petrus in. superiora ut oraret circa horam sextam ἐπὶ τὸ δῶμα, in tectum more regionis planum; in Palaestina enim, inquit Hieronymus, et in Aegypto non habent in tectis culmina, sed δώματα, quae Romae vel solaria vel moeniana vocant, id est, plana tecta quae transversis trabibus sustentantur (ep. 106; M. 22,859); cf. Matth. 10,27; 95,177; ascendit, ut seorsim et in quiete oraret (Chr.) ;
Visione Petrus ἃ Domino praeparatur, ut, quemadmodum Hieronymus ait, de circumcisionis angustiis ad praeputii latitudinem transferatur (ep. 79; M. 22,725);
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v. 10 et cum esuriret, voluit gustare, cibum capere; parantibus autem illis cecidit super eum mentis excessus, ecstasis, spiritualis contemplatio (θεωρία, Chr.) abalienatis à communi vitae commercio sensibus et soli manifestationi coelesti apertis et intentis; cf. 2 Cor. 12,2 seq. Uti haud raro pro varia corporis dispositione dormientibus varia oriuntur somnia — ita somniat esuriens se comedere Is. 29,8 — ita placuit hic quoque Deo visionem adaptare proxime ad Petri esuriem quam sentiebat eo diei tempore, hora sexta post solis ortum ;
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v. 11 et vidit coelum apertum et descendens vas quoddam velut linteum magnum quattuor initiis ἀρχαῖς 1. e. extremitatibus submitti de coelo in terram; linteum videt submissum quattuor extremis angulis, unde apparet tamquam receptaculum superiore parte apertum, quare speciem habet quasi vasis; quod saepius additur δεδεμένον, ligatum, explicationis gratia additum videtur, ut intelligatur quasi funibus ad extremitates additis esse linteum e coelo demissum;
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v. 12 ἐπ quo erant omnia quadrupedia et serpentia terrae et volatilia coeli; repraesentantur viventia v. 13; unde explicant, cur desint pisces, qui utique vivi in linteo exhiberi commode non poterant; πάντα omue genus (B/.); plerumque explicant, omnia animalium genera pura et impura ibi Petro exhibita fuisse (Calm. Beel. Patr. Felt. Bl. Wendt); verum ex responsione Petri concludendum erit cum Salm. Lap. sola immunda ibi ostensa esse; cf. ad v. 14. Cum Peírus esuriret,
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v. 13 e? facta est vox ad eum : surge, Petre, vel quia in genua procumbens videt visionem (CAr. Felt.) vel ut sit idem quod : accinge te ad opus, incipe (8,26; 9, 11 etc.) occide, macta (Cassiod.) et manduca;
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v. 1& ait autem Petrus : absit, μηδαμῶς, minime, nequaquam scil. τοῦτο γένοιτο, Domine, quia nunquam manducati omne commune et immundum, nunquam... omne, hebraismus est : nunquam quidquam (cf. Eccli. 7,14 noli velle mentiri omne mendacium, i. e. ullum; Luc. 1,37. Rom. 3,20 etc.). Ex quo responso consequitur sola immunda esse ei in visione oblata. Si enim munda quoque vidisset sibi proponi, potuisset et debuisset mandatum ita concipere, ut ex mundis mactaret et manducaret, neque erat ullo modo cur protestaretur se nunquam aliquid' immundi attigisse. Nam si munda adfuissent, ea accepisset relictis immundis; iam autem videns omnia immunda exhorrescens dixit : nequaquam (Lap.). Neque enim supponi potest mandatum fuisse, ut omnia quae videt, munda et immunda simul mactaret et manducaret; solum in hac suppositione responsio mundis quoque exhibitis posset apte explicari. Bene iam dicitur in responsione ad quaest. 89 ad orthodoxos : Petrum respondisse ad aspectum omnium quae ei monstrata fuerant, non de quibusdam, sola immunda in linteo fuisse (M. 6, 1332). Dicit autem utrumque : commune (cf. Marc. 7,9. 5) et immundum ad significandum suum magnum horrorem augendo sermonem (Ca:.). De immundis animalibus vide Lev. 11 et Deut. 14. = Verum coelitus aliter docetur
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v. 15 et vox iterum secundo ad eum : quod Deus purificavit, tu commune ne dixeris; eo iam quod linteum illud de coelo in terram demittitur, quae in eo sunt, coram Deo non esse immunda colligi potuit; nunc vero declaratur discrimina illa legis inter munda et immunda a Deo esse abrogata;
10:16
v. 16 hoc autem factum est per ter; cf. Gen. 41,32 quod autem vidisti secundo ad eandem rem pertinens somnium, firmitatis indicium est (Caím.); ter fit quo certius de re constet; > tertio repetita figura, ut beatus Ambrosius interpretatur, operationem Trinitatis expressit, et ideo in my- Steriis interrogatio trina defertur et confirmatio trina celebratur; unde ipse Petrus in Evangelio tertio interrogatur, utrum diligat Dominum, ut trina responsione vincula quae Dominum negando ligavit absolveret » (Beda); et statim receptum est vas in coelum, quo symbolo patefit, omnia illa esse munda coram Domino.
10:17
v. 17 el dum intra se haesitaret Petrus, quidnam esset visio quam vidisset, ecce viri qui missi erant a Cornelio inquirentes διερωτήσαντες percontati, postquam perrogando invenerunt domum Simonis astiterunt ad ianuam πυλῶνα, 80 vestibulum (Patr.), ad anteriorem aedium partem; cf. 19,13;
Non verbis, sed reipsa declarat Dominus quo tendat visio;
10:18
v. 18 e( cum vocassent unum alterumve ex servis vel domesticis, interrogabant, si Simon qui cognominatur Petrus «lic haberet hospitium;
10:19
v. 19 Petro autem cogitante de visione, ξιενθυμουμένου multum animo perpendente, quid sibi vellet visio; idem fere est atque διαπορεῖν v. 17 (Bl.); > facile anima solutionem accipit quae prius dubitavit » (CÀr.), unde dizit Spiritus ei : ecce viri (res quaerunt te,
10:20
v. 90 surge itaque, descende ἀλλά, sed surgens descende; « coniunctio adversativa ἀλλὰ spectat ad id quod Petrus ilis viris rogantibus oppositurus erat, quodque postea explicate professus Cornelio est v. 98; videlicet quemadmodum antea iussus edere de cibis quibus vesci haud licebat, opposuerat se ne faceret religione impediri v. 13. 14, itidem tunc rogatus alienigenae domum adire religionem excusasset. .Est igitur in oratione ellipsis, idque deest ad quod referas illud ἀλλὰ, plenaque oratio sic foret : ecce viri quaerunt te; ambiges quidem an ire cum eis tibi liceat, sed surgens descende » (Patr. sim. Wendt); cf. Klotz, Devar. I p. 7; vel generatim dici potest ἀλλὰ ante imperativum significare transitum ad rem in qua cardo vertatur (cf. 9,7; Bl.); e£ vade cum eis nihil dubitans, quia ego misi illos; iam Petrus perspicit ad quid spectaverit visio,. cf. v. 98. ב Internae allocutioni Spiritus sancti obsequitur
10:21
v. 21: descendens autem Petrus ad viros dixit : ecce ego sum quem quaeritis, quae causa est propter quam venistis?
10:22
v. 22 qui dixerunt : = Cornelius centurio, vir iustus et timens Deum, et testimonium habens ab universa gente Iudaeorum , « laudes proferunt, ut suadeant quod angelus apparuerat ei » (CÀhr.); commemorant dignitatem eius, dein qualis habeatur apud suos et quam bono testimonio ab omni populo iudaico commendetur, responsum accepit ἐχρηματίσθη, dicitur de responsis quoque oraculorum; proin divinitus admonitus est (Beel.), oraculo monitus est (Patr.) ab angelo sancto, accersire te in domum suam et audire verba abs te; cf.
10:23
v. 6; v. 93 introducens ergo eos recepit hospitio, nulla iam religione impeditus; didicerat ex visione et responsione Spiritus (v. 20) quod in v. 28 aperte profitetur; sequenti autem die surgens profectus est cum illis, et quidam ez fratribus ab Ioppe comitati sunt eum, sex Christiani Ioppenses (11,12), «àv ἀπὸ Ἰόππης», natione 100801 (v. 45); v. 2*5 altera autem die introivit Caesaream; Cornelius vero exspectabat illos convocatis cognatis suis et necessariis amicis i. e. intimis amicis (Beel.); Cornelii fides et pium desiderium describitur in eo quod dicitur Simonem Petrum exspectasse nuntii divini audiendi cupidus; est et aliud pietatis argumentum, quod invitavit cognatos et familiares, ut ii quoque nuntium divinum perciperent (Sa/m.). Simul magnum exhibet Petro honorem tali virorum corona ad eum salutandum convocata. Maximam ipse Petro reverentiam exhibet
10:25
v. 25 et factum est cum introisset. Petrus in urbem, nam in domum demum intrat v. 97; id . quod in altero textu ampliore clare exprimitur; ita textum praebet gig; cum adpropinquaret autem Petrus, unus ex servis percurrens (procurrens?) nunciavit eum venisse; tunc obviavit ei Cornelius etc. ; graece habetur : ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν 1. e. cum in eo esset ut intraret (cf. Bels.), qua igitur dictione idem indicatur quod in textu ampliore legitur et propter v. 27 requiritur; obvius venit ei Cornelius et procidens ad pedes eius adoravit;
10:26
v. 96 Petrus vero elevavit eum dicens : surge et ego 1056 homo sum; cum centurio ab angelo iussus esset Petrum advocare et ab eo discere (v. 22), maxima quadam in eum reverentia imbuebatur; unde eum more orientalium veneratur ei obviam procedens et sese prosternens; Petrus autem familiariter cum eo colloqui incipit et « confabulando cum illo intravit » (gig)
10:27
v. 97 et loquens cum llo intravit in ipsam domum et tnvenit multos qui convenerant v. 24. Nota honorem illum adorationis, quem Petrus recusat et qui recusatur quoque Apoc. 19,10; 22,8, nunquam recusari a Iesu.
10:28
v. 98 dixitque ad illos * vos scitis quomodo .abominatum sit viro Iudaeo ἀθέμιτον illicitum, lege interdictum, coniungi aut accedere ad alienigenam οἱ itinere longiore facto non solum .agebatur de ingressu in domum, sed etiam quod maioris quoque contaminationis erat, de societate mensae; sed mihi ostendit Deus neminem communem aut immundum dicere hominem , proin ipse explanat quo spectaverit visio sibi oblata (Ca:.) et hoc effert etiam ad comites suos securos reddendos; simul quoque indicat, se sine 3sto divino mandato non venturum fuisse (Irénaeus cat.), non quia non dignaretur accedere ad alienum, sed quia more nationis esset prohibitum (Chr.). Ne igitur putarent etsi res illicita esset, se utpote principi ea de causa obtemperasse, sed ut ambo totum Deo imputarent (CAr.) dixit
Lege quidem non erat statutum accessu ad alienigenam contaminari ludaeum. At 68 proponebantur ex quibus eiusmodi contaminatio facile derivari poterat, imo saepius debebat. Cum enim alienigena praecepta illa munditiei non observaret, per se iam erat quam maxime immundus. Praeterea erant quae attactu immunditiem ad alios transferebant (cf. Lev. 15,2 seq. 19 seq. Agg. 2,13) et generatim terra alienigenarum erat immunda (Am. 7,17); si vero terra, cur non etiam domus eorum? Atque revera legimus : ipsi non introierunt in praetorium, ut non contaminarentur (Ioan..18,28; cf. 4,9. Marc. 1,9 etc.) et losephus quoque ait extraneos in consuetudinem non admitti (ἀναμίγνυσθαι ταῖς συνηθείαις οὐχ ἠθέλησεν ὁ νομοθέτης, c. Ap. II n. 98) et Tacitus de Iudaeis scribit : adversus omnes alios hostile odium, separati epulis, discreti cubilibus (Hist. 5,5) et in tractatu mischnico habitationes gentium dicuntur immundae טומאים (Ohaloth 18,7; Surenhustus VI p. 210). Unde est, cur Petrus accessum suum et apud alienigenas et apud suos excuset
10:29
v. 99 propter quod sine dubitatione veni accersitus ἀναντιρρήτως sine contradictione, nihil scil. opponens excusationis, nibil contra oblocutus; indicatur ipsum Deum Christianis vitae societatem cum alienigenis permisisse (Ammonius cat.) ; interrogo ergo, quam ob causam accersistis me? audivit causam e narratione militum v. 22; voluit tamen consulto a Cornelio causam coram omnibus explicari, ut omnes qui aderant et praesertim Iudaei intelligerent et pietatem Cornelii et angeli apparitionem mandatumque, atque ita divino consilio vocationem gentium geri cognoscerent (Salm.);
10:30
v. 30 et Cornelius ait : a nudiusquarta die usque ad hanc horam orans eram hora nona in domo mea « quartum diem determinat retrocedendo supputando usque ad hanc horam; fortasse illamet hora erat hora nona, hoc enim videtur significare » (Cai.); Caesaream pervenit Petrus eadem ferme hora qua Cornelius ante quartum diem angelum spectavit, circa horam tertiam pomeridianam (Ca/m.); proin quarto abhinc die (Lap. Cai. Beel. Calm. Felt. Wendt) 1. e. in distantia (ἀπὸ) quarti diei usque ad hanc horam, id quod nostro considerandi modo dicitur : quarto abhinc die ab hac i ipsa hora computando; habes simile quid in computatione Ioan. 11,18; 91,8. Apoc. 15,20; alia exempla vide Winer ὃ 61,5. Cum itaque ante quartum diem oraret hora nona (v. 3): et ecce vir stetit. ante me, angelus scil. in forma viri, tn veste candida, fulgenti, splendida (λαμπρὸς), ipso splendore se non esse hominem manifestans;. de angelo sancto loquuntur missi ἃ Cornelio v. 92, οἱ ait ;
10:31
v. 91 Corneli, exaudita est oratio tua et eleemosynae tuae commemoratae sunt tn conspectu Dei; cf.
10:32
v. &; v. 32 mitte ergo in Ioppen et accersi Simonem qui cognominatur Petrus; hic hospitatur in domo Simonis coriarii 1uxta mare; vide lect. var. et v. 6; tale quid facile requiritur : is cum advenerit loquetur tibi; nam idem in v..33 indicatur τὰ προστεταγμένα etc. et ad plenam narrationem desideratur;
10:33
v. 38 confestim ergo mist ad te, et tu bene fecisti veniendo; nunc ergo omnes nos 1n conspectu tuo adsumus (ita quoque D syr, sah, aeth; alii : coram Deo adsumus), audire omnia quaecumque tibi praecepta sunt a Domino. « Quoties magna evangelizanda sunt, ministri dicuntur os aperire, ut Philippus evangelizaturus eunucho et Dominus Matth.
10:34
5 » (Salm.) v. 3& apertens autem Petrus os suum dixit; exordium capit ab eo quod modo audivit Deum laudans qui omnibus benigne prospicit; dein docet in Iesu concedi salutem; modum redemptionis factae, vitam Iesu, mortem, resurrectionem brevi perstringit et testimonio probat; sibi munus praedicandi commissum esse asserit, Iesum esse iudicem omnium, credentes in eum accipere remissionem peccatorum. Ex Cornelii narratione iterum infert ac monet quod pro Iudaeis ut bene intelligatur maximi momenti est et quod simul alienigenis honori est ac solatio quippe qui a Iudaeis se posthaberi religionis causa sciant : in. veritate. comperi χαταλαμβάνομαι deprehendo, cognosco vere, quia non est personarum acceptor Deus; cf. Deut. 10,17. 9 Par. 19,7. Sap. 6,8. Eccli. 35,16. Rom. 2,11 etc. ; non tangitur studio partium, neque ita favet uni, ut alterum abiiciat; opponitur acceptio personarum iustitiae ; illa enim externa conditio hominis consideratur quae ad rem iudicandam nihil facit, in ferenda sententia et mercede aut poena distribuenda. Ita v. g. si Deus peccatori ideo parceret quia Iudaeus est; sialteri operanti bonum praemium negaret , quia gentilis vel alienigena .est (cf. Cornely, Comment. in Rom. p. 126). Iudaeis hoc erat inculeandum, quam longe Deus absit ab eiusmodi acceptione personarum, quare Petrus iam ex particulari Cornelii causa normam infert generalem, qua illa acceptio personarum penitus excluditur
10:35
v. 35 sed in omni gente qui timet eum et operatur iustitiam acceptus est illi, δεχτός 1. e. ἄξιος δεχθῆναι (Theoph.) ; eum scil. Deus, ut in Cornelio patet, ampliore gratia ad salutis notitiam et viam adducet, et bene notat Chr. : vide quomodo hic acceptus erat : simulatque audivit, etiam obtemperavit! Cornelius sua pietate et bonis operibus ita acceptus erat, ut ad cognitionem Iesu eiusque doctrinae et ad unam Ecclesiam Christi per baptismum adduceretur. Proinde verus sensus plane perverteretur, si quis diceret ea sententia commendari vitam honestam nulla religionis particularis ratione habita, praedicari, ut aiunt, indifferentismum religiosum. Iam declarat se missum ad unam salutis viam docendam (v. 33; 11,15)
10:36
v. 36 verbum misit Deus filiis Israel, salus enim est ex Iudaeis (Ioan. &,99; cf. Is. 2,9 seq.) et quale sit verbum : annuntians pacem est pax quasi quaedam comprehensio bonorum messianorum, nam Messias vocatur et annuntiatur princeps pacis, in regno eius non erit finis pacis (cf. Is. 9,6. 7; 11,6 seq.; 52,7; 55,10; 57,19. Ps. 71,7 etc.) per Iesum Christum (hic est omnium Dominus) i. e. omnium et [udaeorum et gentium; per eum Deus omnibus vult salutem obtingi; hoc additur, ut statim intelligatur, licet verbum miserit Deus filiis Israel, id tamen minime apud eos concludi debere; verum pacem esse annuntiatam per eum qui ut est Dominus omnium, ita omnes quoque bonorum suae dominationis participes reddere gestit. Iesu mentione facta ea iis in memoriam revocat, quorum notitiam iam aliquam habent ex rebus palam in Iudaea gestis
10:37
v. 37 vos scitis quod factum est verbum, explica δῆμα ut hebr. ,דבר rem scil. quae evenit per universam Iudaeam, tnciptens enim a Galilaea post baptismum quod praedicavit loannes à ἀρξάμενος tuentur quidem plerique codices; &t, sicut incipiens, soloecismus est et anacoluthon, quia non pergitur Iesus, quem unxit, pertransiit etc., sed constructio redit ad vos scitis
10:38
v. 38 Iesum a Nazareth , qua scil. appellatione maxime plebi innotuit (Matth. 291,11. Marc. 10,47; 15,67), quomodo unzit eum Deus Spiritu sancto et virtute (cf. ad Matth. 3,16; 4,1; 12,28), qui pertranstit benefaciendo et sanando omnes oppressos a diabolo, ex miraculis ea effert, quae maxime et eius potentiam manifestant et gentilibus ad- - mirationi erant; cum enim diabolum superaret, ingentem eius virtutem ac potentiam fuisse oportet (CÀAr.) ; hisce miraculis et signis se probavit a Deo missum , quoniam Deus erat cum illo, ei testimonium divinum praesto erat; cf. Ioan. 6,27 : hunc Pater signavit Deus; vide KNABENBAUER. — IN ACTUS APOST. — 13 loan. 5,936; 10,37;
10:39
v. 39 et nos testes sumus omnium quae fecit in regtone Iudaeorum et lerusalem; cf. 1,21. 22; quem occiderunt suspendentes in ligno scil. 1008061, eo sensu quo eos accusat auctores fuisse caedis Christi 2,23; 3,17; 5,30 et eodem modo locutus est Stephanus 7,52;
10:40
v. 40 hunc Deus suscitavit tertia die et dedit eum manifestum fieri,
10:41
v. 61 non omn: populo, sed testibus praeordinatis a Deo , antea electis, designatis; cf. 1,2. 8..22. Luc. 24,48; nobis qui οἵτινες quippe qui, qui nempe :nanducavimus et bibimus cum illo, postquam resurrexit a mortuis; cf. 1,85. Luc. 25,&51-13. Ioan. 21,12. 13; additur apud aliquos testes : et conversati sumüs (per dies 40; cf. 1,3) i. e. signis quam maxime manifestis deprehendimus eum vere resurrexisse;
10:42
v. 42 et praecepit nobis praedicare populo et testificari, quia ipse est qui constitutus est a Deo iudez vivorum et mortuorum; ea itaque praedicafione testes esse debent; vide ad Matth. 28,19. Marc. 16,15. Luc. 25,47. Ioan. 15,27; est iudex constitutus cf. Ioan. 5,92. 21 et Matth. 25,31 seq. ; iudicabit in secundo adventu eos qui tum vivi deprehendentur (Cai., vide 1 Thess. $,1& et 1 Cor. 15,51 graece; cf. Cornely, Comment. in 1 Cor. p. 507 seq.; vide 2 Cor. 5,&. 1 Petr. 5,5) et iudicabit eos qui e monumentis egressi coram tribunali sistentur (Ioan. 5,98. 29). Quo iudicio ἃ Patre sibi commisso exhibetur Dominus omnium (1 Cor. 15,25). Exordium praedicationis faciendum erat 8 populo (v. 42) i. e. a Iudaeis (cf. 1,8. Rom. 1,16) attamen ibi minime esse sistendum, iam ex oraculis patet prophetarum
10:43
v. 43 Àutc omnes prophetae testimonium perhibent remissionem peccatorum acclpere per nomen eius 1. e. per eum qui ut talis innotescit et cognoscitur, omnes qui credunt in eum ; Messias enim serpentis caput conterit 6) qui cum eo coniunguntur eius victoriae redduntur participes; in eo benedicuntur omnes gentes (cf. Gen. 3,15 ; 22,18. Ps. 71,17); Messias enim pacem affert et iustitiam (Is. 9,6. 7; 11,9; 42,7), ipse iustificabit multos (Is. 53,11), in novo foedere Deus, propitiabor, inquit, iniquitati eorum et peccati eorum non memorabor amplius (ler. 31,34; cf. Ez. 11,19. 20; 36,96. Dan. 9,98. Os. 13,15. 106[ 2,32; 3,91. Mich. 7,18. Soph. 3,13 etc.). — In quo sermone Petrus simul adumbrat v. 37-42 modum quo synoptici de vita Iesu referunt, id quod praeprimis cernitur in evangelio Marci, comitis et interpretis Petri, etiam eo quod ibi quam maxime potestas * Jesu in daemones exhibetur (cf. Cornely, Introd. IIl 2. ed. p. 108; Comment. Marc. p. 6): Non absolvisse Petrum sermonem censet Chr. ; quae ab ipso ad illorum institutionem dicta sunt, solum per compendium hic referri patet; plura quoque quae hic non innuantur Petrum docuisse, iam eo liquet quia eos iubet baptizari, baptismo autem praemissam esse doctrinam de baptismo, de mysterio Trinitatis etc. nemo in controversiam vocabit. Novo signo placuit benignae Dei providentiae confirmare coram Iudaeis, gentibus quoque cuncta bona tribui messiana lege mosaica nullatenus intermedia (cf. 15,7-9)
10:44
v. && adhuc loquente Petro verba haec, sermone nondum ad finem perducto (Beel. Felt.), sermone iam finito (Bl. Weiss; cf. Matth. 19,46; 17,5. Luc. 8,49; 29,47; sed dubitare licet, num hisce ostendatur quod volunt , scil. sermoni iam esse finem impositum), cecidit Spiritus sanctus super omnes qui audiebant verbum scil. super Cornelium et quos convocaverat (v. 9%. 33); signo sensibili adventus eius manifestabatur v. 46. ludaeos nondum perspexisse ordine eodem in regno messiano habendos esse alienigenas, eruitur ex eorum admiratione maxima v. &3 et obstupuerunt, cf. 2,7 ex circumcisione fideles qui venerant cum Petro, socii eius, non ipse Petrus; is enim bene iam intellexit quomodo Deus alienigenas considerari vellet, quia et 1n nationes gratia Spiritus sancti effusa. est, idque sine lege mosaica el circumcisione intermedia ; unde autem id cognoverint, dicitur
10:46
v. 46 audiebant enim illos loquentes linguis. et magnificantes Deum ; cf. 2,11. 1 Cor. 13,1; 14,5 seq. Notat Severus in cat. prodigia maxime debuisse efflorescere tum temporis, quando difficultas credendi plurimum obtinebat; in novo scil. rerum ordine insGtuendo. > Ne baptisma gentibus tradere dubitetur, Spiritus sancti testimonio confirmatur, ipsas lavacri aquas quas sanctificare solet novo ordine praecurrentis quod semel in testimonium fidei gentium, nunquam vero in ludaeis evenisse reperitur » (Jed.): Accidit hoc Deo ordinante etiam ad magnam Petri defensionem (Oec.) apud fideles ex circumcisione (11,3)
10:47
v. 47 tunc respondit Petrus i. c. ex re facta loquendi et obiectionem romovendi occasionem capit, ad tacitam Iudaeorum cogitationem quasi respondit : numquid aquam quis prohibere potest, ut non baptizentur hi qui Spiritum sanctum acceperunt sicut et nos ? attende dici sicut et nos; proin loqui linguis, quo in eis Spiritus manifestatur, eiusdem rationis esse affirmatur atque apud apostolos et discipulos 2,6 seq. Ipsa autem loquendi forma ostenditur Petrum haec ideo dixisse ut ante occuparet quod videbat ludaeos opposituros fortasse vel cogitaturos, nefas esse alios ex alia atque ex ipsorum gente Christo initiari (Patr. sim. Beel. Calm.). Neque dixit : quorsum aqua opus est, cum supervenerit in eos Spiritus sanctus ? noverat enim , quod in aqua complerentur divina signa (σύμξολλ), nempe mors et sepultura, resurrectio et vita (Oec. cf. Rom. 6,3-7). Quare sine ulla mora reipsa ostendit Petrus sibi iam esse perspectum gentes immediate ad omnia bona messiana debere admitti neque ullum a Iudaeis discrimen statui posse
10:48
v. 48 et. iussit eos baptizari in nomine Domini Iesu. Christi; cf. 2,38; ipsos socios iubet eos baptizare, quo magis omnem opinionem praeiudicatam vincant et removeant. Ceterum ipsos apostolos raro baptizasse, sed aliis id muneris commisisse, etiam ex 1 Cor. 1,14 collegeris; (unc rogaverunt eum, ut maneret apud eos aliquot diebus, quo et eius, utpote viri Dei, consuetudine fruerentur, ei magis in doctrina Christi instituerentur. a
10:1
… Jesus is captured by a cohort, according to Jn 18:3: it is to be understood as a small detachment of the garrison (likewise in Mt 27:27; Mk 15:6). In Acts 10:1 the cohort of which the centurion Cornelius was a part is mentioned; in Acts 27:1 the Augustan cohort. …
CORNELIUS. - A Roman centurion, stationed at Caesarea in Palestine, converted to Christianity through the direct intervention of God and admitted to baptism by St. Peter (Acts 10:1-11:8). An angel appears to C. and commands him to send messengers to Simon Peter at Joppa (Acts 10:1-8). Peter has a symbolic vision, and while he hesitates over the interpretation …
… Jesus, healing the centurion's daughter, weaves a eulogy of the officer's faith (Luke 8:1-10; Matt. 8:5-13). And St. Peter is sent to baptize, first among the pagans, the centurion Cornelius (Acts 10:1 ff.).
There St. Peter had the symbolic vision of the sheet filled with every kind of animal and received the messengers of the centurion Cornelius (ibid. 10:1-23). Even today the traditional site of his house is shown to pilgrims.
10:2
C. was one of those "worshippers" of the true God (Acts 10:2), of whom there were various shades; but he was not necessarily a proselyte (v.) properly so called. …
Whether this personage was a pagan, one of those "God-fearers" to whom the centurion Cornelius also belonged (Acts 10:2), is not certain; indeed, Peter's statement (Acts 15:7) that God had chosen him for the first conquests among the Gentiles would seem to exclude it. The eunuch could have been a Jew …
… Seneca corresponds: "Cum interim usque eo sceleratissimae gentis consuetudo valuit, ut per omnes iam terras recepta sit; victi victoribus leges dederunt." The proselytes, often called φοβούμενοι (or σεβόμενοι) τὸν θεόν (Acts 10:2; 13:16), are among the first followers of St. Paul. …
10:3
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are …
… angels announce to the shepherds the birth of Jesus (Lk. 2, 8-15); an angel comforts Jesus in the agony of Gethsemane (Lk. 22, 43); an angel announces to the pious women the resurrection of Jesus (Mt. 28, 2-5); an angel appears to the centurion Cornelius (Acts 10, 3), etc. Others are brought about by the dead, whether risen or not: to Judas Maccabeus appeared Onias and Jeremiah (II Macc. 15, 11-16); to the apostles on Tabor appeared Moses (Mt. …
10:4
Sosipater (Σωσίπατρος, volg. Sosipater)
This fact makes very plausible the identification of this saint with the one who accompanies P. on his journey toward Jerusalem (Acts 10:4; cf. Rom. 15:31). There, however, he is called in the best Greek codices Σώπατρος (Vulg. …
10:9
… The Holy Spirit removes all uncertainty from Peter's mind (Acts 10:9-23). At Caesarea he listens to C.'s account, catechizes him, and, after the descent of the Holy Spirit manifested by the gift of tongues, has him and his household baptized (Acts 10:24-48). …
I. HISTORY OF THE LITURGICAL HOURS. – 1. The private Hours of the first three centuries. – From Sacred Scripture it appears that the Apostles, for their prayer, followed the times already used in the synagogue, namely the third hour (Acts 2:15), the sixth (Acts 10:9) and the ninth (Acts 3:1), which are therefore also called the "apostolic hours." To these are naturally added the prayer of the morning and that of the evening. …
… spiritus hominis divino Spiritu assumptus, capiendis atque intuendis imaginibus vacet" (St. Augustine, De div. quaest. ad Simpl., bk. II, q. 1, n. 1). Sacred Scripture and hagiography provide numerous examples of this abstraction or occasional ecstasy (Acts 10:9-17; 22:17-21, etc.; cf. St. Augustine, De genesi ad litt., XII, n. 53 ff.).
NONA. - It is that part of the Divine Office which is recited at the ninth hour (= 3 p.m.), according to the Greek-Roman division of the day. This hour of prayer, already used in the Synagogue (cf. Dan. 6:10; Ps. 54:18), passed into Christian use (Acts 3:1; cf. 2:15; 10:9) as a private prayer to sanctify the day (Didache, ch. 8, 3; Tertullian, De oratione, 23; De ieiunio, ch. 10; Apostolic Constitutions, ch. VIII, no. 34, 1); as a canonical hour reserved …
… It should be noted that r. made to individual persons, but contained in Scripture, such as the vision of Zechariah (Lk. 1:8-25) or of Peter (Acts 10:9-16), belong to public R.
10:10
… friend of theirs; and it does not do so either out of a duty of conformity to the Mosaic law, which forbade a certain number of foods (Lev. 11; Deut. 14), because that law ceased with the coming of Jesus Christ (cf. the synoptic episode of St. Peter [Acts 10, 10-16] and the decision of Jerusalem: Visum est Spiritui sancto et nobis [ibid. 15, 28-29]). It may also be said that, while appreciating them, the Church does not start from philosophical, …
10:18
… "Spiritus Domini super me, propterea unxit me" (Is. 61:1): Christ had applied these words to himself (Lk. 4:18). "Unxit eum Deus Spiritu Sancto," St. Peter had said of him (Acts 10:18), and the Epistle to the Hebrews had likewise referred to Christ the verse of Ps. 44:8: "Unxit te Deus, Deus tuus, oleo exultationis." In this oleum exultationis all antiquity …
10:19
… established that God chose different ways of communicating truths, such as the word addressed to Moses from the burning bush (Ex. 3:1 ff.), or those heard by the disciples at the Transfiguration (Mt. 17:3), or by means of visions, such as that of Peter (Acts 10:19-23), or simply through the communication of ideas that the recipient is conscious of receiving directly from God (thus most of the "revelations" had by St. Paul are probably to be understood: …
10:22
… It is more likely that he was distinguished from other pagans simply by uprightness of life and by a well-known sympathy for the religion of Israel (Acts 10:22). That he belonged to the Gens Cornelia is made doubtful also by his modest rank of centurion. …
10:24
… The Holy Spirit removes all uncertainty from Peter's mind (Acts 10:9-23). At Caesarea he listens to C.'s account, catechizes him, and, after the descent of the Holy Spirit manifested by the gift of tongues, has him and his household baptized (Acts 10:24-48). Before the community of Jerusalem Peter justifies himself for having admitted C. and his household into the Church without first subjecting them to the Mosaic observances (Acts 11:1-18).
10:25
ICONOGRAPHY. — 1. Archaeology. — Christ is the judge of the dead, as the apostle Peter declares in his teaching to the centurion Cornelius before baptizing him (Acts 10:25 ff.).
10:26
… and 8; 14, 22 and 33); but it also tells us that Mordecai refused to adore Haman, who demanded such an act as though he were a God (Esther 3, 2); that St. Peter refused the adoration of the centurion Cornelius, who wished to pay it to him as to God (Acts 10, 26). Thus the first Christians refused those acts of homage toward the emperors, who exacted them as though they were gods, protesting that with such an intention they could be paid only …
10:30
… In it we find again, definitively as well, the type that will dominate in art: a human figure of youthful appearance, almost always beardless, in sacred garments, that is, tunic and pallium, of white color, according to the Gospel texts (Mt. 28, 3; Jn. 20, 2; Rev. 15, 6; Acts 10, 30). In a fragmentary painting of an hypogeum between St. Callixtus and St. Sebastian, two youths in tunic and pallium flanked the inscription of the deceased; near the surviving figure …
10:32
… St. Peter found Christians already there and healed Aeneas (Acts 10, 32-34).
10:34
in some way to reconstruct its broad outlines (discourses of Peter: Acts 2:14-40; 3:12-26; 5:29-32; 10:34-43; discourses of Paul: Acts 13:16-41; 17:22-31; discourse of Stephen: Acts 7:2-53). Above all in the Synoptic Gospels we have the reflection and expression of apostolic catechesis. …
… catechesis; indeed, one may say that the first act of solemn magisterium of the Church, gathered in council at Jerusalem under the presidency of Peter, had as its object the primacy of the obligation of faith over all other obligations (Acts 15:7 ff.; cf. 10:34-43). St. John also declares it expressly: "This is the law that God imposes on us: to believe in his Son" (1 Jn 3:23); faith is the victory over the world (ibid., 5:4 ff.). …
10:35
Agraphon (Greek: "Unwritten Thing"; plural Agrapha)
Besides the single a. in the books of the New Testament distinct from the Gospels (Act. 10, 35), others are found in variants of the manuscripts of the Gospels, in patristic literature (from the Didachè to Ephrem and Chrysostom), in liturgical documents, in fragments of works …
10:36
… as is obvious, faith in Jesus Christ, the divine mediator and Son of God: in fact care was taken to proclaim Christ from the very beginning of catechesis with the aim of imparting at least a summary knowledge of his life and his work (cf. Acts 8:35; 10:36-43; to the centurion Cornelius). …
10:37
… Now the preaching of Peter extended from the Baptism of John up to the ascension of Jesus (Acts 1:21; cf. 10:37-42), and insisted on the miracles worked by Christ (ibid. 2:22; 1:38). Such are precisely the characteristics of the second Gospel.
10:38
… There then appeared the importance of Act. 10, 38 and of the rigorous value to be attributed to the Union ("unxit cum Deus Spiritu Sancto et virtute"). …
Holiness of Christ and of Mary
… Mt. 3:16 and the parallel synoptic passages; Acts 10:38: his Baptism; Lk. 4:18: his ministry). …
The principal aspects of the salvation wrought by J. are already indicated in the compendious description given by Mt. 4, 23 and 9, 35 (cf. St. Peter in Acts 10, 38), which embraces the whole Galilean ministry: "he went about all Galilee, teaching in their synagogues and preaching the Gospel of the Kingdom and healing every disease and infirmity": …
… The city in the time of Our Lord was of no importance (Jn. 1:46), but it acquired importance afterward because of the events of Jesus' life (Mt. 4:13; Lk. 1:26; 2:4, 39, 51; 4:16) and because of the title "prophet of N." given to him (Mt. 21:11; Acts 10:38). In the 2nd century A.D. the city was inhabited by Jews, among whom Count Joseph of Tiberias built a church for the Christians. …
… In general, the expressions "Spirit of God, Spirit of Christ, Holy Spirit" are equivalent for designating the divine Person; but "Holy Spirit" sometimes indicates rather its influence or charism (Act. 6:5; 10:38; 11:24; 13:52; II Cor. 6:6); the surest criterion is to examine whether personal functions are attributed to the Spirit or whether it is distinguished from the other two divine Persons. …
10:39
John, Apostle, Evangelist, Saint
… Note, however, what is found in Mt. 23:37: "Jerusalem, how often would I have gathered thy children", and 26:55: "Every day I sat among you (Jerusalemites) teaching in the Temple"; cf. Lk. 10:38; Act. 10:39: "What he did in the region of the Jews and in Jerusalem". …
… His brothers and he have an identical concept of the apostolate: according to the order received from Jesus (Lk. 24:48; Acts 1:8), they present themselves as the "witnesses" of facts that did not occur in angulo, in secret (Acts 26:26; 1:21-22; 2:32; 3:15; 4:19-20; 5:32; 10:39), not as purveyors of ingeniously invented fables, doctas fabulas secuti (II Pt. 1:16; I Pt. 5:1-4; I Io. 1:1-3, etc.). …
10:41
… a creative collectivity, as many rationalists affirm, and recently the proponents of the "form-history method" (formgeschichte Method), but the expression of a magisterium that had the guarantee of the most immediate and qualified witnesses (Lk. 1:2; Acts 10:41).
10:42
2. Circumstances of the universal divine judgment. — The judge will be the God-Man (Jn. 5, 22; Acts 10, 42; Rom. 14, 10; II Cor. 5, 10), who will appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, …
… They see him eating with them (Lk. 24, 41-43) and preparing food for them (Jn. 21, 9-14; cf. the impression made on the Apostles, in Acts 10, 42), they hear him often whether he asks for their love (Jn. 21, 15-17), or pities or reproves their weaknesses (ibid. 20, 27; Lk. 24, 13-31; Mk. 16, 14), or corrects their ideas …
… earth (τῇ ζώντων) Ps. 26:13; 51:7; etc., in opposition to those in Hades (ἀν' ἁδί)" and "those in the netherworld" over whom he has all power (Phil. 2:10; for "the heavenly" cf. I Cor. 5:3): the formula of apostolic catechesis "the living and the dead" (Acts 10:42; II Tim. 4:1; I Pt. 4:5), which entered the Creed, must be understood in relation to the one who recites it (St. Thomas, Suárez), since it is obvious that, after the universal resurrection, …
10:44
Eldad ('Eldād, "God Has Loved")
E. together with Medad was absent when those around the tent, far from the camp (Ex. 33:7), received from Yahweh the investiture of their office, with manifestations of mystical exaltation (prophetic charism: I Sam. 10:10-13; Acts 10:44-46; 19:6); but he "prophesied" in the same way in the camp. …
… Perhaps the phenomenon was similar to the glossolalia of which Acts 2:1-21; 10:44 f.; 19:6; I Cor. 14. The exaltation was sometimes communicated to bystanders, through some predisposition or through a particular divine intervention (cf. I Sam. 19:20-24): from these …
… 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive Church (Act. 1:2, 8; 2:2-33; 4:8; 8:17-19; 10:44-47; etc.; I Cor. 12-14).
10:45
ETHNIC-CHRISTIANS. - Name by which one customarily designates the non-Jews converted to Christianity in the apostolic age ("Ἕλληνες: Acts 14:1; 17:4, etc.; Rom. 1:16; 2:9 ff.; Gal. 2:3, etc.; τὰ ἔθνη: Acts 10:45; 11:1, 18; 13:46; Gal. 2:12, 14).
10:47
… "What must we do?", answers: "Do penance and let each of you be baptized in the name of Jesus Christ for the remission of your sins" (Acts 2:38). B. is also given to persons sent by God in a miraculous manner, for example, to the centurion Cornelius (Acts 10:47) and to Paul (Acts 9:15). Now the Apostles could not have administered B. in so universal, determinate and formal a manner, "in the name of Jesus", unless they had received from him …
10:48
… St. Peter: "what then must we do to be saved?", St. Peter answers: "Do penance and be baptized" (Acts 2:38). When through error the converts receive only the baptism of John, they are rebaptized with the baptism of Jesus Christ (Acts 18:25; 19:5; cf. 10:48; 16:12-15; 22:11-16). In the mind of the first Christians the necessity of baptism was so deeply rooted that the Pastor Hermae extended it even to the righteous of the Old Testament, …
10:59
… In a stricter sense, it indicates those followers of Jesus who, not having been included in the apostolic college, were less intimate with the Savior, although they went with Him more or less often (Jn. 6:66). Therefore they were also "witnesses" (Acts 1:8; 10:59; etc.) for the future evangelization. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.