Peter defends his having received the Gentiles into the church.
The Christian Ievves reprehend the foresaid fact of Peter in baptizing the Gentils 4 But he alleaging his foresaid vvarrants, and shevving plainly that it vvas of God, 1• they like good Catholikes do yeld. 19 By the foresaid persecution, the Church is yet further dilated, not only into al Ievvrie, Galilee, and Samaria, but also into other Countries: specially in Antiochia Syria the increase among the Greekes, is 〈◊〉, first by the foresaid dispersed, 23 then by Barnabas, thirdly by him and Saul together: so that there beginneth the name of Christians: 27 vvith perfite vnity betvvene them and the Church that vvas before them a• Hierusalem.
1And the apostles and brethren, who were in Judea, heard that the Gentiles also had received the word of God.Udirono gli Apostoli, e i fratelli, che erano nella Giudea come anche i gentili ricevuto avevano la parola di Dio.AND the Apostles and brethren that vvere in Ievvrie, heard that the Gentiles also receiued the vvord of God.Audierunt autem Apostoli et fratres qui erant in Judæa, quoniam et gentes receperunt verbum Dei. 2And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,E allorché Pietro fu tornato a Gerusalemme, contendevano con lui quelli, che erano della circoncisione,And vvhen Peter vvas come vp to Hierusalem, they that vvere of the Circumcision reasoned against him, saying,Cum autem ascendisset Petrus Jerosolymam, disceptabant adversus illum qui erant ex circumcisione, 3Saying: Why didst thou go in to men uncircumcised and didst eat with them?Dicendo: Perché sei tu entrato in casa di uomini non circoncisi, e hai mangiato con essi?Vvhy didst thou enter in to men vncircumcised, and didst eate vvith them?dicentes: Quare introisti ad viros præputium habentes, et manducasti cum illis ? 4But Peter began and declared to them the matter in order, saying:Ma Pietro cominciò a esporre le cose per ordine, dicendo:But Peter began and declared to them the order, saying:Incipiens autem Petrus exponebat illis ordinem, dicens: 5I was in the city of Joppe praying: and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners. And it came even unto me.Io era nella Città di Joppe, e orava, e ridi in un'estasi questa visione: scendeva un certo arnese come un gran lenzuolo, il quale pei quattro angoli veniva calato dal cielo, e arrivò sino a me.I was in the citie of Ioppé praying, & I savv in an excesse of minde a vision, a certaine vessel descending as it vvere a great sheete with foure corners let dovvne from heauen, and it came euen vnto me.Ego eram in civitate Joppe orans, et vidi in excessu mentis visionem, descendens vas quoddam velut linteum magnum quatuor initiis summitti de cælo, et venit usque ad me. 6Into which looking, I considered and saw fourfooted creatures of the earth and beasts and creeping things and fowls of the air.Io lo considerava guardandolo fissamente, e osservai e quadrupedi della terra, e fiere, e rettili, e uccelli dell'aria.Into vvhich I looking cōsidered, and savv foure footed beastes of the earth, and cattel, and such as creepe, and foules of the aire.In quod intuens considerabam, et vidi quadrupedia terræ, et bestias, et reptilia, et volatilia cæli.
7And I heard also a voice saying to me: Arise, Peter. Kill and eat.E udii una voce, che a me diceva: via su, Pietro, uccidi, e mangia.And I heard also a voice saying to me, Arise Peter, kil and eate.Audivi autem et vocem dicentem mihi: Surge, Petre: occide, et manduca. 8And I said: Not so, Lord: for nothing common or unclean hath ever entered into my mouth.Io risposi: no certo, o Signore: perché non è entrata mai nella mia bocca cosa comune, o immonda.And I said, Not so Lord: for common or vncleane thing neuer entred into my mouth.Dixi autem: Nequaquam Domine: quia commune aut immundum numquam introivit in os meum. 9And the voice answered again from heaven: What God hath made clean, do not thou call common.Mi replicò la voce per la seconda volta dal cielo: non voler tu chiamare immondo quello, che Dio ha purificato.And a voice ansvvered the second time from heauen: That vvhich God hath made cleane, doe not thou call common.Respondit autem vox secundo de cælo: Quæ Deus mundavit, tu ne commune dixeris. 10And this was done three times. And all were taken up again into heaven.E questo accadde per tre volte: e di poi fu ritirata ogni cosa in cielo.And this vvas done thrise: and al vvere taken vp againe into heauen.Hoc autem factum est per ter: et recepta sunt omnia rursum in cælum. 11And behold, immediately there were three men come to the house wherein I was, sent to me from Cæsarea.Ed ecco in quel punto tre uomini sopraggiunsero alla casa dove io mi stava, mandati a me da Cesarea.And behold, three men immediatly vvere come to the house vvherein I vvas, sent to me from Caesaréa.Et ecce viri tres confestim astiterunt in domo in qua eram, missi a Cæsarea ad me. 12And the Spirit said to me that I should go with them, nothing doubting. And these six brethren went with me also: and we entered into the man’s house.E dissemi lo Spirito, che andassi con loro senza difficoltà. E meco vennero anche questi sei fratelli, ed entrammo in casa di quell'uomo.And the spirit said to me, that I should goe vvith them, doubting nothing. And there came vvith me these sixe brethren also: and vve vvent in to the mans house.Dixit autem Spiritus mihi ut irem cum illis, nihil hæsitans. Venerunt autem mecum et sex fratres isti, et ingressi sumus in domum viri. 13And he told us how he had seen an angel in his house, standing and saying to him: Send to Joppe and call hither Simon, who is surnamed Peter,Ed egli ci raccontò, come avea veduto in casa sua farsegli davanti un Angelo il quale gli disse: manda a Ioppe a chiamar Simone soprannominato Pietro,And he told vs, hovv he had seen an Angel in his house, standing and saying to him, Send to Ioppé, and cal hither Simon, that is surnamed Peter,Narravit autem nobis quomodo vidisset angelum in domo sua, stantem et dicentem sibi: Mitte in Joppen, et accersi Simonem qui cognominatur Petrus, 14Who shall speak to thee words whereby thou shalt be saved, and all thy house.Il quale ti annunzierà parole, per le quali sarai salvo tu, e tutta la tua casa.vvho shal speake to thee vvordes vvherein thou shalt be saued and al thy house.qui loquetur tibi verba in quibus salvus eris tu, et universa domus tua.
15And when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.Or avendo io principiato a parlare, discese lo Spirito santo sopra di essi, come sopra di noi a principio.And vvhen I had begonne to speake, the holy Ghost fel vpon them, as vpō vs also in the beginning.Cum autem cœpissem loqui, cecidit Spiritus Sanctus super eos, sicut et in nos in initio. 16And I remembered the word of the Lord, how that he said: John indeed baptized with water but you shall be baptized with the Holy Ghost.E ritornommi a memoria la parola del Signore com'ei diceva: Giovanni battezzò coll'acqua, ma voi sarete battezzati nello Spirito santo.And I remembred the vvord of our Lord, according as he said, Iohn in deede baptized vvith vvater, but you shal be baptized vvith the holy Ghost.Recordatus sum autem verbi Domini, sicut dicebat: Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto. 17If then God gave them the same grace as to us also who believed in the Lord Jesus Christ: who was I, that could withstand God?Se adunque egual grazia ha dato Dio a loro, che a noi, i quali abbiamo creduto nel Signor Gesù Cristo: e chi era io che potessi oppormi a Dio?If therfore God hath giuen them the same grace, as to vs also that beleeued in our Lord IESVS CHRIST: vvho vvas I that might prohibite God?Si ergo eamdem gratiam dedit illis Deus, sicut et nobis qui credidimus in Dominum Jesum Christum: ego quis eram, qui possem prohibere Deum ? 18Having heard these things, they held their peace and glorified God, saying: God then hath also to the Gentiles given repentance, unto life.Udite tali cose, si acchetarono: e glorificavano il Signore, dicendo: Adunque anche alle genti ha conceduta Dio la penitenza, affinchè abbiano vita:Hauing heard these things, they held their peace: and glorified God, saying, God then to the Gentiles also hath giuen repentance vnto life.His auditis, tacuerunt: et glorificaverunt Deum, dicentes: Ergo et gentibus pœnitentiam dedit Deus ad vitam. 19Now they who had been dispersed by the persecution that arose on occasion of Stephen went about as far as Phenice and Cyprus and Antioch, speaking the word to none, but to the Jews only.Quelli pertanto, che erano stati dispersi dalla tribolazione succeduta per causa di Stefano, arrivarono sino alla Fenicia, e in Cipro, e ad Antiochia, non predicando la parola, se non a soli Giudei.And they truely that had been dispersed by the tribulation that vvas made vnder Steuen, vvalked through out vnto Phoenîce and Cypres & Antioche, speaking the vvord to none, but to the Ievves only.Et illi quidem qui dispersi fuerant a tribulatione quæ facta fuerat sub Stephano, perambulaverunt usque Phœnicen, et Cyprum, et Antiochiam, nemini loquentes verbum, nisi solis Judæis.
20But some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.Ed erano tra essi alcuni Cipriotti, e Cirenei, i quali entrali in Antiochia, parlavano anche ai Greci, evangelizzando il Signore Gesù.But certaine of them vvere men of Cypres and Cyréne, vvho vvhen they vvere entred into Antioche, spake to the Greekes, preaching our Lord IESVS.Erant autem quidam ex eis viri Cyprii et Cyrenæi, qui cum introissent Antiochiam, loquebantur et ad Græcos, annuntiantes Dominum Jesum. 21And the hand of he Lord was with them: and a great number believing, were converted to the Lord.E la mano del Signore era con essi: e gran gente avendo creduto, si convertì al Signore.And the hand of our Lord vvas vvith them: and a great number of beleeuers vvas conuerted to our Lord.Et erat manus Domini cum eis: multusque numerus credentium conversus est ad Dominum. 22And the tidings came to the ears of the church that was at Jerusalem, touching these things: and they sent Barnabas as far as Antioch.E venne questa nuova alle orecchie della Chiesa, che era in Gerusalemme? e mandaron Barnaba fino ad Antiochia.And the report came to the eares of the Church that vvas at Hierusalem, touching these things: and they sent Barnabas as farre as Antioche.Pervenit autem sermo ad aures ecclesiæ quæ erat Jerosolymis super istis: et miserunt Barnabam usque ad Antiochiam. 23Who, when he was come and had seen the grace of God, rejoiced. And he exhorted them all with purpose of heart to continue in the Lord.Il quale arrivato che fu, avendo veduto la grazia di Dio, si rallegrò: ed esortava tutti a perseverare nel Signore con cuore risoluto:Vvho vvhen he vvas come, and savv the grace of God, reioyced: and he exhorted al vvith purpose of hart to continevv in our Lord:Qui cum pervenisset, et vidisset gratiam Dei, gavisus est: et hortabatur omnes in proposito cordis permanere in Domino: 24For he was a good man and full of the Holy Ghost and of faith. And a great multitude was added to the Lord.Perché egli era uomo dabbene, e pieno di Spirito santo, e di fede. E s'acquistò gran moltitudine di gente al Signore.because he vvas a good man, and ful of the holy Ghost and faith. And a great multitude vvas added to our Lord.quia erat vir bonus, et plenus Spiritu Sancto, et fide. Et apposita est multa turba Domino. 25And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.E Barnaba si parti per Tarso a cercare di Saulo, e trovatolo, lo condusse ad Antiochia.And he vvent, forth to Tarsus, to seeke Saul:Profectus est autem Barnabas Tarsum, ut quæreret Saulum: quem cum invenisset, perduxit Antiochiam.
26And they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.E per un anno intero si trattennero in quella Chiesa, e istruirono una gran moltitudine, talmente che in Antiochia fu dato per la prima volta a' discepoli il nome di Cristiani.vvhom vvhen he had found, he brought him to Antioche. And they cōuersed there in the church a vvhole yere: and they taught a great multitude, so that the disciples vvere at Antioche first named CHRISTIANS.Et annum totum conversati sunt ibi in ecclesia: et docuerunt turbam multam, ita ut cognominarentur primum Antiochiæ discipuli, christiani. 27And in these days there came prophets from Jerusalem to Antioch.Di que' giorni vennero da Gerusalemme ad Antiochia dei profeti:And in these daies there came Prophets from Hierusalem to Antioche,In his autem diebus supervenerunt ab Jerosolymis prophetæ Antiochiam: 28And one of them named Agabus, rising up, signified by the Spirit that there should be a great famine over the whole world, which came to pass under Claudius.E alzatosi uno di questi, Agabo di nome, faceva sapere per virtù dello Spirito, come una gran fame doveva essere per tutto il mondo, la quale anche fu sotto Claudio.and one of them rising, named Agabus, did by the Spirit signifie a great famine that should be in the vvhole vvorld, vvhich fel vnder Claudius.et surgens unus ex eis nomine Agabus, significabat per spiritum famem magnam futuram in universo orbe terrarum, quæ facta est sub Claudio. 29And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea.E tutti i discepoli secondo la possibilità di ciascheduno determinarono di mandare soccorso ai fratelli abitanti nella Giudea:And the disciples according as eche man had, purposed euery one to send, for to serue the brethren that dvvelt in Ievvrie:Discipuli autem, prout quis habebat, proposuerunt singuli in ministerium mittere habitantibus in Judæa fratribus: 30Which also they did, sending it to the ancients, by the hands of Barnabas and Saul.Come pur fecero, mandandolo a' seniori per le mani di Barnaba, e di Saulo.vvhich also they did, sending to the auncients by the handes of Barnabas and Saul.quod et fecerunt, mittentes ad seniores per manus Barnabæ et Sauli.
11:2
St. Epiphanius
Disputed against him. St. Epiphanius makes Cerinthus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against St. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. (St. Epiphanius, haeres. 28. ch. II)
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Witham
They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. (Witham)
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Witham
Some of them, at Antioch, spoke also to the Grecians:[Ver. 20. Ad Graecos, pros tous ellenistas, and in some manuscripts ellenas.] by which many understand, to the Gentiles, though in most Greek copies we read, to the Hellenists. (Witham)
11:21
about the year A.D. 41.
11:24
Multitude was added, as before, (chap. 10.) a few were added to the visible Church. Ever since Christ's ascension, this Church has been notoriously seen. Of her ministers, their preaching has been open, their sacraments visible, their discipline visible, their persecutions visible, their wonderful increase visible, and their manifestly divine protection visible, and known to all the world. Whilst all that have separated themselves by schism from this venerable body, have fallen into discredit, and most into complete oblivion. The Catholic Church was the first, and it will be the last.
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about the year A.D. 41.
To seek Saul, who had retired for a while, to his native city, Tarsus. These two remained at Antioch about a year, during which time they reaped a plentiful harvest.
11:26
Witham
At Antioch the disciples were first named Christians, when St. Paul and St. Barnabas were preaching there. Before that, they were called the disciples of Jesus, and sometimes Nazarenes, (see Acts 24:5.) or perhaps Galileans. This honourable name of Christians, distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as Simonites, Cerinthians, Nicolaits, etc. Of which see St. Epiphanius. The faithful had also after some time the name of Catholics, being taught in the apostles' creed to believe in the Catholic Church. And St. Augustine, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See St. Augustine, de util. credendi. ch. VIII.; de vera relig. ch. VII.; cont. epis. fundam. Acts 4:Whosoever is of the true faith of Christ, may justly say, Christian is my name, Catholic my surname: a greater honour, and a greater advantage, than to be of any royal family. (Witham)
Calmet
The faithful disciples, believers, etc. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. St. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that St. Paul ever did in any of his writings. (Calmet, Tirinus, etc.)
Cont. ep. fund. ch. IV
The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. "If you hear," says St. Jerome, any where such as are said to be of Christ, "not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, etc. etc. etc. etc.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist." St. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called Christians, are now surnamed also Catholics. Christian is my name and Catholic my surname. By this term Catholic, the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that St. Augustine hesitates not to say: "In the lap of the Church the very name Catholic keepeth me." (Cont. ep. fund. ch. IV.)
Again, in his book on the utility of believing, he says: "if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed form hence to the latest posterity." (1 Timothy 3:15.)
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Denis the Carthusian
Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. (Denis the Carthusian)
St. Chrysostom
Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! (St. Chrysostom, hom. xxvi. in Act.)
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about the year A.D. 42.
Witham
Sending it to the ancients;[Ver. 30. Ad seniores, pros tous presbuterous. This Greek word presbuteros, in our Latin Vulgate is sometimes translated presbyter, sometimes senior, sometimes major natu, and is commonly put to signify bishops, or priests, as shall be seen hereafter.] elders, etc. In this and diverse other places, are not to be understood such as were elder in age, but such as had offices and dignities, and by divine authority, and who with a due subordination were to govern the Church: so that by this word, were signified apostles, bishops, and priests. But of this more hereafter. (Witham)
Calmet
The ancients or priests, seniors, presbuterous. This is the first place in the New Testament, where priests are mentioned. Some interpreters think, that by this word, ancients, are meant the apostles; but this is not likely. The apostles must at that time have been dispersed over all the world. Others think it was some of the older deacons, who had charge of the alms. We like the opinion of those who think it means priests, subordinate to the apostles, who had the charge of governing the faithful, in their absence. Thus the Christian Church will appear modelled after the form of the synagogue. First, the bishop, who presides, corresponding to the head of the synagogue; the priests, to the ancients, who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. St. Paul, (1 Timothy 5:1, 17-19.) St. James 5:14 orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word ancient, or priest, is often used in Scripture, and primitive writings, to designate a bishop. (Calmet)
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Concordance Act. 10, 9.
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Concordance Act. 1, 5.
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Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors, by vision, reuelation, or otherwise.
11:19
Concordance Act. 8, 1.
11:20
In the liturgy The Epistle vpō S. Barnabees day Iun. 11.
11:22
Concordance Act. 4, 36.
11:24
24. Multitude added.) As before (c. 10) a fevv, so novv great numbers of Gentiles are adioyned also to the visible Church, The Church visible. consisting before only of the Ievves. Vvhich Church hath beene euer since Christs Ascension, notoriously seen and knovven: their preaching open, their Sacraments visible, their discipline visible, their Heades and Gouernours visible, the prouision for their maintenance visible, the persecution visible, their dispersion visible: the Heretikes that vvent out from them, visible: the ioyning either of men or Nations vnto them, visible: their peace and rest after persecutions, visible: their Gouernours in prison, visible: the Church praieth for them visibly, their Councels visible, their gifts and graces visible, their name (Christians) knovven to al the vvorld, of the Protestants inuisible Church vve heare not one vvord.
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Concordance Act. 9, 30.
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26. Christians.) This name, Christian, ought to be common to al the Faithful, and other nevv names of Schismatikes and Sectaries must be abhorred. Hierony. cont. Lucif c. 7. in fine. If thou heare (saith S. Hierom) any vvhere, such as be said to be of Christ, not to haue their names of our Lord IESVS CHRIST, but to be called after some other certaine name, as Marcionites, Valentinians, (as novv also the Lutherans, Caluinists, Protestants) knovv thou that they belong not to the Church of Christ, but to the Synagogue of Antichrist. Lactantius also (li. 7 Diuin. instit. c. 30) saith thus, when Phrygians, or Nouatians, or Valentinians, or Marcionites, Names of Sectaries and Heretikes. or Anthropomorphites, or Arrians, or any other be named, they cease to be Christians, vvho hauing lost the name of Christ, haue done on the names of men. Neither can our nevv Sectaries discharge them selues, for that they take not to them selues these names, but are forced to beare them as giuen by their Aduersaries. For, so vvere the names of Arians and the rest of old, imposed by others, and not chosen commonly of them selues: Vvhich notvvithstanding vvere callings that proued them to be Heretikes. Protestants. And as for the name of Protestants, our men hold them vvel content therevvith. But concerning the Heretikes turning of the argument against the peculiar callings of our Religious, Diuers religious orders are not diuers sectes. as Dominicās, Franciscans, Iesuites, Thomists, or such like, it is nothing, except they could proue that the orders & persons so named, were of diuers faithes & Sectes, or differed in any necessarie point of religion, or vvere not al of one Christian name and Communion: and it is as ridiculous as if it vvere obiected, that some be Ciceronians, some Plinians, some good Augustine men, some Hieronymians, Ierem. 35. some Oxford mē, some Cambrige men, & (vvhich is most like) some Rechabites, Num. 6. Nazareites.
Neither doth their obiection, Papistes, Catholikes, and true Christians, al one. that vve be called Papistes, helpe or excuse them in their nevv names. for, besides that it is by them scornfully inuented (as the name Homousians vvas of the Arians) this name is not of any one man B. of Rome or els vvhere, knovven to be the author of any schisme or sect, as their callings be: but it is of a vvhole state and order of gouernours, and that of the cheefe Gouernours, to vvhom vve are bound to cleaue in religion and to obey in al things. So to be a Papist, is to be a Christian man, a childe of the Church, and subiect to Christs Vicar. And therfore against such impudent Sectaries as compare the faithful for folovving the Pope, to the diuersitie of Heretikes bearing the names of nevv Maisters, Not to be with the Pope, is to be with Antichrist. let vs euer haue in readines this saying of S. Hierom to Pope Damasus, 〈…〉. ep. 37 & ep. 58 ad Damas. Vitalis I knovv not, Meletius I refuse, I knovv not Paulinus, whosoeuer gathereth not vvith thee, scattereth: that is to say, whosoeuer is not Christs, is Antichrists. And againe, If any man ioyne vvith Peters Chaire, he is mine.
Vve must here further obserue that this name, The name of CHRISTIANS. Christian, giuen to al beleeuers and to the whole Church, vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ, and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians, The name of CATHOLIKES. vvho professed Christs name and sundry Articles of faith as true beleeuers doe, the name Christian vvas to common to seuer the Heretikes from true faithful men: and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine. When heresies vvere risen (saith S. Pacianus ep. ad Symphorianum) & endeuoured by diuers names to tears the doue of God and Queene, and to rent her in peeces, the Apostolical people required their surname, vvhereby the incorrupt people might be distinguished. &c. and so those that before vvere called Christians, are novv surnamed also Catholikes. Christian is my name, saith he, Catholike my surname. And this vvord, Catholike, is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer. CREDO ECCLESIAM CATHOLICAM. And not only the meaning of the vvord, vvhich signifieth vniuersalitie of times, places, and persons, but the very name and vvord it self, by Gods prouidence, alvvaies and only appropriated to the true beleuers, and (though sometimes at the beginning of Sectes chalenged) yet neuer obtained by Heretikes, giueth so plaine a marke and euidence, that S. Augustine said, In the lappe of the Church the very name of Catholike keepeth me. cont. ep. fund. c. 4. And againe tract. 32 in Io. vve receiue the Holy Ghost if vve loue the Church, if vve be ioyned together by charitie, if vve reioyce in the Catholike name and faith. And againe de ver. rel. c. 7. to. 1. We must hold the communion of that Church vvhich is named Catholike, not only of her ovvne, but also of al her enemies. for, vvil they nil they, the Heretikes also and Schismatikes them selues, vvhen they speake not vvith their ovvne fellovves but vvith strangers, call the Catholike Church nothing els but the Catholike Church: for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld. The Heretikes vvhen they see them selues preuented of this name Catholike, The Protestāts deride the name CATHOLIKE. then they plainely reiect it and deride the name, as the Donatistes did, calling it an humane forgeris or fiction, vvhich S. Augustine calleth vvordes of blasphemie, li. 1. c. 3• cont. Gaudrat. and some Heretikes of this time call them scornefully cartholikes, and cacolikes. An other calleth it, the most vaine terme Catholike. Beza in praf. no. Test. an. 1565. An other calleth the Catholike religion, a Catholike Apostasie or defection, Humfrey in vit. Iuel. pag. •13. Yea and some haue taken the vvord out of the Crede, In the Catechismes of the Lutherans. putting Christian for it. But against these good fellovves let vs folovv that vvhich S. Augustine (de vtil. cred. c. 8. to. 6.) giueth as a rule to direct a mā the right and sure vvay from the diuersitie & doubtfulnes of al error, saying, If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed, & vvilt haue an end of these molestations, folovv the vvay of Catholike discipline, vvhich from Christ him self by the Apostles hath proceded euen vnto vs, and shal procede from hence to the posteritie. See the Annotation 1 Tim. 3, c. 15.
The name of CHRISTIANS.
11:1
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
“And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.7
… “Forasmuch then as God gave them the like gift as He did unto us who believed on the Lord Jesus Christ, what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.”
11:3
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for “entering in to men uncircumcised,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… This was done thrice: and the vessel was received up again into heaven.” ( v. 11–16 .) What is this? It is a symbol of the whole world. The man was uncircumcised: and —for he had nothing in common with the Jews—they would all accuse him as a transgressor: “thou wentest in to men uncircumcised, and didst eat with them: (
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.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… “And they besought him,” it says, “to tarry certain days.” ( v. 48 .) “And the Apostles and brethren, etc. And they of the circumcision contended with him.” ( ch. xi. 1, 2 .) Do you remark how they were not kindly disposed towards him? Saying “Thou wentest in to men uncircumcised, and didst eat with them.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he was come up to them from Cesarea, that he “went in to men uncircumcised, and did eat with them” (
11:4
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… For it says, “But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:” he does not say why, nor on what occasion: “and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… they brought it about that the Apostles spake out boldly, and came to the Gentiles! For this is why he says, “And speaking out boldly, Paul and Barnabas said.” They were to go out to the Gentiles: but observe the boldness coming with measure: for if Peter pleaded in his justification, much more these needed a plea, none having called them there. (
11:5
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… how he saw a certain vessel, as it had been a sheet, in which were four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (
11:6
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… and it came even to me ( v. 4, 5 ): upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat.” (
11:8
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived (by the Providence of God). For, that it may not seem to be a mere fancy, “this was done thrice. I
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… And I heard a voice saying unto me, Arise, Peter; slay and eat.” ( v. 6, 7 .) As much as to say, This of itself was enough to have persuaded me—my having seen the linen sheet: but moreover a Voice was added. “But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.” (
11:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… for there was no need to mention it to him. “But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven.” (
11:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… for there was no need to mention it to him. “But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven.” ( v. 9, 10 .) The essential points were those
11:12
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and even produced witnesses to defend him from blame, saying, Moreover these six brethren accompanied me (
11:13
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… and he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.” (
11:14
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.
11:15
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… but makes his strong point of what happened last, which even in itself was an incontrovertible argument. “And as I began to speak,” etc. (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… And I remembered the word of the Lord, how He said, that John indeed baptized with water, but ye shall be baptized with the Holy Spirit. If, therefore, He gave a like gift to them, as also to us who believed in the Lord Jesus Christ, who was I, that I could hinder God from giving to them the Holy Spirit?”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 2
… “And as I began to speak, the Holy Ghost fell upon them as on us at the beginning; and I remembered the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us, who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord?”
11:16
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
… This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the Apostle Peter says: “Ye shall be baptized with the Holy Spirit.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… so that from the beginning he disposes their minds in his favor**: saying to them, “Who have received the Holy Ghost even as we.” And not content with this, he reminds them also of the words of the Lord: “Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” (
11:17
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
… So the Apostle uttered this wish in prayer, and did not claim a right by any authority of his own; he desired to obtain, he did not presume to command. Peter, too, says that he is not capable of compelling or restraining the Holy Spirit. For he spoke thus: “Wherefore if God has granted them the same grace as to us, who was I that I could resist God?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… “But there was no need to baptize?” (Comp. p. 158.) But the baptism was completed already. And he does not say, I ordered them to be baptized: but what says he? “Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (
11:18
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers (with us? ) “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.” (
11:19
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
… the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria, some, as the divine Scripture says, went as far as Phœnicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
The persecution turned out to be no slight benefit as “to them that love God all things work together for good.” ( Rom. viii. 28 .) If they had made it their express study how best to establish the Church, they would have done no other thing than this—they dispersed the teachers.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… for they were not only ordained by the Spirit, but sent forth by Him likewise. “And when they were come to Salamis, they preached the word of God in the synagogues of the Jews.” Do you mark how they make a point of preaching the word to them first, not to make them more contentious? The persons mentioned before “spake to none but to Jews only” (
11:20
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; and after him a multitude of other Greeks in Antioch,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles.” ( ch. xiii. 46 .) Accordingly they went about, preaching to Gentiles also. “But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:” (
11:21
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… 20 .) for it is likely both that they could now speak Greek, and that there were such men in Antioch. “And the hand of the Lord,” it says, “was with them,” that is, they wrought miracles; “and a great number believed, and turned unto the Lord.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
… xiii. 32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified. But what is, “in My Name”? That which the Apostles said, “In the Name of Jesus Christ, arise and walk.” ( Acts iii. 6 .) For all the miracles which they did He wrought in them, and “the hand of the Lord was with them.” (
11:22
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.3
… and after him a multitude of other Greeks in Antioch, to whom those who were scattered by the persecution of Stephen had preached the Gospel. When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… “and a great number believed, and turned unto the Lord.” ( v. 21 .) Do you mark why now also there was heed of miracles (namely) that they might believe? “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.” (
11:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… But observe this holy man—Barnabas, I mean—how he looked not to his own interests, but hasted to Tarsus. “Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord.” (
11:24
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.28
28. And in Antioch also, a most renowned city of Syria, when the preaching of Christ took effect, Barnabas was sent hence as far as Antioch to help on the good work, being a good man, and full of the Holy Ghost, and of faith
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… xii. 8, 9 ) in such and such wise ( τοιὣσδε ). But here, it seems to me, it says that he was also gracious to look at: “They saw his face as it had been the face of an angel.” “Full of faith and of power”: ( v. 15 ) which is also the character given of Barnabas “he was a good man, full of faith and of the Holy Ghost.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. “But Barnabas”—“Son of Consolation” is his appellation, whence also he makes himself easy of access to the man: for “he was a kind man” (
St John Chrysostom † AD 407 Homilies on First Corinthians 24
… so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, whilst he held Him, and was straitened until He vomited Him up. Wherefore saith the Apostle, “Having loosed the pains of death.” (
11:25
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord.” ( v. 23, 24 .) He was a very kind man, and single-hearted, and considerate ( συγγνωμονικός ). “Then departed Barnabas to Tarsus, for to seek Saul.” (
11:26
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 10
… For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.” This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 0
Ignatius, who is also called Theophorus, to the Church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.3
… When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground, among them Barnabas and Paul and in addition many other brethren, the name of Christians first sprang up there,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.28
… who seeing a great harvest of believers in Christ, brought Paul from Tarsus to Antioch, as his fellow-combatant. And when crowds had been instructed by them and assembled in the Church, it came to pass that the disciples were called Christians first in Antioch
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.5
5. Yet I am not ashamed, nor blush at this. Let all men learn the sufferings of the city, that, sympathizing with their mother, they may lift up their united voice to God from the whole earth; and with one consent entreat the King of heaven for their universal nurse and parent.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.3
… Think of the greatness of the city, and that the question now is not concerning one, or two, or three, or ten souls, but of a vast multitude too numerous to be reckoned up! It is a question which affects the capital of the whole world. This is the city in which Christians were first called by that name.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.10
… Dost thou wish to learn the dignity of thy city? Dost thou wish to know its ancestry? I will tell it exactly; not only that thou mayest know, but that thou mayest also emulate. What then is after all the dignity of this city of ours? “It came to pass, that the disciples were first called Christians at Antioch.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this hath the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… 25 .) He came to the athletic wrestler, the general (fit to lead armies), the champion of single combat, the lion—I am at a loss for words, say what I will—the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. “And when he had found him, he brought him to Antioch.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… xxi. 26 ), which was not the case here. —“Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 97.4
… but added, “profane.” For there are also novelties of words in perfect harmony with religious doctrine, as is told us in Scripture of the very name of Christians, when it began to be used. For it was in Antioch that the disciples were first called Christians after the Lord’s ascension, as we read in the Acts of the Apostles:
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.2
… but, “Thou shalt deny me.” Him, therefore, he denied, when he denied that he was His disciple. And what else did such a form of denial imply, but that of his own Christianity? For although the disciples of Christ were not yet called by such a name,—because it was after His ascension, in Antioch, first that the disciples began to be called Christians,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… all things were created by Him and for Him: and He is before all things ’ Since the hypothesis implied in the phrase ‘out of the non-existent’ is manifestly impious, it follows that the Father is always Father. And He is Father from the continual presence of the Son, on account of whom He is called
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… Master, constantly carry on their lips this His dearest name and cry in the words of the Song of Songs “My beloved is mine and I am his;” “I sat down under his shadow with great delight, and his fruit was sweet to my taste.” And besides all this that name of ours which we love so well we have derived from the name of Christ. We are called Christians.
Pope St Leo I the Great † AD 461 Letters 106
… Mark, the evangelist and disciple of the blessed Peter, nor may the splendour of so great a church be obscured by another’s clouds, Dioscorus having fallen through his persistence in impiety. The church of Antioch too, in which first at the preaching of the blessed Apostle Peter the Christian name arose
Ecumenical Councils The Synodical Letter 1
… And over the most ancient and truly apostolic church in Syria, where first the noble name of Christians
11:27
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called “they of the way:” here they were called Christians. “And in these days came prophets from Jerusalem unto Antioch.” (
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.17
… which came to pass in the days of Claudius Cæsar. Then the disciples, every one according to his ability, determined to send relief to the elders for the brethren which dwelt in Judæa, which also they did by the hands of Barnabas and Saul.”
11:28
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.8
1. Caius had held the power not quite four years, when he was succeeded by the emperor Claudius. Under him the world was visited with a famine,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.28
… the Holy Ghost, methinks, bestowing on the believers that new Name, which had been promised be fore by the Lord. And the grace of the Spirit being shed forth by God more abundantly in Antioch, there were there prophets and teachers of whom Agabus was one
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.10
… on account of that love toward Christ, that boldness and virtue. Dost thou wish farther to hear of a different dignity and commendation belonging to this city? A grievous famine was once approaching, and the inhabitants of Antioch determined, as far as each person had the means, to send relief to the Saints dwelling at Jerusalem.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… But here of necessity (this was the case). “And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Cæsar.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… 10, 11 .) He who formerly had declared about the famine, the same says, This “man, who owneth this girdle, thus shall they bind.” (
St Jerome † AD 420 The Letters of St. Jerome 41.2
2. If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfilment for ourselves? if the Montanists reply that Philip’s four daughters prophesied at a later date, and that a prophet is mentioned named Agabus,
St Augustine of Hippo † AD 430 On Lying 29
… and that the Apostles themselves made much provision for the indigence of the brethren, not only for the morrow, but even for the more protracted time of impending dearth, as we read in the Acts of the Apostles;
St Augustine of Hippo † AD 430 Of the Work of Monks 27
… To them, namely, by reason of famine being imminent, and foretold by the Prophets which were at that time,
St Augustine of Hippo † AD 430 Of the Work of Monks 31
31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, “Why then had the Lord Himself a bag in which to put by the money which was collected? Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers?
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 28
[73.] Lest any one perchance should rashly think the holy and Catholic consent of these blessed fathers to be despised, the Apostle says, in the First Epistle to the Corinthians, “God hath placed some in the Church, first Apostles,” of whom himself was one; “secondly Prophets,” such as Agabus, of whom we read in the Acts of the Apostles;
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place, and Paul and Barnabas were sent to relieve the necessities of the brethren.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.8
2. And Luke, in the Acts, after mentioning the famine in the time of Claudius, and stating that the brethren of Antioch, each according to his ability, sent to the brethren of Judea by the hands of Paul and Barnabas,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.12.2
2. You will find this statement also in agreement with the Acts of the Apostles, where it is said that the disciples at Antioch, “each according to his ability, determined to send relief to the brethren that dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… Christ, forestalling this objection, said, “Ye shall have tribulation.” ( John xvi. 33 .) (It is) just as if you should say, They ought not to have been scourged either. “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. “Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” (
John Cassian † AD 435 The Conferences of John Cassian 18.7
… but in other provinces, which the need of the Catholic faith compelled me to visit, we have found that this third class of Sarabaites flourishes and is almost the only one, since in the time of Lucius who was a Bishop of Arian misbelief in the reign of Valens, while we carried alms
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… Also, the visit “after fourteen years,” probably, was when he brought up the [alms to the] brethren together with Barnabas: ( Gal. ii. 1 ) or else he means a different occasion. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… But it is predicted, that they might be prepared beforehand for almsgiving. “Unto the brethren which dwelt in Judæa;” for they were enduring great hardships, but before this, they were not suffering from famine. “Which also they did, and sent it to the elders by the hands of Barnabas and Saul.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 3
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows
St John Chrysostom † AD 407 Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
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1. APOSTLES, AND BRETHREN. — "Brethren," that is the other faithful, inferior to and subject to the Apostles.
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2. DISPUTED. — διεκρίνοντο. The Syriac: contended; Chrysostom: "as if greatly offended they took issue." St. Epiphanius, heresy 28, relates that the author and instigator of this taking issue and murmuring was Cerinthus, who was the first heresiarch after Simon Magus, and that he stirred up the Jews against Paul, so that they might seize him, as one who had brought Gentiles into the temple, Acts XXI, 28. Thus the Jews had murmured before against Christ because he ate with publicans, Luke XIX, 6 and 7, for these were almost Gentiles. Moreover Cerinthus, judaizing, fought for Judaism, so as to exclude Christianity: hence he taught that all men ought to be circumcised and keep the law of Moses, and therefore the first Council was promulgated against him at Jerusalem, Acts XV. Thus Epiphanius, heresy 28, and Philastrius, book On Heresies, chapter LXXXVII.
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3. THOU DIDST EAT WITH THEM? — St. Chrysostom notes that they do not say: Why didst thou preach Christ to them? for this as it were impious and an injury to Christ all would have abhorred; but: "Why didst thou eat with them?" for this seemed unlawful to a Jew. For these, if they communicated with Gentiles at table, were reckoned by the Jews to be defiled by this association and to become unclean. But this censure was equally cold, Jewish and Pharisaic, and had already been abolished and done away with by Christ together with the old law and its uncleanness and irregularity.
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4. BUT PETER BEGAN. — Vatablus: Peter, repeating the matter from the beginning.
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5. I SAW IN AN ECSTASY. — In Greek, in ecstasy; Pagninus: in rapture; Vatablus: in abstraction, namely of the spirit, that is my spirit withdrawn (not really, but intellectually) from my body saw; Zurich: rapt outside myself I saw a vision. Peter here unfolds and repeats the whole series of the deed narrated in the preceding chapter up to verse 18; wherefore I shall not repeat it here.
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16. BUT YOU SHALL BE BAPTIZED WITH THE HOLY GHOST. — At Pentecost. See what is said in chapter I, verse 5.
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17. THE SAME GRACE. — ἴσην δωρεάν: Tigurina, equal gift, or equal grace: equal namely in substance, although in quantity according to the disposition either of God or of man, unequal and greater or less. WHO WAS I THAT I COULD PROHIBIT GOD. — namely, that I could hinder, stop and turn away the descent and influx of God's grace into Cornelius? For this is impossible, equally as it is impious and satanic, as if to say, Just as I could not prevent the descent of the Holy Spirit, so neither could I prevent his baptism. For the Holy Spirit, communicating his grace to Cornelius, signified that he likewise wished to confer upon him through me his baptism, that he might be aggregated to his other faithful and to his Church, as if to say, If I could not exclude Gentiles from Christianity, neither will you be able to. Thus the Gloss. Morally, marvel here at St. Peter's modesty, in that although he was superior, indeed the Supreme Pontiff, he did not reject complaints of the faithful against him, nor did he refute them imperiously, saying: I know what I do, I am not bound to render you an account of my deed: it is your part to obey and be silent, etc. But modestly and humbly recounting the series of what was done, he satisfied them. St. Gregory teaches that Prelates ought to imitate the same, when they are reproved by inferiors, namely that they should satisfy them by reason, not by power, lib. IX, epist. 39: "For if in the complaint of the faithful, he says, St. Peter had said anything from his power, he would assuredly not have been a teacher of gentleness. He therefore appeased them with humble reasoning, and in the matter of his reproof he also produced witnesses. If therefore the Pastor of the Church, the Prince of the Apostles, doing signs and miracles singularly, did not disdain to render humbly an account of reason in the matter of his reproof, how much more ought we sinners, when we are reproved of anything, to appease our reprover with humble reasoning." Wisely Climacus, degree 26, gives this sign that a work is from God, and that we work according to God, "if from his action we receive more humility in the soul than we had before." For if we become proud from it, it is a sign that we did it not from God, but from the devil, namely from pride, vanity, etc.
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18. THEY GLORIFIED GOD. — Therefore, says Chrysostom, by the example of these we ought not to envy the good things of our neighbors, but to rejoice in them and congratulate them and glorify God; even if they themselves surpass and transcend us, as the Gentiles surpassed the Jews in faith and Christianity. REPENTANCE, — that is, time and place of repentance, says Lyra. Secondly, "repentance," that is, grace and impulse to repentance. Thus the Gloss. Thirdly, "repentance," that is, the effect and fruit of repentance: namely remission of sins. In both cases it is metonymy: for in the second sense the effect is put for the cause; in the third, the cause for the effect. UNTO LIFE. — That they may live, says Vatablus, namely here the life of faith and grace, in the future the life of glory and eternal happiness.
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19. UNDER STEPHEN. — ἐπὶ Στεφάνου, which first can be translated, on account of Stephen. Thus the Syriac. Secondly, after Stephen. Thus Vatablus. Our author embraces both, translating, under Stephen, that is in the time of Stephen, on account of his zeal and freedom in reproving the Jews. PHOENICE. — "Phoenice," or Phoenicia is a region of Syria (whence also the inhabitants are called Syrophoenicians) whose metropolis was Tyre: now Tripolis excels, so called from the possession of three cities, namely Sidon, Arad and Tyre, says Strabo, Pliny and Mela, lib. I. See Salmerón, tom. I, proleg. 41. The Phoenicians, especially the Tyrians, were most celebrated in navigation; whence Carthage was founded by them in Africa, and the Africans were called Poeni, as it were Phoeni and Phoenicians. Hence also the language of the Poeni was akin to the Syriac and Hebrew, as testified by St. Jerome, lib. V in cap. XXV Jerem., and St. Augustine, in Psal. CXXXVI. ANTIOCH. — This, says St. Jerome, in cap. VI Amos: "Is the metropolis of Syria, holding the third place among all the cities of the Roman world, that is, after Rome and Alexandria." Hence also St. Peter first established his chair there. Whence the Church of Antioch became the second Patriarchal see. For the first is Rome, the third Alexandria, because St. Mark founded it, sent by St. Peter. And these three alone were the first Patriarchal sees, to which afterwards a fourth was added, namely Jerusalem; for this was made Patriarchal explicitly by Pope Vigilius in the Roman Council, in the year of the Lord 553, as Baronius teaches; implicitly however by the Council of Chalcedon, Act. VII, which subjected to it three Palestines, that it might settle its dispute with Antioch. A fifth was added, namely Constantinople, in the time and by the work of the Emperor Justinian residing there: afterwards other sees were also added, such as Aquileia and Venice. See Sigonium, lib. I De Regno Italiae.
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20. THEY SPOKE TO THE GREEKS. — πρὸς Ἑλληνιστάς, that is to the Hellenists, that is, to Jews among Greeks, that is Gentiles born, or educated, or dwelling. Thus Vatablus. But because Hellenists here are opposed to Jews dwelling in Phoenicia, Cyprus and Antioch, that is in regions and cities of Gentiles: hence by Hellenists in this place, not Jews born among Gentiles, or living, but Gentiles are signified. Ἑλληνισταὶ therefore here is the same as Ἕλληνες, that is Hellenists are Greeks, namely Gentiles. Thus Lyra, Hugo and Cajetan. Whence it is clear that these Cypriot evangelists preached the Gospel to Gentiles before Cornelius was converted, namely shortly after the death of St. Stephen, as was said in verse 19, concerning which matter I said more at the end of chapter X. Perhaps Luke calls them Ἑλληνιστάς, that is Hellenists, who although they were Syrians and Phoenicians, nevertheless spoke Greek, that is, were imbued with Greek wisdom and eloquence: for then the wise men and orators of the Greeks were celebrated, so much so that Isocrates in his Panegyric says the name of Greeks is now not of a nation and people, but of reason and mind. Whence also the Apostle, Rom. I, 14, calls Greeks wise, Barbarians foolish. And I Cor. I, 22: "Greeks, he says, seek wisdom."
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21. AND THE HAND OF THE LORD WAS WITH THEM. — "Hand," that is assistance, power and cooperation, as if to say God with His mighty hand was present with them to work miracles in confirmation of faith, to preach with such wisdom and efficacy that they converted many Gentiles to Christ. Thus St. Chrysostom and Oecumenius. AND A GREAT NUMBER BELIEVING WERE CONVERTED TO THE LORD. — "Believing," that is beginning to believe: for it is taken in the inchoate act. For before the preaching of the Cypriots the Gentiles were, that is unbelievers, not believing, indeed ignorant of Christ. Whence the Syrian version renders it, and many believed, and were converted, that is believing they were converted from Gentilism to Christianity. It is a hendiadys. And the Zurich Bible clearly renders it, and a great number, having received the faith, was converted to the Lord.
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22. THEY SENT BARNABAS. — "Rightly, says Cajetan, to the Cypriot preachers they joined also a Cypriot preacher." For Barnabas was a native of Cyprus. St. Chrysostom teaches that the Apostles themselves did not go there, on account of the Jews, lest they offend them, by conversing with the Cypriot and Antiochene Gentiles.
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23. WHEN HE HAD SEEN THE GRACE OF GOD. — namely, that the Gentiles of Antioch, being stirred up by the grace of God, so eagerly seized upon the faith of Christ, and were so constant, devoted and fervent in it. Again, "grace," that is, graces freely given, such as speaking in tongues, prophesying, interpreting the Scriptures, celebrating the mighty works of God, etc., communicated to the Antiochenes by God together with faith and baptism. HE EXHORTED ALL TO REMAIN IN THE PURPOSE OF THEIR HEART IN THE LORD. — that is, in the faith, love, grace, and Church of the Lord Jesus Christ, namely in Christianity; the Greek texts have, he exhorted them to remain in the Lord with the purpose of their heart; the Syriac, that they should cleave to the Lord with their whole heart; Pagninus, that they should persevere in the Lord with the purpose of their heart. For "exhorted," the Greek is παρεκάλει, which signifies many things: first, he encouraged; second, he stirred up; third, he consoled; fourth, he besought; fifth, he earnestly entreated, thus the Syriac; sixth, he advocated and as an advocate, acting on their behalf, consulted with all. St. Chrysostom: "He exhorted," he says, "all with proclamation and praises: and perhaps in that he praised and approved the multitude, he converted more; for virtue that is praised grows." Dogmatically, learn here that perseverance, although it is a gift of God, nevertheless depends upon free will, and thus it is in the power and choice of any faithful and just person, with the grace of God, to persevere in faith and charity unto the end of life, and thus to be saved. "For God, unless they themselves fail in His grace, as He began the good work, so will He perfect it, working in them both to will and to accomplish," says the Council of Trent, session VI, chapter XIII and chapter XI. "For God by His grace does not forsake those once justified, unless they first forsake Him." And piously St. Augustine, in the Soliloquies, chapter XIV: "In all time," he says, "you consider me wholly all at once, as if you had nothing else to consider. Thus you stand over my keeping, as if you had forgotten all others, and wished to attend to me alone. Wherever I go, you, O Lord, do not forsake me, unless I first forsake you." Again, the gift of perseverance is twofold. The first, by which someone can persevere in the faith and grace of God, if he wishes. All the just have this in the first act, and will have it in the second act, if they continually invoke the grace of God and strenuously cooperate with it. The second, by which someone actually perseveres in faith and grace until death; all and only the predestined, or those elected to glory, have this. For these receive from God efficacious grace, or congruous grace, by which God foresees that they not only can persevere, but will actually persevere, because it is so tempered with free will that it inclines and bends it to cooperate, and therefore free will spontaneously and continually cooperates with it until death. Thus St. Augustine, throughout the whole book On the Good of Perseverance, and the book On the Predestination of the Saints. And the Council of Trent, session VI, canon 16: "If anyone," it says, "shall say that he will certainly have that great gift of perseverance unto the end with absolute and infallible certainty, unless he has learned this from special revelation, let him be anathema." Whence this gift does not fall under merit, but is a mere gift of God, who gives it to whom He wills; yet by fervent and continual prayers requesting it, and by assiduous good works, we can obtain it from God and as it were merit it by congruity. Wherefore whoever desires this gift, as anyone desirous of his salvation ought to desire it, let him follow the admonition of St. Peter, Epistle II, chapter I, verse 10: "Be diligent to make your calling and election sure by good works: for doing these things you will not sin at any time." And chapter III, 14: "Be diligent to be found by Him spotless and undefiled in peace." Morally, learn how great a gift perseverance is on God's part, and how great a virtue on man's part. St. Jerome, epistle 10 to Furia: "It is not the beginnings that are sought in Christians, he says, but the end. Paul began badly, but finished well. The beginnings of Judas are praised, but his end is condemned by betrayal." The same, book I Against Jovinian: "To begin, he says, is the lot of many, to persevere is the lot of few. Whence also there is a great reward for those who have persevered." That elder in the Lives of the Fathers, book V, chapter VII On Patience, number 35: "Just as a hunting dog, he says, seeing a hare pursues it, and is not hindered by those dogs that turn back after themselves, but thinking neither of precipices, nor of forests, nor of thorns, is scraped and pricked, and does not rest until it catches it: so also he who seeks the Lord Christ intends himself unceasingly to the cross, passing by all the scandals that occur, until he comes to the crucified one." Likewise, book IV, number 21: "Perseverance in good, he says, is certain victory, and you shall be crowned:" for in no way are the temptations of the flesh and the devil overcome more than by resisting them perseverantly and applying oneself to prayer. Hence among the virtues perseverance alone is crowned. "For he that shall persevere unto the end, he shall be saved," says eternal Truth, Matthew X. Wherefore perseverance, as it is the greatest of virtues, so it is the supreme gift of God, as St. Augustine teaches, in the book On the Good of Perseverance, and the Council of Trent, session VI, canon 16. "For good is done in vain if it is abandoned before the end of life, because he also runs in vain swiftly who fails before he comes to the finish," says St. Gregory and is found in On Penance, distinction 3, canon In vain. Wherefore St. Paul: "Forgetting the things that are behind, he says, but stretching forth myself to those things that are before, I press towards the mark, to the prize of the supernal calling of God in Christ Jesus," Philippians III, 14. The holy animals, Ezekiel, chapter I, 9, "Did not turn back when they went, but each one went straight before its face." Thus Victor, proconsul of Carthage, when solicited by the legates of the Arian king to deny the faith: "Tell, he says, your king to subject me to fires, drive me to beasts, torture me with every kind of torment. If I consent, I am baptized in vain in the Catholic Church." Thus Victor of Utica, book III of the Vandal History. "Perseverance therefore, says St. Bernard, epistle 129, is the vigor of powers, the consummation of virtues, the nurse unto merit, the mediatrix unto reward, the sister of patience, the daughter of constancy, the friend of peace, the knot of friendships, the bond of unanimity, the bulwark of holiness." See the same, epistle 253 to Guarinus. Finally hear Christ, Apocalypse II, 10: "Be thou faithful unto death, and I will give thee the crown of life." And chapter III, verse 11: "Hold fast that which thou hast, that no one take thy crown." See the sayings there. The Gentiles saw the same thing. Socrates, in Stobaeus, discourse 1 On Prudence: "As a statue on its base, he says, so a good man resting on principle ought in no way depart from what is honorable." In the same place Chilon says that all things are to be undertaken slowly indeed, but once you have begun, you must persevere most constantly in the doing. Livy, book V, decade 1: "For the discipline of warfare, he says, it matters greatly to accustom the soldier not only to enjoy the victory gained, but if the matter be also slow, to endure tedium, and to await whatever outcome of late hope: if the war be not completed in summer, to wait for winter: nor like summer birds, immediately in autumn to seek shelter and look about for retreat." He adds that impregnable cities are conquered by the perseverance of siege alone, through hunger and thirst. Sertorius, as Plutarch testifies in his Life: "Perseverance, he says, is more efficacious than force, and many things which cannot be accomplished by one assault are completed gradually: for there is an invincible force of assiduity, which overcomes and destroys all power." Seneca, epistle 1: "There is nothing, he says, which persistent labor and attentive and diligent care do not overcome." The same, epistle 65: "In the heights is the blessed life, but perseverance can penetrate it." The same elsewhere: "It is shameful to yield to burden and to struggle against the duty which you have once undertaken. He is not a brave and vigorous man who flees labor, nor does his spirit grow by the very difficulty of things." Therefore Bear and endure: this pain shall profit you someday. Often bitter juice has brought help to the weary.
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24. BECAUSE HE WAS A GOOD MAN, AND FULL OF THE HOLY GHOST. — Like his fellow disciple St. Stephen, chapter VI, verse 5. For such men are most apt, indeed necessary, to exhort others and impel them to all good. For water does not generate fire, but water: thus the tepid and cold make cold, not hot and fervent in spirit. Therefore the Apostolic man must be full of God, that he may kindle the cold hearts of men with the love of God. Whence God is accustomed to send such men to His Church in every age, as He once sent St. Augustine, St. Basil, St. Chrysostom, St. Gregory, St. Bernard, St. Dominic, St. Francis, etc. Thus in this age He sent St. Ignatius and his companions, inflamed by God, who might kindle the charity growing cold in the world. Whence concerning them Father Peter Canisius received this prophecy from a certain widow of celebrated sanctity at Arnhem, before the name of our Society was heard, being inspired by the divine Spirit: "Thou, said she, my son, shalt be chosen into a new order of priests, which God is preparing in His Church for its reformation and the salvation of many. I have seen them in a vision, and thee joined to them. They shall be grave men, learned, modest, full of God and endowed with charity for souls." Soon after at Mainz Canisius saw Father Peter Faber, the first companion of St. Ignatius, and forthwith gave him and the Society this name, as Father Sacchinus relates in his Life, book I. To this idea and standard let the Religious and Apostolic man examine, form and perfect himself, that he may inflame others and fill them with God. The year in which Paul and Barnabas preached at Antioch, Luke sufficiently indicates here. Whence Baronius thinks this name was given in the year of Christ 43, which was the tenth from His death: and he adds that the Gentiles called Christians Chrestians, and Christ Chrestus. For in the year 43 St. Peter went from Antioch toward Rome. Furthermore, the Gentiles partly through ignorance, partly through mockery, called Christ Chrestus, and Christians Chrestians. Whence Tertullian: "But it is the hatred of the name; what is the guilt of names? what is the accusation of words? unless either some word of the name sounds barbarous, or unlucky, or cursed, or immodest: but Christian, so far as the interpretation goes, is derived from unction. But also when Christian is pronounced incorrectly by you (for you have not even a certain knowledge of the name), it is composed of sweetness or benignity. Therefore even in innocent men an innocent name is hated." And a little after: "Before the hatred of the name, it would have been fitting first to recognize the sect from its author, or the author from the sect. But now with the inquiry and knowledge of both neglected, the name is retained, the name is attacked, and an unknown sect, and an unknown author, the voice alone condemns beforehand, because they are named, not because they are refuted." In the same way Lactantius speaks: "Ignorant of our affairs, they called Christ Chrestus, and Christians Chrestians: for χρηστός means good and useful." Thus also Justin Martyr: "By the appellation of the name indeed, neither anything good nor evil is judged without deeds falling under the name itself. And as far as the name itself pertains, which is objected to us in place of a crime, we are certainly most good, χρηστότατοι." Thus also Theophilus of Antioch: "Thou turnest against me as a crime that I am Chrestian (for thus the Greek word is rendered into Latin), and I bear this distinguished and glorious name. But I freely confess that I am Chrestian, and nothing do I desire more than to be χρηστός, that is, good toward God: for that name is not troublesome or hateful to me." Certainly Suetonius: "The Jews, he says, being frequently tumultuous at the instigation of Chrestus, he expelled from Rome." And it seems to me very probable that in Tacitus it should be read Chrestians and Chrestus. "The common people, he says, called them Chrestians: the author of the name was Chrestus, who under the reign of Tiberius was punished with death by the procurator Pontius Pilate." Wisely St. Bernard, sermon 18 on the Canticles: "If thou art wise, he says, thou shalt show thyself a shell, and not a channel. For the latter indeed receives and pours out almost at the same time; but the former waits until it is filled, and thus what is superabundant it communicates without its own loss, etc. But truly we have many channels in the Church today, but very few shells, so that they wish to pour out before they are filled, ready to teach what they have not learned, and eager to preside over others, who know not how to rule themselves." And soon after: "Let the shell imitate the fountain. The water does not flow there into a stream, nor extend into a lake, until it is satisfied with its own waters. Finally, the fountain of life itself, full in itself, first bubbles up in the secret places of heaven, then bursts forth into the earth, and from its abundance saved men and beasts. Therefore do thou likewise. Be filled first, and thus take care to pour out." AND A GREAT MULTITUDE WAS ADDED TO THE LORD. — That is to say, through the exhortations of Barnabas many were converted to Christ and joined to His Church: for he who is added and joined to the body, namely the Church, is joined to the head, namely Christ.
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25. THAT HE MIGHT SEEK PAUL. — For Paul had formerly been a friend of Barnabas and his fellow-disciple under Gamaliel as master, and was now far more dear to him in Christ and in Christianity. Most excellently does St. Chrysostom say: "He came," he says, "to the athlete, to the leader of war, to one contending in single combat: he came to the hunting dog slaying lions, to the strong bull, to the bright torch, to a mouth sufficient for the world." He adds further that it was owing to the virtue and zeal of Paul that so great a multitude of the faithful was gathered to the Church at Antioch, and that the name of Christians was born there. He therefore praises that city, because it deserved to enjoy the mouth of Paul first of all, with such great fruit, praise and glory, just as it afterwards enjoyed the golden mouth, namely of Chrysostom himself, the disciple and rival of Paul.
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26. THEY WERE GATHERED TOGETHER, — συναχθῆναι, that is, as the Syriac interpreter expounds it, they were gathered together, that is, they held sacred synaxes, sacred assemblies, sacred gatherings, by calling together and assembling the people in the church, and there instructing them in the faith of Christ and preaching the Gospel. Pagninus, they held assembly with that congregation; Zurich, they held custom with that congregation. For the Greek συνάγω is the same as to gather, to collect, to associate. Whence συναγωγή, that is Synagogue, congregation, collection, assembly, gathering, Church. SO THAT THE DISCIPLES WERE CALLED CHRISTIANS FIRST AT ANTIOCH, — from Christ, just as Platonists from Plato, Aristotelians from Aristotle their leader and master. Suidas, in the word Christians, thinks this happened when St. Peter, about to depart to Rome, declared Evodius his successor in the see of Antioch; then indeed, he says, they began to be called Christians, who before were called Nazarenes and Galileans. Genebrardus thinks this happened in the year of Christ 49, which was the sixteenth year from his death. But the Gloss says it happened earlier, in that year in which Paul and Barnabas taught at Antioch. St. Chrysostom, homily 3 to the People, wonderfully extols and celebrates his city, namely Antioch, because in it the name Christian was first heard. For this name, as the proper name of the faithful, is so illustrious and distinguished. Whence foreseeing this, Isaiah exulted in spirit, saying in chapter XLIII, verse 1: "I have called thee by thy name: thou art mine," namely Christian from me Christ; and chapter LXII, verse 2: "Thou shalt be called by a new name, which the mouth of the Lord shall name." Therefore it is more illustrious to be and to be called Christian than to be and to be called king or prince: for a Christian is the disciple of Christ, indeed the son and heir of the kingdom of heaven. Wherefore Salvianus rightly complains, book IV On Providence, at the beginning, that Christians lose the force of so great and so holy a name by the vice of depravity. "For he who does not perform the work of the Christian name does not seem to be Christian. For a name without its act and office is nothing. What is principality without the sublimity of merits, except a title of honor without a man? Or what is dignity in the unworthy, except an ornament in mud? A golden ring in her nostrils, a fair woman and foolish, Prov. XI. And so in us the Christian name is as it were a golden ornament, which if we use unworthily, it comes to pass that we seem to be swine with an ornament." To this pertains that saying of Musonius in Gellius, book IX, chapter II, concerning wicked men who called themselves philosophers: "To me," he says, "it is a matter of grief and sorrow that such foul and base creatures usurp the most holy name and are called Philosophers (Christians). But my ancestors the Athenians, by public decree, sanctioned that the names of the most brave youths Harmodius and Aristogeiton, who had dared to slay the tyrant Hippia for the sake of recovering liberty, should never be given to slaves, because they deemed it impious that names devoted to the liberty of the fatherland should be polluted by servile contamination. Why therefore do we suffer the most illustrious name of Philosophy (Christianity) to be degraded in the worst of men?" The Emperor Domitian put to death Metius Pomposianus because he had given the names of Mago and Hannibal, as illustrious generals, to slaves, as Suetonius says in his Life, chapter X. Alexander the Great forbade an idle soldier to be called Alexander unless he promised to imitate the spirit and deeds of Alexander, as Curtius testifies. Why therefore are they called Christians who either assail the faith of Christ, as heretics, or his morals and life, as wicked Christians, traduce, violate, disgrace, defame? Thou art a Christian, imitate Christ; live as Christ lived; live as the first Christians lived, Acts III and IV; live the life of St. Peter, St. Paul, St. John, etc. Most excellently St. Jerome, epistle 10 to Furia: "Thy father, whom I mention out of respect, not because he was consul and patrician, but because he is Christian, let him fulfill his name." The same to Paulinus: "Do not look to the trappings and vain names of Crotona. To be Christian is great, not to seem so." Julian the Apostate envied this name to the faithful, "calling Galileans instead of Christians, and by public law decreeing that we be so called. From which it is clearly shown that the appellation of Christ is most honorific and of the greatest moment to glory, since he thought to rob us of it. Unless perhaps he did this for the reason that he feared the force and power of this name as if it were demons," says Nazianzen, oration 3 Against Julian. From the same author take these Christian duties, praises and maxims. First, in Oration 20, which is on the praises of St. Basil, he celebrates this saying of his: "Christianity is distinguished not by the dignity of persons, but by faith. In other matters we are gentle and peaceful, and the most abject of all; but when God is in danger and set before us, then at last, counting all other things as nothing, we regard Him alone. But fire, and sword, and beasts, and claws tearing flesh, are rather a pleasure and delight to us than a terror. Death will be a benefit to me: for it will send me more quickly to God, to whom I live." Second, Oration 3: "The strong and noble spirits of Christians are accustomed to resist stubbornly him who prepares to use force, just as a flame which is stirred up by wind: the more it is blown upon, the more vehemently it is kindled. Thus by persecution they rather illustrated Christian religion than weakened it, strengthening souls indeed to piety, and hardening them to dangers, as hot water hardens iron." Third, in the Iambic, Iambic 15: Christianity "is the law, mystery and profession of the cross of Christ. The humanity of Christ is my refreshment. His death is the extinction of my death." Fourth, Oration 31: "Why," he says, "is the name Christian venerable? Is it not because Christ is God? I honor Peter with honor, yet I am not called Petrine; and Paul, yet I am not named Pauline. I do not bear a name derived from men, I who am created by God. Therefore if because you believe God himself, you are called Christian, be called so indeed and remain in the name, and indeed in the reality. But if you believe in God, show by deeds themselves what you believe." Fifth, Oration 12: God "has Christians for riches and makes them rich." Sixth, in the same place: Christians "are formed and sealed with the same character of faith and hope." Seventh, Oration 20: "While others have certain surnames; either received from parents, or from themselves, that is, from their own pursuits and institutions of life, for us on the contrary a great thing was a great name, to be Christians and to be called Christians: and we were more exalted by this than Gyges by the turning of his magic ring (if indeed this were not fabulous) by which he seized the tyranny of the Lydians; or Midas by gold, which brought him destruction, when he obtained his wish, possessing nothing but gold; which is also a Phrygian fable. For why should I speak of the arrow of the Hyperborean Abaris, or the Pegasus of the Argives, by which it was not so much to be carried through the air, as for us by mutual works, and at the same time to be lifted up to God?" Eighth, Iambic 18: We (Christians) from every good thing shun every breath of glory: so that for whom nothing is prior, than that the left hand know not what the right hand does. Ninth, in the Precepts to Virgins: What wonder if Christ fixed in the midst of the body, violently drives away all human loves? Tenth, in the same place: The spirit of those devoted to Christ leaps up greater around the heart, hostile whenever the tyrant moves arms. Then singing sweet hymns night and day, they seek the highest stars, leaving the world and flesh behind. Eleventh, in the same place: As the phoenix dying returns to its first years, being reborn in the midst of flames after many ages: not otherwise are the noble made eternal by death, while pious hearts burn with divine flames. Twelfth, in the same place: In the afflicted body is the strength and vigor of the pious. Whoever perceives this well, will not make a covenant with the body, after he has burned with a better fire. Thirteenth, in Beatitude and the Rules of Spiritual Life: Blessed is he who buys Christ with all his fortunes, and has the cross which he bears like all others, etc. / Blessed is he who, to be numbered among the first of the flock of those devoted to Christ, keeps himself quietly among the sheep. / Blessed is he who honors Christ with active hands, and is the rule and law of life to many. / Blessed is he who, joined with many, not turning to many things, is not distracted, but has given his whole heart to God. Fourteenth, Oration 3: "We (Christians)," he says, "care little for external appearance and as it were a painting; but in the inner man we put much more work and study; and we especially strive to draw the spectator back to those things which are perceived by the mind: by which also we instruct the common people more." Fifteenth, Oration 3: "It is more pleasant for Christians to suffer for the sake of piety, even if no one is to know of it, than for others to flourish with impiety and to be in glory. For we care little to please men, seeking only this one thing, that we obtain honor from God." The sixteenth, explained in the same place by Billius, no. 96: "Just as according to the Pythian oracle, the Thessalian mare excels all others, and the Spartan woman all other women, and the Sicilian men all other men, so also Christians in religious rites and holier practices excel all mortals, and deserve the first place of honor." The seventeenth, oration 3 Against Julian: "We," he says, "do not advance in virtue, nor are new ones made from old ones from time to time, but remain in the same state, we consider a vice." That is to say, a Christian is to make progress daily toward the better. He gives the reason: "For thus the same thing would happen to us as to wheels, which we see rolled in a circle, but not advancing." The eighteenth, in the Poem on His Life: A wicked Christian, especially / If he be a priest, brings shame upon faith. The nineteenth, oration 4 Against Julian: "Just as neither the cataracts of the Nile falling from Ethiopia into Egypt can be stopped by any art; nor the ray of the sun, even if it be covered by a cloud for a time: so neither can bonds be placed upon the tongues of Christians, attacking and tearing apart your affairs." The twentieth, Iambic 18: We never ceased in turbulent times: / For if peace had anything of the weak, / Or if anyone was of other depraved customs, / We (in persecution) all as one strengthened our hearts. / And solidified by fiery zeal against enemies / We bore their fury, splendidly and conquered. / For no one desires salvation more willingly / Than we desire dangers, true praise which accompanies them. Thus indeed St. Polycarp, when the pressing Prefect urged him to swear by the fortune of Caesar, gave this one answer: "I am a Christian," which is not permitted to him; witness Eusebius, book IV, chapter V. The same answered the Martyrs of Lyons and Vienne, of whom Eusebius, book V, chapter II. And especially St. Blandina, when interrogated in torments with false accusations, answered nothing other than: "I am a Christian, and nothing evil is committed by us." And another, named Sanctus, to all interrogations answered: "I am a Christian." "This he frequently confessed in place of his name, and his city, and his race and all other things, nor did the Gentiles hear any other voice from him," says Eusebius. "For nothing is terrible where the love of the Father is; nor sad where Christ is glory." A Christian therefore is one to whom Christ is always in heart, mouth and deed.
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27. NOW IN THOSE DAYS. — In that year in which Paul and Barnabas taught at Antioch, says the Gloss. THERE CAME DOWN FROM JERUSALEM PROPHETS. — For the Church from its beginning had Prophets: for prophecy was one of the graces freely given by the Holy Spirit, and consequently an index of the true Church, which is ruled by the Holy Spirit, as is evident from I Corinthians XIV. Whence these also were sent to Antioch, that they might confirm and illustrate that Church already flourishing with the gift of their prophecy.
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28. AGABUS. — Whom Dorotheus in the Synopsis of the Saints says was one of the 72 disciples of Christ. Bede interprets the name Agabus as messenger of tribulation; others, locust: for חגב chagab is locust. Appropriately: for locusts by devouring sprouts and crops are the cause and harbingers of the famine which Agabus predicted. Others, organist, from עוגב ugab, that is, organ. Others derive the name Agabi from עוגה uga, that is, a cake, or bread baked under ashes, which in time of famine the poor are accustomed to make, so that it may be eaten immediately. Others interpret Agabus as an enthusiast, or lover: for עגב agab indeed signifies to love, to be mad, to be acted upon by enthusiasm. Thus Pagninus, in the Interpretation of Hebrew Names. Agabus was numbered among the Saints in the Roman Martyrology on the 13th of February. SIGNIFIED BY THE SPIRIT A GREAT FAMINE ABOUT TO COME UPON THE WHOLE WORLD. — The Holy Spirit wished, says Oecumenius, that this famine be predicted by Christian Prophets, lest the Gentiles attribute it to Christianity, as if on account of it the gods angered had sent it upon the world. Secondly, that the faithful of Antioch might make a collection, by which they might relieve the want and impending famine of the Jerusalemites; and indeed they did. It is likely that God by this universal famine of the whole world wished to punish both other crimes of it, and the recent idolatry of Caius Caligula the Emperor, who preceded Claudius. For Caius came to such madness that he wished to be adored everywhere as a god, so much so that he would not yield even to Jupiter, but intended to change the image of Olympian Jupiter into his own, as Suetonius testifies in his Life, chapter XXII, and Dio, book LIX; who also add that he was saluted as Jupiter Latialis, and temples were erected to him, in which the most exquisite victims, namely flamingos, peacocks, guinea-fowls and pheasants were sacrificed to him daily. Moreover he wished to be adored by the Jews in an image, which he ordered to be placed in the temple of Jerusalem: for which reason the Jews sent an embassy to him, Philo, who might deprecate this, as he himself relates at length in the Legation to Caius: where, equally as Josephus and Eusebius, in the Chronicle, he expressly asserts that throughout the Roman world, except in the Synagogues of the Jews, statues, images and altars were consecrated to Caius Caesar. God therefore determined to punish and chastise this idolatry of Caius adored throughout the world, and despoiling God as it were of his divinity, and the whole world either applauding or obeying Caius, by a general famine of the whole world. Moreover God afflicted the Jews with the same famine, resisting the idolatry of Caius; because they themselves persecuted Christ and the Apostles, says Chrysostom. Moreover how great an evil famine is, is shown in Lamentations IV, 9. Certainly famine brings pestilence, namely λιμός λοιμόν, as in this year of the Lord 1622 we experience in Rome and throughout all Italy. From famine therefore men learned, or ought to have learned, that bread, sustenance and life are not given by Caius, but by God, and therefore from him alone are to be sought, and he alone is to be worshipped and adored. WHICH CAME TO PASS UNDER CLAUDIUS. — In the 2nd year of Claudius, which was the year of Christ 43 and in part 44; as Baronius and Dio Cassius say, book LX. Others however think that this famine happened after two years, namely in the 4th year of Claudius, which was the year of Christ 45, perhaps because it lasted until the 4th year. Thus Josephus, book XX, chapter II; Eusebius, in the Chronicle; Orosius, book VII, chapter VI, which two latter add that Helena, queen of the Adiabeni (whom Orosius writes was converted to Christ), succoured the Jews in this great famine with great munificence. Wherefore this prophecy of Agabus concerning the famine seems to have been made in the first year of Claudius, the year of Christ 42. Moreover Caius Caligula, slain by soldiers in the 4th year of his reign, was succeeded in the empire by this Tiberius Claudius Drusus Germanicus, son of Drusus Nero and Antonia, grandson of Livia Augusta, wife of Augustus Caesar, born 50 years old, created Emperor by the faction of the praetorian soldiers, and he reigned thirteen years: to whom succeeded Nero, whom Claudius had adopted as his son. Thus Suetonius and others. The first therefore after Julius Caesar to be Emperor of Rome and the world was Octavius Augustus, nephew of Julius; the second, Tiberius; the third, Caius; the fourth, Claudius; the fifth, Nero: under whom came to pass those things which Luke writes in the Acts. Finally Claudius on account of the famine in the middle of the forum, says Suetonius, chapter XVIII of his Life, "was so harassed by the crowd with insults and at the same time with fragments of bread, that he scarcely and only by a back way was able to escape into the palace, and he devised everything for bringing in supplies, even in winter time."
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29. IN MINISTRY, — εἰς διακονίαν, which Pagninus, the Syriac and Zurich versions translate, in aid: for this is what diaconia means, namely almsgiving, by which necessaries for life are ministered to the needy. TO THE BRETHREN DWELLING IN JUDAEA. — Both on account of religion: for they acknowledged them as it were as their fathers, being the first faithful; and because the faithful in Judaea, despoiled of their goods by the Jews, laboured under greater want, as I said in Hebrews X, 34; and because they themselves willingly renounced their goods and laid their price at the feet of the Apostles, as we saw in chapter IV, verse 34: wherefore before others of the faithful, especially the Deacons: for it was their office to distribute alms, as I said in chapter VI. For it is likely that the Apostles had already departed from Jerusalem, concerning which see chapter XII.
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30. SENDING TO THE ELDERS, — to the Apostles, says Oecumenius. Others, to the Presbyters and chief men. Thus St. Jerome, in his Epistle to the Galatians, chapter II, verse 10.
Machine translation from the Latin, not reviewed.
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v. 1 audierunt autem apostoli et fratres qui erant in Iudaea χατὰ 1. e. per Iudaeam scil. dispersi; merito o! ὄντες referunt ad apostolos et fratres (Salm. | Beel. Patr. Felt.), quoniam et gentes receperunt verbum Dei; et 81 Petrus diutius Caesareae versabatur, probabile est praeter domum Cornelii alios quoque ex gentibus verbum recepisse. Neque obstat (quod . aliqui monentes obiiciunt), de solo Cornelio reddi rationem a Petro; nam Petrus arguit ex visione habita verbisque auditis quae non ad unum tantum eventum coarctari possunt; atque ità visionem a Petro . esse intellectam , iam 10,34. 35 est enuntiatum. Bene no(ant Chr. Salm. aliique Iudaeos fideles non oggerere Petro : cur illis praedicasti? verum iis offensioni esse vitae mensaeque societatem cum illis initam
Commemorat iam Calm. quod in altero textu explicatius refertur, scil. Petrum non solum per aliquot dies, ut illi petierant, Caesareae remansisse , sed per multum temporis et antequam proficisceretur fratres esse allocutum eosque longo sermone habito confirmasse ; dein per regiones docuisse donec veniret lerusalem. Quam rerum descriptionem Be/s. firmum censet esse argumentum , haec non ab extraneo quodam esse adscripta, sed ad priorem Lucae narrationem esse referenda (p. 63). Quanti momenti habita sit haec innovatio instituendi vitae" mensaeque societatem cum alienigenis, etiam eo liquet quod Lucas iterum totum illum eventum iisdem fere verbis refert occasione. disceptationis et querelarum Iudaeo-christianorum. Vocatur enim in disceptationem modus agendi Petri, ut quo magis controvertatur, eo magis illustris reddatur ac perspicua haec Dei ordinatio et aliter sentientes perspecta veritate acquiescant (cf. Salm.) ;
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v. 2 cum autem ascendisset. Petrus Ierosoly- | mam , disceptabant adversus illum; quid est ξιεκρίνοντο; ἐσχανδαλίζοντο, φησὶν, οὐ μιχρῶς (Chr.), qui erant ex circumcisione, non igitur apostolis offensioni id erat, sed Iudaeo-christianis, qui ipsa hac dictione iam quasi pars quaedam nimia aestimatione traditionum imbuta designantur ; cf. ci ἐχ περιτομῆς Rom. 5,12; iis opponuntur οἱ éx πίστεως (Rom. 3,26. Gal. 3,7) ; v. ὃ dicentes : quare introisti ad viros praeputium habentes et manducasti cum illis, ו-5 (recitativum) ; dicunt et murmurantes oggerunt : introisti οἱ manducasti; ergo Petrum violatae religionis accusant. In interpretatione CÀr. quoque ponit (pro ὅτι) διὰ τί; sed gravior reprehensio et animorum indignatio exprimitur in affirmatione : hoc fecisti quod minime licet facere; nam inquisitio causae fieri potest sine ulla vituperatione, quae utique hoc loco iam verbo διεχρίνοντο designatur. Petrus facit quod postea in sua epistola priore commendat : parati semper ad satisfactionem omni poscenti vos rationem reddere de ea quaein vob's est spe (3,15 ; Calm.)
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v. & inciptens autem Petrus exponebat illis ordinem χαθεξῆς rem enarrare secundum seriem ordinemque temporis (cf. ad Luc. 1,3) dicens ὁ
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v. 5 ego eram 1n civitate loppe orans et vidi in excessu mentis i. e. in ecstasi (10,10) vistonem, descendens vas quoddam velut linteum magnum quattuor tnitiis extremitatibus, submttti de coelo, et'nunc accuratius additur quod 10,11 non habetur ; et venit.usque ad me;
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v. 6 in quod intuens considerabam, ita plenius suam depingit attentionem et exponit quid animadverterit : οἱ vid? guadrupedia terrae et bestias xaX τὰ θηρία feras bestias, de quibus 10,12 non facta est mentio, et reptilia et volatilia coeli; rationem facti sui egregie reddit et prudenter; totam huius rei causam ad Deum auctorem refert, ita ut nihil ipse nisi praemonitus et iussus fecisse deprehendatur (ef. Chr. Oec. Theoph. Salm.);
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v. 7 audivi autem et vocem dicentem mihi : surge Petre, occide et manduca;
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v. 8 dizi autem: nequaquam, Domine, quia commune aut tmmundum nunquam introivit in os meum , est locutio hebraismum redolens (Bl.), 10,1& nunquam manducavi; « videte, quod meum erat feci : dixi nunquam comedi; hoc ad id .quod dicebant illi : introisti et comedisti cum illis » (CÀr.);
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v. 9 respondit autemvoz secundo de coelo : quae Deus mundavit, tu ne commune dixeris;
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v. 10 hoc autem factum est per ter et recepta sunt omnia rursum tin coelum, ἀνεσπάσθη ἅπαντα, 10,16 ἀνελήμφθη לל Vide quomodo se defendat nolens doctoris auctoritate uti; sciebat enim se quanto modestius loquebatur, tanto magis illos capturum esse (Chr.);
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v. 11 et ecce viri tres confestim astiterunt in domo in qua eram , vel graece : eramus, scil. iam respicit socios v. 12 quos secum adhibuit, m:sst a Caesarea ad me;
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v. 19 dixit autem Spiritus mihi, ut irem. cum tllis nihil haesitans, brevius quam 10,19. 20 res refertur; hie μηδὲν διαχρίναντα non faciens discrimen, inter Iudaeum scil. et alienigenam; ibi μηδὲν διακρινόμενος nihil haesitans, dubitans , i. e. utrum liceat necne ire cum iis. Sed utrumque eundem tandem sensum exhibet; nam eo ipso quod iubetur ire nihil dubitans, iubetur nullum facere discrimen , sed cum iis ire ac si Iudaei essent. Uti in triplici narratione de conversione Sauli, ita hic Lucas minime sollicitus est plane eadem verba servare; exinde autem distinguere inter fontem et redactorem (Weiss) subtilius est et omnino gratuito infertur; quotus enim quisque eventum eundem quem bis terve narrat semper iisdem plane verbis sine ulla mutatione explicabit? Concedatur itaque etiam auctori sacro quod inter homines fieri assolet! Bene notat Cr. : « vide, quod Spiritus sit legislatio »? Ergo valide suam tuetur causam : visio ter ei fuit exhibita, ac per Spiritum discit legationem adesse a Cornelio et ab eo iubetur i ire (Salm.) ; venerunt autem mecum et sez fratres isti; numerum sociorum nunc discimus; simul hos adesse tamquam testes eorum quae apud Cornelium evenerint; « quid Petro humilius, qui etiam hic fratrum testimonium adhibet » (CAr.), et ingressi sumus in domum viri;
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v. 18 narravit autem nobis, quomodo vidisset angelum in domo sua stantem et dicentem sibi : mitte in loppen et accersi Simonem qui cognominatur Petrus, explicatius 10,30. 31. 32; omnino probabile est Petrum ea quoque commemorasse coram Iudaeis quibus pietas Cornelii commendatur, quae Lucas pro iis scribens qui iam legerunt cap. 10 utique commode omittere poterat; additur quod 10,6 non ita effertur
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v. 1& qui loquetur tibi verba 1n quibus, per quae, utpote subsidia ad viam salutis. ostendendam; salvus eris tu et universa domus tua; atque eiusmodi fuisse dicta ad Cornelium , satis elucet ex 10,92. 33. « Ergo Spiritu mittente, Deo iubente, per angelum inde vocante, hinc urgente, rerum discrimen solvente, quid faciendum erat 5 (Chr.)? Cornelio non loquitur nisi cognita causa (Saiyn.); porro aliud idque manifestissimum accepit documentum voluntatis divinae
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v. 15 cum autem coepissem loqui, videtur indicare se non absolvisse sermonem , vide ad 10,84, cecidit Spiritus sanctus super eos, sicut et in nos in tnilio scil. die pentecostes, qui erat initium praedicationis apostolicae et muneris obeundi quod illis demandatum erat; cum dicat sicut et in nos et adventus Spiritus sancti ex glossolalia sit cognitus (10,56), apparet glossolaliam esse eandem de qua 2,11; tum Petrus meminit verbi Domini
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v. 16 recordatus sum autem verbi Domini, sicut. dicebat : Ioannes quidem baptizavit agua, vos autem baptizabimini Spiritu sancto, 1,5 et simul perspexit illud vos minime ad apostolos et Iudaeos esse restrictum a Christo. Non solum adventum Spiritus in medium profert, sed etiam verbum Domini commemorat ; itaque nihil novi accidit, sed id quod praedixerat (Chr.). Ipse Deus itaque pares demonstravit ludaeos et gentiles; id quod declaratur
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v. 17 s? ergo eandem gratiam dedit illis Deus, sicut. et nobis qui credidimus in Dominum Iesum Christum, ego quis eram qui possem prohibere Deum? πιστεύσατι» sine articulo videtur potius referendum esse ad αὐτοῖς et addere illam conditionem qua impleta gentilibus Deus τὴν ἴσην δωρεὰν dederit, quia scil. crederent in Dominum Iesum Christum ; ad utramque vocem αὐτοῖς et ἡμῖν referunt Beel. Patr., ad ἡμῖν Wendt, Felt. « Ergo Deus illos baptizavit, non ego. Non dixit : post haec omnia annon oportebat demum aquam addere? sed quasi nihil deficeret : ego quis eram, inquit, δυνατὸς χωλῦσαι τὸν Θεόν; Qafai, 0:4 ἡ ἀπολογία! Papae, qualis defensio! Neque enim dixit : haec ergo cum sciatis quiescite, sed quid? excipit illorum impetum et illis accusantibus se purgat; vehementer et graviter se defendit » (Chr.). Duae sunt quaestiones concisae, quasi cum indignatione disceptantibus propositae : quis eram ego? scil. cum Deo eiusque voluntate comparatus; an poteram ego Deum prohibere et impedire? Num igitur Deo rem vituperationi vertere vultis? Non contra me, sed in Deum disceptatis. Ubique igitur non se, sed Deum auctorem ostendit (CAr.)
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v. 18 hts auditis tacuerunt et. glorificaverunt Deum dicentes : ergo et gen- Ubus poenitentiam. dedit Deus ad vitam, ἡσύχασαν acquieverunt et abiecta vanitate nationali Deo laudes dixerunt, quia gentilibus quoque aditum ad vitam, ad regnum messianum eiusque bona concessit. Utinam omnes Iudaei eandem animi dispositionem induissent! Verum plerique cum viderent gentes admitti sine circumcisione, malebant iacturam facere regni messiani quam suae nationis (cf. 13,45. Gal. 6,12. 13). Notandum est firmissimum hac narratione praeberi argumentum pro necessitate baptismi, ut quis evadat membrum Ecclesiae. Quamvis enim Cornelius aliique iam accepissent Spiritum sanctum et charisma eius, tamen prorsus necessarium censuit Petrus baptisma. — De Cornelio quae traditione feruntur vide Constitut. apost. 6,12; 7,&6 (M. 1,940. 1049 : Caesareae primum episcopum fuisse Zachaeum, post eum Cornelium); vita cius, labores, martyrium M. Patrol. gr. 118, 1993-1319 apud Metàphrasten; Baronius ad annum &i n. 2-12; Acta SS. Bolland. Febr. tom. 1 p. 279 seq. ad 2 diem Febr.; Graeci Cornelium venerantur die 13 Sept. uti ex Menologio et Menaeis patet. |
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Non parum ad verbi profectum contulit persecutio (CAr.). Hoc iam ostensum 8,% seq. et iterum declaratur v. 19 οἱ ?//i quidem οἱ μὲν οὖν, illi ergo, οὖν est particula resumentis; narrationem 8,5 inceptam ilerum resumit, qui dispersi fuerant a tribulatione quae facta fuerat sub Stephano ἐπὶ Στεφάνῳ propter Stephanum, ob eius zelum et libertatem in arguendis Iudaeis (Beel. Salm. Cai. Patr. Felt.); interpres latinus legit sine dubio ἐπὶ Στεφάνου (uti habent A E et aliqui minusc.), perambulaverunt usque Phoenicen et Cyprum et Antiochiam, nemini loquentes verbum nisi solis Iudaeis; alium hic statuit Πρ. narratorem, qui priori contraria referat; nam Πρ. 8,95 dicit omnes illos dispersos reversos esse in Ierusalem, quomodo ergo nunc possunt venire.Phoenicen? sed 8,25 ipse perperam sibi finxit interpretationem; nam ex claro contextu ibi solum Petrus et Ioannes dicuntur reversi. Nulla ergo contradictio, dummodo narratio non corrumpatur! Hi igitur solis Iudaeis praedicabant. At cum increbruisset fama de rebus Caesareae gestis, etiam alii gentibus praedicare coeperunt
11:20
v. 20 erant autem quidam ez eis, scil. ex illis dispersis (Cat. Beel.), viri Cypri? οἱ Cyrenaei Iudaeo-christiani, Hellenistae; cf. 2,10, qui cum 1tntroissent Antiochiam loquebantur οἱ ad Graecos annuntiantes Dominum Iesum, "10309 , gentiles esse intelligendos patet iam ex oppositione ad v. 19 : illi solis Iudaeis, hi (xai πρὸς τοὺς...) et ad Graecos loquuntur; et it& explicant Chr. (in commentario, in textu fertur ᾿Ελληνιστάς ἢ) Casstod. Cai. Calm. Patr. Beel. Felt. etc. et ita explicandum est necessario, etsi cum pluribus testibus ᾿Εἰλληνιστὰς legeris. Tum esset assumendum vocem hic aliena prorsus notione usurpari. Sed profecto prior lectio est praeferenda, quam syrus quoque interpres ob oculos habuit; nam ubi de Hellenistis sermo est, habet 6,1 graecos discipulos, et 9,99 Iudaeos illos qui sciebant graece; nostro autem loco simpliciter vertit : loquebantur cum Grae- . eis. | ^. Quod hic narratur ab aliquibus negatur, quia id contradicat Paulo, qui apostolatum gentium primus auspicatus sit sibique attribuat. At nullibi apostolus id sibi vindicat, ut primus omnium gentibus praedicarit; id sibi attribuit se esse debitorem omnium, se esse gentium apostolum, se plus aliis laborasse (Rom. 1,15; 11,183. 1 Cor. 15,10; cf. Felt. Wendt). Haec autem praedicatio fructum tulit insignem
11:21
v. 91 et eral manus Domini cum eis, Deus per eos exserebat suam virtutem, eorum praedicationi potenter sua gratia assistebat (cf. 0. Luc. 1,66); multusque numerus credentium conversus est ad Dominum; ita igitur Antiochiae, in urbe totius Syriae primaria, in urbe morum corruptione male celebri, primus exstitit maior quidam coetus gentilium conversorum ;
11:22
v. 22 pervenit autem sermo ad aures ecclesiae quae erat Ierosolymis super istis et miserunt Barnabam, Cyprium genere 4,36, usque ad Antiochiam; ut Cyprius genere mittitur, cum fama de his viris Cypriis et Cyrenaeis et de felici successu perlata esset ad apostolos; qui adfuerint nescimus; fortasse ex cap. 12 concludere licet Petrum et Iacobum tum quoque adfuissc. Mittebatur, « ut conversos plenius informaret, confortaret, consolaretur, regerel » (Dion.). In qua missione cernitur cura apostolorum , ut in ecclesia nascenti omni rite disponantur Δα eum modum qui in ecclesia hierosolymitana adoptatus erat;
11:23
v. 23 qui cum pervenisset et vidisset gratiam Dei, quae scil. in optima credentium conversatione et vitae sanctitate efficax cernebatur, gavisus est et hortabatur omnes in proposito cordis permanere in. Domino, ut essent in bono coepto stabiles (Dzon.), ut firmo animorum proposito maneant in illa cum Domino unione et coniunctione quam scil. cum eo inierant baptismo (cf. Rom. 6,3). Eum cum auctoritate missum esse, etiarg Casstodorus indicat : « missus autem ab apostolis Barnabas quod de ipsis dictum fuerat adprobavit » et quam bene munere suo functus sit, apparet ex laude
11:24
v. 95 quia erat vir bonus et plenus Spiritu sancto et fide, commendatur ut Stephanus 6,5. Cum itaque Spiritus sanctus in eo esset et ipse Christi doctrinam animo sincero amplexus bene perspiceret, conversionem gentilium non solum approbabat, verum omni studio promovebat; et apposita est multa turba Domino; cf. 2,51; . 5,15. Deus hoc ipso augmento praedicationem gentibus factam commendat. Barnabas autem vocationem Sauli noscens, cui Ananias dixerat missus ἃ Domino : eris testis illius ad omnes homines (9,97; 92,15) hunc sibi adiutorem accersendum duxit ad opus aptissimum
11:25
v. 25 profectus est autem Barnabas Tarsum, ut quaereret Saulum, quem cum invenisset perduxit Antiochiam, atque in hac metropoli Syriae, quae teste Iosepho magnitudine simul aliaque felicitate (xai τῆς ἄλλης εὐδαι-, μονίας) tertium sine dubio inter urbes orbis terrarum romanae ditionis locum obtinebat (Bell. iud. 3,9,4) strenue pro Christo laborabant
11:26
v. 26 et ahnum totum conversati sunt ibi in ecclesia συναχθῆναι convenire, congregari (13,44; 15,6. Matth. 28,12) : contigit eis ut in coetu fidelium convenirent (cf. ἐν 1 Cor. 11,18); proin coetus sacros agebant inter fideles antiochenos )2660.( ; quod alii quandoque explicant : recipi in coetu, hospitio apud eos recipi (Weiss, Wendt), ab usu vocis alienum est; praeterea vide Matth. 92,11: 27,17. Marc. 2,2. Luc. 22,66. Act. 20,7 etc. Proin et fideles in conventibus sacris instituebant (xx:- xai) et docuerunt turbam multam i. e. magnum gentilium numerum salutari doctrina imbutum Christo aggregabant, ita 4t cognominarentur primum | Antiochiae discipuli Christiani; quia fidelium coetus quam maxime ex gentilibus, alienigenis natione erat constitutus, etiam coetus iste iam satis in omnium oculis distinguebatur a Iudaeorum synagogis; unde fidelibus mox novum nomen ab incolis urbis est inditum. Iam nomen proprium quo designabantur contestatur magnum fidelium numerum, ita ut illiiam non possent ignorari. Nomen Χριστιανοὶ non est inditum ab ipsis fidelibus; hi enim constanter vocantur sancti, fratres, discipuli; neque ἃ Iudaeis, qui eos Nazarenos appellabant (24,5) neque ullo pacto iis nomen a'Messia petitum concessissent; proin datum est ab aliis gentilibus. Ipsa nominis forma designantur qui stent 8 partibus Christi, eius sint asseclae, eius causam tueantur, ad eum pertineant; talium enim nominum formatio eo tempore erat usitata : Herodiani (Matth. 22,16 etc.), Carpocratiani, Simoniani etc. (cf. Hegesippus apud Eus. 4,92) ᾿Αττιχιανὰ (ἀντιγραφὰ) . ab ᾿Αττιχός (B/.), quam formationem vocant τύπον ᾿Ασιανόν, et formatio in «veg reperitur in cognominibus partium, sectarum. In *א οἱ uno minusc. 61 habetur Χρηστιάνους, quae nominis forma Graecis ex nomine Χρηστός satis frequenti (exstat terdecies in Corp. Inscr. Att. vol. 3, Bl.) erat magis familiaris, et quam formam gentiles saepe usurpasse Tertullianus iis exprobrat : perperam Chrestianus pronuntiatur a vobis; nam nec nominis certa est notitia apud vos (Apol. 3; M. 1,981). Legitur nomen 26,28 ab Agrippa usurpatum et 1 Petr. 6 ex sententia gentilium positum. Ex tempore Neronis nomen refertur apud Tacitum (Annal. 15,54) et Suetonium (Nero 16). Negavit Lipsius (Ursprung, Gebrauch d. Christennamens, lena 1873) quod a Luca asseritur, contendens nomen hoc non ortum esse nisi tempore multo posteriore. Verum consentiens catholicis bene reponit δέ. : > vanissima . ipsaque specie argumenti destituta sunt, quae contra fidem huius testimonii Lucani a quibusdam sunt prolata; etenim ne poterat quidem Antiochiae secta novicia ex Graecis maximam partem composita communem notitiam effugere, neque, cum esset in vulgus nota, nomine apud vulgus carere ». Inter subsidia et decora quibus Dominus Ecclesiam suam iuvare et exornare voluit etiam refertur charisma prophetiae (cf. 1 Cor. 14,3. 4. 24.95). Prophetae singulari Spiritus sancti impulsu loquebantur ad aedificationem , exhortationem, consolationem; occulta quoque cordium quandoque pandebant et futura annuntiabant. Viros eo charismate donatos per varios fidelium coetus transiisse ad fidelium institutionem, tum ex hoc loco colligitur, tum ex Doctrina duodecim apostolorum (cf. 11.13);
11:27
v. 97 in hts autem diebus commorationis Barnabae et Sauli supervenerunt ab Ierosolymis prophetae Antiochiam; hoc loco textus in D et apud Augustinum pergit : eratque magna exsultatio; congregatis autem nobis surgens unus ex illis — qua lectione significatur tum temporis iam Lucam fuisse cum fidelibus Antiochiae; eodem modo legitur in antiqua versione latina, cuius quaedam fragmenta reperit et edidit S. Berger 1895 (vide quoque Belser in Theol. Quartalschrift, Tübingen 1896 p. 491);
11:28
v. 98 et surgens unus ex eis nomine Agabus surgens, in publico fidelium conventu (cf. 1 Cor. 14,99. 30), nisi malueris dicere verbum poni more Hebraeorum adeoque fere abundare ; 9.0656 forte 237; sed Esdr. 2,45 חגבה redditur apud LXX ᾿Αγαξά; item Neh. 7,48; eius quoque mentio fit 21,10; significabat per spiritum famem magnam futuram tn universo orbe terrarum , sufficit explicare de imperio romano, quod in scriptura et apud profanos vocari solebat ἡ οἰχουμένη, orbis terrarum (vide quae dixi ad Luc. 2,1). Perperam explicat Wendt praedici famem quae uno eodemque tempore omnem occupet terram ; verum ex modo prophetico loquendi iam a priore constat nullatenus hunc sensum requiri; sed solum enuntiari famem in ditione romana; utrum haec fames eodem tempore totam occupatura sit regionem, an alio tempore aliam, neque affirmatur neque negatur. Prophetae enim ea quoque quae tempore discreta sunt saepe una eademque dictione complectuntur (cf. Cornely, Introd. II 2 p. 298 seq.). Quam praedictionem addit Lucas tempore Claudii Caesaris esse eventu probatam : quae fames facta est sub Claudio; praedictio itaque facta indicatur sub Caligula vel antea. De qua annonae caritate in Iudaea sub Claudio varia refert Josephus (Antiq. 8,15,8 ; ὡς τεσσάρων δραχμῶν πωλεῖσθαι τὸν ἀσσάρωνα, 20,2,5 et 20,5,2 misisse Helenam regi- . nam frumentum ex Aegypto); de annonae caritate in imperio romano eliam profani narrant; ita Suetonius refert de 8700026 annona ob assiduas sterilitates (Claudius 18), Tacitus de frugum egestate et orta ex ea fame (Annal. 12,43), Dio Casstus “λιμοῦ ἰσχυροῦ γενομένου (60,11), Sextus. Aureltus Victor scribit de annonae egestate pariter sub Claudio (de Caesaribus, cap. &); de fame in Graecia orta mentio est apud Eusebium in chronico versione armena etapud Hieronymum (cf. Schoene, Eusebii Chronicon 1] p. 152. 153 : modius unus sex didrachmis venumdatus) vide praeterea Euseb. h. e. 2,19 (M. 20,165) et Orostum 1,6 (M. 31,1075). Porro non opus est, ut in unaquaque regione fames orta sit; quareimmerito ScAürer obiicit contra textum (l. c. Ip. 455 et 57% ungeschichtliche Generalisirung , asseri famem in universa terra contra fidem historiae; Ausdehnung über die ganze Welt asseri extensionem in universum mundum). Verum perperam affirmari et eodem tempore fore famem et omnem ea afflictum iri regionem poterant viri critici statim videre (si apud sacrum auctorem vellent videre id quod maxime reprehenderent, si quis apud profanum non videret) ex v. 29. 30; nam si uno eodemque tempore ubique fames exstitisset, ipsi Antiocheni non habuissent quae mitterent; debuissent fidelibus suis prospicere, non 118 vacasset in longinquam mittere subsidia regionem;
11:29
v. 29 discipuli autem prout quis habebat, χαθὼς 60005125 τις, prout quis opes habebat, pro ratione facultatum seu pecuniarum quas habebat, proposuerunt singuli in. ministerium mittere. habitantibus in. Iudaea fratribus; haec facta sunt tum cum erat fames, non annis ante (cf. Beel. Bl.); quod et fecerunt, mittentes ad seniores per mqnus Barnabae et Sauli; πρὸς τοὺς πρεσδυτέρους, presbyteri constituebantur in singulis fidelium coetibus, qui, cum apostoli abessent, fidelibus praeessent, docerent, sacramenta administrarent, cultum divinum peragerent; cf. 15,22; 20,17; 21,18. 1 Tim. 5,17. Tit. 1,5 : reliqui te Cretae, ut constituas per civitates presbyteros. Cum hic solum presbyteri nominentur, concludendum erit nullum adfuisse apostolorum in urbe; alias enim et apostoli et presbyteri nominantur (15,4. 6. 22. 23; 16,4); proinde iter illud susceptum esse post annum 42, cum Petrus aliique apostoli iam discessissent; id quod confirmatur 12,25 (cf. 860. Theol. Quart. 1898 p. 207). Iter hoc Sauli contra fidem historiae fingi contendere solent (cf. Wendt, Jülicher p. 266, Weizs. p. 88). Idque probare volunt ex Gal. 1,18 et 2,1; ipsum scil. apostolum itinera sua hierosolymitana recensere; prius tertio anno a conversione, alterum post annos quat- " tuordecim ad conventum apostolorum (15,2 seq.) et sollemni modo asserere : quae autem scribo vobis, ecce coram Deo quia non mentior (Gal. 1,20). Unde dicunt fieri nullatenus posse, ut unum iter omiserit, verum debuisse Galatis enumerare. Verum viri critici non attendunt quid apostolus sibi proponat probare in epistola ad Galatas. In primo enim capite id unum ob oculos habet, ut ostendat se suam doctrinam non ab hominibus, non ab apostolis, sed ab ipso Domino accepisse ; id ostendit narratione 1,11 seq. ideoque refert se solum post tres annos venisse lerusalem et solum per quindecim dies apud Petrum mansisse et alium apostolum a se non esse visum nisi lacobum fratrem Domini; dein se profectum esse in partes Syriae et Ciliciae. Hac narratione probatum est, eum non ab hominibus doctrinam accepisse. Dein probat in altero capite, 2,1-21 suam docendi rationem esse approbatam a conventu apostolorum et seniorum in lerusalem et postea iterum a Petro in urbe Antiochia. Iam ex hoc consilio quod prosequitur apparet in illa epistola nullatenus potuisse commemorari iter hoc ad subsidia perferenda. Ubinam eius faceret mentionem? Probationem priorem iam absolvit narrans primum iter; ad probationem alteram hoc iter nihil contulit, in quo neque de apostolis neque de doctrina agitur. Falso illi supponunt apostolum velle quasi memorabilia de tota sua vita Galatis scribere. Isti critici merito reprehenduntur a viro philologico, qui scribit : « tacet de eo itinere Paulus quo silentio vulgo Lucam erroris convinci putant : quasi illic Paulo propositum fuerit itinera sua hierosolymitana enumerare, qui nihil nisi congressus suos cum veteribus apostolis et maxime Petro enumerat, partim Hierosolymis, partim Antiochiae factos » (Bl. ad h. 1.). Criticorum obiectiones iam praevenerat Patr. adnotans: de hoc itinere Paulus nihil dixit in epistola; nihil enim ad ab Ecclesia ad Deum pro eo. Caligula, imperator factus, Agrippae dedit tetrarchiam quam Philippus habuerat et tetrarchiam Lysaniae simul cum titulo regio, mox quoque (anno 39 vel 40) tetrarchiam quae fuerat Herodis Antipae. Caligulae successor, Claudius, cui ad imperium obtinendum Agrippa adiutor exstiterat, adiecit praeterea quidquid ludaeae et Samariae ad eius avi Herodis regnum pertinuerat. Ita Agrippa I, filius Aristobuli et Berenices, frater Herodiadis, nepos 110200 qui magnus vocatur, anno 41 nactus est totum regnum, quod olim Herodes avus eius habuerat (cf. losephus, Antiq. 18,6,10; 18,7,2; 19, 4,1; 19,5,1. Bell. iud. 2,9,6; 2,11,9-4). Ita dignitate et ditione auctus Agrippa Roma in Palaestinam reversus est. Per tres annos ibi regnabat et Iudaeorum gratiam multa pietate simulata sibi conciliare studebat. Multum eum laudat Iosephus : « Agrippa miti erat ingenio, in universos ex aequo beneficus... patriorum institutorum custos erat religiosus adeoque se ipsuin in omnibus mundum purumque servabat neque diem unum unquam intermittebat quin sacrificium offerret » (1l. c. 19,7,3). Quam pietatem simulatam fuisse ad auram popularem captandam elucet ex studio et sumptibus, quibus Beryti, Caesareae instituta ethnica fovebat (cf. 1. c. 19,7,5. 8,2. 9,1). Utrumque egregie quoque confirmatur narratione Lucae;
11:1
… 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).
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).
It is mentioned only incidentally in Acts 13:4. It is reasonable to suppose that from the first evangelization of Antioch (ibid. 11:1 ff.) Christianity was successfully preached in S. as well.
11:10
… With Paul he then went to Jerusalem to bring relief during the famine in the time of Claudius (Acts 11:10). On returning to Antioch, he was set apart together with Paul for the evangelization of the Gentiles (Acts 13:2).
11:18
Primacy of Saint Peter and of the Roman Pontiff
… Moreover, his authority was exercised everywhere, since he was constantly visiting the various Christian communities (ibid. 9:32). His authority was decisive for admitting the Gentiles to the faith (ibid. 11:18) and later manifested itself more solemnly in the Council of Jerusalem, which he presided over (ibid. 15). His speech settled the controversy (ibid. 15:12), since James did no more …
11:19
… Its evangelization began, shortly after the death of Stephen, through the work of converted Jews expelled from Jerusalem; soon Barnabas (v.) joined them and called Saul (Paul) to his aid: the community soon prospered and there the disciples of Christ were for the first time called Christians (Acts 11:19-26). A. was the point of departure and return of the first and second apostolic journeys of St. Paul (Acts 13:1-14:27; 15:35-18:22), and the third also set out from there (Acts 18:23). …
lem after the martyrdom of St. Stephen, many Christians dispersed to C. (Act. 11, 19-20). Barnabas, a Hellenistic Jew, companion of Paul, was a native of C., from a family of the tribe of Levi (Act. 4, 36). On the first missionary journey Paul, with Barnabas and Mark, …
… The first Church formed with a predominance of ethnic Christians arose at Antioch, where the faithful were called "Christians" (Acts 11:19-26). Then followed all the communities that arose in the centers of the Empire through the work of Paul, at Rome and wherever the Gospel reached. …
… Graecus) is equivalent in the New Testament to "pagan" (John 7:35; Acts 11:19; 14:1; 18:4; Rom. 1:14, 16; 2:9 ff.; 3:9; Gal. 3:28) as opposed to Ἰουδαῖος; οἱ Ἕλληνες is equivalent to τὰ ἔθνη (cf. Acts 13:47), with explicit reference to the Greco-Roman cultural world. …
11:20
… members took part in the condemnation and martyrdom of St. Stephen (Act. 6, 9). Some converted Hellenistic Jews "Cyprists and Cyrenians," who had escaped the persecution that raged after the death of St. Stephen, evangelized Greek pagans in Antioch (Act. 11, 20), of whose community Lucius the Cyrenian was a distinguished member. …
… In opposition to the Israelite people (ὑπός Ἰσραήλ), the sole possessors of monotheism and of true worship, gentile is equivalent to "pagan," idolater: Io, 7, 35; Act. 11, 20; 18, 17, etc. It is a synonym of ethnic (v.).
… to kill Paul, after the Apostle's flight from Damascus (Acts 9:29); some Hellenists of Cyprus and Cyrene, scattered by the storm that followed the death of Stephen, constituted at Antioch the first Church, which preached Christ also to the Greeks (Acts 11:20).
… Nor does he seem identifiable with the L. mentioned in Rom. 16:21. Perhaps he is to be sought among the Christians of Cyrene who preached the Gospel at Antioch (Acts 11:20).
11:24
… sold and handed over the price to the Apostles (Acts 4:16-17). He presented the newly converted Paul to the Apostles, supporting him with his authority (Acts 9:26-27). Because of the great esteem he enjoyed ("vir bonus et plénus Spiritu sancto et fide"; Acts 11:24), he was sent to Antioch to direct the Christian community that had arisen there. …
… 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. …
11:25
och" (Acts 11:25), where they worked together for a whole year with great fruit. …
… "When the brothers learned of this, they brought him down to Caesarea and sent him off to Tarsus" (Acts 9:30), where he remained about four years, until Barnabas came to fetch him to lead him as a missionary to Antioch (Acts 11:25).
… (ibid. 16:13). At T. St. Paul was born (ibid. 9:11 etc.), spent his youth, and returned for a time after his conversion, that is, until Barnabas came to look for him to bring him to Antioch (ca. 43 A.D.), from which the apostolic journeys began (ibid. 11:25).
11:26
CHRISTIAN. - Name of the followers of Jesus. Acts 11:26 relates: "And it came to pass for them (Paul and Barnabas)... that it was first in Antioch that the disciples received the name of C." This manner of speaking suggests that the believers …
11:27
… young community of Antioch, which Saul and Barnabas were evangelizing, A. predicted "through the Spirit," by a symbolic action, the great famine that later took place under Claudius; Barnabas and Saul therefore brought aid to the "brethren" of Judea (Acts 11:27-30).
… St. Paul, who had gone there with Barnabas to bring the relief collected at Antioch (Acts 11:27-30) and who had promised the "pillars" (James, Cephas, John) "to remember the poor" of Jerusalem (Gal. 2:10), kept his word.
… place of honor, after the Apostles: I Cor. 12:28 ff.; 14:1-5, 24, 29, 31 f.; Eph. 2:20; 3:5; 4:11; several times, in the New Testament, these interpreters of God appear, giving predictions, reading the secrets of hearts; bearers of the divine word (Acts 11:27; 19:6; 21:9 f.), they build up, exhort, encourage. …
11:28
Claudius (Tiberius Claudius Caesar Augustus Germanicus), Roman Emperor
… But precisely during his reign, on account of persistent drought, the provinces of the Empire were afflicted by a grave famine, remembered not only by Suetonius (Claud., 5, 18) and Cassius Dio (LX, 11), but also by Acts 11:28. On the occasion of this famine, which tried Palestine harshly in the years 44-48, St. Paul promoted collections in the Churches of Syria and Asia to succor the poor Christians of …
11:29
Claudius (Tiberius Claudius Caesar Augustus Germanicus), Roman Emperor
… 18) and Cassius Dio (LX, 11), but also by Acts 11:28. On the occasion of this famine, which tried Palestine harshly in the years 44-48, St. Paul promoted collections in the Churches of Syria and Asia to succor the poor Christians of Jerusalem (cf. Acts 11:29; Gal. 2:10; I Cor. 16:1).
I. ETYMOLOGICAL AND HISTORICAL SENSE OF THE WORD. - From the classical διώχονος, διώχονεῖν, servant, to serve, in New Testament and Christian Greek it came to mean: a) alms, work of charity (Act. 6, 1; 11, 29; II Cor. 8, 4; 9, 1. 12. 13; Acta Pauli et Theclae, 41; Didascalia Apost., III, VIII, 2; X [XIII], 6; IV, VII, 1; Cassian, Collatio XVIII, VII, 8; whence διώχονεῖν to place oneself …
11:30
… Meanwhile some (Buzy, p. 430) deny the foundation of the argumentation, alleging, as relating to the apostolic meeting of Jerusalem, Gal. 2:1-10, which others (Amiot, pp. 29-32), however, understand as referring to the journey mentioned in Acts 11:30 (cf. 12:25). Paul, moreover, had no interest in speaking of it, since the apostolic letter, besides being addressed to the communities of Syria and Cilicia (Acts 15:23), said nothing …
4. First missionary journey. - In the city on the Orontes P. remained four or five years, carrying out a secondary activity in the shadow of his friend Barnabas, who took him along with him to Jerusalem to bring there the subsidies collected in anticipation of the famine (Acts 11:30) foretold by the prophet Agabus (v.). …
I. ORIGIN. - In the New Testament the πρεσβύτεροι of the various Churches are mentioned several times: at Jerusalem they take an active part in the administration of the Church, alongside St. James, the Lord's brother (Acts 11:30; 15:2, 4, 6, 22, 23; 16:4; 21:18). In the Churches founded by St. Paul a college of presbyters is regularly established by the Apostle himself for the spiritual government of the Christian …
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.