Christ novv ready to ascend, biddeth the Apostles to expect the Holy Ghost vvhich he had promised. foretelling vvhere (being strengthened by him) they should begin his Church, and hovv far they should cary it. 9 After his Ascension they are vvarned by tvvo Angels to set their mindes vpon his second comming. 14 In the daies of their expectation, 15 Peter beginneth to execute his vicarship, giuing instruction and order, by vvhich Mathias is elected Apostle in the place of Iudas.
1The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach,Io ho parlato in primo luogo, o Teofilo, di tutto quello, che principiò Gesù a fare, e ad insegnare.THE first treatise I made of al things, O Theophilus, vvhich IESVS began to doe and to teache,Primum quidem sermonem feci de omnibus, o Theophile, quæ cœpit Jesus facere et docere 2Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up.Sino a quel giorno, in cui dati per mezzo dello Spirito santo i suoi ordini agli Apostoli, che aveva eletti, fu assunto:vntil the day vvherein giuing commaundement by the holy Ghost to the Apostles vvhom he chose, he vvas assumpted:usque in diem qua præcipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est: 3To whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God.A' quali ancora si diede a veder vivo dopo la sua passione con molte riprove, apparendo ad essi per quaranta giorni, e parlando del regno di Dio.to vvhō he shevved also him self aliue after his passion in many arguments, for fourtie daies appearing to them, & speaking of the kingdom of God.quibus et præbuit seipsum vivum post passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei. 4And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.Ed essendo insieme a mensa, comandò loro di non allontanarsi da Gerusalemme, ma di aspettare la promessa del Padre, la quale (disse) avete udita dalla mia bocca:And eating vvith them, he commaunded them, that they should not depart from Hierusalem, but should expect the promisse of the Father, vvhich you haue heard (saith he) by my mouth:Et convescens, præcepit eis ab Jerosolymis ne discederent, sed exspectarent promissionem Patris, quam audistis (inquit) per os meum: 5For John indeed baptized with water: but you shall be baptized with the Holy Ghost, not many days hence.Imperocché Giovanni battezzò bensì di acqua, ma voi sarete battezzati nello Spirito santo di qui a non molti giorni.for Iohn in deede baptized vvith vvater, but you shal be baptized vvith the holy Ghost after these fevv daies. •quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies. 6They therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom of Israel?Ma quegli unitisi insieme gli domandavano dicendo: Signore, renderai tu adesso il regno ad Israele?They therfore that vvere assembled, asked him, saying, Lord, whether at this time vvilt thou restore the kingdom to Israel?Igitur qui convenerant, interrogabant eum, dicentes: Domine, si in tempore hoc restitues regnum Israël ?
7But he said to them: It is not for you to know the times or moments, which the Father hath put in his own power:Egli però disse loro: Non si appartiene a voi di sapere i tempi, e i momenti, i quali il Padre ha ritenuti in poter suo:but he said to them, It is not for you to knovv times or moments, vvhich the Father hath put in his ovvne povver:Dixit autem eis: Non est vestrum nosse tempora vel momenta quæ Pater posuit in sua potestate: 8But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.Ma riceverete la virtù dello Spirito santo, il quale verrà sopra di voi, e sarete a me testimoni e in Gerusalemme, e in tutta la Giudea, e nella Samaria, e sino all'estremità del mondo.but you shal receiue the vertue of the holy Ghost comming vpon you, and you shal be vvitnesses vnto me in Hierusalem, and in al Ievvrie, and Samaria, and euen to the vtmost of the earth.sed accipietis virtutem supervenientis Spiritus Sancti in vos, et eritis mihi testes in Jerusalem, et in omni Judæa, et Samaria, et usque ad ultimum terræ. 9And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.E detto questo, a vista di essi si alzò in alto: e una nuvola lo tolse agli occhi loro.And vvhen he had said these things, in their sight he vvas eleuated: and a cloud receiued him out of their sight.Et cum hæc dixisset, videntibus illis, elevatus est: et nubes suscepit eum ab oculis eorum. 10And while they were beholding him going up to heaven, behold two men stood by them in white garments.E in quello che stavano fissamente mirando lui, che saliva al cielo, ecco che due personaggi in bianche vesti si appressarono ad essi.And vvhen they beheld him going into heauen, behold tvvo men stoode beside them in vvhite garments,Cumque intuerentur in cælum euntem illum, ecce duo viri astiterunt juxta illos in vestibus albis, 11Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come as you have seen him going into heaven.I quali anche dissero: Uomini di Galilea, perché state mirando verso del cielo? Quel Gesù, il quale tolto a voi è stato assunto al cielo, così verrà, come lo avete veduto andare al cielo.vvho also said, Ye men of Galilee, vvhy stand you looking into heauen? This IESVS vvhich is assumpted from you into heauen, shal so come as you haue seen him going into heauen.qui et dixerunt: Viri Galilæi, quid statis aspicientes in cælum ? Hic Jesus, qui assumptus est a vobis in cælum, sic veniet quemadmodum vidistis eum euntem in cælum.
12Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day’s journey.Allora ritornarono a Gerusalemme dal monte, che dicesi dell'Uliveto, il quale è vicino a Gerusalemme, quant'è il viaggio d'un giorno di sabato.Then they returned to Hierusalem from the mount that is called Oliuet, vvhich is by Hierusalem, distant a Sabboths iourney.Tunc reversi sunt Jerosolymam a monte qui vocatur Oliveti, qui est juxta Jerusalem, sabbati habens iter. 13And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes and Jude the brother of James.E giunti ch'ei furono, salirono al cenacolo (in cui alloggiavano) Pietro, e Giacomo, e Giovanni, e Andrea, Filippo, e Tommaso, Bartolommeo, e Matteo, Giacomo figliuolo di Alfeo, e Simone Zelote, e Giuda fratello di Giacomo.And vvhen they vvere entred in, they vvent vp into an vpper chamber, vvhere abode Peter & Iohn, Iames and Andrevv, Philippe and Thomas, Bartholomevv and Mathevv, Iames of Alphaeus and Simon Zelótes, and Iude of Iames.Et cum introissent in cœnaculum, ascenderunt ubi manebant Petrus, et Joannes, Jacobus, et Andreas, Philippus, et Thomas, Bartholomæus, et Matthæus, Jacobus Alphæi, et Simon Zelotes, et Judas Jacobi. 14All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren.Tutti questi perseveravano di concordia nell'orazione insieme colle donne, e con Maria Madre di Gesù, e co' fratelli di lui.Al these vvere perseuéring vvith one minde in praier vvith the vvomen and MARIE the mother of IESVS, and his brethren.Hi omnes erant perseverantes unanimiter in oratione cum mulieribus, et Maria matre Jesu, et fratribus ejus. 15In those days Peter rising up in the midst of the brethren, said (now the number of persons together was about an hundred and twenty):E in que' giorni alzatosi Pietro in mezzo ai fratelli (era il numero delle persone adunate di circa cento venti) disse:In those daies Peter rising vp in the middes of the brethren, said: (and the multitude of persons together, vvas almost an hundred and tvventie)In diebus illis, exsurgens Petrus in medio fratrum, dixit (erat autem turba hominum simul, fere centum viginti): 16Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus:Fratelli, fa di mestieri, che si riduca ad effetto quel, che fu scritto, e predetto dallo Spirito santo per bocca di Davidde intorno a Giuda, il quale fu il caporione di coloro, che catturarono Gesù:You men, brethren, the scripture must be fulfilled vvhich the holy Ghost spake before by the mouth of Dauid concerning Iudas, vvho vvas the captaine of them that apprehended IESVS:Viri fratres, oportet impleri Scripturam quam prædixit Spiritus Sanctus per os David de Juda, qui fuit dux eorum qui comprehenderunt Jesum:
17Who was numbered with us, and had obtained part of this ministry.Egli, che fu annoverato tra noi, ed ebbe in sorte questo stesso ministero.vvho vvas numbred among vs and obteined the lot of this ministerie.qui connumeratus erat in nobis, et sortitus est sortem ministerii hujus. 18And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.Quegli adunque acquistò un campo per ricompensa dell'iniquità, e appiccatosi crepò pel mezzo: e si sparsero tutte le sue viscere.And he in deede hath possessed a field of the revvard of iniquitie, and being hanged he burst in the middes, and al his bovvels gushed out.Et hic quidem possedit agrum de mercede iniquitatis, et suspensus crepuit medius: et diffusa sunt omnia viscera ejus. 19And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood.E la cosa si è risaputa da tutti quanti gli abitatori di Gerusalemme per modo, che quel campo è venuto a chiamarsi nel loro linguaggio Haceldama, cioè Campo del sangue.And it vvas made notorious to al the inhabitants of Hierusalem: so that the same field vvas called in their tonge, Hacel-dema, that is to say, the field of bloud.Et notum factum est omnibus habitantibus Jerusalem, ita ut appellaretur ager ille, lingua eorum, Haceldama, hoc est, ager sanguinis. 20For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take.Ora sta scritto nel libro de' Salmi: Diventi la loro abitazione un deserto, né siavi chi abiti in essa: e l'ufficio di lui lo abbia un altro.For it is vvritten in the booke of Psalmes. Be their habitation made desert, and be there none to dvvel in it. And his Bishoprike let another take.Scriptum est enim in libro Psalmorum: Fiat commoratio eorum deserta, et non sit qui inhabitet in ea: et episcopatum ejus accipiat alter. 21Wherefore of these men who have companied with us, all the time that the Lord Jesus came in and went out among us,Bisogna adunque, che di questi uomini, i quali sono stati uniti con noi per tutto quel tempo, in cui fe' sua dimora tra noi il Signore Gesù,Therfore, of these men that haue assembled vvith vs, al the time that our Lord IESVS vvent in and vvent out among vs,Oportet ergo ex his viris qui nobiscum sunt congregati in omni tempore quo intravit et exivit inter nos Dominus Jesus, 22Beginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection.Cominciando dal battesimo di Giovanni sino al giorno, in cui tolto a noi fu assunto, uno di questi sia costituito testimone con noi della risurrezione di lui.beginning from the baptisme of Iohn vntil the day vvherein he vvas assumpted from vs, there must one of these be made a vvitnes vvith vs of his resurrection.incipiens a baptismate Joannis usque in diem qua assumptus est a nobis, testem resurrectionis ejus nobiscum fieri unum ex istis.
23And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias.E ne nominarono due, Giuseppe detto Barsaba soprannominato il Giusto, e Mattia.And they appointed tvvo, Ioseph, vvho vvas called Barsabas, vvho vvas surnamed Iustus: and Mathias.Et statuerunt duos, Joseph, qui vocabatur Barsabas, qui cognominatus est Justus, et Mathiam. 24And praying, they said: Thou, Lord, who knowest the heart of all men, shew whether of these two thou hast chosen,E fecero orazione, dicendo: Tu, o Signore, che vedi i cuori di tutti, dichiara, quale di questi due abbi elettoAnd praying they said, Thou Lord that knovvest the harts of al men, shevv of these tvvo, one, vvhom thou hast chosen,Et orantes dixerunt: Tu Domine, qui corda nosti omnium, ostende quem elegeris ex his duobus unum, 25To take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place.A ricevere il posto di questo ministero, e Apostolato, da cui traviò Giuda per andare al suo luogo.to take the place of this ministerie and Apostleship, from the vvhich Iudas hath preuaricated that he might goe to his ovvne place.accipere locum ministerii hujus et apostolatus, de quo prævaricatus est Judas ut abiret in locum suum. 26And they gave them lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.E tirarono a sorte, e toccò la sorte a Mattia, ed egli fu aggregato agli undici Apostoli.And they gaue them lottes, and the lot fel vpon Mathias, and he vvas numbered vvith the eleuen Apostles.Et dederunt sortes eis, et cecidit sors super Mathiam: et annumeratus est cum undecim Apostolis.
1:1
Calmet
St. Luke, who was the author of this history, alludes, in this verse, to his gospel, which he calls his first discourse. In that he informs us, not only of the actions, but also the doctrines of our Saviour. These words, to do and to teach, are the abridgment of the whole gospel: here he gives us the Acts of the Apostles, that is, an history of their travels and preaching. In the beginning of this work he speaks of all the apostles, and what they did before their dispersion. As soon as he comes to the mention of St. Paul, he takes notice of no one else, but is entirely taken up with the narrative of his actions. He addresses his book to Theophilus, which signifies a friend of God, or one who loves God, as if he intended to dedicate it to all the faithful, who believed in, and loved God. But it is more probable that this was some distinct person, well known to St. Luke, and illustrious for his birth, because he gave him the title of kratiste, most excellent. [Luke 1:3.] (Calmet)
1:2
about the year A.D. 33.
Witham
Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of the words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense might be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham)
1:3
St. Chrysostom
Appearing, etc. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. (St. Chrysostom, hom. 1:chap. 1. on Acts.)
Estius
"And speaking of things pertaining to the kingdom of God," as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, ta peri tes basileias tou theou, which plainly makes for unwritten tradition. (Estius)
1:4
Witham
And eating with them.[Ver. 4. sunalizomenos, A salis et mensae communione. Some copies sunaulizomenos.] This is a literal translation from the vulgar Latin. But the Protestant translation from some Greek copies, would have it, And being assembled together, he commanded them, etc. Mr. Bois defends the Latin Vulgate and even by the authority of St. Chrysostom who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that the apostles elsewhere prove Christ's resurrection by his eating and drinking with them. (Acts 10:4.[41.?]) St. Jerome also says, the derivation of the Greek word, is from eating salt together. (Witham)
1:5
Witham
Baptized with the Holy Ghost, that is, cleansed, and sanctified by the plentiful graces he shall pour upon you. (Witham)
1:6
Witham
Wilt thou at this time restore again the kingdom of Israel? Some of them, as St. Chrysostom observes, had still their thoughts upon a temporal kingdom of the Messias. Christ, to divert them from such imaginations, tells them, their business is to be witnesses of his doctrine and miracles, particularly of his resurrection, even unto the utmost bounds of the earth, to all the nations of the world. (Witham)
1:9
Witham
He was raised up. Raised himself up, and ascended, etc. (Witham)
1:10
Witham
Behold two men, that is, two angels, stood by them in white apparel. (Witham)
1:11
Witham
So shall he come, as you have seen him going. This word going, says St. Chrysostom, sufficiently intimates, that he ascended by his own power: for so will he come by his own power to judge the world. (Witham)
St. Jerome
Jesus Christ shall come on the last day, in the same body, in the same majesty, to judge the living and the dead. This he had likewise promised, in more than one place of the gospel, speaking of the vengeance, which he will exercise on the city of Jerusalem. St. Jerome, St. Hilary, and many other ancients, have believed that the Son of God will appear again on Mount Olivet, and that all people shall be assembled to judgment. (St. Jerome, super Joel 3:2.; St. Hilary, super Matthew 24:32.)
And that same body, which thus ascended to heaven, and which will thus descend, is given us in the blessed Sacrament. "O miracle! exclaims St. Chrysostom, He that sitteth with his Father above, is at the same time handled by men below. Jesus Christ ascending to heaven, both hath his flesh with him above, and hath left it with us below. Elias being taken up, left his disciple, Eliseus, his mantle and double spirit, but the Son of Man ascending, left his own flesh for us." (Lib. 3:de Sacerd. hom. 2. ad pop. Ant. hom. de divit. et paup.)
Calmet
Sulpicius Severus, and St. Paulinus, assure us, that the marks of the feet of our Saviour were imprinted in the place off which he rose to heaven; and St. Augustine informs us, that many in his time went to Judea, to venerate these sacred marks. Ven. Bede testifies the same in the eighth age [i.e. in the 8th century]. In the time of Constantine the great, the empress Helen built a church on the place. (Calmet)
1:12
Calmet
Sabbath-day's journey. It cannot now be precisely determined what this distance was, but it is most probable, that it was about a mile. On particular occasions, it perhaps was allowed to exceed a little. (Calmet)
1:13
Witham
Into an upper room, to be more retired in prayer. There they were persevering with one mind in prayer. These few words denote to us three dispositions to receive the Holy Ghost. 1. Prayer. 2. Perseverance in it. 3. To be of one mind, perfectly united in charity, and the love of one another. (Witham)
This is the last mention that is made in Scripture of the blessed Virgin Mary. She lived the rest of her time with the Christians (as here she is particularly named and noted amongst them) and especially with St. John, the apostle, to whom our Lord recommended her. (St. John xix 26. 27.) She undoubtedly communicated to the evangelists many circumstances relative to the actions, words, and mysteries of her divine Son.
1:15
Witham
Peter, rising up, etc. Peter, says St. Chrysostom[Ver. 15. St. Chrysostom, om.g. tou chorou protos, etc.] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, confirm thy brethren,) etc. yet he consults them. (Witham)
Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment.
1:18
Witham
Possessed a field. Judas is here said to have done, what was done by others, with the thirty pieces of money, the reward of his iniquity. And being hanged, that is, as St. Matthew says, (chap. 27:5.) having hanged himself, he burst asunder. The Greek has it, falling headlong,[Ver. 18. Suspensus crepuit medius, prenes genomenos.] as perhaps he did, by the judgment of God, from the place or tree where he hanged himself. (Witham)
Menochius
Judas did not possess the potter's field, but he furnished the price to buy it, giving back the thirty pieces of silver. (Menochius)
Calmet
We often say in common, that we have done what happens in consequence of any action of ours, though it was not in our first intention. (Calmet)
1:20
Witham
His bishoprick. The words were prophetically spoken in the Psalms, of the traitor Judas. (Witham)
Estius
Let their habitation. In some manuscript copies, in both Greek and Syriac, we read his. In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular. (Estius, in a different place.)
1:21
Witham
Came in, and went out among us. That is, conversed with us. (Witham)
1:25
Witham
To his own place of perdition, which he brought himself to. (Witham)
1:26
Witham
And he gave them lots, which they might lawfully do, when they knew that both of them were fit, and every way qualified for the office. (Witham)
Haydock
Lots. This method of deciding the election of ministers by lots, is one of those extraordinary methods which was inspired by God; but can seldom or ever be imitated. Where both candidates appeared equally worthy, as in the present case, and human judgment cannot determine which is to be preferred, it cannot be said that it was wrong to decide it by lots. Thus were avoided any of the evil consequences which might have happened by one party being preferred before the other. St. Augustine observes, that in a doubtful case, where neither part is bad, to decide by lots is not in itself wrong. Sors enim non aliquid mali est, sed res est in dubitatione humana divinam indicans voluntatem. (In Psalm xxx.) (Haydock)
1:1
Not al particularly, (for the other Euangelists write diuers thinges not touched by him) but al the principal and most necessarie thinges.
Concordanza Lu. 1, 3.
Liturgia The Epistle •t Masse vpon Ascension day.
1:2
2. Giuing commaundement.] He meaneth the power giuen them to preach to baptize. to remit sinnes, and generally the whole commission and charge of gouernement of the Church after him and in his name, steede, and right. the which Regiment was giuen them together with the Holy Ghost to assist them therein for euer.
1:4
Concordanza Iu. 24, 49.
Concordanza Io. 14, 26.
1:5
Iohns Baptisme gaue not the Holy Ghost.
The aboundāt powring of the Holy Ghost vpon them on whitsunday, he calleth baptisme.
Concordanza Lu. 3, 16.
1:7
7. It is not for you.] The times and moments of things to come pertaine not to vs. It is not for vs, nor needful for the Church, to know the times & moment of the world, the comming of Antichrist, and such other Gods secretes. This is ynough in that case, to be assured that Christs faith shal be preached, and the Church spred through out al Nations, the Holy Ghost concurring continually with the Apostles and their Successors for the same.
Concordanza Lu. 24, 49. Act. 2, 1.
1:8
Concordanza Mar. 16, 19. Lu. 24, 51.
1:11
11. Assumpted from you.] By this visible Ascending of Christ to heauen and like returne from thence to iudgement, Christ is ascended, and yet really in the B. Sacrament. the Heretikes do incredulously argue, him not to be in the Sacrament. But let the faithful rather giue eare to S. Chrysostome saying thus: O miracle, he that sitteth vvith the Father in heauen aboue, at the very same time is handled of men beneath. Christ ascending to heauen, both hath his flesh vvith him, and left it vvith vs beneath. Eliae• being taken vp, left to his Disciple his cloke only: but the Sonne of man ascending left his ovvne flesh to vs. Li. • de Sacerd. Ho. 2 ad po. Ant. in fine. Ho. de diuit. & paup. in fine.
1:13
This visible companie was the true Churche of Christ, which he left, & commaūded to keepe together til the cō ming of the Holy Ghost by h to be further informed & furnished to gaine al natiōs to the same Societie.
1:14
14. MARIE the mother of IESVS.] Our B. LADY. This is the last mention that is made in holy Scripture, of our B Lady. for though she were ful of al diuine wisedom, and opened (no doubt) vnto the Euangelistes and other writers of holy Scriptures, diuerse of Christs actions, speaches, and mysteries, whereof she had both experimental and reuealed knowledge: Yet for that she was a woman, and the humblest creature liuing, and the paterne of al order and obedience, it pleased not God that there should be any further note of her life, Her life. doings, or death, in the Scriptures. She liued the rest of her time with the Christians (as here she is peculiarly named and noted among them) and specially with S. Iohn the Apostle, Io. 19, 26. 27. to whom our Lord recommended her. Who prouided for her al necessaries, her spouse Ioseph (as it may be thought) being deceased before. The common opinion is that she liued 63 yeres in al. Dionys. ep. ad Timotheum. At the time of her death, Her death. (as S. Denys first, & after him S. Damascene de dormit. Deiparae. writeth.) al the Apostles then dispersed into diuers nations to preache the Gospel, were miraculously brought together (sauing S. Thomas who came the third day after) to Hierusalem, to honour her diuine departure and funeral, as the said S. Denys witnesseth. Who saith that him self, S. Timothee, and S. Hierotheus were present: testifying also of his owne hearing, that both before here death and after for three daies, not onely the Apostles and other holy men present, but the Angels also and Powers of heauen did sing most melodious Hymnes. They buried her sacred body in Gethsémaui, but for S. Thomas sake, who desired to see and to reuerence it, Her ASSVMVTION. they opened the sepulcher the third day, and finding it void of the holy body, but excedingly fragrant, they returned, assuredly deeming that her body was assumpted into heauen, as the Church of God holdeth, being most agreable to the singular priuilege of the mother of God, and therfore celebrateth most solemnely the day of her Assumption. And that is consonant not onely to the said S. Denys, and S. Damascene, but to holy Athanasius also, who auoucheth the same, Serm. in Euang. de Deipara. of which Assumption of her body. S. Bernard also wrote fiue notable sermons extant in his workes.
But neither these holy fathers, The Protestāts haue no feast of her at al, as they haue of other Saincts. nor the Churches tradition and testimonie, do beare any sway now a daies with the Protestants, that haue abolished this her greatest feast of her Assumption. who of reason should at the least celebrate it as the day of her death, as they doe of other Saincts. For though they beleeue not that her body is assumpted, yet they wil not (we trow) deny that she is dead, and her soule in glorie: neither can they aske scriptures for that, no more then they require for the deathes of Peter, Paul, Iohn, and other, vvhich be not mentioned in scriptures & yet are still celebrated by the Protestants. But concerning the B. Virgin MARIE, they haue blotted out also both her Natiuitie, and her Conception: so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head. For as for the other two daies of her Purification & Aununciation, they be not proper to our Lady, but the one to Christs Conception, the other to his Presentation. so that she by this meanes shal haue no festiuitie at al.
But contrariwise, How the Primitiue Church & auncient fathers honoured our B. Lady. to consider how the auncient Church and fathers esteemed, spake, and wrote of this excellent vessel of grace, may make vs detest these mens impietie, that can not abide the praises of her Lu. 1, 48. whom al generations should call blessed, and that esteeme her honours a derogatiō to her sonne. Some of their speaches we wil set downe, that al men may see, that we neither praise her, nor pray to her, more amply then they did. S. Athanasius in the place alleaged, after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE, S. Athanasius. wherewith S. Gabriel saluted her; We also, saith he, of al degrees vpon the earth extol thee with loude voice, saying, Au• gratia plena &c. Haile ful of grace, our Lord is vvith thee pray for vs 〈◊〉 Maistresse, S. Ephrem. and Lady, and Queens, and mother of God. Most holy and auncient Ephrem, also in a special oration made in praise of our Lady, saith thus in diuerse places thereof, Intemerata De•p••• &c. Mother of God vndifiled, Queene of al, the hope of them that despaire, my lady most glorious, higher them the heauenly spirit•, more honorable then the Cherubins, holier then the Seraphins. and vvithout comparison more glorious thē the supernal hostes, the hope of the fathers, the glorie of the Prophets, the praise of the Apostles. And a litle after. Virgo ante partum, in partu, & post partum. by thee vve are reconciled to Christ my God, thy sonne: thou art the helper of sinners, thou the hauen for them that are tossed vvith stormes, the solam of the vvorld, the deliuerer of the emprisoned, the helpe of orphans, the redemption of captiues. And afterward, Vouchsafe me thy seruant to praise thee. Haile lady MARIE ful of grace, haile Virgin most blesed among vvomen. And much more in that sense which were to long to repeate.
S. Cyril. hath the like wonderful speaches of her honour, S. Cyril. hom. 6. contra Naestorium. Praise and glorie be to thee • holy Trinitieito thee also be praise, holy mother of God, for thou art the pretious pearle of the vvorld, thou the candel of vnquencheable light, the crovvne of Virginitis, the scepter of the Catholike faith. By thee the Trinitie is glorified and adored in al the vvorld: by thee heauen reioyceth, Angels and Archangels are glad, diuels are put to flight, and man is called againe to heauen, and euery creature that vvas held vvith the errour of Idols, is turned to the knowledge of the truth: by thee Churches are foūded through the world: thee being their helper, the Gentiles come to penance. and much more which we omit. Likewise the Greeke Liturgies or Masses of S. Iames, The Greeke Liturgies of S. Iames, S. Basil, S. Chrysostom. S. Basil, and S. Chrysostom, make most honorable mention of our B. Lady, praying vnto her, saluting her with the Angelical hymne, Au• Maria, and vsing these speaches, Most holy, vndefiled, blessed aboue al, our Queene, our Lady, the mother of God, MARIE, a virgin for ouer, the sacred arke of Christs Incarnation, broder then the heauens that didst beare they creatour, holy mother, of vnspeakable light, vve magnifie thee vvith Angelical hymnes. al things passe vnderstanding, al things are glorious in thee ô mother of God. by thee the mysterie before vnknovven to the Angels, is made manifest and reuealed to them on the earth. thou art more honorable then the Cheerubins, and more glorious then the Seraphins, to thee, O ful of grace, al creatures, both men and Angels doe gratulate and reioyce: glorie be to thee, Which art a sanctified temple, a spiritual paradise, the glorie of virgins, of vvhom God tooke flesh and made thy vvombe to be his throne, &c.
And S. Augustine Serm. 18. de Sanctis •o. 10: or (as some thinke) S. Fulgentius: S. Augustine. O blessed MARIE, who can be able vvorthily to praise or thanke thee, receiue our praiers, obtaine vs out requestes, for thou art the vnica spes. special hope of sinners, by thee vve hope for pardon of our sinnes, & in thee, ô most blessed, is the expectation of our revvards. Sancta MARIA succurre miseris, &c. And then folow these wordes now vsed in the Churches seruice: Sancta Maria suscurre miseris, iuua pusillanimes, refoue flebiles, orapro populo, interueni pro lero, intercede pro deuoto foemineo sexu. Sentiant omnes tuum inuamen, quicunque celebrant tuam commemorationem. Pray thou continually for the people of God, vvhich didst diserue to beare the redeemer of the vvorld, Who liueth and reigneth for euer. S. Damascene. S. Damascene also ser. de dormitione Deiparae. Let vs crie vvith Gabriel, Aue gratia plena, Haile ful of grace, Haile sea of ioy that can not be emptied, haile the vnicum leuamen onely case of greefes, haile holy virgin, by vvhom death vvas expelled, S. Irenaeus. and life brought in. See S. Irenaeus li. 3. c. 33. and li. 5 circa medium, & S. Augustine de side & Symbolo. & de agone Christiano. Where they declare how both the sexes concurre to our saluation, As Adam and Eue, so Christ & our Lady. the man and the woman, Christ and our Lady, as Adam and Eue both were the cause of our fall, though Adam for more then his wife, and so Christ far more excellently and in an other sort then our Lady: who (though his mother) yet is but his creature and handmaid, him self being truely both God and man. See S. Greg Nzian. in fi. Trag. Christus patiens. In al which places alleaged & many other like to these, if it please the reader to see and read, and make his owne eies witnesses, he shal perceiue that there is much more said of her, and to her, then we haue here recited, and that the very same or the like speaches and termes were vsed then, that the Church vseth now, in the honour and inuocation of the B. Virgin: The meaning of the titles and termes giuen to our B. Lady. to the confusion of al those that wilfully wil not vnderstand in what sense al such speaches are applied vnto her. to wit, either because of her praier and intercession for vs. whereby she is our hope, our refuge, our aduocate &c. or because she brought forth the author of our redemption and saluation, whereby she is the mother of mercie, and grace, and life, and whatsoeuer goodnes we receiue by Christ.
The Heretikes, some in the text, other in the margēt, traslate, Wiues, to wit, of the Apostles, most Impudently, knowīg in their cōsciences that he meaneth the Maries & other holy women that folowed Christ. as Lu. 1, 2, 24, 10. See Beza & the Engl. Bible 1579.
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15. Peter rising vp.) Peter beginneth to practise his Primacie. Peter in the meane time practised his Superioritie in the cōpanie or Church, publishing an election to be made of one to supply Iudas roome. Which Peter did not vpon commaundement of Christ written, but by suggestion of Gods Spirit, and by vnderstanding the Scriptures of the old Testament to that purpose: the sense whereof Christ had opened to the Apostles before his departure, though in more ful maner afterward at the sending of the Holy Ghost. And this acte of Peter in prescribing to the Apostles and the rest, Beza in no. Test. 〈◊〉. an. 1565. this election, and the maner thereof, is so euident for his Supremacie, that the Aduersaries confesse here that he was, Antistes, the cheefe and Bishop of this whole College and companie.
Liturgia The Epistle vpō S. Mathias day Febr. •4.
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Concordanza Ps. 40, 9.
Concordanza Io. 13, 18.
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Concordanza Luc. 22, 47. Io. 18, 3.
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Concordanza Mt. 27, 5. 7.
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Concordanza Psa. 68, 26.
Concordanza Ps. 108, 8.
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No smal mysterie, that the number of the twelue Apostles must needes be made vp againe.
1:26
26. Loties.] When the euent or fall of the lot is not expected of Diuels, nor of the starres, nor of any force of fortune, Casting of lottes. but looked and praied for to be directed by God and his holy Saincts: then may lottes be vsed lawfully. And sometimes to discerne betwixt two things mere indifferent, they be necessarie, as S. Augustine teacheth •p. 180 ad Honoratum.
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sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 1.1
All things whatsoever our Lord and Saviour Jesus Christ, as Luke wrote, ‘both hath done and taught
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… For this, in fact, is just what this Book is: a Demonstration of the Resurrection:
san Girolamo † 420 d.C. The Letters of St. Jerome 97.1
… and they who once saved Him from the hands of Herod are ready to save Him again from this blasphemer and heretic. Demetrius expelled Origen from the city of Alexander; but he is now thanks to Theophilus outlawed from the whole world. Like him to whom Luke has dedicated the Acts of the Apostles
san Girolamo † 420 d.C. The Letters of St. Jerome 127.4
… In this sense we read elsewhere that “Jesus began both to do and teach.”
sant'Agostino d'Ippona † 430 d.C. Against the Epistle of Manichæus, Called Fundamental 9
… And when will be the kingdom of Israel? And He said unto them, No one can know the time which the Father hath put in His own power. But ye shall receive the power of the Holy Ghost coming upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.8
… We base our view of the identity of authorship, however, on the fact that this second book commences in the following strain: “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He, through the Holy Ghost, gave commandment unto the apostles whom He chose to preach the gospel.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.17
These four kinds of supplication the Lord Himself by His own example vouchsafed to originate for us, so that in this too He might fulfil that which was said of Him: “which Jesus began both to do and to teach.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.9
… “If thou seest a man who is quick to speak, know that there is more hope of a fool than of him;” and do not presume to teach any one in words what you have not already performed in deed. For our Lord taught us by His own example that we ought to keep to this order, as of Him it is said: “what Jesus began to do and to teach.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
“Until the day in which He was taken up, after that He, through the Holy Spirit, had given commandments unto the Apostles whom He had chosen. After He had given commandments through the Spirit” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… And at the same time he appends this [statement of the ascension], just as if it followed immediately upon these words which the Lord spake, at the same time with those other transactions on the first day of the week, that is to say, on the day on which the Lord rose again; whereas, in the Acts of the Apostles,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.9
… “God shall reign over all nations,” is a promise. “God sitteth upon His Holy Seat.” What then was promised to come, now being fulfilled, is acknowledged and held. “God sitteth upon His Holy Seat.” What is His Holy Seat? Haply saith one, The Heavens, and he understandeth well. For Christ hath gone up,
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.17
… ‘For I,’ He says, ‘by the Spirit of God cast out devils.’ Who also made His flesh a temple. ‘For I saw His spirit descending like a dove and abiding upon Him.’ Again: Who granted to Him His ascension into Heaven. For it says, “Giving a commandment to the apostles whom He had chosen, by the Holy Ghost He was taken up.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.22
… But to prove this assertion you bring forward a passage of Scripture: for you say “Giving commands to the apostles whom He had chosen, by the Holy Ghost He was raised up.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.3.2
… The other eighteen Æons are made manifest in this way: that the Lord, [according to them,] conversed with His disciples for eighteen months
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.26.1
… For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves “that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world.”
Tertulliano † 220 d.C. On Baptism 19
… After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved
Origene † 254 d.C. Origen Against Celsus 2.63
… But it is recorded in the Acts, that “being seen during forty days,” He expounded to His disciples “the things pertaining to the kingdom of God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… for since thou hast been told that “He was taken up,” therefore, lest thou shouldest suppose Him to have been taken up by others , he adds, “To whom He shewed Himself alive.” For if He shewed Himself in the greater, surely He did in the minor circumstance. Seest thou, how casually and unperceived he drops by the way the seeds of these great doctrines?
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 17
… For not as though Christ were powerless, hath he put this down, for He it is Himself who saith, (S. John ii. 19 .) “Destroy this Temple, and in three days I will raise it up:” and again, (S. John x. 18 .) “I have power to lay down My life, and I have power to take it again.” And Luke also in the Acts says, (c.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 79
(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God—
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 34
… This Jesus who is taken from you into heaven, shall come in like manner as ye have seen Him go into heaven.” But what are we to think of a man saying that our Lord
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… After the resurrection also, it was His will to remain with His disciples on the earth not longer than forty days,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
84. At the same time, all is not recorded, as John plainly declares. For He had frequent intercourse with His disciples during the forty days which preceded His ascension into heaven.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.32
… Forty years also did the people wander in the wilderness. Forty days the waters of the flood lasted. Forty days after His resurrection did the Lord converse with the disciples, persuading them of the reality of His risen body,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John chapter21.13
… On the fortieth day after His resurrection He ascended into heaven, while His disciples were looking on; and they hear the angelic voice: “Men of Galilee,” saith it, “why stand ye gazing up into heaven? This same that is taken up from you into heaven, shall so come in like manner as ye have seen Him going into heaven.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 50.13
… Because in respect of His bodily presence He associated for forty days with His disciples, and then, having brought them forth for the purpose of beholding and not of following Him, He ascended into heaven,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 64.1
… and yet I am not straightway to ascend into heaven, but “yet a little while I am with you.” For, as we find it written in the Acts of the Apostles, He spent forty days with them after His resurrection, going in and out, and eating and drinking:
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 101.6
… And on this account, therefore, His words did not mean that He was about to die, and to be withdrawn from their view till His resurrection; but that He was about to go to the Father, which He did after His resurrection, and when, after holding intercourse with them for forty days, He ascended into heaven.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.12
… for they have not known My ways” ( ver. 10 ). The forty years have the same meaning as the word “always.” For that number forty indicates the fulness of ages, as if the ages were perfected in this number. Hence our Lord fasted forty days, forty days He was tempted in the desert, and forty days He was with His disciples after His resurrection.
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Tertulliano † 220 d.C. Five Books in Reply to Marcion 1
Outpoured; the work and envied deeds of might
Tertulliano † 220 d.C. Five Books in Reply to Marcion 2
A pledge; that, by whose virtue men had been
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.30
… but wait, said He, for the promise of the Father which ye heard from My lips: for John indeed baptized with water, but ye shall be baptized with the Holy Ghost, which ye shall also receive not many days hence
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… And not content with this, He added also the evidence of eating with them at their board: as to signify this, the writer adds, “And being at table with them, He commanded.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 87
And He biddeth them “to bring of the fish,” to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for “He was eating together with them.” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… the allusion is specifically to the eleven at a time when, in consequence of the absence of Thomas, they were only ten, we are of opinion that after this discourse which Mark mentions, and with which we have to connect in their proper order those other words, whether of the disciples or of the Lord Himself, which are recorded in the Acts of the Apostles,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 122.8
… And the 1 is added to show that there is one who is expressed by seven on account of His sevenfold operation; and we know that it was on the fiftieth day after our Lord’s ascension that the Holy Spirit was sent, for whom the disciples were commanded to wait according to the promise.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.4
… let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then hath the God of gods done, “He hath called the world from the rising of the sun unto the going down, His semblance going before out of Sion.” For in that place were His disciples,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Of them that rise the Lord says: “they neither marry nor are given in marriage but are as Angels.” The apostles however bear witness that He partook of the food, for the blessed Luke in the preface to the Acts says “being assembled together with the apostles the Lord commanded them that they should not depart from Jerusalem”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 2
… For in the Acts of the Apostles, the Lord after His resurrection, confirming this same word of John, “commanded them that they should not depart from Jerusalem, but wait for that promise of the Father which, saith He , ye have heard from me; for John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.”
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Origene † 254 d.C. Origen Against Celsus 7.51
… say to us, “Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;” and of those who, among their other instructions, teach us that words, “Receive ye the Holy Ghost,” refer to a degree of spiritual influence higher than that in the passage, “Ye shall be baptized with the Holy Ghost not many days hence.”
san Basilio † 379 d.C. De Spiritu Sancto 12
“For into one Spirit,” it says, “we were all baptized in one body.” And in harmony with this are the passages: “You shall be baptized with the Holy Ghost,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.14
14. But He came down to clothe the Apostles with power, and to baptize them; for the Lord says, ye shall be baptized with the Holy Ghost not many days hence
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.3
45. Wherefore that authority may also be joined to reason Scripture indicates that we can also be rightly baptized in the Spirit, when the Lord says: “But ye shall be baptized in the Holy Spirit.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.32
… "John truly baptized you with water; but ye shall be baptized with the Holy Ghost, whom ye shall receive not many days hence at Pentecost."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.19
… but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost and with fire.” The Lord also said, “John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence,”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
… Moreover, Christ is said to baptize with fire: because in the form of flaming tongues He poured forth on His holy disciples the grace of the Spirit: as the Lord Himself says, John truly baptized with water: but ye shall be baptized with the Holy Spirit and with fire, not many days hence:
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 19
… and these three are one.” And, unless I am mistaken, we have also explained what our Lord says: “John indeed bap tized with water, but ye shall be baptized with the Holy Ghost.”
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san Basilio † 379 d.C. The Letters 8.7
… It is in accordance with this view that when His disciples asked Him again in the Acts of the Apostles, “When wilt thou restore the kingdom of Israel?” He replied, “It is not for you to know the times or the seasons which the Father hath put in His own power.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 9
… And before the Passion, the Apostles come and say to Christ, “Tell us, when shall these things be, and what shall be the sign of Thy coming, and of the end of the world?” ( Matt. xxiv. 23 .) And after the Passion and the Resurrection from the dead, they said to Him, Tell us, “dost Thou at this time restore again the kingdom to Israel?” (From
sant'Agostino d'Ippona † 430 d.C. City of God 18.53
… But this is quite unreasonable. For had it been profitable for us to know this, by whom could it better have been told than by God Himself, the Master, when the disciples questioned Him? For they were not silent when with Him, but inquired of Him, saying, “Lord, wilt Thou at this time present the kingdom to Israel, or when?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 25.3
… But saith He to the disciples (for He had yet to ascend alone), “It is not for you to know the times or seasons which the Father hath put in His own power: but ye shall receive virtue from on high, the Holy Spirit coming upon you, and ye shall be witnesses to me in Jerusalem, and in all Judea and Samaria, and unto the ends of the earth.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 101.4
… and even though it were so, every difficulty would not thereby disappear. For we read that the Lord Christ, after He rose again, was both questioned and petitioned. He was asked by the disciples, on the eve of His ascension into heaven, when He would be manifested, and when the kingdom of Israel would come;
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.9
… here I sit at the right hand of the Father, but there I yet hunger, thirst, and am a stranger. In what manner then did He commend to us His Body, when about to ascend into heaven? When the disciples asked Him, saying, “Lord, wilt thou at this time present thyself, and when shall be the kingdom of Israel?”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.23.1
… to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience,—[times] “which the Father had placed in His own power.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.90
The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.” Also in the Acts of the Apostles: “No one can know the times or the seasons which the Father has placed in His own power.”
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 12
As it is not for us to know the times or the seasons which the Father hath put in His own power,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.75
… This the Lord Himself testified, when He answered the question of the Apostles concerning the times, It is not yours to know times or moments, which the Father hath set within His own authority
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42 . As He asked about Lazarus’s grave, &c., yet knew, so He knows; as S. Paul says, ‘whether in the body I know not,’ &c., yet knew, so He knows. He said He knew not for our profit, that we be not curious (as in
san Basilio † 379 d.C. The Letters 8.6
… In the gospels He numbered Himself among the ignorant, on account, as I have said, of the infirmity of the greater part of mankind. In the Acts of the Apostles, speaking, as it were, to the perfect apart, He says, “It is not for you to know the times or the seasons which the Father hath put in His own power.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.4
4. The things then which are seen shall pass away, and there shall come the things which are looked for, things fairer than the present; but as to the time let no one be curious. For it is not for you , He says, to know times or seasons, which the Father hath put in His own power
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.6
… Holy Ghost, inasmuch as Their power resides in Their nature (for the Holy Spirit breathes “where He listeth ,” and “worketh all in all as He will ,” and the Son, by Whom all things were made, visible and invisible, in heaven and in earth, “did all things whatsoever He pleased ,” and “quickeneth whom He will ,” and the Father put “the times in His own power
san Gregorio di Nissa † 395 d.C. On the Making of Man 22.8
… Even so I think it is one’s duty, as the proclamation is clearly made to all that the time of change will come, not to trouble himself about times (for He said that “it is not for us to know the times and the seasons
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.17
… For unless they had believed this, they would never have asked the question.)—the Lord, I say, when asked when He would restore the kingdom to Israel, did not say that He did not know, but says: “It is not for you to know the times or years, which the Father hath put in His own power.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 74
… For now indeed He hath mentioned infallible signs, many and endless; but then He saith merely, “It is not for you to know times or seasons.” And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, “which the Father hath put in His own power.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 78
See at any rate after these things how he was subdued. For after the resurrection, when he had said, “And what shall this man do?” and was silenced, he ventured no more to gainsay as here, but held his peace. Again, towards the assumption, when he heard, “It is not for you to know times or seasons,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… here they have henceforth high conceptions concerning Christ. Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, “Of that day not even the Son of Man knoweth” ( Mark xiii. 32 ); but He says, It is not for you to know the times or the seasons which the Father hath put in His own power (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 9
For this reason Christ did not tell it, because it was not expedient. How, you say, was it not expedient? He who also concealed it knows wherefore it was not expedient. For hear Him saying to His Apostles, “It is not for you to know times, or seasons, which the Father hath set within His own authority.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 144.8
… But when His disciples (who are our apostles) put this question to the all-knowing Christ, they were told: “It is not yours to know the times or the seasons which the Father hath put in His own power.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.50
… but ye shall receive the power of the Holy Ghost coming upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and Samaria, and even unto the ends of the earth.”
sant'Agostino d'Ippona † 430 d.C. City of God 22.30
… There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, “It is not for you to know the times, which the Father hath put in His own power.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.38
… But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in Judea, and in Samaria, and even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 43.8
… What is, “will come at midnight”? Will come when thou art not aware. Why will He come when thou art not aware of it? Hear the Lord Himself, “It is not for you to know the times or the seasons which the Lord hath put in His own power.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 95.1
… For mark what He said to them when about to ascend into heaven: “It is not for you to know the times or the moments, which the Father hath put in His own power. But ye shall receive the power of the Holy Spirit, that cometh upon you: and ye shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.1
… Which coming, it is believed, is to be, after reckoning the years from Adam, seven thousand years: so as that seven thousand years should pass as seven days, and afterwards that time arrive as it were the eighth day. But since it has been said by the Lord, “It is not yours to know the times, which the Father hath put in His own power:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.5
… he adds, “and as a watch in the night:” which only lasts three hours. Nevertheless men have ventured to assert their knowledge of times, to the pretenders to which our Lord said, “It is not for you to know the times or seasons, which the Father hath put in His own power:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.11
… But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, “It is not for you to know the times and the seasons;”
1:8
Origene † 254 d.C. Origen De Principiis 1.3.7
… but a share in the Holy Spirit we find possessed only by the saints. And therefore it is said, “No man can say that Jesus is Lord, but by the Holy Ghost.” And on one occasion, scarcely even the apostles themselves are deemed worthy to hear the words, “Ye shall receive the power of the Holy Ghost coming upon you.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.28
… The Saviour gives the name of martyr to every one who bears witness to the truth He declares; thus at the Ascension He says to His disciples:
Origene † 254 d.C. Origen's Commentary on Matthew 10.18
… And the Apostles on this account left Israel and did that which had been enjoined on them by the Saviour, “Make disciples of all the nations,” and, “Ye shall be My witnesses both in Jerusalem and in all Judæa and Samaria, and unto the uttermost part of the earth.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.30
… for John indeed baptized with water, but ye shall be baptized with the Holy Ghost, which ye shall also receive not many days hence . And again: But ye shall receive power when the Holy Ghost cometh upon you; and ye shall be My witnesses in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth
san Basilio † 379 d.C. De Spiritu Sancto 24
… The Spirit is a gift of God, but a gift of life, for the law of “the Spirit of life,” it is said, “hath made” us “free;” and a gift of power, for “ye shall receive power after that the Holy Ghost is come upon you.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of Whom it is said: “Ye shall receive power, even the Holy Spirit coming upon you, and ye shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.1
… “Ye shall see the Son of Man sitting at the right hand of the Power of God.” He certainly named the Father Power, at Whose right hand the Son sits, as you read: “The Lord said unto My Lord, Sit Thou on My right hand.” And the Lord Himself named the Holy Spirit Power, when He said: “Ye shall receive Power when the Holy Spirit cometh upon you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 66
… For, “ye shall receive power,” saith He, “after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and unto the uttermost part of the earth;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… He immediately gives them that at which they rejoiced: for He adds: “But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 2
… 28 .) And hearken again to the words of Christ; “But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 86
… But in the other case, after forty days, they received the power of working miracles. Wherefore He saith, “Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judæa.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 102.29
… God;” —“Who hath bound the waters in a garment?” whence it could be said, “As many of you as have been baptized into Christ have put on Christ;” —“Who hath established all the ends of the earth?” the same who said to His disciples, “Ye shall be witnesses unto Me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.43
… Judas did not die for us, but Christ, to whom the Church dispersed throughout the world says, "So shall I have wherewith to answer him that reproacheth me: for I trust in Thy word." When, therefore, I hear the words of the Lord, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.55
… and, putting aside all quibbles, since we are inquiring where the Church of Christ is to be found, let us listen to the words of Christ Himself, who redeemed it with His own blood: "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.64
144. Augustin answered: Again and again you may hear the Lord saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.86
… But as to whether we or you are schismatics, let the question be put neither to you nor to me, but to Christ, that He may show where His Church is to be found. Read the gospel then, and there you find the answer, "In Jerusalem, and in all Judea, and in Samaria and even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.98
… proceedings which were taken to their prejudice wrongly and without authority being all annulled, everything should be restored to its former position;" and yet you find nothing that has either force or truth in what Christ ordained, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.100
… If you had charity, you would not picture to yourself a false unity in your calumnies, but you would learn to recognize the unity that is most clearly set forth in the words of the Lord: "even in the whole earth."
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 1
… also from sea to sea, and from the river unto the ends of the earth." The Lord said by His apostle, "The gospel is come unto you, as it is in all the world, and bringeth forth fruit." The Son of God said with His own mouth, "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and even unto the uttermost part of the earth."
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.7
… and the power [virtue] of the highest shall overshadow thee;” and our Lord Himself when giving His disciples the promise of the Spirit, said, “But tarry ye in the city, until ye be endued with power [virtue] from on high;” and on another occasion, “Ye shall receive the power [virtue] of the Holy Ghost coming upon you, and ye shall be witnesses unto me.”
1:9
san Giustino † 165 d.C. On the Resurrection, Fragments 9
… and He did eat honey-comb and fish. And when He had thus shown them that there is truly a resurrection of the flesh, wishing to show them this also, that it is not impossible for flesh to ascend into heaven (as He had said that our dwelling-place is in heaven), “He was taken up into heaven while they beheld,”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 51
… since Jesus is still sitting there at the right hand of the Father, man, yet God—the last Adam, yet the primary Word—flesh and blood, yet purer than ours—who “shall descend in like manner as He ascended into heaven ”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
Wherefore out of the cloud? Thus doth God ever appear. “For a cloud and darkness are round about Him;” and, “He sitteth on a light cloud;” and again, “Who maketh clouds His chariot;” and, “A cloud received Him out of their sight;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… x. 5 ), what there He left unsaid, He here adds, “And to the uttermost part of the earth;” and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace. “And having this said, while they beheld, He was taken up; and a cloud received Him out of their sight” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 8
… but those of the domestics who have offended remain within. We are carried upon the chariot of our Father. For He received Him up in the clouds, and “we shall be caught up in the clouds.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 46.13
… Will the day never come when we shall together enter the Saviour’s cave, and together weep in the sepulchre of the Lord with His sister and with His mother? Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 94.3
… Now, however, He promises that He will go away in such a manner that none of them shall ask Him whither He goes. For a cloud received Him when He ascended up from their side; and of His going into heaven they made no verbal inquiry, but had ocular evidence.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.2.2
… and they found themselves to have condemned nought, and to have done nought. Their doing issued in emptiness, the sin remained. Because therefore the doing was made void, but the sin remained upon the doers; they were taken in their pride, they saw themselves under their iniquity.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.21
… for on His arising and ascending into the Heavens, and sending the Holy Ghost from above, there were converted to His faith they that at His death did rage, and out of enemies they were made friends through His grace, not through their righteousness.
1:10
Tertulliano † 220 d.C. On the Resurrection of the Flesh 51
… since Jesus is still sitting there at the right hand of the Father, man, yet God—the last Adam, yet the primary Word—flesh and blood, yet purer than ours—who “shall descend in like manner as He ascended into heaven ” the same both in substance and form, as the angels affirmed,
Tertulliano † 220 d.C. On Baptism 19
… After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven”—they used the expression “This” demonstratively, saying, “this Jesus, which is taken up from you into heaven, shall thus”—demonstratively, “in this way”—“come in like manner as ye have seen Him going into heaven.” (
1:11
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Smyrnæans: Shorter and Longer Versions 3
… And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the [holy] oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.”
Tertulliano † 220 d.C. On the Flesh of Christ 24
… lastly, one as suffering death, the other as risen again, by means of which event they maintain a resurrection of their own also, only in another flesh. Happily, however, He who suffered “will come again from heaven,”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 22
… enemies beneath His feet” (to use the language of David ), making Him more hurried than the Father, whilst every crowd in our popular assemblies is still with shouts consigning “the Christians to the lions?” Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels?
Tertulliano † 220 d.C. Against Praxeas 30
… “He sitteth at the Father’s right hand” —not the Father at His own. He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God where He will continue to sit, until the Father shall make His enemies His footstool. He will come again on the clouds of heaven, just as He appeared when He ascended into heaven.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… the Saviour took, apart from Him, that they should even venture to say ‘we do not worship the Lord with the Flesh, but we separate the Body, and worship Him alone.’ Why, the blessed Stephen saw in the heavens the Lord standing on [God’s] right hand , while the Angels said to the disciples, ‘He shall so come in like manner as ye beheld Him going into heaven
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 11
What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for “this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, “Even though we have known Christ after the flesh, yet now henceforth no more?” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 11
… xix. 4 .) Think not that these things are mere words, for they are not, but full of hidden realities. “Received up into glory.” He ascended upon clouds. “This Jesus,” it is said, “Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
And of these examples both the Old [Testament] is full, and the New. For when Angels bring glad tidings to the shepherds, or to Mary, or to Joseph; when they sit at the sepulcher, when they are sent to say to the disciples, “Ye men of Galilee, why stand ye gazing up into heaven?” (
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 34
… Him, who shouted, “Crucify Him, crucify Him.” Again and again shall they beat their breasts, they and their women, those women to whom our Lord said, as He carried His cross, “Ye daughters of Jerusalem, weep not for me but weep for yourselves, and for your children.” Then shall be fulfilled the prophecy of the angels, who said to the stupefied Apostles,
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 8
… For our Lord hath been upon the earth, and at present He is in heaven, and [hereafter] He shall be in His brightness as the Judge of the quick and the dead. For He shall yet come, even so as He has ascended, according to the authority which is contained in the Acts of the Apostles.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 77.10
… He shall come Himself, That Form shall come. This you find in the Gospel too; when before the eyes of His disciples He was going into heaven, they stood and looked on, and the Angelic voice spake, “Ye men of Galilee, why stand ye,” etc. “This Jesus shall come in like manner as ye see Him going into heaven.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 36.12
… For at that moment, indeed, as they were beholding Him ascending, the angelic voice sounded in the ears of His disciples, “So shall He come in like manner as ye have seen Him going into heaven;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 40.4
… at last He suffered as a man, hung on the tree, was slain and buried as a man. In the same form He rose again; in the same, before the eyes of His disciples, He ascended into heaven; in the same will He yet come to judgment. For angel lips have declared in the Gospel, “He shall so come in like manner as ye have seen Him go into heaven.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 76.3
… but ye shall see me.” It is true, indeed, that after a little while He was to withdraw even His body, in which the ungodly also were able to see Him, from their sight; for none of them saw Him after His resurrection. But since it was declared on the testimony of angels, “He shall so come in like manner as ye have seen Him go into heaven;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.6
… For it is said, “Lift up thy voice like a trumpet.” Angels preached the ascension of the Lord: they saw the Disciples, their Lord ascending, tarrying, admiring, confounded, nothing speaking, but in heart jubilant: and now was the sound of the trumpet in the clear voice of the Angels, “Ye men of Galilee, why stand ye gazing up into Heaven? this is Jesus.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.38
… Which also we may call the Heavens of Heavens, just as He hath called the firmament Heaven: which Heaven, however, even as Heavens we read of, in the place where there is written, “and let the waters which are above the Heavens praise the name of the Lord.” And forasmuch as from thence He is to come,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.20
… He rising again will come even to earth Himself to judge: He will appear terrible who appeared despicable. He will show His power, who showed His patience; on the Cross was patience; in the judgment will be power. For He will appear as Man judging, but in glory: because “as ye saw Him go,” said the Angels, “so He will come.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… I have heard the divine Paul exclaiming “God hath appointed a day in the which He will judge the world in righteousness by that man whom He hath ordained whereof He hath given assurance unto all men in that He hath raised Him from the dead,” and I have learnt from the holy Angels that He will come in like manner as the disciples saw Him going into heaven.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.12
… For that body is visible, and of this the angel spoke to the Apostles “This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen Him go into Heaven.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… With this glory He was taken up; with this the angels said that He should come; for their words were “He who was taken from you into heaven shall so come in like manner as ye have seen him go into heaven.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… But now, as I have already said, even His human nature is immortal; and, as He ascended, so again shall He come according to the words of the Angel—“This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen Him go into Heaven.”
papa san Leone I Magno † 461 d.C. Letters 139
… And when you approach the mount of Olivet, to venerate the place of the Ascension, does not the angel’s voice ring in your ears, which says to those who were dumb-founded at the Lord’s uplifting, “ye men of Galilee, why stand ye gazing into heaven? this Jesus, Who was taken up from you into heaven, shall so come, as ye saw Him going into heaven
papa san Leone I Magno † 461 d.C. Sermons 74
… But when the disciples’ eyes followed the ascending Lord to heaven with upward gaze of earnest wonder, two angels stood by them in raiment shining with wondrous brightness, who also said, “Ye men of Galilee, why stand ye gazing into heaven? This Jesus Who was taken up from you into heaven shall so come as ye saw Him going into heaven
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.1
… Moreover, His ascent from earth to heaven, and again, His descent from heaven to earth, are manifestations of the energies of His circumscribed body. For He shall so come again to you, saith he, in like manner as ye have seen Him go into Heaven
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.12
… Moreover Christ, when He hung on the Cross, had His face turned towards the West, and so we worship, striving after Him. And when He was received again into Heaven He was borne towards the East, and thus His apostles worship Him, and thus He will come again in the way in which they beheld Him going towards Heaven
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.26
… and they will be destroyed by him. And the Lord shall come out of heaven, just as the holy apostles beheld Him going into heaven, perfect God and perfect man, with glory and power, and will destroy the man of lawlessness, the son of destruction, with the breath of His mouth
1:12
Anonymous The Teaching of the Apostles 0
And from thence they went up to the city , and
1:13
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.20
1. “ Of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord’s brother according to the flesh.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… “both Peter, and James, and John:” no longer is only the latter together with his brother mentioned, but together with Peter the two: “and Andrew, and Philip, and Thomas, Bartholomew, and Matthew, and James (the son) of Alphæus, and Simon Zelotes, and Judas, (the brother) of James.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
san Girolamo † 420 d.C. The Letters of St. Jerome 53.8
… the same spirit, that is, which was to be poured out in the upper chamber at Zion upon the one hundred and twenty believers.
1:14
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 25
… and thus the new assembly of believers, keeping the Lord’s commandments, maintained its charity. Divine Scripture proves this, when it says, “But the multitude of them which believed were of one heart and of one soul.” And again: “These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 8
… Thus also we find that the apostles, with the disciples, prayed after the Lord’s ascension: “They all,” says the Scripture, “continued with one accord in prayer, with the women, and Mary who was the mother of Jesus, and with His brethren.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
“These were all continuing with one accord in prayer together with the women.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… The Sadducees were they that were most sore on the subject of the Resurrection. But perchance some one will say: Why, what man, endowed with such gifts as the Apostles were, would not have been great? But consider, I pray you, how, before that they were endowed with the grace, “they were continuing steadfastly with one accord in prayer” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 13
… Is not this the carpenter’s son? is not his mother called Mary? and his brethren James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us?” Luke also in the Acts of the Apostles relates,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 5.4
… In this form He ascended into heaven, and that voice was heard by His disciples, "He shall so come as ye have seen Him go into heaven."
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Tertulliano † 220 d.C. The Prescription Against Heretics 20
… struck off, He commanded the eleven others, on His departure to the Father, to “go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.” Immediately, therefore, so did the apostles, whom this designation indicates as “ the sent .” Having, on the authority of a prophecy, which occurs in a psalm of David,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.4
… And this is subsequently observed, according to divine instruction, in the Acts of the Apostles, when Peter speaks to the people of ordaining an apostle in the place of Judas. “Peter,” it says, “stood up in the midst of the disciples, and the multitude were in one place.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… 55 .) How then [is it said, that “that disciple”] took her to his own home” ( John xix. 26 ), at that time? But then the Lord had brought them together again, and so returned. “And with His brethren.” ( John xvii. 5 .) These also were before unbelieving. “And in those days,” it says, “Peter stood up in the midst of the disciples, and said.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were “not drunken,” when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… What excuse then shall we have, if we are not equal to twenty names, and are not even of service to them that live with us? This is but a pretence and an excuse—for it is not want of learning or of instruction which hindereth our teaching, but drowsiness and sleep. (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 18
… Here, at least, in the case of the Apostles, how frequently they admitted the laity to share in their decisions. For when they ordained the seven, ( Acts vi. 2, 3 .) they first communicated with the people; and when Peter ordained Matthias, with all that were then present, both men and women. (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.21
… gospel began at Jerusalem, where the Holy Spirit first filled those hundred and twenty persons, and went forth thence into Judæa and Samaria, and to all nations, as He had said unto them when He was about to ascend into heaven, “Ye shall be witnesses unto Me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost parts of the earth;”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.35
… and one of them, indeed, has no great bearing on the question which is being discussed between us, but yet it helps to convict you of want of skill. For the Holy Spirit came upon a hundred and twenty men, without the laying on of any person’s hands, and again upon Cornelius the centurion and those who were with him, even before they were baptized.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.14
… for he saith, “I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Many of the Jews then believed in the Lord; from them were the Apostles chosen; of them were the more than five hundred brethren, to whom it was vouchsafed to see the Lord after His resurrection; of them were the hundred and twenty in the house,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 37.9
… On the third day He rose again, He showed Himself to His disciples, ascended into heaven, and sent the Holy Ghost on the fiftieth day after the resurrection, the tenth after the ascension. The Holy Ghost who was sent filled all who were in one room, one hundred and twenty men.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.11
… It was meet that God should first show that He worketh by the ministry of men; but afterwards by Himself, lest men should think, as Simon thought, that it was man’s gift, and not God’s. Though the disciples themselves knew this well already. For there were one hundred and twenty
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 109.2
… Whence the five hundred brethren, to all of whom at once He would not have appeared after His resurrection had they not previously believed on Him? Whence that hundred and nine who, with the eleven, were a hundred and twenty, when, being assembled together after His ascension, they waited and received the promise of the Holy Spirit?
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.3
… from it He bade the preaching of Him begin, “beginning at Jerusalem.” He made there the beginning of the preaching of His name: and thou shrinkest back with horror from having communion with that city! No marvel that being cut off thou hatest the root. What said He to His disciples? “Sit ye still in the city, because I send my promise
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 87.4
… which, but the fallen Angels? “Know ye not, that we shall judge Angels,” he writes. The world would answer, Why dost thou boast that thou shalt be a judge? Where will be thy throne? Our Lord spoke of twelve thrones for the twelve Apostles: one, Judas, fell, and his place being supplied by Matthias, the number of twelve thrones was made up:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 133.2
… For have all the Jews perished? and whence were the Apostles, the sons of the Prophets, the sons of the exiles? He speaks as to them who know. Whence those five hundred, who saw the Lord after His resurrection, whom the Apostle Paul commemorates? Whence those hundred and twenty,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.1
… “Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us:
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… 15 .) Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. (“The number of the names together were about an hundred and twenty.) Men and brethren,” he says, “this Scripture must needs have been fulfilled, which the Holy Ghost spake before,” [etc.] (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… “For he was numbered,” says he, “with us, and had obtained part of this ministry. Now this man acquired a field out of the reward of iniquity.” (
sant'Agostino d'Ippona † 430 d.C. City of God 17.18
… whence that saying in the Gospel, “I was an hungered, and ye gave me to eat.” Expounding which, He says, “Since ye did it to one of the least of mine, ye did it to me.” Therefore He said that He had trusted, because his disciples then had trusted concerning Judas; for he was numbered with the apostles.
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sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… the Lord is thy avenger if thou swear falsely:’ the unfortunate man swore that he held no other, and that he had never either spoken or thought otherwise than as he had now written. But as soon as he went out he dropped down, as if paying the penalty of his crime, and ‘falling headlong burst asunder in the midst
sant'Atanasio di Alessandria † 373 d.C. Persecution at Alexandria 1
… so this unhappy person who presumed to drag the throne, drew it upon himself, and, as if Divine justice had sent the wood to punish him, he struck it into his own bowels; and instead of carrying out the throne, he brought out by his blow his own entrails; so that the throne took away his life, instead of his taking it away. For, as it is
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 54
… and a wonderful and extraordinary circumstance took place. While Eusebius and his fellows threatened, the Bishop prayed; but Arius, who had great confidence in Eusebius and his fellows, and talked very wildly, urged by the necessities of nature withdrew, and suddenly, in the language of Scripture, ‘falling headlong he burst asunder in the midst
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.13
13. The beginning of this madness was Arius (whose name is derived from frenzy ), who paid the penalty of his unbridled tongue by his death in a profane spot, brought about by prayer not by disease, when he like Judas burst asunder
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.19
… He was rent, even as the Apostle Peter said of Judas, because he “bought a field with the price of evil-doing, and falling headlong he burst asunder in the midst, and all his bowels gushed out.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… And why speak I of a robber and murderer? For even the Apostle He did not spare, when he had become a traitor, but even when He saw him rushing to the halter, and hanging, and bursting asunder in the midst (for he did “burst asunder, and all his bowels gushed out”) (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.13
… The followers of Eusebius had launched out into threats, while the bishop had recourse to prayer. Arius, emboldened by the protection of his party, delivered many trifling and foolish speeches, when he was suddenly compelled by a call of nature to retire, and immediately, as it is written, ‘ falling headlong, he burst asunder in the midst
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san Basilio † 379 d.C. The Letters 53
… These things come of covetousness. Now covetousness is the root of all evil and is called idolatry. Do not then price idols above Christ for the sake of a little money. Do not imitate Judas and once more betray for a bribe Him who was crucified for us. For alike the lands and the hands of all that make such gain shall be called Aceldama.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… “And falling headlong, he burst asunder in the midst.” He does well to dilate not upon the sin, but upon the punishment. “And,” he says, “all his bowels gushed out.” This brought them consolation. “And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama , that is to say, the field of blood.” (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 2.20.2
… For that Æon, whose type they declare Judas to be, after being separated from her Enthymesis, was restored or recalled [to her former position]; but Judas was deprived [of his office], and cast out, while Matthias was ordained in his place, according to what is written, “And his bishopric let another take.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
Then after the event, he appositely brings in the Prophet, saying, “For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.26
26. “Let the habitation of them become forsaken”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.8
8. “Set thou an ungodly man to be ruler over him; and let Satan stand at his right hand” ( ver. 5 ). Though the complaint had been before concerning many, the Psalm is now speaking of one.…Since therefore he is here speaking of the traitor Judas, who, according to the Scripture in the Acts of the Apostles, was to be punished with the penalty due to him,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 150.2
… And if each book end with, “so be it, so be it,” we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of canonical Scripture, where it is said, “For it is written in the book of Psalms,”
papa san Leone I Magno † 461 d.C. Sermons 77
To-day’s festival, dearly-beloved, which is held in reverence by the whole world, has been hallowed by that advent of the Holy Ghost, which on the fiftieth day after the Lord’s Resurrection, descended on the Apostles and the multitude of believers
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.12.3
… but the majority were still living at the time he wrote.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… that is, his office, his priesthood. So that this, he says, is not my counsel, but His who hath foretold these things. For, that he may not seem to be undertaking a great thing, and just such as Christ had done, he adduces the Prophet as a witness. “Wherefore it behooves of these men which have companied with us all the time.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… they leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but “seven, full of the Spirit and of wisdom: well reported of” for their conversation. ( v. 3 .) Now when Matthias was to be presented, it was said, “Therefore must one of these men which have companied with us all the time” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… but now he refers the matter to length of time; for he says not simply, “These who have companied with us,” but, “all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection” (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.1
1. First , then, in the place of Judas, the betrayer, Matthias,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.39.10
… The account is as follows: “And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… 22 ): that their college ( ὁ χορὸς ) might not be left mutilated. Then why did it not rest with Peter to make the election himself: what was the motive? This; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit. “And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… “They appointed two,” it is said, “Joseph called Barsabus, who was surnamed Justus, and Matthias. And they prayed, and said; Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, that he may take part of this ministry and Apostleship, from which Judas by transgression fell, that he might go to his own place.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… 24 ) and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, “Thou, Lord, which knowest the heart of all men, show:” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 32
… “And the Apostles and elders,” etc. ( v. 6 .) “Among us,” he says, “God chose:” and “from old days:” long ago, he says, not now. And this too is no small point—at a time when Jews believed, not turned away (from the Gospel). “Among us;” an argument from the place: “of old days,” from the time. And that expression, “Chose:” just as in their own case
san Girolamo † 420 d.C. The Letters of St. Jerome 3.5
… “I desire to depart and to be with Christ.” He will brandish his fiery darts, but they will be received on the shield of faith. In a word, Satan will assail him, but Christ will defend. Thanks be to Thee, Lord Jesus, that in Thy day I have one able to pray to Thee for me. To Thee all hearts are open, Thou searchest the secrets of the heart,
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 75.5
… So then God knoweth where to place thee. Do not think that thou art disturbing the counsel of God, if thou art minded to be disorderly. Doth not He who knew how to create, know how to order thee? Good were it for thee to strive for this, to be set in a good place. What was said of Judas by the Apostle? “He went unto his own place.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… 24, 25 .) They do well to mention the sin of Judas, thereby showing that it is a witness they ask to have; not increasing the number, but not suffering it to be diminished. “And they gave forth their lots” (for the spirit was not yet sent), “and the lot fell upon Matthias: and he was numbered with the eleven Apostles.” (
sant'Agostino d'Ippona † 430 d.C. Against the Epistle of Manichæus, Called Fundamental 5
… But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded, do not include the name of Manichæus. And who the successor of Christ’s betrayer was we read in the Acts of the Apostles;
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… for this number twelve, as it was used of the apostles, had so mystical an importance, that, in order to keep the spiritual symbol of the same number, there could be but a single individual, namely, Matthias, elected to fill the place of Judas.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 27.10
… Therefore, He saith, “One of you is a devil,” whilst I have chosen you twelve. This saying, “I have chosen you twelve,” may be understood in this way, that twelve is a sacred number. For the honor of that number was not taken away because one was lost, for another was chosen into the place of the one that perished.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.8
… Was he also among the twelve hours? If he was an hour, he had light; and if he had light, how was the Day betrayed by him to death? But the Lord, in so speaking, foresaw, not Judas himself, but his successor. For Judas, when he fell, was succeeded by Matthias, and the duodenary number preserved.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 50.10
… for it was with his body and not with his heart that he followed. He made up the apostolic number of twelve, but had no part in the apostolic blessedness: he had been made the twelfth in semblance, and on his departure, and the succession of another, the apostolic reality was completed, and the entireness of the number conserved.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.16
… Whence the tribe of Levi was commanded not to have lot among their brethren, because they were sustained by tithes from them. For, I think, they that have been ordained in the grades of the Ecclesiastical Ministry have been called both Clergy and Clerks, because Matthias by lot was chosen, who we read was the first that was ordained by the Apostles.
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1. Primum. — Nomen est, non adverbium: tum sermonem feci. Ita S. Chrysostomus, q. d. Scopus meus fuit, et est, scribere historiam Verbi incarnati, puta Christi et christianismi: Christi historiam scripsi in Evangelio, scilicet ejus incarnationem, gesta et mortem per 34 annos vitae, nunc ejusdem prosequor gesta post mortem, scilicet christianismi et Ecclesiae institutionem et propagationem usque ad prima vincula Pauli, quae contigerunt viginti octo annis post mortem Christi. Ergo Lucas tam in Evangelio, quam in Actis hisce pertexit historiam Christi et Ecclesiae, per primos ejus sexaginta duos annos. — Graece enim est tò proteron, id est priorem, scilicet sermonem feci. Quidem. — Graecum mèn, id est quidem, communiter post se requirit kaì, id est autem, at non semper; subinde enim additur duntaxat ad numerum et pondus narrationis, praesertim in exordio, ut illa alto quasi cothurno incessum ordiatur, uti notant Lexicographi ex Demetrio Phalereo. Utrumque hic facit. Nam et historiae majestatem addit, et implicite priorem posteriori nectit, ab eaque ad hanc transitum parat et facit, q. d. Priorem quidem sermonem in Evangelio feci de vita Christi; nunc autem posteriorem et subalternum faciam de vita Apostolorum Christi. Sermonem feci, — in Evangelio a me scripto. Syrus vertit, librum scripsi; lógos enim et verbum et sermonem, et librum sive volumen, ut vertit Vatablus et Gagneius, significat. Sic Cicero, lib. III Offic., librum Oeconomicum vertit, vocatque librum Oeconomicum Xenophontis. Notat S. Chrysostomus, modestiam S. Lucae, quod suum Evangelium non vocet Evangelium, sed sermonem: « Non enim, inquit, dicit: Prius Evangelium quod evangelizavi, sed: Priorem quidem sermonem feci, nimirum Evangelii praedicationem magnificentius quiddam esse ducens, quam pro ipsius dignitate aut viribus. Et tamen Apostolus eum ornat hoc titulo: Cujus laus est in Evangelio, » imo Ecclesia, quae sermonem librumque ejus de Christo indigitat et inscribit « Sanctum Iesu Christi Evangelium secundum Lucam. » Ita humiles, qui se suaque deprimunt, Christus et Ecclesia exaltant. Eadem modestia Lucas in hisce Actis, nullam operum suorum opisque, quam insignem S. Paulo praestitit, facit mentionem, sed sua omnia alto silentio premit. De omnibus, — praecipuis scilicet mysteriis, vel punctis, quae sufficiunt ad Christo fidem conciliandam et ad ejus doctrinam vitamque explicandam. Nam quae de suscitato Lazaro, de absoluta adultera, de caeco illuminato, de aqua in vinum mutata, etc., S. Joannes in Evangelio enarrat, Lucas tacet et praeterit: quin et Evangelistae omnes simul juncti pauca Christi gesta dictaque conscripserunt, plurima siluerunt: « quae si scribantur per singula, nec ipse mundus capere posset eos qui scribendi essent libros, » ait S. Joannes in Evang., cap. xxi, 25. O Theophile. — Primo, S. Salvianus, epist. ad Salonium, Theophilum vertit Dei amorem, quasi Lucas hunc librum scripserit et dedicarit amori Dei, qui eum impulit ad scribendum, ut eumdem mentibus legentium imprimeret. « Sic Timotheus, inquit, idem est quod honor Dei. Itaque cum legis Timotheum ad Ecclesiam scripsisse, hoc intelligere debes, pro honore Dei ad Ecclesiam scriptum esse, imo potius ipsum honorem Dei scripta misisse: quia recte ipse scripsisse dicitur, per quem factum est ut scriberetur. » Hoc ingeniosum est, symbolicum et pium, et non litterale, nec genuinum. Theophilus enim et Timotheus nomina concreta sunt, non abstracta, ac proinde non Dei amorem et honorem, sed Dei amantem eumque honorantem significant. Illi ergo, non Deo, Acta haec inscribit dicatque Lucas. Secundo, melius alii censent Theophili nomen esse commune cujusvis fidelis, non proprium alicujus. Ita Origenes et Ambrosius, in cap. 1 Evang. S. Lucae, et Epiphanius, haeres. 51. Theóphilos enim Graecis idem est quod diligens Deum, ut ait Origenes; vel dilectus a Deo, Deoque gratus, uti S. Ambrosius, cui recte datur epithetum krátistos, id est potentissimus. Amor enim facit amantes Deum omnipotentes, tum quia amicorum omnia sunt communia; tum quia « fortis est ut mors dilectio, dura sicut infernus aemulatio, » Cant. viii, 6. Sic Theodoretus historiam religiosam S. Anachoretarum inscribit Philotheum (quod inverse idem nomen est quod Theophilus), quia Anachoretae fuerunt Philothei, id est amantes Deum et amati a Deo. Tertio, Titus Bostrenus, in Lucam I, censet hunc librum a Luca inscribi certae personae, sed incertum esse an ea nomine proprio, an vero communi vocata sit Theophilus, id est Dei amator et cultor. Quarto et genuine, S. Chrysostomus, Theophylactus, Oecumenius, Euthymius, Toletus et alii in Lucae I ac V; S. Augustinus, lib. IV De consensu Evang., cap. IV, censent Theophili nomen esse proprium, non commune (uti hodie multi nomine proprio vocantur Theophili) eumque fuisse virum eximium et potentem; hoc enim significat epithetum krátiste, id est potentissime (Noster vertit, optime), quod ei dat Lucas, Evang. cap. 1, vers. 3; olim enim praesides et praefecti vocabantur krátistoi, id est potentissimi vel optimi: ut « optime Felix, » Actor. xxiv, 3; « optime Feste, » Actor. xxvi, 25. Quocirca Theophylactus et Euthymius censent hunc Theophilum fuisse senatorem vel principem; Oecumenius, praesidem provinciae; Nicephorus, lib. III, cap. xxv, Episcopum sextum Antiochiae. Sed epithetum krátiste potius praesidem aut principem (huic enim datur) quam Episcopum fuisse significat; nisi dicas ex principe creatum Episcopum, uti S. Ludovico aliisque contigit. Porro dubitat S. Augustinus an hic Theophilus sit idem cum eo cui Evangelium inscripsit S. Lucas. Sed certum videtur esse eumdem, idque significat hic Lucas, dum se ei posteriorem hunc librum Actorum dicare scribit, quia ei priorem Evangelii dicarat: ita S. Chrysostomus, Theophylactus, Oecumenius, Toletus et alii. Forte hic Theophilus fuit is Antiochenus vir nobilis, quem S. Petrus convertens, ejus domum vertit in ecclesiam, in qua Cathedram suam Antiochenam collocavit, uti narrat S. Clemens, lib. X Recog., cap. ult.; ideoque forte hic omittit Lucas titulum krátiste, id est optime, quo eum compellarat initio Evangelii, quod is magistratu jam se abdicasset, et modestiae Christianae studio vitam privatam et silentem ageret. Ita censet Baronius cujus conjectura proba est, quod scilicet Lucas Antiochenus videatur ad Theophilum pariter Antiochenum quasi civem suum haec scripsisse. Denique quod Theophilo scribit Lucas, hoc nobis scriptum cogitemus, praesertim cum omnes simus, vel ambiamus esse Theophili Deique cultores. Addit Theophylactus, in cap. 1 Evang. S. Lucae, Theophilum Lucae fuisse discipulum et catechumenum. Coepit Jesus facere et docere. — Jesus est nomen proprium, non Dei, sed hujus hominis a Filio Dei assumpti, sive Verbi incarnati, sicut meum nomen proprium est Cornelius, alterius Petrus, Paulus, etc. Christus enim vocatus est Jesus, id est Salvator, quia a Deo destinabatur orbis Redemptor et Salvator, Matth. i, 21. Vide dicta Philip. ii, 10. Sensus est, q. d. In Evangelio scripsi acta Christi, orsus a primis ejus factis et documentis, imo ab ejus infantia, eaque pertexui usque ad ascensum ejus in caelum. Moraliter: Nota hic modum, sapientiam et efficaciam Christi in docendo, scilicet prius fecit, deinde docuit; prius docuit exemplo, deinde verbo. Unde primo, nihil docuit, quod prius ipse non fecerit. Idem fecisse S. Basilium docet Nazianzenus, in orat. funebri ejusdem, ac S. Malachiam et S. Franciscum docent S. Bernardus et S. Bonaventura in eorum Vita. Principium ergo faciendi, est via et principium docendi. Secundo, plura fecit quam docuit. Nam per annos primos triginta vitae suae fuit in continua actione, docuit vero tribus tantum ultimis annis ejusdem, nimirum voluit Christus docere tanquam potestatem habens, ac « dare voci suae vocem virtutis, ut instrueret ita alios docere, ut etiam teipsum doceas, » ait S. Bernardus, serm. 59 in Cantic., et epist. 191. Aureum et regale est documentum Pacati, in Panegyr. Theodosii Imperatoris: « Exasperat homines imperata correctio, blandissime jubetur exemplo. » Porro Christum id fecisse, per exempla demonstrat S. Chrysostomus: « Considera, inquit, quo pacto Christus dictis suis per opera fidem conciliarit. Ad mansuetudinem hortatus est dicens: Discite a me quod mitis sum et humilis corde; docuit nos paupertatem, et utrumque factis demonstravit: siquidem Filius hominis, inquit, non habet ubi caput suum reclinet. Rursum, praecepit ut diligeremus inimicos: exhibuit hoc in cruce deprecans pro crucifigentibus. Dixit: Volenti trahere in jus ut tunicam eripiat, permitte ut et pallium auferat: ipse vero non vestimenta tantum, sed sanguinem quoque suum dedit. Idem ut facerent et discipulis praecepit. Unde et Paulus dixit: Sicut habetis formam ex nobis. Nihil enim doctore frigidius qui verbis duntaxat philosophatur. Neque enim hoc doctoris est, sed histrionis et hypocritae. Ideoque Apostoli prius vitae exemplis docebant, deinde verbis: quin potius ne verbis quidem erat opus, cum clamarent opera. » Addit deinde: « Nec aberrarit a vero, qui passionem ejus actionem dixerit. Nam patiendo fecit ingens illud et admirandum opus, quo mortem dejecit reliquaque omnia peregit. »
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2. Usque in diem, qua praecipiens (Graece est aoristus enteilámenos, id est cum praecepisset: post praeceptionem enim assumptus est: ita Syrus et alii) Apostolis per Spiritum Sanctum, quos elegit, assumptus est. — Tò per Spiritum Sanctum habet difficultatem, quo enim refertur? quid significat? Primo, Syrus refert ad quos elegit, ut sit anastrophe, hoc modo ordinanda: « Praecipiens Apostolis, quos elegit per Spiritum Sanctum; » insufflando eis Spiritum Sanctum, dixit: « Accipite Spiritum Sanctum, quorum remiseritis peccata, remittuntur eis, » Joannis xx, 22. Sed haec anastrophe hiulca et duriuscula est, praesertim quia Romani aliique codices to per Spiritum Sanctum per comma dirimunt et sejungunt a quos elegit. Secundo, Idacius, lib. III Contra Varimundum, refert ad praedicare, quod ipse subaudit: « in die, inquit, qua Apostolos elegit per Spiritum Sanctum praedicare Evangelium. » Verum tò praedicare Evangelium non est in textu, nec apud ullum Interpretem. Tertio, S. Chrysostomus refert ad verbum praecepit, q. d. Christi praecepta erant sancta et spiritualia, non carnalia et terrena: quia omnia sua praecepit ex instinctu Spiritus Sancti, quem sibi habuit semper assistentem et inhabitantem, imo comitem et cooperatorem. Unde ait Christus: « Verba quae locutus sum vobis, spiritus et vita sunt, » id est spiritualia et vitalia sunt ex suggestu Spiritus Sancti manantia, Joan. vi, 64. Quarto, alii referunt ad to assumptus est, q. d. Christus in caelum assumptus est virtute Spiritus Sancti. Sed tunc durius interjicitur to quos elegit. Hunc sensum sequebatur Nestorius, ex eo contendens Christum non esse Deum, utpote qui aliena ope, puta Spiritus Sancti, indiguisset. Verum Spiritus Sanctus non est alienus, sed intimus et homousios Christo qua Deus est. Quinto, genuine et proprie referas ad tò Apostolis, ut eorum sit titulus et auctoramentum to per Spiritum Sanctum, q. d. Praecipiens Apostolis, nimirum a Christo vocatis, electis et designatis ad apostolatum per instinctum Spiritus Sancti, paulo post ab eodem Spiritu publice in Pentecoste reipsa auctorandi et consecrandi erant Apostoli: intelligitur enim Graecus articulus tois, nimirum q. d. enteilámenos toîs apostólois, toîs dià pneúmatos hagíou, id est, « praecipiens Apostolis, qui tales futuri erant per Spiritum Sanctum. » Est idiotismus Graecorum, apud quos passim relativum cum verbo substantivo subauditur. Addit hoc Lucas, ut auctoritatem tum Apostolis, tum hisce eorum Actis conciliet, utpote gestis per Spiritum Sanctum, cujus ipsi fuerunt organa. Addit Vatablus: « Per Spiritum Sanctum, » id est, inquit, de Spiritu Sancto, ut to per Spiritum Sanctum partim referatur ad to Apostolis, eo sensu quem jam dedi, partim ad to praecipiens: itaque plenus erit sensus, q. d. Christus Apostolis a se electis, et mox creandis auctorandisque per Spiritum Sanctum, praecepit de eodem Spiritu, scilicet exspectando, ut nimirum Apostoli eum ejusque adventum, et missionem per orbem patienter exspectarent, et ad eum quiete et pie se compararent. Ita enim hoc praeceptum et haec verba explicat, dum mox subdit, vers. 4: « Praecepit eis ab Hierosolymis ne discederent, sed exspectarent promissionem Patris, quam audistis (inquit) per os meum: quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies. » Ecce hoc est tò « praecipiens Apostolis per Spiritum Sanctum, » et de Spiritu Sancto: nec enim aliud praeceptum Apostolis a Christo in die ascensionis datum legimus. Idem confirmat Lucas Evang. cap. ult., vers. 49, ubi immediate ante ascensum Christi in caelum praemittit ejus promissum et praeceptum: « Ego, inquit, mitto promissum (Spiritum Sanctum) Patris mei in vos: vos autem sedete in civitate, quoadusque induamini virtute ex alto. » Nam illud praeceptum: « Euntes, docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti, » datum est Apostolis non in ascensione, sed anterius in monte Galilaeae, ubi Christus post resurrectionem se ex condicto toti discipulorum coetui redivivum ostendit, ut patet Matth. xxviii, 16. Huc facit Glossa, quae to « per Spiritum Sanctum » explicat, « propter Spiritum Sanctum, » q. d. Praecepit Apostolis sedere in Jerusalem propter Spiritum Sanctum, ut scilicet eum ibidem descensurum in Pentecoste reciperent. Accedit et Cajetanus qui per to « Apostolis per Spiritum Sanctum, » putat undecim Apostolos distingui et secerni a Juda. Judas enim fuit electus in apostolatum a Christo, sed non auctoratus a Spiritu Sancto: unde eo excidit et periit. Hinc patet Apostolos fuisse creaturas Spiritus Sancti, sicut Cardinales creaturae sunt Pontificis. Spiritus Sanctus enim eis dedit, primo, potestatem praedicandi Evangelium ex officio, ut scilicet id facerent quasi legati ipsius, aeque ac Christi; secundo, implevit eos spiritu suo, puta mente et lingua ignea, ut ingenti zelo et efficacia praedicarent, percellerent et converterent omnes gentes; tertio, dedit eis potestatem patrandi miracula, ut eis quasi sigillo Spiritus Sancti praedicationem suam confirmarent et obsignarent; quarto, astitit et direxit eos per omnia, ita ut non tam ipsi, quam Spiritus Sanctus per eos loqui et agere videretur, uti promiserat Christus: « Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis, » Matth. x, 20. Quos elegit. — Graece hoús exelexato, quos elegerat, scilicet jam pridem, multo ante, nimirum Matth. x, 1 et 2. Hinc Tertullianus, lib. De Praescript., cap. xx, sic legit et intelligit, « quos lateri suo adlegit, » q. d. Quos Christus quasi summus Pontifex, Legatos a latere misit per totum orbem. Hoc est quod ait Paulus, II Cor. v, 20: « Pro Christo legatione fungimur, tanquam Deo exhortante per nos. » Assumptus est, — non ab angelis, sed sua virtute et a seipso, puta a sua divinitate, per dotem agilitatis humanitati beatae et gloriosae a se inditam. Assumptus est ergo sursum (hoc enim significat Graecum aná in analémphthē), hoc est ascendit in caelum. Sic analambánein heautón, significat ad seipsum redire, seipsum colligere ex metu, in locum suum se restituere, idque non externa, sed interna et propria vi et virtute. Fecit hoc Christus annum aetatis agens 34, uti habet verior et communior Theologorum et Chronologorum sententia. Sed cur tam cito assumptus est? Cur non pluribus annis suam praesentiam terrae et hominibus adeo desideratam et proficuam exhibuit: juxta id quod queritur Jeremias, cap. xiv, vers. 8: « Exspectatio Israel, quare quasi colonus futurus es in terra, et quasi viator declinans ad manendum? Quare futurus es velut vir vagus? » Respondeo: Variae sunt causae: prima, quia Christus venit maxime, ut sua morte nos redimeret et vitam suam pro nobis offerret. Decebat autem illam offerri cum est florentissima, puta florem aetatis, qui est annus 34. Haec enim hostia fuit nobilissima et dignissima Deo, praesertim quia Adam in eadem aetate creatus, illa abusus est ad offensam Dei, quam eadem aetate et flore reparare venit Christus. Secunda, quia 34 annis perfecit opus suae legationis, puta evangelizavit, fecit miracula, dedit exempla virtutum omnium, obivit totam Judaeam evangelizando: nil restabat amplius. Ipse enim solis Judaeis praedicavit, utpote Messias eis promissus; ne si ad Gentes diverteret, Judaei haberent ansam calumniandi, quod non esset Messias eis promissus, sed alius Gentium. Tertia, quia Christus paucis annis plurimos et perfectissimos omnium virtutum et officiorum suorum edidit actus, adeoque plures quam nos centum, imo mille annis: consummatus ergo in brevi, explevit tempora multa. Quarta, quia corpori ejus divino debebatur caelum, quasi proprius ejus locus, ubi ipsum angeli avide exspectabant: ergo non decebat illud diutius quam necessitas legationis requireret, in terra relinqui, ubi Judaeis erat probrum, Gentibus scandalum: praesertim quia diutina conversatio minuit aestimationem et parit contemptum. Moraliter, ut doceret nos non desiderare longam vitam, sed anhelare ad caelum, illudque: « Annos virtutibus imple, » et illud Sapient. IV, 8: « Senectus venerabilis non diuturna, neque annorum numero computata: cani autem sunt sensus hominis, et aetas senectutis vita immaculata. »
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3. Quibus et, — Haec recte nectuntur praecedentibus. Hisce enim explicat Lucas to assumptus est, modum scilicet et seriem ascensionis Christi ejusque dispositiones praevias, quibus nimirum Apostolis probavit vere se resurrexisse, eorumque animos sensim disposuit, ne aegre ferrent suum discessum abitumque in caelum. Praebuit seipsum vivum, — paréstēsen, id est « astitit, exhibuit, repraesentavit ex morte redivivum, » scilicet suscitando se, et virtute divinitatis suae resurgendo, ac resuscitatus sistens se vivum spectandumque exhibens Apostolis: utrumque enim significat paréstēsen. Unde Franciscus Suarez, III part., tom. I, disp. xlv, sect. 2, cum D. Thoma, docet Christum resurrexisse virtute divinitatis, quasi causae primae et principalis, quae post mortem toto triduo mansit hypostatice unita tam corpori quam animae Christi, ac virtute animae quasi instrumenti, aut potius causae secundae. Licet enim nostra resurrectio futura sit, non ab anima nostra — sed ministerio Angelorum; tamen secus fuit in Christo. Decuit enim animam Christi per se resurgere, ne videretur egere ad hoc ope Angelorum. Anima ergo Christi sufficiens erat principium, sicut ad disponendum corpus, ita etiam ad colligendas partes quae dispersae erant, imo extra sepulcrum, uti erant sanguis, capilli aliique humores in passione sparsim effusi. Haec enim omnia Christi anima duxit in sepulcrum, faciendo ut penetrarent lapidem illud obtegentem, ac rursum insererentur corpori: quod deinde ipsa ad informationem disposuit et organizavit ad sui unionem, ac disposito quasi socio suarum passionum et instrumento meritorum, rursum sese inseruit illudque animavit, vivificavit, beavit et glorificavit. Porro haec virtus connaturalis est animae Christi ratione unionis hypostaticae: quia ex unione ad Verbum habet illa anima potestatem permanentem, et per modum habitus ad efficienda hujusmodi miracula. Unde anima Christi hic se habet non ut merum instrumentum, sed instar causae secundae, quae in se vim agendi habet: haec Suarez. Quocirca Christi morientis et resurgentis hieroglyphicum est sol occidens et oriens, cujus pariter symbolum est phoenix, quem avem finxerunt et pinxerunt cum alis expansis, ut iis solis radios adumbrarent. Porro Christo competit aenigma phoenicis apud Symposium: Vita mihi mors est, morior si coepero nasci. Sed prius est ante mihi, laetae quam lucis origo. Sic solos manes ipsos mihi dico parentes. In multis argumentis, — per multa argumenta, graece tekmḗria, id est indicia signaque certa, indubitata et necessaria, ut ex Aristotele docet Quintilianus, lib. V, cap. ix, quibus Christus probavit suam resurrectionem. Talia fuerunt tot Christi apparitiones, manducationes, locutiones, stigmata plagarum, quae ostendit tangique voluit a Thoma; miracula, ut, quod clausis januis, eas penetrando, ad discipulos introiret, et subito cum vellet, dispareret: quae omnia simul sumpta sufficienter faciebant credibilem et credendam resurrectionem Christi, adeoque corpus ejus non tantum redivivum, sed et beatum, subtile et gloriosum demonstrabant, accedentibus praesertim testimoniis Angelorum et sanctae Scripturae, ita ut eis non posset subesse deceptio aut fictio. Loquor de demonstratione et evidentia morali, non mathematica; ita D. Thomas et Suarez, III part., Quaest. LV, art. 6, ubi docet Christum redivivum ostendisse per opera triplicis vitae, scilicet vegetativae, dum comedit et bibit; sensitivae, dum ostendebat se videre et audire; intellectivae, dum loquebatur, et de Scripturis disserebat. Per dies quadraginta, — non continue, sed per vices et interpolate. Quaeres, cur praecise tot? Respondeo: Prima causa est, quia hic numerus perfectus, et sacer creberque in Scriptura: sacratus enim est jejunio Mosis, Eliae et Christi, multisque aliis. Secunda, quia in die 50, puta in Pentecoste, missurus erat e caelo Spiritum Sanctum: decebat ergo ut quadragesimo die eo ascenderet, ut cum Spiritu Sancto in caelo de descensu ejus ageret eo tempore, quo discipuli, eo absente, per preces et suspiria ad Spiritus Sancti adventum se disponebant. Tertia, ut quadraginta horarum absentiam in morte totidem dierum praesentia compensaret, ait Glossa. Mortuus enim est Christus hora nona feriae sextae, et resurrexit in aurora diei Dominicae; ergo a morte ejus usque ad resurrectionem intercesserunt horae 40, quibus anima ejus fuit in inferno; corpus vero jacuit in sepulcro duntaxat 36 horis, nam post tres horas a morte sepultus est. Ita habet sensus Ecclesiae, et docet S. Augustinus, in Dial. ad Orosium, LXV Quaestionum, Quaest. XXVI. Quarta, ut antitypus typo responderet, scilicet Christus Deo, Petrus Mosi. Deus enim praesentem se exhibuit Mosi, dum per quadraginta dies egit in Sina legemque ab eo excepit: decuit ergo ut Deus incarnatus, puta Christus, in Sion totidem diebus cum Petro et Apostolis, quasi novis et Evangelicis legislatoribus degeret, eisque legem Evangelicam traderet et explicaret. Symbolica causa est, quod quadragenarius numerus sit symbolum peregrinationis nostrae in hoc mundo. Unde quadraginta annis peregrinati sunt filii Israel in deserto, tendentes in terram promissam: ita pariter Christus quadraginta diebus hic quasi peregrinatus est, et iis peractis ascendit in caelum, ut pari modo doceret nos peregrinari tota hac vita, et quasi peregrinos per saeculum pertransire, nec ulli rei creatae mentem affigere, sed in caelo conversari, quo, peracto quadragenario exilii nostri, perventuri sumus. Hinc rursum quadragenarius symbolum est poenitentiae, purificationis et jejunii, quo rite consummato, cum Christo perveniemus ad Pascha caeleste et ad quinquagesimam jubilaei, quasi ad mercedem laboris et continentiae. Unde S. Thomas, III, Quaest. LVII, art. 1, ad 4: « Per quadraginta dies, inquit, tempus praesentis saeculi, quo Christus in Ecclesia conversatur, potest intelligi: quia homo constat ex quatuor elementis, et eruditur contra transgressionem Decalogi. » Moraliter: voluit Christus discipulos sensim ablactare et abducere a sua praesentia corporali, ne percellerentur, si subito in caelum ascenderet. Rursum, voluit ostendere Deus quanto ipse liberalior sit in consolationibus, quam poenis et desolationibus irrogandis; nam pro 40 horis absentiae Christi in morte, dedit discipulis quadraginta dies praesentiae ejusdem. Horam ergo afflictionis die consolationis pensavit. Ubi Christus versatus sit hisce quadraginta diebus, curiosum est quaerere et temerarium definire. Probabiliter suspicantur aliqui cum egisse cum Elia et Enoch in paradiso, sive illo primigenio, Genes. ii, 8, sive quo simili: tum quia hic locus et societas decebant corpus Christi beatum et gloriosum; tum quia id merebatur Elias, qui ei astiterat et testimonium perhibuerat in transfiguratione; tum quia id quasi jure suo poscebat Eliae et Henoch translatio, remoraque et dilatio beatitudinis, ut quia propter Christum per tot annorum millia vivi remanent in terris, nec ad caelum, sicut ceteri viri sancti omnes, transferuntur, ut contemplentur Deum eoque fruantur, saltem viderent humanitatem Christi redivivam in terris agentem eaque gloriosa fruerentur, atque ab ea acciperent legationem qua fungentur, et mandata quae exequentur in fine mundi, cum redibunt ut Christi fidem contra Antichristum propugnent et pro ea martyres occumbant: ita opinantur S. Justinus Martyr in Quaestionibus ad Orthodoxos, Quaest. LXXV, LXXVI et LXXXV; Irenaeus, lib. V, cap. v; Nicephorus, lib. I Histor., cap. xxxi; S. Bonaventura, in Meditat., cap. xci et xcviii. Favet S. Thomas, in III, Dist. xxii, Quaest. III, art. 2, in fine, ubi opinatur animas Patrum qui cum Christo resurrexerunt, fuisse in paradiso terrestri; nam ubi hae fuerunt, ibi fuit et Christus. Loquens de regno Dei. — Regnum Dei proprie est regnum caelorum: ibi enim Deus per gloriam regnat in beatis, qui per potentiam et providentiam regnat in toto orbe. Ad hoc regnum Deus creavit et vocavit homines a mundi exordio; hic enim est hominis finis et beatitudo. Quocirca S. Joannis Baptistae concionis hoc erat thema: « Poenitentiam agite, appropinquavit enim regnum caelorum, » Matth. III, 2. Idem deinde thema fuit Christi, Matth. IV, 17, et ejus jussu Apostolorum omnium, Matth. x, 7. Verum quia hoc regnum Dei sese diffundit, illudque Deus communicat Ecclesiae, et fidelibus Sanctisque in ea militantibus, hinc et Ecclesia militans vocatur regnum Dei, scilicet spirituale, tum quia in ea regnat Deus per fidem, gratiam ceterasque virtutes; tum quia ipsa est via, pars et inchoatio Ecclesiae triumphantis, quae proprie et perfecte est regnum Dei; nam ad eam tendit suosque fideles ducit. Itaque per metonymiam Ecclesia, uti et praedicatio evangelica, fidesque subinde vocatur « regnum Dei, » ut cum ait Christus: « Pervenit in vos regnum Dei, » id est fides evangelica, per quam Deus in vobis regnat, quaeque vos facit membra Ecclesiae, quae est regnum Dei, ut jam ad ejus ditionem et regnum pertineatis. Sensus ergo est, q. d. Christus per 40 hos dies ante suum in caelum ascensum, locutus est Apostolis de regno Dei, tum caelesti, puta de gloria et felicitate aeterna in Ecclesia triumphante; tum terrestri, quod ad caeleste ducit, puta de Ecclesia militante: nimirum docuit Apostolos quomodo Ecclesiam instituere, formare, perficere deberent.
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4. Et convescens. — Graeci codices hic variant. Nonnulli legunt synaulizomenos, id est conversans cum eis in eadem aula et hospitio; unde et aliqui codices latini pro convescens legunt conversans. Verum S. Chrysostomus, Syrus, Theophylactus, Oecumenius et alii passim legunt synalizomenos: quod Tigurina, Erasmus et Pagninus vertunt « congregans eos in idem loci, » a voce háma, sive aná, quae concilium sive congregationem significat. Voluit enim Christus abiturus, omnes adesse, ut omnibus extremum vale diceret, ultimaque daret monita, ac coram omnibus ascenderet. Sed melius S. Hieronymus, ad Hedibiam, Q. VII; S. Chrysostomus, Theophylactus, Oecumenius vertunt convescens, ut synalízomai dicatur a salis communione. Nam qui invicem convescuntur, de eodem sale et salino participant: háls enim Graecis idem est quod sal Latinis. Saepe enim Graecam aspirationem Latini in litteram S vertunt, ut hýper, super; hys, sus; hérpō, serpo; hérpyllos, serpyllum; hýlē, sylva. Eodem utraque lectio et versio redit. Nam qui in eodem hospitio degunt, eodem hospitii pane et sale vesci solent, hoc est, congregati sunt. Tuto convescuntur. Hinc Pythagoras, teste Laertio in ejus Vita, censuit salem potissimum in mensa apponendum, quod aequitatis ac justitiae nos admoneat, ut quod servet tueaturque quidquid occuparit, et liquidissimis rebus aqua marique fiat. Rursum, sal symbolum est amicitiae, quia corpora condit et diutissime conservat; hinc sal foederis nuncupatur, Levit. ii, 13. Quare hospitibus ante alios cibos apponi solitum, quo amicitiae firmitas ac perpetuitas significetur. Unde nonnulli ominosum habent, si sal in mensam profundi contigerit. Inde adagium: « Non oportet transgredi salem et mensam, » id est, jus amicitiae. Sicut enim sal ex multis aquis et fusilibus in unum quoddam et solidum coit, ita ex diverso convenientes in unum animi coalescunt, fitque illud Platonis (imo S. Lucae), mía psychḗ, inquit Pierius, Hierog. lib. XIII, cap. x; quocirca Origenes, in Matth. cap. xxvii, agens de Juda proditore: « Neque salis ejusdem, ait, neque mensae, neque panis communicati memor fuit. » Insuper το synalizomenos notat frugalitatem veterum, quod pani non aliud obsonium adderent quam sal, sicuti potus eis erat aqua. Hinc illud Diogenis, qui, vocatus a Cratere ad hospitium, respondit « se malle Athenis salem lingere, quam alibi opiparis vesci epulis. » Et illud Horatii: « Cum sale panis / latrantem stomachum bene leniet. » Idem alibi Tigellium cantorem ita loquentem inducit: « Sit mihi mensa tripes, et concha salis puri. » Eodem spectat quod Cicero, lib. De Amicitia, multos cum eo prius salis modios sumendos praecipit, cum quo amicitiam inire cogitas. Plinius, lib. XXXI, cap. vii, ex Varrone, sale pulmentarii vice usos veteres, illosque salem cum pane esitasse testatur. Hinc Homerus salem vocat divinum, et Plato, sacrosanctum, de quo vide Plutarchum, in Sympos., Decad. 5. Hinc et Apostolos sanxisse, ut Christiani feria quarta et sabbato non nisi pane, sale et aqua vescerentur, scribit Epiphanius, lib. V, tom. I, haeres. 75; imo S. Nazianzenus perpetim se non aliud quam haec tria sumpsisse, testatur, Carm. 9, dum ita canit: « Brevisque voluptas / aerumnas multas comites habet. At mihi cordi / est panis rigidus, mihi grata obsonia praebet / sal purum, simplex nulloque instructa labore / mensa, dein latices mihi sobria pocula fundunt. / Hae mihi divitiae summae, Christusque salutis / Auctor. » Iisdem victitasse Anachoretas et Coenobitas priscos, patet ex Vitis Patrum. Causae fuerunt: Prima, « ne ipsum spectrum et phantasma putarent, » ait S. Chrysostomus. Secunda, ut abiturus insignis dignationis, amicitiae, humilitatis et charitatis (perinde ac fecerat in ultima cena iturus ad mortem) exemplum eis daret, et aculeum ad imitandum et redamandum infigeret. Quis enim non miretur Christum, non jam mortalem et passibilem, sed immortalem et gloriosum, qui cibo angelorum, imo Dei ipsius vescitur, ad rudium et pauperum Apostolorum mensam, escam et salinum vile et luteum se demittere, eis assidere, cum eis convivari, eadem esca et sale vesci, quasi socium eum sociis, amicum cum amicis? Ex adverso Lutherus non Apostolicus, sed Apostaticus et fanaticus, ut sui evangelii auctorem ostenderet, jactabat se cum diabolo modium salis comedisse. Diaboli ergo fuit conviva, socius, Apostolus. Vide nostrum Serarium, lib. De Lutheri magistro. Tertia, ut daret typum et quasi praelibationem convivii caelestis, juxta illud: « Ecce ego dispono vobis, etc., regnum, ut edatis et bibatis super mensam meam in regno meo, » Lucae xxii, 29-30. Unde sal est symbolum aeternitatis; aeque ac sapientiae et discretionis, quam Christo convescentes Apostoli ab eo participarunt, ut fierent sal terrae. Vide dicta Levit. ii, 13. Ex hoc loco multi colligunt Christum paulo post peractum prandium, quod fieri solet in meridie, plena luce et palam coram omnibus discipulis in caelum ascendisse. Ita S. Prosper, Sentent. 203, inter sententias ex Augustino collectas, quae habentur in fine tom. III. S. Augustinus certo tradit Christum meridie ascendisse. Quocirca in multis locis pia est consuetudo, ab hora meridiei usque ad horam primam post meridiem, orationi vacare, in memoriam Dominicae Ascensionis, ait Franciscus Suarez, III part., tom. I, disp. 11, sect. 2. Nam statim finito prandio, quod factum est Hierosolymae in coenaculo Sionis, eduxit Apostolos in montem Oliveti: in quo itinere, et in congregandis aliis discipulis aliquid temporis insumptum est; mox in monte Oliveti valedicens et benedicens eis ascendit. Causam dat S. Prosper ex S. Augustino, loco jam citato: « Vigor, ait, fidei christianae tribus temporibus initiatur, vespere, mane et meridie. Vespere enim Dominus in cruce, mane in resurrectione, meridie in ascensione. Unum patientiam occisi, aliud ad vitam resuscitationem, tertium pertinet ad gloriam majestatis in Patris dextera considentis. » Sicut ergo in meridie crucifixus est, sic die merito crucis in meridie ascendit, ut quo tempore se humiliavit ad mortem crucis, eodem et ascendens exaltaretur in caelo. Unde sub idem tempus moriens Ven. Beda secutus est Christum Dominum ascendentem in caelum. Mortuus est enim V. Beda ipso festo Ascensionis Christi, idque sine morbo, cum interesset Vesperis, canens: « Gloria Patri et Filio et Spiritui Sancto, » anno Domini 731, aetatis 59. Ita auctor Vitae ejus, et ex eo Baronius, anno Christi jam dicto. Quaeres, quae et qualis fuerit haec Christi comestio in ore et corpore ejus jam glorioso? Dico primo, auctor De Mirabil. S. Script., lib. III, cap. xiv, apud S. Augustinum, censet fuisse comestionem non veram, sed apparentem, qualis fuit Raphaelis, Tobiae xii, 19, dicentis: « Videbar quidem vobiscum manducare et bibere, sed ego cibo invisibili et potu, qui ab hominibus videri non potest, utor. » Comestio enim est actio vitalis, qua scilicet vi animae cibus ex ore in stomachum et membra quae anima informat, vitaliter trajicitur et concoquitur. Raphael autem non informabat corpus assumptum, sed ei tantum assistebat: unde locutio ejus, comestio, perfectio, etc., non erant actiones vitales, id est factae vitaliter ab anima informante corpus, sed extrinsecus per corpus et in corpore quasi organo exercitae. Trajiciebat ergo angelus cibum ex ore in stomachum; sed sicut os ejus et stomachus non erat verum et humanum os et stomachus, sic nec vera et humana erat ejus comestio. Verum secus fuit in Christo: Christus enim post resurrectionem verum assumpsit corpus, quod anima vere ut prius informabat, ac proinde sicut vera et vitalis fuit ejus locutio, visio, auditio, sic et comestio. Vitaliter vi animae trajiciebat cibum ex ore in stomachum. Fuit ergo haec ejus comestio non apparens, sed realis et propria, quia eam adhibuit quasi certum argumentum vitae, et consequenter resurrectionis suae: ita passim Patres. Dico secundo, hic autem cibus non fuit a Christo digestus et in corpus ejus conversus, uti vult Waldensis et Durandus in III, dist. xxii, Quaest. VI, ad 2; corpus enim gloriosum ali et crescere aut decrescere nequit: est enim impassibile et inalterabile. Nam, ut ait S. Augustinus, epist. 49, Quaest. I, et ex eo Beda: « Aliter aquam absorbet terra sitiens, aliter solis radius candens; illa indigentia, iste potentia. » Unde sequitur, quod haec comestio non tam sit animae vegetantis (utpote cujus actiones cessant in corpore glorioso) quam animae sentientis et loco motivae. Est enim quasi applicatio quaedam materiae, in quam exerere possit virtutem suam facultas nutritiva, si nutrimento egeret, aut ejus esset capax, uti est corpus mortale, non autem immortale, quale erat Christi. Christus ergo virtute sua divina subito hunc cibum consumpsit cumque in aerem aut praejacentem materiam resolvit; vel per dotem subtilitatis stomachus Christi penetravit cibum, itaque in alium a cibo locum transivit; ac consequenter cibum a se exclusit eumque in locum quem voluit transtulit: ita Suarez, III part., tom. I, disp. xlvii, sect. 5. Objicies: ergo non fuit realis et propria Christi comestio, qualis est in nobis, qui ex ea vegetamur et nutrimur. Respondeo, nego consequentiam; nam ad rationem verae et propriae comestionis requiritur et sufficit, ut per vitalem actionem et organa vitae (puta, linguam, dentes, maxillas, fauces, etc.) cibus ore sumptus transmittatur in stomachum: quod non est in angelo, si corpus assumat. Nec enim in eo est actio vitae, sed tantum motio localis per corpus, cui quasi auriga assistit. Verum tamen est in Christo non fuisse tam perfectam comestionem, quam est in nobis. In nobis enim est opus animae tam vegetantis, quam sentientis; in Christo, sentientis duntaxat. Media ergo fuit haec Christi comestio inter nostram et angelorum. Nostra enim est actio animae sentientis et vegetantis; in Christo, sentientis, non vegetantis; in angelo nec vegetantis, nec sentientis, sed loco moventis, sive motum localem circa stomachum et corpus assumptum exercentis. Praecepit eis ab Hierosolymis ne discederent. — Quaeres, cur Christus Hierosolymis, non alibi miserit Spiritum Sanctum? Respondeo: Prima causa fuit, quia in Jerusalem fuit passus; Jerusalem enim elegerat passioni, Bethleem nativitati, ait S. Leo, serm. De Pass. Domini, quia gloriam suam abscondere, et ignominiam toti orbi ostendere voluit, ut nos idem facere doceret: passionis autem merito missus est Spiritus Sanctus; decebat enim ut ubi Christus passus erat ignominiam, ibi subiret et gloriam. Nam Spiritus Sanctus fuit Christi gloria, eumque in Judaea et toto orbe celebravit, ut nos doceret pati ignominiam, spe certa, quod illam Deus versurus sit in gloriam. Secunda, quia in Jerusalem, puta in monte Oliveti, qui imminet Hierosolymae, in caelum ascendit. Ibi ergo pariter misit Spiritum Sanctum, ut significaretur ipsum esse qui mitteret, uti praedixerat et promiserat, non alium. Tertia, quia in Jerusalem Christus docuit, instituit Apostolos, fundavit Ecclesiam. Ibidem ergo venit Spiritus Sanctus, ut haec omnia confirmaret et promoveret. Quarta, ut Spiritus Sanctus significaret se, abolito Judaismo (hujus enim metropolis erat Jerusalem), instituere Christianismum. In Pentecoste enim Apostoli, pleni Spiritu Sancto, coeperunt legem novam promulgare. Haec autem promulgatio publice fieri debebat in Jerusalem, ut omnes Judaei eam possent audire et cognoscere, indeque discerent antiquatam esse legem veterem. Quinta, quia Jerusalem erat caput Synagogae et populi fidelis, uti jam est Roma. Sicut ergo anima magis est vigetque in capite quam in caeteris membris: ita Spiritus Sanctus magis erat et vigebat Hierosolymae (uti jam viget Romae, dum dirigit Pontificem et Cardinales in regimine Ecclesiae, dumque fidelibus ibidem tantum fervorem charitatis opera aspirat), quam in aliis Judaeae urbibus. Adde, in Jerusalem erat Sion et templum, in quo colitur et praeses est Spiritus Sanctus. Sexta, quia in Sion regnavit David et Salomon, quorum filius fuit Christus eis promissus. Hic ergo pariter in Sion regnare debuit. In Sion itaque fundavit Ecclesiam, quasi suum regnum. Unde illa a Prophetis vocatur Sion, ut Isaiae ii, 3: « De Sion exibit lex, et verbum Domini de Jerusalem. » Et cap. lxi, vers. 1: « Spiritus Domini super me, etc., ut praedicarem annum placabilem Domino, etc.; ut ponerem lugentibus Sion, et darem eis coronam pro cinere; » et saepe alibi. Tropologice: Jerusalem, id est visio pacis, symbolum est animae justae, quae pacem colit cum Deo, secum et cum proximis. Haec enim sedes et templum est Spiritus Sancti, juxta illud: « Factus est in pace locus ejus, et habitatio ejus in Sion, » Psalm. lxxv, 3. Allegorice: Jerusalem typus est Ecclesiae, in qua sola est et ostendit se Spiritus Sanctus, juxta illud: « Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum, » Matth. xviii, 20. Nemo ergo se separet ab Ecclesia, a sua congregatione, ordine, collegio, si velit recipere et retinere Spiritum Sanctum. Rursum quisque fidelis, Clericus, Religiosus frequentet templa coetusque publicos, ut litanias, conciones, collationes, etc.; ibi enim sentiet loquentem Spiritum Sanctum ejusque inspirationes et dona percipiet. Quocirca monet Apostolus fideles dicens: « Non deserentes collectionem nostram, » Hebr. x, 25. Anagogice: Sion et Jerusalem terrestris, typus est caelestis, in qua Spiritus Sanctus suas opes et gloriae dotes effundit in Beatos, qui ejus gratiae et donorum in terrestri fuere participes, juxta illud Hebr. xii, 22-25: « Accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem caelestem, et multorum millium angelorum frequentiam, et Ecclesiam primitivorum, qui conscripti sunt in caelis, et judicem omnium Deum, et spiritus justorum perfectorum, et testamenti novi mediatorem Jesum, et sanguinis aspersionem melius loquentem quam Abel. Videte ne recusetis loquentem. » Sed exspectarent, — primo, ad acuendum in eis desiderium Spiritus Sancti; « oportebat enim illos desiderio promissi teneri, atque ita donum accipere, » ait S. Chrysostomus. Secundo, oportebat in caelo comparere naturam nostram et perfectam reconciliationem fieri, ac tum venire Spiritum, quo merum purumque gaudium fieret. Tertio, quia « noluit Christus discipulos ante Spiritus Sancti adventum tanquam inermes et sicut absque auriga equos prodire in publicum, » ait idem Chrysostomus. Succubuissent enim laboribus, tentationibus, persecutionibus, philosophis, tyrannis, nisi Spiritus Sanctus eos armasset, et invictos, imo omnium victores, effecisset. Hinc explicans hoc Christi praeceptum Lucas Evangelista, xxiv, 49: « Vos autem sedete, inquit, in civitate, quoadusque induamini virtute ex alto. » Moraliter: non incogitantibus, torpentibus et dormientibus, sed exspectantibus, orantibus et vigilantibus Spiritus Sanctus ejusque dona obveniunt. Promissionem Patris. — Est metonymia: ponitur actus pro objecto, puta promissio pro promisso vel re promissa. Promissio ergo est Spiritus Sanctus promissus, tum a Christo, tum a Patre; modestiae tamen causa vocat eum promissionem, non suam, sed Patris, sicut et in Evangelio apud S. Joannem, vocat eum donum, non suum, sed Patris; quia scilicet Pater est primus fons et origo SS. Trinitatis. Ab eo enim haurit Filius suam deitatem et consequenter vim spirandi, ut scilicet cum Patre spiret et producat Spiritum Sanctum. Hujus modestiae testes sunt hi sermones Christi: « Ego rogabo Patrem, et alium Paracletum dabit vobis, » Joann. xiv, 16, q. d. Ego fui prior Paracletus, a Patre ad vos docendos et redimendos missus: docui, redemi vos: peracta ergo mea legatione in caelum redeo: orabo Patrem et impetrabo, ut mei loco alium Paracletum mittat vobis, puta Spiritum Sanctum qui ea quae ego docui, illustret et perficiat, juxta illud vers. 26: « Paracletus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia quaecumque dixero vobis. » Nota: Spiritus Sanctus est donum et dos propria novi Testamenti, puta legis Christianae et gratiae Christi: illius enim est pignus et promissum; illo proinde caruit vetus Testamentum, puta lex Mosis, Synagoga et Judaei, utpote duri, terrestres et carnales: si qui vero illum habuerunt, ut Elias, Moses, David, illi filii fuere novi Testamenti potius quam veteris. Hinc illud praedixerunt et promiserunt Prophetae, ut Ezechiel xxxvi: « Dabo vobis cor novum, et Spiritum novum ponam in medio vestri, et auferam cor lapideum de carne vestra, et dabo vobis cor carneum. Et Spiritum meum ponam in medio vestri; et faciam ut in praeceptis meis ambuletis. » Et Jeremias, capite xxxi, vers. 33: « Hoc erit pactum quod feriam cum domo Israel post dies illos, dicit Dominus: Dabo legem meam in visceribus eorum, et in corde eorum scribam eam, et ero eis in Deum, et ipsi erunt mihi in populum. Et non docebit ultra vir proximum suum, et vir fratrem suum, dicens: Cognosce Dominum: omnes enim cognoscent me a minimo eorum usque ad maximum. » Joel ii, 28: « Effundam Spiritum meum super omnem carnem, et prophetabunt filii vestri, » de quo cap. ii.
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5. Quia Joannes quidem baptizavit aqua. — Judaeos quoslibet, imo et Apostolos, antequam a Christo vocarentur, ait S. Chrysostomus, Euthymius et Tertullianus, lib. De Baptismo, cap. xii (etsi id negare videatur Beda), praesertim Andream ejusque socios, qui erant discipuli Joannis. Vos autem baptizabimini Spiritu Sancto, — scilicet in baptismo Christi. Hunc enim opponit baptismo Joannis, inquit S. Chrysostomus, Theophylactus et Euthymius, in cap. i Joannis, qui consequenter censet Apostolos, Christo moriente, resurgente et ascendente, necdum baptismo Christi baptizatos et per aquam lustratos fuisse. Accedunt ad hanc sententiam alii qui opinantur baptismum Christi non ante, sed post mortem et resurrectionem ab eo institutum fuisse, Matth. cap. xxviii, vers. 19, cum dixit: « Euntes, docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti. » Ita opinatur Tertullianus, lib. De Baptismo, cap. xi; S. Hieronymus, Dialog. contra Lucifer.; Chrysostomus, hom. 28 in Joan., et obiter S. Thomas, III part., Quaest. lxxiii, art. 5, ad 4. Verum jam diu ante institutum fuisse baptismum a Christo patet Joan. iii, 3, esto promulgatus fuerit post Christi ascensum in Pentecoste, tumque omnes obligare coeperit, ut patet Act. ii, 38. Ita censent passim Interpretes et Doctores cum D. Thoma, III part., Quaest. lxvi, art. 2, ubi id tractat ex professo. Unde et Apostolos Christi, aeque ac Joannem Baptistam, in aqua baptizasse, utique baptismo non Joannis, sed Christi, ideoque ortam esse contentionem inter discipulos de baptismo Joannis et Christi, legimus Joan. iv, 25. Quocirca S. Evodius, successor S. Petri in cathedra Antiochensi, epist. quae inscribitur Tò Phōs, id est Lumen, asserit Christum suis manibus baptizasse ex mulieribus solam Virginem, ex viris solum Petrum: Petrum autem baptizasse Andream, Jacobum et Joannem; et hos tres baptizasse reliquos Apostolos. Dico ergo ad litteram, baptismum Spiritus Sancti vocari hic effusionem Spiritus Sancti in Pentecoste, qua copiose instar aquae in Apostolos effusus est, eosque in seipso quasi mersit et absorpsit. Baptismus igitur significat copiam charismatum quam receperunt Apostoli in Pentecoste, adeo ut non tingi, non imbui, sed profundi, repleri et inebriari viderentur. « Ut enim is qui aqua mergitur et baptizatur, undique ab aquis circumdatur, sic et illi a Spiritu baptizati sunt perfecti, » ait Cyrillus, catechesi 17. Opponit itaque Christus mysticum suum baptismum effusionis Spiritus Sancti, litterali baptismo Joannis Baptistae, in eo quod ille duntaxat datus sit in aqua, nec contulerit remissionem peccatorum, gratiam aut justitiam, sed ad eam in baptismo Christi recipiendam disposuerit, inducendo homines et voce et gestu ad poenitentiam et lacrymas, uti docet S. Augustinus, in cap. i S. Joannis, tract. 5, et alii passim; Christi vero baptismus mysticus dandus sit in Spiritu Sancto, ostendente se non in aqua frigida, sed in igne ardenti; quia daturus erat in Pentecoste Apostolis cor igneum et linguas igneas, q. d. Joannes baptizavit in aqua duntaxat, at ego non tantum in aqua, sed et in Spiritu Sancto baptizo. Nam brevi mittam in vos Spiritum Sanctum, qui suo spiritu et sanctitate ita vos opplebit, ac si in eo toti baptizaremini et mergeremini, ut deinceps vos etiam alios possitis baptizare in aqua et Spiritu Sancto. Ita factum est. Nam Apostolis baptizantibus descendebat Spiritus Sanctus in fideles, non tantum invisibiliter, sed et visibiliter in specie ignis, etc., uti primitus in ipsosmet descenderat in Pentecoste: ita S. Chrysostomus, Oecumenius, Beda, Lyranus et alii. Porro, missionem Spiritus Sancti Christus vocat baptismum, quia baptismus significat, primo, purgationem peccatorum et affectionum, quam Apostolis contulit et in dies confert Spiritus Sanctus. Sicut enim aqua in baptismo corpus tangens cor abluit, ut ait S. Augustinus, omneque peccatum ab eo extergit; ita Spiritus Sanctus in Pentecoste cor mentemque Apostolorum ab omni peccato, vitio et cupiditate terrena abluit et expurgavit. Secundo, vox baptismus significat plenam sanctificationem. Sicut enim baptismus animae a peccatis expurgatae inserit fidem, spem, charitatem et sanctitatem; ita Spiritus Sanctus in Pentecoste indidit Apostolis omnem gratiam, virtutem et sanctimoniam, idque in gradu perfecto et heroico. Tertio, eadem vox significat plenitudinem et abundantiam charismatum. Sicut enim corpus in baptismo aqua circumdatur et obruitur, ita Apostoli Spiritu Sancto ejusque donis quasi circumdati et obruti fuere. Quarto, significat ardorem et zelum. Hic enim eorum baptismus fuit igneus, non aqueus; Spiritus Sanctus enim in specie ignis eis insidens ignivit corda eorum. Hoc est quod ipse S. Joannes Baptista Judaeis eum interrogantibus de suo baptismo, respondit: « Ego quidem baptizo vos in aqua in poenitentiam, qui autem post me venturus est, fortior me est, cujus non sum dignus calceamenta portare; ipse vos baptizabit in Spiritu Sancto et igni, » Matth. iii, 11. Hinc Theologi triplicem distinguunt baptismum, fluminis, flaminis et sanguinis. Fluminis, est communis, qui fit per aquam. Sanguinis, est martyrium: hoc enim expiat omne peccatum, aeque ac baptismus. Flaminis, est hic Apostolorum, et etiam eorum qui contriti desiderant sacramentum Baptismi, sed ob defectum aquae, aut ministri illud suscipere nequeunt. Hi enim justificantur sua contritione cum voto baptismi, quod aspirat eis flamen, id est Spiritus Sanctus. Denique hic baptismus maximum fuit innovati mundi miraculum. Quocirca vere S. Chrysostomus in Acta: « Hoc ipsum, inquit, maximum est miraculum; aliis miraculis orbem terrarum accurrere, a duodecim pauperibus et illitteratis hominibus attractum. » Non post multos hos dies, — puta decimo abhinc die in Pentecoste, sed noluit Christus certum diem eis indicare, « ut semper essent vigilantes, ait S. Chrysostomus, ac sollicitius promissum exspectarent, non enim datur, non datur, inquam, gratia, nisi vigilanti. Annon vides quid dicat Elias discipulo? Si videris me cum abripiar, sic erit tibi, hoc est, continget tibi quod postulas, » puta Spiritus meus duplex, IV Reg. ii. « Sic et Paulo non statim data est gratia, sed triduum intercessit, quo fuit caecus, atque interim metu purgatur ac praeparatur. Nam sicut qui purpuram tingunt, prius aliis quibusdam coloribus praeparant id quod tincturam accipiet, ne flos dilutus et evanidus fiat: sic et hic prius animi sollicitudinem Deus praeparat, ac deinde infundit gratiam. Eamdem ob causam nec Spiritum illico misit, sed in die quinquagesimo. »
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6. Igitur qui convenerant, — non soli Apostoli, sed et alii discipuli, coram quibus Christus ascendit. « Simul coeunt, ait S. Chrysostomus, ut pudore quodam ac reverentia multitudinis, quod scire desiderant, extorqueant. » Vox igitur innuit quod Apostoli putarint Christum quasi Messiam, jam post resurrectionem suam restituturum regnum Israel jampridem collapsum, ideoque missurum Spiritum Sanctum, ut id restituat, hancque esse promissionem Patris per Prophetas. Amos enim, cap. ix, 11, sic vaticinatur: « In die illa suscitabo tabernaculum David quod cecidit, et reaedificabo aperturas murorum ejus, » etc. Et Osee, cap. xiv, 6: « Ero quasi ros Israel, germinabit sicut lilium, et erumpet radix ejus ut Libani. » Et Joel, cap. iii, 20: « Judaea in aeternum habitabitur, et Jerusalem in generationem et generationem, » etc. « Et Dominus commorabitur in Sion. » Et Abdias, vers. 17: « In monte Sion erit salvatio, et erit sanctus; et possidebit domus Jacob eos qui se possederant. » Denique Gabriel Archangelus, nuntians Christi ortum Virgini Deiparae: « Dabit, inquit, illi Dominus Deus sedem David patris ejus, et regnabit in domo Jacob in aeternum, » Lucae i, 32. Si (id est an, num, ut vertit Pagninus, Tigurina et alii) in tempore hoc (tuae resurrectionis, gloriae et triumphi) RESTITUES (Graece apokathistáneis, id est restituis in praesenti) regnum Israel? — Graece tō Israēl, id est Israeli, q. d. Israel jam perdidit regnum, imo illud translatum est in Herodem Idumaeum et alienigenam. Scimus ex prophetiis, praesertim Jacobi, Gen. xlix, 10, translato jam sceptro propediem Messiam venturum, ut illud Israeli restituat: ergone id modo praestabis? Scimus enim et credimus te esse Messiam, id est novum verumque Davidem Israelis. Errant in eo, quod putent regnum Messiae fore temporale, quale fuit Davidis et Salomonis, non spirituale. Sed hic communis Judaeorum (uti jam est omnium) aevi illius fuit error. Unde Joannes et Jacobus petierunt dextram et sinistram in regno Christi, Matth. xx, 20; et duo discipuli euntes in Emmaus: « Sperabamus, inquiunt, quod ipse redempturus esset Israel, » Lucae xxiv, 21. Quocirca Christus ad quaestionem eorum directam non dat solutionem, quia ejus adhuc erant incapaces, sed retundens eorum curiositatem, indirecte et tacite eamdem solvit, nimirum venturum Spiritum Sanctum, ut intrepide Christi regnum spiritale per fidem, in Judaea et Samaria totoque orbe propagent. Spiritalis enim Israel est populus fidelis et Christianus, ad quem carnalis Israel aggregabitur in fine mundi, quando regnum hoc evadet gloriosum omnesque Sanctos in anima et corpore beabit in aeternum.
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7. Non est vestrum nosse tempora, — Successiones, decreta et eventa temporum. Vel momenta. — Graece kairoús, id est opportunitates temporum; ita Pagninus et alii; Tigurina, articulos temporum; Vatablus, opportunitates, scilicet rei gerendae. Noster docte eas vocat vertitque momenta, quia momentum hic non significat instans, sed pondus et inclinationem temporis. Sic Cicero, lib. V De Finibus, ait: « Inclinationes rerum et momenta temporum, » et Horatius, lib. I, epist. 6: « Certis momentis decedentia tempora. » Rursum Cicero, lib. VI, epist. 10 ad Trebatium: « Omnia, inquit, momenta (id est occasiones) observabimus, neque ullum praetermittemus tui juvandi et levandi locum. » Momentum enim Grammatici deducunt a moveo; momentum enim, sive occasio, est quasi pondus rem movens et inclinans ad rem gerendam: hinc vocantur judiciorum et rerum maximarum magna momenta, id est quae magnum pondus habent et efficaciam, ut res huc illucve inclinet. Sic et Sapiens, cap. xi, 23, dixit: « momentum staterae, » Graece rhopḗ, id est inclinatio, motus, propensio staterae, sive bilancis. Sic vulgo dicimus: « Favor in aulis magnum habet momentum, parvum eruditio. » Moraliter: Deus regnorum rerumque omnium vicissitudines, exordia, media et fines peragit suis momentis et opportuno tempore. Opportunitas enim rei gerendae magnum affert, tum momentum et pondus, tum facilitatem, tum decorem. Quod si ea desit, Deus procurat ut adsit per congruos providentiae suae modos, quos in reconditis thesauris sapientiae suae reconditos habet, quibus facit ut omnes rerum temporumque successus invicem apposite nectantur, ac velut ansulae sibi invicem inserantur, ut catenam elegantem efficiant. Quocirca Boetius, lib. IV De Consol., prosa 6, providentiam docet esse seriem causarum rerumque in mente Dei, quae omnia suis nectat ordinibus miris arctisque, sed arcanis nodis: veteres fatum appellavere. Stoici enim fatum dixere esse praecedentium causarum subsequentiumque perplexionem quamdam, et instar catenae connexionem. Verum quia hoc, utpote indeclinabile et inevitabile, necessitatem inferre et libertatem voluntati hominis et angeli adimere censuerunt; hinc merito impii, imo fatui sunt, qui fatum vel fando usurpant. Audi S. Augustinum, tract. 37 in Joan.: « O si cor tuum non esset fatuum, non crederes fatum. » Ita Deus congrue et opportune fecit, ut regnum et monarchia Cyri et Persarum succederet monarchiae Chaldaeorum; Dario deinde et Persis succederet Alexander et Graeci; his Romani, qui regnum Israel per Pompeium et Augustum, intrudendo alienigenam regem Herodem, capite minuerent, et paulo post ob caedem Christi per Titum et Vespasianum delerent: ut ita abolito regno Israel et Judaismo, succederet regnum Christi et Christianismus, cui Israel aggregabitur in fine mundi, idque opportune et congrue. Tunc enim mittet Deus Henoch, ex quo quasi patriarcha prognati sunt Israelitae; et Eliam, qui fuit Judaeus, et propheta celeberrimus Judaeorum, cui proinde Christum annuntianti, quasi civi et prophetae suo credent Judaei, aeque ac Henoch, utpote patri et patriarchae suo. Idem exemplo suo docet nos Deus, nimirum ut opportune omnia agamus, et occasiones rei bene gerendae studiose captemus, nec effluere sinamus. Nam, ut ait Cato: « Fronte capillata est, a tergo occasio calva, » ut, cum transierit, eam apprehendere nequeas. Et Ovidius: « Temporibus medicina valet: data tempore prosunt, / et data non apto tempore vina nocent. » Phocylidis monitum fuit: « Occasioni obtempera, et noli spirare contra ventos; » Menandri: « Occasio legibus est potentior multo, et multarum rerum est causa: celerrime permutat res, et ipsa celerrime elabitur et avolat; » Vegetii, lib. III De Re milit., cap. xxvi: « Occasio in bello amplius solet juvare quam virtus; » Demosthenis, orat. ad Leptin.: « Parvae occasiones magnarum rerum causae existunt; » alterius: « Occasio anima actionum est; » Livii, lib. II, Decade 3: « Armatus intentusque his neque occasioni tuae desis, neque suam occasionem hosti des. » Sic qui versantur cum puellis, dant daemoni occasionem tentandi se libidine; qui cum superbis, de fastu; qui cum gulosis, de gula; nam si vel filum aut pilum illi concedas, inde plectet tibi funem, quem omni robore vix dirumpes. Antigonus Pyrrho ad bellum provocanti respondit: « Suam militiam non magis armorum, quam temporum esse: Pyrrho, si cum vitae suae taedium cepisset, satis multas ad interitum vias patere: » ita Plutarchus in Pyrrho; Themistocles adolescenti qui occasionem neglexerat: « O adolescens, ait, sero quidem ambo, sed tamen sapere coepimus. » Ita Plutarchus in Apopht. Scipionis Africani dogma fuit: « Non esse pugnandum nisi aut invitaret occasio, aut urgeret necessitas. » Ita Plutarchus in ejus Vita. Quocirca Gentilium prudentia maxime in opportunitate captanda enituit. Egregie Plinius, lib. XV, cap. xxiv: « Morus, ait, novissima omnium germinat, et tamen parit inter primas: ita qui tempus idoneum operiuntur rei conficiendae, etiamsi serius coeperint, tamen maturius conficiunt. » Idem, lib. XI, cap. vi et x: « Apes peragunt opus suum non statis diebus, sed quoties caeli commoditas invitat: ita suo quaeque tempore rapienda est occasio. » Denique S. Chrysostomus, lib. I De Compunctione: « Sicut, ait, in corporibus et fistulis, nisi quis prius humorem influentem sistat, mali fonte non obstructo, incassum omnia facit: itidem et nos, nisi occasionem quasi fontem mali caverimus. » Porro idipsum non tantum in factis, sed et in verbis dictisque locum habet; verbum enim opportune prolatum plus efficiet, quam mille importune. Vere Sapiens, Proverb. xxv, 11: « Mala aurea in lectis argenteis, qui loquitur verbum in tempore suo. » Christianus ergo haec sibi adaptet, et occasionibus omnibus ad bene agendum utatur, ut lucra caelestia adaugeat, quae quotidie mire augere potest, si occasiones captet, uti captat mercator occasionem negotiandi, miles vincendi. Post hoc enim breve tempus et occasionem, non erit tempus nec occasio lucrandi.
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8. Sed accipietis virtutem — dýnamin, id est potentiam, robur, vim, efficaciam, quae tanta fuit in Apostolis, ut reges, tyrannos, gentes feras et barbaras totumque orbem subegerint Christo, cum ipsi essent pauci, pauperes, rudes, ignobiles. Hoc est quod ait Christus, Lucae xxiv, 49: « Ego mitto promissum Patris mei in vos: vos autem sedete in civitate, quoadusque induamini virtute ex alto. » Praeclare S. Bernardus, serm. 85 in Cant.: « Opus virtute habes, inquit, et non quacumque, sed qua induaris ex alto. Ipsa enim, si perfecta sit, facile facit animum victorem sui, et sic invictum reddit ad omnia. Est quippe vigor animi cedere nescius pro tuenda ratione. Vel sic: Vigor animi, quod in se est, omnia ad rationem cogens vel dirigens, » etc. « Felix anima quae angelis spectantibus praebuit gaudium pariter et miraculum sui, ut audiret de se loquentes: Quae est ista quae ascendit de deserto deliciis affluens, innixa super dilectum suum? Alioquin frustra nititur, si non innititur. » Et mox: « Quidni cuncta possibilia sint innitenti super eum qui omnia potest? Quantae fiduciae vox: Omnia possum in eo qui me confortat? Nihil omnipotentiam Verbi clariorem reddit, quam quod omnipotentes facit omnes qui in se sperant. » Et inferius: « Verbo innixum et indutum virtute ex alto, nulla vis, nulla fraus, nulla jam illecebra poteris vel stantem dejicere, vel subjicere dominantem. » Supervenientis. — Graece epelthóntos, in aoristo, id est cum, vel postquam supervenerit. Prius enim datus est Spiritus Sanctus personaliter Apostolis, deinde existens in eis eosque inhabitans, suam virtutem et dona in eos transfudit; perinde ac sol, postquam ortus est, suos radios in orbem diffundit; de quo plura cap. ii. Spiritus Sancti. — Quis, qualis et quantus sit hic Spiritus, dicam initio cap. ii. Et eritis mihi. — « Mihi, » meae scilicet incarnationi, morti, redemptioni, resurrectioni, ascensioni caeterisque mysteriis quae hucusque peregi; q. d. Docebitis et testificabimini me esse Filium Dei, qui pro salute hominum incarnatus et crucifixus sum, ac proinde me esse Salvatorem mundi, ideoque eos in me credere debere ut salventur, nec enim extra me est salus. Testes, — per miracula, per vitae sanctimoniam, per praedicationem, sapientiam et efficaciam non humanam, sed divinam, q. d. Vidistis, o discipuli, o filii mei, vitam meam, doctrinam audistis, spectastis mea miracula, itinera, labores, contradictiones, tormenta, mortem, crucem, resurrectionem, mox spectabitis meam ascensionem et missionem Spiritus Sancti; ubique vidistis meum in homines amorem et zelum, qui me e caelo in terram et in crucem traxit: ite, testificamini, et docete haec in toto mundo, ut suam salutem ament et curent, sicut ego amavi et curavi, ut me ipsos amantem redament: ecce ascendo, ut parem eis locum in caelo: suadete ergo, ut vanas terrae opes pompasque contemnant, ut timeant Dei judicium et gehennam, ambiant aspirentque ad caelum. Ecce quales et quanti hi testes Christo fuerunt. Vide hic dignitatem Apostolorum, de qua praeclare S. Chrysostomus, hom. De S. Andrea, quae extat apud Surium die 30 novemb.: « Nihil tale, inquit, unquam fuit, quale fuerunt Apostoli. Hi cum Dei Verbi essent ministri, attrectarunt incarnatum illum, qui ut Deus figuram non habet. Secuti sunt ambulantem eum, qui ubique praesens est. Discubuerunt una cum illo, qui nullo loco circumscribitur. Ejus vocem audiverunt, qui verbo fecit omnia. Mundum ipsum lingua, tanquam sagena quaedam concluserunt. Circumierunt suis cursibus fines orbis terrarum. Errores ut zizania eradicarunt; aras ut spinas quasdam amputarunt; idola tanquam feras interfecerunt; daemones ut lupos profugarunt; Ecclesiam ut gregem quemdam collegerunt; orthodoxos tanquam frumentum congregarunt; haereses ut paleas projecerunt; Judaismum tanquam foenum arefecerunt; Graecorum sectam tanquam stipulas quasdam igne combusserunt; humanam naturam cruce ipsa tanquam aratro quodam excoluerunt, et verbum Dei ut sementem quamdam sparserunt; ad summam, omnia illorum facta tanquam sidera quaedam effulserunt. Quamobrem clara voce illis dicebat Dominus: Vos estis lux mundi. Siquidem Orientem habet Christianus homo, illum qui e Virgine natus est: diluculum habet, eum qui baptismatis parens fuit; splendorem habet, Christi crucifixi gratiam; radios, admirabiles illas linguas; diem, futurum illud saeculum; meridiem, tempus quo in cruce ipsa mansit Dominus; occidentem, sepulcri habitationem; vesperam, brevem illam mortem; solis fulgorem, resurrectionem a mortuis. Vos estis lux mundi. Intuere astra haec, et illorum splendorem obstupesce. » In Jerusalem. — Apollonius, vetus ecclesiasticus scriptor, ait Eusebius, lib. V Histor., cap. xviii, in fine, « meminit Thraseae cujusdam martyris, qui quasi ex traditione priorum se accepisse asseruit Salvatorem praecepisse Apostolis suis, ne ante duodecimum annum ab Hierosolymis discederent. » Sed hoc cum grano salis accipiendum: satis enim constat ex Actis, ob necem Stephani, quae paulo post Christi ascensionem contigit, dispersos fuisse Apostolos; ac eorum divisionem per orbis provincias ante duodecimum annum contigisse, multi Historici et Doctores docent. Nam 1. Jacobum, qui ante duodecimum annum martyr occubuit, in Hispanias profectum, ibique evangelizasse constanter asserunt Hispanicae Annales et continua traditio.
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9. Et cum haec dixisset, — aliaque quae recensent S. Lucas, Matthaeus et Marcus in fine Evangelii. Verisimile est Christum, finito prandio, Apostolos aliosque discipulos prius convocatos (quos 120 recenset Lucas, vers. 15) e Jerusalem per mediam urbem, Judaeis vi divina cohibitis, stupefactis ac attonitis, eduxisse in montem Oliveti, ac ex itinere divertisse in adjacentem Bethaniam, ut ait Lucas, Evang. cap. xxiv, 50, ut valediceret Magdalenae, Marthae et Lazaro, eosque secum pariter eduxisse, ut eis ascensionis suae visionem et consolationem impertiretur, utpote sibi amicissimis: ita Suarez, III part., disp. li, sect. 2. Quae omnia facile horam a prandio exactam significant, antequam Christus perveniret in montem Oliveti ibique suis valedicens ascenderet. Quae fuerint colloquia suavissima et ultima Deiparae Matris et Christi, item amplexus ejus et discipulorum aliaque plura quae studio brevitatis tacet Lucas, contemplari possumus, enarrare nequimus. S. Augustinus, serm. 6 De Ascens., qui est 179 De Temp., ait Apostolos haec Christo dixisse (intellige corde potius quam ore): « Domine, quare nos derelinquis ascendens, qui nos elegisti in via praecedens? Domine, quando sumus verba tua super mel et favum eminus percepturi, et stillantis rorantisque gratiae balsamum de tuis labiis ac faucibus libaturi? Aut instrue quo ascendis, aut ne deseras cum ascendis: quasi scuto benignitatis tuae remansimus in aperto nudati, tanquam pupilli matris amplectentis pennato velamine destituti. Quando venies ad nos, qui redemisti nos? Mors tua fuit peccatum nostrum; sit ascensus tuus pignus nostrum, ne nimis absorpti moerore mergamur, quos en vasti de gemitibus inferorum, » — Christum vero eis respondisse per angelos a se submissos: « Viri Galilaei, quid statis aspicientes in caelum? Hic Jesus qui assumptus est a vobis in caelum, sic veniet, » etc. Unde serm. 7, hosce duos angelos vocat duos praetores et duos palatinos caelestis imperii. « Oportebat enim, inquit, caelestes mitti consolatores, ne remanerent trepidi piscatores. » Noster Ludovicus de Ponte, meditat. de Ascens., pie et probabiliter meditatur Christum abeuntem in caelum, ut majorem sui fidem, spem, amorem et reverentiam discipulis imprimeret, dedisse eis osculandas suas manus et pedes (ut tangerent sacra vulnerum in iis stigmata), ex quibus suavissimus odor fragrabat, quo illorum corda mire recreabantur et confortabantur: matri vero suae obtulisse etiam osculandum latus, quae in illud se abdere, in eoque cum Christo ascendere gestiebat. Discipulos ergo summo amore et reverentia manus et pedes Christi osculatos esse, uti osculata fuerat Magdalena ejusque comites mulieres, Joan. xx, 17, et Matth. xxviii, 9. Elevatus est. — « Non subito raptus, » ut Elias et Henoch, « non furtim sublatus, sed videntibus illis elevatus est, » ait S. Bernardus, De Grad. humil., cap. 1; idem, serm. De Ascens.: « Quid, ait, putatis, fratres, quantus dolor et timor irruperit Apostolica pectora, cum eum viderunt a se tolli et attolli in aera, non scalis adjutum, non sublevatum funibus, etsi angelico comitatum obsequio, non tamen fultum auxilio, sed gradientem in multitudine fortitudinis suae? » « Elevatus » ergo a se suaque virtute per dotem agilitatis, idque sensim et pedetentim, ut diutius pasceret oculos discipulorum intuentium. Hoc enim significat Lucas, Evang. cap. xxiv, 50: « Et elevatis manibus suis, benedixit eis. Et factum est dum benediceret illis, recessit ab eis, et ferebatur in caelum. » Ex quibus verbis liquet, primo, Christum elevasse manus, tum ut Deum oraret et invocaret ad benedicendum Apostolis; tum ut elevando et deprimendo, vel certe transversim collocando manus, uti fecit Jacob, Genes. xlviii, 14, signum crucis efformaret, uti docet noster Greiserus, lib. III De Cruce, cap. xvi. Per crucis enim meritum omnem benedictionem nobis impetravit. Unde inoluit in Ecclesia consuetudo, ut tam in publicis et sacris Officiis, quam in privatis benedictionibus Praelatorum, Sacerdotum, Sanctorum vel parentum, is qui benedicit, signum crucis efformet super eum quem benedicit; quam esse traditionem Apostolicam testatur S. Basilius, lib. De Spiritu Sancto, cap. xxvii. Secundo, liquet Christum discipulis benedixisse, id est Patris opem et gratiam eis apprecatum esse. Quaeres, quibus de causis Christus mox post resurrectionem ascendit in caelum. Respondeo: Prima est, ut suam legem et doctrinam confirmaret et ostenderet esse caelestem. Se enim e caelis descendisse, ut eam doceret, ideoque eo redire quasi unigenitum Dei Filium, juxta illud Joan. iii, 13: « Nemo ascendit in caelum, nisi qui descendit de caelo, Filius hominis qui est in caelo. » Unde S. Maximus, hom. 2 De Pentec.: « Sicut, inquit, aquila humilia deserit, alta petit, caelorum vicina conscendit; ita et Salvator humilia inferni deseruit, paradisi altiora petiit, caelorum fastigia penetravit. » Secunda, ut caelum hominibus peccato Adae clausum reseraret, utque ostenderet regnum suum non esse terrenum et temporaneum, uti putabant discipuli, sed caeleste et aeternum: quocirca sequacibus suis terram et terrena omnia esse despicienda. Nam, ut ait S. Augustinus, serm. 175 De Temp.: « Cum Christo non ascendit superbia, non avaritia, non luxuria, nullum vitium nostrum ascendit cum medico nostro. Et ideo, si post medicum desideramus ascendere, debemus vitia et peccata deponere. » Tertia, ut corpori ejus ita in terris humiliato et afflicto justam daret mercedem et gloriam: corporis enim gloriosi congruus propriusque locus est caelum, non terra; haec enim est locus generabilium et corruptibilium. Unde S. Augustinus, serm. 107 De Temp.: « Noster, ait, hic Samson, ablatis portis imperioque inferni et mortis, ascendit per turbinem in caelum. » Christum sensim ascendisse: hoc enim significat tò recessit, et ferebatur. Manichaei censebant Christum restitisse in caelo solis, ideoque solem quasi numen adorabant, idque ex eo quod scriptum est Psal. xviii, 5: « In sole posuit tabernaculum suum. » Refert et ridet hoc S. Augustinus, tractat. 34 in Joan. Certum est Christum ascendisse super omnes caelos. Hoc enim asserit Apostolus, Ephes. iv, 10. Vide ibi dicta. De fide est Christum non tantum qua Christus Deus est, sed etiam qua homo, ascendisse ad solium Dei Patris, ibique ad dexteram ejus quasi consedere. Id enim docet Apostolus, Coloss. iii, 1; quia enim Christus se in cruce infra omnes creaturas humiliavit, hinc et meruit super omnes exaltari, Philip. ii, 10. Sexto, Christus sua morte caelum ob peccatum Adae et posterorum clausum reseravit; unde et primus eodem ascendit. Hinc et secum duxit in triumphum omnes animas SS. Patrum et Patriarcharum, quos e limbo eduxerat. Hoc enim est quod ait Psaltes, Psal. lxvii, 19, et ex eo Paulus, Ephes. iv, 8: « Ascendens in altum captivam duxit captivitatem. » Porro praecipui ex illis cum Christo resurrexerunt, ut patet Matth. xxvii, 53, ac consequenter in corpore glorioso cum Christo ascenderunt, quasi resurrectionis ejus primitiae. Hoc est quod ait Michaeas, ii, 13: « Ascendet enim pandens iter ante eos. » Septimo, Christo per dotem subtilitatis caelos penetranti, quasi Domino regique suo, occurrit tota caelestis aula omnesque omnino angeli, uti docuit S. Cyprianus, Epiphanius, Nyssenus, serm. De Ascens., et alii, et satis colligitur ex illo, Hebr. i, 6: « Et cum iterum introducit primogenitum in orbem terrae dicit: Et adorent eum omnes angeli Dei; » qui admirantes ejus gloriam interrogarunt: « Quis est iste qui venit de Edom, tinctis vestibus de Bosra? » etc., Isaiae lxiii; ac trium prophetarum cecinerunt: « Attollite portas, principes, vestras, et elevamini portae aeternales, et introibit rex gloriae, » Psalm. xxiii. Unde S. Augustinus, serm. 3 De Resurrect.: « Viderunt, inquit, caelites cuncti speciosum vulneribus Christum, spolia e castris tyrannicis reportantem, et admirantes fulgentia divinae virtutis vexilla, talibus concrepant hymnis deducuntque laetantes: Quis est iste rex gloriae? » Hoc est quod jubilat Psaltes, Psal. lxvii, 18: « Currus Dei decem millibus multiplex, millia laetantium: Dominus in eis in Sina in Sancto. » Et Psal. xlvi: « Omnes Gentes, plaudite manibus, jubilate Deo in voce exultationis. Quoniam Dominus excelsus, terribilis: Rex magnus super omnem terram, etc. Ascendit Deus in jubilo: et Dominus in voce tubae. » Octavo, Beda, lib. De Locis sanctis, cap. VII, testatur solemnitatem hujus diei quotannis recurrentem, fuisse caelestibus prodigiis in eo loco quo Christus ascendit, illustratam. « Nam in die, inquit, ascensionis Dominicae per annos singulos, Missa peracta, valida flaminis procella de sursum venire consuevit, et omnes qui in ecclesia fuerint, in terram prosternere. Tota ibi ea nocte lucernae ardent, ut non illustrari tantum, sed et ardere mons et supposita loca videantur. » De loco ascensionis dicam vers. 12. Sentiuntque animae sapientes et sanctae. Christus ergo in fidelibus beatitudinis et regni caelestis fidem solidavit, et spem acuit eo ascendendo: « Ubicumque enim fuerit corpus, illic congregabuntur et aquilae, » Matth. xxiv, 28. Et S. Augustinus, serm. 3 De Ascens.: « Nos, ait, Christi mors vivificavit, nos resurrectio erexit, nos ascensio consecravit. » Et S. Bernardus, serm. 2 De Ascens.: « Quaeramus, ait, quae sursum sunt, quia illic profecto thesaurus noster est Jesus Christus, in quo sunt omnes thesauri sapientiae et scientiae absconditi, in quo habitat omnis plenitudo divinitatis corporaliter. » Secundo, ut doceret nos quanti apud Deum meriti sit humilitas, eamque efficaciter nobis persuaderet. Nam, ut ait Apostolus, Ephes. iv, 10: « Qui descendit, ipse est et qui ascendit super omnes caelos, ut impleret omnia. » Ita S. Franciscus per humilitatem ascendit ad Seraphinos, uti ex visione cujusdam Sancti testatur S. Bonaventura. Unde S. Bernardus, serm. 2 De Ascens.: « Neque enim, ait, ascendere potes nisi descenderis, quia ut aeterna lege fixum est, omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. O perversitas, o abusio filiorum Adam! quia cum ascendere difficillimum sit, descendere autem facillimum, ipsi et leviter ascendunt, et difficilius descendunt. » Tertio, ut doceret heroica virtutum opera patrare et dura pati, etiam martyria, juxta illud Apostoli, II Timoth. ii, 10: « Ideo omnia sustineo propter electos, ut et ipsi salutem consequantur, quae est in Christo Jesu, cum gloria caelesti; » quod explicans subdit: « Fidelis sermo: nam si commortui sumus, et convivemus; si sustinebimus, et conregnabimus. » Deus Pater ergo exaltans Christum ad suam dexteram, nos « consedere fecit in caelestibus in Christo Jesu, » ut ait idem, Ephes. ii, 6. Nam, ut ait S. Leo, serm. 1 De Ascens.: « Quia Christi ascensio nostra est provectio, et quo praecessit gloria capitis, eo spes vocatur et corporis, dignis, dilectissimi, exultemus gaudiis et pia gratiarum actione laetemur. Hodie enim non solum cives paradisi firmati sumus, sed etiam caelorum in Christo superna penetravimus. » Idem, serm. 2: « Sursum vocatos animos desideria terrena non deprimant, ad aeterna praelectos peritura non occupent, viam veritatis ingressos fallaces illecebrae non retardent, et ita a fidelibus haec temporalia decurrantur ut peregrinari se in hac valle cognoscant, in qua, etiamsi quaedam commoda blandiantur, non amplectenda nequiter, sed transeunda sunt fortiter. » Et superius: « Hanc fidem ascensione Domini auctam, et Spiritu Sancti munere roboratam non vincula, non carceres, non exilia, non fames, non ignis, non laniatus ferarum, nec exquisita persequentium crudelitatibus supplicia terruerunt. Pro hac fide per universum mundum non solum viri, sed etiam feminae, nec tantum impubes pueri, sed etiam tenerae virgines usque ad effusionem sui sanguinis decertarunt. » Et S. Gregorius, hom. 29 in Evang.: « Ecce, ait, iste venit saliens in montibus, transiliens colles, etc. Vultis ejus saltus agnoscere? De caelo venit in uterum, de utero in praesepe, de praesepi in crucem, de cruce in sepulcrum, de sepulcro rediit in caelum. Quia exultavit ut gigas ad currendam viam, ut nos ei diceremus: Trahe nos post te, curremus in odorem unguentorum tuorum. Unde, fratres charissimi, oportet ut illuc sequamur corde, ubi cum corpore ascendisse credimus. Desideria terrena fugiamus, nihil jam nos delectet in infimis, qui Patrem habemus in caelis. » Et S. Augustinus, serm. 3 De Ascens.: « Ascendamus post illum, et per vitia ac passiones nostras: si utique unusquisque nostrum subdere eas sibi studeat, ac super eas stare consuescat, ex ipsis sibi gradum construit, quo possit superiora conscendere. Elevabunt nos, si fuerint infra nos: de vitiis nostris scalam nobis facimus, si vitia ipsa calcamus. » Et S. Bernardus, serm. 4 De Ascens.: « Quid, inquit, grave illi videri poterit, qui semper mente tractat, quod non sunt condignae passiones hujus temporis ad futuram gloriam? Quid concupiscere poterit in saeculo nequam, cujus oculus semper videt bona Domini in terra viventium, semper videt aeterna praemia? quoniam transibo in locum tabernaculi admirabilis usque ad domum Dei. » Et inferius: « Ascende, Domine, super asinum istum, conculca hos bestiales motus, quia domari debent, ne dominari praevaleant; nisi enim calcati fuerint, conculcabunt nos; nisi premantur, oppriment nos, etc. Sequere etiam ascendentem crucem, exaltatum a terra, ut non solum super eam, sed et super omnem quoque mundum mentis fastigio colloceris, etc.; nulla te mundi oblectamenta inclinent, nullae adversitates dejiciant. » Vide eumdem, serm. 6. Quarta, ut angelos sua praesentia et gloria exhilararet, ac caelum exornaret; nam « lucerna ejus est Agnus, » Apocal. xxi, 23. Unde et ei acclamarunt: « Dignus est Agnus qui occisus est, accipere virtutem, et divinitatem, et sapientiam, et fortitudinem, et honorem, et gloriam, » Apocal. v, 12. Adde, ut sederet a dextris Dei tanquam contubernalis Patri, a quo in hunc mundum missus fuerat, ait Œcumenius, in cap. iii, vers. 21. Praeclare S. Augustinus, serm. 37 De Tempor.: « Quam mirifico, ait, mysterio noster Jesus Christus vel tactu corporis sui, vel transitu gloriae suae omnem ad momentum creaturam sanctificat, vivificat et illustrat? Aquas enim consecrat, dum baptizatur; terram sanctificat, dum sepelitur; mortuos suscitat, dum resurgit; caelestia glorificat, dum ascendit ad caelum, et sedet ad dexteram Patris. » Quinta, ut e caelis mitteret Spiritum Sanctum nostramque causam jugiter apud Patrem ageret, ostendens ei sacra sua vulnera. « Talis enim decebat, ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus, » Hebr. vii, 26. « Sic coepit esse divinitate praesentior, qui factus est humanitate longinquior, » ait S. Leo, serm. 2 De Ascens. Sexta, ut S. Trinitati rationem suae legationis in terra peractae redderet, eique redemptione hominum peracta honorem, laetitiam et gloriam afferret. Unde S. Cyprianus, serm. De Ascens., asserit: « Nec linguis hominum, nec angelorum, nec cujusquam acumine ingenii definiri posse, quae Patris in reditu Filii hilaritas fuerit: perinde ac si ulla ad immutandum illud gaudium esse accessio potuerit. » Et S. Epiphanius, orat. de Ascens.: « Christus, ait, ingenti gaudio triumphans, ovem humanae naturae humeris impositam Patri obtulit, atque pro tali munere munus Spiritus Sancti quod reddat, impetrat. » Et S. Chrysostomus, serm. De Ascens.: « Christus ascendens in caelum naturae nostrae primitias obtulit Patri, et oblatum donum miratus est Pater, quod et tanta dignitas offerebat, et quod offerebatur, nulla macula foedabatur. Nam et suis manibus suscepit oblatum, et suae sedis fecit esse participem, etc. Illa natura est quae audivit: Terra es, et in terram ibis. » Et inferius: « Hodie angeli atque archangeli naturam nostram in sede Dominica immortali gloria fulgentem viderunt. » Moraliter: Christus coram Apostolis et discipulis ascendit, quasi oculos et cor eorum (utinam et nostrum!) secum vehens in caelum, docens nos primo, ut cum Apostolis oculis animi eum in astra sequamur, et mente in caelestibus habitemus. Ipse enim est amor noster; ubi autem amor, ibi et oculus et cor. Quocirca Apostolus, Coloss. iii, 1: « Quae sursum, inquit, sunt quaerite, ubi Christus est in dextra Dei sedens: quae sursum sunt sapite, non quae super terram. » Patria enim nostra caelum est, terra vero exilium et carcer. Et nubes suscepit eum. — Quaeres, quae et qualis fuit haec nubes? Primo, Cajetanus hic et Medina, III part., Quaest. lviii, art. 4, censent nubem hanc non fuisse nubem, sed splendorem, quem Christi corpus ex se sparsit cum caelo appropinquaret, cujus simile est in via lactea. Verum aliud est splendor, aliud nubes: ille clarus et subtilis, haec obscura et densa. Adde, nubes haec velavit Christum, ne eum amplius viderent discipuli: fuit ergo vera nubes. Secundo, Abulensis, Paradoxo V, capite ix, putat hanc nubem fuisse Christo instar sedis et throni, qua partim nuditatem suam tegeret, partim gloriosus quasi in sella gestatoria e terra in altum ascenderet, non elevatus ab Angelis, sed virtute propria. Verum nubes haec Christum in altum evectum suscepit et abscondit. Unde S. Augustinus, serm. 179 De Temp., eam excelsam appellat. Non ergo fuit ei loco sedis, nec in terra, sed in aethere eum suscepit; Christus enim erectus ascendit, non sedens: hic enim situs decet corpus gloriosum. Ergo nubes haec magis a Christo ferebatur, quam illum ferret, ait Œcumenius. Tertio ergo et genuine, nubes haec fuit vera, sed gloriosa et eximia luce corusca, ad hoc a Deo adducta, vel producta, ut corpus Christi tegeret, et ab oculis Apostolorum eximeret, simulque suo fulgore majestatem ascendentis ostenderet. Ita Suarez, III part., disp. lii, sect. 2, et S. Chrysostomus, qui et addit: « Hanc nubem fuisse caeli symbolum, declarans quod in ipso signo divinae potentiae ascenderet, juxta illud Psalm. ciii: Qui ponis nubem ascensum tuum. » Passim enim in Scriptura Dei majestas dicitur tegi et velari nubibus. Unde et Sancti rapientur in nubibus obviam Christo in aera, I Thess. iv, 17. Porro nubem hanc Christus secum non deduxit in caelum, sed suo loco in aere reliquit. Nota: Christus sensim ascendit eo usque quo pertingere poterat Apostolorum visus: deinde subduxit eum nubes; ac mox illico instar fulguris per dotem agilitatis libravit se in caelum empyreum, non quasi transeundo ab extremo in extremum sine medio, ut censet Abulensis, Paradoxo V, cap. xiii, sed successive singulos caelos mira celeritate transeundo, ut tanquam supremus omnium Dominus omnium possessionem acciperet, et quodammodo sua praesentia sanctificaret, juxta illud Ephes. iv, 10: « Ut impleret omnia. » Ita Suarez, disp. ii, sect. 2. Ubi adverte vim dotis agilitatis Christi: per eam enim subito in ictu oculi, instar fulguris se libravit ex aere in verticem et culmen caeli empyrei, quod spatium ingens est et quasi immensum. Alpharabius, nobilis inter Arabes astrologus, asserit tanto intervallo firmamentum, sive octavam sphaeram, in qua sunt stellae fixae, a terra distare, ut vix quisquam octo annorum millibus eo pervenire posset. Caeteri Astronomi docent, terram distare a concavo firmamenti octoginta millionibus milliarium: spissitudinem vero firmamenti esse eamdem, scilicet octoginta millionum: quanta ergo debet esse distantia, spissitudo et amplitudo caeli noni, decimi, et si qui alii iis sunt superiores, ac maxime caeli empyrei? Iidem docent stellam quamlibet in aequinoctiali positam singulis horis conficere 42 milliones milliarium: lapidem molarem, si e firmamento caderet, casurum per nonaginta annos, antequam terram attingeret: per quatuor millia annorum vix te perventurum ad convexum firmamenti, etiamsi quotidie recta ascendens conficeres centum milliaria, uti ostendi Genes. i, in opere quartae diei. Haec omnia Christus pene in momento transmisit, facitque ut animae sanctae post mortem eadem quasi in momento transmittant. Haec cogita, his te solare, cum quis labor te fatigat, cum tardum pigrumque corpus te in opere pio delassat. Denique Abulensis, Paradoxo V, cap. xxxiv, censet Christum post resurrectionem, utpote gloriosum, nullas induisse vestes, sed nudum semper, et solo splendore gloriae suae vestitum discipulis apparuisse, ac consequenter nudum e terra in caelum pervenisse sola nube et luce circumdatum. Ratio ejus est, quia alioqui non potuisset vulnus lateris Thomae ostendere, et tangendum exhibere; vestes enim manum Thomae exclusissent. Sed respondendum est, Christum post resurrectionem tales vestes assumpsisse, ut illae quinque vulnera non tegerent, nec vestirent; aut si tegerent, facile retegi possent in locis vulnerum, ut ea ostenderet discipulis, ex iisque probaret se idem corpus habere quod vulnera exceperat. Christus enim Magdalenae apparuit ut hortulanus, duobus discipulis euntibus in Emmaus ut peregrinus: habebat ergo habitum vestesque, quae intuentibus hortulani et peregrini esse videbantur: ergo pariter vestitus ascendit in caelum, quousque visus est ab Apostolis; cum vero nubes eum suscepit, vestimenta dimisit. Corpus enim gloriosum sua dote claritatis vestitur instar Dei, qui amictus est lumine sicut vestimento, Psalm. ciii. Quare Beati in caelis non veste, sed gloria vestiuntur. Porro Christum in veste rubra et purpurea ascendisse, censet Fredericus Nausea in Catechis., cap. xxxvi, probatque ex illo Isai. lxiii, 2: « Quare ergo rubrum est vestimentum tuum? » Et Apocal. xix, 13: « Vestitus erat veste aspersa sanguine, » nimirum ut illa significet cruentam victoriam Christi sanguine partam. Alii censent Christum in stola candida ascendisse, haec enim decet corpus gloriosum. Unde Christi vestimenta in transfiguratione facta sunt candida ut nix; et Beati a Joanne visi sunt vestiti stolis albis, Apocal. vii, 9, et byssino candido, Apocal. xix, 14. Verum quia Christus coram Apostolis gloriam suam pene abscondit eamque tenuiter tantum ostendit, ut cum iis familiariter agere, videri et tangi posset; hinc crediderim eum in veste communi, qua in vita uti solebat, iis apparuisse, ut idem videretur esse qui resurrexerat, non alius; ac in eadem ascendisse, ita tamen ut ascendendo radios gloriae suae in eam transfunderet, eamque radiantem claritate partim candicante, partim purpurascente efficeret. Sic enim dos claritatis et lucis Beatorum in caelo erit colorata et varia. Nam in Martyribus erit purpurea, in Virginibus candida, in Doctoribus viridis, ait D. Soto in IV, dist. xlix, in fine.
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10. Cumque intuerentur, — atenízontes, id est intendentes, et intentis defixisque oculis, ac, ut S. Ambrosius, serm. 60, suspensi: teínō enim est tendo, α vero epitasin addit augetque. Quis hic Apostolorum admirationem, laetitiam, amorem, spem, omnesque animorum motus, omneque pathos exprimat, imo mente concipiat? S. Bernardus, serm. 3 De Ascensione, addit eos plorasse. Apostolorum typus fuit Elisaeus, sicut Christi Elias ascendens in caelum curru igneo. Unde in eo intendens Elisaeus succlamabat: « Pater mi, pater mi, currus Israel et auriga ejus. » Et: « Obsecro ut fiat in me duplex spiritus tuus, » IV Reg. ii, 9 et 12. Duo viri, — duo angeli in assumpto corpore apparentes, quasi duo viri eximii et gloriosi. In vestibus albis. — Hic enim color eorum puritatem Christique gloriam et triumphum denotat. Unde de Beatis Christum sequentibus ait Joannes, Apoc. xix, 14: « Et exercitus qui erant in caelo sequebantur eum in vestibus albis, vestiti byssino albo et mundo. » Notat S. Gregorius, hom. 49 in Evang.: « Christo nascente, non legi candidatos angelos apparuisse: quia in nativitate apparuit Deus humilis, in ascendente ostensus est homo sublimis. »
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11. Viri Galilaei. — Apostoli enim e Galilaea erant oriundi, sed alludunt angeli ad etymon et significatum. Galilaeus enim hebr. idem est quod transmigrans; q. d. Estote Galilaei, a terra in caelum mente et vita transmigrate, fortiter depugnantes contra mundum, carnem et diabolum. Erant enim Galilaei bellicosi et pugnaces, teste Josepho, qui Galilaeorum dux cum iis fortiter contra Vespasianum et Romanos depugnavit, uti ipse narrat, lib. De Bello Judaico. Quid statis aspicientes? — Syrus: « Quid statis et suspicitis, » id est fixe quasi firmo statoque pede suspicitis? q. d. Sat suspexistis: Christus enim jam ab oculis vestris subductus est; eum amplius videre non potestis; sed scitote eum rediturum ad judicium, ut vos secum assumat in caelum. Ergo domum redite, et ad munus Apostolicum quod ipse vobis demandavit, ac ad Spiritus Sancti adventum vos comparate. Moraliter docent nos Apostoli: crebro oculis tam mentis, quam corporis caelum suspicere, ad illudque anhelare, cogitantes nos in hoc mundo peregrinos esse, patriam vero habere caelum. Conscripti enim sumus cives Sanctorum, et domestici Dei. Sanctis ergo terra est exilium, et sōma est sēma, id est corpus est carcer, ut aiebat Plato: tum quia in eo anima illigatur, deprimitur, affligitur, cruciatur mille aerumnis quasi in carcere, imo quasi in equuleo; tum quia ob cupiditates et tentationes, quas animae suggerit, illi creat periculum damnationis et gehennae; tum quia sancti aspirant ad suum thesaurum et amorem, puta ad Christum, B. Virginem, Angelos et Sanctos, ac ad SS. Trinitatem, ut ejus visione beentur, eamque perpetim adorent, ament, glorificent. Ita S. Martinus jugiter aspiciebat caelum eaque nota a caeteris dignoscebatur, adeo ut vulgo cognominaretur suspex caeli. Unde et moriturus in ardente febre, supinus oculis in caelum intentis orabat, cumque discipuli peterent ut converso corpore tantisper, dum remitteret vis morbi, pronus conquiesceret: « Sinite me, inquit, caelum potius quam terram aspicere, ut suo jam itinere, iturus ad Dominum spiritus dirigatur. » Ita Sulpitius in ejus Vita. S. Antonius in oratione pernoctans, in iisdem vestigiis consistens, iisdem oculis sursum elatis solem orientem aspiciebat, quibus occidentem aspexerat, ait S. Athanasius. S. Magdalena non tantum oculis, sed et corpore toto quotidie septies ab angelis elevabatur in caelum, ibique caelestis melodiae musicam audiebat, ut habet ejus Vita. S. Maria Oigniacensis versabatur cum angelis et Sanctis in caelo, ut eos inter se distinguere posset, quin et realiter ipsos Sanctos audiret cum iisque familiariter colloqueretur; de qua mira scribit Cardinalis Jacobus de Vitriaco, cap. viii Vitae ejusdem. S. Franciscus ita assidue et affectuose in caelum spectabat, ut corpore in caelum ascenderet: nimirum tanta erat vis amoris et desiderii, ut secum sursum attolleret molem corporis. Quocirca pingitur ipse pede globum terrae calcans, oculis caelum suspiciens cum hoc lemmate: « Quae sursum sunt, non quae super terram. » S. P. Ignatius, fundator Societatis nostrae, solebat in solarium ascendere, unde libere in caelum posset suspicere, ibique fixis in caelum oculis ubertim lacrymans Deum adorare. Unde illa ejus vox: « Quomodo sordet mihi terra, cum caelum aspicio! » Ita Ribadeneira, lib. V Vitae ejus, cap. 1. Hic Jesus, — qui vobis fuit eritque semper Jesus, id est Salvator: cujus proinde mellifluum nomen jugiter in corde et ore gerite, dicentes: « Jesu nostra redemptio, amor et desiderium, Deus creator omnium, homo in fine temporum, quae te vicit clementia, ut ferres nostra crimina? » Sic veniet quemadmodum vidistis eum euntem, — propria virtute, non aliena ope deductum, ait S. Chrysostomus. In caelum. — Tria hic Apostolis ingerunt angeli, tribusque de causis eis apparuerunt: primo, ut quod discipuli oculis corporis videre non poterant, scilicet Christum in caelum pervenientem, verbis suis docerent ac confirmarent; secundo, ut Apostolos consolarentur, eosque instruerent, ut fide potius quam visu corporeo Christum intuerentur ac exspectarent; tertio, ut significarent Christum ad immutabilem quemdam statum et aeternitatis consortium ascendisse. Hoc enim est quod aiunt: « Sic veniet quemadmodum vidistis eum euntem in caelum, » id est in eadem gloria et majestate, et cum eadem anima et corpore, qua nulla temporis duratione alterari poterunt aut mutari. Quae verba ita ponderavit Ignatius, epist. 40 ad Smyrnenses, Chrysostomus et Beda, in Acta, et Tertullianus, lib. De Carne Christi, cap. xxiv, et lib. De Resurrect. carnis, cap. xxxi.
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12. Tunc reversi sunt Hierosolymam, a monte qui vocatur Oliveti, — ab oleis et olivis, quibus consitus et fertilis est, uti juxta Romam mons Tiburtinus. Hinc patet Christum e monte Oliveti in caelum ascendisse. Unde alibi hic mons sanctus et inclytus vocatur. Videtur huc allusisse Zacharias, cap. xiv, vers. 4, cum ait: « Stabunt pedes ejus in die illa supra montem Olivarum, qui est contra Jerusalem ad Orientem. » Vide ibi dicta. Sed cur inde? Respondeo: Primo, quia ibi inchoavit passionem, dum in horto orans sudavit aquam et sanguinem, moxque a Juda proditus, captus, ligatus et protractus est ad Annam et Caipham; ibi ergo pariter decuit eum finire et coronidem imponere passioni suae et vitae terrenae; ut ubi poenam injuste sustinuit, ibi et justitia innocentiaque ejus declaretur et glorificetur. Ecce rursum, ut instrumenta et loca passionis Christi ei vertuntur in gloriam et triumphum. Secundo, quia in hoc monte saepe Christus oravit et pernoctavit, ut patet Lucae cap. xxi, xxii et xxiii, aeque ac David fugiens Absalonem, II Reg. cap. xv. Tertio, ut in conspectu impiae et Judaicae Jerusalem, quae eum depresserat et occiderat, gloriosus ascenderet, itaque abolito judaismo Christianismum sanciret et illustraret. Mons enim Oliveti tantae altitudinis est, ut ex eo omnes pene plateae Jerusalem (quin et mare mortuum) conspiciantur. Quarto, quia olivetum et oleum symbolum est gratiae et misericordiae, quam Christus nobis in hoc monte patiens et ascendens impendit. Hinc pariter in hoc loco judex considebit, cum in fine mundi redibit ut judicium universale peragat. Hoc enim futurum est in valle Josaphat, quae subjacet monti Oliveti, et exiguo spatio inter eum et urbem Jerusalem interjacet, ut Judaei infideles et impii, qui passionis et ascensionis ejus oleum et mel spreverunt, ibidem sentiant gustentque acetum et fel irae ipsius et vindictae. Quinto, quia mons Oliveti, aeque ac oliva symbolum est Ecclesiae et Sanctorum. Oliva enim symbolum est pacis, concordiae, modestiae, obedientiae, eleemosynae, splendoris, aeternitatis, quae dotes omnes competunt Ecclesiae et Sanctis, uti ostendi Jerem. xi, 16, et Zachar. xiv, 4, et Apoc. xi, 4. Nota tria continua miracula quibus in monte Oliveti Deus illustravit Christi ascensum. Primum, Christus ad sui suaeque ascensionis monumentum, huic monti petroso instar cerae impressit, et impressa reliquit sacrorum pedum suorum vestigia, quae nulla ratione tot saeculis deleri potuerunt, ibique etiamnum integra visuntur, cum tamen peregrini devotionis causa eo accedant, ut terrae a Christi pedibus quasi sacratae particulas quasi reliquias secum auferant. Ita S. Hieronymus, in Locis Hebr.; S. Paulinus, epist. 11 ad Severum; Sulpitius, lib. II Hist. Sacrae; Beda, De Locis sanct., cap. vii, recentiores Geographi, ac peregrini terrae sanctae. Porro haec Christi vestigia conversa sunt ad Occidentem, et versus Catholicam ex Gentibus Romanam spectant Ecclesiam, ad quam ipse ejus caput, tanquam geminos et illustres oculos, S. Petrum, suum in terris Vicarium, et S. Paulum, doctorem Gentium missurus erat. Ita Adrichomius et alii, in Descript. Jerusalem. Secundum, locus ille e quo Christus ascendit, nunquam se tegi, aut marmore paviri ornarique est passus, semper excussis, solo respuente, quae manus humana adornandi studio tentabat apponere, uti testatur S. Paulinus jam citatus. Tertium, eodem in loco postea templum rotundum at magnificum, in honorem ascensionis est erectum a S. Helena, matre Constantini Imperatoris, quod in se includebat Christi vestigia, cujus tectum ea parte qua Christi corpus ascendit nunquam contegi et concamerari potuit, sed transitus ejus e terra ad caelum usque manet apertus, uti Romae videmus in Pantheo. Ita S. Hieronymus et Beda loco jam citato. Adde quartum flaminis et venti, quod verbis Bedae recensui vers. 9. Porro, S. Athanasius, vel potius Anastasius (nam Quaest. III et VIII citat Epiphanium et Nyssenum, qui S. Athanasio fuerunt posteriores), in Quaest. sanctae Scripturae, Quaest. xxxvii, docet ideo Christianos adorare Deum et Christum convertendo se ad Orientem, quia Christus ascendit in monte Oliveti, qui est ad Orientem Hierosolymae. Affert ibidem duas alias rationes. Prior est, quia in Oriente oritur sol: unde ibidem non solem, uti veteres Romani et Gentiles, sed Deum solis auctorem, et cum sole nobis quasi affulgentem veneramur et invocamus, ut lucem diemque totam nobis prosperet. Posterior, ut memores paradisi, qui erat in Oriente, Genes. xxviii juxta Septuaginta, ex quo per peccatum excidimus, rogemus eo restitui. Denique multi opinantur Antichristum, Christi ejusque ascensionis et gloriae aemulum, in monte Oliveti daemonum ope elevandum in altum, ut in caelum videatur conscendere, sed siderabit eum Christus spirituque oris sui interficiet, II Thessal. ii, 8. Sabbati habens iter, — id est distans a Jerusalem tanto spatio, quantum Judaeis in sabbato licebat proficiscendo conficere (Judaeis enim tanta religione praeceptum erat sabbatum, ut capessere non liceret iter nisi modicum, uti liquet Exodi cap. xvi, vers. 29), quod multi censent duorum fuisse milliarium. Milliare est spatium mille passuum; Syrus vertit, septem stadiorum, id est 875 passuum. Verum minus fuisse hoc iter liquet tum ex Josepho, qui lib. VI Belli, cap. iii, asserit Jerusalem a monte Oliveti distare stadiis quinque, ab ejus vero culmine sex: stadium autem continet 125 passus, quinque ergo stadia faciunt 625 passus; tum ex S. Hieronymo, epist. 151 ad Algasiam, Quaest. X, ubi ex R. Akiba, Simeon et Hillel, iter sabbati definit esse ambulationem bis mille pedum: ubi per pedes non passus, uti volunt nonnulli, sed pedes, ut vox sonat, accipit: jam quinque pedes conficiunt passum; ergo bis mille pedes faciunt 400 passus; tum ex Origene apud Œcumenium, qui ait iter sabbati esse milliare duorum millium cubitorum, cubitus est pes cum dimidio: duo ergo millia cubitorum faciunt tria millia pedum, quae faciunt passus 600; tum ex Wilhelmo, Archiepiscopo Tyri, qui lib. VIII Belli sacri, cap. xi, ait montem Oliveti milliario distare ab urbe Hierosolyma. Favet huic sententiae, quod Josue, III, vers. 3, jusserit, ut populus in aciem progrediens, ab arca distaret spatio duorum millium cubitorum: quia scilicet hoc erat iter sabbati, quod quovis die, etiam sabbato, Levitae conficere poterant, et ad arcam, cum opus erat, accedere; quod accedit ad sententiam Josephi, qui numerat passus 625 a Jerusalem usque ad radices montis Oliveti, sed usque ad culmen ejus, ex quo Christus ascendit, numerat sex stadia, quae faciunt passus 750. Iter ergo sabbati est medium milliare Italicum, et insuper 200, vel 450 passus. S. Chrysostomus to sabbati habens iter putat addi, eo quod Christus ascenderit die sabbati, q. d. Esto Christus ascenderit die sabbati, tamen licuit illi cum Apostolis ire eo die in montem Oliveti, quia illud iter exiguum est, et in sabbato permissum. Verum certum est Christum ascendisse feria quinta, sive die jovis. Si enim a Paschate numeres dies 40, incides in diem jovis: Christus autem quadragesimo die a resurrectione sua ascendit. Porro quo mense, quotoque ejus die Christus ascenderit, non constat, et variant Doctores, quia variant in consignando die passionis Christi et paschate. Multi enim opinantur Christum passum esse et mortuum in aprili, alii die 16, alii 2, alii 3; plures in martio, alii die 7, alii 23, alii 30. Communior sententia est S. Augustini, lib. XVIII De Civ., cap. ult.; Tertulliani, lib. Contra Judaeos, cap. viii; Chrysostomi, serm. De Nativit. S. Joannis Baptistae; D. Thomae, in cap. ii Joannis; Antonini, Platinae, Usuardi et Suarez, III p., disp. xl, sect. 5, Christum passum esse et mortuum die 25 martii, sicut eadem die incarnatus est; ac consequenter resurrexisse 27 martii, ascendisse in caelum quinta maii, misisse Spiritum Sanctum 15 maii. Idem diserte affirmat Lucius Dexter, praefectus praetorio, in Chronico, quod ipse dedicat S. Hieronymo, uti vicissim eidem dedicavit S. Hieronymus suum tract. De Script. Eccles.: quod Chronicon a Baronio et aliis multis studiose quaesitum, tandem post Baronii mortem nuper repertum et editum.
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13. Et cum introissent in cenaculum, ascenderunt. — Ita dispungunt Romana. Sed ex Graeco liquet aliter esse dispungendum, et comma ponendum post introissent, non post cenaculum. Sic enim habet Graecus: Kaì hóte eisēlthon, anébēsan eis tò hyperōon, hoû ēsan kataménontes, hó te Pétros kaì Iákōbos, etc., id est: Et cum introissent (scilicet urbem vel potius domum), ascenderunt in superiorem domus partem, ubi erant manentes et Petrus et Jacobus, etc.; quae lectio perspicua est et clarum dat sensum. Veteres enim Hebraei, aeque ac Romani degebant in superiore parte domus, ibique aulas habebant amplas ad convivia, coetus et coenas, quas proinde coenacula vocabant. Cujus haec domus et coenaculum fuerit, non constat. Nicephorus, lib. I Histor., cap. xxviii, et Cedrenus putant fuisse S. Joannis Evangelistae; Theophylactus, in Matth. xxvi, censet fuisse Simonis leprosi; Euthymius ibidem ait fuisse Josephi ab Arimathaea, Nicodemi, aut similis viri potentis et Christiani. Probabilius Baronius, anno Christi 34, censet fuisse domum Mariae, matris Joannis, qui cognominatus est Marcus, fuitque consobrinus Barnabae, quo Petrus e carcere liberatus se contulit, ubi et caeteros discipulos ad preces collectos reperit. Idem etiam testatur Alexander in Vita S. Barnabae: « In illo coenaculo, inquit, Dominus pascha fecit, in illo apparuit Thomae Apostolo, cum a mortuis surrexisset; illuc, postquam in caelis assumptus est, discipuli cum reliquis fratribus centum viginti, in quibus erat Barnabas et Marcus, ex monte Olivarum convenerunt; illuc Spiritus Sanctus in linguis igneis ad discipulos descendit in die Pentecostes. Illic collocata nunc est magna et sanctissima Sion, ecclesiarum omnium maxima. » Meminit ejusdem ecclesiae in Sion positae S. Hieronymus, epist. 27, et Beda in Locis sanctis, cap. iii, adduntque in eadem positam fuisse columnam, ad quam ligatus et flagellatus est Christus, de quo plura dixi in fine Chronotaxeos. Favet Martyrologium Romanum, quod 25 martii consignat diem obitus S. Latronis, puta S. Dismae, hic enim cum Christo crucifixus est eodem die et loco. Hinc liquet coenaculum hoc fuisse in monte Sion, juxta arcem David. Addit Adrichomius, in Descript. Jerusalem, n. 6: « In eodem coenaculo prima Petri concione ter mille Judaei conversi et baptizati sunt. Ibidem Jacobus, frater Domini, cognomento Justus, primus Hierosolymorum Episcopus ab Apostolis est creatus, atque Stephanus et reliqui sex Diaconi sunt ordinati; ibidem Apostoli primum celebrasse Concilium, Act. xv, et in sua divisione, Apostolicum catholicae fidei Symbolum edidisse videntur. Eodem loco S. Helena amplissimum extruxit templum, in cujus postico coenaculum circumclusit; postea in hoc coenaculi loco aedificatum est monasterium Franciscanorum, etc. Turcae ex eorum monasterio palatium sibi fecerunt, locumque hunc in tanta habent veneratione, ut non nisi discalceati eum intrent. » Petrus. — Petrus hic et alibi passim ab Evangelio primus nominatur, quia primas Ecclesiae et caput Apostolorum. Ita S. Chrysostomus et alii passim. Jacobus Alphaei, — scilicet filius, qui cognominatus est Justus, fuitque primus Episcopus Hierosolymorum, cujus festum celebrat Ecclesia die 1 maii. Prior enim Jacobus, frater Joannis, fuit filius Zebedaei. Simon Zelotes, — id est Cananaeus; Hebraeus enim cana significat zelari: inde Cananaeus idem est quod zelotes. Ita Gagneius. Addit Baronius, eum ita dictum a patria, scilicet a Cana Galilaeae: unde cum Nicephoro, lib. VIII, cap. xxx, opinatur hunc Simonem fuisse sponsum in nuptiis in Cana Galilaeae, Joan. ii, 1, a quibus Christus eum avocarit ad apostolatum. Quidquid sit de sponso, videtur plane hic Simon dictus Cananaeus a Cana patria; sed quia Cananaeus hebraice idem est quod zelotes, idque congruebat Simoni, utpote qui zelo fervebat, ait S. Hieronymus, epist. 53 ad Riparium; hinc pariter Zelotes est cognominatus, aeque ac Cephas dictus est Petrus, quia petra Ecclesiae: perinde ac si S. Gregorium indigitares Vigilantium; Theodorum, Deo datum; Phrontiscum, Prudentium. Sic Roma primitus vocata fuit Valentia; rhṓmē enim graece vocatur robur quo pollebant Romani: ita Plinius, lib. III, cap. v, et Solinus Polyhistor, cap. i. Judas Jacobi. — Supple, frater. Hic Judas alibi cognominatur Thaddaeus, quasi mammeus: tad enim syriace idem est quod hebr. שד sad, id est mamma; alibi Lebbaeus, id est corculum (Hebraeis enim לב leb est cor), sicut Scipio Nasica appellatus est corculum, ob eximiam sapientiam, teste Cicerone, Tuscul. 1; aut leunculus (hic enim vocatur לבי labi). Erant ergo hi quatuor fratres, scilicet Jacobus, qui dicitur Minor, vel Alphaei, vel frater Domini; Joseph, Simon et Judas (Matth. xiii, 55; Marc. xv, 47): omnes cognati Christi, e quibus tres in Apostolos elegit, Jacobum, Simonem et Judam. Ita censent multi; sed hoc discutiendum Matth. cap. xiii, vers. 55. Caetera quae de vocatione, ordine, officio, dignitate, vita Apostolorum dici possent, spectant ad cap. x S. Matth.
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14. Hi omnes erant perseverantes unanimiter in oratione. — Nota hic tres virtutes quibus vacarunt Apostoli, ut se disponerent ad adventum Spiritus Sancti: prima est oratio, secunda, unanimitas, tertia, perseverantia. Hae enim ad se provocant et alliciunt Spiritum Sanctum, utpote divinae eique charissimae. Adde quartam, familiaritatem et devotionem erga B. Virginem, de qua sequitur: « Cum mulieribus et Maria matre Jesu. » Haec enim, cum sit Dei Patris filia, Filii Dei mater, Spiritus Sancti sponsa, quidvis obtinet. Quid enim non impetret filia a patre, mater a filio, sponsa a sponso? Nota: Pro perseverantes, graece est proskarteroûntes, quod significat esse assiduum, perstare, insistere rei cuipiam arduae et prolixae, nec ab ea discedere, sed sustinere et fortiter superare molestias, labores, fatigationes, taedia, tentationes, etc., quae vel rei difficultas, vel hostis sagacitas, vel naturae imbecillitas suggerit, qualia experimur in oratione, praesertim longa et continua, qua mens humana instar arcus tenditur et continue extenditur ad caelestia et divina. Cum mulieribus, — quarum antesignana et princeps in amore et fervore erat S. Magdalena. Et Maria matre Jesu. — Quasi matrefamilias hujus sacri coetus et familiae Christi. Christus enim paterfamilias abiens in caelum, idcirco in terris reliquit amantissimam matrem, ut loco sui esset quasi mater Apostolorum omniumque fidelium. Miratur S. Bernardus eam hic ultimo loco poni: « Itane, ait, et mulierem sese ultimam exhibebat, ut novissima omnium poneretur? » Causam dat: « Cum Maria quanto major erat, humiliaret se non modo de omnibus, sed et prae omnibus. Merito facta est novissima prima, quae cum prima esset omnium, sese novissimam faciebat. Merito facta est omnium domina, quae se omnium exhibebat ancillam. Merito denique super angelos exaltata est, quae et infra viduas et poenitentes, infra eam de qua ejecta fuerant septem daemonia, ineffabili sese mansuetudine inclinabat. Obsecro vos, filioli, aemulamini hanc virtutem, si Mariam diligitis, si contenditis ei placere. » Ita ipse, serm. De verbis Apoc. xii, « Signum magnum. » Hisce consonat effigies B. Virginis, quam ex antiquis imaginibus et ex Epiphanio ita pingit Nicephorus, lib. II, cap. xxiii: « Mores autem, formaeque et staturae ejus modus talis (ut inquit Epiphanius) fuit: Erat in rebus omnibus honesta et gravis, pauca admodum eaque necessaria loquens, ad audiendum facilis et perquam affabilis, honorem suum et venerationem omnibus exhibens: statura mediocri, quamvis sint qui eam aliquantulum mediocrem longitudinem excessisse dicant. Decenti dicendi libertate adversus homines omnes usa est, sine risu, sine perturbatione et sine iracundia maxime; colore fuit triticum referente, capillo flavo, oculis acribus, subflavas tanquam oleae colore pupillas in eis habens; supercilia erant et inflexa et decenter nigra, nasus longior, labia florida et verborum suavitate plena; facies non rotunda, nec acuta, sed aliquantulo longior, manus simul et digiti longiores. Erat denique fastus omnis expers, simplex minimeque vultum fingens, nihil mollitiei secum trahens, sed humilitatem praecellentem colens; vestimentis, quae ipsa gestavit, coloris nativi contenta fuit, id quod etiamnum sanctum capitis ejus velamen ostendit. Et ut paucis dicam, in rebus ejus omnibus multa divinitus inerat gratia. » Simili ergo modo Lucas hic ponit pingitque B. Virginem, talem, qualis ipsa in se erat, qualemque se exhibebat: minimam, quia ut minimam se gerebat; novissimam, quia novissimam se exhibebat. Hoc imitatae sunt sanctae matres familias, ut S. Monica, quae « erat serva servorum tuorum, o Domine, etc. Ita curam gessit, quasi omnes genuisset; ita servivit, quasi ab omnibus genita fuisset, » ait S. Augustinus, lib. IX Confess., cap. ix. Et S. Paula, de qua Hieronymus in ejus Epitaph.: « Quae prima, ait, Christianorum virtus est, tanta se humilitate dejecit, ut qui eam non vidisset, et pro celebritate nominis videre gessisset, ipsam esse non crederet, sed ancillularum ultimam. Et cum frequentibus choris virginum cingeretur, et veste, et voce, et habitu, et incessu minima omnium erat. » Et fratribus ejus, — puta cognatis tam Jesu, quam Mariae; hos enim Hebraei vocant fratres. Hi ergo cognati fuerunt fideles, et crediderunt in Christum. Unde junxerunt se Apostolis, et cum eis exspectarunt Spiritum Sanctum.
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15. In diebus illis exurgens Petrus. — Est hic altera pars capitis, qua Lucas enarrat surrogationem Matthiae in locum Judae. Incipit hic Petrus fungi suo officio et primatu, primumque ejus actum exercet; nimirum curat collegium Apostolicum Judae lapsu imminutum, per alterius Apostoli surrogationem instaurari et compleri. Sciebat enim non tantum fidelium, sed et Apostolorum sibi, quasi praesidi et primati, curam a Christo commissam, cum ab eo audivit: « Et tu aliquando conversus confirma fratres tuos, » Luc. xxii, 32. Hanc pastoralem vigilemque Petri sollicitudinem admirans S. Chrysostomus, homil. 3: « Quam, inquit, est fervidus, quam cognoscit creditum sibi a Christo gregem? quam in hoc choro princeps est, et ubique primus omnium incipit loqui? » Et inferius: « Primus omnium auctoritatem usurpat in negotio, ut qui omnes habet in manu. Ad hunc enim dixit Christus: Et tu aliquando conversus confirma fratres tuos. » S. Chrysostomum sequitur Oecumenius: « Surgit, ait, Petrus, et non Jacobus, tanquam ferventior et velut is cui discipulorum praesidentia commissa est. » Id significat vox exurgens, nimirum primo, quasi prae caeteris eminens, et statu graduque excelsior. Secundo, exurgens, ut quasi concionaturus acturusque de republica totius collegii et Ecclesiae, attentionem auditorum excitaret, mentesque, vultus et aures omnium ad se evocaret, accommode faciliterque a singulis adiretur. Tertio, tò exurgens significat pastoralem vigilantiam Petri, utpote qui quasi pastor erectus stet, et totum gregem circumspiciat et circumlustret. Quarto, significat animi confidentiam et celsitudinem, quod quasi vicarius Christi audeat ejus officio se ingerere, ipso succedere, ac coetum Apostolorum ab eo inchoatum supplere et perficere. Quinto, modestiae studio exsurgendo toti coetui Apostolorum et Ecclesiae honorem exhibuit, eumque salutavit ac praesertim B. Virginem, quae praesens aderat, inquit S. Chrysostomus. Sic praeceptor inchoaturus lectionem, surgit et salutat discipulos. In medio. — Symbolice vox medium notat auream mediocritatem, qua pastor et praelatus debet praecellere, ut inter subditos, qui disparis, imo contrarii sunt humoris, judicii, voluntatis, versetur quasi medius, ut in nullam partem affectu suoque favore inclinet, sed omnibus se indifferentem, benevolum et amicum, imo patrem exhibeat, itaque omnes, licet inter se diversos, in se nectat et uniat, sicut caput in se unit omnes sensus membraque hominis. Vide dicta Habacuc cap. iii, vers. 1. Secundo, tò « in medio » innuit modestiam qua S. Petrus, licet caeteris superior, inter eos tamen se gerebat quasi frater, potius quam pater, secutus exemplum Christi, cujus erat Vicarius, qui ait, Luc. xxii, 27: « Ego in medio vestrum sum, sicut qui ministrat. » Aurea est gnome S. Bernardi: « Si sis egregius, esto quasi unus e grege. » Poterat enim S. Petrus solus, uti docet Chrysostomus, successorem Judae eligere et Apostolum duodecimum designare; sed noluit, tum ut ostenderet se non dominari in cleris, sed modesti regiminis dare et initiare exemplum; tum ut majus pondus adderet electo, majoremque ei amorem et reverentiam conciliaret, utpote qui caeterorum calculo fuisset electus; tum denique ut Dei voluntatem in tanto negotio, per Ecclesiae suffragia sortesque exquireret. Constituere enim Apostolum proprium videbatur esse Dei. Quocirca Summi Pontifices, S. Petri exemplo, non facile quippiam majoris momenti, praesertim circa res fidei definiunt, nisi ex consilio et decreto Episcoporum, ad id e toto orbe congregatorum in Concilio Oecumenico. Spiritus Sanctus enim plene planeque assistit capiti Ecclesiae, quando illud suis membris totique corpori (quod Episcopi repraesentant) conjungitur. Tota enim Ecclesia est sponsa unica, uniceque dilecta Spiritus Sancti. Hinc rursum priscis temporibus ii duntaxat ordinabantur Episcopi, quos populus postulasset, ut et ipsi populo chariores, et ipse populus eis charior esset. Audi S. Leonem, epist. 87 vel 89: « Exspectarentur vota civium, testimonia populorum, honoratorum arbitrium, electio clericorum; quae in sacerdotum solent ordinationibus, ab his qui norunt Patrum regulas, custodiri. » Populis ergo competebant vota, id est desideria et testimonia, clericis autem solis jus eligendi. Erat autem turba hominum. — Graece onomátōn, id est nominum, hoc est capitum quae nominatim censentur. Est metonymia. Similis est Apoc. iii, 4: « Habes pauca nomina, » id est capita et homines, « in Sardis. » Vide ibi dicta. Scribit Climacus ex hisce 120, in quos delapsus est Spiritus Sanctus, prodiisse quatuordecim haeresiarchas. Climacum citat noster Salmeron in illud I Joan. ii, 19: « Ex nobis prodierunt, sed ex nobis non erant; » sed in Climaco idipsum hucusque non reperi. Sane S. Paulus, xx, 30: « Ex vobis ipsis, inquit, exurgent viri loquentes perversa, ut abducant discipulos post se. » Tanta est hominum, etiam sanctorum, infirmitas, inconstantia, vanitas.
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16. Viri Fratres: — Primo, S. Petrus Apostolos vocat fratres, quia omnes Apostoli in Apostolatu erant pares et quasi fratres, esto ipse eorum esset praeses. Sic Pontifex Cardinales et Episcopos vocat fratres. Secundo, caeteros omnes fideles vocat fratres cognatione, non carnis, sed fidei regeneratione, baptismi, non uteri. Fratres ergo, id est Christiani. Sic omnes Christianae vocabantur et vocabant se invicem sorores. Sic Paulus in Epistolis passim fideles vocat fratres et sorores. Ratio est, quia Christus instituit Ecclesiam quasi familiam suam, in qua voluit fideles sibi invicem esse conjunctissimos et sese invicem amare ut fratres, habentes eumdem patrem Christum, et eamdem matrem Ecclesiam eumdemque uterum baptismi; eamdem domum, scilicet templum, eamdem mensam Eucharistiae, eamdem educationem, eadem Sacramenta, eamdem patriam caelestem, etc. Vox ergo fratres notat summam fidelium conjunctionem et communicationem mutuam bonorum omnium. Nam, ut ait Aristoteles, lib. VIII Ethic., cap. xi: « Fratribus communes sunt parentes, uterus, sanguis, ortus, educatio, domus, generis claritas, res familiaris, patrimonium, disciplina, mores. » Quocirca merito Psaltes jubilat, Psal. cxxxii: « Ecce quam bonum et quam jucundum habitare fratres in unum! Sicut unguentum in capite, » etc. Audi Tertullianum, Apolog., cap. xxxix: « Quod, ait, fratres nos vocamus, non alias, opinor, infamant, quam quod apud ipsos omne sanguinis nomen de affectione simulatum est. Fratres autem etiam vestri sumus (o Gentiles) jure naturae matris unius, etsi vos parum homines, quia mali fratres. At quanto dignius fratres et dicuntur et habentur, qui unum patrem Deum agnoverunt, qui unum Spiritum biberunt sanctitatis, qui de uno utero ignorantiae ejusdem ad unam lucem expaverint veritatis? » etc. « Ex substantia familiari sumus fratres, quae penes vos fere dirimit fraternitatem. Itaque quia animo animaque miscemur, nihil de rei communicatione dubitamus: omnia indiscreta sunt apud nos praeter uxores. » Et Minutium, in Octavio: « Fratres, inquit, vocamur, ut unius Dei parentis homines, ut consortes fidei, ut spei cohaeredes. » Qui fuit dux, — non ut capitaneus, sed ut dux viae: hunc enim proprie significat Graecum hodēgós. Unde Pagninus vertit, dux itineris; Vatablus, commonstrans viam.
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17. Sortitus est sortem. — q. d. Judas quasi sortito, vel sorte obtinuit sortem, id est partem, puta duodecimum locum ministerii, hoc est, apostolatus nostri. Nota: Apostolatus hic vocatur sors, quia Apostolis singulis haec dignitas obvenit non ex natura, non ex prosapia (uti posteris Aaronis primogenitis obvenit pontificatus ex jure primogeniturae), non ex jure, non ex merito, sed ex mera Dei dignatione et gratia, qui sine ullis eorum meritis, hosce duodecim ex tot millionibus hominum selegit, vocavit et cooptavit in suos legatos et Apostolos ex suo beneplacito, ita ut ex parte Dei fuerit destinata voluntas et decretum eligendi hos, non alios; ex parte vero Apostolorum fuerit casus et sors felicissima; perinde ac si Deus super eis jecisset aleam ejusque jactus felix incidisset in ipsos: quia ipsi ad Apostolatum nullum habebant jus, meritum, gradum et ordinem. Simili modo Saul sorte ex agasone, et David ex opilione factus est rex. Sic quivis fidelis sorte, id est gratia, non merito, vocatus est ex infidelitate et peccato ad fidem et cultum Dei, juxta illud Apostoli: « Qui dignos nos fecit in partem sortis sanctorum in lumine, » Coloss. i, 12. Et: « In quo etiam et nos sorte vocati sumus, praedestinati secundum propositum ejus, qui operatur omnia secundum consilium voluntatis suae, » Ephes. i, 11. Fidelis ergo non superbiat de sua fide, nec justus de sua justitia, nec Episcopus de suo episcopatu, nec Apostolus de suo apostolatu, quia haec bona sors ei obtigit non ex ipsorum dignitate, sed ex mera Dei gratia et liberalitate, qui eos ad illam, infinitis aliis iisque nobilioribus, doctioribus, melioribus, aptioribus, etc., praetermissis, eligere et vocare dignatus est. Hinc liquet Judam non tantum apostolatus gradum, sed et ministerium participasse, ac consequenter evangelizasse, expulisse daemones, fecisse miracula, perinde ut fecerunt ceteri Apostoli a Christo missi per Judaeam et Galilaeam. Ita S. Augustinus, lib. III Contra litteras Petiliani, cap. lv; Cyrillus Hierosolymitanus, Catechesi 7; S. Leo, serm. 16 De Passione Domini. Addit Nazianzenus, in Christo patiente: « Quod doctrinae suae verbis multos genuit filios. » Fuit ergo primitus ipse non tantum sanctus, sed et zelo praedicationis suae sanctificans alios, donec procurator a Christo constitutus, loculos habere et amare coepit, indeque effectus est fur et proditor Christi. Ita Tertullianus, lib. De Anima, cap. iv, et alii. Pro sortem Graece est klēros: unde Clerus et Clerici vocati sunt, qui segregati a laicis, quasi Domini sors et hereditas, deputati sunt peculiari ejus cultui et Ecclesiae obsequio ad procurandas res sacras. Hinc quando Clerici creantur ab Episcopo et tonsuram clericalem accipiunt, audiunt discuntque ab eo quotidie dicere illud Psal. xv, 5: « Dominus pars hereditatis meae et calicis mei: tu es qui restitues hereditatem meam mihi. » Sicut enim olim Levitae nullam habebant hereditatem inter fratres suos, sed Dominus, id est Domini oblationes et victimae, erat eorum hereditas (Num. xviii, 6 et 23): ita in novo Testamento Clericorum sors est Deus Deique cultus et obsequium, ut proinde discant non ambire bona in terra, sed in caelo. Quocirca S. Hieronymus, ad Nepotianum: « Clericus, ait, interpretetur primo vocabulum suum, et nominis definitione prolata nitatur esse quod dicitur. Si enim klēros Graece, vel sors Latine appellatur, propterea vocantur Clerici, vel quia de sorte sunt Domini, vel quia ipse Dominus sors, id est pars, Clericorum est. » Tropologice: disce hic nullam esse tam sanctam sodalitatem, quae non habeat suam faecem, suum naevum. Quid mirum? Christus in suo coetu, in sua familia habuit Judam. Audi S. Augustinum, suum monasterium purgantem a scandalo quod in eo acciderat, epist. 137: « Quantumlibet, ait, vigilet disciplina domus meae, homo sum, et inter homines vivo; nec mihi arrogare audeo, ut domus mea melior sit quam arca Noe, ubi tamen inter octo homines reprobus unus inventus est; aut melior sit quam domus Abrahae, ubi dictum est: Ejice ancillam et filium ejus; aut melior sit quam domus Isaac, cui de duobus geminis dictum est: Jacob dilexi, Esau autem odio habui; aut melior sit quam domus ipsius Jacob, ubi lectum patris filius incestavit; aut melior sit quam domus ipsius David, cujus filius cum sorore concubuit, cujus alter filius contra patris tam sanctam mansuetudinem rebellavit; aut melior quam cohabitatio Pauli Apostoli, qui tamen si inter omnes bonos habitaret, non diceret quod superius commemoravi: Foris pugnae, intus timores; nec diceret cum de sanctitate et fide Timothei loqueretur: Neminem habeo qui germane de vobis sollicitus sit; omnes enim sua quaerunt, non quae sunt Christi; aut melior quam cohabitatio ipsius Domini Christi, in qua undecim boni perfidum et furem Judam toleraverunt; aut melior sit postremo quam caelum unde angeli ceciderunt. » Subdit deinde experimentum notabile: « Simpliciter autem fateor charitati vestrae coram Domino Deo nostro, qui testis est super animam meam, ex quo Deo servire coepi, quomodo difficile sum expertus meliores quam qui in monasteriis profecerunt, ita non sum expertus pejores quam qui in monasteriis ceciderunt; ita ut hinc arbitrer in Apocalypsi scriptum: Justus justior fiat, et sordidus sordescat adhuc. Quapropter etsi contristamur de aliquibus purgamentis, consolamur tamen etiam de pluribus ornamentis. Nolite ergo propter amurcam, qua oculi vestri offenduntur, torcularia detestari, unde apothecae Dominicae fructu olei luminosioris implentur. »
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18. Et hic quidem possedit agrum. — Judas proprie non possedit agrum figuli, quia retulit pretium, et abiens se suspendit; sed eo sacerdotes emerunt agrum in sepulturam peregrinorum: dicitur tamen eum possedisse figurate, quia scilicet possedit pretium, quo postea emptus fuit ager. Quia ergo ager hic comparatus fuit pecunia Judae, hinc Judas dicitur eum possedisse per catachresin. Jure enim quod meo aere emptum est, hoc meum censetur. Unde S. Gregorius, lib. I Moral., cap. ix: « Possedit, inquit, id est possidere fecit. » Et Graece est ektḗsato, quod Tigurina vertit paravit; Oecumenius et Vatablus, acquisivit, per emptionem sacerdotum. Aliter Rabanus, possedit, quia scilicet in eo sepultus est Judas. Sed hoc incertum est, nec satisfacit: sepultus enim non possidet totum agrum, vel coemeterium, sed ut summum fossam et loculum suum. Denique Joannes Alba Electorum, cap. xcviii: « Possedit agrum de mercede iniquitatis, » hoc est, inquit, de mercede iniquitatis ejus possessus vel emptus est ager. Sic cap. viii: « In humilitate judicium ejus sublatum est, » id est sublatus est humilitate judicii, sive humili judicio, vel supplicio abjecto, hoc est, morte probrosa et abjectissima. Similis hypallage est Eccli. xlix, 18: « Ossa ipsius (Joseph) visitata sunt, et post mortem prophetaverunt, » hoc est, prophetavit Joseph de illis (nempe fratribus suis) post mortem suam visitandis a Deo, et de suis ossibus asportandis in Chanaan mandavit eis. Nam, Genes. l, ait: « Deus visitabit vos, asportate ossa mea vobiscum. » Haec Alba. De mercede iniquitatis. — Triginta argentei Judae, quibus emptus fuit ager, vocantur « merces iniquitatis, » quia fuerunt merces et pretium proditionis et venditionis Christi, quod fuit summa iniquitas: puta summa simonia, summum sacrilegium, summum parricidium, imo Christicidium et Deicidium. Venditus enim illa fuit Christus ad crucem et mortem. Et suspensus crepuit medius. — Pro suspensus Graece est prēnḕs genómenos, quod Beza et Bullingerus vertunt « praecipitavit »; putant enim Judam non laqueo, sed praecipitio vitam finiisse. Verum errant; nam Matth. xxvii, 5, de eo diserte dicitur: « Et abiens laqueo se suspendit, » Graece apḗnxato, id est strangulavit: ita Syrus; tò ergo prēnḕs genómenos ad verbum verte cum Oecumenio, Erasmo, Vatablo et aliis passim, « praeceps, » vel « dejecto capite, et in terram prono, » ut legit S. Augustinus, lib. I Contra Felicem Manich., cap. iv, qui est gestus suspensorum; aut, « sese praecipitans. » Videtur enim Judas ad celeriorem mortem fune in collum inserto affixoque arbori, ex ea se praecipitasse, ut valido corporis gravis impulsu et libratione, illico laqueum collo astringeret, itaque se suffocaret. Addit Theophylactus, in Matth. xxvii, 5, Judam, laqueo rupto, supervixisse, ac tandem post Christi resurrectionem praecipitio vitam finiisse. « Scias, inquit Theophylactus, quod laqueum quidem posuit in collum, et cum penderet ab arbore, ea inclinata supervixit, Deo volente ipsum vel in poenitentiam conservare, vel in traductionem et confusionem. Dicunt enim quod morbo hydropico laborarit, ita quod transire non potuerit orbitam, et deinde pronum cecidisse sive praecipitatum, et crepuisse medium, id est esse disruptum, ut in Actis dicitur. » Addunt alii alia ex Papia, Oecumenio et Euthymio in Matth. xxvii, Judam, rupto laqueo, Christo supervixisse, inflato tamen corpore, atque ita cum se movere non posset, curru occurrente fuisse obtritum et discerptum. Verum haec parum consentiunt cum S. Luca hic, et cum S. Matthaeo (cap. xxvii, 5) dicente: « Abiens laqueo se suspendit; » Graece apḗnxato strangulavit, id est suffocavit et occidit se. Nam « suspensus crepuit medius, » ut sequitur. Dico ergo Judam, post relatos argenteos, ut ab angoribus conscientiae se liberaret, illico se suspendisse et suspendio se strangulasse, ita ut mole corporis, vel potius vindicta numinis crepuerit medius; « ut guttur per quod vox proditionis exierat, laquei nodus necaret, » ait Beda; utque anima sacrilega non per os, quo perfide Christum osculatus fuerat, sed per viscera instar bestiae vel ferae laniatae, egrederetur. Simili modo Arius blasphemus, quasi alter Judas cum visceribus et per viscera impiam animam in secessum effudit, inquit Nazianzenus, orat. in S. Athanasium. Porro Juvencus poeta et Beda in Locis sanctis, cap. iv, scribunt Judam se suspendisse e ficu, quae suo tempore etiamnum Hierosolymae exstabat. Vulgus inter nos, ait Mariana, ex sambuco suspensum sentit: scilicet Romae canes quotannis ex sambuco suspendebant, eo quod Gallis Senonibus in Capitolium irrepentibus non latrassent, inquit Plinius, lib. XXIX, cap. iv. Et est ea arbor suspendio apta, tum ob duritiem, uti testatur idem Plinius, lib. XVI, cap. xxxix; tum quia infrugifera, ideoque inter infelices arbores, quas reorum suspendio destinabant, juxta illud Livii, lib. I: « I, lictor, caput obnubito, infelici arbori suspendito. » Ex casu Judae discimus primo, quantum malum sit avaritia; haec enim fuit causa sceleris et proditionis. Secundo, quam profunde ruant qui in alto gradu consistunt indeque prolabuntur, ut de iis dici possit: « Tolluntur in altum, ut lapsu graviore ruant. » Vulgo dicitur: ex vino dulcissimo, si corrumpatur, fit acidissimum acetum; ex Lucifero diabolus, ex Apostolo apostata, ex monacho haeresiarcha, ex Sancto nebulo. Tertio, quantum peccatum sit desperatio. Gravius enim peccavit Judas desperando, quam Christum tradendo; desperatio enim eum ad laqueum et gehennam adegit: « Quia ut laqueo respiratio, ita prohibetur desperatione Spiritus Sanctus, » ait S. Augustinus, hom. 27, inter 50. Quocirca S. Leo, sermon 16 De Pass.: « Tu, inquit, impiissime homo, semen Chanaan, et non Juda, nec jam vas electionis, sed filius perditionis et mortis, utiliora tibi diaboli incitamenta credebas, ut facibus inflammatus avaritiae, ad triginta argenteorum lucrum inardesceres, et quid divitiarum amitteres, non videres. » Et mox: « Unde facinus commercii tui non ideo detestandum est, quia Dominum viliter aestimasti, sed quia redemptorem etiam tuum, ut tibi parceres, vendidisti. Et merito tibi tua poena est commissa, quia in supplicium tuum nemo te saevior potuit inveniri. »
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19. Haceldama. — Syrus חקל דמא chakal dema, et ita videtur vocatus hic ager; Judaei enim post reditum e captivitate non pure hebraice, sed corrupte et semichaldaice, id est, syriace vel syrochaldaice loquebantur. Ita Pagninus, in Nomin. Hebr. Hoc est ager sanguinis. — Haec interpretatio nominis Syri non est addita a S. Petro, ut vult Hugo, utpote Syris syriace loquente, sed a S. Luca, qui Graecis graece scribens, Syram vocem Haceldama per Graecam est interpretatus. Ager hic vocabatur primo, « figuli »; quia ex ejus argilla figuli vasa figulina formabant. Secundo, « ager Judae, » quia pecunia Judae comparatus, ut dixi vers. 18. Tertio, « sanguinis »; quia pretio sanguinis Christi emptus, idque Dei consilio, ut, cum ipsi suum scelus ac emptionem in speciem pia obruere et sepelire vellent, ipse ager juge esset homicidii, imo Christicidii eorum monumentum; ut, quoties agrum sanguinis nominarent, toties sanguinis Christi a se occisi recordarentur, ait S. Chrysostomus, scirentque hunc sanguinem non alio, quam suo sanguine expiandum, uti factum a Tito et Romanis.
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20. Scriptum est enim (Psalm. lxviii, 26): Fiat commoratio eorum deserta. — q. d. Impia parricidarum imo Christicidarum civitas, puta Jerusalem, in qua ipsi secure quasi inexpugnabiles commorantur, capiatur, succendatur et desoletur a Tito et Romanis. Idem praedixit eis Christus ingemiscens et lacrymans: « Ecce relinquetur vobis domus vestra deserta, » Matth. xxiii, 38. Et episcopatum ejus accipiat alter. — Combinat hic S. Petrus duos versus diversorum psalmorum. Prior enim habetur Psalm. lxviii, 26; hic vero legitur Psalm. cviii, 8. Pro episcopatum hebr. est פקדתו pekuddato, id est praefecturam, regimen et principatum ejus, puta apostolatum Judae, « accipiat alter, » scilicet Matthias. Nota: toto Psalm. cviii, David dura imprecatur Judae proditori, et Judaeis in typo et persona Doeg proditoris sui apud Saulem, ut docent ibidem S. Augustinus et Theodoretus. Quocirca plenus est minis et maledictis, adeoque nonnulli numerant tot maledictiones, quot argenteos acceperat Judas, nimirum triginta. Prima est, vers. 6: « Constitue super eum peccatorem, » quasi impium judicem et tyrannum ei perfice, qui acriter eum judicet et puniat. Secunda: « Et diabolus stet a dextris ejus, » q. d. Diabolus, id est calumniator ei astet, ut eum apud judicem criminetur, et mortis reum peragat. Rursum, in judicio divino proprie diabolus in eum potestatem accipiat, eum accuset, teneat, praecipitet, exagitet, et ad restim adigat. Sic in Judam ingressus est Satan, Joan. xiii. « Diabolus, ait S. Augustinus in Psal. cviii, stetit a dextris Judae, cum avaritiam praeposuit sapientiae, pecuniam saluti suae, ut Christum proderet; et sic noluit possideri a Christo, sed a diabolo. » Tertia: « Cum judicatur exeat condemnatus » ad mortem praesentem et aeternam. Quarta: « Et oratio ejus fiat in peccatum, » id est in offensam, q. d. Oratio hominis tam impii, jam quasi condemnati et desperabundi, orantis pro remissione, non tam culpae quam poenae, magis offendat et exasperet judicem, tum hominem, tum Deum. Ita Theodoretus Chaldaicum vertit, « oratio ejus sit in condemnationem. » Quid boni exspectandum illi cui nihil superest nisi oratio, quae ei vertitur in tormentum, imo in peccatum? Quinta: « Fiant dies ejus pauci. » Ita paucis horis proditioni suae supervixit Judas, illicoque se suspendit. Sexta: « Et episcopatum ejus accipiat alter. » Vide, et computa reliquas. Episkopos graece idem est quod éphoros, id est inspector, superintendens, custos, speculator, qui alicui rei intendit et invigilat quasi Praefectus: Episcopi enim munus est episkopeîn, id est, intendere rei sibi commissae. Unde, II Esd. xi, 22, Azzi vocatur « Episcopus, » id est inspector et praefectus « Levitarum. » Et Cicero fuit Episcopus orae Campaniae; sic enim ait, lib. VII, epist. ad Atticum: « Vult enim me Pompeius esse, quum tota haec Campania et maritima ora habeat Episcopum, ad quem delectus et negotii summa referatur. » Et Arcadius Imperator, Digest. De Muner. et Honor.: « Hi, inquit, proprie dicuntur Episcopi, qui praesunt pani et caeteris venalibus rebus. »
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21. Qui nobiscum sunt congregati. — Pagninus et Tigurina, conversati. In omni tempore quo intravit et exivit inter nos Dominus Jesus, — id est, quo inter nos versatus est; est hebraismus: ingredi enim et egredi Hebraeis significat totam vitae seriem et conversationem, puta omnes actiones, sermones, gestus et gesta. Secundo, ingredi et egredi coram coetu vel populo, est ei praeesse, eum ducere et regere. Ducis enim est egredi ante populum, instar pastoris ducentis oves; sic Moses ait, Deuter. xxxi, 2: « Non possum ultra egredi et ingredi, » id est ducere et gubernare populum. Et Salomon, II Paral. i, 10: « Da, inquit, mihi sapientiam et intelligentiam, ut ingrediar et egrediar coram populo tuo; » quod explicans subdit: « Quis enim potest hunc populum tuum digne, qui tam grandis est, judicare? » Ingredi ergo et egredi idem est quod judicare et regere populum.
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22. Incipiens a baptismate Joannis. — Inde enim coepit Evangelium et gesta Christi. Joannes enim in suo baptismate omnibus annuntiabat et demonstrabat Christum dicens: « Ecce agnus Dei, ecce qui tollit peccatum mundi, » Joan. i, 29; ideoque Christus ab eo baptizari voluit, indeque ordiri suam praedicationem. Testem resurrectionis ejus. — Apostolus ergo idem est quod testis resurrectionis Christi, ac consequenter caeterorum mysteriorum et gestorum ejus, quae in resurrectione, quasi in suo fine et scopo terminantur et concluduntur. Ideo enim natus, passus, mortuus est Christus, ut resurgeret, suaque resurrectione peccatum et mortem aboleret nosque ab iis resuscitaret, juxta illud Rom. iv, 25: « Qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. » Vide ibi dicta. Primitus enim hic articulus resurrectionis creditu erat difficillimus: unde eum maxime inculcabant Apostoli, eoque persuaso facile caeteros persuadebant. Unde S. Petrus vult eligi talem, qui omnium actorum Christi a baptismo Joannis usque ad ascensionem in caelum, sit conscius, eorumque aeque ac resurrectionis possit esse testis, ut testetur et dicat: « Ecce qui edebat, qui bibebat, qui crucifixus est, idem ille resurrexit, » ait S. Chrysostomus.
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23. Et statuerunt. — Apostoli caeterique fideles communi consensu nominarunt e toto numero duos excellentiores in fide, virtute rerumque Christi cognitione; eos deinde seorsim statuerunt quasi Apostolatus candidatos, ut super utrumque jacerent sortem, quae Apostolum designaret. Haec omnia facta sunt dirigente S. Petro, qui totius hujus operis fuit choragus. Unde S. Augustinus, lib. I De Actis cum Felice Manich., cap. iv, pro statuerunt legit statuit, scilicet Petrus cum Apostolis et per Apostolos. Porro uterque fuit e numero 72 discipulorum, inquit ex Clemente Alexandrino Beda. Joseph. — Hic Joseph videtur fuisse frater Jacobi Minoris et Judae Apostolorum, ac filius Alphaei et Mariae, ideoque consanguineus Christi. Unde inter matronas astantes Christo crucifixo, nominatur haec « Maria Jacobi et Joseph mater, » Matth. xxvii, 56. Hic Joseph postea creatus est Episcopus Eleutheropolis in Palestina, ait Dorotheus in Synopsi; inter Sanctos relatus legitur in Martyrologio Romano, die 20 julii, hisce verbis: « Eodem die natalis B. Joseph, qui cognominatus est Justus, quem Apostoli cum B. Matthia statuerunt ut locum Apostolatus Judae proditoris impleret; sed cum sors cecidisset super Matthiam, ipse nihilominus praedicationis et sanctitatis officio inserviens, multamque pro fide Christi a Judaeis persecutionem sustinens, in Judaea victorioso fine quievit; de quo etiam refertur quod venenum biberit, et nihil ex hoc tristi propter Domini fidem pertulerit. » Ejusdem meminit S. Dionysius, cap. xi, dicens: « Ipsa divina pax et tranquillitas quam S. Justus (Joseph enim cognominatus est Justus) silentium appellat. » Qui vocabatur Barsabas. — Barsabas idem est quod filius Sabae, sicut Barabbas idem est quod filius Abbae; Bartimaeus idem est quod filius Timaei, Barjona idem est quod filius Jonae, vel Joannis: pater enim S. Petri vocabatur Joannes, et per crasin Jonas. An idem dicendum sit de hoc Barsaba, quod scilicet pater ejus vocatus vel cognominatus sit Sabas, incertum est. Potest enim tò sabas accipi ut appellativum, non ut proprium, significans vel juramentum, vel saturitatem, vel reversionem, ut Barsabas idem sit quod filius juramenti (perinde ac Bersabee idem est quod puteus juramenti, Genes. xxi, 31), vel saturitatis, vel reversionis, vel conversionis: ita S. Hieronymus et Pagninus, in Nomin. Hebr. Alius est hic Barsabas a Barnaba consobrino S. Pauli, qui pariter vocatus est Joseph, Actor. iv, 36. Qui cognominatus est Justus, — ab insigni ejus justitia et sanctitate, aeque ac ejus frater Jacobus ab eadem cognominatus est justus et frater Domini. Justus enim non Hebraeum, ut Beda aliique putant, sed Latinum est nomen, estque proprium vel nomen, vel cognomen, sicut hodie multi nomen habent Justus: quocirca graece vocatur pariter Ioustos. Sic multas voces Latinas Evangelistae graece scribentes, usurpant quasi Graecas. Tales sunt praetorium, flagellum, colonia, legio, sudarium, census. Vide hic, ut ad praelaturas non semper aptiores sint justi et sancti. Aptior enim est qui habet talentum regendi et gubernandi, quod magis in prudentia et gratia, quam in sanctitate consistit, uti dicebat S. Theresia, quae proinde Superiores eligi volebat prudentes potius et discretos, quam sanctos, si alterutrum deesset. Multi censent hunc Joseph fuisse fratrem S. Jacobi Minoris, Simonis et Judae: hos enim quatuor fuisse fratres insinuat S. Matthaeus, cap. xiii, vers. 35; ac proinde noluisse Christum ut in eum sors caderet, tum ne tot cognatos suos videretur externis praeferre; tum, ne quatuor fratres simul essent in collegio duodecim Apostolorum: perinde ac Canones cavent ne in eadem Ecclesia pater et filius simul beneficium obtineant; et plura Capitula in suum Canonicorum coetum nolunt admittere plures fratres, ne ii inter se conspirent caeterisque dominari velint, itaque factiones et schismata concitent. Matthiam. — Matthias hebraice idem est quod מתן יה mattan ja, id est donum Dei, vel donatus a Deo. Unde Beda censet nomen ejus fuisse omen quod donandus esset apostolatu. Hinc idem pene est nomen Matthias, quod Matthanias et Natthinaeus: imo Pagninus Matthiam non aliter quam Matthanjach nuncupat. Idem est nomen geminata littera thau Matthathias, qui fuit pater Judae, Jonathae et Simonis Machabaeorum, idemque sonat quod donum Domini, vel interfectio Domini; interfecit enim ipse ducem Antiochi ex zelo. Sane Matthathiae in zelo similis, imo superior fuit Matthias. Addit Beda et alii, Matthias hebr. idem esse quod parvus Dei, quod Apostolorum fuerit ultimus, quodque merito humilitatis evectus sit ad apostolatum, juxta illud Christi, Matth. cap. xi, vers. 25: « Confiteor tibi Pater, Domine caeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis: » Verum non video unde Matthias idem sit quod parvus Dei, nisi dicas per commutationem litterae m cum p (eo quod utraque sit labialis) Matthias idem esse quod Pethias: pethi enim hebr. significat parvulum; vel certe Matthias conflatum esse ex מה אתה יה ma atta ja, id est quid tu, Deus? Quid tu, Domine, quid ego? tu abyssus entis omnisque boni, ego abyssus nihili omnisque mali. Sic Michael idem est quod « quis ut Deus? » Clemens Alexandrinus, lib. IV Strom., censet Matthiam fuisse Zachaeum, qui ex arbore sycomoro a Christo vocatus sit factusque e 72 discipulis, ac postea ab Apostolis Judae suffectus creatusque Apostolus, dictus sit Matthias. Verum cum Zachaeus fuerit princeps publicanorum, ut patet Luc. xix, 2, multi censent eum fuisse Gentilem: Judaeis enim infame erat hoc nomen et officium; Christi autem Apostoli omnes Judaei fuere, nulli Gentiles. Ita censet Tertullianus, lib. IV Contra Marc., 37, cui assentiri videtur S. Cyprianus, epist. 63 ad Caecilium, S. Ambrosius et Beda in cap. xix Lucae. Sed hanc rationem confutat S. Hieronymus, epist. 146, ex eo quod S. Matthaeus fuerit publicanus, et tamen Judaeus, ideoque Apostolus: rursum Judaeus fuit publicanus, qui cum pharisaeo oraturus ascendit in templum, Luc. xviii, 10. Quocirca Zachaeum fuisse Judaeum censent Euthymius, Lyranus, Cajetanus, Montanus, Jansenius, Salmeron et Barradius, in Lucae cap. xix, tum quia ibidem, vers. 9, vocatur « filius Abrahae; » tum quia dicit Christo: « Si quid aliquem defraudavi, reddo quadruplum, » quod Judaeis praeceptum erat Exod. xxii, 1, non Gentilibus.
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24. Et orantes dixerunt. — Docent Apostoli orationem communem et publicam praemittendam electioni Pastoris et Episcopi, ut dignissimum Deus concedat; ab eo enim pendet salus vel perditio gregis. Sic Christus designaturus Apostolos pernoctavit in oratione, Lucae vi, 12. Sic Concilium Tridentinum, sess. xxiv, cap. i, jubet ut, Episcopatu vacante, indicantur per totam dioecesim publicae preces pro electione boni Pastoris. Qui corda nosti omnium. — Graeci unica voce significantius Deum vocant invocantque, kardiognōsta, Domine cordis inspex, qui scilicet solus cordis, id est mentis, sinus fundumque inspicis et perspicis, qui ejus latebras omnes scrutaris, qui pervides liberas et arcanas cujusque mentis cogitationes, consilia, desideria, intentiones etiamsi ipsi menti saepe velatas, fucatas et incognitas; ac proinde optime nosti, quis ad hoc apostolatus officium aptissimus sit. Homines enim in eligendo saepe falluntur, quia exteriora tantum respiciunt, corda vero videre nequeunt, in quibus saepe multa latent, quae hominem pastoratu et officio maxime dignum vel indignum efficient: Deus ergo solus est kardiognṓstēs, non homo, non angelus. Ostende quem elegeris. — Videntur hi duo, Joseph et Matthias, dotibus fuisse quasi pares, inquit Glossa; aut se habuisse ut « excedens et excessum, » ut, licet unus in uno superaret alium, tamen in altero ab eodem superaretur, ut proinde Apostoli nescierint uter alteri praeferendus esset; ideoque Deum invocarunt, ut is aptiorem designaret. Sciebant enim se, utpote Ecclesiam novellam Christi, ipsi cordi et curae esse, ipsumque in re tanti momenti adfore; ac sicut olim undecim Apostolos elegerat, ita et nunc duodecimum demonstraturum. Hanc fiduciam sibi ab eo aspirari sentiebant, ideoque fidenter orant, non dubii quin voti sint futuri compotes, et id quod orant impetraturi.
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25. Accipere locum. — Graece klēron, id est sortem, de qua vers. 17. De quo praevaricatus est Judas. — Pagninus et Tigurina vertunt, « unde praevaricatus excidit Judas, » hoc est, ex quo per praevaricationem (puta proditionem, desperationem et sui strangulationem) excidit Judas. Est metalepsis. Graece ex hēs parébē, quod aliqui vertunt, « ex quo aberravit, » ut parébē pro parexébē, et parábasis pro parekbasis, id est digressio, alteratio, ponatur. Est enim vocatio nostra et status quasi via et stadium, in quo recta decurrimus ad metam, ut bravium caelestis gloriae nanciscamur: a quo aberrant, qui in avia tendunt, alioque flectunt curvantque cursum. Ut abiret in locum suum, — se dignum, puta in laqueum quem sibi nexuit, ait Oecumenius; aut, in infernum; quia hactenus occupaverat locum alienum, et ex propriis demeritis damnationis locum suum efficit, inquit Cajetanus. Subtiliter S. Bernardus in Psalm. xc, serm. 8: « In locum suum, id est, inquit, ut suspensus in aere creparet aeriarum collega potestatum; utpote quem veri Dei et veri pariter hominis, qui de caelo venisset operaturus salutem in medio terrae, hujus inquam proditorem, nec caelum reciperet, nec terra sustineret, juxta illud: Si non in caelis, stes ubicumque velis. » Eratne ergo Judas in loco suo, cum erat in apostolatu? Nequaquam: nam, ut ait Cajetanus, « abiit in locum suum, quia hactenus occupaverat alienum apostolatus et ministerii locum. » Quamvis enim apostolatu insignis videretur, revera apostolatum non habebat, quia illo, ut par erat, non utebatur. Ita plane et pastores, qui suis ovibus regendis non attendunt, nihil minus habent, quam dignitatem pastoralem, de qua ipsi sua se incuria ac socordia deturbant. Quare D. Bernardus, serm. ad pastores in synodo congregatos, in illud Davidicum: « Confusi sunt, quoniam Deus sprevit eos, » Psalm. lii, vers. 6, sic pastores alloquitur: « Et vos, ait, confusi estis in actibus vestris: non honorati, sed onerati dignitatibus vestris, quoniam Deus sprevit vos. » Quae moraliter dicta accipe: nam certum est ad litteram Judam verum habuisse apostolatum, et impios pastores verum habuisse pastoratum.
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26. Et dederunt sortes eis. — Syrus, « et conjecerunt sortes »; Pagninus, « et dederunt sortes eorum »; Tigurina, « et miserunt sortes eorum »; Graece enim est autōn, id est eorum in genitivo, non eis in dativo. Quaeres primo, quae et quales fuerunt hae sortes? Respondeo: Aliqui, ut Gagneius, censent fuisse scrutinium suffragiorum. Accedunt nostri Salmeron et Sanchez, qui censent Apostolos orasse ut Deus illuminaret mentes eorum, ac declararet cui eos vellet suum dare suffragium, et hoc vocare sortem. Probant ex eo quod pro « annumeratus est, » Graece sit sygkatepsēphisthē, id est communibus calculis cooptatus est. Verum sic non fuisset sors et sortitio, sed electio: nec sors cecidisset super Matthiam, sed jure suffragiorum creatus esset Apostolus. Secundo, S. Dionysius, Ecclesiast. Hierarch., cap. 5, part. III, quem S. Antoninus, Turianus, Baronius, Sanchez et alii sequuntur, censet fuisse signum quoddam divinum; at quale fuerit, non explicat. « Videtur mihi, inquit Dionysius, Scriptura sortem appellasse divini quiddam et praecipui muneris, per quod ille choro sacratissimo insinuaretur, qui esset divina electione declaratus. » S. Antoninus, I part., tit. 6, cap. ii, censet fuisse radium e caelo demissum in Matthiam, sicut radio lucis demonstratus fuit Gregorius Magnus Pontifex et alii nonnulli. Dionysius Carthusianus censet fuisse columbam caelitus delapsam in Matthiam, sicut S. Fabianus illapsu columbae creatus est Pontifex. Alii censent fuisse donum prophetiae, vel sapientiae aspiratum Matthiae. Si objicias: Quomodo ergo Apostoli dicuntur dedisse eis sortes? Respondeo, hoc sensu, quod Apostoli signum hoc ex instinctu divino praefinierint, dicendo: Super quem descendet radius, aut columba e caelo, ille Dei judicio erit Apostolus; tumque Deum orarunt, ut ipse has sortes ostenderet et ederet, perinde ac fecit Eliezer, servus Abrahae, quaerens uxorem Isaaco, ac per signum oblationis hydriae cognovit et elegit Rebeccam, Gen. xxiv, 14. Simili modo Gentiles sua oracula et responsa deorum vocabant sortes, quia a diis eorumque sacrificulis, consultore quasi sorte, ac saepe per sortilegia reddebantur. Hinc apud Valerium, lib. I, praecipi sortibus idem est quod praecipi oraculis. Verum dare aut mittere sortes, non hoc, sed longe aliud significat, ut cuivis patet ex communi terminorum significatione et usu. In sorte enim eventus est fortuitus et a casu exspectatur, ut is vincat, in quem sors quasi felix alea ceciderit. Dico ergo Apostolos misisse sortes proprie dictas, ut verba sonant, et sortem cecidisse super Matthiam. Porro qua re et modo missae sint hae sortes, incertum est. Nostri Lorinus et Mariana censent nomen Matthiae uni chartae, nomen Joseph alteri fuisse inscriptum, itaque utrumque injectum in urnam, ibique commistum, ut cujus primo educeretur, is esset Apostolus; ac primo eductum esse nomen Matthiae. Scimus varias apud veteres sortiendi fuisse rationes et modos. Nam, Proverb. xvi, 33, in sinum conjiciebantur chartulae, tesserae, globuli, aut lapilli; apud Homerum, Iliad. I, in galeam; apud Plautum in Casina, in situlam; apud Ciceronem, lib. IV In Verrem, in hydriam; apud Virgilium, Aeneid. VI, in urnam. Quo modo et ratione usi sint Apostoli, incertum est: certum est Deum per eam declarasse Matthiam, tum dirigendo sortem, ut caderet in Matthiam, juxta illud Proverb. xvi, 33: « Sortes mittuntur in sinum, sed a Domino temperantur; » tum addendo signum aliquod caeleste, v. g. radium aut quid simile, quo sortem comprobaret, uti censet S. Dionysius et alii jam citati. Item S. Augustinus, conc. 2 in Psal. xxx, et Origenes, hom. 23 in Josue; idque ne Matthias caeteris Apostolis, qui a Christo ipso electi erant, esset inferior. Id patet ex oratione Apostolorum sorti praevia, qua Deum rogarunt ut magis idoneum designaret: non dubium autem quin Deus hanc orationem communem Apostolorum et Ecclesiae exaudierit eosque voti compotes fecerit. Quocirca sors haec humana fuit, si sortientes Apostolos spectes; eadem tamen divina fuit, si calculum quem Deus ei adjecit, consideres. Hoc enim ait S. Dionysius, qui utique sortem illam optime norat. Et sic haec tertia sententia jungenda est secundae. Quaeres secundo, qua conscientia Apostoli rem tantam commiserunt sorti, id est casui et fortunae? Respondent primo, aliqui ex Glossa, eos recte fecisse, eo quod eligendi in dotibus externis essent pares: tum enim sorte res decidi et dirimi potest. Unde S. Augustinus, epist. 119, cap. xx, et epist. 180, docet sorte decidendum esse, qui sacerdotes persecutionis tempore fidelibus assistere debeant, qui vero fugere. Idem censendum tempore pestis similisve necessitatis. Eodem modo sancit Plato, De Republica, dialog. 5, sortis aequalitate in republica utendum esse ad multorum offensas vitandas, ita ut Deum et bonam fortunam in precationibus invocemus, ut ipsi sortem ad id quod justissimum est, dirigant; Deus enim est moderator fortunae, adeoque ipse est fortuna activa et fortunans. Et Plutarchus, in Moral.: « Ut in democratia, inquit, cui sorte contigit imperium, eum oportet imperare; sic in vita hominum quod sors dederit, boni consulendum est. » Secundo, Apostoli secuti sunt exempla S. Scripturae. Sic enim Saul sorte creatus est rex, I Reg. x, 20. Sic sorte deprehensus est Achan, Josue vii, 16. Sic sorte divisa est terra promissa inter 12 tribus, Josue xv, etc. Unde S. Hieronymus in Jonae cap. i; S. Augustinus, serm. De S. Matthia; S. Chrysostomus et Beda hic, ac S. Thomas I II, Quaest. xcv, art. 8, censent Apostolos adhuc rudes et inexpertos, id fecisse ex consuetudine Patrum veteris Testamenti, antequam recepissent Spiritum Sanctum, ideoque post eum receptum id non fecisse in electione Diaconorum, cap. vi, perinde ac jam omnis sors in electionibus Pastorum et Ecclesiasticorum est prohibita jure Canonico, ut patet cap. Ecclesia, de sortilegiis, sub finem. Nam jure naturae, divino et humano ad beneficia, praesertim habentia curam animarum annexam, eligendus est dignior, uti sancit Concilium Tridentinum, sess. 24, cap. xviii De Reform.; idemque docent passim Theologi cum D. Thoma, quos citat et sequitur noster Lessius, lib. II De Justitia, cap. xxxiv, dub. 14. Simili modo Romani, Gentiles licet, legem tulerunt, ne quis sacerdos sorte aut pretio crearetur, uti Dio, lib. II Hist. Rom. Tertio et genuine, Apostoli jecerunt hanc sortem licite, quia id fecerunt ex instinctu divino, quo tacite Deus promittebat se suam voluntatem per eam demonstraturum, et magis idoneum designaturum. Ita noster Lessius, lib. II De Justitia, cap. xliii, dub. 9, apud quem vide plura de divisione et varietate sortium, quaeque ex eis licita sit, quae illicita. Simili enim modo jussit Deus Samueli dare sortes pro creatione Saulis regis, et Josue pro deprehensione Achan et pro divisione terrae sanctae, de quibus paulo ante dixi, et S. Francisco sortito capere sententias S. Scripturae primo in Evangeliis occurrentes, easque capessere pro regula vitae, uti refert S. Bonaventura. Praeclare S. Augustinus, conc. 2 in Psal. xxx, explicans illud: « In manibus tuis sortes meae »: « Sors, ait, res est in dubitatione humana divinam indicans voluntatem. » Et mox sortem interpretatur gratiam Dei: « Quia in sorte, inquit, non est electio, sed voluntas Dei. Nam ubi dicitur, Iste facit, iste non facit, merita considerantur, et ubi merita considerantur, electio est, non sors. Quando autem Deus nulla merita nostra invenit, sorte voluntatis suae salvos nos fecit, quia voluit, non quia digni fuimus. Haec est sors. » Et cecidit sors super Matthiam. — Ex hac sorte Matthiam fuisse primum Clericum, indeque Clericos originem et nomen accepisse, censet S. Augustinus in Psal. lxvii: « Nam et Cleros, inquit, et Clericos hinc appellatos puto, qui sunt in Ecclesiasticis gradibus ordinati, quia Matthias sorte electus est, quem primum per Apostolos legimus ordinatum. Clericus enim dicitur a klēros, id est sorte, quia sorte in sortem Domini asciscitur. » Idem cum S. Augustino sentit Isidorus, lib. II Etymol., cap. ii, et S. Antoninus loco paulo ante citato, etsi aliis aliud videatur. Sane antiquiorem Clericum Matthia non legimus; atque ex hac sententia Cleri nomen coepit cum Apostolis, imo ab Apostolis, primusque clericus fuit Apostolus. Moraliter: Primo, sorte hac docuit Christus, in electione ad officia ecclesiastica, se nolle haberi rationem consanguinitatis. Nam Joseph consanguineo suo in Apostolatu praetulit Matthiam extraneum. Secundo, quemque vocationem suam a Deo exspectare debere eaque esse contentam: sicut Joseph non doluit sibi praelatum Matthiam, nec inde in praedicatione Evangelii segnior evasit, sed aeque strenue Christo in aliis muniis deservivit, uti superius dixi. Multi enim repulsam passi ab episcopatu vel officio, schisma vel haeresim invexerunt. Ut Tertullianus, Novatus et nostro saeculo Lutherus. Tertio, apostolatum similesque praeeminentias et gradus non cadere sub meritum de condigno: Deus enim Matthiam caeterosque Apostolos sorte elegit, non merito. Simili modo alii heroes a Deo missi ad Ecclesiae vel defensionem, vel reformationem, vel illuminationem, ut S. Augustinus, Hieronymus, Basilius, Chrysostomus, Benedictus, Bernardus, Dominicus, Franciscus et similes, sorte, id est gratia Dei, ad hoc electi sunt. Ad hanc tamen gratiam se disposuerunt eamque meriti sunt de congruo sua humilitate profunda, agnoscentes se ad tantum opus plane indignos et ineptos esse, seque ad id destinari sorte et dono Dei (quod sonat nomen Matthias, ut dixi). Quocirca S. Franciscus a multis rogatus, quid haberet gratiae aut boni, ob quod a Deo ad tantum sanctitatis et auctoritatis fastigium esset exaltatus, ut totum mundum ad se suique amorem et venerationem traheret: Tu enim, inquiebant, non es nobilis, non dives, non doctus, non eloquens, non speciosus; qui ergo totus mundus post te currit? Respondit: Idcirco Deus me ad hoc elegit, quia nil habeo in quo gloriari possim, ut ostendat hoc opus non esse hominis, sed Dei. Hanc ejus humilitatem imitemur eique ingentem zelum gloriae Dei propagandae jungamus, et Deus per nos magna efficiet. Ita David tantus factus est Propheta et Psaltes, quia sensit et dixit: « In manibus tuis sortes meae, » Psal. xxx, 16. Ita de Sanctis in hac vita spretis et humiliatis, sed in die judicii exaltatis et glorificatis admirabundi dicent impii: « Hi sunt quos aliquando habuimus in derisum et in similitudinem improperii. Nos insensati vitam illorum aestimabamus insaniam, et finem illorum sine honore. Ecce quomodo computati sunt inter Filios Dei et inter Sanctos sors illorum est, » Sapient. v, 3. Unde sero poenitentes gementesque subjungunt: « Ergo erravimus a via veritatis, » etc. Merito errastis, quia dixistis: « Coronemus nos rosis antequam marcescant, nullum pratum sit quod non pertranseat luxuria nostra, » etc. « Haec est pars nostra, et haec est sors. Opprimamus pauperem justum, » etc., Sapient. ii, 9. Ex adverso, « Felix est sterilis, et incoinquinata, etc., et spado, qui non operatus est per manus suas iniquitatem, nec cogitavit adversus Deum nequissima. Dabitur enim illi fidei donum electum, et sors in templo Dei acceptissima, » Sapient. iii, 13. Quocirca monet Ecclesiasticus, xvii, 24: « Cognosce, inquit, justitias et judicia Dei, et sta in sorte propositionis et orationis altissimi Dei. In partes vade saeculi sancti cum vivis et dantibus confessionem Deo. » q. d. Sta et constanter persevera in sorte tibi proposita, hoc est, in vocatione tua, tum novae vitae, tum certi status sancti. Similiter persiste in sorte orationis, ut scilicet crebro Deum ores gratiamque impetres, qua digne vocatione tua vivas. Haec enim est utilissima oratio, si jugiter in rebus omnibus ores: Domine dirige me ea sorte, eo statu, illis viis quibus me praevides sancte victurum, et inoffenso pede recta ad caelum sortemque Beatorum perventurum. « In partes vade, » q. d. Per bona opera profice, ut pars saeculi sancti, id est futura gloria caelestis tibi obtingat, adeoque illam hic inchoa Deum laudando ore et opere, cum justis qui adhuc vivunt et dant laudem Deo. In caelis enim perpetua erit laus Dei. Et annumeratus est. — Graece sygkatepsēphisthē, id est communibus calculis cooptatus est, q. d. Omnes sortem divinam, ac per eam electionem Matthiae consona voce laudarunt et comprobarunt. Vatablus vertit, « suffragiis additus est ad numerum undecim Apostolorum »; Pagninus, « suffragiis additus est undecim Apostolis. » Unde non recte colligas Matthiae sortem fuisse suffragia, sed sorte addita fuisse suffragia. Triplici ergo calculo electus est Matthias, primo sortis, secundo Dei signique divini, tertio Apostolorum sortem Deique calculum collaudantium. Adde, sygkatepsēphisthē per catachresin transferri ad quamlibet electionem, idemque significare quod eligi, accenseri, annumerari, ut vertit Noster, sive id fiat suffragiis, sive sorte, sive alia ratione. Vidi et veneratus sum Treviris reliquias S. Matthiae in ecclesia cathedrali, cui hi tituli assignantur, quos recenset S. Antoninus loco jam citato: « Fuit in lege Domini doctissimus, corpore mundus, animo prudens, in solvendis quaestionibus S. Scripturae acutus, in consilio providus, in sermocinatione expeditus, multorum signorum patrator, extensis in caelum manibus martyr spiritum Dei reddidit. » Tria axiomata S. Matthiae recenset Clemens Alexandrinus. Primum, lib. II Strom.: « Oportet admirari praesentia, » nimirum ut admiremur opera Dei visibilia, et ex illis ad invisibilia ascendamus admirantes et contemplantes in eis Dei majestatem, potentiam, sapientiam, bonitatem. Secundum, lib. III: « Si electo vicinus peccavit, peccavit electus. Nam si se ita gessisset ut jubet verbum vel ratio, ejus vitam ita vicinus esset reveritus, ut non peccasset. » Ita S. Bernardini adhuc juvenis sanctitatem ejus coaevi reverebantur, ut eo praesente omnes ad modestiam se componerent dicerentque: Tacete, Bernardinus adest. Tertium, lib. VII, quod et citat Eusebius, lib. III Hist., cap. xxix: « Adversus carnem pugnandum, et in nullo prorsus voluptati ejus ac libidini concedendum; animam vero alendam sapientiae pastibus, et scientiae cibis in majus semper augendam. »
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v. 3 quibus et praebuit seipsum vivum post passionem suam in multis argumentis , per dies quadraginta apparens eis et loquens de regno Dei; τεχιανηρίεις documentis indubitatis, iisque multis; unde iam indicat paucissima solum in evangelio referri. Illud per &0 dies διὰ inter explicat Cr. : neque enim semper cum illis 6286, ut ante resurrectionem ; adveniebat enim et avolabat rursum. In illo itaque intervallo 60 dierum saepius se cis ostendit, apparuit, eosque de regno Dei, de sua Ecclesia edocuit. Quae docuerit, non refertur. At multa eum docuisse quis negare poterit? Merito assumitur apostolis tradita esse quae ad huius regni constitutionem, regimen, administrationem, propagationem, per fectionem spectabant. Velint, nolint; debent acatholici fateri multa Wendtinnuit hanc de regno Dei locutionem promissione Spiritus sancti in v. &.contineri et absolvi, ac si Christus per 40 dies saepius apparens nihil aliud habuisset quod loqueretur atque idem semper repetiisset. Apte effertur in Actuum apostolorum prooemio illos qui testes esse debebant resurrectionis et multis documentis indubitatis deprehendisse Iesum e mortuis viventem et simul edoctos esse de regno Dei quod scil. annuntiandum iis erat.
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v. & et convescens praecepit eis, ab Ierosolymis ne discederent 1. e. dum cum iis mensae accumberet praecepit etc. ; id de uno aliquo eventu apte dicitur ; inepte enuntiarctur de repetitis illis apparitionibus v. 3. Idem suadetur forma -22%-- 4e.ev; idem elucet ex .v. 6, in quo de die ascensionis sermonem fieri omnes concedunt. Sed iste versus particula cóv arcte adnectitur ad exhibeatur; insuper o! συνελθόντες v. 6 sunt iidem cum αὐτοῖς v. 4. Post resurrectionem iusserat discipulos abire in Galilaeam. Ne idem faciant post ascensionem praecavet. In Ierusalem, in urbe principe veteris theocratiae, novum regnum Dei sollemni modo inaugurari vult. Ne igitur ab urbe discederent, uti necessario praecipi debuit &nte ascensionem, ita non pertinuisse ad spatium 40 dierum aliis narrationibus ostenditur (Matth. 28,7. 16. Marc. 16,7. Ioan. 21,1 seq.). Pariter si eos iubet ezspectare alium Paraclitum, haec iam sunt verba abitum parantis, sed erspectarent promissionem Patris «i» ἐπαγγελίαν t. 5. Uti Luc. 25, 49, scil. id quod Deus per prophetas promisit de effusione Spiritus, de regno messiano condendo; cf. Is. 66, 3 etc. Ez. 11,19; 36, 26. 27; 39, 29. Ioel 2,28; quam audistis (inquit) per os meum, ἣν ἠχούσατέ μου; Sed D διὰ τοῦ στόματός μου — fit transitus in orationem directam, uti alias quoque apud Lucam 5,14 et Act. 17, 3. De Paraclito audierunt Christum loquentem Luc. 12,12, iisdem verbis Luc. 2$, 49; praeterea Ioan. 15,16; 15,26; 16,7. 13. Cur itaque in urbe debeant manere et qualem promissionem exspectare eos iubeat, declarat
Uti viderunt iam Salm. Lap. et plerique recentiorum quoque agnoscunt (cf. Beel. Bels. Hilg. 1. c.), hic Lucas loqui incipit de ipso ascensionis die. Nam planum est id quod nunc narrat non posse rerandi et ipsum argumentum obstat;
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v. 5 quia Ioannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto non post multos hos dies i. e. infra paucos dies; uti corpus immergitur in aquam, ita animus imbuitur Spiritu sancto; baptismi metaphora copiosa declaratur effusio Spiritus sancti et copiosa donorum eius collatio; .vide quae dixi ad Matth. 3,11 et Marc. 1,8 et Luc. 3,16 et Ioan. 1,33; cf. Act. 11,16. Iste baptismus narratur 2, 1. seq. Quod apud prophetas metaphora effusionis declaratur, hoc loco in baptismo exhibetur. Significat ἐν instrumentum quo baptismus ille confertur ac perficitur. : Recte vertitur συναλιζόμενος convescens; ita quoque habet syr : et quando cum iis manducabat panem et syr ph ipsam vocis etymologiam imitatur כותכזלח salem sumens. De comestione vocem graeci quoque explicant; ita Chr. qui statim addit : hoc autem ipsi apostoli semper in resurrectionis argumentum sumpserunt dicentes : qui manducavimus et bibimus cum illo (Act. 10,41) et Oec. declarat vocem : συνεσθίων xai πίνων τουτέστι χοινωνῶν ἁλῶν, χοινωνῶν τραπέζης; idem Theoph. Etiam Ps. 141, 4 hebr. אלחם quod Symmachus vertit συμφάγοιμι (LXX. συνδυάσω) alius interpres reddit συναλισθῶ. Est igitur notio vocis communi sale uti; cf. Esdr. 4,14 nos memores salis quod in palatio comedimus; atque ea notione vox etiam habetur apud Clementem rom. hom. 13,4 eandemque explicationem recentiores amplectuntur plerumque (cf. Beel. Felt. Bels. Bl. Hilg. Wendt). Quae explicatio commendatur quoque Marc. 16,14 : novissime recumbentibus illis undecim apparuit, quo loco de eadem re narrationem institui aliquibus videtur. — Alli vocem explicant congregari. proin συναλιζ. ab ἁλής. Ita Hesychius : συναλισθεις, συναχθεις, συναθροισθεις. Legit Aug: cum conversaretur cum eis (uti D) eodemque modo lux. Notionem congregandi Grimm quoque tuetur. Sed : dum Iesus se (cum illis) congregaret, certe sensum haud congruum praebet; insuper illis praecepit non dum convenirent, sed conventu [acto. Prior autem notio aliis occasionibus suadetur (cf. Luc. 24,43. Marc. 16,14. Ioan. 21, 12. Act. 10,41) et participium praesens pariter in ea significatione apte &adhibetur de actione simul facta. . Cum Christus de promissione Patris exspectanda locutus esset et de effusione Spiritus infra paucos dies futura, vaticinia de regno et throno David et de gloria Israel apostolis in mentem venerunt; unde
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v. 6 igitur qui convenerant , οὖν nexum indicat et quaestionem esse ortam ex verbis Christi, ot συνελθόντες i. e. illi congressi, scil. de quibus iam in v. & sermo erat; neque enim dicitur : cum convenissent , (quo loquendi modo utique novus conventus a v. & distinctus induci posset) interrogabant eum dicentes : Domine si in tempore Aoc scil. quia nos iubes in urbe manere et exspectare et dicis infra paucos dies fore effusionem Spiritus, restitues regnum Israel τῷ ᾿Ισραήλ; Autc Israel, ut Beda vertit monens in graeco legi «o, non «ov. Nam dies multos sedebunt filii Israel sine.rege... et post haec revertentur et quaerent Dominum Deum suum et David regem (Os. 3,&. 5); conciderat enim tabernaculum David; 86 praedictum erat : suscitabo tabernaculum David quod cecidit (Am. 9,11) 66 vide Is. 11,129 seq. 15,1; &9,8. 22; 52,1 seq. Exspectabant gloriosam regni Dei instaurationem in qua genus israeliticum dux esset 86 princeps gentium ; huic enim stirpi data sunt vaticinia illa Is. 2,9 seq. 55,1; 60,1 et 65,17 : ecce enim ego creo coelos novos et terram novam οἱ 66,92; cf. Ier. 31, 31; Ez. 37,26. Verum in abditis Dei consiliis reconditum est, quando sponsa Messiae , Ecclesia , babitu humili vitae terrestris Sponsi Messiae deposito gloria et honore una cum Sponso coronanda sit; de die enim illo ne angeli quidem sciunt neque Messiae erat illum annuntiare (cf. Marc. 13,32); unde
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v. 7 dixit autem eis < non est vestrum nosse tempora vel momenta χρόνους ἢ χαιρούς, duplici voce negatio magis emphatice effertur; neque generatim tempora et multo minus tempora illi eventui opportuna ac destinata scire vel discere ad eos pertinet; ea enim Pater pro suo beneplacito statuit neque ea revelari vult, quae Pater posuit in sua. potestate, ἐν τῇ ἰδίᾳ ἐξουσίᾳ, in potestate sibi propria, unde hanc notitiam sibi reservavit (Patr. ). Ad.eos igitur non spectat nosse quando ipse regnum suum messianum ad debitam gloriae perfectionem sit adducturus; verum quod eos proxime attinet id monet
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v. 8 sed accipietis virtutem supervententis Spiritus sancti tn vos; cf. Luc. 95,49 sedete in civitate quoadusque induamini virtute ex alto, et hac virtute instructi , e£ eritis mihi testes, mci testes, ἐπ lerusalem et in omni Iudaea et Samaria et usque ad ultimum terrae ; cf. Luc. 24,87. 48; illi «à 'Iopai opponit Iesus indolem universalem sui regni; atque id monet, ut Chr. advertit, quia ante dixerat : in viam gentium ne abieritis et in civitates Samaritanorum ne intraveritis (Matth. 10,5) et Samaritanos Iudaei detestabantur et exsecrabantur (Patr.); quare docet Christus iam non esse distinctionem (Cai.). Regni messiani indolem universalem prophetae clarissime indicarant (cf. Is. 2,9; 11,9.10 seq. 60,6 seq.); eandem Christus haud semel expresserat (cf. Matth. 8,11; 13,329; 91,53; 24,14; 28,20); quare carere possumus illa coniectura a Feine excogitata, illud ἕως ἐσχάτου τῆς γῆς In fonte iudaeo-christiano quo usus sit Lucas non scriptum fuisse, neque opus est talem fingere fontem. Ad fontem primitivum inepte additum esse v.8ab aliquo « redactore » contendit Spitta; illo enim v. 8 responderi prius ad aliquid de quo non esset interrogatum , inutiliter repeti quod iam in v. 5 dictum sit, et insuper interrumpi nexum inter v. 7 et 9-14. Contra quam crisin iam ipse Hilg. respondet nullum fontem peculiarem hic cerni, auctorem ad Theophilum alterum hunc librum priori adnectere, et v. 8 plane suo loco recte constitui. Atque revera in tempore hoc duo continentur : baptismus Spiritus et restitutio regni. Christus respondet ad utrumque et insuper baptismum magis explicat ita ut in v. 8 non habeatur mera repetitio. Post negationem in v. 7 addit Christus quid apostolis in tempore hoc eventurum sit ' et quid iis praestandum sit. Hac institutione data ascendit. Inepte fingitur Christum solum dixisse : non est vestrum nosse etc. et tum statim ascendisse. Quomodo tali negatione πράξεις ἀποστόλων induci > critico » in mentem venire potuit? Cum iam in priore libro narrasset : eduxit autem eos ἕως πρὸς Βηθα- νίαν 24,50 usque Bethaniam versusi. e. usque eo ubi in monte oliveti via Bethaniam versus deflectitur (cf. Comment. iu Luc. p. 648; Beís. p. 79), hoc loco breviter pergit
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v. 9 et cum haec dixisset , videntibus illis elevatus est; postmodum v. 12 mentionem loci facit narrans de reditu ; ita enim rem aliunde iam notam referri usus ac consuetudo fert. Quare non est negligentiae accusandus quod in v. % scribit de convivio in domo certe habita et v. 9 de ascensione nulla loci mutatione commemorata; quomodo Iesus a suis recesserit, priore libro scribit : elevatis manibus benedixit eis et dum benediceret illis, recessit ab eis et ferebatur in coelum (25,50. 51). Hic pro more suo (cf. v. 3-8) aliqua addit : et nubes suscepit eum ab oculis eorum; spectant apostoli Iesum paulatim ascendentem , donec nubes ascendentem suscepit et eorum oculis subduxit (Cai. Beel.). > Ubique creatura suo Creatori praestat obsequium; astra indicant nascentem , patientem obnubunt, recipiunt nubes ascendentem , redeuntem ad iudicium comitabuntur » (Bed.). Ceterum nubes quasi signum et emblema divinitatis praesentis saepe exhibetur (cf. Ex. 14,25; 16,10; 19,9; 25,16; 33, 9; 35,5. Lev. 16,2. Ps. 17,10; 96,9. Is. 19,1. Ez. 1,5. Nah. 1,3; vide ad Dan. 7,13). Corpus Christi gloriosum iam non pertinebat ad terram hanc in qua corruptio et mors dominatur. Sese ostendit apostolis quamdiu opus erat ut certissimam omnes haurirent persuasionem de vera resurrectione. Dein corpore quoque intrat plene et integre in gloriam suam. sint ascendentem et'quanta animorum admiratione mirum illud spectaculum contemplati sint, verbis prosequi non est opus. Satis id una voce indicatur
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v. 10 cumque tntuerentur 1n coelum euntem illum ἀτενίζοντες fixis oculis intuentes erant i. e. diu fixos oculos habebant intentos in coelum , sursum aspicientes πορευομένου αὐτοῦ dum ille abibat nube scil. obvolutus, ecce, id quod subito et inexspectato iis contigit significatur, duo viri astiterunt iuxta 1llos in vestibus albis, angeli scil. in forma humana albis induti, uti alias angelorum apparitio describitur (Matth. 28,3. Marc. 16,5. Luc. 25,4. Ioan.: 20,19) ;: vestis candida gaudium et laetitiam designat, sicut lux symbolum est beatitatis et Deus ipse et lux est et lucem dicitur inhabitare inaccessam et amictus esse lumine sicut vestimento (Ps. 103,9. 1 Tim. 6,16);
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v. 11 qui et dixerunt : viri Galilaei quid statis aspicientes. in coelum ? cur diutius statis oculos sursum intendentes? nubes Iesum iam subduxit oculis vestris ; frustra spectatis; non iam eum cernetis ; verum quod vidistis, alterius eius adventus vobis sit symbolum et praesagium : : λῖο Iesus qui assumptus est a υοδὲς in coelum, sic veniet quemadmodum vidistis eum euntem in coelum ; cf. Matth. 25, 80 videbunt Filium hominis venientem in nubibus coeli virtute multa et maiestate; Apoc. 1,7 ecce venit cum nubibus. Docent angeli quod oculis videre apostoli non poterant, Christum revera in coelum pervenisse; monent ut Iesum fide potius quam visu corporeo intueantur; significant Christum ad immutabilem quendam statum ascendisse (Lap.); in eadem enim carne et substantia, in eadem gloria veniet iudicaturus (Bed.). Hac ratione edocti et consolatione imbuti regressi sunt cum gaudio magno (Luc. 25,59)
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v. 19 tunc reversi sunt Ierosolymam a monte qui vocatur Oliveti qui est iuxta Ierusalem, sabbati habens ster, distat ab urbe quantum viae sabbato licet conficere i. e. distat duobus millibus cubitorum, quae sunt stadia quinque. Versio syr habet : distat quasi septem stadia; item sah : abest viam septem stadiorum; Iosephus montem oliveti vel sex vel quinque stadia distare dicit (Antiq. 20,8,6. Bell. iud. 5,2,3), scilicet is monsnon punctum aliquod est, ut B/. notat. Iter sabbati ex rabbinorum statutis ad Ex. 16,99 est determinatum. Cum enim ibi dicatur : nullus egrediatur de loco suo die sabbati, rabbini explicabant de urbe sua, et sub urbe etiam comprehendi aiebant suburbium, cuius spatium ab urbe fuit bis mille cubitorum , ut est Num. 35,5. Tale itaque spatium vocabatur terminus sabbati תחום) ; vide Buztorf , lexicon chald. talm. p. 2582 seq.). Notatur itaque quam prope absit mons ab urbe. Quod aliqui inveniunt contradictionem adesse huius loci cum Luc. 25,50 et Ioan. 11,18 (ita Wendt), sane mirum est. Neque enim Christus ex pago Bethania qui quindecim stadia * abest ab urbe, ullibi ascendisse dicitur, sed id solum asseritur Christum exisse in viam Bethaniam versus; dein hoc loco solum notatur, quanta sit distantia ab urbe ad montis radices vel quanta via inter urbem et initium montis computetur; ex quo loco in monte Christus ascenderit, non indicatur. Verba enim nullatenus enuntiant ab ipso ascensionis loco usque ad urbem esse sabbati iter. De monte oliveti vide ad Luc. 19,29. In urbem regressi, commorabantur, uti videtur, in eo coenaculo ubi Christus coenam paschalem celebraverat
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v. 13 et cum 1ntroissent in urbem scil., n coenaculum ascenderunt εἰς τὸ ὑπερῷον ; in partem aedium superiorem. Cum articulus ponatur, Lucas ad rem notam alludit; iam 22,11. 12 de eiusmodi deversorio sermo erat : ἀνάγαιον μέγα ἐστρωμένον, qua voce pariter conclave in parte aedium superiore designatur; ub? manebant לס χαταμένοντες erant. commorantes Pe- (rus et Ioannes, lacobus et Andreas, Philippus et Thomas, Bartholomaeus et Matthaeus, lacobus Alphaei, et Simon zelotes et Iudas Iacobi ; cf. Luc. 6,16-10 ; a priore illa haec enumeratio eo differt quod priore loco illi ponuntur qui Iesu magis erant familiares, scil. post Petrum qui ubique primum locum occupat (et hic ὁ τε Πέτρος, qui iam ex priore libro notus est) recensentur Ioannes et Iacobus (similiter Marc. 3,16) — hi tres etiam in hoc libro agentes inducuntur —; hic quoque Philippus et Thomas simul nominantur; aliter Luc. 6,14. 15. Ceterum vide quae de albis apostolorum et de ipsis dixi ad Matth. 10,2 seq. et ad Marc. Luc. 1. c. Qua vero ratione exspectarint promissionem Patris et ad baptismum Spiritus sancti accipiendum se praepararint, docemur
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v. 1& ἀξ omnes erant perseverantes unanimiter magna scil. animorum inter se consensione, ἐμοθυλχξόν tin oratione cum mulieribus quae ex Galilaea cum Chreisto ascenderant et circa eius sepulcrum sollicitae erant; aliquae tamen, non omnes videntur adfuisse — σὺν γυναιξίν ; solum D* σὺν zai; — etl Maria matre Iesu et fratribus eius, qui fratres igitur iam credentibus accensentur; unde a tempore scenopegiae (Loan. 7,5) iustiorem de Iesu sententiam capiebant. De fratribus vide ad Matth. 13,55 et cf. Cornely, Introd. 11] 2 ed. p. 595. Orationi vacabant et in conclavi et statutis horis etiam in templo : et erant semper in templo laudantes et benedicentes Deam (Luc, 25,53), semper id fieri dicitur quod assidue fit; si igitur horis ad sacrificium destinatis, horis tertia et nona, ad templum se conferebant constanter, vulgari loquendi modo semper in templo Deum adorasse dicuntur. Intrepide itaque inter ludaeos versabantur; Christi enim apparitione et frequentiore commercio animos resumebant; non iam ianuis clausis propter metum Iudaeorum se continebant, uti die ipso resurrectionis et etiam adhuc post octo dies (Ioan. 20,19. 26). Etiam in ea animorum mutatione deprehenditur effectus longioris Iesu cum eis commercii et proinde confirmatio quaedam narrationis de illis quadraginta diebus v. 3. — Adverte adumbrari hic sacrum quendam secessum et praeparationem novemdialem ad diem festum et singularem gratiam accipiendam. |
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v. 15 in diebus 21/86 , dum iussi a Domino exspectant in urbe promissionem Patris 0. &. 5, exsurgens Petrus in medio fratrum, vel ut alii malunt legere, discipulorum, dixit (erat autem turba hominum simul fere centum viginti) ἔχλος ὀνομάτων 1. e. personarum, ex usu hebraeo qui cernitur Num. 1,2. 18. 20; 3,40. 43 et etiam Apoc. 3,& et 11,13; quem usum nominis eliam quandoque apud profanos reperiri Wetstenius ad ἢ. 1. exemplis docet. Coniectat Felten forte Lucam habuisse nomina illorum descripta, quia dictione . fere insolita utatur. Cum Paulus loquatur de plus quam quingentis fratribus, quibus Christás apparuerit, numerus hic in dubium vocari nequit; iam Luc. 10,1 praeter apostolos mentio est de 72 discipulis. Inepte fingunt aliqui effictum esse numerum ex 19 <> 10 vel 3 <> 40; id quod iam illo ὡς fere, circiter excluditur, qua vocula ad oculum demonstratur non esse symbolicum numerum; ecquis in historia narranda eo utetur? . Petrus memor mandati Iesu : pasce oves meas, iam munere suo ut . pote primatum tenens fungitur, « tamquam primus in choro, cui grex a Christo concreditus erat, primus sermonem orditur » (Cr. Theoph.)
Quam animi alacritatem et ad munus praedicandi evangelii promptitadinem apostoli ex longiore illo cum Christo post resurrectionermn commercio hauserint, elucet quoque ex haé Peíri oratione .et ex electione Matthiae ad dignitatem apostolicam , ut numerus ille quem Christus selegit impleatur. lam enim Petrus animo prospectat testimonium quod apostoli de Iesu reddere debent et plane perspicit collegium apostolorum 8 Deo esse elecíum, ut fidem in Iesum summa cum auctoritate praedicent ac propagent. Quantum vero haec persuasio et haec animi firmitas distet ab timiditate illa primo resurrectionis tempore exhibita, manifestum est. Unde hac quoque ratione éxsistit documentum Christum frequentiore sua consuetudine animos suorum roborasse;
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v. 16 viri fratres, χνὲρες appositum aliquam habet sollemnitatem ; cf. 2,29. 37; 7,9; 22,1 etc. oportet impleri Scripturam ἔξει oportebat; prius enim de re iam facta loquitur; γραφή etiam de uno loco Scripturae saepius dicitur (Marc. 12,10. Luc. 4.21. Ioan. 19,37), quam praedixu Spiritus sanctus per os David ; auctorem nominat primarium sacrarum litterarum eandem enuntians sententiam quam postea in sua consignavit epistola : Spiritu sancto inspirati (φερόμενοι) locuti sunt sancti Dei homines (2 Petr. 1,21), de Iuda qu: fuit dux eorum qui comprehenderunt Iesum; debebat impleri quia praedictum erat; erat autem praedictum, non wt fieret, sed 01/10 quod fieret erat praevisum (Beel.); Iudas factus est ὁδηγός dux viae, demonstrans viam et opportunitatem ad capiendum Iesum. Addit declarationis 081158 :
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v. 17 qui ὅτι quia )007.( , quippe, nempe )/.( connumeratus erat £n nobis et sortitus est sortem ministerii huius; χλῆρος id quod sorte alicui contingit, pars attributa; partem nactus est ministerii apostolis communis ; quod ministerium iis quasi sorte contigit, quia > singulis haec dignitas obvenit non ex natura, non ex prosapia (uli posteris Aaron : obvenit sacerdotium), non ex iure, non ex meritis, sed ex mera Dei dignatione et gratia » (Lap.). Apostoli ministerium τὴν διακονίαν iam exercebant, quando missi sunt a Iesu ad praedicandum (Matth. 10,5. Luc. 9,9), quae erat prolusio quaedam muneris postea exercendi ad quod Iudas quoque electus. erat. Mitem Petri loquendi modum Chr. Theoph. laudant : non contumeliam dicit, non insultat, non vocat scelestum aut exsecrandum , sed rem simpliciter narrat. De [uda vide quae dixi in comment. Matth. Il p..398. seq. Verum quid ipse sibi pro parte illa ac dignitate acquisierit refertur
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v. 18 Aic quidem possedit ἐχτήσατο acquisivit , comparavit (cf. Sam. Cai: Sa, Est. Lap. Beel. Hake, Felt. Wendt) agrum de mercede iniquitatis; non dicitur ipsum emisse vel possedisse agrum , sed quia illa pecunia ἃ synedrio ager emptus erat (Matth. 27,6-9), Petrus de re nota loquitur oratorie efferens quid ludas pro sorte ministerii sibi elegerit et acquisierit; loquitur cum aliqua ironia , ita ut acquisitio Iudae dicatur ager ille mercede iniquitatis, pecunia pro proditione soluta , coemptus (Patr.). Est enim ager ille pecunia proditionis emptus perpetuum documentum et monumentum quod sui sceleris testimonium ac memoriale Iudas sibi acquisivit; pro apostolatu memoriam huius agri, hunc agrum sibi quasi comparavit, et suspensus crepuit medius et diffusa sunt omnia viscera eius xxi πρηνὴς γενόμενος et praeceps, pronus factus, in praeceps delatus; lapsu scil. praecipite disrupto ventre effusa sunt viscera eius. Apud Aug. textus legitur *: et collum sibi alligavit et deiectus in faciem disruptus est medius (c. Felic. manich. 1,4; M. 42,5292). Quae h. 1. Petrus narrat, non contradicunt illis apud Matth. 27,5 et abiens laqueo se suspendit. Utique « critici » qui ubique contradictiones sedulo indagare malunt (atque id impingunt sacris auctoribus quod si fieret profanis rerum scriptoribus summe indignarentur), hic clamores quoque tollunt de contradictione aperta. Audiant quod philologus eos docet : « recte iam Eusebius (ap. schol. Matthaeii) Matthaei relationem cum hac Lucae concinnavit : rupto fune Iudam in terram procidisse » (B/.). Vide quae dixi ad Matth. 27,5; apud Oec. Theoph. etin cat. Cr. sub nomine Apolinarii referuntur insulsa illa quae Papias de Iuda narrat. Pecunia illa et pretio sanguinis agrum illum esse emptum innotuit (Matth. 97,7. 8)
1:19
v. 19 et notum factum est omnibus habitantibus Ierusalem, ita ut appellaretur ager illa lingua eorum. Haceldama,. hoc est, ager sanguinis, lingua seu dialecto aramaica :חקל דמא 6 Αχελδαμαχ, videtur x additum , ut in Σιραχ pro סירא pro aramaico ,א ut exprimeretur sonus eius: gutturalis (Bl. Kautzsch, Gram. d. bibl. Aram. p. 8). Movetur quaestio, sintne haec v. 18. 19 dicta a Petro - an insería 8 Luca quippe qui quod in priore libro de Iuda non narraverat hic addiderit. Cum Petrus non censendus sit graece locutus esse, certe /ingua eorum et explicatio vocis aramaicae addita est a Luca. Totum hoc esse ἃ Luca insertum censent Sal». Est. Beel. Patr. Rose in periodico Revue biblique 1898 p. 350; nam iis quibus Petrus loquitur haec iam nota erant; insuper videntur contextum interrumpere, quia illud enzm v. 20 refertur arcte ad v. 16-17; praeterea monet Est. non.esse verisimile tam cito post factum invaluisse cognominationem agri, sed paulatim et progressu temporis, uti fieri soleat in huiusmodi, et Patr. advertit Lucam saepius eiusmodi parentheses usurpare (Luc. 2,&. 35; 5,94; 23,51. Act. 1,15; 4,5; 9,19 1 col. 98. 39; vide eius in Evang. librum III, diss. XI n. 3 p. 111). Alii tamen Petro ea adscribunt (Hake, Felt. Wendt), qui maledictionem v. 18 dicuntur, omnino ad orationem pertinere videntur, immo fere necessario exigi, ne scil. gravis illa ad v. 17 et Iudae dignitatem pristinam oppositio desideretur, quae valde est rhetorica. Interitum Iudae notum esse factum incolis urbis, etiam spectat ad gravem illam oppositionem, quia eius quoque dignitatem et apostolatum noverant. Verum merito dubitari potest sitne nomen illud pervulgatum antequam Christifideles magno numero recenseantur in urbe. Nomen enim a fidelibus esse inditum, non a Iudaeis, profecto veri simillimum est. Quare sententiam ὥστε χληθῆνχι ἃ Luca esse adiectam si existimaveris, te non a vero aberrare mihi satis persuasum est. Reliqua tamen ex v. 18 ct 19 ad orationem Petri requiri tantum abest, ut contextu negetur, ut ipso contextu postuletur. Dixerat enim debuisse impleri Scripturam, exponit iam v. 18. 19 rem ipsam qua Seriptura sit impleta et nunc v. 20 priore vaticinio adducto declarat, cur talia ei acciderint
1:20
v. 90 scriptum est enim in libro Psalmorum : fiat commoratio eorum (ita in Ps. hebr. graece αὐτῶν), hic statim applicatione ad unum illum facta αὐτοῦ, deserta et non sit qui inhabitet in ea; Ps. 68,26. Varia ex hoc psàlmo ad Christum et tempus messianum applicantur; ita Ioan. 2,17. zelus domus tuae comedit me; 15,95 quia odio habuerunt me gratis; Rom. 15,3 Christus non sibi placuit, sed sicut scriptum est : improperia improperantium tibi ceciderunt super me; Christus sitiens in cruce aceto potatus est : in siti, mea potaverunt me aceto Ps. 68,92; poenae contemptoribus Christi destinatae enuntiantur verbis psalmi Matth. 23,98 et Rom. 11,9. 10. In psalmo is orat qui propter Dei causam et zelum domus Dei maximis calamitatibus est afflictus et a suis quoque opprobriis \ affectus; Dei autem vindictam in adversarios suos qui simul sunt inimici Dei efflagitat. Talis autem adversarius Dei, qui in eum peccavit qui quam maxime zelo domus Domini flagrabat, in quem itaque suo jure poenae illae in psalmo praedictae devolvantur oportet, profecto est Iudas. Dum itaque, ut Beda ait, Petrus abiectionem Iudae vellet testimonio prophetico adstruere illud posuit, quod de Iudaeorum , in quorum numero Iudas quoque erat , abiectione generaliter erat dictum ; vel, ut Salm. scribit : quod de Iudaeis malis dicitur 8 propheta, Iudae ludaeo insigniter malo a Petro applicatur (sim. Es/. Calm. Patr.). Habitationem eius fieri desertam nec esse qui inhabitet tantumdem sonat atque illum tolli e medio (Patr.) et quidem ad magnum horrorem incutiendum, ita ut locus ubi ille habitaverit sit omnibus exsecrationi neque quisquam audeat ibi figere domicilium. lam exitus Iudae erat horrore plenus et in ipso quoque nomine agri scelus eius omnium memoriae traditur. Generatim psalmum 68 typice messianum recentiores profitentur. Alio in loco Ps. 108,8, inter poenas quae impio adversario Dei infliguntur etiam ea commemoratur, ut dignitate sua et munere excidat idque ad alium transferatur; ex quo loco Petrus pariter documentum depromit e/ episcopatum eius 00010104 alter, τὴν ἐπισχοκὴν αὐτοῦ, hebr. Ps. 109,8 legitur ִּקְדָּה praefectura, munus; unde infert Petrus
1:21
v. 21 oportet ergo ez his viris qui nobiscum sunt congregati in omni tempore quo intravit et. exivit inter nos Dominus Iesus, τῶν συνελθόντων ἡμῖν qui nobiscum iverunt, conversati sunt, varia illa itinera nobiscum fecerunt (cf. 9,39; 10,23) omni illo tempore quo nobiscum versatus est Iesus; ingredi, egredi hebraismus est, quo universa vitae agendique ratio designatur; cf. Deut. 28,19. 1 Reg. 18,13. 16; 29,6. 2 Par. 1,10. Ps. 120,8; proin cum aliquo intrare et exire est idem ac conlinuo cum eo versari, 66 quo tempore Iesus continuo secum habuit aliquos discipulos declaratur
1:22
v. 922 incipiens a baptismate loannis, ab illo enim tempore 16808 sibi discipulos adiungere coeperat (cf. Ioan. 1,37 seq. 3,23) usque in diem quo assumptus est a nobis, testem resurrectionis eius nobiscum fieri unum ez istis ; intellexit enim Petrus et probe perspexit non sine ratione symbolica Iesum elegisse ex discipulis duodecim — et fecit ut duodecim essent cum illo Marc. 3,14, quos et apostolos nominavit Luc. 6,13 — quae ratio excogitari possit, vide in Comment. Matth. I p. 370 et Luc. p. 226. Ut duodecim patriarchae populi israelitici patres erant, ita apostoli quoque patres sunt Christifidelium et novum populum Dei gignere dicuntur (cf. 1 Cor. 4,15. Gal. 4,19. Philem. 10). Quae itaque ad apostolatum requirantur, Petrus docet. Munus eorum quasi praecipuum 80 primarium est testari de resurrectione Chrisli (cf. Luc. 25, ₪6. 48). Nam resurrectio eius legationis eius ac veracitatis, proin eius divinitatis potissimum .est documentum; ad eam tamquam signum ipse provocavit (loan. 9,19. Matth. 19,39. 40; 16,4. Luc. 11,29. 30). Eius exsistere testes complures eo magis erat necesse, quia resurrectionem suam non tanta celebritate in publicam lucem etiam coram adversariis invexit, sicuti antea patraverat miracula. Et quam firmum fidei fundamentum sit, praeclare prosequitur Paulus (1 Cor. 15,12-22; cf. Act. 3,15; 10,40; 13,30; 17,31; 26,23 — en quam sedulo praedicatur resurrectio). Ex verbis Petri electio tantum fieri potuit ex iis qui sat longo tempore simul cum apostolis tamquam discipuli Iesum secuti erant; quare quod Eusebius dicit, loseph et Matthiam fuisse ex septuaginta illis discipulis (ἢ. e. 1, 12) fere necessario colligitur;
1:23
v. 23 60 statuerunt duos — D' ἔστησεν, δὰ unum Petrum refert, id quod etiam Imbetur apud Aug. c. Felic. l. c. — e contra notat Chr. : non ipse illos statuit, sed omnes; consilium vero ipse protulit ostendens non suum esse, sed iam olim in prophetia offerri — Ioseph qui vocabatur Barsabas i. e. filius Sabae (Sabbae? 223v; cf. 2 Sam. 90,1 et 1 Chr. 5, 13), qui cognominatus est Iustus ᾿Ιούστος, ex more itaque nomen romanum tamquam agnomen assumpsit, sicut v. g. loannes Marcus; si tamquam vir iustus esset celebratus, scriptum fuisset 22004 ; cf. 18,7. Col. 4,11 pariter 'Iz55-:; agnomen legitur; et Matthiam;
1:24
v. 95 et orantes dixerunt : tu Domine, qui corda nosti omntum ostende quem elegeris ex his duobus unum , v. 95 accipere locum τόπον, alii χλῆρον Sortem, partem, fortasse ex
1:25
v. 17 — »ninisterii huius et apostolatus, de quo praevaricatus est Iudas à ἧς παρέξη, a quo recedens praeteriit, ut abiret in locum suum, πορευθῆναι quasi ad finem et terminum tetendit ei; τὸν τόπον τὸν ἴδιον in oppositione ad τέπον mini- Slerii; ex contexta oratione intelligitur gehenna (Saím. Cai. Sa, Lap. Beel. Patr. Felt. Wendt, Bl.); bene enim dicit Theoph. : unusquisque factis suis aut bonum sibi aut malum conciliat et parat locum; hoc igitur dicit quod Iudas abierit in illum locum. malum quem prodito Iesu sibi paraverat. Eam dictionem etiam rabbinis fuisse usitatam, exemplis allatis docent LigAifoot (Horae hebr.) et Wetstenius ad ἢ. 1.; ita scribitur ad Num. 94,95 : Balaam ivit in locum suum, id est in gehennam. De suspendio explicat Oec. vel etiam refert verba ad eum qui eligendus sit, qui scil. Iuda reiecto in locum proprium accepto illius munere succedat; quae acceptio admitti nequit. Apostolus non ab homine, sed per Iesum Christum et Deum Patrem eligitur (cf. Gal. 1,1). Quare oratione facta id sibi faciendum esse ducunt, quo Deus iam olim suam voluntatem saepius manifestavit ; nam sortes mittuntur in sinum, sed 8 Domino temperantur (Prov. 16,33); cf. Lev..16,8. 9. los. 7,18. 1 Reg. 10,20; 15,92. 1 Par. 25,8 eíc.;
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v. 96 et dederunt sortes eis, uti Lev. 16,8 nio 1.2; ubi tessellae seu tabulae videntur esse adhibitae, quibus nomina inscribebantur eorum super quos sortitio constituebatur; tabellae in urnam coniiciebantur, qua concussa sors exibat (cf. Beel. Felt.) et cecidit sors super Matthiam, cadere sortem in (ἐπὶ) aliquem antiqui usurpasse videntur in quovis modi sortiendi (Beel.). Hic itaque prius Sorte excidit nomen Matthiae, quod nomen abbreviátum esse putant ἃ Matthania (& Reg. 25,17. 1 Par. 9,15; 25,16. 9 Par. 20,14; 29,13. Neh. 11,17 etc.) et quod significat donum Dei (Iahve), Theodorus; et annumeratus est cum undecim apostolis, συνχκατεψηφίσθη hac sortium suffragatione adlectus est apostolis. Usus hic. sortis explicatur, quia electio apostoli non potest fieri ab hominibus et quia iste modus exquirendi voluntatem Dei, quando id.vere necesse erat, exempMis veteris testamenti commendatur. Apostolis autem commissa erat potestas designandi presbyteros, episcopos; quare sortis iam non erat locus seu necessitas deinceps in Ecclesia.
1:1
… Due uomini biancovestiti apparsi dichiararono : «Questo stesso Gesù che è stato assunto in cielo di qui da voi, verrà nello stesso modo che l'avete visto andare in cielo» (Lc. 24, 44-53; Act. 1, 1-14). L'appendice di Mc. (16, 19) accenna pure all'A. …
TEOFILO (ΘΕΌΦΙΛΟΣ «AMICO DI DIO»)
… Dalla mancanza del titolo χράτιον nell'indirizzo di Act. 1,1, alcuni suppongono che, nell'intervallo fra la composizione del terzo Vangelo e degli Atti, T., dapprima catecumeno, abbia ricevuto il Battesimo. …
1:2
… Regno di Dio (Lc. 1, 15, 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). Gli Atti degli Apostoli rilevano costantemente l'azione dello Spirito divino, sommo dono messianico (Act. 2, 17) nella Chiesa primitiva (Act. 1, 2, 8; 2, 2-33; 4, 8; 8, 17-19; 10, 44-47; ecc.; I Cor. 12-14).
1:3
… Egli dopo aver infatti parlato delle cose che spettano al Regno di Dio (Act. 1, 3) per quaranta giorni, e aver così compiuto l'opera sua e lasciato agli Apostoli di trasmettere il suo messaggio di salute e di insegnare agli uomini a osservare tutto ciò che egli …
… mandatum: οὐ Θεοῦ ἐντολήν, (s. Ignazio M., Smirn., 8, 1; cf. id., Ad Eph., 6, 1; Magn. 6, 1; Ad Trall., 3, 1; Phil., 7, 1-2). Gesù pertanto, prima di salire al cielo, nei quaranta giorni in cui conversò con gli Apostoli sulla costituzione della Chiesa (Act. 1, 3) dovette impartire norme precise sulla gerarchia dell'O., che gli
… Tale persuasione, in un discepolo diretto degli Apostoli, suppone una comunicazione orale di quanto Gesù Cristo aveva stabilito, sulla costituzione della Chiesa, nei quaranta giorni, in cui parlò con gli Apostoli e del regno Dei (Act. 1, 3). A buon diritto pertanto il Concilio di Trento definì: «Si quis dixerit in Ecclesia Catholica non esse hierarchiam, divina ordinatione institutam, quae constat ex episcopis, presbyteris …
1:4
… la missione ricevuta dal Padre e il potere di rimettere i peccati (Io. 20, 21-23). Lo promette, comandando agli Apostoli di rimanere in Gerusalemme, finché non siano rivestiti di « virtù dall'alto » (Lc. 24, 49: che è la virtù dello Spirito Santo, Act. 1, 4-8). G. così adempie l'altra profezia messianica, che prometteva per i suoi giorni l'effusione dello Spirito del Signore: Is. 32, 15; Ioel. 2, 28-32 [ebr. 3, 1-5]. L'effusione dello …
primi cristiani e l'effusione dei suoi carismi, predetta da Gioele (cf. Act. 2, 16 sgg.), apparivano notoriamente (ibid. 1, 4-8) come l'adempimento della grande promessa di Gesù nell'Ultima Cena. …
… La missione dello Spirito Santo, promesso ripetutamente da Gesù (Io. 15, 26; Act. 1, 4-5, 8) con la manifestazione visibile in lingue di fuoco, fu l'inizio della Chiesa. …
1:6
… Come Gesù, gli Apostoli rifiutano di occuparsi del tempo della p. suprema, e approfittano di ogni quesito in proposito per raccomandare la vigilanza e l'azione perseverante, a lunga scadenza (Act. 1, 6-8; I Thess. 5, 1-11; II Pt. 3, 4-14; Apoc. 3,3; 16, 15); come Gesù, s. Paolo descrive « i segni » precursori della p. che debbono tonificare la resistenza morale (Mt. 24, 21-27; II Thess. …
TESSALONICESI, EPISTOLE I-II AI
… Invece di investigare il tempo e le circostanze (Mt. 24, 36, 42; Act. 1, 6 sgg.: identici termini), che sono il segreto di Dio, i discepoli curino di essere sempre ben disposti; perché il giudizio di Dio, per ciascuno di essi, può giungere improvvisamente (Mt. …
1:7
… sugli Apostoli, in Act. 10, 42), lo ascoltano spesso sia che domandi il loro amore (Io. 21, 15-17), o commiseri o rimproveri le loro debolezze (ibid. 20, 27; Lc. 24, 13-31; Mc. 16, 14), sia che corregga le loro idee sul carattere del suo Regno (Act. 1, 7) ecc. Mentre constatano la nuova vita di G., del tutto simile alla vita precedente, gli Apostoli ricevono dal Risorto la conferma delle promesse già loro fatte e ne ricevono la missione …
Circa il tempo della p., Gesù lo dichiarò inconoscibile (Mt. 24, 36; Act. 1,7). In Mc. 13,32 precisa che « quel giorno e ora » sono noti solo al Padre, « né agli angeli né al Figlio »: con enfasi afferma qui che il potere di stabilirla è (per appropriazione) …
1:8
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… I « settanta » vanno, come « i dodici », agli Ebrei, e secondo Lc. 22, 47 (cf. Act. 1, 8) la missione fra i Gentili è affidata ai « dodici » e non ai « settanta ». Più tardi Tertulliano, Adv. Marcion., IV, 24 (ed. E. Kroymann, III, Vienna-Lipsia 1906, p. 499, r. 23), li …
… Euntes ergo docte omnes gentes », poi negli Act. 1, 8: « Eritis mihi testes in Ierusalem et in omni Iudaea et Samaria et usque ad ultimum terrae ». Dappertutto, negli scritti del Nuovo Testamento al particolarismo giudaico, descritto …
… La consegna di Gesù Cristo ai suoi Apostoli: « mi renderete testimonianza... fino agli ultimi confini della terra » (Act. 1, 8) può in certi momenti costar cara e portare alla prigionia e alla morte.
… In senso più stretto, indica quei seguaci di Gesù i quali, non essendo stati inclusi nel collegio apostolico, erano meno intimi con il Salvatore, benché più o meno spesso andassero con Lui (Io. 6, 66). Perciò essi erano anche «testimoni» (Act. 1, 8; 10, 59; ecc.) per la futura evangelizzazione. …
… Il Regno di Dio è già inaugurato (Mt. 11, 12-15; 12, 28; Lc. 16, 16; 17, 20 sg.; I Cor. 15, 25); deve crescere (Mt. 13, 31 sg.), per tutto il mondo (Mc. 3, 13-19; 6, 7-13; 13, 9 sg.; 16, 15 sg. 20; Act. 1, 8; ecc.), passare ai gentili (Mt. 8, 10 sgg.; 21, 33-46; 22, 2-10 ecc.); s'identifica con la Chiesa, con a capo Pietro (Mt. 16, 13-20; Io. 21, 15 sgg.; I Cor. 12; Rom. 12, 3-8 ecc.); …
… secoli ed estesa a tutto il genere umano, una perenne professione pubblica e sociale della f. in lui e nel Padre; la missione apostolica consiste essenzialmente nell'incarico di testimoniare pubblicamente la f. in Gesù Cristo (Lc. 24, 48; Io. 15, 27; Act. 1, 8; 5, 32); i suoi discepoli per essere salvi dovranno professare la loro f. in lui in faccia agli uomini (Mt. 10, 32), affidando il loro odio persecutore (Io. 15, 18-21). Anche s. Paolo …
… Infatti gli Apostoli, fino all'avvento dello Spirito Santo, hanno avuto una fede imperfetta (Io. 14, 13-22; Act. 1, 8; Lc. 24, 21).
… prometteva per i suoi giorni l'effusione dello Spirito del Signore: Is. 32, 15; Ioel. 2, 28-32 [ebr. 3, 1-5]. L'effusione dello Spirito portava con sé la conferma nell'apostolato, specialmente nel suo ufficio di rendere testimonianza al Risorto: Act. 1, 8: « riceverete la forza dello Spirito Santo, che viene sopra di voi, e mi sarete testimoni in Gerusalemme e in tutta la Giudea e Samaria, e fino ai confini della terra ». La nuova vita …
… posseduto e operante, assisterà gli Apostoli, come suoi testimoni e interpreti della sua dottrina, illuminandoli, santificandoli con ogni verità, facendoli una cosa sola con lui e con il Padre (Lc. 24, 48-49; Io. 14, 16 sgg. 26; 15, 26; 16, 7-14; 17, 17; Act. 1, 8 e 2, 4).
… La testimonianza (cf. Act. 1, 8, 22; 2, 32-3, 15; 5, 32; 10, 36-43) dei Dodici insisteva sui detti e sui fatti della vita pubblica di Gesù per estrarne gli insegnamenti fondamentali e rilevarne gli accenni polemici …
… È chiaro che Gesù parla di due m. di Persone divine: la sua, in quanto egli è stato mandato dal Padre nel mondo per salvarlo; quella dello Spirito Santo, che sarà mandato dal Padre e da lui stesso, perché istruisca (e insieme santifichi e corrobori [Act. 1, 8]) i suoi discepoli.
… I suoi fratelli e lui hanno un identico concetto dell'apostolato: secondo l'ordine avuto da Gesù (Lc. 24, 48; Act. 1, 8), si presentano come i « testimoni » di fatti non avvenuti in angulo, in segreto (Act. 26, 26; 1, 21-22; 2, 32; 3, 15; 4, 19-20; 5, 32; 10, 39), non come spacciatori di favole ingegnosamente …
1:9
… al Regno di Dio (Act. 1, 3) per quaranta giorni, e aver così compiuto l'opera sua e lasciato agli Apostoli di trasmettere il suo messaggio di salute e di insegnare agli uomini a osservare tutto ciò che egli aveva comandato loro, fu elevato al cielo (ibid. 1, 9; Lc. 24, 51; sul fatto dell'Ascensione e sui problemi di critica letteraria e storica cf. V. Larranaga, La Ascensión del Señor en el Nuevo Testamento, Madrid 1943).
1:10
… a Giuseppe, apparizione ai pastori, fuga in Egitto e ritorno in Galilea), all'inizio del ministero pubblico (Mt. 4, 11), nella passione (Mt. 26, 53; Lc. 22, 43), nel suo trionfo della risurrezione e dell'ascensione (Mc. 16, 5; Lc. 24, 23; Io. 20, 12; Act. 1, 10), nel giudizio futuro (Mt. 13, 39, 41, 49; 16, 27; 24, 31; 25, 31; Mc. 8, 38), nel trionfo definitivo della gloria celeste (Apoc. 1, 11; 8, 2 sgg.). - 2) Gli a. sottostanno al Figlio. …
1:11
… (Act. 1, 11).
1:12
… S. Luca in Act. 1, 12, 15 ci presenta solo due Giacomi, cioè il figlio di Zebedeo e il f. di G.; anzi, dopo aver indicato la morte del primo, parla di quest'ultimo quasi egli fosse l'unico di questo nome …
OLIVI, MONTE degli. - Collina ad oriente di Gerusalemme, detta nella Bibbia har haz-Zethim (Zach. 14, 4), τὸ ὄρος τῶν ἐλαιῶν, mons Olivarum (Mt. 21, 1), τὸ ὄρος τὸ καλούμενον ἐλαιῶν, mons qui vocatur Oliveti (Lc. 19, 29; 21, 37; Act. 1, 12), oggi Çebel et-Tûr o Çebel ez-Zejtûn. È separato dalla città dalla valle del Cedron (II Sam. 15, 23; Is. 18, 1; cf. Mt. 26, 20; Flavio Giuseppe, Antiq. …
1:13
2) Padre dell'apostolo Giacomo « il minore » secondo le 4 liste degli apostoli (Mt. 10, 3; Mc. 3, 18; Lc. 6, 15; Act. 1, 13).
… Dopo la menzione di Act. 1, 13, tra gli apostoli nel cenacolo dopo l'Ascensione, A. non compare più negli scritti del Nuovo Testamento.
BARTOLOMEO (ΒΑΡΘΟΛΟΜΑΊΟΣ, BARTHOLOMAEUS), APOSTOLO, SANTO
I. SACRA SCRITTURA. - Uno dei dodici apostoli nel Nuovo Testamento nominato soltanto negli elenchi dei Sinottici (Mt. 10, 3; Mc. 3, 18; Lc. 6, 14), ove è unito a Filippo, e di Act. 1, 13. Il nome è un patronimico il cui doppio elemento è aramaico: Bar-Talmaj « figlio di Talmaj ». Talmaj ricorre nella Bibbia come nome di non ebrei (Ios. 15, 14; II Sam. 3, 3 …
CATALOGHI degli APOSTOLI. - In Mt. 10, 2-4; Mc. 3, 14-19; Lc. 6, 14-16 ed Act. 1, 13 si trova l'elenco dei nomi dei dodici Apostoli. …
L'esempio di Gesù nel deserto e degli Apostoli nel cenacolo (Act. 1, 13) spinse nell'antichità gruppi scelti di cristiani a ritirarsi nella Quaresima in luoghi deserti. …
FILIPPO, APOSTOLO, santo. - Uno dei « dodici », di Bethsaida (v.), il quinto negli elenchi (Mt. 10, 3; Mc. 3, 18; Lc. 6, 14; Act. 1, 13). Nei Vangeli, solo Giovanni ne dà informazioni biografiche. …
E quasi certo che questo f. di G. sia identico con l'apostolo Giuda di Giacomo (Lc. 6, 11; Act. 1, 13), cognominato Taddeo o Lebbeo (Mt. 10, 3; Mc. 3, 18). Infatti la tradizione è quasi unanime a favore dell'apostolato di questo f. di G. A quanto si sa, solo Cirillo d'Alessandria a …
… Nell'elenco degli Apostoli di Mc. 3, 16-19 occupa il secondo posto; in quello di Mt. 10, 2-4; Lc. 6, 13-16; Act. 1, 13, il terzo (dopo Pietro e Andrea).
GIUDA TADDEO. - Apostolo, distinto negli elenchi dall'omonimo traditore con la qualifica di G. [fratello] di Giacomo (in Lc. 6, 16 al penultimo posto; in Act. 1, 13, all'ultimo posto, mancando l'Iscariota), oppure con l'epiteto di Taddeo (in Mt. 10, 3 e Mc. 3, 18, al terzultimo posto). …
MATTEO, APOSTOLO, EVANGELISTA, SANTO
… Nei cataloghi degli Apostoli, Mc. 3, 18 e Lc. 6, 15 collocano M. al settimo posto, Mt. 10, 3 e Act. 1, 13 all'ottavo. …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Così nelle liste degli Apostoli, mentre varia l'ordine degli altri, Pietro resta sempre il primo (Mt. 10, 2; Mc. 3, 16; Lc. 6, 14; Act. 1, 13), Matteo sottolinea espressamente: πρῶτος Σίμων ὁ λεγόμενος Πέτρος. È qualche cosa di più che un semplice numero d'ordine, notava anche A. Loisy (Les Evangiles synoptiques, I, Parigi …
… SΔWΘ 13 ecc.) in Mt. 10, 4 e Mc. 3, 18; « lo zelota » (ὁ Ζηρόντης) in Lc. 6, 15 e Act. 1, 13. Il titolo « cananeo » non significa « oriundo da Cana » come pensavano s. Girolamo ed alcuni autori greci, copti, etiopi, che, talora, l'hanno identificato con Nathanael (v.) di Cana, …
Nei cataloghi degli Apostoli dei Sinottici (Mt. 10, 3; Mc. 3, 18; Lc. 6, 15) e di Act. 1, 13 ricorre solo il nome di T. Il IV Vangelo riferisce di lui alcuni episodi. …
Siccome z. in aramaico si dice gan'ānā, secondo non pochi esegeti l'apostolo Simone detto καναναῖος «cananeo» (Mt. 10, 4; Mc. 3, 18) sarebbe stato uno z. (cf. Lc. 6, 15; Act. 1, 13) nel senso primitivo del vocabolo.
1:14
FRATELLI DI GESÙ. - Consanguinei di Gesù che nei Vangeli (Mt. 12, 46; 13, 55; Mc. 3, 31; 6, 3; Lc. 8, 19-21; Io. 2, 12; 7, 3-5) e Act. 1, 14 sono detti «f. di Lui» e nelle epistole di s. Paolo (I Cor. 9, 5; Gal. 1, 19) «f. del Signore» (οἱ ἀδελφοί τοῦ Κυρίου). …
… Luca, storico dei primi giorni della Chiesa, menziona M. a capo dei discepoli radunati in preghiera, in attesa dello Spirito Santo, dopo l'Ascensione di Gesù (Act. 1, 14): le parole non notano una presenza occasionale, ma presentano M. al centro della vita della Chiesa, naturale fonte e testimone della storia del Figlio, naturale presidente delle assemblee …
1:15
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Il numero fisso risulta anche da Act. 1, 15 sg., ove si narra l'elezione di Mattia al posto di Giuda, e così «gli undici» (Mt. 28, 16; Mc. 16, 14; Lc. 24, 9, 33; Act. 1, 26) diventano di nuovo «i dodici». …
… Nel medesimo luogo Gesù risorto apparve agli Apostoli, questi elessero s. Mattia e ricevettero lo Spirito Santo (Act. 1, 15-26; 2). Se da questi testi non si può dedurre l'identità della sala, non si può neanche dedurre che trattasi di diverse sale. …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… 24, 22). In seguito, la decisione di Pietro di andare a pescare trasse altri sei discepoli (Io. 21, 3). Dopo l'ascensione di Gesù, Pietro si trovò nel pieno possesso cosciente e operante del suo p. Egli presiedette all'idezione di un nuovo apostolo (Act. 1, 15-26); per primo, come capo degli Apostoli predicò (ibid. 2, 14) e come tale fu interpellato dagli uditori (ibid. 2, 37); operò il primo miracolo (ibid. 3, 6) e altri poi con la sola sua …
Prima di tutto: la Chiesa primitiva, quella di Gerusalemme, non è affatto una società amorfa di devoti o di illuminati; ha invece i suoi capi incontestati, i Dodici, e un capo supremo, che prende le iniziative (Act. 1, 15-26) e rivendica il diritto di regolare i contrasti (Act. 15, 7 ecc.). …
1:16
loro che andarono a catturare il Redentore (Io. 18, 3; Act. 1, 16); tradì il Maestro con un bacio (Mt. 26, 49 e testi paralleli); fu anch'egli prostrato da Gesù con le parole: « Sono io » (Io. 18, 5) e dopo la condanna di lui si impiccò (Mt. 27, 3-5; Act. 1, 18).
… P. es., in Mt. 1, 22 Dio « per mezzo » (βίᾳ) del profeta Isaia (8, 8; cf. Mt. 2, 15) predice della Vergine partoriente; in Lc. 1, 70 parla « per la bocca (βίᾳ στόματος) dei santi profeti; in Mt. 22, 43, David « in Spirito » (ἐν πνεύματι) compose Ps. 110, 1; in Act. 1, 16 lo Spirito Santo predisse « per bocca » (βίᾳ στόματος) di David la « Scrittura » di Ps. 41, 10; in Act. 4, 25 invece si afferma che Dio dice il Ps. 2, 1, per mezzo dello Spirito Santo, …
2. La R. ebraica. — L'esistenza di una R. divina al popolo ebraico è uno degli insegnamenti fondamentali del cristianesimo; ad essa si richiamano esplicitamente Gesù e gli Apostoli (Mt. 5, 18, 21 sgg.; 22, 31; Act. 1, 16; 28, 25; Rom. 1, 2; Hebr. 1, 1; 3, 7). La stessa R.
1:17
… Allora G., restituito il denaro, andò a impiccarsi (Mt. 27, 5); la corda si ruppe o il ramo si piegò ed egli, battendo a terra, «crepò nel mezzo» (Act. 1, 17).
1:18
loro che andarono a catturare il Redentore (Io. 18, 3; Act. 1, 16); tradì il Maestro con un bacio (Mt. 26, 49 e testi paralleli); fu anch'egli prostrato da Gesù con le parole: « Sono io » (Io. 18, 5) e dopo la condanna di lui si impiccò (Mt. 27, 3-5; Act. 1, 18).
1:19
… Così narra Act. 1, 19 (infatti nel testo di Mt. 27, 8 il nome H. è spurio, essendo proprio della sola Volgata e di pochi codici dell'Itala [b, c]).
1:21
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Non può pretendere di essere stato con Gesù durante la sua vita terrestre, come è richiesto per l'a. in Act. 1, 21 sg. (cf. Mc. 3, 14), ma può affermare di aver visto Gesù (I Cor. 9, 1) e di essere come gli altri testimone della sua risurrezione (I Cor. 15, 5-8). Paolo non è stato istruito da …
BARSABA (GR. ΒΑΡΑΣΒΑ͂Σ «FIGLIO DI SABA O ŠĒBHĀ»)
1) GIUSEPPE B. fu proposto, con Mattia, per sostituire Giuda Iscariore nel collegio dei «Dodici» (Act. 1,23: il cod. D, con pochi altri «occidentali», ha «B.»), perché era vissuto con gli Apostoli durante tutta la vita pubblica di Gesù (Act. 1,21 sg.).
… Inoltre s. Pietro nomina due «uomini che furono sempre uniti con noi dal battesimo di Giovanni fino all'Ascensione» (Act. 1, 21); Giuseppe Barsaba (v.) il Giusto, e Mattia.
… Ora la predicazione di Pietro si estendeva dal Battesimo di Giovanni fino all'ascensione di Gesù (Act. 1, 21; cf. 10, 37-42), ed insisteva sui miracoli operati da Cristo (ibid. 2, 22; 1, 38). Tali sono appunto le caratteristiche del secondo Vangelo.
… I suoi fratelli e lui hanno un identico concetto dell'apostolato: secondo l'ordine avuto da Gesù (Lc. 24, 48; Act. 1, 8), si presentano come i « testimoni » di fatti non avvenuti in angulo, in segreto (Act. 26, 26; 1, 21-22; 2, 32; 3, 15; 4, 19-20; 5, 32; 10, 39), non come spacciatori di favole ingegnosamente inventate, doctas fabulas secuti (II Pt. 1, 16; I Pt. 5, 1-4; I Io. 1, 1-3, ecc.). …
1:22
… Nei quadri di questa c. entravano di preferenza, come si rileva dai discorsi negli Atti, i fatti della vita pubblica, « dal battesimo alla morte e Ascensione » (secondo lo schema tracciato da Pietro: Act. 1, 22), massime quelli relativi al ministero in Galilea, che offrivano il maggior numero di miracoli ed una forma di dottrina più facile e limitata. …
Subito dopo l'Ascensione si ritirano al Cenacolo, gettano le sorti ed eleggono Mattia in luogo di Giuda, perché - dice Pietro - « sia costituito teste della Risurrezione insieme con noi » (Act. 1, 22). L'aver visto G. redivivo : ecco l'oggetto fondamentale della predicazione dei Dodici. …
1:23
BARSABA (GR. ΒΑΡΑΣΒΑ͂Σ «FIGLIO DI SABA O ŠĒBHĀ»)
1) GIUSEPPE B. fu proposto, con Mattia, per sostituire Giuda Iscariore nel collegio dei «Dodici» (Act. 1,23: il cod. D, con pochi altri «occidentali», ha «B.»), perché era vissuto con gli Apostoli durante tutta la vita pubblica di Gesù (Act. 1,21 sg.).
… G. portava anche un altro nome, questo di origine latina: Ἰωάντος, Iustus, che era pure di Giuseppe Barsaba (Act. 1, 23) e di un certo Tito (o Tizio), «colens Deum», nella casa del quale Paolo viene accolto a Corinto (Act. 18, 7). L'uso d'aggiungere un nome greco o latino a quello ebraico era abbastanza …
1:25
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Rivendicano quindi questo requisito sia a Mattia (Act. 1, 25-26); sia a Paolo (Act. 9, 15; 22-15); sia a Barnaba (Act. 13, 2-4).
1:26
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Il numero fisso risulta anche da Act. 1, 15 sg., ove si narra l'elezione di Mattia al posto di Giuda, e così «gli undici» (Mt. 28, 16; Mc. 16, 14; Lc. 24, 9, 33; Act. 1, 26) diventano di nuovo «i dodici». …
1:38
… Ora la predicazione di Pietro si estendeva dal Battesimo di Giovanni fino all'ascensione di Gesù (Act. 1, 21; cf. 10, 37-42), ed insisteva sui miracoli operati da Cristo (ibid. 2, 22; 1, 38). Tali sono appunto le caratteristiche del secondo Vangelo.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione 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')). Pubblico dominio.