Philip converts the Samaritans and baptizes the eunuch.
So farre is persecution from preuailing against the Church, that by it the Church greweth from Hierusalem into al Ievvrie and Samaria. 5 The second of the Deacons, Philip conuerteth vvith his miracles the citie it self of Samaria, and baptizeth them, euen Simon Magus also him self among the rest, 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost. 18 Which ministerie Simon Magus vvould bie of them. 16 The same Philip being sent of an Angel to a great man of Aethiopia, Who came a Pilgrimage to Hierusalem, first catechizeth him: 16 and then (he professing his faith and desiring Baptisme) doth also baptize him.
1And at that time, there was raised a great persecution against the church which was at Jerusalem. And they were all dispersed through the countries of Judea, and Samaria, except the apostles.E si levò allora una grande persecuzione contro la Chiesa, che era in Gerusalemme, e tutti si dispersero pei paesi della Giudea, e della Samaria, fuori che gli Apostoli.AND the same day there vvas made a great persecution in the Church, vvhich vvas at Hierusalem, and al vvere dispersed through the countries of Ievvrie and Samaria, sauing the Apostles.Facta est autem in illa die persecutio magna in ecclesia quæ erat Jerosolymis, et omnes dispersi sunt per regiones Judææ et Samariæ præter Apostolos. 2And devout men took order for Stephen’s funeral and made great mourning over him.Ma uomini timorati fecero il funerale di Stefano, e fecero gran pianto sopra di lui.And deuout men tooke order for Steuens funeral, and made great mourning vpon him.Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum. 3But Saul made havock of the church, entering in from house to house: and dragging away men and women, committed them to prison.Saulo poi devastava la Chiesa, entrando per le case, e strascinando via uomini, e donne, li faceva metter in prigione.But Saul vvasted the Church: entring in from house to house, and dravving men and vvomen, deliuered them into prison.Saulus autem devastabat ecclesiam per domos intrans, et trahens viros ac mulieres, tradebat in custodiam. 4They therefore that were dispersed went about preaching the word of God.Quelli frattanto, che si eran dispersi, andavan da un luogo all'altro annunziando la parola di Dio.They therfore that vvere dispersed, passed through, euangelizing the vvord.Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei. 5And Philip, going down to the city of Samaria, preached Christ unto them.E Filippo arrivato alla città di Samaria predicava loro Cristo.And Philippe descending into the citie of Samaria, preached CHRIST vnto them.Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum. 6And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did.E la moltitudine concordemente prestava attenzione a quello, che diceva Filippo, ascoltandolo, e vedendo i miracoli, che egli faceva.And the multitudes vvere attent to those things vvhich vvere said of Philippe, vvith one accord hearing, and seing the signes that he did.Intendebant autem turbæ his quæ a Philippo dicebantur, unanimiter audientes, et videntes signa quæ faciebat.
7For many of them who had unclean spirits, crying with a loud voice, went out.Imperocché da molti, che avevano spiriti immondi, uscivan questi, gridando ad alta voce. E molti paralitici, e zoppi furon sanati.For many of them that had vncleane spirits, crying vvith a loud voice, vvent out.Multi enim eorum qui habebant spiritus immundos, clamantes voce magna exibant. Multi autem paralytici et claudi curati sunt. 8And many, taken with the palsy, and that were lame, were healed.Per la qual cosa fu grande allegrezza in quella città.And many sicke of the palsey and lame vvere cured.Factum est ergo gaudium magnum in illa civitate. 9There was therefore great joy in that city. Now there was a certain man named Simon who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one:Ma un cert'uomo chiamato Simone stava già tempo in quella città, esercitando la magia, e seduceva la gente di Samaria, spacciandosi per qualche cosa di grande:There vvas made therfore great ioy in that citie. And a certaine man named Simon, vvho before had been in that citie a Magician, seducing the nation of Samaria, saying him self to be some great one:Vir autem quidam nomine Simon, qui ante fuerat in civitate magnus, seducens gentem Samariæ, dicens se esse aliquem magnum: 10To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.Cui davano tutti retta dal più piccolo fino al più grande, e dicevano: Questi è quella virtù grande di Dio.vnto vvhom al harkened from the least to the greatest, saying, This man is the povver of God, that is called great.cui auscultabant omnes a minimo usque ad maximum, dicentes: Hic est virtus Dei, quæ vocatur magna. 11And they were attentive to him, because, for a long time, he had bewitched them with his magical practices.E lo ubbidivano, perché da molto tempo gli avea ammaliati colle sue magie.And they vvere attent vpon him, because a long time he had bewitched them vvith his magical practises.Attendebant autem eum: propter quod multo tempore magiis suis dementasset eos. 12But when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women.Ma quando ebber creduto a Filippo, che evangelizzava loro il regno di Dio, si battezzarono nel nome di Gesù Cristo e uomini, e donne.But vvhen they had beleeued Philippe euangelizing of the kingdom of God, and of the name of IESVS CHRIST, they vvere baptized, men and vvomen.Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Jesu Christi baptizabantur viri ac mulieres.
13Then Simon himself believed also and, being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.Allora Simone anch'egli credette: e battezzatosi era intimo di Filippo. E osservando i segni, e miracoli grandi, che seguivano, andava fuori di se per lo stupore.Then Simon also him self beleeued: and being baptized, he cleaued to Philippe. Seing also signes and very great miracles to be done, he vvas astonied vvith admiration.Tunc Simon et ipse credidit: et cum baptizatus esset, adhærebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur. 14Now, when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.Or avendo udito gli Apostoli, che erano in Gerusalemme come Samaria aveva abbracciata la parola di Dio, vi mandaron Pietro, e Giovanni.And vvhen the Apostles vvho vvere in Hierusalem, had heard that Samaria had receiued the vvord of God: theysent vnto them Peter & Iohn.Cum autem audissent Apostoli qui erant Jerosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Joannem. 15Who, when they were come, prayed for them that they might receive the Holy Ghost.I quali arrivati che furono, pregarono per essi, affinchè ricevesser lo Spirito Santo.Vvho vvhen they vvere come, praied for them, that they might receiue the holy Ghost.Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum Sanctum: 16For he was not as yet come upon any of them: but they were only baptized in the name of the Lord Jesus.(Imperocché non era peranco disceso in alcuno di essi, ma solamente erano stati battezzati nel nome del Signore Gesù).For he vvas not yet come vpon any of them, but they vvere only baptized in the name of our Lord IESVS.nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Jesu. 17Then they laid their hands upon them: and they received the Holy Ghost.Allora imponevano ad essi le mani, e ricevevano lo Spirito Santo.Then did they impose their handes vpon them, and they receiued the holy Ghost.Tunc imponebant manus super illos, et accipiebant Spiritum Sanctum. 18And when Simon saw that, by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money,Avendo adunque veduto Simone, come per l'imposizione delle mani degli Apostoli davasi in Spirito Santo, offerse loro del denaro,And vvhen Simon had seen that by the imposition of the hand of the Apostles, the holy Ghost vvas giuen, he offered them money,Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus Sanctus, obtulit eis pecuniam, 19Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:Dicendo: Date anche a me questo potere, che a chiunque imporrò le mani, riceva lo Spirito Santo. Ma Pietro gli disse:saying, Giue me also this povver, that on vvhomsoeuer I impose my handes, he may receiue the holy Ghost.dicens: Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum Sanctum. Petrus autem dixit ad eum:
20Keep thy money to thyself, to perish with thee: because thou hast thought that the gift of God may be purchased with money.Il tuo denaro perisca con te: mentre hai giudicato, che il dono di Dio per denaro si acquisti.But Peter said to him, Thy money be vvith thee vnto perdition: because thou hast thought that the gift of God is purchased vvith money.Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti pecunia possideri. 21Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God.Tu non hai parte, né ragione in queste cose: perché il tuo cuore non è retto dinanzi a Dio.Thou hast no part, nor lot in this vvord. For thy hart is not right before God.Non est tibi pars neque sors in sermone isto: cor enim tuum non est rectum coram Deo. 22Do penance therefore for this thy wickedness: and pray to God, that perhaps this thought of thy heart may be forgiven thee.Fa' adunque penitenza di questa tua malvagità: e raccomandati a Dio, se a sorte ti sia perdonato questo vaneggiamento del tuo cuore.Doe penance therfore from this thy vvickednesse: and pray to God, if perhaps this cogitation of thy hart may be remitted thee.Pœnitentiam itaque age ab hac nequitia tua: et roga Deum, si forte remittatur tibi hæc cogitatio cordis tui. 23For I see thou art in the gall of bitterness and in the bonds of iniquity.Imperocché io ti veggo pieno di amarissimo fiele, e trai lacci della iniquità.For I see thou art in the gall of bitternes and the obligation of iniquitie.In felle enim amaritudinis, et obligatione iniquitatis, video te esse. 24Then Simon answering, said: Pray you for me to the Lord that none of these things which you have spoken may come upon me.Rispose Simone, e disse: Pregate voi per me il Signore, affinchè non cada sopra di me niente di quello, che avete detto.And Simon ansvvering said, Pray you for me to our Lord, that nothing come vpon me of these things vvhich you haue said.Respondens autem Simon, dixit: Precamini vos pro me ad Dominum, ut nihil veniat super me horum quæ dixistis. 25And they indeed, having testified and preached the word of the Lord, returned to Jerusalem: and preached the gospel to many countries of the Samaritans.Ed eglino dopo aver predicato, e renduto testimonianza alla parola di Dio, se ne tornavano a Gerusalemme, e annunziavano il Vangelo a molte terre de' Samaritani.And they in deede hauing testified and spoken the vvord of our Lord, returned to Hierusalem, and euangelized to many countries of the Samaritans.Et illi quidem testificati, et locuti verbum Domini, redibant Jerosolymam, et multis regionibus Samaritanorum evangelizabant.
26Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert.Ma l'Angelo del Signore parlò a Filippo, e dissegli: Levati su, e va verso mezzo giorno alla strada, che mena da Gerusalemme a Gaza: questa è deserta.And an Angel of our Lord spake to Philippe, saying: Arise, and goe tovvard the South, to the vvay that goeth dovvne from Hierusalem into Gaza: this is desert.Angelus autem Domini locutus est ad Philippum, dicens: Surge, et vade contra meridianum, ad viam quæ descendit ab Jerusalem in Gazam: hæc est deserta. 27And rising up, he went. And behold, a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore.E si alzò, e parti. Ed eccoti un uomo di Etiopia, eunuco, che molto poteva appreso Candace regina degli Etiopi, e aveva la soprintendenza di tutti i suoi tesori, il quale era stato a Gerusalemme a fare adorazione:And rising he vvent. And behold, a man of Aethiopia, an eunuch, of great authoritie vnder Candace the Queene of the Aethiopians, vvho vvas ouer al her treasures, vvas come to Hierusalem to adore:Et surgens abiit. Et ecce vir Æthiops, eunuchus, potens Candacis reginæ Æthiopum, qui erat super omnes gazas ejus, venerat adorare in Jerusalem: 28And he was returning, sitting in his chariot and reading Isaias the prophet.E se ne tornava sedendo sopra il suo cocchio, e leggendo il profeta Isaia.and he vvas returning and sitting vpon his chariot, and reading Esay the prophet.et revertebatur sedens super currum suum, legensque Isaiam prophetam. 29And the Spirit said to Philip: Go near and join thyself to this chariot.E lo spirito disse a Filippo: Va' avanti, e accostati a quel cocchio.And the Spirit said to Philippe, Goe neere, and ioyne thy self to this same chariot.Dixit autem Spiritus Philippo: Accede, et adjunge te ad currum istum. 30And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest?E portatovisi di corsa Filippo, lo sentì, che leggeva il profeta Isaia, e disse: Intendi tu quello, che leggi?And Philippe running therevnto, heard him reading Esay the prophet, and he said: Trovvest thou that thou vnderstādest the things vvhich thou readest?Accurrens autem Philippus, audivit eum legentem Isaiam prophetam, et dixit: Putasne intelligis quæ legis ? 31Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.E quegli disse: Come lo poss'io, se qualcheduno non m'insegna? E pregò Filippo, che salisse a seder con lui.Vvho said, And hovv can I, vnlesse some man shevv me? & he desired Philippe that he vvould come vp and sit vvith him.Qui ait: Et quomodo possum, si non aliquis ostenderit mihi ? Rogavitque Philippum ut ascenderet, et sederet secum.
32And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter: and like a lamb without voice before his shearer, so openeth he not his mouth.Il passo della Scrittura, che egli leggeva, era questo: Come pecorella è stato condotto al macello: e come agnello, che si sta muto dinanzi a colui, che lo tosa, così egli non ha aperto la sua bocca.And the place of the scripture vvhich he did reade, vvas this: As a sheepe to slaughter vvas he led: and as a lambe before his shearer, vvithout voice, so did he not open his mouth.Locus autem Scripturæ quem legebat, erat hic: Tamquam ovis ad occisionem ductus est: / et sicus agnus coram tondente se, sine voce, / sic non aperuit os suum. 33In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth?Nella sua depressione fu scancellata la sua condannazione. Chi spiegherà la di lui generazione, perché è tolta dal mondo la di lui vita?In humilitie his iudgement vvas taken avvay. His generation vvho shal declare, for from the earth shal his life be taken?In humilitate judicium ejus sublatum est. / Generationem ejus quis enarrabit ? / quoniam tolletur de terra vita ejus. 34And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? Of himself, or of some other man?Rispose a Filippo l'eunuco, e disse: Ti prego, di chi il Profeta dice egli queste cose? Di se, o di alcun altro?And the eunuch ansvvering Philip, said, I beseeche thee, of vvhom doth the Prophet speake this? of him self, or of some other?Respondens autem eunuchus Philippo, dixit: Obsecro te, de quo propheta dicit hoc ? de se, an de alio aliquo ? 35Then Philip, opening his mouth and beginning at this scripture, preached unto him Jesus.E Filippo aperta la bocca, e principiando da questa scrittura, gli evangelizzò Gesù.And Philip opening his mouth, and beginning from this scripture, euangelized vnto him IESVS.Aperiens autem Philippus os suum, et incipiens a Scriptura ista, evangelizavit illi Jesum. 36And as they went on their way, they came to a certain water. And the eunuch said: See, here is water: What doth hinder me from being baptized?E seguitando a camminare arrivarono a un'acqua: e l'eunuco disse: Ecco dell'acqua, qual ragione mi vieta d'esser battezzato?And as they vvent by the vvay, they came to a certaine vvater: and the eunuch said, Lo vvater, vvho' doth let me to be baptized?Et dum irent per viam, venerunt ad quamdam aquam: et ait eunuchus: Ecce aqua: quid prohibet me baptizari ?
37And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.E Filippo disse: Se credi di tutto cuore, ciò è permesso. Ed egli rispose, e disse: Credo che Gesù Cristo è Figliuolo di Dio.And Philip said, If thou beleeue vvith al thy hart, thou maiest? And he ansvvering said, I beleeue that IESVS CHRIST is the sonne of God.Dixit autem Philippus: Si credis ex toto corde, licet. Et respondens ait: Credo Filium Dei esse Jesum Christum. 38And he commanded the chariot to stand still. And they went down into the water, both Philip and the eunuch. And he baptized him.E ordinò, che il cocchio si fermasse: e sceser nell'acqua l'uno, e l'altro, Filippo, e l'eunuco, e lo battezzò.And he commaunded the chariot to stay: and both vvent dovvne into the vvater, Philip and the Eunuch, and he baptized him.Et jussit stare currum: et descenderunt uterque in aquam, Philippus et eunuchus, et baptizavit eum. 39And when they were come up out of the water, the Spirit of the Lord took away Philip: and the eunuch saw him no more. And he went on his way rejoicing.E usciti che furon dall'acqua, lo Spirito del Signore rapì Filippo, e l'eunuco nol vide più. E se v'andava allegramente al suo viaggio.And when they vvere come vp out of the vvater, the Spirit of our Lord tooke avvay Philip, and the eunuch savv him no more. And he vvent on his vvay reioycing.Cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum, et amplius non vidit eum eunuchus. Ibat autem per viam suam gaudens. 40But Philip was found in Azotus: and passing through, he preached the gospel to all the cities, till he came to Cæsarea.E Filippo si trovò in Azoto, e io passando predicava il Vangelo a tutte le città, finché giunse a Cesarea.But Philip vvas found in Azótus, & passing through, he euangelized to al the cities, til he came to Caesaréa.Philippus autem inventus est in Azoto, et pertransiens evangelizabat civitatibus cunctis, donec veniret Cæsaream.
8:1
about the year A.D. 33.
Tirinus
Were dispersed. During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. (Tirinus)
St. Augustine
They were burning torches, which communicated of their holy fire to every place, in which they were scattered. (St. Augustine, Serm. cxvi.)
Witham
And Samaria. Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matthew 10:5.) they now knew that the time of that precept was past. (Witham)
8:2
Took care. In an ancient work, which gives the history of the finding of St. Stephen's body, generally considered authentic, and printed at the end of the 7th volume of St. Augustine's works, we find the following account. "Stephen having been stoned without the northern gate, lay there without burial one day and a night, according to the order of the Jewish rulers, that his body might become a prey to birds and beasts, but God did not suffer either to touch it."
St. Augustine
"Then I, Gamaliel, compassionating these servants of Jesus Christ, and desiring to have some share in the faith and religion of this holy man, sent among the Jews some Christians who feared God, dwelling at Jerusalem, to take away privately the body, and bring it in my chariot to my country house, where it was deposited in my tomb towards the east, and we mourned over it for forty days," etc. It is an injury to pray for a martyr, who ought to assist us by his prayers. (St. Augustine, Serm. xvii.)
We see great devotion used in burying his body, and four centuries afterwards, at the finding and translating thereof. Very many miracles were performed on that occasion, as St. Augustine witnesses in his work de Civitate Dei, lib. xxii. Acts 8., and Serm. de S. Steph. T. viii.
8:10
This man is the power of God, which is called (that is, which is truly) great. Simon pretended to be God, and the great God. See St. Irenaeus, lib. 1:chap. 20.
8:11
Witham
He had bewitched them with his sorceries,[Ver. 11. Dementasset, exestakenai autous. So ver. 15. Stupens admirabatur, the same word, existato.] or magic: he had put them out of their wits, turned their heads, charmed them, stupefied them. (Witham)
8:13
Menochius
Simon himself believed. That is, pretended to believe, that he might obtain the power of speaking tongues, and working miracles, which was frequently imparted to the faithful at baptism. (Menochius)
In Psalm cxxx
He was filled with pride and presumption, says St. Augustine. He wished to imitate the prodigies of the apostles, but loved not their justice, nor the truth they preached. He entered into the Church, and desired baptism, not to obtain the grace of justification, but to have an occasion of extolling himself. He wished to walk in wonders above himself. (In Psalm cxxx.)
8:15
The Holy Ghost, which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, praecipuos et non alios videmus hoc facere. See St. Chrysostom, hom. xviii. in Acta.
Ep. lxx
There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. St. Cyprian, in the third age [third century], says: "it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God." (Ep. lxx.)
In the next age [fourth century], St. Pacianus writes: "Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing." (Ep. 1:ad Sym. Bibl. Max. T. 4:p. 307)
8:17
Witham
They received the Holy Ghost. Not but that they had received the grace of the Holy Ghost at their baptism; but not that plentitude of grace, and those gifts, which they received from bishops in the sacrament of confirmation. This sacrament, as St. Chrysostom observes,[Ver. 17. St. Chrysostom, hom. xviii. oude gar eichen exousian.] St. Philip, the deacon, had not power to give. (Witham)
8:18
Witham
Simon ... offered them money. From hence it is called the sin of simony, to buy, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. (Witham)
Haydock
Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. (Haydock)
St. Clement of Rome
Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication, by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. (St. Clement of Rome)
8:20
Witham
May thy money perish with thee; or go with thee to perdition. This was a prophecy, says St. Chrysostom, of St. Peter who saw him incorrigible, and that he would not repent. (Witham)
8:21
Witham
Nor lot in this matter. Literally, in this saying. (Witham)
8:22
Witham
That perhaps this thought of thy heart may be forgiven thee. The word perhaps, as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says St. Chrysostom, only as to his repenting: if he repented, it is certain he would find remission of his sins. (Witham)
St. Augustine (ep. cviii.) understands the text, metanoeson apo, etc. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulgate, both here and 2 Corinthians 12:21, and Apocalypse 9:21, and adds, that very good men do daily penance for venial sins, by fasting, prayer, and alms.
8:23
Witham
In the gall of bitterness. In the bitter gall of hypocrisy, in the bonds, fetters, and chains of sin and iniquity. (Witham)
8:24
Calmet
Pray ... for me. Instead of following the advice of St. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. Sts. Justin, Irenaeus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of Sts. Peter and Paul, and died a few days after, of the wounds he received by the fall. (Calmet)
See also Eusebius, Theod., St. Augustine, etc.
8:26
Witham
This is desert. In construction, whether we regard the Latin or Greek, to be desert, may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. (Witham)
Bible de Vence
To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. (Bible de Vence)
8:27
Witham
An eunuch. It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says St. Chrysostom, not only by coming to Jerusalem, but by reading the prophets in his chariot. (Witham)
8:31
Witham
How can I, unless some one shew me,[Ver. 31. Et quomodo possum, nisi aliquis ostenderit mihi? ean me tis odegese me.] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham)
Grotius
It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.)
St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke 24:45.)
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As a sheep, or a lamb, etc. The eunuch, by divine Providence, was now reading the 53d Acts of Isaias, which is of Christ, and his sufferings.
Witham
In humility his judgment was taken away. The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection, and ascension. (Witham)
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Witham
Here is water. This shews, that baptism is to be given with water. (Witham)
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Witham
If thou believest, etc. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, etc. (Witham)
Denis the Carthusian
Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. (Denis the Carthusian)
And as the defilement was not personal, but that of others, so are they purified by the faith of others.
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We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done."
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They laid their hands upon them, etc.... The apostles administered the sacrament of confirmation, by imposition of hands, and prayer; and the faithful thereby received the Holy Ghost. Not but they had received the grace of the Holy Ghost at their baptism: yet not that plenitude of grace and those spiritual gifts which they afterwards received from bishops in the sacrament of confirmation, which strengthened them to profess their faith publicly.
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If thou believest with all thy heart.... The scripture many times mentions only one disposition, as here belief, when others equally necessary are not expressed, viz., a sorrow for sins, a firm hope, and the love of God. Moreover, believing with the whole heart signifies a belief of every thing necessary for salvation.
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2. Deu•us men.] S. Steuens relikes. As here great deuotion vvas vsed in burying his body, so aftervvard at the Inuention & Translation thereof. And the miracles vvrought by the same, and at euery litle memorie of the same, vvere infinite: as S. Augustine vvitnesseth. li. 〈◊〉 de Ciuil. Dei. c. •. & Sermon. de S. Steph. 〈◊〉. 10.
curauerunt 〈Greek〉
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Concordance Act. 22. 4.
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This persecution wrought much good, being an occasion that the dispersed preached Christ in diuers Coūtries where they came.
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In the liturgy The Epistle vpō Thursday in whitsunweeke.
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14. Sent Peter.] Some Protestants vse this place to proue S. Peter not to be head of the Apostles, because he and S. Iohn were sent by the Tvvelue, by vvhich reason they might as vvel conclude that he vvas not equal to the rest. for commonly the Maister sendeth the man, and the Superior the inferior, That Peter was sent, is no reason against his Primacie. vvhen the vvord of Sending is exactly vsed. But it is not alvvaies so taken in the Scriptures, for then could not the Sonne be sent by the Father, not the Holy Ghost from the Father and the Sonne: nor othervvise in cōmon vse of the vvorld, seing the inferior or equal may in•ea•e his frend or Superior to doe his busines for him, and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him. so may the Citizens send their Maior to the Prince or Parliament, though he be the head of the citie, because he may be more fitte to doe their busines, also the Superior or equal may be sent by his ovvne consent or desire. Lastly, the College of the Apostles comprising Peter vvith the rest, (as euery such Body implieth both the head and the members) vvas greater then Peter their head alone. as the Prince and Parliament is greater then the Prince alone. And so Peter might be sent as by authoritie of the vvhole College, notvvithstanding he vvere the head of the same.
In the liturgy The Epistle vpō Tuesday in whitsūweeke. And in a votiue of the Holy Ghost.
Sape sibi so•••e Petrus facit esse Ioannem: Ecclesiae quia virgo placet. Arator apud Bedam in Act.
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17. Did they impose.] If this Philip had been • an Apostle (saith S. Bede) he might haue imposed his handes, that they might haue receiued the Holy Ghost, but this none can doe sauing Bishops. For though Priests may baptize, The Sacrament of Confirmation, ministred by Bishops onely. and anoint the Baptized also vvith Chrisme consecrated by a Bishop: yet he can not signe his forehead vvith the same holy oile, because that belongeth only to Bishops. vvhen they giue the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified (vvhich no doubt vvere the very same that the Church yet vseth to that purpose) vvas the ministration of the Sacrament of Confirmation. Whereof S. Cyptian saith thus. •p. 73. 〈◊〉. 3 ad lubaianum. They that in Samaria vvere baptized of Philip, because they had lavvful and Ecclesiastical Baptisme, ought not to be baptized any more: but only that vvhich vvanted, vvas done by Peter and Iohn, to vvit, that by praier made for them and imposition of handes, the Holy Ghost might be povvred vpon them. Vvhich novv also is done vvith vs, that they vvhich in the Church are baptized, be by the Rulers of the Church offered, and by our praier and imposition of hand receiue the Holy Ghost, and be signed vvith our Lordes seale. So S. Cyprian. But the Heretikes obiect that yet here is no mention of oile. To vvhom vve say, that many things vvere done and said in the administration of this and other Sacraments, and al instituted by Christ him self and deliuered to the Church by the Apostles, vvhich are not particularly vvritten by the Euangelists or any other in the Scripture, among vvhich this is euident by al antiquitie and most general practise of the Church, to be one.
S. Denys saith, Ec. Hier. c. 2 & 4. The Priests did present the baptized to the Bishop, Chrisme in Cō firmation. that he might signe them diuino & d•ifico vnguento, vvith the diuine and deifical ointment. And againe, Aduentum S. Spiritus consummans inunctio largitur, the inunction consummating giueth the comming of the Holy Ghost. Tertullian de resur carn. nu. 7 & li. 1 adu. Marcio. speaketh of this Cōfirmation by Chrisme thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be sensed: the flesh by imposition of hand is shadovved, that the soul by the Spirit may be illuminated. S. Cyprian likevvise, ep. 70. nu. 2. He must also be anointed, that is baptized, vvith the oile sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expresly calleth it a Sacrament, ioyning it vvith Baptisme, as Melchiades doth (ep. ad omnes Hispania• Episcopos nu. 2. to 1 Con•.) shevving the difference betvvixt it and Baptisme. S. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy, euen as Baptisme it self. Vve omit S. Cyril mystag. 3. S. Ambrose li. 3 de Sacram. c. 2. & de ijs qui mysterijs initiantur c. 7. S. Leo ep. 88. the aūcient Councels also of Laodicea, can. 48. Carthage 3 can. 39. and Arausicanum 4 can. 1. and others. And S. Clement (Apost. Const. li. 7. c. 44) reporteth certaine cōstitutions of the Apostles touching the same. Ec. Hier. c. 4. S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction. S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most aūcient Martyr S. Fabian •p. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. Sacramēt of the Altar. And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and vvhy this kinde of oile and balsme vvas taken of the old Lavv, & vsed in the Sacraments of the nevv Testament. Vvhich thing the Heretikes can vvith lesse cause obiect against the Church, seeing they confesse Beza in Act. c. 6. v. 6. that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments, from the Ievves maner of consecrating their hostes deputed to sacrifice.
To conclude, Old heresies against confirmation and Chrisme. neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme, but knovven Heretikes. S. Cornelius that B. Martyr so much praised of S. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that Nouatus fel to Heresie, for that he had not receiued the Holy Ghost by the con•ignation of a Bishop. Vvhom al the Nouatians did folovv, neuer vsing that holy Chrisme, as Theodorete vvriteth, li, 1 Fabul. Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists, to conculcate the holy oile. But al this is nothing to the sauage disorder of Caluinists in this point.
17. And they receiued the Holy Ghost.] The Protestants charge the Catholikes, ke••nit. in exam. conc. Trid. de Con⸢f⸣ir. that by approuing and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish the force of Baptisme, chalenging also boldly the aūcient Fathers for the same. As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for. If they diminish the vertue of Baptisme, then did Christ so, appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost & vertue from aboue. then did the Apostles iniurie to Baptisme, in that they imposed hands on the baptized, The effectes of Baptisme and Confirmation differ. and gaue them the Holy Ghost. And this is the Heretikes blindnes in this case, that they can not, or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against al our spiritual enemies, and to stand constantly in confession of our faith, euen to death, in times of persecution either of the Heathen or of Heretikes, vvith great increase of grace. And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point: Haeretical shiftes and euasiōs against manifest Scriptures, and against this Sacrament of Confirmation. some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church, vvhen it is plaine that not only the Gouerners but al that vvere baptized, receiued this grace, both men and vvomen. Some, that it vvas no internal grace, but only the gift of diuers languages: Vvhich is very false, the gift of Tongues being but a sequele and an accident to the grace, and an external token of the invvard gift of the Holy Ghost, and our Sauiour calleth it vertue from aboue. Some say, that vvhatsoeuer it vvas, it vvas but a miraculous thing, and dured no longer then the gift of the Tongues ioyned therevnto, by vvhich euasion they deny also the Sacrament of Extreme Vnction, and the force of Excommunication, because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it, ceaseth, and so may they take avvay (as they meane to do) al Christs faith or religion, Tractat. 6 in •p. 10. because it hath not the like operation of miracles as in the beginning. But S. Augustine toucheth this point fully. Is there any man (saith he) of so peruerse an hart, to deny these Children on vvhom vve novv imposed hands, to haue receiued the Holy Ghost, because they speake not vvith Tongues? &c. Lastly, some of them make no more of Confirmation or the Apostles facte, but as of a doctrine, instruction, or exhortation to continevv in the saith receiued. Vvherevpon they haue turned this holy Sacrament See Con•. Trid. Sess. • can. 1 de Confirmat. into a Catechisme. Cone. Trid. sess. • can. 14 de Bapt. There are also that put the baptized cō ming to yeres of discretiō, to their ovvne choise vvhether they vvil cōtinevv Christiās or no. To such diuelish and diuers inuentions they fall, that vvill not obey Gods Churche nor the expresse Scriptures, vvhich tel vs of praier, of imposition of hands, of the Holy Ghost, of grace and vertue from aboue, and not of instruction, vvhich might and may be done as vvel before Baptisme, & by others, as by Apostles and Bishops, Bishoping. to vvhom only this Holy function pertaineth, in so much that in our Countrie it is called Bishoping.
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18. Offered money.) This vvicked sorcerer Simon is noted by S. Irenaeus li, 1 c. 20. and others, to haue been the first Heretike, & father of al Heretikes to come, in the Church of God. He taught, only faith in him, vvithout good life and vvorkes, to be ynough to saluation. •e gaue the onset to purchase vvith his money a spiritual function, that is to be made a Bishop. for, to haue povver to giue the Holy Ghost by imposition of hādes, is to be a Bishop: as to bye the povver to remitte sinnes or to consecrate Christs body, Simonie. is to bye to be a Priest, or to bye Priesthod: and to bye the authoritie to minister Sacraments, to preach or to haue cure of soules, is to bye a benefice, and likevvise in al other spiritual things, vvhereof either to make sale or purchase for money or money vvorth, is a great horrible sinne called Simonie: and in such as thinke it lavvful (as here Simon iudged it) it is named Simoniacal Heresie, of this detestable man vvho first attempted to bie a spiritual function or office. D. Greg. apud Ioan. Diac. in vit. li. •, c. 2. •. 4. 5.
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〈Greek〉
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22. Doe penance.) S. Augustine (ep. 108) vnderstanding this of the penance done in the Primitiue Church for heinous offenses. Pena⸢n⸣ce. doth teach vs to translate this and the like places (2 Cor. 12, 21. Apoc. 9, 21) as vve doe, and as it is in the vulgar Latin, and consequently that the Greeke 〈Greek〉 doth signifie so much. Yea vvhen he addeth, that very good men doe daily penance for venial sinnes by fasting, praier, and almes, he vvarranteth this phrase and translation through out the nevv Testament, specially him self also reading so as it is in the vulgar Latin, and as vve translate.
22. If perhaps.] You may see, great penance is here required for remission of sinne, & that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie. Vvhereby al men that bye or sel any spiritual functions, dignities, offices, or liuings, may specially be vvarned that the sinne is exceding great.
Concordance See Apocal. 9, 21.
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24. Pray you for me.] As this Sorcerer had more knovvledge of the true religion then the Protestants haue, Simon Magus more religious then the Protestants. vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament, or other, vvhich he plainely perceiued and confessed, so surely he vvas more religious then they, that being so sharply checked by the Apostle, yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church, but desired the Apostles to pray for him.
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In the liturgy The Epistle vpon Thursday in Easter weeke.
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27. This is desert.] Intolerable boldnes of some Protestants, here also (as in other places) against al copies both Greeke and Latin, to surmise corruption or falshod of the text, saying it can not be so: Beza. Vvhich is to accuse the holy Euangelist, Annot. 〈◊〉. Test. 155•. and to blaspheme the Holy Ghost him self. See Beza, vvho is often very saucie vvith S. Luke.
Note that this Aethiopian came to Hierusalem to adore, that is, on Pilgrimage. where by we may learne that it is an acceptable acte of religion to go from home to places of greater deuotiō & sanctificatiō.
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The Scriptures are so writtē that they can not be vnderstood without an interpreter, as easy as our Protestants make them. See S. Hierom Ep. ad Paulinū de omnibus diuin•• historia• libris, set in the beginning of latin bibles.
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Concordance Es. 53, 7.
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vvhat.
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38. He baptized him.] When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church, The ceremonies of Sacraments done, though not mentioned. they imagine no more vvas done then there is expresly told, nor scarsly beleeue so much. As if imposition of hands in the Sacrament of Confirmation be onely expressed, they thinke there vvas no chrisme nor other vvorke or vvord vsed. De fid. & •p. •. 9. So they thinke no more ceremonie vvas vsed in the baptizing of this noble man, then here is mentioned. Vvherevpon S. Augustine hath these memorable vvordes, In that that he saith, Philip baptized him, he vvould haue it vnderstood that al things vvere done, vvhich though in the Scriptures for breuitie sake they are not mentioned, yet by order of tradition vve knovv vvere to be done.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
8. These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture. When the first and greatest persecution was instigated by the Jews against 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,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
“And Saul was consenting unto his death.” Hereupon arises a persecution, and it becomes a great one. “And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “And were all scattered abroad,” it says, “except the Apostles.” But this was divinely ordered, so that they should no longer all sit there in Jerusalem. “And devout men,” it says, “carried Stephen to his burial, and made great lamentation over him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
You see they are thoroughly furnished martyrs. For in Nero’s time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. (
St Jerome † AD 420 The Letters of St. Jerome 39.4
… And when we read that, for Moses and Aaron, lamentation was made after ancient custom, this ought not to surprise us, for even in the Acts of the Apostles, in the full blaze of the gospel, we see that the brethren at Jerusalem made great lamentation for Stephen.
St Jerome † AD 420 The Letters of St. Jerome 109.3
… If so, why did the apostles allow themselves to walk in that funeral procession before the body—the unclean body—of Stephen? Why did they make great lamentation over him,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —And when the divine Scripture says “And devout men carried Stephen to his burial and made great lamentation over him”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… All this is described by the four evangelists with frequent mention of the body. But if our opponents adduce the words of the angel to Mary and her companions, “Come where the Lord lay,” let them be referred to the passage in the Acts which states that devout men “carried Stephen to his burial”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 145
This is the unanimous teaching of the evangelists. But if your opponents urge that the angels said “Come see the place where the Lord lay” let the foolish folk learn that the divine Scripture says also about the victorious Stephen “And devout men carried Stephen to his burial.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
9. During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
“As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
Wouldst thou see the hands too? those which he now hath? Or wouldest thou rather behold first their former wickedness? (
St Jerome † AD 420 The Letters of St. Jerome 16
… and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul, and he who once haled Christ’s servants in chains before the council of the Jews,
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St Athanasius of Alexandria † AD 373 Second Arian Persecution under Constantius 1
… although afterwards, like Pharaoh, he repented. The holy men therefore shaking off the dust, and looking up to God, neither feared the threats of the Emperor, nor betrayed their cause before his drawn sword; but received their banishment, as a service pertaining to their ministry. And as they passed along, they preached the Gospel in every place and city
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” (
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.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
10. Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.25
… And at another time Philip was called by the Angel of the Lord in the way, for the sake of that most godly Ethiopian, the Eunuch, and heard distinctly the Spirit Himself saying, Go near, and join thyself to this chariot
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.19
Chapter 19.— 25. They indeed who say that baptism is not to be repeated, because only hands were laid on those whom Philip the deacon had baptized,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.10
10. But He who remitteth by man, can also remit even without man. For He who is able to give by another, hath no less the power to give by Himself. To some He gave by the ministry of John. By whom did He give to John himself? With good reason, as God wished to show this, and to attest this truth, when certain in Samaria had had the Gospel preached to them,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.18
… Undoubtedly to one that was baptized. Baptism he had already; but he did not cleave to the bowels of the dove. Understand that he did not; attend to the very words of the Apostle Peter, for he goes on, “Thou hast no part nor lot in this faith: for I see that thou art in the gall of bitterness.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
( a ) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But
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St Irenaeus of Lyons † AD 202 Against Heresies 1.23.1
… And to him they had regard, because that of long time he had driven them mad by his sorceries.”
Tertullian † AD 220 On Idolatry 9
… For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.
Tertullian † AD 220 A Treatise on the Soul 57
… The serpents which emerged from the magicians’ rods, certainly appeared to Pharaoh and to the Egyptians as bodily substances. It is true that the verity of Moses swallowed up their lying deceit. Many attempts were also wrought against the apostles by the sorcerers Simon and Elymas,
Tertullian † AD 220 Appendix: Against All Heresies 1
Of these the first of all is Simon Magus, who in the Acts of the Apostles earned a condign and just sentence from the Apostle Peter.
St Hippolytus † AD 235 The Refutation of All Heresies 6.2
… This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
… And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.13.1
1. But faith in our Saviour and Lord Jesus Christ having now been diffused among all men, the enemy of man’s salvation contrived a plan for seizing the imperial city for himself. He conducted thither the above-mentioned Simon,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.14.4
4. Immediately the above-mentioned impostor was smitten in the eyes of his mind by a divine and miraculous flash, and after the evil deeds done by him had been first detected by the apostle Peter in Judea,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.10
16. But it will be urged that the bad outside are worse than those within. It is indeed a weighty question, whether Nicolaus, being already severed from the Church, or Simon, who was still within it,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.4
… which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic.
Pseudo-Clement The Clementine Homilies 4.4
… And many who attempted to prove him an impostor he speedily reconciled to him; and afterwards, under pretence of a banquet, having slain an ox, and given them to eat of it, he infected them with various diseases, and subjected them to demons. And in a word, having injured many, and being supposed to be a god, he is both feared and honoured.”
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St Justin Martyr † AD 165 The First Apology epistle-of-marcus-aurelius-to
… And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.
Origen † AD 254 Origen Against Celsus 6.11
… Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
11. Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the great power of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
… For to have arrived at this virtue only suffices for thy not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… For this reason he is ignorant, for this reason also, after having purposed, he frequently does not come, that they might perceive there were many things he knew not. Great advantage then came of this. For if there were some yet saying, “This man is that power of God which is called Great” (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… the Galatians had been led away to the observance of the law, and the Apostle was a second time in travail with them; the Corinthians did not believe the resurrection of the flesh, and he endeavoured by many arguments to bring them back to the right path. Then came Simon Magus and his disciple Menander. They asserted themselves to be
8:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
8:12
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 11 .) ( a ) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. (
8:13
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.2
2. Even Simon Magus once came to the Laver
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. ( v. 12 .) “And Simon,” it says, “being baptized, continued with Philip (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.82
… Thus also in the people of God, those spiritually free not only have children born into the enjoyment of liberty, like those to whom it is said, "Be ye followers of me, as I also am of Christ," but they have also children born into guilty bondage, as Simon was born of Philip.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.9
… If they not only know, but even possess the sacraments, as Simon Magus did;
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.10
… For the Church had herself given birth to Simon Magus through the sacrament of baptism; and yet it was declared to him that he had no part in the inheritance of Christ.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.16
… "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will." Since, then, the sacrament is one thing, which even Simon Magus could have;
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.21
… For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit; Simon, even after baptism, was puffed up with an unclean spirit.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.12
… another thing to say that every one who is born of water and the Spirit shall enter into the kingdom of heaven, which is assuredly false. For Simon Magus also was born of water and of the Spirit,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.7
… For that Simon was dead who was baptized by Philip in Samaria, who wished to purchase the gift of God for money; but the baptism which he had lived in him still to work his punishment.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.103
… Abstain then from blaspheming the sacrament of baptism from any misunderstanding, or rather error, even when found in a man of most abandoned character; for not even in the lying Simon was the baptism which he received a lying water,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.16
16. So again when we hear, “He that believeth and is baptized shall be saved;” we do not of course understand it of one who believes in such a way “as the devils believe and tremble;” nor of those who receive baptism in such sort as Simon Magus,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.9
… If these men baptized any persons like themselves, evil men baptized evil men: if they baptized such as the Lord admonishes, when He says, “Whatsoever they bid you, do; but do not ye after their works,” they were evil men that were baptizing good. Good men baptized evil men, as Simon the sorcerer was baptized by Philip, a holy man.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.2
… “In the counsel,” he saith, “of the upright, and in the congregation:” I suppose, of those who shall “sit upon the twelve thrones, judging the twelve tribes of Israel.” For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he designeth to sell it;
Pseudo-Clement The Recognitions of Clement 3.49
… For why should I further say that he once believed in our Jesus, and was persuaded that souls are immortal?
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 24
… But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. “They heard that Samaria had received the word, and” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.10
… Tidings were brought to the disciples who were at Jerusalem, and they came to Samaria,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. “For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… Nothing is equal to this Name, marvelous is it everywhere. “Thy Name,” he saith, “is ointment poured forth.” ( Cant. i. 3 .) He that hath uttered it is straightway filled with fragrance. “No man,” it is said, “can call Jesus Lord, but by the Holy Ghost.” ( 1 Cor. xii. 3 .) So great things doth this Name Work. If thou have said, In
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.1
… to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.9
… What then? did the Apostles who had been dead two hundred years, wait for Manes, until they should be endued with the power ; and will any dare to say, that they were not forthwith full of the Holy Ghost? Moreover it is written, Then they laid their hands on and they received the Holy Ghost
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.10
… Tidings were brought to the disciples who were at Jerusalem, and they came to Samaria, in order that they who had been baptized, might by imposition of their hands receive the Holy Ghost. And so it was; “They came and laid their hands on them, and they received the Holy Ghost.”
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Tertullian † AD 220 A Treatise on the Soul 34
… There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him , and a vain remorse that he and his money must perish together,
Origen † AD 254 Origen De Principiis 1.3.2
… In the Acts of the Apostles, the Holy Spirit was given by the imposition of the apostles’ hands in baptism.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.14
14. The inventor of all heresy was Simon Magus : that Simon, who in the Acts of the Apostles thought to purchase with money the unsaleable grace of the Spirit, and heard the words, Thou hast neither part nor lot in this matter
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.26
… He had however also come down upon many before. For it is written, And Jesus the son of Nun was filled with a spirit of wisdom; for Moses had laid his hands upon him . Thou seest the figure everywhere the same in the Old and New Testament;—in the days of Moses, the Spirit was given by laying on of hands; and by laying on of hands Peter
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “And when Simon saw that through laying on of the Apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… And the same Peter said to him, “Thy money perish with thee: because thou hast thought to purchase for money the gift of God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… but, “that on whomsoever I may lay my hands, he may receive the Holy Spirit.” Because neither had the Scriptures said before, And Simon, seeing that the apostles gave the Holy Spirit; but it had said, “And Simon, seeing that the Holy Spirit was given by the laying on of the apostles’ hands.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.48
… In fact, no greater honor and glory could have been paid by men to their fellow-creatures. It was the sinful desire for this glory in the Church which led the reprobate Simon in his blindness to wish to purchase for money what was freely bestowed on the apostles by divine grace.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.15
… Thou hast tempted God, as if thou wert not a Christian, unless thou didst this. Many who desired such things have fallen. For that Simon the sorcerer desired such gifts of the Apostles, when he wished to buy the Holy Spirit for money.
Pseudo-Clement The Recognitions of Clement 3.45
… Thus he answered: “I beseech thee, Peter, by that good God who is in thee, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet of the true God, and therefore you alone know the secret and hidden things of men.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.10
… For he said not, “Give me also the fellowship of the Holy Ghost,” but “Give me the power;” that he might sell to others that which could not be sold, and which he did not himself possess. He offered money also to them who had no possessions
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… 17 .) O thou accursed, thou execrable one! if then thou knowest that it is “His way of salvation” that “they show,” why dost thou not come out freely? But just what Simon wished, when he said, “Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.10
… What he thought to be of men, he wished to buy of men. “How much money,” says he, “will ye take of me, that by imposition of my hands the Holy Ghost may be given?” Then Peter says to him with execration, “Thou hast neither part nor lot in this faith. For thou hast thought that the gift of God may be purchased with money. Thy money perish with thee;
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St Irenaeus of Lyons † AD 202 Against Heresies 1.23.1
… “Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity.”
Tertullian † AD 220 De Fuga in Persecutione 12
… No otherwise did Simon even try to do, when he offered the apostles money for the Spirit of Christ. Therefore this man also, who in buying himself has bought the Spirit of Christ, will hear that word, “Your money perish with you, since you have thought that the grace of God is to be had at a price!”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.101
In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 11
… it could not have fallen without being missed on account of its size; and he who had lost it having turned back, to seek it, would have found it, for it is a desert place. This is some wile of the devil. O thou Evil One, not with this shalt thou hinder my purpose; let it go with thee to destruction.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… and they leave nothing undone, and they put forward the ‘Thought’ and ‘Will’ of Valentinus, so that they may but separate the Son from the Father, and may call Him a creature instead of the proper Word of the Father. To them then must be said what was said to Simon Magus; ‘the irreligion of Valentinus perish with you
St Basil the Great † AD 379 The Letters 53
… If the allegation be true, let it be so no more. Let a better state of things begin. To the recipient of the bribe it must be said, as was said by the Apostles to him who was willing to give money to buy the fellowship of the Holy Ghost, “Thy money perish with thee.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.10
… And he considered not that they who trod under foot the wealth which was brought for the maintenance of the poor, were not likely to give the power of the Holy Ghost for a bribe. But what say they to Simon? Thy money perish with thee, because thou hast thought to purchase the gift of God with money
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… Think how it fared with Simon Magus. What signifies it that you give not money, if, in place of money, you pay court, you lay many plans, you set engines to work? “Thy money perish with thee!” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others ( Num. xv. 32 ) and in no other instance did any suffer the same fate. So too on the present occasion, “Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money.”—(
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… For if by entering gradually you fall into this ocean of madness, you will not be able to get up out of it with ease, and as if you were in whirlpools, struggle as often as ever you may, it will not be easy for you to get clear; so after falling into this far worse abyss of covetousness, you will destroy your own self, with all that belongs to you. (
St John Chrysostom † AD 407 Homilies on First Corinthians 36
… For many things are of themselves evident and clear. And further, even if thou be ignorant of all, even so oughtest thou to be quiet, not to put out them that are attentive; that God, accepting thy quietness and thy reverence, may make the obscure things also plain. But canst thou not be silent? Well then, go out, not to become a mischief to others also.
St Jerome † AD 420 The Letters of St. Jerome 22.33
… others that they should be given to the church, while others were for sending them back to the relatives of the deceased. However, Macarius, Pambo, Isidore and the rest of those called fathers, speaking by the Spirit, decided that they should be interred with their owner, with the words: “Thy money perish with thee.”
St Augustine of Hippo † AD 430 On the Holy Trinity 5.11
… But the relation is not itself apparent in that name, but it is apparent when He is called the gift of God;
St Augustine of Hippo † AD 430 On the Holy Trinity 15.18
… And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.46
… Now we know with what animadversion the Prince of the apostles attacked this heresy, having pronounced the first sentence of condemnation against Simon, when he said, Thy money be with thee unto perdition, because thou hast thought that the gift of God may be purchased with money (
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 16
… to whom Simon Peter, in the Acts of the Apostles, said, “Thy money perish with thee, because thou hast thought that the grace of God could be possessed by money; thou hast neither part nor lot in this work; for thy heart is not right with God.”
Pseudo-Cyprian Exhortation to Repentance 1
… Thou hast no part nor lot in this faith, for thy heart is not right with God. Therefore repent of this thy wickedness, and pray the Lord, if haply the thought of thy heart may be forgiven thee. For I see that thou art in the bond of iniquity, and in the bitterness of gall.”
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Tertullian † AD 220 On Idolatry 9
… If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours.
St Ambrose of Milan † AD 397 Concerning Repentance 2.4
… “Thou hast neither part nor lot in this faith, for thy heart is not right with God. Repent therefore of this thy wickedness, and pray the Lord, if perchance this thought of thy heart may be forgiven thee, for I see that thou art in the bond of iniquity and in the bitterness of gall.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, “Thou hast no part nor lot in this matter, for thine heart is not right before God “because thou hast thought,” etc. (
St Augustine of Hippo † AD 430 On the Holy Trinity 12.12
… Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” (
John Cassian † AD 435 The Conferences of John Cassian 13.12
… for he would not obey the command of the blessed Peter who said: “Repent of thine iniquity, and pray God if haply the thoughts of thine heart may be forgiven thee; for I perceive that thou art in the gall of bitterness and the bonds of iniquity.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “Repent and pray, if haply the thought of thine heart may be forgiven thee.” ( v. 22 .) Seest thou it was a wicked thought he had entertained? Therefore he says, “If haply it may be forgiven thee:” because he knew him to be incorrigible. ( a ) “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 7
… Canst thou call this a pleasure? To gratify the eyes of others, dost thou subject thyself to chains, and cares, and perils, and uneasiness, and daily quarrels? This is deserving of every censure and condemnation. Nay, I entreat you, let us not do thus, let us burst every “bond of iniquity” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
( a ) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 15–17 .) Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. ( b ) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man.
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Tertullian † AD 220 On Baptism 4
… nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others .
Tertullian † AD 220 On Baptism 18
… “Give not the holy thing to the dogs, nor cast your pearls before swine;” and, “Lay not hands easily on any ; share not other men’s sins.” If Philip so “easily” baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.15
As, then, we have shown that the beginning of the Gospel, according to one interpretation, is the whole Old Testament, and is signified by the person of John, we shall add, lest this should be called a mere unsupported assertion, what is said in the Acts
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.1.5
13. But as the preaching of the Saviour’s Gospel was daily advancing, a certain providence led from the land of the Ethiopians an officer of the queen of that country,
St Basil the Great † AD 379 De Spiritu Sancto 23
54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius was not at one and the same moment with Philip;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 20 .) Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
“And the Angel of the Lord,” etc. (Recapitulation,
St Jerome † AD 420 The Letters of St. Jerome 3.1
… For I who fancied it too bold a wish to be allowed by an exchange of letters to counterfeit to myself your presence in the flesh, hear that you are penetrating the remotest parts of Egypt, visiting the monks and going round God’s family upon earth. Oh, if only the Lord Jesus Christ would suddenly transport me to you as Philip was transported to the eunuch,
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… Hence it is that without ordination and the bishop’s license neither presbyter nor deacon has the power to baptize. And yet, if necessity so be, we know that even laymen may, and frequently do, baptize. For as a man receives, so too he can give; for it will hardly be said that we must believe that the eunuch whom Philip
St Augustine of Hippo † AD 430 On Christian Doctrine pref.7
… on the contrary, at the suggestion of God, Philip, who did understand the prophet, came to him, and sat with him, and in human words, and with a human tongue, opened to him the Scriptures.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.23
2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians’ queen reading these words which had been written: “He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away;”
St Athanasius of Alexandria † AD 373 Persecution and Lapse of Liberius 1
… And the most remarkable circumstance in the matter is this; that the Arian heresy which denies the Son of God, receives its support from eunuchs, who, as both their bodies are fruitless, and their souls barren of virtue, cannot bear even to hear the name of son. The Eunuch of Ethiopia indeed, though he understood not what he read
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 3.2
The eunuch of Ethiopia upon his chariot saw Philip: the Lamb of Light met the dark man from out of the water. While he was reading, the Ethiopian was baptised and shone with joy, and journeyed on!
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… And what other token is set forth in the same Prophet, that they should serve the Lord under one yoke? From beyond the rivers of Ethiopia they shall bring me offerings . Thou knowest what is written in the Acts, when the Ethiopian eunuch came from beyond the rivers of Ethiopia
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… Let no one think that it is out of season to discourse on this subject, because it is not Lent now. Nay, this it is that vexes me, that ye look to a set time in such matters. Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… And he did not ask, Wherefore? but “arose and went. And, behold,” it says, “a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet.” (
St Jerome † AD 420 The Letters of St. Jerome 53.5
… How many there are to-day who fancy themselves learned, yet the scriptures are a sealed book to them, and one which they cannot open save through Him who has the key of David, “he that openeth and no man shutteth; and shutteth and no man openeth.” In the Acts of the Apostles the holy eunuch (or rather “man” for so the scripture calls him
St Jerome † AD 420 The Letters of St. Jerome 69.6
… Paul the persecutor of the church, that ravening wolf out of Benjamin, bows his head before Ananias one of Christ’s sheep, and only recovers his sight when he applies the remedy of baptism. By the reading of the prophet the eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ.
St Jerome † AD 420 The Letters of St. Jerome 108.11
11. Then immediately quickening her pace she began to move along the old road which leads to Gaza, that is to the ‘power’ or ‘wealth’ of God, silently meditating on that type of the Gentiles, the Ethiopian eunuch, who in spite of the prophet changed his skin and whilst he read the old testament found the fountain of the gospel.
St Jerome † AD 420 Against Jovinianus 1.12
… These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth of Isaiah that they have a place prepared in heaven for sons and daughters. Their type is Ebed-melech the eunuch in Jeremiah, and the eunuch of Queen Candace in the
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Tertullian † AD 220 On Baptism 18
… but, after going up to the temple for prayer’s sake, being intently engaged on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 1
But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! ( c ) “An eunuch,” it says, “a man of great authority, under Candace, queen of the Ethiopians.” ( v. 27 .) For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert: ( d ) but
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.11
… That same Philip, who had baptized the men, and the Holy Ghost had not come upon them, unless the Apostles had met together and laid their hands upon them, baptized the officer, that is, the eunuch of queen Candace, who had worshipped in Jerusalem, and returning thence was reading in his chariot Isaiah the Prophet,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.14
14. And wouldest thou know that He discourses and speaks? Philip by revelation of an Angel went down to the way which leads to Gaza, when the Eunuch was coming; and the Spirit said to Philip, Go near, and join thyself to this chariot
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… And,” it says, “the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him reading the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me?” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.11
… Philip being admonished went up to his chariot, explained the Scripture, unfolded the faith, preached Christ.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… and we know that God spake to Moses ;’ dealing the more falsely by that very expression, and accusing themselves. For had they believed him to whom they hearkened, they would not have denied the Lord, Who spake by Moses, when He was present. Not so did the eunuch in the Acts, for when he heard, ‘Understandest thou what thou readest
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… Observe the wisdom of Philip: he did not accuse him, not say, “I know these things exactly:” did not pay court to him, and say, “Blessed art thou that readest.” But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. “Understandest thou what thou readest?” (
St Jerome † AD 420 The Letters of St. Jerome 53.5
… and shutteth and no man openeth.” In the Acts of the Apostles the holy eunuch (or rather “man” for so the scripture calls him ) when reading Isaiah he is asked by Philip “Understandest thou what thou readest?”, makes answer:—“How can I except some man should guide me?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… “All we, as sheep, have gone astray; and He hath Himself been delivered up for our sins.” The whole of this passage of prophecy is that famous one in Isaiah which was expounded by Philip to the eunuch of Queen Candace, and he believed in Jesus.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, “He that seeketh, findeth,” ( Matt. vii. 8 .) was fulfilled in him. “And,” it says, “he besought Philip, that he would come up and sit with him.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (Recapitulation.) He sent, it says, to Joppa to fetch Peter. “He was waiting for him,” etc; see how fully he believed that Peter would certainly come: ( b ) “and fell down at his feet, and worshipped him.” ( v. 24, 25 .) ( a ) Mark how on every side it is shown how worthy he is! (So) the Eunuch there desired Philip to come up and sit in the chariot (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.8
… Was it not He of whom the prophet spoke: “He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth?” “But who shall declare His nativity? for His life shall be taken away from the earth.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.” (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… lest the reader, from ignorance missing either these or any similar particular, may be wide of the true sense. This understood that inquiring eunuch, when he thus besought Philip, ‘I pray thee, of whom doth the Prophet speak this? of himself, or of some other man
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.44
In the Acts of the Apostles: “Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XXVI. Let nothing hinder you from going on, nor draw you away from your readiness. While your desire is still vehement, seize upon that which you desire. While the iron is hot, let it be tempered by the cold water, lest anything should happen in the interval, and put an end to your desire. I am Philip; do you be Candace’s Eunuch.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… 32–35 .) Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?” (
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall see the prophet, Amos, upon his crag blowing his shepherd’s horn. We shall hasten, if not to the tents, to the monuments of Abraham, Isaac and Jacob, and of their three illustrious wives. We shall see the fountain in which the eunuch was immersed by Philip.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.33
… he had tried to fortify this statement by the example of John, in hopes that he might find auditors either of the greatest negligence or of the greatest ignorance, he then went on to advance other testimonies of Scripture wholly irrelevant to the matter in hand, as the saying of the eunuch to Philip, "See, here is water; what doth hinder me to be baptized?"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.11
… The eunuch believed on Christ, and said when they came unto a certain water, “See water, who doth hinder me to be baptized? Philip said to him, Dost thou believe on Jesus Christ? He answered, I believe that Jesus Christ is the Son of God. Immediately he went down with him into the water.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.8
… for His life shall be taken away from the earth.” [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.”
St Pontius the Deacon † AD 300 The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon 3
… The apostle’s epistle says that novices should be passed over, lest by the stupor of heathenism that yet clings to their unconfirmed minds, their untaught inexperience should in any respect sin against God. He first, and I think he alone, furnished an illustration that greater progress is made by faith than by time. For although in the Acts of the Apostles
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 7
… They did not say, How shall we be saved? but, “What shall we do?” Here again Peter, though the question is put to all, is the man to answer. “Repent,” says he, “and be baptized every one of you, in the name of Jesus Christ.” ( v. 38 .) He does not yet say, Believe, but, “Be baptized every one of you.” For
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?” ( v. 36 .) Mark the eager desire, mark
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… 36 .) Mark the eager desire, mark the exact knowledge. “And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… ( d ) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? “Was reading the prophet Esaias.” ( v. 28 .) For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). ( e ) “And the Spirit said unto him.” ( v. 29 .) Not now the Angel
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… (Hereby) the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. “For,” it says, “he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… 37 )—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” ( v. 38 .) He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him:
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1. NOW THERE WAS MADE IN THAT DAY (that is, at that time, it is a synecdoche) A GREAT PERSECUTION OF THE CHURCH, — ἐπὶ τὴν ἐκκλησίαν, that is, against the Church, against the Church. Thus the Zurich Bible. Dorotheus reports that two thousand Christians were killed together with Stephen, as I said a little before. Certainly Paul indicates that many were killed at that time, Acts xxvi, 20, saying: "And when they were killed, I cast my vote against them." This therefore was the first general persecution of the Church, which the Jews, its enemies, stirred up from that time, and thereafter always most bitterly. Thus Eusebius, in the Chronicle. Many believe that at this time St. Mary Magdalene, with her sister St. Martha, her brother Lazarus, Maximinus, Marcella and Joseph of Arimathea (who afterwards, crossing into Britain, there evangelizing Christ rested in peace) were placed by the Jews in a ship without sails and oars, and by God's guidance arrived at Marseilles, and there propagated the faith of Christ. Thus from the Acts of St. Mary Magdalene, and the Vatican History, Baronius, vol. I Annals, and in the Martyrology on July 22, although Lucius Dexter in the Chronicle reports that this happened later, namely in the year of Christ 48, who also adds: "In the year of Christ 48, Mary Magdalene, renowned for miracles, wonderfully devoted to divine praises and contemplation, migrated to Gaul." Thus also many others write that she, advanced in age, departed from life in the eightieth year of her age. For after she had completed her apostolate and converted the people of Marseilles to Christ, at God's instigation she withdrew to a mountain, to be an example of penance and contemplation for all future ages; there for thirty years she lived an angelic life in prayers and tears. For St. Michael the Archangel had announced this to her, saying: "God whom you so greatly desire, O Magdalene, and always possess, wishes you to irrigate this place with abundant tears, so that you may be a perpetual example of penance to future ages." And again the angel, who had led her to the places of Purgatory, replacing her at the cross in the Cave, declared and foretold: "For as long a time as your and our beloved Jesus lived on earth for you, so long shall you also remain in this cave;" as she herself, appearing to Elias the anchorite dwelling in her cave, narrated, as witness Bartholomaeus Sylvester Prior among the Surians, on July 22. Certainly the Jews, more than others, hostile to Magdalene and her family, on account of her extraordinary love for Christ, and on account of the wonderful sorrow which she showed standing at the cross in the death of Christ, seem to have immediately vomited forth the poison of their hatred upon her. AND ALL WERE DISPERSED THROUGH THE REGIONS OF JUDAEA. — "All," namely the faithful, who were of the Church of which mention was made before: not therefore only the elders were dispersed, as Eusebius seems to wish, lib. II Hist., cap. 1, but also the others; some however who had powerful friends either hid themselves in hiding places, or offered themselves to dangers and prison, remained. "All" therefore understand conveniently, namely those who could easily flee, as if to say, Very many, a great multitude were dispersed, in Greek διεσπαρμένοι, that is "were scattered, as if sowing grain for making the supercelestial bread; and traversing the whole world, they disseminated the powers and efficacies of the life-giving doctrine," says St. Athanasius, hom. On Leaven. Behold how much good God draws from evil, how much expansion of the Church and conversion of the Gentiles from persecution: thus "virtue, agitated by adversities, grows." Whence the Nyssene, hom. On St. Stephen, teaches that the persecution of St. Stephen published the Gospel throughout the world. For on account of his death the disciples, dispersed through other regions, converted them; and St. Stephen from heaven obtained their conversion by his prayers, and especially that St. Paul, converted, should traverse the world evangelizing. Thus indeed by the attempts of the impious, by which they strive to impede the works of God, God promotes and executes His works, as I showed in cap. IV, 28. First therefore they were dispersed "through the regions of Judaea and Samaria;" but soon from there they scattered themselves far and wide. Witness is Luke, cap. xi, 19: "And they indeed, he says, who had been dispersed by the tribulation that had been made under Stephen, traveled as far as Phoenicia and Cyprus, and Antioch." Wherefore at Antioch, with the number of the faithful growing, the disciples were first called Christians: the same he says, vers. 26. Whence Baronius conjectures that the number of the dispersed was about fifteen thousand, and adds that they themselves are those to whom St. Peter and James inscribe their epistles, saying: "To the sojourners of the dispersion of Pontus, Galatia, etc."; or: "To the twelve tribes which are in the dispersion, greeting." Lucius Dexter confirms this in his Chronicle, which he dedicates to St. Jerome (for he was his contemporary); for thus he writes: "In the year of Christ 35, Stephen being killed by stones, a great persecution arose in Jerusalem and its borders: more than fifteen thousand men, who had believed in Christ at the preaching of the Apostles, are put to flight. Some come to Asia, some to Europe. Of these more than five hundred, brought by ship from Cyprus, reach the port of Carthage in Spain: divided throughout Spain, they proclaim the death of Christ and his resurrection, and the life of Mary, to whom frequent pilgrimage was made from Spain; and they fill the whole province on all sides with wonderful and unheard-of tidings. Of these the first are chosen by blessed James to be Bishops and Pastors of cities. It is doubtful whether all were Jews. The Spanish especially, Jews, send legates to the Apostles, that as soon as possible one of them might come to them, who might teach them more truly and more fully concerning the things recounted about Christ." Whence he soon adds that St. James went to them in the year 37 of Christ, which was the third year from his ascension into heaven: "St. James, he says, Apostle, son of Zebedee, having traversed the cities of Spain, and having erected many Churches and created Bishops from the newcomers, left Peter as Bishop of Braga; and at his command and in his presence first erected an oratory to the Blessed Virgin upon a column at Caesaraugusta." Yet Dexter himself adds a little later that very many other Apostles departed later into the provinces which had fallen to them, namely in the year of Christ 41. For thus he says: "Returning from Spain, James visits Gaul, and Britain, and the cities of the Venetians, where he preaches, and returns to Jerusalem, to consult the Blessed Virgin and Peter about most grave matters. James attends the departure for preaching of certain other Apostles; namely Matthew, Thomas, Andrew, Philip, Bartholomew, Simon, Jude and Matthew, who, under God's guidance, set out in this year, in the same year in which he had written his Gospel. In the same year John the Theologian, accompanied by the Blessed Virgin, goes to Ephesus." And he adds in the following year, which was the year of Christ 42, that James, returning to Jerusalem, was killed there by Herod. Furthermore it is established that the Apostles were not dispersed in this persecution of St. Stephen. For Luke says, "except the Apostles." From which Bede rightly refutes here the Pseudo-Melito, in the book On the Death of the Blessed Virgin, who asserts that in the second year from Christ's ascension the Apostles were dispersed and went into their provinces. For by God's counsel and protection the Apostles remained in Jerusalem, so that they might found and establish there the Church begun by Christ and by themselves, lest the Jews might accuse it of being dispersed and overthrown by them; but rather that it itself might there succeed the Synagogue and bury it. Hence again to some it seems not very probable what some think according to Baronius, in the Martyrology, July 25, that in this dispersion St. James went into Spain, and there evangelized to the Spanish not Gentiles, but Jews only: for he himself was one of the Apostles, whom Luke says were not dispersed. Unless you say that one James is here excepted. Certainly in Veroli in Italy St. Mary Salome, mother of St. James, is greatly venerated, whom they say then fled there from Jerusalem, and broken by toil and age fell asleep in the Lord there piously; thus Baronius and Ribadeneira in the Life of St. James. But I shall say more about this in chapter XII.
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2. AND THEY TOOK CARE OF STEPHEN. — The Syriac version, placed in an ark they buried him. The Greek κομίζω signifies to take care of, to carry, to bear, and is sometimes a funeral verb, signifying to carry out the dead and to bury. Wherefore Our translator, using a more general and fuller rendering, translated it as "took care of." For to take care of a funeral and the body of the deceased is to wash it, arrange it, anoint it, clothe it, place it in a tomb, carry it out, bury it, perform the rites, and adorn the entire funeral procession. Moreover, the Greek συνεκόμισαν, that is "they took care of together," or "equally," as Pagninus and the Zurich Bible translate it, signifies that God-fearing men with unanimous consent and combined efforts prepared the funeral. Cajetan interprets it less correctly, that they took care of the funeral of St. Stephen together with persecution. Others translate it: "they carried together," "they bore out together," as we see funerals carried out with many bearing them together. GOD-FEARING MEN — εὐλαβεῖς, that is, pious, religious. Thus Pagninus and the Zurich Bible. For "the fear of God" in Scripture is the same as piety, religion and the worship of God: and "to fear God" is to venerate and worship him piously. The leader of these was Gamaliel: for as he himself revealed to Lucian, who writes this in the Invention of St. Stephen, the Jews cast the body of Stephen into a field, so that it would be devoured by beasts and birds; wherefore by day and night it remained there unburied, and by the will of God was untouched by beasts and birds; but Gamaliel on the following night sent faithful and religious men, who secretly carried it to his villa, which was called Caphargamala from his name, twenty miles distant from Jerusalem, and there he placed him in a new tomb, making lamentation for him for seventy days. Note here that it is the proper work of the pious to bury the dead, for which Tobias is praised in Scripture, and the inhabitants of Jabesh Gilead who buried Saul, II Kings ii, 4. St. Eutychianus the Pontiff is celebrated in the Martyrology on the eighth of December, because he buried with his own hands three hundred and forty-two martyrs. The same thing was ordained concerning martyrs by Pius I, Pontiff and Martyr, in the year of Our Lord 166, in his second letter to Justus, Bishop of Vienne, which is found in the first volume of the Library of the Holy Fathers: "Take care," he says, "of the bodies of the Holy Martyrs, as of the members of God, as the Apostles took care of Stephen." And he adds: "Visit the prisons of the Saints, lest anyone grow lukewarm in faith. Approve the holy martyrdoms by the Holy Spirit. Urge yourself as an inciter that they may persevere in faith. Let all your people be protected by your holiness. Know that it has been revealed to me, most blessed colleague, that I shall sooner come to the end of this life:" for in the following year he was crowned with martyrdom. AND THEY MADE GREAT LAMENTATION OVER HIM. — The Syriac version, they lamented him vehemently. You may ask, who and what kind of lamentation was this? I answer first, that it was mourning and tears. "For who," says Chrysostom, "would not have wept, seeing that gentle lamb stoned and lying dead?" For the pious lament their dead, not as though they have utterly perished, as worldly men do, who believe that when the body is extinguished all is lost, whom the Apostle rebukes, I Thess. iv, 1; but from love and affection of charity, because they see themselves deprived of their presence, help and consolation. They lament Stephen, says Oecumenius, because they perceived themselves deprived of such progress, such a patron, such doctrine, and such signs. Thus Martha and Magdalene lamented Lazarus, and Christ himself also, John xi. Thus Joseph lamented Jacob, Gen. l. The Israelites lamented Moses, Deut. last chapter, and Joshua, last chapter. This is what the Wise Man admonishes, Eccles. xxii, 10: "Weep over the dead, for his light has failed, etc. Weep a little over the dead, for he is at rest, etc. The mourning for the dead lasts seven days: but for the foolish and impious, all the days of their life." Wherefore in no way to sympathize with the dead, nor to grieve, is misanthropic, Timonish and bestial; but to grieve excessively is womanish and heathenish; to mourn moderately is human and pious. Moreover, the Jews in funeral mourning lamented not only with mournful voice and tears, but also with gestures, clapping their hands, wringing their arms, beating their breasts, etc. And this is properly signified by the Greek κοπετός, from κόπτω, that is, I strike, I beat. Hence they employed flute-players, who, playing a sad song, would stir up lamentation and wailing, as is evident from Matt. ix, 23. Secondly, this lamentation signifies a funeral procession, namely dark garments (for in funerals all things were dark; whence also the word funus itself received its name, as Festus says), aromatics and ointments, with which they anointed the body; the burning of incense, crowds of mourners, funeral torches, obsequies, the distribution of alms to the poor, a funeral banquet, etc.; besides these, prayers and sacrifices for the deceased. But Stephen had need of none of these things, being a martyr: "For he does injury to a martyr who prays for a martyr, on whose prayers we ought to be commended," says St. Augustine, tract. 84 in John. "Thus a great and mighty lamentation of all Egypt for Jacob: Egypt did not demand long tears, but displayed the ornament of the funeral," says St. Jerome to Paula, consoling her concerning the death of her daughter Blesilla, where he also adds: "Great piety toward one's own, that is, excessively poured out tears, is impiety toward God." Thirdly, this lamentation signifies a procession with lighted candles, the chanting of psalms and hymns, both by the clergy and the people in the funeral, even of the Saints, which was customary to employ. Whence Nicetas relates, in his oration On the Martyrdom and Discovery of St. Stephen, that the Apostles themselves with a great multitude of the faithful, in psalms and hymns, carried and buried Stephen, making a great lamentation for forty days. Thus also St. Jerome, epistle 53 to Riparius, writes that the Apostles bestowed care upon the body of Stephen: for this funeral was not that of any believer, but of a martyr, and the first and most illustrious one. This lamentation therefore signifies a religious procession, but a glorious one, befitting and expended upon the triumph of the martyr. Wherefore St. Jerome rightly presses this passage for the veneration of the Holy Relics Against Vigilantius, in the epistle already cited: "Therefore," he says, "are the relics of martyrs unclean? And what did the Apostles suffer, that they should precede the unclean body of Stephen with such ambitious funeral pomp, that they should make a great lamentation for him, that their mourning should be turned into our joy?" To the procession of this lamentation belongs the martyrdom, that is, the tomb and monument of the martyr, to which the faithful are accustomed to come for the purpose of prayer. Thus in the Acts of St. Lawrence, who was a companion and counterpart to St. Stephen, both in the diaconate, in fortitude and zeal, and in the glory of martyrdom, we read that, as he breathed forth his soul to God upon the gridiron, St. Justin the priest, Hippolytus and other faithful came together, especially the poor, to whom he had distributed the wealth of the Church by the command of St. Xystus the Pontiff, and they lamented him with tears, and bearing his body forth in a funeral and solemn procession to the Field of Veran, there erected an honorable tomb for him, beside which all stood for three days in fastings, nocturnal vigils and prayers, beseeching that through his aid benefits be given to them by the Lord God: when these were completed, St. Justin celebrated Mass, in which all communicated; and thus he dismissed them, lest they be seized by persecutors, because the rumor of this gathering and procession was already spreading widely. Similar were the lamentations and funeral processions of other martyrs, as may be seen in their Acts. Finally, to this belongs the memory and annual celebration of St. Stephen and the Holy Martyrs, appointed and sanctioned by the Apostles to the faithful, as St. Clement testifies, lib. VIII Const., cap. xxxiii. Similar things you will read concerning St. Polycarp and the Martyrs of Lyons, in Eusebius, lib. V Hist., cap. xv, and lib. V, cap. 1 and seq. Note these things against heretics, for the veneration of the Saints and their relics. Also, Cajetan should be read here with caution, who thinks this funeral and lamentation of Stephen to be merely Jewish. For from the Acts it is clear that this is false. Again, from this passage Baronius rightly transmits the origin and rite of Christian funerals: "By the example," he says, "of the Apostles, a praiseworthy custom remained in the Church of God, in caring for the bodies of the deceased, so that they were first preserved in aromatics; whence Tertullian: If the Arabs are sought, let the Sabeans know that their wares are spent more dearly and at greater cost by Christians for burial than by gods for fumigation. Gregory of Nyssa speaks thus of the funeral of Meletius: Clean linens, and silken cloths, the abundance of ointments and aromatics, the liberality of a woman adorned and honest, etc. Gregory Nazianzen did not bury his brother Caesarius without myrrh. Concerning which ancient custom also Prudentius speaks in these verses: 'It is the custom to stretch forth linens / Shining with clear brightness, / And the body sprinkled with Sabaean myrrh / Is preserved by medicinal ointment.' And at the end: 'We shall cherish the safe bones / With violets and abundant foliage, / And the title and cold stones / We shall sprinkle with liquid fragrance.'" Again, with candles lit, it is received by ancient custom among Christians to accompany the funeral procession with singing; this is attested by many examples: such as what Pontius the Deacon has concerning the funeral of St. Cyprian the martyr in these words: "Then he was buried with candles and attendants in the courtyard of a certain Candidus the procurator with great triumph." Moreover, Gregory of Nyssa transmitted this account concerning the funeral of Meletius, when he says: "How on both sides, as it were with fiery torches held by all, flowing in continuous and perpetual succession, as far as the eyes are accustomed to see at the greatest distance, they extended." Gregory Nazianzen concerning his mother at the funeral of his son Caesarius bearing torches, has these words: "With manifold singing of hymns she is conducted, and with celebrated pomp is brought to the seat of the martyrs, and is honored by the holy hands of parents, the mother bearing lighted torches." The same thing plainly he has when he speaks of the funeral of Constantius, in his first oration Against Julian the Apostate. The same Gregory of Nyssa mentioned above also testifies to this when he recalls the funeral of St. Macrina his sister. Eusebius does the same in the funeral of Constantine; and Jerome also concerning the funeral of St. Paula, says this: "Carried by the hands of Bishops, and with their necks supporting the bier, while some Pontiffs led wax candles and lamps, others led choirs of singers, she was placed in the middle of the church in the cave of the Savior." Athanasius both happily explains and approves the same thing, when he says: "If anyone departs in death, even if he is placed in the air unburied, do not fail to kindle oil and wax, invoking Christ God at the sepulcher: for they are acceptable to God, and bring with them very great recompense: oil and wax are a holocaust; and the offering of bloodless victims is a propitiation." What then of Chrysostom? "What," he says, "I ask, do burning lamps mean to them? Do we not accompany them as athletes? What moreover of hymns? Do we not glorify God, and give thanks to him, because he has already crowned the deceased, and having removed him from uncertainty keeps him with himself?" And the same man elsewhere often commends this most praised custom of Christians in celebrating the obsequies of the dead. That the dead were also accustomed to be honored with incense, and that the omission of this was considered a great sin, is sufficiently declared by the Acts of the most holy Council of Chalcedon: where is recited a libel of accusation against Dioscorus, presented by Isychyrius the Deacon, in which among other things it is given as a charge that through his avarice it came about that at the funeral of Peristeriae, a most pious woman, who had bequeathed her property to holy places, the offering of incense (insofar as it pertained to him) was omitted. Moreover, after 380 years, namely in the year of Christ 415, which was the 14th year of Pope Innocent I, the 21st year of Emperor Honorius, the relics of St. Stephen were discovered through a revelation of Gamaliel appearing to Lucian the presbyter, who wrote out the deed at length, and from him Bede, Marcellinus, Gennadius, Nicephorus and Baronius [drew their accounts], in the year already named. Lucian adds: "John, Bishop of Jerusalem (to whom, as Bishop of the place where the tomb was, Gamaliel had ordered Lucian to entrust the translation of the body of St. Stephen buried there), took with him two other Bishops, Eleutherius of Sebaste, and Eleutherius of Jericho, and they came to the place. When they had opened the shrine of the Lord Stephen, immediately there was an earthquake, and such sweetness and fragrance of odor came forth from it, as no man remembered either to have heard of or to have felt; so that we would have thought ourselves placed in the pleasantness of paradise. For a multitude of people was present with us, among whom were many sick with various infirmities. And in that very hour seventy-three souls were healed by the sweetness of its odor: demons were put to flight from some; the flow of blood was stopped in others; some were freed from goiter and boils; others were healed of stricture, others from tertian and quartan fevers; fever left some, the royal disease left others; some were cured of headache and migraine; some were freed from the hidden pain of the viscera; and men experienced many other cures, which it would be long to enumerate. Kissing the sacred relics, they closed them again. And then with psalms and hymns they carried the relics of Blessed Stephen into the holy church of Zion, where also the Archdeacon had been ordained, etc. Then there was continuous and infinite drought; but in that same hour great rain descended, and the earth was abundantly watered." Thus Lucian. St. Augustine himself makes mention of this, sermon 31 On Various Matters: "His body," he says, "lay hidden for so long a time: it came forth when God willed, it illuminated the lands, it wrought such great miracles: the dead man makes the living, because he is not dead." The same St. Augustine, book XXII On the City of God, chapter viii, relates that through the relics of St. Stephen, six dead were recalled to life. For Paul Orosius, having journeyed to the Holy Land and arriving at the time of the discovery of St. Stephen, brought his relics to Africa to St. Augustine, who distributed them through various Churches. Orosius brought another part with him to Minorca, the third island; and to his Spain: from there they were distributed to Lusitania and France, where they became famous through many miracles, as witness Gregory of Tours, book On the Glory of Martyrs, chapter xxxiii, and book I of Histories, chapter xxxi. Again in the year of the Lord 439, which was the 32nd year of Emperor Theodosius the Younger, his wife Eudoxia, having journeyed to Jerusalem, brought relics of St. Stephen from there with her to Constantinople, and placed them in the martyrium, that is the temple, of St. Lawrence the martyr. Thus from Marcellinus and others Baronius [reports], who also adds from Cedrenus: "When the relics of the right hand of St. Stephen had been brought to Chalcedon, in that very night Pulcheria Augusta (sister of Emperor Theodosius) saw St. Stephen saying to her: Behold, thou hast obtained what thou didst ask for in thy prayers, and I have come to Chalcedon. And so she herself, taking her brother with her, went to meet the sacred relics, and having them brought into the palace, she built a magnificent temple for Blessed Stephen, and placed the relics in it." Here is fulfilled that true word which Isaiah predicted concerning Christ and the followers of Christ, chapter xi, verse 10: "His sepulcher shall be glorious." And the Psalmist, Psalm cxxxviii: "Thy friends, O God, are made exceedingly honorable." Moreover, the relics of St. Stephen were translated to Rome, placed in the monument of St. Lawrence, a noble pair of archdeacons and martyrs, as it were twins, and those most brilliant eyes of the Church, they gave to the city and to the world. Thus it is recorded in the sacred tables in the Martyrology on the 7th day of May, where we read thus: "The Translation of the body of St. Stephen the Protomartyr, which, under Pope Pelagius, was brought from Constantinople to the city, and placed in the sepulcher of St. Lawrence the martyr in the Verano field, is there venerated with great piety of the faithful." They report that the body of St. Lawrence, at the coming of St. Stephen, by a miracle moved itself, and gave place to the arriving guest, and received him within its own sepulcher. Thus Pompeius Ugonius relates in the Roman Stations, station 19; Peter of Natalibus, book IV, chapter xiii, and others, whom Octavius Pancirolius cites and follows in the Treasures of Rome, second edition, treating of the temple of St. Lawrence outside the walls. And this is the tradition of the faithful at Rome. What is remarkable? St. Stephen shone forth throughout the whole world with so many miracles, that St. Augustine, lib. XXII De Civit., cap. viii, after recounting many of them, at last overcome by their multitude, refrained from recounting the rest. "For if indeed, he says, I wished to write miracles of healings, to say nothing of others, which were done through this Martyr, that is, the most glorious Stephen, in Cologne Calamensis and in ours, many books would have to be written; and yet not all could be collected." But a continuous and perpetual miracle of St. Stephen is this: that his blood congealed in a glass vessel brought from Africa to Naples by St. Gaudiosus the Bishop, and now deposited in the church of St. Gaudiosus, whenever it is exposed on the altar during the solemnity of Masses, liquefies and flows as if it had been freshly shed. The citizens of Naples are eyewitnesses. Finally, when Christians invaded Jerusalem, St. Stephen appears to have delivered it to them. For as William of Tyre relates, lib. VIII Belli sacri, cap. xvi and following, when the Christians, wearied by the siege of the city, were withdrawing and dispersing, "Behold, when matters were desperate, divine power came to their aid. For from the Mount of Olives a certain soldier (perhaps St. Stephen, or an angel sent by him), who however did not appear afterwards, by waving a bright and shining shield, gave a sign to our legions to return to the same place and renew the engagement. There came also an oracle of a holy man, who dwelling on the Mount of Olives, had foretold that the city would be taken on that day." Cheered by this sign, the leader Godfrey of Bouillon, first with his brother Eustace, ascended the walls, whom others followed, and immediately at his command they broke through the Gate of St. Stephen, which faces the Mount of Olives, and through it led the whole army of Christians into the city. Thus Jerusalem was taken by Godfrey and the Christians in the year of Christ 1099, on the 15th of July, Friday, on which day Christ dying there had triumphed over death and all enemies, so that he might obtain and give this victory to Christians over the infidels. Behold what great glory in heaven and on earth St. Stephen obtained through the labor and fervor of seven months (for so many months approximately elapsed from his diaconate until the twenty-sixth day of December on which he suffered martyrdom). "Being made perfect in a short time, he fulfilled a long time." Truly did he say: "It is better to die as a lion than to live as an ass:" it is better to live a few years in fervor and efficacy of heroic works, than many in lukewarmness or torpor. Christ, evangelizing for only three years, founded the Church to last through all ages. St. John the Baptist, preaching for the same number of years in a vehement spirit, broke the ships of Tarshish, namely the swollen and hardened hearts of the Jews, and obtained extraordinary glory. St. Xavier, having completed eleven years of apostolate in India, how many and what great nations did he imbue with faith? What wonders and miracles did he perform? What eternal name and honor did he gain for himself? Gaspar Barzaeus, having spent seven years in Goa and Hormuz, what did he accomplish? How many labors did he endure? How many infidels did he bring to faith, how many faithful to piety and sanctity? He who reads his Life written by Fr. Nicholas Trigautius is amazed. On the other hand, how many Saints, fervent at the beginning, grew cold through length of time, indeed fell and brought a stain upon their glory, as Solomon, Tertullian, Origen, etc. did.
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3. BUT SAUL LAID WASTE. — Behold Benjamin, namely Paul sprung from Benjamin, like a ravenous wolf raged and raged against the flock of the Lord, so much so that he not only searched out men, but also Christian women house by house and dragged them into prisons for torments and death, as he himself when converted confesses in cap. XXII, vers. 4. For what we have "house by house," in Greek is κατὰ τοὺς οἴκους, which the Zurich Bible translates "house by house"; Pagninus, "through individual houses": he searched therefore individual houses and corners, so that he might find and seize Christians fleeing persecution and seeking hiding places and drag them to chains, just as the magistrates and lictors of Catholics do now in England.
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4. THOSE WHO WERE SCATTERED WENT ABOUT PREACHING THE GOSPEL. — Behold how providently and piously those first faithful, by the instinct of God, sold their goods and laid the price at the feet of the Apostles, cap. iv, vers. 34: otherwise indeed the Jews would have plundered them in this persecution; and the faithful, occupied in guarding, selling or preserving them, would not have been free for flight, so that scattered they might evangelize other nations. But now with these sold, they flee readily and evangelize, and say that saying of Bias: "All my possessions I carry with me."
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5. PHILIP — not an Apostle, as Polycrates wishes according to Eusebius, lib. V Hist., cap. xxiv: for the Apostles remained in Jerusalem, as Luke said verse 1; but a Deacon, cap. vi, verse 5, the first after St. Stephen and his successor, says the Gloss. Whence he could not impose hands on the Samaritans; but for this, verse 14, the apostles Peter and John are sent. Yet this Philip, although a Deacon, is sometimes called an Apostle, as by Tertullian, lib. De Baptismo, cap. viii; St. Augustine, lib. I De Doctrina Christiana, in Proemio, and others, because he went about the regions evangelizing. Thus also Paul, Barnabas and others like them are called Apostles, even though they were not of the number of the twelve Apostles. Moreover, from this evangelization, which Philip first made in Samaria, he received the name of Evangelist, cap. xxi, verse 8; thus Baronius. Descending. — For Jerusalem was situated in a higher place than Samaria. INTO A CITY OF SAMARIA, — that is into Samaria a city, which was the metropolis of the province of Samaria, equally as of the kingdom of Israel, or of the ten tribes, and therefore gave its name to it. It is distant from Jerusalem sixteen leagues: it was situated on mount Someron, from which it also received its name: just as the mountain also received its name from its possessor Semer, III Kings xvi, 24. Later in honor of Augustus Caesar, to whom Herod the Ascalonite, or the Infanticide, dedicated it, it was called Σεβαστή, that is Augusta: for it was magnificent and proud in the construction of walls, houses, palaces, equally as in riches and delights. In this were buried Elisha and Obadiah the prophets, likewise John the Baptist, to whose tombs when St. Paula came, she trembled greatly, struck with wonder at marvels. For she saw demons roaring in various torments, and before the tombs of the Saints men possessed by demons howling like wolves, with the voices of dogs barking, roaring of lions, hissing of serpents, bellowing of bulls, others rolling their head and touching the earth behind their back with their vertex, says St. Jerome in the Epitaph of St. Paula, and in Obadiah cap. 1. PREACHED CHRIST TO THEM. — Christ commanded that while he lived they should not preach to the Gentiles, nor to the Samaritans, Matt. x, 5; but about to go into heaven he permitted, indeed commanded the Gospel to be preached to them, Acts 1, 8. The Samaritans therefore were the first after the Jews to receive the faith of Christ, because they themselves were reckoned among the Jews by a general name, although they were divided from them in faith and religion, as in kingdom, so also in schism by Jeroboam, their first king, withdrawing himself and his from Rehoboam, the son of Solomon. Whence also Christ while living in passing had preached to them for two days and converted many, John cap. IV, 40. That Philip was sent to Samaria to preach is related by the Apostles, St. Cyprian relates, epist. 37 to Jubaianum.
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6. THEY GAVE HEED, — not only by hearing, but also by believing. Thus the Syrian, and it is evident from what follows.
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7. FOR MANY OF THEM WHO HAD UNCLEAN SPIRITS. — Thus read with the Romans, that is many spirits of those having spirits, that is, many spirits of the demoniacal, or those possessed, crying came out, namely from the demoniacal, or those possessed. The adjective therefore "many" does not refer to the substantive "men having spirits," namely the possessed, but to "spirits," which follows; this therefore is here understood, and must be repeated. For spirits do not come out from themselves, but from the possessed one. Our text reads πολλά, namely πνεύματα, that is many spirits in the nominative; now they read πολλῶν, in the genitive, that is "of many," which some think to translate more clearly in this way: "For of many having unclean spirits crying came out." Whence Pagninus and the Zurich Bible translate: "For unclean spirits from many, who were held by them, came out." But the sense of all comes to the same thing. It is a Hebraism: for the Hebrews, often intent on the matter rather than on the words, leave some word to be understood from those which precede or follow.
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9. Simon, who before had been (and even still was, as will presently be made clear, but outwardly he feigned that he wished to be converted and to become a Christian) a Magus in the city. In Greek, μαγεύων, that is, practicing magic, performing magical works, displaying magical tricks and seducing. It is a hendiadys, as if to say, By his magical arts he was seducing many. In Greek it is, ἐξιστῶν τὸ ἔθνος, that is, astounding and as it were rapturing the common people into ecstasy. Our translator, verse 11, renders it, "driving mad." SAYING THAT HE WAS SOME GREAT ONE,—namely a Prophet, or an angel, or a demigod, indeed God and the Son of God. Whence St. Jerome, in chapter twenty-four of St. Matthew, says that this Simon had broken forth into such great pride that he said: "I am the Word of God, I am beautiful, I am the Paraclete, I am almighty, I am all things of God." And St. Augustine, in the book On Heresies, chapter 1, says that he called himself Christ and Jupiter, that is, the Messiah of the Jews and the God of the Gentiles, so that he might be held to be God by both. St. Augustine adds: "He said, he relates, that on Mount Sinai he gave the law of Moses to the Jews in the person of the Father; in the time of Tiberius he appeared in the person of the Son by supposition; afterwards he came as the Holy Spirit in fiery tongues upon the Apostles; but Christ neither came, nor suffered anything from the Jews." Where note that he said some of these things after hearing the Gospel and receiving baptism. For before that he did not know them, being a Jew and a Samaritan, indeed he had not even heard the name of the Paraclete, or of the Word or speech of God; but he learned both from Philip and the Apostles preaching, by whom he was baptized, and he became an apostate and heretic, indeed a heresiarch, and the first of all who existed after Christ. Whence by St. Ignatius, in his epistle to the Trallians, he is called "the firstborn of Satan;" and by St. Augustine, Epiphanius, Philastrius and others who write concerning heresies, he is placed in the first rank among heresiarchs. By that Magus, therefore, who had dealings with a demon, as leader and instigator, let Luther, Calvin and the other heresiarchs glory, who likewise had demons as familiars, partly visibly, partly invisibly, and from him drew their dogmas, as I have shown in 1 Timothy, chapter 4, 1. Hence also by the ancient heretics, followers of Simon, namely Mark, Menander, Basilides, the Carpocratians, the Gnostics, magic was cultivated, as St. Irenaeus testifies, book 1, chapter 8; Epiphanius, Against the Gnostics; Tertullian, book On Prescription, equally as by our moderns the same is praised and defended. Indeed Luther, the father and prince of the heresies of this age, in his book On the Angular Mass, written in Saxon, openly professes that an evil spirit is known and familiar to him, and that he has eaten with him more than a peck of salt. The same thing is related by James Lingaeus in the Life of Luther. Again, note here that pride is the source of heresy; for this impelled Simon to boast such and so great things of himself, and to make himself God. The same impelled the other heresiarchs to mix up new errors, so that they might be held to be their inventors, and might lead after them bands of disciples. The proper sign, therefore, and as it were the stigma of a heretic is pride; equally as of the orthodox, especially of a doctor, is humility. For he follows St. Peter and Paul, who were most humble, indeed Christ, who "being in the form of God, did not think it robbery to be equal with God," that is, did not seize upon divinity, as Simon did; "but emptied himself, taking the form of a servant, and being made in the likeness of men, and in habit found as a man," Philippians 2:7. Finally, see here the hatred of the devil toward Christ and the Church, and on the other hand the power of Christ overcoming all his darts. For the devil raised up enemies against Christ, Annas, Caiaphas, the Scribes and Pharisees: but rivals, Theudas in Judaea, Judas the Galilean in Galilee, this Simon in Samaria, Apollonius of Tyana in Asia; but Christ and his Apostles overcame all these by his wisdom, holiness and miracles. Let the holy and zealous man who undertakes great things consider the same, let him think that he has challenged the devil and the whole of hell to combat: for envy is the companion of virtue, both of the devil's and of malevolent men's. Where Baronius rightly observes that the demon is the ape of Christ. For just as Christ first created Simon of the Apostles, whom he afterwards called Peter, so the devil first opposed to him as his antagonist, his pseudoapostle, Simon the Magus, and therefore Simon Peter was destined by Christ and the Apostles to Samaria, so that he might overthrow Simon the Magus. Symbolically: Simon Magus, namely the proud and foolish man, boasts that he is someone, when he is nothing and of no account. On the other hand, the humble and wise man says he is nothing and of no account, when through God he is all things. The prudent Ulysses understood this well, who by calling himself No One, escaped the hands of Polyphemus. For, as Homer relates in the Odyssey, Book IX, Ulysses with his companions was captured by Polyphemus the Cyclops, and seeking from him the favor of returning freely to his homeland, when asked by Polyphemus "what his name was?" he answered: Οὖτις, that is "I am called No One." To which Polyphemus said: "I, then, will eat No One last of his companions, but the others first: let this be your gift." Ulysses therefore made Polyphemus drunk and, while drunk, put out his eye. Upon awakening, he cries out and calls to the other Cyclopes, saying: "Help me, No One has blinded me by deceit." To which they replied: "If no one is doing violence to you alone, a sickness from great Jupiter is not to be avoided," that is to say, If no man, but Jupiter is striking you, we do not wish to fight against Jupiter so as to help you. Thus Ulysses escaped, covered with the skin of a ram. In a similar way, the humble man escapes the hands of the Cyclopes, that is, of demons. Whence St. Antony, when he saw the whole world up to heaven full of the snares of demons, and anxiously asked, "Who will escape these snares?" heard, "Humility." Thus St. Athanasius in his Life.
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10. THIS IS THE VIRTUE OF GOD, WHICH IS CALLED GREAT. — The Zurich edition: "this is that great power of God," that is to say, Simon is the power of God, not just any power, but the greatest and most sublime. Whence Theodoret, Book I On the Fables of Heretics, asserts that Simon called himself the infinite power, that is, God almighty. And Clement of Rome, Book II of the Recognitions: "The exalted virtue above the creator God." Hear Tertullian, Book On Prescription, chapter xlvi: "Simon Magus," he says, "dared to say he was the supreme virtue, that is, the supreme God: and that the world was established by his angels, etc. After him Menander, his disciple, likewise a magician, saying the same things as Simon himself: whatever Simon had said of himself, Menander said he was, denying that anyone could have salvation except he were baptized in his name." And Irenaeus, Book IX, chapter xx: "This (Simon Magus) was glorified by many as if he were God, and taught that he was the one who appeared among the Jews as the Son of God in Samaria, as the Father descended, and among the remaining Gentiles came as the Holy Spirit. And that he was the most sublime virtue, that is, he who is above all things the Father. He led about with him a certain Selene, saying that she was the first conception of his mind, by which at the beginning he conceived in his mind to make Angels and Archangels," etc. See here the ingenuity of the heresiarchs, namely how carnal and womanish they are. Irenaeus continues concerning Simon teaching: "When the angels were governing the world, because each of them desired dominion, he came for the correction of things, and descended transfigured and made like to virtues and powers and angels, so that he appeared as a man among men, though he was not a man, and was thought to have suffered in Judaea, though he did not suffer. And the Prophets, inspired by the angels who were the makers of the world, spoke prophecies: wherefore those who have their hope in him and his Selene do not care for them any longer, and so that they might act freely as they wish: for by his grace men are saved, but not by just works." He did this after receiving baptism, and substituted himself for Christ himself. Simon learned this arrogance from his father the devil, concerning whom St. Antony says in St. Athanasius: "I saw," he says, "the devil once exalted in body, who dared to say he was the virtue and providence of God, and said to me: What do you wish me to give you, Antony? But I, spitting with great force into his mouth repeatedly, armed myself entirely with the name of Christ against him; and immediately that tall one vanished from sight between my hands."
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11. FOR WHICH REASON, — that is, because, for this reason: it is clear from the Greek.
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12. Concerning the kingdom of God. — The kingdom of God is the Church both militant, in which God reigns through grace in the faithful; and triumphant, in which God reigns in them through glory. Both were preached by Philip and the Apostles. IN THE NAME OF JESUS CHRIST THEY WERE BAPTIZED. — Thus the Roman edition, that is to say, They were baptized with baptism, not of John, not of the Pharisees, but of Christ, in which among the other persons of the Holy Trinity, the name of the Son of God is invoked, namely Jesus Christ. See the remarks on chapter II, verse 38. Otherwise these passages are read and punctuated by modern Greek manuscripts, namely: "But when they had believed Philip evangelizing concerning the kingdom of God and concerning the name of Jesus Christ, they were baptized": thus the Zurich edition, Pagninus and others. Thus also our Latin version can be understood and punctuated, if you place a comma before "they were baptized." Then indeed the sense will be, that is to say, When they had believed Philip evangelizing concerning the kingdom of God, namely that it was to be acquired in the name, that is through faith and invocation of the name of Jesus Christ, they were baptized.
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13. He believed,—note, that is, he pretended to believe, both lest he be abandoned by his disciples who believed in Philip, and that he might receive the power of speaking in various tongues and performing miracles, as he saw Philip and the faithful had received it in baptism. Hear Eusebius, lib. II Hist., cap. 1: "Simon craftily insinuated himself into the religion of Christ, and feigned faith in Christ with such cunning, until he was washed in the bath of baptism," and he adds that the same thing was accustomed to be done in his own time by his followers the Simonians. Hence St. Augustine, tract. 6 in John, says that Simon entered the Church like a raven. The same opinion is held by St. Jerome, writing on cap. xvi of Ezekiel; Irenaeus, lib. I, cap. xx; St. Gregory, in Psal. iv penitential; Ambrose, lib. II De Paenit., cap. iv; Cyril of Jerusalem, Cathech. 3; Chrysostom, hom. 60 to the People, who says that Simon approached faith and the Church, just as Judas approached the Eucharist at the last supper. Note: Scripture often speaks in the manner of men, for it accommodates itself to them: but men judge and speak of things and persons as they appear outwardly, for they cannot perceive the interior and secret things of the heart. Thus Simon is here said to have believed, because he outwardly professed to believe; even if he feigned it, and in truth did not believe in his heart. MIRACLES,—δυνάμεις, that is, works of power and miracles. See what is said cap. II, vers. 22. HE MARVELED,—both because Philip performed greater deeds than Simon himself; and because the miracles of Philip were true and real, whereas most of Simon's were tricks, by which he deceived the eyes of men, so that he appeared to do what he did not really do; and finally because he saw in Philip's baptism the Holy Spirit visibly descend upon the baptized in the form of fire, tongues, etc. Which indeed, as something new and divine, was supremely wonderful and worthy of reverence. For what is more marvelous, what shows greater condescension, what is more desirable, than that God almighty should descend into man, dwell in him, speak, and work?
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14. THEY SENT.—Peter is sent here, not as an inferior to whom a command is given; but as head and superior, who is asked to undertake this journey so holy and arduous, for the glory of God and the propagation of the Church, just as a commonwealth asks a king to undertake a legation of the greatest importance: as when St. Leo the Pontiff, to satisfy the wishes of the faithful, went to Attila, and turned his fury away from the Roman Church. Thus the Father sent the Son into the world, and with him sent the Holy Spirit at Pentecost; although all three persons in the Godhead are equal in authority and glory. Whence Cajetan: "The Apostles send Peter," he says, "not by command, but by fraternal charity and impulse, as many brothers sometimes send one who is greater; and canons send a Bishop to the Pope, or to Caesar." Moreover, Peter is sent rather than another, both that as it were the pastor of the Church he might receive that foreign nation into it; and that as the head of all, he might unite the Samaritans with the Jews, from whom they had before been separated by an implacable schism; and that he might oppose Simon the Magus and the first heresiarch to come.
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15. THEY PRAYED FOR THEM,—namely that they themselves might be properly disposed for the sacrament of Confirmation, and that the Holy Spirit might visibly descend upon them in it. THAT THEY MIGHT RECEIVE THE HOLY SPIRIT,—namely the fullness of the Holy Spirit, by a visible sign, of which presently: for otherwise they had already invisibly received the Holy Spirit in baptism, through sanctifying grace. Whence it follows:
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16. FOR AS YET HE WAS FALLEN UPON NONE OF THEM.—In Greek ἐπιπεπτωκώς, that is, had fallen upon them, namely by a visible sign: for although the Holy Spirit visibly fell upon the first believers in baptism, at the first sermons of St. Peter, cap. II, vers. 41, and cap. iv, vers. 4, and upon Cornelius and his household, as soon as he believed before baptism, cap. x, vers. 44, yet this was not proper to baptism, and therefore was rare, and perhaps granted only to St. Peter on account of the apex of his primacy. Whence neither here in the baptism of the Samaritans, nor vers. 38 in the baptism of the Eunuch, nor elsewhere do we read that the Holy Spirit was visibly given in baptism; but this was reserved for the sacrament of Confirmation, inasmuch as in it the strength and fullness of the Holy Spirit is conferred, to freely profess and preach the faith of Christ, as is evident from the following vers., and cap. xix, vers. 5 and 6. Epiphanius notes, lib. 1, haeres. 9, that the heresy of the Samaritans was that there is no Holy Spirit, and therefore Peter was sent to them, to root it out, not so much by arguments, as by the deed itself through the sacrament of Confirmation, visibly conferring the Holy Spirit upon them.
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17. Then they laid hands upon them,—conferring upon them the Sacrament of Confirmation. Thus commonly the Doctors against Calvin, who denies that Confirmation is a Sacrament, and says that this laying on of hands was merely a ceremony of praying for someone. See Bellarmine on this Sacrament. And it is evident: because through this laying on of hands they received the Holy Spirit, which is the effect of the Sacrament. Note here first, that it is the sole office of a Bishop to confer this Sacrament. Whence Philip the Deacon could not do it, but called upon Bishops for this purpose, namely Peter and John. Thus the Council of Florence defines it in the formula of union of the Armenians; and the Council of Trent, session VII, canon 3. In necessity, however, the Supreme Pontiff can authorize a priest and make him minister of the Sacrament of Confirmation, as we read that St. Gregory did, book IV, epistle 33. See Francis Suarez, On the Sacrament of Confirmation. Moreover, in three Sacraments the hand is laid on, namely in Orders, Penance and Confirmation; concerning which it is evident that it is treated here from the fact that it was conferred upon the newly baptized. Note secondly: It is doubtful whether Peter and John here used chrism, or rather conferred this Sacrament through the laying on of hands alone. Either is probable: some Doctors incline to the view that they did not use chrism, God dispensing in this matter, because then in place of chrism there was the visible sign itself, through which the Holy Spirit was poured into those being confirmed. Thus St. Thomas, Bonaventure, Scotus, Durandus, Gabriel, Richard, Paludanus and Soto, in IV, dist. VII, Suarez and others. The Council of Florence seems to favor this, when it says that the Sacrament of Confirmation succeeded in place of the laying on of hands of the Apostles. But it is far more probable, indeed almost certain, that the Apostles never administered this Sacrament without chrism, as Hugo of St. Victor teaches, lib. II De Sacram., part. VII, § 2, and Waldensis, tom. II, cap. cxiii. And it is proved first, because in the other Sacraments they did not have this liberty, nor did they administer other Sacraments without their ordained matter. Second, because no one of the ancients says that they administered this Sacrament in a varying manner, namely now by imposition of hands alone, now by anointing with chrism, although many say that they used chrism, such as St. Dionysius, cap. IV Eccl. Hier.; Clement of Rome, lib. VII Constit. Apostolic., cap. XLIV; Pope Fabian, epist. 2, and finally St. Thomas himself, III part., Quaest. LXXII, art. 2. Third, because under the name of imposition of hands we most conveniently comprehend at the same time unction, even if it is not expressed, as Hugo and Waldensis teach above. For he who anoints imposes his hands: because "to impose hands" in Hebrew phraseology means "to touch." Whence in Mark III, 2, when certain persons asked the Lord to impose his hands on a lunatic, he did this by touching his tongue and ears with his finger. See Pagninus on the word samach, which signifies to anoint, to impose, to confirm, to support, to establish, or to touch for the purpose of supporting. Thus it is said, Wisdom viii, 12: "They shall put their hands to their mouths," that is, they shall apply them. Fourth, because the Fathers who in one place say the Holy Spirit is given by imposition of hands, in another place say it is given by anointing with chrism: as if they held these two for the same thing, or understood one in the other by abbreviation, as appears in the testimony of Tertullian to be cited shortly, where he mentions unction, sealing, and imposition of hands. The same Tertullian, however, lib. I Contra Marcionem, expresses only unction; Cyprian, epistle 70, mentions only unction; but epistle 72, calls it imposition of hands; and yet it signifies the same thing. It is added that the Apostles could easily have had oil and balsam, inasmuch as it is born in Judaea and is proper to it: and chrism is made from oil and balsam. Why therefore would they have omitted that which was sanctioned by Christ, where no cause or necessity pressed them? It is otherwise with the book of the Gospels: for they could not use this in the ordination of the first Deacons, because it had not yet been written. Fifth, because the Fathers, when they say that only Bishops give the Holy Spirit through anointing with chrism, prove this from this place Acts viii and xix, where only the Apostles imposed hands: therefore they openly signify that in that imposition of hands was comprehended the anointing with chrism. See Cyprian, epist. 73; Innocent, epist. 1, and Damascene, epist. 4. Sixth, because it is familiar to Scripture to compress many things accustomed to be joined together by abbreviation, with only one expressed, as in Acts viii and xix, Luke says the Apostles baptized in the name of Christ, leaving it to us to understand other persons; in Acts viii, he says the Eunuch was baptized by Philip, when he had said: "I believe that Jesus is the Son of God"; yet there is no doubt that the Eunuch was questioned about many other things. You will say: The Council of Florence, in Instruct. Armen., says that in place of the imposition of hands of the Apostles, Confirmation is now given in the Church; and Innocent III, cap. Cum venisset, tit. De S. Unctione, says that by the chrismation of the forehead is designated the imposition of hands of the Apostles. I answer, these do not distinguish rite from rite, but only manner of speaking from manner of speaking: for they only wish to say that the same thing which the Apostles did, when they were said to impose hands, Bishops now do, when they are said to confirm: for what was then called imposition of hands is now called Confirmation; although it is altogether the same Sacrament. That this is what they wish to say is most clear, if the passages are examined: otherwise they would say that in the time of the Apostles there was no Sacrament of Confirmation. AND THEY RECEIVED THE HOLY GHOST. — For by the sacrament of Confirmation is given the fullness of grace received in baptism. Whence St. Cyprian, epistle 73 to Jubaianus, calls that "the seal of the Lord by which Christians are perfected;" so that those who were before faithful, now become soldiers, athletes and fighters of Christ. And St. Melchiades, epistle to the Bishops of Spain: "In Baptism," he says, "we are regenerated unto life, in Confirmation we are armed for battle." And St. Urbanus, in the Epistle Decretals: "All," he says, "the faithful ought to receive the Holy Ghost after baptism through the imposition of the hands of Bishops, that they may be found perfect Christians." Wherefore St. Cornelius the Pontiff, epistle to Fabian of Antioch, in Eusebius, lib. VI of the History, cap. xxxiii, speaking of Novatus: "He was not," he says, "perfected by the seal of chrism; whence neither could he merit the Holy Ghost." And St. Dionysius, Ecclesiastical Hierarchy, cap. II, p. 3: "That unction," he says, "perfecting, makes perfect." And indeed Tertullian beautifully, in the book On the Resurrection of the Flesh, cap. VIII, in few words touches upon the whole rite of this Sacrament, namely the unction, the sign of the cross and the imposition of hands: "The flesh," he says, "is anointed, that the soul may be consecrated; the flesh is signed, that the soul may be fortified; the flesh is shadowed by the imposition of hands, that the soul may be illuminated by the Spirit." In the sacrament of Confirmation the Holy Ghost is given: First, because there is given an increase of the grace received in baptism, and consequently of all virtues. Whence Eusebius of Emesa (or whoever is the Author, certainly he is ancient and weighty), homily On Pentecost: "The Holy Ghost," he says, "who descended upon the waters of baptism with saving influx, bestows in the font fullness unto innocence, in Confirmation grants increase unto grace." Secondly, because there is given in it the fullness of the seven gifts of the Holy Ghost, and especially great strength for struggling with the devil. Hear St. Cyprian (or whoever is the Author), tract. On the Cardinal Works of Christ: "By the benefit of this unction, wisdom and understanding are given to us divinely, counsel and fortitude flow down from heaven; knowledge, and piety, and fear are poured in by heavenly inspirations. Anointed with this oil we struggle against spiritual wickedness." Whence the form of the sacrament of Confirmation is this: "I sign thee with the sign of the cross and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost." Wherefore in histories we often read that the possessed have been freed from the demon in the reception of this Sacrament. The same also testifies Nazianzen, oration against Julian; Lactantius, lib. IV, cap. xxvii; Prudentius, in the Apotheosis. Nay, and St. Bernard, in the Life of St. Malachy, thus writes of his teacher, Malcho the Bishop: "A boy possessed in mind, of those whom they call lunatics, he healed during confirmation with the sacred unction." On the other hand Eusebius, lib. VI of the History, cap. xxxv, or according to another edition, xxxiv, writes that Novatus, rejecting this Sacrament, was seized by a demon; and when he was a presbyter, in persecution through fear he denied that he was a presbyter. Again Gregory of Tours, lib. I On the Glory of Martyrs, cap. XLI, narrates that magical arts were rendered ineffectual and dispersed by the presence of a certain Christian who had been confirmed with chrism. Thirdly, there is given courage and fortitude to profess the faith intrepidly, especially in persecution and martyrdom. Whence by its virtue the Martyrs triumphed over tyrants, torments and death: concerning which matter among other things the illustrious example of Apronianus is notable, who, when he was a commentariensis, and was presenting Sisinnius the Deacon to the prefect for examination, heard a voice from heaven: "Come, ye blessed of my Father, receive the kingdom prepared for you from the constitution of the world;" by which voice converted, he was baptized by Sisinnius, and confirmed by Pope Marcellus, called to martyrdom, he bravely endured his agony, as his acts have it in Surius on the 16th of January. St. Boniface, apostle of the Germans in Frisia, while he was preparing to fortify with the sacrament of Confirmation those baptized by him, was slain by the Frisians, his faith which he himself had previously confirmed by that sacrament, he confirmed by his own blood. Thus his Life has it in Surius on the 5th of June. Fourthly, often God has wrought miracles through this Sacrament, which are works of the Holy Ghost and of grace freely given. Besides those which I have already recounted, St. Rembert, second Archbishop of Bremen, about 800 years ago, when he had gone into Sweden and there anointed a blind man with sacred chrism in pontifical manner, restored sight to him. Thus his Life has it in Surius on the 4th of February. So also Faro, Bishop of Meaux, confirming a blind boy illuminated him, as his Life has it in Surius on the 5th of October. It is noteworthy what Optatus of Milevis writes in book II Against the Donatists, namely that a vessel of sacred chrism impiously violated by the Donatists and cast out through a window was caught by angels, lest it be broken or damaged. Let the faithful therefore take care in good time to have their children confirmed, so that they may receive these gifts of the Holy Spirit; let Bishops in turn be diligent to impart it to theirs, and with it to seal and confirm their own, indeed Christ's sheep. The example of St. Maurilius, Bishop of Angers, is celebrated, who being called to confirm a certain dying boy, being delayed a little, found the boy already dead. Wherefore he mourned this negligence of his, as he himself said, for many years, and abandoning the episcopate, fleeing secretly, undertook a long and troublesome pilgrimage, as Venantius Fortunatus relates in his Life.
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18. When he saw. — Rightly from this St. Chrysostom infers that by a visible sign, namely fire, fiery tongues, a dove, or something similar, the Holy Spirit then descended upon the faithful who were confirmed: whence also visible, that is sensible, effects of it emanated, so that what they spoke in various tongues, what they prophesied, what they exulted, sang, preached above the capacity of men, as if driven and impelled by an enthusiasm of the Holy Spirit. Wherefore Simon Magus wished to buy this very thing with money from the Apostles, namely that not only he himself might receive the Holy Spirit, but that he might also communicate it to others, indeed sell it to them, at a price far greater both in money and in honor and glory. Thus Oecumenius and St. Cyprian, sermon On Fasting and Temptation. For many would have given him a great price, if by the laying on of hands conferring the Holy Spirit, he had bestowed upon them likewise the gift of speaking in various tongues, of revealing secrets and future things, of explaining Holy Scripture (for these things many desire and esteem greatly), as the Apostles did. Hence it follows that Simon at least implicitly (perhaps also explicitly) desired and wished to buy the Episcopate: because it is the sole prerogative of Bishops to lay on hands, and by this laying on of hands to confer the Holy Spirit in the sacrament of Confirmation and Orders; Simon wished to buy this power of conferring the Holy Spirit. Again, the proud Simon desired to excel and stand out among his Samaritans as a prophet and divine man, as he had hitherto excelled through magical arts. Wherefore it appears he wished to be made by St. Peter a Hierarch and Bishop of Samaria; whence those who today buy bishoprics and benefices are called Simonians or Simoniacs. Thus Bellarmine, book IV On the Marks of the Church, chapter xiii: "It is established," he says, "from Acts VIII, that Simon desired episcopal authority, and wished to buy it with money given: but when he was excluded from this, he devised a new heresy, so that he who could not in the Church might at least hold dominion outside it." In a similar manner Arius, Valentinus, Marcion, Montanus, Novatianus, Luther and other heresiarchs, because they were repelled from the episcopate, or a similar office and rank which they desired, invented new dogmas and heresies, and erected new chairs for themselves outside the Church, as I shall show in II Peter II. Behold to you the first after the Gospel was promulgated (for before it there were simoniacs, Balaam, wishing to sell his oracles, blessings and curses for a price, Num. xxii, 7; and Esau, selling his birthright and the priesthood annexed to it to his brother Jacob, Hebr. xii, 16; and Gehazi, who from Naaman) and therefore ought to be given freely, on account of his gains sells or buys, with the same Simon the gift of God to be possessed with money, etc., when the principal intention of Simon was, mere avarice of money, that is idolatry, as the Apostle Paul says." Hence again Henry II the Emperor, in the year of the Lord 1047, on account of the stain of simony abandoned by the Holy Spirit, professed that he saw demons troubling him for the whole space of three days, flames being hurled at him through a tube so persistent that our fire in comparison to that seemed sport, and nothing warm; but was freed by a young man half-burned, namely by St. Lawrence, whose church he had restored. Thus from William of Malmesbury and Matthew of Westminster Baronius relates, tom. XI, in the year of Christ 1047.
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20. LET THY MONEY BE WITH THEE UNTO PERDITION. — Peter here curses Simon, from zeal for justice, not for vengeance, as a judge and avenger of crime, namely of simony, for the example and terror of others. He did this therefore out of charity, and from zeal for religion, so that the first Christians might learn how great was the wickedness of Simon and simony, as if to say: Perish and be damned, O sacrilegist, with thy sacrilegious money. For he pronounces a just sentence upon the crime, and inflicts upon it the penalty it deserves; understand: Unless thou dost penance and amend thyself. Whence shortly after he exhorts him to that, saying: "Do penance therefore." He says this therefore more by threatening than by striking, as if to say: Thou art worthy to perish by present and eternal death: I warn thee, and on behalf of God I declare unto thee that thou shalt perish and go into hell, unless thou repent of this crime. Otherwise indeed, if this sentence of Peter had been absolute and efficacious, and not merely a threat, he would surely have slain Simon immediately and thrust him into tartarus, as he slew Ananias and Sapphira, chapter v, who nevertheless sinned far less than Simon. But God willed that Simon be preserved for greater struggles and triumphs of St. Peter with him at Rome before Nero. Bede and the Gloss add that these words of Peter are not so much an imprecation as a prophecy and prediction, namely that Simon in this his crime and in other things would perish and be damned; although from his office he exhorts him to penance, verse 22. Thus the Psalmist curses the wicked from the same zeal, Psalm LXVIII: "Let them be blotted out of the book of the living." Thus also Christ curses them in the same way, not threatening but striking on the day of judgment, saying: "Depart from me, ye cursed, into everlasting fire." Moreover Peter curses not only Simon, but also his money, not as money is: for thus it is God's creature, and consequently a good thing; but inasmuch as it was the price of simony and the matter of crime. For this money was impious and sacrilegious, and worthy to perish, as was Simon himself, its impious and sacrilegious vendor. Whence St. Jerome, in chapter III of Micah: "He condemned," says he, "the money offered together with the one offering it." And St. Chrysostom thus explains it: "Let thy sin be unto perdition." And St. Bernard, epistle 237, citing these words of Peter, exclaiming says: "O voice of thunder, O voice of magnificence and power, at whose terror let all who hate Sion be confounded and turned backward!" See St. Thomas discoursing on cursing and how it is lawful to curse creatures, II II, Question LXXVI. Wherefore simony properly is a sin against the Holy Spirit. Hence Peter Damian relates, epistle 5, chapter VII, that a certain simoniac, making light of his crime, being commanded to pronounce the doxology of the Holy Trinity, "Glory be to the Father, and to the Son, and to the Holy Ghost," was unable to say "And to the Holy Ghost;" but only "Glory be to the Father, and to the Son," although attempting a second and third time to add the same, "And to the Holy Ghost," he tried in vain. For, as Damian subjoins: "Deservedly, while he bought the Holy Spirit, he lost Him, so that He who was excluded from the soul would likewise be far removed from the tongue." Moreover, Pope Urban II, in the year of the Lord 1099, in order to restrain the plague of simony raging in that age, wrote against it a decretal letter to Lucius, provost of St. Juventius near Ticinum, in which among other things he teaches that simony is to buy or sell an ecclesiastical benefice, or another sacred thing, because Simon did the same thing here. Hear him: "It is objected whether to sell an ecclesiastical thing is simoniacal? That this is simoniacal is plainly gathered from this, that blessed Peter the Apostle says to Simon: Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. For the gift of God is the Holy Ghost, and the gift of God is the thing itself of the Church offered. And if thou dost well observe, Simon Magus, who falsely came to the faith, did not wish to buy the Holy Ghost for the sake of the Holy Ghost—an act for which he himself was unworthy (since it is written: The Holy Ghost of discipline will flee from the deceitful)—but for this reason, as far as in him lay, he wished to buy, so that from the sale of the signs which were done through him, he might gain back multiplied the money which he had offered. Nor did the Apostle shudder at the purchase of the Holy Ghost, which he well knew could not be done, but at the ambition of such gain, that is avarice, which is the servitude of idols, in the same Simon, and struck him with the dart of malediction. Whosoever therefore buys ecclesiastical things, which are the gifts of God, since they are given by God to the faithful, and by the faithful to God, and which are received from the same freely, to perdition." Some add that St. Peter by this voice cast Simon out of the Church, and therefore by Canon Law simoniacal persons are excommunicated. Thus Turrian, in book I of the Constitutions, chapter xi. Indeed, St. Peter himself, in the Apostolic Canons, canon 28: "If anyone," he says, "a Presbyter, etc., shall have obtained this dignity through money, etc., let him be cut off from communion in all ways, just as Simon Magus was cut off from me Peter." It is memorable what St. Jerome writes, in the Life of St. Hilarion, namely that he, when he miraculously healed very many, never wished to receive anything offered by them in gratitude, and he put forward this saying of Christ: "Freely have you received, freely give." And when Orionas, a man of principal rank, whom he had freed from a legion of demons, came to him as if to render thanks, bringing gifts, the Saint said to him: "Have you not read what Gehazi, what Simon suffered, of whom the one accepted a price, the other offered it, so that he might sell the grace of the Holy Ghost, this one might traffic in it? And when Orionas weeping said: Accept, and give to the poor, he answered: You are better able to distribute your own, you who walk through cities, and know the poor: I who have left mine, why should I desire another's? But to one sad and lying on the ground: Do not," he said, "be sad, my son: what I do, I do for me and for you. For if I shall accept these things, I too shall offend God, and the legion will return to you." Learn here how much God wishes His things to be given freely, and that Saints, especially wonder-workers, should be pure from avarice and free from the acceptance of gifts. BECAUSE THE GIFT OF GOD. — It is the proper name of the Holy Ghost that He is a gift, because He Himself is the first uncreated and notional gift: for He proceeds from the Father and the Son as it were the love of both: but love is the first and best gift of the giver, in which he who receives it rejoices, and from which other gifts flow forth abundantly, and the more abundantly the greater the love. Thus from St. Augustine St. Thomas, I part., Question XXXVIII, art. last, and there all the Scholastics to a man. Simon therefore wished to buy the Holy Ghost, so that with others he might sell Him, namely the gifts and graces of the Holy Ghost, not so much making grateful, as given freely: for these produce ostentation, glory and gain among men; such as are, to speak in tongues, to prophesy, to heal diseases, etc. Thus Urban II, whose words I recited a little before.
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21. THERE IS NOT TO THEE A PART, NOR A LOT IN THIS WORD,—that is in this thing; the Zurich version translates it, in this business, namely in the reception and giving of the Holy Ghost. It is a metonymy. For the word is put for the thing, which Simon had expressed by his word, equally as Peter. The Syriac reads, "there is not to thee a part, nor a lot in this faith;" Clement, book VI of the Constitutions, chapter VII: "There is not to thee a part in this word, nor a lot in this faith." Thus also read St. Augustine, tract. 6 in John, and Ambrose, book II On Penance, chapter IV, as if to say: Thou hast not true faith in Christ, but thou feign that thou hast it, and therefore thou art not a partaker of Christian religion and the Church, and consequently thou art not capable of the Holy Ghost. Again Vatablus properly takes the word for preaching, as if to say: Our preaching pertains nothing to thee: for neither art thou of the number of those who truly believe; or, thou art not worthy to be admitted into the fellowship of the Evangelists, whose office it is to confer the Holy Ghost.
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22. IF PERHAPS IT SHALL BE FORGIVEN. — You will say: Does Peter then doubt whether the sin should be forgiven to Simon, if he truly repent? I answer: Not at all. For first, "if perhaps" is not a particle of one who doubts, but an expletive particle confirming: for in Greek it is ἄρα, which signifies not only "perhaps," but also "certainly," "assuredly," "truly," and is often an expletive particle in Homer, as Gaza notes, lib. II Grammat. Thus Christ says, Matt. XI, 23: "If in Sodom had been wrought the miracles that have been wrought in thee (O Capharnaum), they would perhaps have remained until this day;" where "if perhaps" is not of one who doubts (for Christ knew with certainty what would have happened in this case), but confirming: for in Greek it is ἄν, that is "certainly." St. Ambrose demonstrates this with many examples, lib. II De Paenit., cap. IV and V, where he teaches that there is no sin so grave that penance does not blot it out. Second, "if perhaps" signifies the doubtful event and effect of remission, from a doubtful cause: for although it was certain that Simon, if he should do penance, would obtain pardon, yet because it was uncertain and doubtful whether he would do penance, hence likewise it was uncertain and doubtful whether he would obtain pardon. For he was free in will, and from this could freely repent or not repent; and Peter seems by "if perhaps" here to hint that he would not do penance, and therefore would not obtain pardon, as indeed he did not do, nor did he obtain it. Thus the Latins use "perhaps" in matters which happened, but uncertain as to cause; for "perhaps" is the same as "contingently," "by chance" and as it were "by lot." Thus Terence in the Andria: "Perhaps," he says, "I catch sight of the soldier, I accost the man." And Livy, lib. I: "It happened by chance." And below: "Perhaps it had happened thus." Third, "if perhaps" signifies fortuitous remission not of guilt, if he repent, but of penalty, for example of temporal death: for God often to the penitent, although He forgive the guilt, does not forgive the penalty, as appeared in David repenting, II Kings XII, 14: "Thou shalt not die, nevertheless, etc., the child that is born to thee shall surely die." It was similar in the Ninevites, to whom Jonas thundered: "Yet forty days, and Ninive shall be destroyed;" for they did penance, although they were not certain that by it they would escape destruction. Whence St. Augustine, in Psal. L, 8: "The Ninevites," he says, "did penance from uncertainty, and found certain mercy." COGITATION. — ἐπίνοια, that is counsel, conception, thought, device; Syriac, deceit.
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23. IN GALL OF BITTERNESS — that is, in most bitter gall. First, by this gall can be understood anger and envy: for gall is the seat and matter of anger, as if to say, I see that you are vehemently angry with a bitter and envious heart, because you see yourself despised by your own people, and your disciples passing over from you to us: therefore you envy us our excellence, both of graces, and of authority and esteem. Thus Vatablus. Second, by this gall can be understood hypocrisy. For just as gall is similar to honey in color, but most dissimilar in taste, so hypocrites have a honeyed mouth, but a bitter heart, as if to say, You feign goodness, and you seek the dove free from gall, that is, the most sweet Holy Spirit and His gifts; but within you are full of malice and impiety: therefore you have a honeyed and dove-like mouth, but a bitter and serpentine heart. Third, by gall can be understood simony: for this was the peculiar sin of Simon. For simony is called gall, because it itself is a bitter sacrilege, that is, the worst and most bitter. Moreover, Simon appears not only to have wished to buy and sell the Holy Spirit, but also to have stubbornly held that this was lawful, which is heresy. He was therefore himself a heretic, as is found in I, Question V, canon Petrus. Heresy therefore is the gall of bitterness. Fourth, gall signifies any sin whatsoever, which embitters the conscience, and exasperates God and the Holy Spirit, who is wholly sweet and honeyed. Hence in Scripture sinners are said to exasperate God with their sins, to embitter Him, to give Him to drink gall and vinegar, as appears in Psalm LXVIII, 22; Hosea XII, 14, and Deuteronomy XXXII, 32, and especially Deuteronomy XXIX, 18: "Lest perhaps there be among you a root springing up bearing gall and bitterness," to which St. Peter here alludes. As a symbol of this matter, the Jews gave gall and myrrh to Christ on the cross to drink, Matthew XXVII, 34. The sinner therefore has a bitter heart, that is, most evilly disposed toward God, toward the law, toward virtue and honesty, for he hates all these things. Note: For "gall," in the cited passages the Hebrew is רֹאשׁ (rosh), which signifies both poison and gall. Sin therefore is gall and poison: first, killing the very soul that sins; for "the soul that shall sin, the same shall die," Ezekiel XXVIII, 20; second, harmful to God and men, hateful and abhorred, and therefore it is deicide and decide. For if God could be destroyed and killed by poison or any weapon, He would be killed by nothing other than sin, as in fact Christ was killed by the same. Hence in turn God, toward sins and sinners who are bitter toward Him, is bitter, and gives them the gall of His wrath and vengeance, according to that passage in Job XX, 14: "His meat in his belly shall be turned into the gall of asps." And Jeremiah VIII, 14: "He hath given us water of gall to drink." And chapter XXIII, 15: "I will feed them with wormwood, and give them water of gall to drink." And Lamentations III, 5: "He hath compassed me with gall and labour." This gall of hell is far more bitter than any gall of earth, which in comparison to it is merely painted and feigned. Let gluttons and sinners think on this, who here sip a little honey of their desire, and say: I will not repent at such a price, I shall not be so mad as to bring upon myself eternal and most bitter gall for a little honey. Finally, for "in gall of bitterness," in Greek it is εἰς χολὴν πικρίας, that is, "I see you are in gall of acerbity": "in gall," that is, "in gall," as our translator rendered it. For often εἰς is put for ἐν, both indeed correspond to the Hebrew beth, that is, "in"; unless you understand τρέχοντα, that is, "running," or "rushing." Whence our Lorinus suspects that Peter by revelation of God saw and knew that Simon would be reprobate and destined for eternal punishments, inasmuch as he would rush headlong into them by this gall of his crimes, and these are the gall of all bitterness. Whence he also adds: AND IN THE BOND OF INIQUITY. — In Greek εἰς σύνδεσμον, that is, in a binding, as if to say, I see you bound on all sides by many sins, as it were by ropes and chains. The Syriac: I see you in the bonds of iniquity. It signifies that Simon is bound by many sins, and obstinate in them; namely, immersed in pride, avarice, envy, magic, hypocrisy, simony, sacrilege, etc. With such force Isaiah thunders, chapter V, 18: "Woe to you that draw iniquity with cords of vanity, and sin as it were with a cart rope." See the remarks there. Behold how sharp a censure of simony in its author, Simon, was delivered and condemned by St. Peter: which therefore preachers should hurl with equal reason and right against his followers, namely, simoniacal persons. Finally, our Mariana, by "gall and bond of iniquity," understands punishment, not guilt, as if to say, I see you destined for gall and bond, that is, for severe torment and chains: for because you are ensnared by sins, hence I see that gall and torment await you.
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24. PRAY. — Simon pretended to repent, lest he escape punishment; for he feared lest he be punished with death, as Ananias had been punished by the same Peter, whom he saw to be terrible in signs and a worker of wonders and feared. For after the departure of the Apostles he seduced many Samaritans and turned them away from the faith of Christ, as Irenaeus indicates, lib. I, cap. xx. St. Clement reports, lib. VI Constit., cap. VII, that St. Peter again met with Simon at Caesarea, and having overcome him in disputation, forced him to flee into Italy. Departing thence, therefore, he went ahead of Peter and deceived Nero, by whom he was held in admiration on account of his tricks, so much so that a statue was set up for him on the island of the Tiber, where now is the temple of St. Bartholomew, with this inscription: "To Simon the holy god," as witness Eusebius, lib. II Hist., cap. XIII. But finally, contending with St. Peter and flying through the air, he was cast down by his prayers and struck against a rock, and broke his legs, as witness Epiphanius, haeres. 22. For which reason Nero, taking it ill that his curious delights in Simon were snatched from him, condemned St. Peter with St. Paul to death, as his Acts relate.
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25. AND THEY INDEED TESTIFIED, — διαμαρτυράμενοι, that is, confirming by their testimony those things concerning Christ which had been preached by Philip, saying that they themselves had seen and heard the same things from Christ, and were witnesses not only by hearing, but also by sight. Thus in judgment and tribunal διαμαρτυρῶν, he was said to be one who affirmed and testified something, not in his own cause, but in another's cause, in which, intending an exception, he offered himself to the suit, which being done he made his suit by testifying, who if he were convicted of falsehood, ψευδομαρτυριῶν, that is, of false testimony, was condemned by crime, says Budaeus in Comment. AND MANY REGIONS. — In Greek, κώμας, that is, towns, villages, hamlets; the Syriac, villages; Pagninus, hamlets: for there were not many regions, that is, provinces, in Samaria; but it itself was one entire region, or province. It is therefore apostolic to go about villages and hamlets evangelizing, and to teach rustics the things of faith and salvation. This indeed St. Peter and John did here, indeed Christ himself, saying: "The poor have the gospel preached to them," as St. Chrysostom rightly observes.
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26. GO TOWARD THE SOUTH. — Go toward the south, thus the Zurich and Pagninus versions. For Samaria, whence Philip was coming, was to the north of Gaza. THIS IS DESERT. — "THIS," namely not the way, as the Syriac translates; but the city Gaza. Luke adds this for distinction. For Gaza was twofold: one in Persia, so called because in it, as being most fortified, Cambyses had gathered all his riches, says Curtius, lib. XIII; the other of the Philistines, which was utterly destroyed and laid waste by Alexander the Great, as witness Curtius, lib. IV, and therefore is called Desert. Thus Bede, Hugh, Cajetan, Gagneius and others. Therefore Beza wrongly thinks that "this is desert" crept into the text, and should be deleted: that there was only one Gaza, namely the fifth Satrapy of the Philistines, which was never utterly destroyed, so as to be called desert. For this is false. Hear Adrichomius in Descript. Terrae Sanctae, in Gaza: Alexander the Great, as soon as he had taken Tyre, occupying Gaza after a two-month siege, turned it into an eternal tomb: whence for this reason it is called desert. But New Gaza, built not far from the old, in the time of the Maccabees, flourished greatly in the time of Josephus and Jerome: whence near it lived St. Hilarion; just as formerly Samson in old Gaza showed the wonderful glory of his strength, living by carrying away its gates, and dying by the collision of columns overturned the house with three thousand men and killed them, Judg. XVI, 21 and 29. What, of what kind, and how great Gaza was, I have said at Jer. XLVII, 1.
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27. ETHIOPIAN, — Abyssinian: where now Preto John reigns. Whence it is clear that he was a Gentile by birth; whether also by religion is doubtful. Bede, Hugh, Cajetan, our Lorinus and Sanchez affirm it. More truly deny it Irenaeus, lib. IV, cap. XL; Baronius, the Carthusian and others, and they hold that he was a Jew by religion, namely a proselyte, both because he read Isaiah, and because he had come to worship in Jerusalem, and because St. Peter first preached the Gospel to a Gentile, namely to Cornelius the Centurion, Acts X, and because there was great familiarity between the Ethiopians and the Jews, and agreement in religion, as Strabo testifies, lib. XVII. Whence also they were circumcised equally as the Jews, as Josephus testifies, lib. VIII, cap. IV, especially because the kings of Ethiopia write that they are sons of Solomon and David, as being descended from the queen of Sheba by Solomon, as Damianus Goes narrates at length, lib. De Moribus Aethiopum. Here was fulfilled that Psalm LXVII, 32: "Ethiopia shall stretch out her hands to God:" shall stretch out, that is shall come first, shall extend first, her hands, that is her own (as is clear from the Hebrew), to God, namely to faith, obedience, covenant and gifts to be offered to him. Whence St. Jerome translates, "Ethiopia shall hasten to give her hands to God"; Pagninus, "shall make her hands run to God," is necessary. Similar is John XII, 20; Zephaniah II, 11, and elsewhere. Mystically St. Augustine: By believing "shall stretch out her hands," that is her works; for faith precedes good works. For through this Ethiopian prince, equally as shortly after through St. Matthew the Apostle sent to the same place, Ethiopia received the faith of Christ. Thus St. Hilary, Basil and others, in Psalm LXVII, and St. Jerome, in Obadiah. EUNUCH, — that is a prince, of the queen and of the women's quarters: for because the chastity of royal women was commended to eunuchs, hence they were made princes of the court, so much so that "eunuch" was the same as "prince," as I said in Daniel cap. I. For, as Aristotle testifies, whereas other animals become tame if castrated, man alone becomes fiercer thereby. Whence Euthymius, in Psalm CXVII [LXVII], writes that this Eunuch was first in the empire of Ethiopia, after the queen. CANDACES. — Nazianzen, oration on Holy Baptism, and Euthymius, in Psalm LXVII, hold this to be the name of the Eunuch. But all others hold it to be the name of the queen of the Ethiopians: for they were ruled by women as queens, whom they called "Candaces." Thus Pliny, lib. VI, cap. XXIX; Strabo, lib. XVII, and Eusebius, lib. II Hist., cap. I. For after the queen of Sheba, who came to Solomon, it seems to have been received that queens should reign, says Mariana. Thus "Pharaoh," and afterwards "Ptolemy," was a common name of the kings of Egypt; "Antiochus," of the kings of Syria; "Caesar," of the Roman Emperors. The Ethiopians relate that this Candace, or queen of Ethiopia, was called Indich, and that she was converted to Christ by the Eunuch, and likewise converted Ethiopia. For thus they say in Damianus Goes, cap. XVI, De Aethiopum moribus: "We received baptism from the Eunuch of Candace, queen of Ethiopia, whose name was Indich, almost before other Christian peoples." The same is related by Ortelius, in Theatro orbis, in Abyssia, who for Indich says she was called Judith. WHO WAS OVER ALL HER TREASURE, — who presided over the royal treasury, as it were the queen's treasurer, just as at Rome the dignity of the quaestorship and the quaestors, who presided over the treasury of the republic, was. HAD COME TO WORSHIP IN JERUSALEM, — namely the true God of the Jews, both by proper prayer and adoration, and by sacrifice. For this could not be performed anywhere except in the temple of Jerusalem according to the prescription of the law; since prayer and adoration could be performed in Ethiopia and in any other place. Thus "to worship" is taken for "to sacrifice," John IV, 20. "Our fathers worshipped in this mountain, and you say that at Jerusalem is the place where men ought to worship."
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28. AND READING THE PROPHET ISAIAH. — He seems therefore to have known the Hebrew language, says Hugh and the Gloss, as a proselyte; unless you say that Isaiah had been translated into the Ethiopian language. St. Chrysostom notes the diligence and devotion of this Eunuch, who even while traveling in his chariot was reading Isaiah. And St. Jerome, epistle 103 to Paulinus: "He left," he says, "the royal court, and was so great a lover of the divine law and science that he even read the sacred Scriptures in his vehicle." Thus in this age Cardinal Hosius, President of the Council of Trent, lest he lose any time in traveling, was accustomed to read in his chariot, and namely he was reading the paraphrase of Osorio on Isaiah, which had then recently come out, as Protonotary Reschius says in his Life.
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29. AND THE SPIRIT SAID TO PHILIP, — namely the Holy Spirit by internal inspiration and speech. Thus Bede, Hugh and Dionysius, although Cajetan and our Lorinus understand an angel. For here he is called the Spirit of the Lord, verse 39.
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31. HOW CAN I, UNLESS SOMEONE SHOWS ME? — In Greek ὁδηγήσει, that is, he will be a guide of the way to me, as Pagninus and the Zurich Bible translate it. Therefore he understood the words, not the hidden meaning, of which he asks for a guide and interpreter. Let heretics note this, who declare Holy Scripture to be easy in understanding and open to everyone. Let them hear St. Jerome, epistle 103, already cited: "Nor am I holier than this Eunuch, nor more diligent, who, etc., did not know him whom unknowingly he revered in the book. Philip came, showed him Jesus who lay hidden in the letter, etc., so that you might understand that you cannot enter into the path of the Holy Scriptures without a prior guide and one who shows the way." St. Basil and St. Gregory of Nazianzus felt and did the same, according to Rufinus, book XI of the History, chapter IX, and St. Augustine, epistle 119, chapter XXI: "In the very Holy Scriptures themselves," he says, "I know far more things that I do not know than things that I do know." The same, book XII of the Confessions, chapter XIV: "Wonderful," he says, "is the depth of thy words, O my God, wonderful is the depth; it is a horror to gaze upon it, a horror of reverence, and a trembling of love." St. Ambrose, epistle 44 to Constantius: "The divine Scripture," he says, "is a sea in itself, having within itself deep meanings, the depth of prophetic riddles." Wherefore St. Jerome, in the preface to the epistle to the Ephesians: "Never," he says, "from youth have I ceased either to read, or to question learned men about things I did not know, or to have myself as a teacher. Finally, I recently went to Alexandria, so that I might see Didymus, and from him inquire about all the doubts I had in the Scriptures." Others say the same, whom I cited in the Preface to the Pentateuch.
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32. NOW THE PLACE OF SCRIPTURE. — The Holy Spirit directed the eyes of the Eunuch to chapter LIII of Isaiah, which is entirely about Christ and his passion, so that from it, with Philip explaining, he might recognize Christ and believe in him. From this we learn how useful it is to read pious books, especially Holy Scripture. For the Holy Spirit, their author, interweaves himself with this reading, and instills into the intellect pious thoughts of the things read and into the will affections, by which a man may be converted, or advanced to greater holiness. Thus from the reading of the Life of St. Anthony, those two courtiers of the Emperor were converted, and St. Augustine himself, as he relates, book VIII of the Confessions, chapters VI and VII. Indeed, when St. Athanasius, fleeing the Arians, brought to Rome the Life of St. Anthony written by himself, and gave it to be read, many Roman nobles, men and women, despising the world, embraced the religious life in imitation of St. Anthony: of whom St. Marcella was the leader, as testified by St. Jerome, in her Epitaph, epistle 16 to Principia, her daughter. Thus our Society's founder St. Ignatius, lying wounded, when by chance, or rather by God's will and guidance, he read the Life of Christ and of the Saints, was transformed from a secular soldier into a leader of the sacred and religious militia, as Ribadeneira relates, at the beginning of his Life. Whoever therefore is eager for his own salvation and perfection, as well as for divine inspiration and grace, should follow and carry out this decision of St. Basil, or rather of the Holy Spirit: "Let pious reading be followed by prayer, prayer by reading." And that of St. Augustine, sermon 112 On the Seasons: "Whoever wishes to be always with God should frequently pray and read. For when we pray, we ourselves speak with God; but when we read, God speaks with us." St. Marcella did this, of whom St. Jerome, epistle 16 already cited, says: "Her ardor for the divine Scriptures was incredible, and she always sang: In my heart have I hidden thy words, that I may not sin against thee. And that concerning the perfect man: And his will is in the law of the Lord, and on his law he shall meditate day and night; understanding meditation on the law not in going over what is written, as the Pharisees of the Jews think, but in deed, understanding according to that Apostolic saying: Whether you eat or drink, or do anything else, do all to the glory of the Lord. And the words of the Prophet, saying: From thy commandments I have understood, so that after she had fulfilled the commandments, then she knew herself to deserve understanding of the Scriptures." St. Ambrose, sermon 35: "That," he says, "the reading of sacred letters is life, the Lord testifies, saying, John VI: The words that I have spoken to you are spirit and life." The same, book I of the Duties, chapter XX: "Why," he says, "do you not spend those times, when you are free from the Church, on reading? Why do you not revisit Christ, address Christ, hear Christ? We address him when we pray, we hear him when we read the divine oracles." St. Chrysostom, homily 35 on Genesis: "With great," he says, "diligence let us apply ourselves to the reading of the divine Scriptures. For, although we lack the instruction of a man, the Lord himself, entering our hearts from above, illuminates the mind, pours forth his light to reason, reveals hidden things, and becomes the teacher of those things which we do not know, etc. Therefore let us apply ourselves to reading with great piety and attention, so that we may be led by the Holy Spirit to the understanding of the writings, and may reap much fruit from it." He then proves this by the example of our Eunuch here, which he explains at length and presses home. AS A SHEEP. — See these things explained in Isaiah itself.
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35. OPENING HIS MOUTH — that is, beginning to speak, teach and preach Jesus. For this phrase signifies that the matter which someone is about to utter with his mouth is grave and sublime, and that he speaks it with weight and authority. Symbolically Bede: Aptly, he says, this opening of the mouth alludes to the name of Philip; for Philip in Hebrew is the same as "mouth of a lamp"; which indeed here illuminates the obscurity of the prophecy of Isaiah and converts it into the light of knowledge. Furthermore, Philip here catechized the Eunuch, and taught him the mystery of the incarnation and redemption of Christ, previously unheard of by him. Thus all the Apostles were catechists, and their sermons were catecheses, as Paul says, Galatians VI, 6. Let our catechists therefore glory in these leaders, and let them know that their office is Apostolic. Let them therefore catechize the unlearned, namely children, common people, rustics, with alacrity and vigor. Christ did this, the Apostles did this. See the words Galatians VI, 6.
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36. BEHOLD WATER. — He modestly asks for baptism. As if to say, Baptize me, "faith is full, water is near, the baptizer is present," says the Gloss. Hence this water was called the Fountain of the Ethiopian, concerning which hear Adrichomius from St. Jerome and Salignac, in Description of the Tribe of Dan: "The Fountain of the Ethiopian," he says, "is in the middle of the way by which one goes from Jerusalem to Gaza against Bethsura, twenty miles from the city, bubbling forth at the roots of a mountain, and is swallowed up by the same soil in which it is produced, in which Philip baptized the Ethiopian Eunuch, who while reading the Old Testament in his chariot, found the fountain of the Gospel."
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37. I BELIEVE THAT JESUS CHRIST IS THE SON OF GOD. — Many other things must be believed, so that one may worthily receive baptism: such as the mystery of the Holy Trinity, the Catholic Church, the remission of sins, the resurrection and other things which are contained in the Apostles' Creed. Wherefore there is no doubt that Philip evangelized these and that they were believed by the Eunuch. Luke therefore mentions here only the principal article concerning the divinity of Christ, and understands the others under it, because that one alone was new to the whole world and almost incredible, and recently accomplished: the Apostles therefore preached and inculcated it everywhere before the others. Similarly there is no doubt that Philip exacted and the Eunuch exhibited signs of sorrow and contrition for sins committed. For this sorrow is required before baptism, so that one may be capable of the remission of the same and of justification. Thus St. Augustine, Book I On Faith and Works, chapters viii and ix.
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39. The Spirit of the Lord, — namely an angel, who was named in verse 26. Thus Salmeron, Sanchez, Lorinus, and Jerome hints at it, in chapter LXIII of Isaiah. Caught Away Philip. — Just as he caught away and suddenly transported Habacuc from Judaea to Babylon, so that he might bring dinner to Daniel, chapter xiv, 35, so here he suddenly transported Philip from the Gaza road to Azotus, a city of Palestine situated between Dora and Joppa; which is forty miles distant from Gaza. Thus St. Chrysostom, Œcumenius and others. And this first, so that through this rapture the Eunuch might know Philip to be an admirable and divine man, says St. Chrysostom; secondly, so that the Eunuch might know that Philip was sent by God to catechize and baptize him: hence by this deed, to be snatched away by the same; thus Lyra; thirdly, because otherwise the Eunuch would have detained Philip longer, whom God wished to evangelize to others also. Thus Œcumenius. Moreover all these things happened shortly after the death of St. Stephen, as is evident from verse 4. Hence the Alexandrian Chronicle asserts that in the second year from the ascension of Christ into heaven the Eunuch was converted by Philip, and Cornelius by St. Peter, of whom chapter x. Gaspar Sanchez holds the same opinion, tract. 1 On the Preaching of St. James in Spain, chapter IX. AND HE WENT ON HIS WAY REJOICING. — For joy is the fruit of the Holy Spirit which he had received in baptism. He rightly rejoiced at so great a gift of God, and so wonderful and special a providence of His bestowed upon him. Truly St. Augustine in Sentences, Sentence 90: "No one," he says, "can be deprived of his delights, to whom Christ is joy. For eternal exultation is his who rejoices in an eternal good." And Sentence 131: "For a Christian to rejoice rightly, the cause is not the present world, but the future." St. Jerome, in chapter LIII of Isaiah, writes that this Eunuch preached Christ in Ethiopia, and was an Apostle of the Ethiopians, and from a disciple became a master. The same is testified by Irenaeus, Book III, chapter xii; Cyril, Catechesis 17, and Eusebius, Book II of History, chapter 1. He is said to have received St. Matthew sent into Ethiopia, in the city of Nadaber, says Gagneius. Dorotheus adds, in the Synopsis of the Saints, and from him Nicephorus, Book II, chapters vi and vii, that this Eunuch preached the Gospel in Arabia Felix, Taprobana, and all the Erythraean region, and finally was crowned with martyrdom and buried there: moreover his cemetery is an impregnable protection to the faithful, putting to flight barbarians and wicked men, driving away diseases, and working healings even to the present day.
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40. Until he came to Caesarea. — "Caesarea" is a city of Palestine situated between Dora and Joppa; it was formerly called the Tower of Straton; but by Herod the Ascalonite in honor of Augustus Caesar, to whom he dedicated it, it was called Caesarea; it was different from Caesarea Philippi, which namely by Philip, the son of Herod, in honor of Tiberius Caesar, at the foot of Lebanon was built; from this it received both names, and afterwards by Herod Agrippa in honor of Nero, it was called Neronias. Furthermore, in this our Caesarea Philip the Deacon had a house, in which he also dwelt with his four daughters who were Prophetesses, concerning whom cap. xxi. In the same place Herod Agrippa the elder, when he was celebrating his quinquennial games, and did not restrain the flatterers, who were acclaiming to him as he spoke: "The voice of God, not of man," was struck by an angel and died, Act. xii. In the same place Cornelius the Centurion was baptized by St. Peter, and is said to have been the first Bishop in it, Act. x. Here also the prophet Agabus, girding himself with Paul's girdle, foretold his bonds: whence shortly after Paul, bound in Jerusalem, was sent to Caesarea, where before King Agrippa and Felix the governor he pleaded his cause, and being detained in bonds appealed to Caesar by Festus, Act. xxiii and seq. The Bishop of this city afterwards was Eusebius, the writer of Ecclesiastical History, who from this is called Caesareensis; just as St. Basil was Bishop of another Caesarea, which is in Cappadocia. Thus Adrichomius in the Description of the Holy Land.
Machine translation from the Latin, not reviewed.
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v. 2 curaverunt autem Stephanum viri timorati et fecerunt planctum magnum super eum ἄνδρες εὐλαξεῖς, ea dictione nec Christiani nec Iudaei, sed proselyti alienigenae designari videntur, qui minime veriti synedristarum aliorumque iram palam mortem eius lamentabantur eumque honorifice sepelierunt. In epistola illa Luciani ad universam ecclesiam ipse Gamaliel dicitur de sepultura eius fuisse sollicitus (vide supra ad 5,34). Saulus autem pharisaeus, aemulator legis et paternarum traditionum (Gal. 1,14) falso illo testimonio (6,11. 15) seductus ex hac in Stephanum ultione vires et zelum hausit ad omnes quos contemptores et eversores legis putabat acerrime persequendos
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v. 3 Saulus autem devastabat ecclesiam, ἐλυμαίνετο verbum grave, imprimis de feris arva vastanlibus, tamquam saeva quaedam bellua vineam Domini devastabat (Beel.) et qua ratione id exsecutus sit additur : per domos intrans et trahens viros ac mulieres tradebat in custodiam; cf. 26,9 et ego quidem existimaveram me adversus nomen Iesu debere multa contraria agere; quod et feci Ierosolymis et multos sanctorum ego in carceribus inclusi ἃ principibus sacerdotum potestate accepta etc. Synedristae itaque consilium illud a Gamaliel datum, ut abstinerent a persecutione, mox abiecerunt. « Tu mihi perpende quot quantaque dispensentur per mortem Stephani; disperguntur per regiones [udaeae et Samariae, evange. lizant verbum, praedicant Christum, edunt signa » (Chr.); vide quomodo Deus inimicorum adversus Christum insidias ad bonum finem deducat (Oec.)
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v. & igitur qui dispersi erant pertransibant evangelizantes verbum (Det); bene notat Chr. : disperguntur doc-. tores (οἱ διξάσχαλοι), ut doctrina amplius propagetur (ὥστε πλείονα γενέσθαι τὴν μαθητείαν); vide ad v. 1. Domini enim nutu gerebatur, ut tribulationis occasio fieret evangelii seminarium (Beda); pertransibant autem non solum regiones Iudaeae et Samariae (v. 1), sed etiam aliqui pervenerunt usque Phoenicen et Cyprum et Antiochiam solis Iudaeis loquentes verbum (11,19). « Eritis mihi testes in lerusalem et in omni Iudaea et Samaria » (1,8). Iam enarratur quomodo in regione samaritana evangelium Sit propagatum idque per illum quem post Stephanum in ordine ministrorum commemorat Lucas (6,5)
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v. 5 Philippus autem descendens in civitatem Samariae εἰς τὴν πόλιν τῆς Σαμαρείας; non est cur dubitemus hanc civitatem esse urbem ipsam Samariam, quod etiam e versibus 18 et 25 inter se collatis fortasse colligi potest; non tamen urbs sed regio est quae 90700776 hoc loco vocatur; alias enim ex usu constant legeremus εἰς τὴν πόλιν Σαμάρειαν (cf. 11,5; 97,8; Patr.). Ceterum eo tempore nomen urbis iam non erat Samaria, sed Sebaste, quod nomen Herodes urbi quam magníificentissime exor- ' navit in honorem August indiderat (cf. losephus, Antiq. 15,8,5. Bell? Iud. 1,21, 2). « Videte regiones, quia albae sunt iam ad messem » dixerat Iesus cum versaretur in regione samaritana; ipsi incolae exspectabant Messiam et credebant in Iesum salvatorem mundi (Ioan. 4,95. 35. 42); unde bene erant praeparati ad praedicationem evangelii; et Philippus praedicabat illis Christum,
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v. 6 intendebant autem turbae his quae a Philippo dicebantur unanimiter, maxima animorum consensione praedicationi attendebant audientes et videntes signa quae faciebat ἐν τῷ 00060 etc. cum audirent etc. ; impletur promissio Christi Marc. 16,17;
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v. 7 multi enim eorum qui habebant spiritus immundos clamantes voce magna ezibant, βοῶντα ἐξήρχοντο, graece igitur patet, πνεύματα dici exire clamantia voce magna; unde πολλοί ponitur cum anacoluthia; satis dure quidem; unde lectio orta πολλῶν 1. e. ex multis... exibant; aliter Bl. textum sanat inserto pronomine 4 : πολλοὶ «Qv ἐχόντων zv. ἀκ. & βοῶντα ἐξήρχοντο, tum enim verbum curati sunt ex v. 8 absolvit hanc quoque sententiam, v. 8 multi autem paralytici dissoluti nervis et claudi curati sunt;
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v. 9 factum est ergo gaudium magnum n illa civitate; in praecipua totius regionis urbe haec esse gesta , etiam ex eo fit probabilissimum, quia ibi versabatur Simon magus, qui sane non sibi delegit quamlibet civitatem , sed primariam. Iam quanto successu praedicaverit Philippus et quam efficax fuerit apud Samaritanos gratia Dei praeclare illustratur in sequentibus eo, quod qui tantopere artibus maximi praestigiatoris capti erant et decepti, nihilominus prompte fidem susceperunt : eir autem quidam nomine Simon (qui, non habetur graece nec in gig; eo posito habetur anacoluthia sat molesta) ante fuerat in civitate magus μαγεύων artes magicas exercens, prout variis praestigiis uti solebant γόητες tum temporis valde frequentes per orientem, seducens ἐξιστάνων obstupefaciens, admiratione maxime percellens gentem Samariae dicens se esse aliquem. magnum; et quantopere mentes credulorum aestimatione sui compleverit declaratur
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v. 10 cui auscultabant προσεῖχον intendebant, uti v. 6, qua oppositione Lutas consulto et vim praestigiatoris et vim maiorem Philippi effert, omnes a minimo usque ad maztmum dicentes : hic est virtus Dei quae vocatur magna, in eo igitur apparuisse aiebant virtutem Dei quae simpliciter magna vocatur; virtus Dei, δύναμις, fortasse angeli nomen est (cf. Rom. 8,38; 1 Petr. 3,92; Feit.), unde Simon excellentissimus angelus, cui nomen sit virtus Dei magna, declarari videtur, vel tamquam is in quo virtus Dei speciali modo humanam sibi copularit naturam, ut in ea magna manifestaretur. Quia tamen ἡ χαλουμένη aliquid miri habeat, Klostermann coniecit μεγάλη esse accipiendum pro nomine samaritano מגלא seu כוגלי revelans : Simonem esse virtutem Dei revelantem (cf. Felt. Wendt, Bl.); quam explicationem falsam esse Nestle affirmat monens illud χαλουμένη in sat mullis codicibus non legi )1. c. p.52); videlect. var. — | Iustinus martyr, qui ipse erat Samaritanus, testatur Simonem oriundum fuisse Gittis e vico Samariae (cf. Apol. 1,99. 56; c. Tryph. n. 120; M. 6,368. 413. 756). Inde quoque explicatur, cur Samaritani ei se addixerint honori sibi ducentes quod suus civis tanla potestate sit praeditus
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v. 11 attendebant autem eum προσεῖχον, propter quod multo tempore magiis suis dementasset eos ἐξεσταχέναι, in admirationem, in stuporem eos rapuisset. Quo magis eum admirabantur, eo magis elucet vis evangelii, virtus Dei in salutem (Rom. 1,16).
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v. 19 cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Iesu et de nomine Iesu (cf. 3,6; 4,10.18( , gig : evangelizanti regnum Dei et de nomine Iesu, óaptizabantur viri ac mulieres ; de locutione vulg. in nomine Iesu baptizari vide ad 2,38. Cum igitur maxima pars credidisset,
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v. 18 tunc Simon et ipse credidit et cum baptizatus esset adhaerebat Philippo ; utrum revera crediderit, an in speciem, incertum esse Patr. ait; commendat expendenda verba Petri in v. 21.93, 66 1. censet posse disputari verene crediderit, an vero externa tantum specie fidem sit professus; « neque enim in Lucae narratione dictum quidquam est quod te cogat, utaltera sententia reiecta alteram amplectaris »; nam cum Scriptura loquatur more hominum, potest Simon dici credidisse, quia exterius profitebatur se credere (Lap.). Veteres generatim satis dure de eo loquuntur; ita Eusebius τὴν εἰς Χριστὲν πίστιν χαθυποχρίνεται (h. e. 2,1; M. 20,137), Augustinus eum corvum in Ecclesia fuisse dicit (tract. in loan. 6,18; M. 35,1435) Ambrosius ; puram conscientiam fidei non habebat (de poenitentia 2,5; M. 16 ,:903), Hieronymus eum quidem aqua baptizatum dicit, sed nequaquam in KNABENBAUER. — IN ACTUS APOST. — 0 salutem (in Ez. 16; M. 25,127), eum fidem simulasse existimant Irenaeus (adv. haer. 1,23,1; M. 1,610) et Cyrillus hierosolymitanus (prooem. cat., catech. 3,7; M. 33,351. 437) etc. Quidquid est, magnitudine miraculorum pervidit, in Philippo veram Dei potentiam esse efficacem : videns etiam signa et virtutes maximas fieri stupens admi- | rabatur, δυνάμεις μεγάλας cum: allusione ad v. 10. Philippus diaconus solum baptizabat; Spiritum sanctum dare manuum impositione apostolorum erat (Isidorus, Epiphanius in cat.)
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v. 18 cum autem audissent apostoli qui erant lerosolymis, cf. v. 1; perperam censet spittía hoc additamento apostolos in Ierusalem opponi Philippo apostolo in Samaria et proinde non Philippum diaconum, sed apostolum in Samaria praedicasse, sed Lucas refert id quod 8,1 indicaverat; posse quoque intelligi in oppositione ad eos qui in Iudaea vel Galilaea commorati sint 2606. existimat (p. 250), quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Ioannem; « aliquem mittere non eius tantummodo est qui illi auctoritate praestat; sic Iudaei Ismaelem pontificem maximum πέμπουσι mittunt, inquit Flavius Iosephus, ad Neronem usque Romam » (Antiq. 20,8,11; Patr.). Plura in eundem sensum afferunt 001. Salm. Lap. Beel. etc. cf. Ios. 22,13. 14; Act. 15,9 et Salm. concludit: > quae omnia in haereticos hunc locum sine ratione urgentes mihi dicta sunt, qui propter verbum ambiguum et aequivocum missionis non debebant tot ac tanta Petri apertissima privilegia infringere; nam certis incerta, perspicuis ambigua, rebus verba et plurimis pauca merito cedere oportet ». Cur hi missi sint declaratur
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v. 15 qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum sanctum;
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v. 16 nondum enim in quemquam illorum venerat, sed baptizati tantum erant in. nomine εἰς τὶ ὥγομα Domini Iesu; cf. 2,88; notum est in latinitate vulgari poni promiscue ἐπ cum ablativo, ubi accusativum exspectabas. Baptismus Christi est baptismus quo Spiritus sanctus datur; nam ille est qui baptizat in Spiritu sancto (cf. Matth. 3,11). Quare intelligitur illos nondum accepisse gratiam abundantem Confirmationis, quae gratia abundantior illis temporibus saepe donis charismaticis etiam externe manifestabatur. Unde dicit σ΄», : Spiritum acceperant remissionis peccatorum , nondum Spiritum signorum ;
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v. 17 (unc imponebant manus super illos et accipiebant Spiritum. sanctum; habes hic praeter baptismum alterum ritum sacramentalem : signum externum, manuum impositionem, orationem (v. 15), quod signum est efficax gratiae. Eodem modo Paulus apostolus baptizatis manus imponit et Spiritus sanctus venit super eos et loquebantur linguis et prophetabant (19,5. 6); cf. Eph. 1,13 credentes signati estis SpiApud Samaritanos quoque Spiritum sanctum ex manuum impositione datum esse signis externis et visibilibus, perspicuum fit ex
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v. 18 cum vidisset autem Simon quia per impositionem manus apostolorum daretur Spiritus sanctus , obtulit eis pecuniam
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v. 19 dicens : date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum sanctum; rite intellexit eam potestatem talem esse debere quae non in solis apostolis concludatur, sed quae per apostolos aliis quoque tribui et ita in regno Christi continuari et conservari possit ac debeat. Ea quidem in re Simon se prudentiorem praebet quam aliqui recentiores acatholici qui Petrum quidem primatem apostolorum agnoscunt, at eam dignitatem debere permanere in Ecclesia adeoque ad successores transire non intelligere volunt. Simon autem eam potestatem indignissime tractavit, dum eam in quaestum turpem sibi procurare vellet et simul ostendit quam longe mens ipsius abesset a fide, quoniam petiit, ut cuicumque imponeret manus ille acciperet Spiritum. | Animi eius perversitatem Petrus perspexit; ambos ille compellaverat, Petrus, ut primas respondet : Petrus autem dixit ad eum :
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v. 20 pecunia tua lecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri; talem quippe animi dispositionem manifestat , qua in perditionem et damnationem abreptum eum iri certum videtur; u£ Petrus suum exprimat horrorem, simul pecuniam quam ad scelus illud adhibere voluit tamquam rem plane scelestam et praemium flagitii perditioni devovet. Infertur enim Deo iniuria quia donum coeleste venale esse et a quocumque pecunia possideri posse existimavit. « Nonimprecando, sed comminando , vel quemadmodum in aliis Bibliorum locis similia horum prolata videmus, praedicendo Petrus Simoni haec dixit; nam hunc continuo, ut poenitentiam ageret v. 99, hortatus est » (Patr.). Talia proferri ex zelo iustitiae alii monent (Bed. Lap.). Plane indignum se exhibet qui eiusmodi potestatis particeps fiat
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v. 91 non est tibi pars neque sors in sermone isto i. e. hac in re quam accipere vis (v. 19), scil. in receptione et donatione Spiritus; λέγος accipitur uti דבר (Cai. Salm. Lap. Beel. Patr. Felt.), Weiss intelligit verbum quod Simon modo protulit; B/. in evangelio ei non esse partem explicat; cor enim tuum non est rectum coram Deo, videns enim artes suas magicas ingenti intervallo distare a virtute Spiritus, hancpotestatem acquirere exoptavit, quo maiore successu pergeret suas agere partes apud Samaritanos, quas eousque cum magna admiratione egerat. Ad quid mentem suam dirigere debeat, docet eum Petrus simul declarans quomodo evitet ne comminatio illa v. 20 sibi contingat
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v. 99 poenitentiam itaque age ab hac nequitia tua, ἀπὸ ut scil. mentem vera resipiscentia mutes et cum dolore de nequitia admissa animum mentemque omnino ab illa avertas; de notione μεταvosty vide 2,38 et 3,19 ct quae notavi in Comment. Matth. I p. 117; et roga Deum, si forte. remittatur tibi haec cogitatio cordis tui. ἐπίνοια consilium, propositum; εἰ ἄρα, qua particula apposita docetur valde difficile esse negotium poenitentiae pro eiusmodi homine (cat.) et Ammonius notat ambigue Petrum loqui, ut eum in timorem coniiciat, quo magis cum lacrimis et fervore Deum exquirat (cat.) et Athanasius ea dictione indicari ait valde difficile esse tale vulnus curare, at spem sanationis non auferri (cat.). Dubitat Petrus, num Simon in tantum vere acturus sit poenitentiam, quantum requiratur, ut Deus ignoscat. Et cur cum aliqua dubitatione loquatur, revera multum est causae
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v. 3 in. felle enim amaritudinis et obligatione vinculo iniquitatis video Le esse eig χολὴν... ὄντα 1. e. video te cecidisse in vinculum et nunc ibi esse, te pervenisse ad fel amarum et in hac animi pravitate esse; est enim fel amaritudinis (Deut. 29,17. Hebr. 12,15) mali ac depravati animi vitiositas quae aliis quoque noxia sit (Patr.) ; σόνδεσμος, 1. e. vinculo et compedibus, ita iniquitate firmiter est tentus et constrictus. Iam vero qui ita sese pravitati addixit et quasi immersit, de eius sincera poenitentia licet dubitare. Simon comminatione v. 20 utique territus est
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v. 24 respondens autem Simon dixit : precamini vos pro me ad Dominum, ut nihil veniat super me horum quae dixistis; horum, unum habetur in v. 90, sed quod multa complectitur; alterum innuitur in v. 22; plura fortasse comminati sunt Petrus et Ioannes. Solum poenas averti cupit; nihil de resipiscentia. Notat CAr. : cum oportuisset ex corde poenitentiam agere, cum oportuisset lacrimas fundere, ille solum ἀφοσιώσει (specie tenus) hoc: facit; et Cassiodorus : tali reverberatione convictus petebat labiis pro se orari quod in corde non habuit. Atque eum non resipuisse, iis satis superque patet quae veteres de hoc haeresiarcha narrant; cf. Irenaeus (adv. haer. 1,23, 1; M. 7,670); Iustinus (Apol. 1,26. 56; c. Tryph. n. 120; M. 6,368. 513. 756), Tertullianus (de praescript. 56; M. 2,61), Gregorius (in ps. poenit. 5,13; M. 79, 610), ut omitlam quae in Recognitionibus (1,72; M. 1,1256 seq.) et in homiliis clementinis (M. 2,89 etc.) de eo dicuntur. Quandoque putatum est apud losephum quoque fieri mentionem de Simone mago (Antiq. 20,7,2); verum recentissimus editor eo loco iam non legit Σίμωνα, sed ἴΛτομον, qui Iudaeus et genere Cyprius dicitur, quod utrumque Simoni mago non congruit, si Iustino fides est adhibenda. Apostoli autem, uti Samaritanis maiorem Spiritus gratiam attulerant, ita fidem quoque confirmarunt et inter eos propagarunt v. 25 quinam intelligendi sint, ex v. 95 ὑμεῖς, εἰρήχατε salis elucet; colligitur quoque ex μέν, qua particula iam innuitur narrationi de apostolis subiungi aliud de Philippo; test:ificati et locuti verbum Domini (cf. 2,40; 4,99. 31) redibant- Ierosolymam diutius scil. in reditu immultis regionibus Samaritanorum evangelizabant. Cum Aethiops hic ad festum ascendat in lerusalem et cum studio quoque et lectioni s. litterarum deditus sit, videtur fuisse non solum proselytus portae, sed iustitiae; neque opus est vocem eunuchi accipere sensu stricto de spadone (ef. Gen. 39,1). Philippus qui Samaritanis praedicaverat etiam eligitur, ut eum in regnum messianum admittat;
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v. 26 angelus autem (δὲ; cf. v. 25 οἱ μὲν) Domini locutus est ad Philippum dicens : surge et vade contra meridiem plagam meridionalem versus, ad viam quae descendit ab Ierusalem in Gazam; haec est deserta + Philippum in regione samaritana hoc accepisse mandatum plerique recte censent (CÀr. Oec. Theoph. Salm. Lap. Calm. Patr. Felt. Wendt) et arcta connexione cum v. 25 (μὲν-δὲ) omnino suadetur; eum in lerusalem fuisse aliqui volunt (Zeller, Weiss), sed si angelus in lerusalem locutus esset, vix dixisset quae descendit ab lerusalem. Indicatur Philippo, per quam viam ire debeat, cum et olim et hodie per plures vias quis a Ierusalem in Gazam tendere possit; viam eligat desertam, quae scil. per regionem solitariam et desertam ducat. lllud Aaec est deserta referri ad viam iam exprimitur in versione syriaca et sequuntur Chr. (hoc dicit, ne timeat Iudaeorum incursum) Oec. Patr. Felt. Wendt, Bl. Weiss, Hilg.; alii ad urbem Gazam referunt (Jed. Cai. Nalm. Lap. Calm. Deel.); sed cum Philippus non in ipsam urbem perveniat, cur urbs describeretur? Qualis via sit seligenda, ut eunuchuin inveniat, hoc angelus eum docere debet; de ipsa urbe Gaza neque angelus neque Lucas sollicitus est. Gaza, עצה (Gen. 10,19. los. 10,51. Iud. 1,18 etc.) urbs philisthaea prope a mari mediterraneo in regione meridionali Chanaan sita, ab Alexandro Jannaeo eversa erat et destructa (anno 96 a. Ch.); Gabinius urbem iterum instauravit; denuo a Iudaeis eversa est initio belli iudaici (cf. Josephus Antiq. 13,13,3; 15,5,3. Bell. iud. 1,4,9; 4,48,1)... | Illud χατὰ μεσημέρίαν aliqui accipiunt non de regione, sed de tempore diei : surge et vade circa tempus meridiei (Nestle, Hilg.; cf. Gen. 18,1; 43,16); sed
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v. 27 οἱ surgens abiit, dictione hac iisdem verbis expressa (cf. graece) indicatur mandatum angeli esse statim implétum;'quare in ea acceptione: potius narrari debuit angelum circa meridiem ad eum locutum esse, non autem : vade circa .meridiem; et ecce, vir. Aethiops, eunuchus, potens: Candacis reginae Aethiopum; qui erat super omnes gazas eius, εὐνοῦχος dicitur etiam notione generaliore de aulico; additur δυνάστης princeps, minister in aula regia potens, cuius munus erat praeesse aerario et thesauris reginae. Regnare feminas apud Aethiopes Eusebius de suo etiam tempore testatur (h. e. 2,1; M. 20,137). Nomen earum reginarum commune erat Candace, uti Pharao regis nomen apud Aegyptios; regnare enim: feminam Candacem quod nomen multis iam annis ad reginas transiit, scribit P/tnius, (n. ἢ. 6,35,7; cf. Dio Cassius 55,5). Metropolis eius reginae fertur Napata; venerat adorare in Ierusalem; .erat itaque proselytus;
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v. 98 et revertebatur sedens super currum suum legensque Isaiam prophetam; > magnis hic laudibus celebra- | ur, siquidem in Aethiopia vivens et tot negotiis obrutus, cum in civitate superstitionibus dedita versaretur, venit adoraturus in lIeru- = Sslem; magnaque erat diligentia, nam in curru sedens legebat, et hoc illius discendi cupiditatis signum est, quod prophetam illum aliis sublimiorum (ὑψηλότερον) prae manibus habuerit » (Chr.). = lam discit cur missus sit
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v. 29 dizit autem Spiritus PAilippo : accede et adiunge te ad currum istum; τὸ πνεῦμα de illo angelo intelligere (Saím.) non est ratio; « quid enim causae sit, cur quem modo angelum vocaverat, nunc Spiritum nominaret? itaque sentio intelligendum hic esse Spiritum sanctum qui per internam inspirationem aut mentale verbum, ut infra 13,2 et 16,6. 7 Philippum iussit ut accederet » (Beel. sim. Patr. Felt.); vidit enim cordium inspector, qui omnes homines vult fide salvari, pium illum (οὕτως ἔχοντα φιλο- θέως) eique Philippum inexspectato sistebat (Severus cat.);
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v. 30 accurrens autem Philippus audivit eum legentem Isaiam prophetam et dirit : putasne intelligis quae legis? 206 6 γινώσχεις ἃ ἀναγινώσχεις; paronomasiam habes, uti Matth. 6,16; 2 Cor. 3,2; 2 Thess. 3,11; Hebr. 5,8 etc.; ἄρα i. e. num, ponitur, « ut aliquid sive verae sive fictae dubitationis admisceat » (Buttmann); cum hic γε addatur particula sermonem acuens, vera exprimitur dubitatio. Ille vero candide fatetur
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v. 31 qui ait : et quomodo possum , si non aliquis ostenderit mihi? « non respexit habitum, non dixit : tu quis es? non redarguit, non arroganter loquitur, non se scire dicit, sed ignorare fatetur; ideoque discit; monstrat vulnus medico » (CAr.); monent Saím. Lap. contra haereticos scripturas non esse adeo faciles, apertas, perspicuas; verba recitant Hieronymi : « agricolae, caementarii, fabri metallorum, lignorum caesores, lanarii quoque et fullones et ceteri qui variam supellectilem et vilia opuscula fabricantur, absque doctore non possunt esse quod cupiunt; quod medicorum est, promittunt medici, tractant fabrilia fabri; sola Scripturarum ars est quam. sibi omnes passim vindicant... hanc universi praesumunt, lacerant, docent antequam discant », et : = venit Philippus, ostendit ei Iesum qui clausus latebat in littera... ut intelligeres te in Scripturis sanctis sine praevio et monstrante semitam. non posse ingredi » (cf. ep. 53 n. 5. 6; M. 92, 544). > Vide studium, vide desiderium (Chr.); rogavitque Philippum, ut ascenderet et sederet secum;
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v. 32. locus autem. Scripturae quam legebat erat hic, περιοχή, dicitur de argumento alicuius scripti vel de ipsis verbis; alia est significatio particula alicuius libri vel sectio qua altera significatione (quam tamen aliqui negant, uti Wendt; ὑπόθεσιν explicat Hesychius) vocem accipit CAr. eamque admittunt Beel. Feit. Bl. et exprimit versio syriaca פסוקא) sectio), tamquam ovis ad occistonem ductus est et sicut agnus coram tondente se, sine voce, stc non ape- «ruit os suum;
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v. 33 in humilitate iudicium eius sublatum est ἡ, κρίσις αὐτοῦ ἤρθη, sensus esse videtur, Christum passum, esse eousque se deprimi, ut in ipsius causa cognoscenda aequum iudicium seponeretur proculque amandaretur (Patr.); generationem etus quis enarrabit, quoniam tolletur de terra vita eius? verba desumpta sunt ex Is. 53,7. 8 secundum LXX; explicationem vide in Comment. Is. ad ἢ. l.; v. 3% respondens i. e. ex loco hoc lecto occasionem interrogandi capiens vel ansam loquendi; ita saepe respondere usurpatur, autem eunuchus Philippo dixit * obsecro te, de quo propheta dicit hoc? de se an de alio aliquo? duce benigna Dei providentia in locum incidit annuntiationi messianae aptissimum;
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v. 33 aperiens autem Philippus os suum, formula est sollemnis ad sermonem gravem longioremque indicandum (cf. ad Matth. 5,2; 13,35. Iob 3,1) et incipiens a scriptura ista evangelizavit illi. Iesum, simulque ei exposuit quo modo oporteat intrare in regnum messianum, scil. per regenerationem ex aqua et Spiritu sancto, uti apparet ex
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v. 36 et dum irent per ciam, venerunt ad quandam aquam, et ait eunuchus : ecce aqua; quid prohibet me baptizari? « non dixit : baptiza me; sed quid prohibet? per interrogationem magnum suum ostendens baptismi desiderium » (Theoph.Y. De v. 37 notat Bl. : > facile intellegitur οἱ a plena narratione haec abesse non potuisse, et potuisse a contractiore »; ceterum versus non caret valenti antiquitatis testimonio; nam Irenaeus et Cyprianus antiquitate suae testificationis longe superant codices omnes;
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v. 37 autem Philippus : si credis ez toto corde ἐξ Zi; τῆς γαρξίας oco, nota eodem modo legi Luc. 10,27, dum in loco parallelo Matth. et Marc. aliter habeatur, 150617 et. respondens ait : credo Filium Dei esse Iesum Christum, Christum omittunt vulg. quidam codices et Irenaeus. Habemus hic antiquissimam eandemque brevissimam formulam confessionis in baptizando adhibitae (B/.); fides erat profitenda dogmatica, Iesum hominem illum esse vere Filium Dei; proin mysterium Incarnationis et quod ei intime iunctum est redemptionis mysterium nogci et credi debuit; atque in ipsa loci Isaiae explicatione sermo erat inferendus de redemptione, de satisfactione Messiae vicaria, de eius morte ac resurrectione; ex hac autem satisfactione etiam perspicitur malitia peccati. Unde omnia quae ad baptismum rite suscipiendum requiruntur, ibi contineri et exposita esse liquet. Bene notat Beel., versum hunc speciem cuiusquam glossematis nullatenus referre; > talia enim sunt quae commate dicuntur, ut dramatice referant actum ab eunucho et Philippo positum ; atqui eiusmodi non sunt quae cognoscuntur glossemata ». Audivit eunuchus /ice/; unde
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v. 38 et 100551] stare currum, et. descenderunt uterque in aquam Philippus et eunuchus, et baptizavit eum; scribit Hieronymus : « Bethsoron vicus est euntibus ab Aelia Chebron in vigesimo lapide, iuxta quem fons ad radices montis ebulliens (ab eadem in qua gignitur sorbetur humo); referunt in hoc esse eunuchum baptizatum » (de situ et nominibus locorum hebr. M.
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923, 882); v. 39 cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum et amplius non vidit eum eunuchus; cum subito dispareret ex oculis Philippus, eunuchus aperte didicit rem actam esse divinam, non esse humanum quod circa ipsum factum sit (Chr.), verum se insigni beneficio divino esse edoctum et ad fidem adductum et regno messiano adscriptum ; unde cum magna animi laetitia revertitur ad suam regionem : 100/ autem per viam suam gaudens; evanuit quasi ex oculis Philippus; id eunucho quoque signo erat iter esse continuandum, sibi esse revertendum ad munus et regionem suam, in qua beneficii accepti memorem aliis quoque viam salutis eum demonstrasse facile tibi persuaseris. Graece γάρ : continuabat enim etc. i. e. explicatur, quomodo ex subita illa ablatione Philippi didicerit sibi esse iter continuandum ; vis enim particulae id quod iam explicatur refert ad id quod praecessit, quasi pro re nata iam recte atque ordine hoc ita se habere dicatur, quod latini igitur dicunt; quare Devarius γὰρ dixit fere eodem modo usurpari quemadmodum γοῦν (cf. Klotz , Dev. 1I p. 235; sim. Beel. : continuabat igitur iter suum). Philippo autem idem accidit quod 3 Reg. 18,12 enuntiatur (cf. Ez. 3,14. Dan. 14,35. 38);
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v. &0 PAilippus autem Spiritu Domini raptus et miraculo in aliam regionem translatus inventus est in. Azoto, in urbe philisthaea, ducentis septuaginta stadiis septemtrionem versus a Gaza sita; tempore Machabaeorum bis erat expugnata et partim destructa (1 Mach. 5,68; 10,84; 11,5); Gabiniuseam instauravit (anno 55 a. Ch. cf. Iosephus, Antiq. 15,5,3) et pertransiens evangelizabat civitatibus cunctis regionis maritimae illius donec veniret Caesaream ; hic domicilium constituit (21,8); urbs eo loco ad mare sita est inter Ptolemaidem et loppen, ubi antea Turris Stratonis erat; Herodes urbem condidit et in honorem Augusti eam nominavit 1420020500 Σε- 60010 ; Sedes erat procuratorum romanorum (cf. Antiq. 15,9,6 ; 16,5, 1; 18,3,1. Bell. iud. 1,21,5-8; 2,9,2; 7,10,1); eam Tacitus quoque Iudaeae caput vocat (Hist. 2,79). Mirantur aliqui critici quod nunc sermo inferatur de fidelibus Damasci commorantibus, cum ea de re in antecedentibus nihil dicatur, immo id excludatur, quia 8,1 solum per regiones Iudaeae et Samariae et 11,19 usque Phoenicen, Cyprum, Antiochiam fideles dispersi perambulaverint. Quare Hilg. hoc loco iterum alium fontem (i. e. tertium) dicit à Luca excerpi, quia quod iam narratur cum antecedentibus componi nequeat (p. 431). Verum acuti homines non attendunt id quod iam 2,5 seq. narratum est. Aderant die pentecostes ludaei et proselyti ex variis regionibus; tria millia Iesu nomen dederunt; num hi omnes erant incolae hierosolymitani? multi ex iis post aliquod tempus domum redierunt (cf. Beel. Patr. Bels.). Cur non aliqui etiam ex Damasco adfuisse censendi sunt, ex urbe, quacum magnum Hierosolymitanis intercedebat commercium? Atque maximam Iudaeorum multitudinem Damasci habitasse, colligitur eo quod magno bello exorto ad decem millia Iudaeorum iugulata sunt (losephus, Bell. iud. 2,20,2; immo 7,8,7 Eleazarum loquentem facit octodecim millia esse trucidata ea in civitate). Certum itaque est ex tot Iudaeis damascenis etiam inultos in urbe die illo festo. fuisse. Insuper scriptoris consilium nequaquam est omnia enarrare. Ergo quomodo potuerint esse Christiani Damasci, patet ex 2,5 seq.; eos ibi fuisse nunc dicitur. Quid plus requiri potest a scriptore qui ex pluribus quae facta sunt pauca solum narranda sibi sumit? lta septem diaconos esse electos narravit; de duobus solum aliqua refert ; duodecim apostolos nominavit, de tribus, Petro, Ioanne, Iacobo pauca quaedam refert. Frustra quoque quaeruntur fontes narrationum diversi. Quos fontes habeat Lucas ipse nos docet : sicut tradiderunt nobis, qui ab initio ipsi viderunt et ministri fuerunt sermonis (Luc. 1,9). Ipse comes Pauli et quod supra narraverat (7,57 ; 8,3) et quae nunc refert, ab optimo fonte, ipso Paulo, accepta habet;
8:2
II. CULT. - 1. Discovery of the body of St. S. in 415. - After his glorious death, the first μάρτυς of the Lord (St. Paul in Acts 22:20), he received a worthy burial from "devout men" (Acts 8:2), but there is not the slightest mention of any manifestations of cult in his honor. …
I. HONORS TO THE BODY IN THE WESTERN RITE. — The first Christians continued (Acts 8:2) the practice of washing the body, entrusting it in some Churches to clerics or attendants, of anointing it and laying it out according to local custom, wrapping it in bands, linen …
8:4
… unequivocal meaning (Mt. 10, 17-23). Not to mention then the very example of Jesus, who several times withdrew by f., and that of the apostle Paul, who at Damascus was let down from the walls to escape his persecutors (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). The greatest admirer of Tertullian himself, St. Cyprian, during the persecution of Decius (250) kept himself hidden in the vicinity of the city of Carthage; the great martyr …
… He evangelized Samaria, performing many miracles; there he converted and also baptized Simon Magus (Acts 8:4-13). On the road that descends from Jerusalem to Gaza he instructed and baptized the Ethiopian eunuch of Queen Candace, then by the Spirit of the Lord he was carried off to Azotus and …
8:5
… In this ministry the Apostles were assisted by a special class of catechists called in the New Testament "evangelists" or proclaimers of the "good news," to whom were added the "doctors" or "teachers," that is, persons endowed by the Spirit with the "gift" of teaching (cf. Acts 21:8; 8:5 ff., 40; Eph. 4:11; II Tim. 4:5; Rom. 12:7; I Cor. 12:8: to the "evangelists" was perhaps entrusted the first evangelization, and to the "doctors" or "teachers" the task of perfecting …
… But even alone, ὁ Χριστός expresses the whole faith in the nature and mission of Jesus (Mc. 8:29b). The appellation ὁ Χριστός designates Jesus in the mouth of believers in his transcendent messiahship (Mt. 1:17; 11:2; Act. 8:5; St. Paul) or of unbelievers who mock him (Mt. 26:68; 27:17 and 22 with ὁ λεγόμενος). …
… Stephen and Philip evangelized (ibid., 6:8 ff.; 8:5; 26:40), and Philip even baptized (ibid., 8:12 ff.; 38). Beginning with St. Ignatius Martyr, the Fathers place the diaconate as the lowest of the three grades of the hierarchy of Order. …
… 51). He had the possibility of receiving precious information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. 8:2-3; 23:55), Martha and Mary (ibid. 10:38) could inform him of episodes that especially concerned them. …
8:9
… In the Roman Empire the term had this pejorative sense of sorcerer (the magician Elymas, Bar-Jesus, Acts 13, 6-8; Simon μαγεών, Acts 8, 9). In the Vulgate of the Old Testament magus renders various Hebrew terms indicating "soothsayers", "enchanters".
The prophetic writings abound in reproaches against recourse to magic (cf. Hos. 4:12; Is. 2:6; 3:2 f.; 57:3; Jer. 27:9; Mal. 3:5), and this aversion persists in the writings of the New Testament (Acts 8:9; 13:6, 10; 19:19). This shows how deeply rooted in the people was the tendency toward magic; in the Hellenistic era it is evident also from the numerous Greek magical papyri, in which …
… P. rebuked him and Simon seemed repentant (Acts 8:9-24). The alleged encounter of P. with Simon Magus at the beginning of the reign of Claudius, therefore around the year 12, is reported only by the Actus Petri and by the Acts of P. and Paul. …
In S., Christianity was introduced by the deacon Philip, who met Simon Magus there (Acts 8:9-14). During the troubles of 64 the soldiers greatly maltreated the Jews, who took terrible revenge in 66, burning the city.
SIMON MAGUS. - A Samaritan, contemporary of the Apostles (Acts 8:9-24). St. Justin (Apol., I: PG 6, 3-68) says he was a native of Gitton (Πττων); the deacon Philip, while evangelizing Samaria, found there S., who had acquired extraordinary fame for his …
8:10
… This impostor gradually became so puffed up with pride as to pass himself off as the great Power of God (Acts 8:10) and then as God himself. …
… The Apostles carried out this universal mission received from Jesus (cf. Acts. 8:10-11, etc.).
8:12
… Stephen and Philip evangelized (ibid., 6:8 ff.; 8:5; 26:40), and Philip even baptized (ibid., 8:12 ff.; 38). Beginning with St. Ignatius Martyr, the Fathers place the diaconate as the lowest of the three grades of the hierarchy of Order. …
SIMONY. - The term and the concept of s. derive their origin from the sacrilegious market proposed to the Apostles by Simon Magus, with the aim of obtaining from them the power to impose hands on Christians and to communicate to them the gifts of the Holy Spirit (Acts 8:12-24).
8:14
… They went, imposed their hands on the new Christians, and these received the Holy Spirit (Acts 8:14-18). From another passage it is gathered that such was the usual custom: none of those who administered Baptism had the faculty to give the Holy Spirit. …
Primacy of Saint Peter and of the Roman Pontiff
… shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as judge of the community he punished Ananias and Sapphira (ibid. 5:1-11). As for his having been "sent" (ibid. 8:14) to Samaria with John, this indicates that the Apostles considered his work indispensable for establishing the new community. …
8:15
of the Son and of the Holy Spirit" (Mt. 28, 19). Afterwards they were to impose hands on the neophytes and thereby give them the Holy Spirit (Act. 8, 15-17). And before that they had heard Jesus proclaim: "All things have been delivered to me by my Father. …
… It serves to indicate the particular meaning that is intended to be given to the rite, the specific purpose that is meant to be achieved by it. This prayer is already mentioned in certain New Testament texts as associated with the laying on of hands: cf. Acts 6, 6; 8, 15-17; 13, 3. Tertullian, moreover, De Baptismo, 8, writes: "Manus imponitur per benedictionem advocans et invitans Spiritum Sanctum"; St. Cyprian, Epist., 73, 9: "Per nostram orationem …
8:17
… cf. Tertullian, De Baptismo, 8: "Dehinc manus imponitur"; St. Cyprian in his Epist., 74, 1: "Ut manus imponatur in poenitentiam"; whereas the use of the plural is more common both in the New Testament documents (cf. Mt. 19, 13, 15; Mk. 10, 16; Acts 8, 17; 19, 6; Hebr. 6, 2; I Tim. 4, 14; 5, 22; II Tim. 1, 6) and among the Greek writers. …
… Polycarp, bishop of Smyrna, celebrates the eucharistic Sacrifice in the presence of Pope Anicetus at Rome), by St. Justin [I Apol., 65 and 67; PG 6, 427, 430]) and the Sacraments (e.g., St. Peter and St. John impose hands on the baptized for Confirmation [Acts 8:17], St. Paul, as bishop, ordains with the imposition of hands [I Tim. 4:14; II Tim. 1:6], presbyters administer Extreme Unction [Jas. 5:12-15], deacons baptize [Acts 8:26-40]).
… The first Christians received the Holy Spirit "per impositionem manus Apostolorum" (Acts 8, 17; 19, 6); Christ affirms that his (eucharistic) flesh is a principle of supernatural life, just as bread is the cause of material life: "qui manducat me et ipse vivet propter me" (Io. …
… 35, 41, 67; 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive Church (Act. 1:2, 8; 2:2-33; 4:8; 8:17-19; 10:44-47; etc.; I Cor. 12-14).
8:18
Bar Iesu (Βαρησοῦς: "son of Jesus")
F. C. Bauer and E. Zeller denied the historicity of this narrative, considering it a duplicate of Peter's altercation with Simon Magus (Acts 8:18-24); but between the two passages the only point in common is the presence of a magician.
… 23). Alongside these terms, which express God's dwelling as actually present in the soul, there are others that rather indicate either its coming to be (the Holy Spirit sent to us: ibid. 14:26; Gal. 4:6; given to us: Io. 7:39; 14:16; Act. 5:32; 8:18; Rom. 5:5; I Thess. 4:8; I Io. 3:24; 4:13; received as a gift: Act. 2:38; I Cor. 2:12), or our transformation, soul and body, into a temple of God (ibid. 3:16 ff.; 6:19; II Cor. 6:16).
8:20
Primacy of Saint Peter and of the Roman Pontiff
… From the narrative it also emerges that he was the head even in relation to John (ibid. 8:20 ff.). …
8:22
… The Lord's final command ("... praedicari in nomine eius paenitentiam in remissionem peccatorum": ibid. 24:47) was faithfully carried out in the apostolic preaching (cf. Acts 2:38; 3:19; 8:22; 17:30). If in the Pauline epistles faith is proposed as the way of life, the death of St. Paul includes "metanoia," of which St. Paul himself is a shining example.
8:23
Attrition (from Latin attero = I strike down, I crush)
… uprooting every attachment to sin. This doctrine is well founded in Scripture, which presents the Prophets (Jer. 31, 18-20; Ezek. 36, 31-32; Dan. 3, 38-40), Jesus Christ (Mt. 5, 20-30; 10, 28-33; 13, 41; Lk. 7, 44; 3, 5; Jn. 6, 14), the Apostles (Acts 8, 23; II Pt. 3, 3-9) as preachers of penance, who appeal above all to the fear of eternal punishments. …
8:26
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, …
… In Christian tradition, attested by Eusebius, Onomasticon, 52, 3-4 (ed. Klostermann), followed later by others, and marked in the Madaba Map, B. is indicated as the place ('Ajn ed-Dirweh) where the deacon Philip baptized the Eunuch of Queen Candace (Act. 8, 26-39).
ETHIOPIAN EUNUCH. - Minister of Candace, queen of Ethiopia, converted and baptized by the deacon Philip (Acts 8:26-39).
… Sacraments (e.g., St. Peter and St. John impose hands on the baptized for Confirmation [Acts 8:17], St. Paul, as bishop, ordains with the imposition of hands [I Tim. 4:14; II Tim. 1:6], presbyters administer Extreme Unction [Jas. 5:12-15], deacons baptize [Acts 8:26-40]).
… that descends from Jerusalem to Gaza he instructed and baptized the Ethiopian eunuch of Queen Candace, then by the Spirit of the Lord he was carried off to Azotus and from there, evangelizing all the cities through which he passed, he reached Caesarea (Acts 8:26-40).
8:27
2. In Acts 8:27 there is mention of the finance minister of the queen C. (Κανδάκης) of Ethiopia. …
… Therefore one must distinguish between a first and rudimentary catechesis (as, for example, to the Ethiopian eunuch, Acts 8:27-38) and a broader and more profound catechesis (cf. Acts 18:26; St. Paul distinguishes between the work of "planting" and that of "watering," between laying the foundations and building …
… But this does not seem to be the case in Acts 8:27, where the qualification of "minister" (δυνάστης) follows, which would then amount almost to a tautology.
GAZOPHILACIUM (Gazophylakion). - From γάζα (cf. Acts 8:27; which in Persian means "treasure") and φυλάκιον (= "to guard"): in the Septuagint, in the Gospels, in Josephus and Strabo it indicates the place where the treasure of the temple of …
8:32
… 1:30-34), which alludes to the twofold lamb sacrificed daily in the Temple, and especially to the paschal lamb whose immolation was to take place shortly thereafter (Jn. 2:13), and to the expiatory sacrifice of the "servant of Yahweh" (Is. 53:7; cf. Acts 8:32). The Evangelist gives the greatest prominence to Jesus' paschal rite (Jn. 13:1-3, 31-33; cf. 18:28) and then goes on to emphasize the realization in him of the type of the paschal …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 …
8:34
Religions, Comparative Study of
… the Hindus purify themselves of their faults in the waters of the Ganges; John the Precursor baptized in the waters of the Jordan as a sign of penance (Mt. 3:5-6); the first Apostles baptized everywhere in the name of Jesus as a sign of regeneration (Acts 8:34-38); the same rite, but a different spirit (v. BATTESIMO, II, coll. 1003-45). Pure chance encounters are also those that derive from the almost obligatory evocation of general themes: …
8:35
… implied also, as is obvious, faith in Jesus Christ, the divine mediator and Son of God: in fact care was taken to proclaim Christ from the very beginning of catechesis with the aim of imparting at least a summary knowledge of his life and his work (cf. Acts 8:35; 10:36-43; to the centurion Cornelius). …
8:36
… The narrative of Acts 8:36-37 is significant: the apostle Philip and this servant of the queen arrive where there is water "and the eunuch said: here is water, what prevents me from being baptized? …
… As for Baptism, although from the beginning even deacons (Acts 8, 36-38) exercised these functions, it was nevertheless the proper and ordinary office of the bishop (cf. St. Ignatius, Smyrn., 8, 2), that is, of the summus sacerdos (Tertullian, De …
8:37
… The most ancient formula known is that used by the eunuch of the Queen of Ethiopia: "I believe that Jesus Christ is the Son of God" (Acts 8:37). From apostolic times, however, other more widespread formulas were known which contained the most important truths of the Redemption, such as that in 1 Cor. 15:3-4: "I delivered …
8:38
… Rücker, Ritus Baptismi et Missae quem descripsit Theodorus ep. Mopsuestenus in sermonibus catecheticis [Opuscula et Textus, Series liturgica, 2], Münster 1933, pp. 17-18). The Baptism of the eunuch of Queen Candace certainly took place by immersion (Acts 8:38). The Baptism of which the Didache, 7, Tertullian, De Baptismo, 4, and the Recognitiones of Pseudo-Clement, 32; PG 1, 1329, speak, that is the Baptism done in running water, in the …
8:40
Ashdod (Hebrew: ʾAšdādh; Akkadian: Ašdādh; Greek: ʾAšdōr; modern: Esdūd)
Evangelized by the deacon Philip (Acts 8:40), it was an episcopal see of Palaestina prima in the 4th-6th centuries. …
… The deacon Philip resided there with his prophetess daughters (Acts 8:40; 21:18). St. Peter baptized there Cornelius, a centurion of the Italic cohort (Acts 10), the first uncircumcised man to enter the Church. …
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.