Because the Ievves so much abhorred the Gentils, for the better vvarrant of their Christening, an Angel appeareth to Cornelius the deuout Italian. 9 and a vision is shevved to Peter him self (the cheefe and Pastor of al) 19 and the Spirit speaketh to him, 34 yea and as he is Catechizing them about IESVS, 44 the holy Ghost commeth visibly vpon them: and therfore not fearing any longer the offense of the Ievves, he commaundeth to baptize them.
1And there was a certain man in Cæsarea, named Cornelius, a centurion of that which is called the Italian band:Ed era in Cesarea un uomo, chiamato Cornelio, centurione di una coorte detta l'Italiana,AND there vvas a certaine man in Caesaréa, named Cornelius, Centurion of that vvhich is called the Italian band,Vir autem quidam erat in Cæsarea, nomine Cornelius, centurio cohortis quæ dicitur Italica, 2A religious man, and fearing God with all his house, giving much alms to the people and always praying to God.Religioso, e timorato di Dio, come tutta la sua casa, il quale dava molte limosine al Popolo, e faceva orazione a Dio assiduamente.religious, & fearing God vvith al his house, doing many almes-deedes to the people. And alvvaies praying to God,religiosus, ac timens Deum cum omni domo sua, faciens eleemosynas multas plebi, et deprecans Deum semper. 3This man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him and saying to him: Cornelius.Ed egli vide chiaramente in una visione circa la nona ora del di venir a se l'Angelo di Dio, e dirgli: Cornelio.he savv in a vision manifestly, about the ninthe houre of the day, an Angel of God comming in vnto him, and saying to him, Cornelius.Is vidit in visu manifeste, quasi hora diei nona, angelum Dei introëuntem ad se, et dicentem sibi: Corneli. 4And he, beholding him, being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God.Ma egli fissamente mirandolo, preso dalla paura, disse: Che è questo, Signore? E quegli rispose: le tue orazioni, e le tue limosine sono salite a memoria nel cospetto di Dio.But he beholding him, taken vvith feare, said, Vvho art thou Lord? And he said to him, Thy praiers and thy almes-deedes are ascended into remembrance in the sight of God.At ille intuens eum, timore correptus, dixit: Quid est, domine ? Dixit autem illi: Orationes tuæ et eleemosynæ tuæ ascenderunt in memoriam in conspectu Dei. 5And now send men to Joppe: and call hither one Simon, who is surnamed Peter.E adesso spedisci qualcheduno a Joppe a chiamare un tal Simone soprannominato Pietro:And novv send men vnto Ioppé, and call hither one Simon that is surnamed Peter.Et nunc mitte viros in Joppen, et accersi Simonem quemdam, qui cognominatur Petrus: 6He lodgeth with one Simon a tanner, whose house is by the sea side. He will tell thee what thou must do.Questi è ospite di un certo Simone cuoiaio, che ha la casa vicino al mare: egli ti dirà quel che tu debba fare.he lodgeth vvith one Simon a tanner, vvhose house is by the sea side. he vvil tel thee vvhat thou must doe.hic hospitatur apud Simonem quemdam coriarium, cujus est domus juxta mare: hic dicet tibi quid te oporteat facere.
7And when the angel who spoke to him was departed, he called two of his household servants and a soldier who feared the Lord, of them that were under him.E partitosi l'Angelo, che gli parlava, chiamò due de' suoi servitori, e un soldato timorato di Dio, di que', che erano ad esso subordinati.And vvhen the Angel vvas departed that spake to him, he called tvvo of his houshold, and a souldiar that feared our Lord, of them that vvere vnder him.Et cum discessisset angelus qui loquebatur illi, vocavit duos domesticos suos, et militem metuentem Dominum ex his qui illi parebant. 8To whom when he had related all, he sent them to Joppe.E raccontata a questi ogni cosa, gli spedì a Joppe.To vvhom vvhen he had told all, he sent them vnto Ioppé.Quibus cum narrasset omnia, misit illos in Joppen. 9And on the next day, whilst they were going on their journey and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour.Il dì seguente essendo questi in viaggio, e approssimandosi alla città, Pietro salì alla parte superiore della casa per far orazione circa l'ora di sesta.And the next day vvhiles they vvere going on their iourney, and dravving nigh to the citie, Peter vvent vp into the higher partes, to pray about the sixt houre.Postera autem die, iter illis facientibus, et appropinquantibus civitati, ascendit Petrus in superiora ut oraret circa horam sextam. 10And being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind.E avendo fame, bramò di prender cibo. E mentre glielo apparecchiavano, fu preso da un'estasi:And being hungrie, he vvas desirous to take somevvhat. And as they vvere preparing, there fel vpon him an excesse of minde:Et cum esuriret, voluit gustare. Parantibus autem illis, cecidit super eum mentis excessus: 11And he saw the heaven opened and a certain vessel descending, as it were a great linen sheet let down by the four corners from heaven to the earth:E vide aperto il cielo, e venir giù un certo arnese, come un gran lenzuolo, il quale legato pei quattro angoli veniva calato dal cielo in terra:and he savv the heauen opened, and a certaine vessel descending, as it vvere a great lin̄en sheete vvith foure corners let dovvne from heauen to the earth,et vidit cælum apertum, et descendens vas quoddam, velut linteum magnum, quatuor initiis submitti de cælo in terram, 12Wherein were all manner of four-footed beasts and creeping things of the earth and fowls of the air.In cui eravi ogni sorta di quadrupedi, e serpenti della terra e uccelli dell'aria.vvherein vvere al foure-footed beastes, and that creepe on the earth, and foules of the aire.in quo erant omnia quadrupedia, et serpentia terræ, et volatilia cæli.
13And there came a voice to him: Arise, Peter. Kill and eat.E udì questa voce: via su, Pietro, uccidi e mangia.And there came a voice to him, Arise Peter: kil, and eate.Et facta est vox ad eum: Surge, Petre: occide, et manduca. 14But Peter said: Far be it from me. For I never did eat any thing that is common and unclean.Ma Pietro, disse: no certamente, o Signore, conciossiachè non ho mai mangiato niente di comune, e di impuro,But Peter said, God forbid, Lord: for I did neuer eate any common and vncleane thing.Ait autem Petrus: Absit Domine, quia numquam manducavi omne commune et immundum. 15And the voice spoke to him again the second time: That which God hath cleansed, do not thou call common.E di nuovo la voce a lui per la seconda volta: non chiamar tu comune quello, che Dio ha purificato.And a voice came to him againe the second time, That vvhich God hath purified, doe not thou cal common.Et vox iterum secundo ad eum: Quod Deus purificavit, tu commune ne dixeris. 16And this was done thrice. And presently the vessel was taken up into heaven.E questo segui fino a tre volte: e subitamente l'arnese fu ritirato nel cielo.And this vvas done thrise. and forthvvith the vessel was taken vp againe into heauen.Hoc autem factum est per ter: et statim receptum est vas in cælum. 17Now, whilst Peter was doubting within himself what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon’s house, stood at the gate.E mentre Pietro se ne stava incerto dentro di se di quel, che volesse significare la veduta visione: ecco che gli uomini mandati da Cornelio, avendo fatta inchiesta della casa di Simone, arrivarono alla porta.And vvhiles Peter doubted vvithin him self, vvhat the vision should be that he had seen, behold the men that vvere sent from Cornelius, inquiring for Simons house, stood at the gate.Et dum intra se hæsitaret Petrus quidnam esset visio quam vidisset, ecce viri qui missi erant a Cornelio, inquirentes domum Simonis astiterunt ad januam. 18And when they had called, they asked if Simon, who is surnamed Peter, were lodged there.E avendo chiamato qualcheduno, interrogarono, se ivi avesse ospizio Simone soprannominato Pietro.And vvhen they had called, they asked, if Simon that is surnamed Peter, vvere lodged there.Et cum vocassent, interrogabant, si Simon qui cognominatur Petrus illic haberet hospitium. 19And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.E rivolgendo Pietro per la mente quella visione, disselli lo Spirito: ecco tre uomini, che cercano di te:And as Peter vvas thinking of the vision, the Spirit said to him, Behold three men doe seeke thee.Petro autem cogitante de visione, dixit Spiritus ei: Ecce viri tres quærunt te.
20Arise, therefore: get thee down and go with them, doubting nothing: for I have sent them.Su via scendi, e va con essi senza pensare ad altro: imperocché son io, che gli ho mandati.Arise therfore, and get thee dovvne, and goe vvith them, doubting nothing: for I haue sent them.Surge itaque, descende, et vade cum eis nihil dubitans: quia ego misi illos. 21Then Peter, going down to the men, said: Behold, I am he whom you seek. What is the cause for which you are come?E Pietro scese, e disse a quegli uomini: eccomi, sono io quello, che voi cercate: qual è la cagione per cui siete venuti?And Peter going dovvne to the men, said, Behold, I am he vvhom you seeke: vvhat is the cause, for the vvhich you are come?Descendens autem Petrus ad viros, dixit: Ecce ego sum, quem quæritis: quæ causa est, propter quam venistis ? 22Who said: Cornelius, a centurion, a just man and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house And to hear words of thee.E quelli dissero: Cornelio centurione, uomo giusto, e timorato di Dio, e riputato presso tutta la nazione de' Giudei, ha avuto ordine da un Angelo santo li chiamarti a casa sua, e intendere da te alcune cose.Vvho said, Cornelius the Centurion, a iust man & that feareth God, and hauing testimonie of al the nation of the Ievves, receiued an ansvver of an holy Angel to send for thee into his house, and to heare vvordes of thee.Qui dixerunt: Cornelius centurio, vir justus et timens Deum, et testimonium habens ab universa gente Judæorum, responsum accepit ab angelo sancto accersire te in domum suam, et audire verba abs te. 23Then bringing them in, he lodged them. And the day following, he arose and went with them: and some of the brethren from Joppe accompanied him.Allora (Pietro) condottili dentro li ricevo in ospizio. E il dì seguente levatosi, parti con essi: e alcuni de' fratelli, che erano in Joppe, lo accompagnarono.Therfore bringing them in, he lodged them. And the day folovving he arose and vvent vvith them: and certaine of the brethren of Ioppé accompanied him.Introducens ergo eos, recepit hospitio. Sequenti autem die, surgens profectus est cum illis, et quidam ex fratribus ab Joppe comitati sunt eum. 24And the morrow after, he entered into Cæsarea. And Cornelius waited for them, having called together his kinsmen and special friends.E il giorno dopo entrarono in Cesarea. E Cornelio raunati i suoi parenti, e i più intimi amici stava aspettandoli.And on the morow he entred into Caesaréa. And Cornelius expected them, hauing called together his kinne, and special frendes.Altera autem die introivit Cæsaream. Cornelius vero exspectabat illos, convocatis cognatis suis et necessariis amicis.
25And it came to pass that when Peter was come in, Cornelius came to meet him and falling at his feet adored.E in quel che Pietro stava per entrare, andogli incontro Cornelio, e gittatosi a' suoi piedi lo adorò.And it came to passe, Vvhen Peter vvas come in Cornelius came to meete him, and falling at his feete adored.Et factum est cum introisset Petrus, obvius venit ei Cornelius, et procidens ad pedes ejus adoravit. 26But Peter lifted him up, saying: Arise: I myself also am a man.Ma Pietro lo alzò, dicendo: Levati su, io pure sono un uomo.But Peter lifted him vp saying, Arise, my self also am a man.Petrus vero elevavit eum, dicens: Surge: et ego ipse homo sum. 27And talking with him, he went in and found many that were come together.E discorrendo con lui, entrò in casa, e trovò molti insieme adunati.And talking vvith him, he vvent in, and findeth many that vvere assembled,Et loquens cum illo intravit, et invenit multos qui convenerant: 28And he said to them: you know how abominable it is for a man that is a Jew to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean.E disse loro: voi sapete, come è cosa abominevole per un Giudeo l'unirsi, o accostarsi a uno di altra nazione; ma Dio mi ha insegnato a non chiamare comune, o immondo alcun uomo.and he said to them, You knovv hovv abominable it is for a man that is a Ievve, to ioyne, or to approche vnto a stranger: but God hath shevved to me, to call no man cōmon or vncleane.dixitque ad illos: Vos scitis quomodo abominatum sit viro Judæo conjungi aut accedere ad alienigenam: sed mihi ostendit Deus neminem communem aut immundum dicere hominem. 29For which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me?Per questo, essendo chiamato, sono venuto senza difficoltà. Domando adunque per qual motivo mi avete chiamato?For the vvhich cause, making no doubt, I came vvhen I vvas sent for. I demaund therfore, for vvhat cause you haue sent for me?Propter quod sine dubitatione veni accersitus. Interrogo ergo, quam ob causam accersistis me ? 30And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour and behold a man stood before me in white apparel and said:E Cornelio disse: sono adesso quattro giorni, che io me ne stava orando all'ora di nona in casa mia, quand'ecco mi comparve dinanzi un uomo vestito di bianco, e disse:And Cornelius said, Foure daies since, vntil this houre, I vvas praying the ninthe houre in my house, and behold a man stoode before me in vvhite apparel,Et Cornelius ait: A nudiusquarta die usque ad hanc horam, orans eram hora nona in domo mea, et ecce vir stetit ante me in veste candida, et ait:
31Cornelius, thy prayer is heard and thy alms are had in remembrance in the sight of God.Cornelio, è stata esaudita la tua orazione, e le tue limosine sono state ricordate al cospetto di Dio.and said: Cornelius, thy praier is heard, and thy almes-deedes are in memorie in the sight of God.Corneli, exaudita est oratio tua, et eleemosynæ tuæ commemoratæ sunt in conspectu Dei. 32Send therefore to Joppe: and call hither Simon, who is surnamed Peter. He lodgeth in the house of Simon a tanner, by the sea side.Manda adunque a Joppe a chiamare Simone soprannominato Pietro. Questi è ospite in casa di Simone cuoiaio vicino al mare.Send therfore to Ioppé, and call hither Simon that is surnamed Peter: he lodgeth in the house of Simon a tanner by the sea side.Mitte ergo in Joppen, et accersi Simonem qui cognominatur Petrus: hic hospitatur in domo Simonis coriarii juxta mare. 33Immediately therefore I sent to thee: and thou hast done well in coming. Now, therefore, all we are present in thy sight to hear all things whatsoever are commanded thee by the Lord.Subito adunque mandai da te: e tu bene hai fatto a venire. Ora tutti noi siamo dinanzi a te per udire tutto quello, che Dio ti ha ordinato.Immediatly therfore I sent to thee: and thou hast done vvel in comming. Novv therfore al vve are present in thy sight, to heare al things vvhatsoeuer are commaunded thee of the Lord.Confestim ergo misi ad te: et tu benefecisti veniendo. Nunc ergo omnes nos in conspectu tuo adsumus audire omnia quæcumque tibi præcepta sunt a Domino. 34And Peter opening his mouth, said: in very deed I perceive that God is not a respecter of persons.E Pietro aprì bocca, e disse: veramente io riconosco, che Dio non è accettator di persone:And Peter opening his mouth, said, In very deede I perceiue that God is not an accepter of persons.Aperiens autem Petrus os suum, dixit: In veritate comperi quia non est personarum acceptor Deus; 35But in every nation, he that feareth him and worketh justice is acceptable to him.Ma in qualunque nazione chi lo teme, e pratica la giustizia, è accetto i lui.but in euery nation, he that feareth him, and vvorketh iustice, is acceptable to him.sed in omni gente qui timet eum, et operatur justitiam, acceptus est illi. 36God sent the word to the children of Israel, preaching peace by Jesus Christ (He is Lord of all).La qual cosa fece egli sapere a' figliuoli d'Israele, evangelizzando la pace per Gesù Cristo (questi è il Signore di tutti).The word did God send to the children of Israël, preaching peace by IESVS CHRIST (this is Lord of al.)Verbum misit Deus filiis Israël, annuntians pacem per Jesum Christum (hic est omnium Dominus).
37You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached.A voi è noto quello, che è accaduto per tutta la Giudea: principiando dalla Galilea dopo il battesimo predicato da Giovanni.You knovv the vvord that hath been made through al Ievvrie, for beginning frō Galilee, after the baptisme vvhich Iohn preached.Vos scitis quod factum est verbum per universam Judæam: incipiens enim a Galilæa post baptismum quod prædicavit Joannes, 38Jesus of Nazareth: how God anointed him with the Holy Ghost and with power, who went about doing good and healing all that were oppressed by the devil, for God was with him.Come Dio unse di Spirito santo e di virtù Gesù di Nazaret, il quale fornì sua carriera facendo del bene, e sanando tutti coloro, che erano oppressi dal diavolo, conciossiachè Dio era con lui.IESVS of Nazareth hovv God anointed him vvith the holy Ghost and vvith povver, vvho vvent through out doing good and healing al that vvere oppressed of the Deuil, because God vvas vvith him.Jesum a Nazareth: quomodo unxit eum Deus Spiritu Sancto, et virtute, qui pertransiit benefaciendo, et sanando omnes oppressos a diabolo, quoniam Deus erat cum illo. 39And we are witnesses of all things that he did in the land of the Jews and in Jerusalem: whom they killed, hanging him upon a tree.E noi siamo testimoni di tutte le cose, che egli fece nel paese de' Giudei, e in Gerusalemme: ma lo uccisero sospesolo a un legno.And vve are vvitnesses of al things that he did in the countrie of the Ievves and in Hierusalem, vvhom they killed hanging him vpon a tree.Et nos testes sumus omnium quæ fecit in regione Judæorum, et Jerusalem, quem occiderunt suspendentes in ligno. 40Him God raised up the third day and gave him to be made manifest,Iddio però risuscitollo il terzo giorno, e fece, che si rendesse visibile,Him God raised vp the third day and gaue him to be made manifest,Hunc Deus suscitavit tertia die, et dedit eum manifestum fieri, 41Not to all the people, but to witnesses preordained by God, even to us, who did eat and drink with him, after he arose again from the dead.Non a tutto il popolo, ma ai testimonj preordinati da Dio: a noi, i quali abbiamo mangiato, e bevuto con lui, dopo che risuscitò da morte.not to al the people, but to vs, vvho did eate and drinke vvith him after he rose againe from the dead.non omni populo, sed testibus præordinatis a Deo: nobis, qui manducavimus et bibimus cum illo postquam resurrexit a mortuis. 42And he commanded us to preach to the people and to testify that it is he who was appointed by God to be judge of the living and of the dead.E ordinò a noi di predicare al popolo, e attestare, come egli da Dio è stato constituito Giudice de' vivi, e de' morti.And he commaunded vs to preach to the people, and to testifie that it is he that of God vvas appointed iudge of the liuing and of the dead.Et præcepit nobis prædicare populo, et testificari, quia ipse est qui constitutus est a Deo judex vivorum et mortuorum.
43To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.Di lui testificano tutti i profeti, che la rimessione de' peccati riceve pel nome di lui chiunque in lui crede.To him al the prophets giue testimonie, that al receiue remission of sinnes by his name, vvhich beleeue in him.Huic omnes prophetæ testimonium perhibent remissionem peccatorum accipere per nomen ejus omnes qui credunt in eum. 44While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.Mentre ancor Pietro diceva queste parole, lo Spirito santo discese sopra tutti coloro, che ascoltavano questo sermone.As Peter vvas yet speaking these vvordes, the holy Ghost fel vpon al that heard the vvord.Adhuc loquente Petro verba hæc, cecidit Spiritus Sanctus super omnes qui audiebant verbum. 45And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.E rimasero stupefatti i fedeli circoncisi, che eran venuti con Pietro: che anche sopra le genti si fosse diffusa la grazia dello Spirito santo.And the faithful of the Circumcision that came with Peter, vvere astonied, for that the grace of the holy Ghost vvas poured out vpon the Gentiles also.Et obstupuerunt ex circumcisione fideles qui venerant cum Petro, quia et in nationes gratia Spiritus Sancti effusa est. 46For they heard them speaking with tongues and magnifying God.Imperocché gli udivano parlare le lingue, e glorificare Dio.For they heard them speaking with tonges, and magnifying God. Then Peter ansvvered,Audiebant enim illos loquentes linguis, et magnificantes Deum. 47Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?Allora disse Pietro: vi ha egli forse alcuno, che possa proibire l'acqua, perché non siano battezzati costoro, che hanno ricevuto lo Spirito santo come noi?Can any man forbid vvater, that these should not be baptized vvhich haue receiued the holy Ghost as vvel as vve?Tunc respondit Petrus: Numquid aquam quis prohibere potest ut non baptizentur hi qui Spiritum Sanctum acceperunt sicut et nos ? 48And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.E ordinò, che fossero battezzati nel nome del Signor Gesù Cristo. Allora lo pregarono, che si restasse qual che giorno con loro.And he commaūded them to be baptized in the name of our Lord IESVS CHRIST. Then they desired him that he vvould tarie vvith them certaine daies.Et jussit eos baptizari in nomine Domini Jesu Christi. Tunc rogaverunt eum ut maneret apud eos aliquot diebus.
10:1
about the year A.D. 39.
Bible de Vence
A cohort, with the Romans, was a body of infantry 500 strong. There were ten cohorts in each legion. There were, generally speaking, two centurions appointed to the command of each cohort. (Bible de Vence)
10:2
A religious man, and one that feared God. He was not a Jew, yet believed in one God.
Witham
Always, that is, frequently praying, and giving alms. In the Rheims Testament we find this note: "Hereby it appeareth, that such works as are done before justification, though they suffice not to salvation, yet are acceptable preparatives for the grace of justification, and such as move God to mercy. ... though all such preparative works come also of grace." These Douay divines did not hold with the Quenellists that a true faith, or the habit of faith, must needs be the first grace. (Witham)
Calmet
Cornelius religiously observed the law of nature, and the principal points of the Jewish moral law, though he did not profess Judaism. (Calmet)
Tirinus
He was an admirable example of virtue before his knowledge of Christianity. He feared God, and brought up his family in the same holy fear. He was leader of the first band, and consequently had the eagle, the Roman ensign, carried before him. Four hundred men were under his command. (Tirinus)
St. Augustine
"His former goodness could no longer avail him, unless he were, by the bond of Christian society and peace, incorporated with the Church; he is therefore ordered to send unto Peter, that by him he may learn Christ, by him he may be baptized." (St. Augustine, lib. 1:de bap. Acts 8.)
St. Chrysostom
Alms. Nothing is more efficacious than the alms of a man, whose hands have not been defiled by injustice. It is a clear stream, refreshing in the heat of day, and imparting verdure to every plant that is near it. It is a fountain springing to eternal life. It is a tree, whose branches reach even to heaven, and which produces its eternal fruit in abundance, when death has removed from you all that is temporal. Waste not, then, your treasures in selfish gratifications, the fruit of which is sorrow; but feed the poor, and the hungry. Plant and sow in their hands, and your produce will be great; no soil is more fertile. (St. Chrysostom, hic. hom. xxii.)
10:3
Witham
He saw in a vision manifestly. An angel appearing visibly to him. (Witham)
10:9
Stated hours for prayer were appointed both in the old and new law. Of this St. Cyprian writes: "In celebrating their prayers, we find that the three children of Daniel observed the third, sixth, and ninth hour. Thus afterwards, at the third hour, the Holy Ghost descended upon the apostles, fulfilling the grace of our Lord's promise: at the sixth hour, Peter going up to the higher room of the house, was both by voice and sign from God instructed, that all nations should be admitted to the grace of salvation, of which he before doubted; and our Lord being crucified at the sixth hour, at the ninth washed away our sins by his blood. But to us, besides the seasons observed of old, the set times of praying are increased; for we must pray in the morning early, that the resurrection of our Lord may be celebrated by morning prayer; in the morning early will I stand before Thee, early in the morning wilt thou hear my voice. (Psalm v.) Towards the evening also, when the sun departeth, we must of necessity pray again." (De Orat. Dom. No. 15) St. Jerome, writing to Eustochia, a virgin, and a religious, (ep. 22.) says, "though the apostle bid us to pray always, and, to holy persons, their very sleep is prayer; yet we must have distinct hours for prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our duty. The third, sixth, ninth hour, morning early, and evening, no man can be ignorant of."
10:10
Witham
There came upon him an ecstasy[Ver. 10. Mentis excessus, epepesen ep auton ekstasis.] of mind. This is the true sense by the Greek. I have never yet eaten any unclean thing. This seems to have happened, an. 35 [A.D. 35]. Till then the apostles followed the ceremonies of the law of Moses. It may seem strange that even St. Peter should not know that the ceremonial precepts of the law were to be abolished. It may be answered, that St. Peter and they, were only ignorant of the time, when they were to be laid aside; and so St. Chrysostom says, that the conversion of Cornelius, with all its circumstances, was to convince the Jews, rather than the apostles, that those ceremonies were no longer obligatory. (Witham)
10:15
Calmet
God hath purified. Not that the Almighty had already sanctified the Gentiles; but he had called them, that they might become so. He had thrown down the wall of separation, which had stood between Jew and Gentile; he had made one fold to contain all the sheep under one shepherd. Jesus Christ, by his blood, had generally reconciled all mankind to his Father. In this sense all were pure; that is, all had a right, as all were called, to partake of the merits of the Son of God. All had a right to communicate in the truths of the gospel, and in the sacraments, which were the appointed channels, through which the graces and merits of Jesus Christ were applied. (Calmet)
Bristow
Here, then, God first announced to Peter, that the time was come to preach to the Gentiles unto salvation, no less than to the Jews; with full freedom to eat all meats, without respect to the prohibition of some made in the old law. (Bristow)
10:25
Witham
Cornelius ... worshipped.[Ver. 25. Procidens ad pedes ejus adoravit, peson epi tous podas prosekunesen. The same word is often used for a civil worship.] Some think Cornelius might look upon St. Peter as more than a man, and offer to him divine worship: but by prostrating, he might only intend to pay such honour to him, as is paid to persons eminent in dignity, especially according to the custom of the eastern people. (Witham)
10:26
St. Chrysostom (hom. xxi in Act.) thinketh Peter refused this homage through humility, because this falling down, proskunein, is frequently used in Scripture towards men. St. Jerome (adv. Vigil. ch. II.) holds the contrary sentiment.
10:28
Josephus
Abominable a thing. The Jews extended their aversion to the Gentiles to an unnatural length; hence the frequent accusations of the latter, that they were a nation the enemies of mankind. Josephus defends his nation against the imputation. He allows that Moses forbids them to admit strangers into their solemnities, and exercises of religion, but not to refuse any thing which common humanity demands of all. (Josephus, lib. 2:con. App.)
10:35
Challoner
In every nation, etc. That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him, and work justice. But then true faith is always to be presupposed, without which, (saith St. Paul, Hebrews 11:6.) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies; and therefore highly displeasing to the God of truth. (Challoner)
Witham
He that feareth him, and worketh justice. So he calls the prayers, alms-deeds, and charitable works of this Gentile Cornelius. (Witham)
10:36
Witham
God sent the word.[Ver. 36. ton logon, verbum, but in the next verse for verbum, rema.] By this word, some understand the eternal Word, the Son of God; but by the next verse, we may rather expound it of the word of the gospel preached. Jesus Christ ... he is Lord of all things. A proof of Christ's divinity. (Witham)
10:37
For it began, or its beginning was, etc.
10:39
Witham
Whom they killed. At the very first, says[Ver. 39. St. Chrysostom, hom. xxiii, vides eos nunquam occultare crucem, oras autous oudamou kruptontas ton stauron.] St. Chrysostom, the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. (Witham)
Calmet
We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. (Calmet)
10:40
Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chosen few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers.
10:42
St. Augustine
The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. (St. Augustine, Enchirid[].)
10:44
Witham
The Holy Ghost fell upon all them, and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with St. Peter, who before had been Jews, were astonished to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. (Witham)
10:47
Witham
Can any man forbid water? etc. Or doubt that these, on whom the Holy Ghost hath descended, may be made members of the Christian Church, by baptism, as Christ ordained? (Witham)
St. Augustine
Such may be the grace of God occasionally towards men, and such their great charity and contrition, that they may have remission, justification, and sanctification, before the external sacraments of baptism, confirmation, and penance be received; as we see in this example: where, at Peter's preaching, they all received the Holy Ghost before any sacrament. But here we also learn one necessary lesson, that such, notwithstanding, must needs receive the sacraments appointed by Christ, which whosoever contemneth, can never be justified. (St. Augustine, sup. Levit. q. 84. T. 4.)
10:35
In every nation, etc.... That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him and work justice. But then true faith is always to be presupposed, without which (saith St. Paul, Heb. 11. 6) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies, and therefore highly displeasing to the God of truth.
10:2
2. Doing many almes deedes.] He knevv God creator of al, but that his omnipotent Sonne vvas incarnate, Good vvorkes before faith, are preparatiues to the same, not properly meritorious. he knevv not: and in that faith he made praiers and gaue almes vvhich pleased God. and by vvel doing he deserued to knovv God perfectly, to beleeue the mysterie of the Incarnation, and to come to the Sacrament of Baptisme. •ed. in hūc locum. So saith Venerable Bede out of S. Gregorie. And S. Augustine thus, li. 1 de Bapt. c. 8. Because vvhatsoeuer goodnes he had in praiers and almes, the same could not profite him vnles he vvere by the band of Christian Societie and peace, incorporated to the Church, he is bidden to send vnto Peter, that by him he may learne Christ, by him he may be baptized, &c. Vvhereby it appeareth that such vvorkes as are done before iustification, though they suffice not to saluation, yet be acceptable preparatiues to the grace of iustification, and such as moue God to mercie, as it might appeare also by Gods like prouident mercifulnes to the Eunuche. Act. 8. though al such vvorkes preparatiue come of grace also: othervvise they could neuer deserue at Gods hand of congruity or any othervvise tovvard iustification.
10:9
9. To pray about the sixt houre.] The houre is specified, for that there vvere certaine appointed times of praies vsed in the Lavv, The Canonical houres. vvhich deuout persons, according to the publike seruice in the Temple, obserued also priuately: and vvhich the Apostles and holy Church aftervvard both kept and increased. De Orat. Vvhereof thus vvriteth S. Cyprian very notably. In celebrating their praiers, vve finde that the three children with Daniel obserued the third sixt, Dom. nu. 15. and ninthe houre, as in Sacrament (or mysterie) of the holy Trinitie. &c. And a litle after, Which spaces of houres the vvorshippers of God spiritually (or mystically) determining long since, obserued set times to pray: and aftervvard the thing became manifest, that it vvas for Sacrament (or mysterie) that the iust so praied. For at the third houre the holy Ghost descended vpon the Apostles, Act. 2. fulfilling the grace of our Lords promis, and at the sixt houre Peter going vp to the higher roome of the house, Act. 10. vvas both by voice and signe from God instructed, that al Nations should be admitted to the grace of saluation, Luc. 23. vvhereas of cleansing the Gentiles he doubted before, and our Lord being crucified at the sixt houre, at ninthe vvashed avvay our sinnes vvith his bloud. But to vs (deerly beloued) beside the seasons obserued of old, both the times and sacraments of praying be increased. for vve must pray in the morning early, Mattins. that the Resurrection of our Lord may be celebrated by morning praier: as of old the holy Ghost designed in the Psalme, Psal. 5. saying, In the morning early vvil I stand vp to thee, early in the morning vvilt thou heare my voice. Euensong. Tovvard the euening also vvhen the sunne departeth, and the day endeth, vve must of necessitie pray againe.
S. Hierom also vvriting of Daniels praying three times in a day, Dan. 6. saith: There are three times, vvherein vve must bovv our knees to God. The third, the sixt, and the ninthe houre the Ecclesiastical tradition doth vvel vnderstand. Moreouer at the third houre the Holy Ghost descended vpon the Apostles. at the sixt, Act. 3. Peter vvent vp into a higher chamber to pray. at the ninthe, Peter and Iohn vvent to the Temple. Againe vvriting to Eustochium a virgin and Nonne ep. 22. c. 16. Though the Apostle bid vs pray alvvaies, and to holy persons their very sleepe is praier: yet vve must haue distinct houres of praier, that if perhaps vve be othervvise occupied, the very time may admonish vs of our office or duety. The third, sixt, ninthe houre, morning early, and the euening, no man can be ignorant of. And to Demetrias ep. 8. c. 8. that in the Psalmes and praier she must keepe alvvaies the third, sixt, ninthe houre, euening, midnight, and morning. He hath the like ep. 7 c. 5. And (ep. 27 c. 10.) he telleth hovv Paula the holy Abbesse vvith her religious Nonnes sang the Psalter in order, in the morning, at the third, sixt, ninthe houre, euening, midnight. by midnight meaning the time of Martins (therfore called Nocturnes agreably to S. Cyprian de Orat. Do. num. 15) and by the morning, the first houre called Prime: al correspondent to the times and houres of Christs Passion, as in S. Matthevv is noted c. 26. 27. By al vvhich vve see hovv agreable the vse of the Churches seruice is euen at this time to the Scriptures and primitiue Church: and hovv vvicked the Puritan Caluinistes be, that count al such order and set seasons of praier, superstition: and lastly, hovv insufficient and vnlike the nevv pretended Church-seruice of England is to the primitiue vse, vvhich hath no such houres of night or day, sauing a litle imitation of the old Mattins and Euensong, and that in Schisme and Heresie, and therfore not onely vnprofitable, but also damnable.
•5. Adored.] S. Chrysostom ho. 21 in Act. thinketh Peter refused this adoration of humilitie only, because euery falling dovvne to the ground for vvorship sake, is not Diuine vvorship or dew only to God, Adoration of creatures. 〈Greek〉. the vvord of adoration and prostration being commonly vsed in the Scriptures tovvard men. But S. Hierom adu. Vigil. c. 2 to. •. rather thinketh that Cornelius by error of Gentility, and of Peters person, did go about to adore him vvith Diuine honour, and therfore vvas lifted vp by the Apostle, adding that he vvas but a man.
10:15
Here God first vttered to Peter that the time was come to preach also to the Gentiles, and to cōuerse with them for their saluation, no lesse then with the Iewes, with ful freedō to eate al meates without respecte of the prohibition of certaine, made in the old Law.
10:30
In the Greeke, fasting & praying.
At the time of praier specially God sendeth men comfortable visitations.
Note these apparitions and visions to S. Peter, Cornelius, and others, in the Scriptures very oftē, agaīst the incredulity of our Heretikes, that wil beleeue neither vision nor miracle, not expressed in Scripture: these being beleeued of Christian men euē before they were written.
10:35
Not such as beleeue only, but such as feare God and worke iustice, are acceptable to him.
10:37
Liturgia The Epistle vpō Munday in Easter weeke.
Concordanza Mat. 4, 12,
10:40
40. Gaue him.] Christ did not vtter his Resurrection and other mysteries to al at once, and immediatly to the vulgar: but to a fevv chosen men that should be the gouernours of the rest. instructing vs thereby to take our faith and al necessarie things of saluation, at the hands of our Superiors.
10:41
Liturgia The Epistle vpō Munday in vvhitsōvveeke.
10:47
47. Baptized, vvhich haue receiued.] They that are iustified before, must not omit the Sacraments. Such may be the grace of God sometimes tovvard men, and their charitie and contrition so great, that they may haue remission, iustification, and sanctification before the external Sacrament of Baptisme, Confirmation, or Penance be receiued. as vve see in this example, vvhere at Peters preaching they al receiue the Holy Ghost before any Sacrament. but in the same vve learne one necessarie lesson, that such notvvithstanding must needes receiue the Sacraments appointed by Christ, vvhich vvhosoeuer contemneth, can neuer be iustified. Aug. super Leuit. q. •4 to. 4.
10:1
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.7
… For this Cornelius was, it is said, “a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.3
3. But the divine grace being now poured out upon the rest of the nations, Cornelius, of Cæsarea in Palestine, with his whole house, through a divine revelation and the agency of Peter, first received faith in Christ;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command. The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: “Cornelius,” he says, “a centurion of the band called the Italian band.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 71.1
… for then would I flee away and be at rest.”’ Then would I find him “whom my soul loveth.” In you the Lord’s words are now truly fulfilled: “many shall come from the east and west and shall sit down with Abraham.” In those days the faith of my Lucinius was foreshadowed in Cornelius, “centurion of the band called the Italian band.”
san Girolamo † 420 d.C. The Letters of St. Jerome 79.2
… He was the first Gentile baptized by the apostle, and in him the Gentiles were set apart to salvation. Now of this man it is written: “there was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.”
10:2
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 32
… For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, “Cornelius, thy prayers and thine alms are gone up in remembrance before God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: “Cornelius,” he says, “a centurion of the band called the Italian band.” ( v. 1 .) A “band,” σπεἵρα , is what we now call a “numerous.” “A devout man,” he says, “and one that feared God with all his house” (
10:3
san Basilio † 379 d.C. De Spiritu Sancto 23
54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “And that gave alms,” it says, “to all the people.” Both his doctrines and his life were right. “He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… And to Joseph also, as being readily moved to compliance, the appearance is in a dream, but to the rest in waking vision. ( Matt. i. 20; ii. 13, 19 .) Thus to Cornelius, and to Paul himself. “And lo, a man of Macedonia,” etc. and not simply enjoining, but “beseeching,” and from the very persons in need of (spiritual) cure. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
Would you learn how much prayers have profited? consider, I pray, Cornelius, Tabitha. (
san Girolamo † 420 d.C. The Letters of St. Jerome 125.2
… I need not dilate on the purity of the lily, the modest blush of the rose, the royal purple of the violet, or the promise of glowing gems which their various colours hold out. For through the mercy of God you have already put your hand to the plough; you have already gone up upon the housetop like the apostle Peter.
10:4
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 50
… For this cleanses from sin. For “give alms, and all things will be clean unto you.” This is a greater thing than sacrifice. “For I will have mercy, and not sacrifice.” This opens the heavens. For “thy prayers and thine alms are come up for a memorial before God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 74
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. “For thy prayers,” it is said, “and thine alms are come up for a memorial before God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… 3 .) Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others, the weaker ones. “At the ninth hour,” when he was released from his cares and was at quiet, when he was engaged in prayers and compunction. “And when he looked on him, he was afraid.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 36
… xvi. 19 .) Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks ( Luke xi. 5 ): let Cornelius convince us, for, “thy prayers,” it says, “and thine alms are come up before God.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 20
… What then is the smoke, what the sweet savor of this altar? Praise and thanksgiving. And how far doth it ascend? as far as unto heaven? By no means, but it passeth beyond the heaven itself, and the heaven of heaven, and arriveth even at the throne of the King. For, “Thy prayers,” saith he, “and thine alms are come up before God.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
[7.] Such were the offerings of Cornelius. For (it is said) “thy prayers and thine alms are come up for a memorial before God.” (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… His forerunner and herald, John, fed on locusts and wild honey, not on flesh; and the hermits of the desert and the monks in their cells, at first used the same sustenance. But the Lord Himself consecrated His baptism by a forty days’ fast, and He taught us that the more violent devils cannot be overcome, except by prayer and fasting.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 189.4
… and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it;” and concerning whom the Lord said: “Verily, I say unto you, I have not found so great faith, no, not in Israel.” Among them was that Cornelius to whom an angel said: “Cornelius, thine alms are accepted, and thy prayers are heard,”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.21
… the righteousness of Cornelius began to exist before he was in the body of Christian men,—which righteousness was not thought worthless, or the angel would not have said to him, "Thy prayers and thine alms are come up as a memorial before God;" nor did it yet suffice for his obtaining the kingdom of heaven, or he would not have been told to send to Peter,
10:5
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear. “Thy prayers,” saith he, “and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter.” (
10:6
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… And now send men to Joppa, and call for one Simon, whose surname is Peter.” ( v. 5 .) Lest they should come to a different person, he designates the man not only by his surname, but by the place. “And the same,” saith he, “is lodging with one Simon a tanner, who hath his house by the seaside.” (
10:7
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “And when the Angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa.” (
10:9
Tertulliano † 220 d.C. On Prayer 25
… The first infusion of the Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house , for prayer’s sake “at the sixth hour.”
Tertulliano † 220 d.C. On Fasting 10
… Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray;
Origene † 254 d.C. Origen Against Celsus 2.1
… wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
… the Spirit That knoweth all things, That teacheth, That bloweth where and to what extent He listeth; That guideth, talketh, sendeth forth, separateth, is angry or tempted; That revealeth, illumineth, quickeneth, or rather is the very Light and Life; That maketh Temples; That deifieth; That perfecteth so as even to anticipate Baptism,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… therefore “he declared the matter;” such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner. “And on the morrow, as they journeyed, and drew nigh to the city” (
Anonymous The Teaching of the Apostles 0
And from thence they went up to the city , and proceeded to an upper room—that in which our Lord had observed the passover with them, and the place where the inquiries had been made: Who it was that should betray our Lord to the crucifiers? There also were made the inquiries:
10:10
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.16
16. And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… 9 .)—observe how the Spirit connects the times: no sooner than this, and no later, He Causes this to take place—“Peter about the sixth hour went up upon the housetop to pray:” that is, privately and quietly, as in an upper chamber. “And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance.” (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… And this is why Lazarus after his resurrection is described as being at the feast with our Lord. We do not deny that fish and other kinds of flesh, if we choose, may be taken as food; but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter
10:11
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.27
… And being on the housetop in a trance, he saw heaven opened, and by means of the vessel let down as it were a sheet full of beasts of every shape and sort, he learnt plainly to call no man common or unclean, though he should be of the Greeks
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
… And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… For the more mildly he expresses himself, the more tractable he makes them. “At no time,” says he, “has aught common or unclean entered into my mouth.—And, behold—this too was part of his defence—three men stood at the house in which I was, sent to me from Cæsarea. And the Spirit bade me go with them, nothing doubting.” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 31.3
… On this the voice spoke again, What I have cleansed, call not unclean.
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… At the same hour, too, to Peter, in an ecstasy of mind, there was divinely revealed both the calling of the Gentiles by the letting down of the Gospel vessel from heaven, and also the cleansing of all the living creatures contained in it, when a voice came to him and said to him: “Rise, Peter; kill and eat;”
10:13
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “And as they went on their journey, and drew nigh to the city” ( v. 9 ): in order that Peter should not be in perplexity too long. “Peter went up upon the housetop,” etc. Observe, that not even his hunger forced him to have recourse to the sheet. “Rise, Peter,” saith the Voice, “kill and eat.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 75.7
… Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.93
… Then the dust is sprinkled in the water, that the Israelites, that is, the preachers of the gospel, may in baptism admit those formerly idolaters into their own body, that is, the body of Christ. To Peter, who was one of those Israelites, it was said of the Gentiles, "Kill, and eat."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 75.9
… And the Law itself throughout the whole world, it is evident, hath four quarters, the East, and West, South, and North, as the Scripture saith. And hence the vessel which bare all the emblematic animals, which was exhibited to Peter, when he was told, “Kill and eat,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 14.4
… 3 ), must be interpreted as above. “Their throat is an open sepulchre.” Either the voracity of the ever open palate is signified: or allegorically those who slay, and as it were devour those they have slain, into whom they instil the disorder of their own conversation. Like to which with the contrary meaning is that which was said to Peter, “Kill and eat;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.26
… Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up; swallow thou the world, pass it into thy own body: kill and eat. As it was said to Peter, “Kill and eat;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.15
… 7 ). Here is that sword twice whetted, whereof the Apostle saith, “And the sword of the Spirit, which is the Word of God.” Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, “Slay, and eat.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 124.3
… what could men do to you when they rose against you, if the Lord had not been on your side? what could they do? “Perchance they had swallowed us up quick” ( ver. 3 ). “Swallowed us up:” they would not first have slain us, and so have swallowed us up. O inhuman, O cruel men! The Church swalloweth not thus. To Peter it was said, “ Kill and eat:”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.6
… but call me Mara, for I am full of bitterness ( Ruth i. 20 ). But as to your saying that I ought not to have written, “That you should plough with bubali in the Lord’s field,” seeing that when in the sheet shewn to the blessed Peter both bubali and all wild beasts were presented to view; thou knowest thyself that it is subjoined, Slay and eat (
10:14
Tertulliano † 220 d.C. On Patience 8
… When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,
Origene † 254 d.C. Origen Against Celsus 5.49
… And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, “Nothing that is common or unclean hath entered into my mouth,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 51
Why, so strong was the feeling of scruple about the meats, that even after the resurrection Peter said, “Not so, Lord, for I have never eaten anything common or unclean.”
10:15
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.7
… He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.” But when Peter saw the vision, in which the voice from heaven said to him, “What God hath cleansed, that call not thou common,”
Antipapa Novaziano † 258 d.C. On the Jewish Meats 2
… so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: “For the eyes of the Lord are over the faithful of the earth.” Nor is it without a purpose that when He had said before, “What God hath cleansed call not thou common,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 52
But Mark saith, that “He could not be hid,” though He had entered into the house. And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 78
… Again, towards the assumption, when he heard, “It is not for you to know times or seasons,” again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, “What God hath cleansed, call not thou common,”
san Girolamo † 420 d.C. The Letters of St. Jerome 35.2
2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, “What God hath cleansed that call not thou common”? (
10:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. But while Peter,” it says, “doubted in himself” (
10:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… ( Acts xvi. 3 ; xxi. 16 .)—Observe too how he did not at once receive them. For, it says, they “called, and asked, whether Simon, which was surnamed Peter, were lodging there.” (
10:19
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.27
… And when he was sent for by Cornelius, he heard clearly the Holy Ghost Himself saying, Behold, men seek thee; but arise and get thee down, and go with them, nothing doubting; for I have sent them
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
… And this was done three times, and the vessel was received back into heaven.” And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, “Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent thee.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.” ( supra, p. 142, and 145, note 7;
10:20
san Basilio † 379 d.C. De Spiritu Sancto 19
It is the Spirit which says, as the Lord says, “Get thee down, and go with them, doubting nothing: for I have sent them.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… For where the compliance is more easy, it is done in more human sort; but where great force was needed, there in more divine. For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him. Thus also it was then with Peter, “Arise, go down.” (
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 77.2
… of the Master, when He saith, “One is your Master, even Christ.” Furthermore, of the Holy Spirit, whom thou hast just been told of as a Teacher in the words, “He shall teach you all things,” listen to Him also speaking, where thou readest in the Acts of the Apostles, that the Holy Spirit said to the blessed Peter, “Go with them, for I have sent them.”
10:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one that feareth God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.” (
10:22
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… so taken up was he with the act in which he was engaged. But the Angel says to him, “Thy prayers and thine alms are come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter.” ( v. 5 .) So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate.
10:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “Then called he them in,” (b) that they may suffer no harm, “and lodged them:” thenceforth he without scruple takes his meals with them. “And on the morrow Peter went away with them, and certain brethren from Cæsarea accompanied him. And the morrow after, they entered into Cæsarea.” (
10:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… “And they said, etc. into his house.” ( v. 22 .) This he had ordered them. Do not think he has done this out of contempt: not as of contempt has he sent, but so he was ordered. “And Cornelius was waiting for them, and had called together his kinsmen and near friends.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
But let us look over again what relates to Cornelius. (Recapitulation.) He sent, it says, to Joppa to fetch Peter. “He was waiting for him,” etc; see how fully he believed that Peter would certainly come: ( b ) “and fell down at his feet, and worshipped him.” (
10:25
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… Of course (his “near” friends), those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind. “And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 166.9
… For I remember what He said to those whom, above all men, He had chosen: “But be not ye called Rabbi, for one is your master, even Christ.” Nor was it any other teacher who taught Moses by Jethro, Cornelius by Peter the earlier apostle,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.12
12. Again, another more wonderful example. Peter came to Cornelius the centurion,
10:26
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.16
… For if He was worshipped as excelling them in glory, each of things subservient ought to worship what excels itself. But this is not the case ; for creature does not worship creature, but servant Lord, and creature God. Thus Peter the Apostle hinders Cornelius who would worship him, saying, ‘I myself also am a man
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… 25 .) This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? “But Peter took him up, saying, Stand up; I myself also am a man.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 10
… let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” ( Acts iii. 12 .) Unto
san Girolamo † 420 d.C. Against Vigilantius 5
… Not that they were not better than Jupiter and Mercury, who were but men long ago dead, but because, under the mistaken ideas of the Gentiles, the honour due to God was being paid to them. And we read the same respecting Peter, who, when Cornelius wished to adore him, raised him by the hand, and said,
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.6
But we shall more fully understand this distinction, if we look at the examples given by the first pastor. For Peter, who had received from God the principality of Holy Church, from Cornelius, acting well and prostrating himself humbly before him, refused to accept immoderate veneration, saying, Stand up; do it not; I myself also am a man (
10:27
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… “And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.” (
10:28
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.15
… “Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;”
Tertulliano † 220 d.C. On Modesty 9
… but by placing on a par the one genus of heathens—some sinners by office, that is, publicans; some by nature, that is, not publicans—he has drawn a distinction between them. Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 58.5
… hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, “The Lord hath said to me that I should call no man common or unclean.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… “And conversing with him, he came in.” ( a ) ( v. 27 .) Conversing about what? I suppose saying these words: “I myself also am a man.” ( e ) Do you mark (Peter’s) unassuming temper? He himself also shows that his coming is God’s doing: “Ye know that it is unlawful for a man that is a Jew,” etc. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then “answered Peter and said,” etc. ( v. 47 .) And therefore it is that he says, “God hath shown that I should not call common or unclean any human being.” (
10:29
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… “Ye know”—God commanded this —“that it is against law to keep company with, or come unto, one of another nation.” Then he goes on to say, “And to me God has shown”—this he says, that none may account the thanks due to him—“that I should call no man”—that it may not look like obsequiousness to him, “no human being,” says he—“common or unclean.” (
10:30
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… but observe again, how humbly he speaks. For he says, “From the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are come up for a memorial before God. And at the ninth hour,” he says, “I was praying.” (
10:31
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… he is lodged in the house of one Simon a tanner by the seaside: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.” (
10:32
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… so taken up was he with the act in which he was engaged. But the Angel says to him, “Thy prayers and thine alms are come up for a memorial before God, and now send men to Joppa, and call for one Simon, who is called Peter.” ( v. 5 .) So far, he signified that the sending for him would be for good consequences, but in what way good, he did not intimate.
10:33
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… There is nothing of vainglory here. “All ye,” he says, “know.” He makes their knowledge stand surety for him. But Cornelius says, “We are present before God to hear all things that are commanded thee of the Lord” (
10:34
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.7
… to whom Peter, coming in, said, “Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him.”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 1.65
… Knowest thou not that thy example is a danger to others? save that perchance thou complainest that thy prayer is not heard. First of all this is shameless arrogance, to desire to obtain for thyself what thou knowest to have been denied to many, even saints, when thou art aware that God is no respecter of persons?”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
82. Then, speaking of the Father, He added: “For whom it has been prepared,” to show that the Father also is not wont to give heed merely to requests, but to merits; for God is not a respecter of persons.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… (a) Therefore it was that Peter asked, “For what intent have ye sent for me?” on purpose that he might so speak these very words. (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
… Do you know what you ought to do, and what to leave undone? Then why do you not what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it to thee. “God,” it saith, “is no respecter of persons, but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 8
… for whoso is freed from these shall be freed also from his error and attain unto the truth. For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice thee for this purpose. Not so. All must concur in him that seeketh the truth. Wherefore saith Peter, (
san Girolamo † 420 d.C. The Letters of St. Jerome 79.2
… Therefore “speedily was he taken away lest that wickedness should alter his understanding…for his soul pleased the Lord.” Thus I may truthfully apply to him the apostle’s words: “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness, is accepted with Him.”
10:35
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… The Eunuch from Ethiopia He overlooked not. “What shall one say then of the religious men who have been overlooked?” It is not the case, that any (such) ever was overlooked. But what he says is to this effect, that God rejects no man.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… Now this is done by God’s so disposing it as to provide for Peter a mighty ground of justification.
10:36
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 13
… When he speaks of seeing the Word, I must believe that this visible (Word) has been sent. And there was none other (sent) but the Word. And that He was sent Peter testifies, when he says to the centurion Cornelius: “God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
§§26–36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3 . Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.10
… of whom an Apostle says elsewhere, The word which God sent unto the children of Israel, preaching the gospel of peace by Jesus Christ: He is Lord of all
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… “In every nation, he that feareth God and worketh righteousness:” (by righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That (the Jews) may not seem to be in the condition of persons cast off (he adds), “The word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all (
10:37
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.7
… And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.18
… and on another occasion, Ye know that the saying was published through all Judæa, beginning from Galilee, after the baptism which John preached: even Jesus of Nazareth, how that God anointed Him with the Holy Ghost and with power
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.9
… “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” Lastly, Peter says that Jesus was anointed with the Spirit, as you read: “Ye know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… Then he adduces (these Gentiles) themselves as witnesses: “ye know,” says he, “the matter which came to pass throughout all Judea, beginning at Galilee”—then he confirms it from this also—“after the baptism which John preached” (
10:38
Tertulliano † 220 d.C. On Baptism 7
… Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.”
Origene † 254 d.C. Origen Against Celsus 8.64
… they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about “healing,” and delivering “all who were oppressed by the devil.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… this reason, not as Aaron or David or the rest, was He anointed with oil, but in another way above all His fellows, ‘with the oil of gladness,’ which He Himself interprets to be the Spirit, saying by the Prophet, ‘The Spirit of the Lord is upon Me, because the Lord hath anointed Me ;’ as also the Apostle has said, ‘How God anointed Him with the Holy Ghost.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
35. But if Scripture often calls even the body by the name of Christ, as in the blessed Peter’s words to Cornelius, when he teaches him of ‘Jesus of Nazareth, whom God anointed with the Holy Ghost,’ and again to the Jews, ‘Jesus of Nazareth, a Man approved of God for you
san Basilio † 379 d.C. De Spiritu Sancto 12
… So we have learned from Peter, in the Acts, of “Jesus of Nazareth whom God anointed with the Holy Ghost;”
san Basilio † 379 d.C. De Spiritu Sancto 16
… In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, “Upon whom thou shalt see the Spirit descending and remaining on Him, the same is” “my beloved Son;” and “Jesus of Nazareth” whom “God anointed with the Holy Ghost.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 21.2
2. For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… For indeed the word of Ecclesiastes says true; your heretic is no living man, but “bones,” he says , “in the womb of her that is with child ”; for how can one who does not think of the unction along with the Anointed be said to believe in the Anointed? “Him,” says (Peter), “did God anoint with the Holy Spirit
san Gregorio di Nissa † 395 d.C. On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… For the attribute of kingship denotes all dignity; and “our God,” it says, “is King from everlasting .” But the Son, having all things which are the Father’s, is Himself proclaimed a King by Holy Scripture. Now the Divine Scripture says that the Holy Spirit is the unction of the Only-Begotten
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.3
… Let us follow out the argument that he who has named One has signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was anointed. For it is written: “This Jesus of Nazareth, Whom God anointed with the Holy Spirit.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… Then he adduces (these Gentiles) themselves as witnesses: “ye know,” says he, “the matter which came to pass throughout all Judea, beginning at Galilee”—then he confirms it from this also—“after the baptism which John preached” ( v. 37 )—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 6
… For formerly both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.26
… And in the Acts of the Apostles it is more plainly written of Him, “Because God anointed Him with the Holy Spirit.”
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.” And the blessed Peter in his sermon to the Jews said, “God anointed Jesus of Nazareth with the Holy Ghost.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
… For by the three immersions , baptism signifies the three days of our Lord’s entombment . The baptism then into Christ means that believers are baptized into Him. We could not believe in Christ if we were not taught confession in Father, Son, and Holy Spirit . For Christ is the Son of the Living God , Whom the Father anointed with the Holy Spirit
10:39
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… by this he shows that many cases of lost senses or paralyzed limbs are the devil’s work, and a wrench given to the body by him: as also Christ said. “For God was with Him.” Again, lowly terms. “And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem” (
10:40
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… 39 ): both “we,” saith he, and ye. Then the Passion, and the reason why they do not believe: “Whom also they slew, and hanged on a tree. Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.5
… What is this? With more attention hearken. The power of our Lord Jesus Christ most chiefly appeared in the Resurrection, from whence this Psalm hath received its title. And rising again, He appeared to His disciples.
10:41
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… 27 .) The Apostles themselves also often speak in a similar manner; “We are witnesses, and the Holy Spirit which God hath given to those that obey Him.” ( Acts ii. 32 ); and on a subsequent occasion, Peter, still giving assurance of the Resurrection, said, “Seeing we did eat and drink with Him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 17
… Moses also saw many things such as none other hath seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself “to witnesses chosen before of God.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
… 14 ), speaking in that place also concerning truth. “Whom will send.” Behold, it is no longer the Father alone, but the Son also who sendeth. “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 87
… On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… And all throughout these forty days, He appeared on occasions, and to individuals, and in modes, just as He was minded. To these appearances Peter alludes when, in the discourse which he delivered before Cornelius and those who were withhim, he says, “Even to us who did eat and drink with Him after He rose from the dead, for the space of forty days.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… “Who did eat and drink with Him after He rose from the dead.”
10:42
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead.” ( v. 40, 41 .) This is a proof of the Resurrection. “And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.” (
sant'Agostino d'Ippona † 430 d.C. City of God 17.4
… He shall judge the ends of the earth, for He is righteous.” Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead.
10:43
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… “And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead.” ( v. 42 .) This is great. Then he adduces the testimony from the Prophets: “To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “The God of our fathers raised up Jesus, whom ye slew, by hanging on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Once more: “To Him give all the prophets witness, that, through His name, whosoever believeth in Him shall receive remission of sins.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.53
… In agreement with this is that statement of Peter which I have already quoted, how that all the prophets bear witness to Christ, that at His hands every one that believes in Him receives remission of his sins.
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Tertulliano † 220 d.C. On Fasting 8
… for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism , the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.27
… While Peter yet spake these words, the Holy Ghost fell on all them which heard the word; so that they of the circumcision also which came with Peter were astonished, and when they understood it said that on the Gentiles also was poured out the gift of the Holy Ghost
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
… “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” ( Acts x. 41 .) And to show that this was not merely said to please, the Spirit beareth witness to the words spoken. (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.19
… and they of the circumcision that believed, as many as came with Peter, were astonished, because that upon the Gentiles also the gift of the Holy Spirit was poured out. For they heard them speak with tongues, and magnify God.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.21
… For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.12
12. Again, another more wonderful example. Peter came to Cornelius the centurion, to a Gentile man, uncircumcised: he began to preach Christ Jesus both to him, and to those who were with him. “While Peter was yet speaking,”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 5
… For they heard them speak with their tongues, and they magnified God. Then answered Peter, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of Jesus Christ.”
10:45
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 32
… 5–7 .) Observe Peter from the first standing aloof ( κεχωρισμένον ) from the affair, and even to this time judaizing. And yet (says he) “ye know.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 9
… 3 ); and after that they had learned the dispensation of God, even so still they wondered how “on the Gentiles also was poured out the gift of the Holy Ghost” (
10:46
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
“While Peter yet spake,” etc. (Recapitulation.) He does not say that Peter was astonished, but, “They of the circumcision:” since he knew what was in preparation. And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit. Then
10:47
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.15
… Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, “Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 71.1
… in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… Therefore it is that this is carried to a sort of excess. Peter seizes his advantage, and see the plea he makes of it. “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
… Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, “Then hath God given unto them the Holy Ghost, as well as unto us.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 25
… On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 97.11
… That all His Angels worship Him.…For the Church was not as yet among the Gentiles; in Judæa the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized.
10:48
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.4
… Peter came, and the Spirit was poured out upon them that believed, and they spake with other tongues, and prophesied: and after the grace of the Spirit the Scripture saith that Peter commanded them to be baptized in the name of Jesus Christ
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized. “And he commanded them to be baptized in the name of Jesus Christ.” (
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1. IN CAESAREA, — non Philippi, sed Palaestinae, quae sita erat in littore maris Mediterranei, eratque munitissima: hinc et turris Stratonis dicta est, erat enim quasi arx et antemurale Palaestinae: unde a Romanis firmo praesidio custodiebatur, in quo Centurio erat Cornelius. Caesarea conversa ad Christum, facta est Ecclesiarum Palaestinae metropolis, sub se continens Ecclesiam Hierosolymitanam, tum quia Caesareae, converso Cornelio, apertum fuit ostium Ecclesiae Gentibus; tum potius quia Caesarea primitus sub Romanis erat Palaestinae metropolis, et maxima civitatum Judaeae, teste Josepho, lib. III De Bello, cap. xv. Sed postea anno Christi 553, Vigilius Papa in Concilio Constantinopol. Hierosolymitanam Ecclesiam fecit Patriarchalem, eique subjecit Caesariensem. Ita Baronius anno jam dicto. NOMINE CORNELIUS. — Videtur hic fuisse Italus (erat enim centurio cohortis Italicae) et Romanus. Romae enim illustres celebresque fuere Cornelii, et domus, imo gens, Corneliorum nobilissima: sicut in Belgio ampla est familia Corneliorum, ex qua ego prognatus sum: unde omnes ex illa oriundi cognominantur Cornelii. Romae enim illustris fuit Cornelius Cossus, tribunus militum, qui Tolumnium Lartem, Veientium regem, occidit, secundoque opima spolia Jovi Feretrio retulit, teste Livio, lib. IV, Decad. I. Et Cornelius Centimalus, qui cum Annibal moenibus appropinquaret, trepidante urbe, ei occurrens, extra urbem castra posuit, teste Plutarcho. Et Cornelius Merula Consul, qui contra Boios in Galliam missus, duodecim millia hostium cecidit, teste Livio, De Bello Maced., lib. V. Et Cornelius Merula, superioris nepos, flamen Dialis, qui ingresso urbem Mario, ne in ejus, utpote hostis, potestatem veniret, in Jovis aede venis succisis sibi mortem conscivit, sacerdotisque sui sanguine foci vetustissimi maduere, inquit Valerius Maximus, lib. IX, cap. XII. Similes fuere plurimi, inter quos emicuere Cornelii Scipiones, praesertim S. Cornelius Scipio, cognomento Africanus a devicta Africa, bis consularis et censorius, ac triumphalis, ter Princeps Senatus; qui fratrem habuit consularem et triumphalem, nepotem vero filii adoptione bis consularem, bis triumphalem, et censorium, et augurem: cujus soror Cornelia, mater Gracchorum, virago fuit magni animi, prudentiae et eloquentiae, quam laudat Quintilianus, lib. I, cap. I, et Cicero in Bruto. Fuit ergo Romae Corneliorum familia non una, sed plurimae, adeo ut gentem integram conflare posset. Ejus enim familiae, et quasi partes erant Scipionum, Lentulorum, Cinnarum, Balborum, Merularum, Rutulorum, Cethegorum, Mamercorum, Dolabellarum, Mammularum, Severorum, et aliae plures, quas fuse recenset Antonius Augustinus, lib. De Familiis Romanorum. Ex his ergo oriundus videtur hic Cornelius Centurio. A primo enim illustri Cornelio, filii, nepotes et posteri omnes dicti sunt Cornelii. Porro nonnullis eruditis ita dicti videntur a cornu, quasi cornei, robusti et constantes. Unde S. Cornelius, Romanus Pontifex et Martyr, S. Cypriano per litteras familiaris, pingitur cum cornu in manu, quia Decio et Volusiano Imperatoribus constantissime restitit, uti narrat S. Cyprianus; cornu enim est robur animalium: unde cornu symbolum est fortitudinis, victoriae, regni, gloriae et triumphi, juxta illud de Joseph: «Cornua rhinocerotis cornua illius,» Deut. XXXIII, 17. Et Psalm. XLIII, 6: «In te inimicos nostros ventilabimus cornu.» Et Psalm. XCI, 11: «Exaltabitur sicut unicornis cornu meum.» Et Psalm. CXXXI, 17: «Illuc producam cornu David.» Et Psalm. CXI, 9: «Cornu ejus exaltabitur in gloria.» Et Zachar. I, 21: «Haec sunt cornua quae ventilaverunt Judam.» Hinc Psalm. XCVII: «Psallite Domino, in tubis ductilibus, et voce tubae corneae,» hoc est mystice, in robore virtutis. «Duas, ait ibidem S. Hieronymus, habetote tubas, et argenteam, et corneam. Argenteam, ut habeatis sermonem; corneam, ut habeatis virtutem. Legimus in Levitico: Nullum animal offeratur, nisi quodcumque cornutum est, etc. Et nos ergo quamdiu habemus cornu, meremur victima esse Dei. Si autem cornu nostrum fuerit excussum, quasi debiles sumus, et inter sacerdotes Dei venire non possumus.» Et S. Augustinus, ibidem: «Cornu excedit carnem, necesse est ut carnem superando sit firmum ad perdurandum, et capax vocis. Qui vult esse tuba cornea, superet carnem, transcendat carnales affectus.» Et inferius: «Tuba cornea te erigat adversus diabolum, non tuba cornea adversus fratrem tuum.» Quocirca S. Cornelius quasi roboris antistes et Martyrum primipilus, ad robur aeque ac ad decus martyrii impetrandum, a fidelibus invocari solet. Ita, ut alios taceam, eum sibi cognominem martyrii causa invocare solebat Cornelius Musius, apud Belgas Poeta laureatus, qui proinde hunc et hymnum saepe concinebat: Beate Christi Pontifex, Christique Martyr inclyte, Hanc gratiam Cornelio tuo benignus impetra, Ut, exprimo quem nomine, te charitate, te fide, Et asserendae audacia te veritatis exprimam. Ac ab eo voti compos effectus est: nam Lugduni Batavorum sub annum Domini 1572, a Calvinistis naso, auribus, manuum pedumque digitis truncatus, trabi in foro affixus, et laqueo strangulatus, anno aetatis 72, gloriosum obiit martyrium, uti refert Aubertus Miraeus in Elogiis Belgicis. Vel certe Cornelius dicitur a corde, quasi cordatus, q. d. Corneli, cor ne linque solo: cor sit in aethere, non in aere; in sole et caelo, non in solo et salo. Talem enim decuit esse hunc Cornelium, primipilum Ecclesiae Gentilis, qui Gentibus omnibus quasi dux et antesignanus viam ad Ecclesiam, imo iter in caelum panderet; nimirum nobilem Romanum, militum ducem, qui nobilibus Romanis, militibus et principibus fidei et virtutis exemplum daret: unde eum paulo post secuta sunt tot agmina Romanorum, praesertim militum et nobilium, non tantum ad fidem, sed et ad martyrium. Fuit ergo ipse gloria gentilitatis, et Gentium primitiae, ait Origenes, hom. 11 in Num.; et S. Hieronymus, ad Salvinam: «Primus Cornelius salutem Gentium dedicavit.» CENTURIO. — Qui centuriae militum praeerat, quae primo constabat centum militibus: sed variis de causis subinde adauctus est hic numerus. Cajetanus opinatur Cornelium hunc fuisse Centurionem primae cohortis ex decem, quibus constabat legio, qui proinde primipilus dicebatur, cui praeferebatur vexillum aquilae, quod erat Romanorum insigne, ac 400 milites in prima acie gubernabat, quasi primi ordinis ductor, teste Vegetio, lib. II, cap. vi. Unde et equestribus ornamentis censuque decorabatur, uti docet Lipsius, lib. II De Militia Romana. COHORTIS. — Graece ἐκ σπείρης, id est ex cohorte: cohors enim plures habebat centurias et centuriones, e quibus unus fuit Cornelius. Cohors enim primitus erat decima pars legionis, constans quinquaginta manipulis, manipulus autem 25 militibus: quare cohors constabat 1,250 militibus; legio 12 millibus et quingentis, ut patet ex Caesare, lib. VI De Bello civili; Velleio, lib. II, et aliis. Jam cohors vulgo a Gallis vocatur regimentum, et qui ei praeest dicitur Tribunus, sive Chiliarcha. Verum postea uti legionis, ita et cohortis numerus imminutus est, idque varie pro varietate temporum et locorum. Legio tandem redacta est ad sex millia et sexcentos. ITALICAE, — ab Italis militibus quibus constabat. Opinatur Baronius hanc cohortem ordine fuisse sextam, et cognominatam Ferratam: hanc enim ab Augusto collocatam fuisse in Judaea scribit Dio.
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2. RELIGIOSUS AC TIMENS DEUM. — Vatablus, pius et religiosus erga Deum. Est hic problema. An Cornelius antequam accerseret Petrum, fuerit justificatus, necne? Negat S. Chrysostomus, Oecumenius et Stapletonius hic, et S. Basilius, in Regul. brevior., Reg. CCXXIV. Favet S. Augustinus, lib. De Praedest. Sanc., cap. VII. Huic sententiae favent ea quae dicuntur vers. 5, 43, 44, et cap. seq., vers. 14. Longe verius affirmant S. Gregorius, hom. 3 et 19 in Ezech.; Beda, Dionysius et Lorinus hic; Magister, in III, dist. XXV, ibique Albertus, Bonaventura, et S. Thomas ibidem, ac III part., Quaest. LXIX, art. 4, ad 2; Ruardus Tapperus, art. 7; Alfonsus a Castro, verbo Baptismus, haeresi 10; Gregorius de Valentia, II II, disp. 1, Quaest. II, puncto 4. Favet S. Hieronymus, in cap. v epist. ad Galat. Probatur primo, quia Cornelius hic vocatur «religiosus ac timens Deum;» ergo non tantum erat justus, sed et pius ac religiosus. Secundo, quia vers. 4, dicuntur opera et eleemosynae ejus ascendisse in memoriam in conspectu Dei. Tertio, quia id diserte videtur asserere S. Petrus, vers. 34, dicens: «In veritate comperi, quia non est personarum acceptor Deus; sed in omni gente qui timet eum, et operatur justitiam, acceptus est illi:» loquitur autem de Cornelio. Ergo Cornelius acceptus et gratus erat Deo: ergo erat justus: nullus enim est gratus Deo, nisi justus. Primus enim effectus gratiae justificantis est, facere hominem gratum et acceptum Deo. Deinde, qui operatur justitiam est justus: Cornelius autem, teste S. Petro, operabatur justitiam; ergo erat justus. Quarto, quia vers. 22, de eo dicitur: «Cornelius vir justus et timens Deum, et testimonium habens ab universa gente Judaeorum, responsum accepit ab angelo sancto, accersire te.» Denique vers. 2, de eo dicitur: «Faciens eleemosynas multas plebi, et deprecans Deum semper.» Haec autem duo consistere nequeunt cum peccato, sed praesupponunt gratiam sanctificantem. Quare Cornelius, ante adventum S. Petri, a Judaeis quibuscum Caesareae versabatur, didicit hausitque fidem explicitam unius Dei, et implicitam Christi mediatoris, coluitque verum Deum, sicut et Job ejusque amici: non enim soli Judaei ante Christum, sed et nonnulli Gentiles coluerunt verum Deum, qui servantes legem naturae et charitatis, justificati sunt, indeque eleemosynas aliaque pia opera praestiterunt. Haec autem facere non potuerunt per vires solius naturae, uti censebant Pelagiani, sed ad hoc egebant gratia Dei excitante et cooperante, uti recte docet S. Prosper, lib. De Libertate arbitrii. Dices: Si erat justus, quid opus erat ad eum mittere S. Petrum? Respondeo: Opus erat ad hoc, ut per eum disceret explicitam fidem Christi omniumque ejus mysteriorum: nam implicita fides non sufficiebat. Jam enim facta erat promulgatio novae legis et fidei explicitae de Christo mediatore in Pentecoste Hierosolymis; illaque sensim serpebat ad alias vicinas urbes, ita ut de illa inaudierit Cornelius, ut patet vers. 22. Quare ejus obligatio incipiebat ubique induci, et consequenter obligare Cornelium, qui hactenus laborarat ejus ignorantia invincibili: sed illa jam incipiebat fieri vincibilis, ideoque culpabilis; qui si illam depellere et obligationi jam dictae satisfacere neglexisset, peccasset et amisisset justitiam. Unde ut eam non amittat, sed retineat et augeat, jubetur ab angelo accersere Petrum, qui explicite eum doceat illa quae de Christo scire et credere necessarium erat, non tantum ad acquirendam vel augendam, sed ad retinendam justitiam: necessarium, inquam, non tantum necessitate praecepti, ut vult Andreas Vega, lib. VI In Conc. Trident., cap. xx, et Dominicus Soto, lib. II De Natura et Gratia, cap. xi et xii, sed etiam necessitate medii. Nam post sufficientem Evangelii promulgationem, nemo potest justificari et salvari, nisi per explicitam fidem Christi mediatoris, ut habet verior et communior Theologorum sententia. Perperam enim Melchior Canus, et ex eo Dominicus Banez, II II, Quaest. II, art. 8, separant salutem a justitia, dicuntque Cornelium et similes sine fide explicita Christi potuisse justificari, sed non salvari. Salus enim individue adhaeret justitiae: justitia enim et gratia est semen gloriae, ut quicumque moritur in gratia, certus sit de salute et gloria aeterna. Hoc est quod ait S. Gregorius loco citato, Cornelium «per bona opera meruisse fidem,» scilicet explicitam de Christo: et simul «per fidem,» scilicet implicitam, «venisse ad bona opera.» Rursum per fidem venisse ad bona opera, sed per opera esse solidatum in fide. Porro baptizavit Cornelium Petrus, ut eum Christianismo initiaret, gratiamque acceptam augeret et confirmaret: jam enim baptismus incipiebat eum omnesque alios obligare. Non ergo baptizatus est, ut remissionem peccatorum acciperet, quam ante jam acceperat, nisi forte venialium, si quae irremissa habebat, uti et poenarum peccatis mortalibus praecedentibus debitarum, si quae adhuc remittendae restabant. Adde, culpam peccatorum mortalium ei remissam fuisse per contritionem, quae includebat votum implicitum baptismi: unde debebat baptizari, ut hoc voto se exsolveret, illius enim intuitu remissa ei erant peccata. Dices secundo: Ad verba S. Petri, vers. 44, descendit in eum Spiritus Sanctus: ergo ante non descenderat. Respondeo: Tunc visibiliter descendit, qui prius in eum invisibiliter descenderat; contulitque ei augmentum gratiae, et insuper gratias gratis datas, ut donum linguarum, etc., de quo vers. 44. Minus recte ergo aliqui eum tunc primo justificatum censent. Argumenta adversariorum petita ex versibus citatis, in illorum explicatione dissolventur. DEPRECANS DEUM SEMPER, — quantum scilicet per negotia domestica et militaria licebat; «semper» ergo, id est frequenter, assidue. Nota hic quatuor virtutes Cornelii, cuivis Christiano, praesertim Superiori, imitandas, si suae vocationi atque officio satisfacere velit. Prima est religio: fuit enim ipse vir religiosus erga Deum. Secunda est timor Dei. Tertia est misericordia et eleemosyna: qui enim in proximum misericors est, vicissim Deum in se misericordem experietur, juxta illud promissum Christi: «Beati misericordes, quoniam ipsi misericordiam consequentur,» Matth. v. Unde Nazianzenus, orat. De Cura pauperum: «Esto calamitoso Deus, ut vicissim Deus in tua calamitate sit tibi Deus.» Ita Cornelius per eleemosynas meruit visitari ab angelo et a S. Petro, ab eoque percipere fidem Christi, ut ait ei angelus, vers. 4. Quarta est oratio frequens: haec enim est quasi fistula, e caelo eliciens omnem gratiarum imbrem. Tropologice, S. Hieronymus, epist. 9 ad Salvinam, haec omnia applicat Nebridio, ejus marito jam defuncto, qui fuerat Imperatorum nepos, natus ex sorore Augustae: «Quidquid de illo (Cornelio) dicitur, hoc nomine commutato, in Nebridio meo vindico. Sic religiosus fuit, et amator pudicitiae, ut virgo sortiretur uxorem; sic timens Deum cum omni domo sua, ut oblitus dignitatis omne consortium cum monachis haberet et Clericis, tantasque eleemosynas faceret in populis, ut fores ejus pauperum ac debilium obsiderent examina: certe sic semper orans Deum, ut illi, quod optimum esset, eveniret. Raptus est, ne malitia mutaret mentem ejus, quia placita erat anima illius Deo.» Et mox: «Nihil nocuit militanti paludamentum, et balteus, et apparitorum catervae: quia sub habitu alterius alteri militabat. Legimus et in Evangelio, Matth. viii, de alio Centurione Domini testimonium: Nec in Israel tantam fidem inveni. Joseph post Pharaonem regis ornatus insignibus, sic Deo charus fuit, ut super omnes Patriarchas duarum tribuum pater fieret. Daniel et tres pueri sic praeerant Babyloniae opibus, ut habitu Nabuchodonosor, Deo mente servirent. Mardochaeus et Esther inter purpuram, sericum et gemmas, superbiam humilitate vicerunt; tantique fuere meriti, ut captivi victoribus imperarent.» Et inferius: «Mirum dictu est: nutritus in palatio, contubernalis et condiscipulus Augustorum, quorum mensae ministrat orbis, et terra ac maria serviunt, inter rerum omnium abundantiam, in primo aetatis flore tantae verecundiae fuit, ut virginalem pudorem vinceret, et ne levem quidem obscoeni rumoris de se fabulam daret. Deinde purpuratorum propinquus, socius, consobrinus, iisdem cum ambobus studiis eruditus, non est inflatus superbia; sed cunctis amabilis, ipsos principes amabat ut fratres, venerabatur ut dominos. Ministros autem eorum sic sibi charitate sociarat, ut qui merito inferiores erant, officiis se pares arbitrarentur.» Notent haec Principes, aulici, duces, milites, notent et imitentur.
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3. IS VIDIT IN VISU MANIFESTE. — Fuit ergo haec visio corporalis et ocularis; haec enim sola est manifesta. Adde, factam esse non noctu, sed per diem hora nona in vigilia, cum oraret Cornelius: ergo fuit corporalis: nam quando per visionem duntaxat imaginariam quid videtur, solet id fieri noctu. Angelus ergo in corpore assumpto apparuit Cornelio. Causa fuerunt quatuor. Prima, ne Cornelius, aut ejus domestici putarent fuisse illusionem nocturnam. Secunda, ne Judaei putantes ad se solos pertinere Messiam, fidem et Evangelium, objicerent S. Petro, surreptitiam fuisse visionem et vocationem Cornelii ad fidem, uti hac de re expostularunt cum eo, cap. xi, 3. Tertio, ut Gentiles e Cornelio scirent certo et manifeste, sibi apertum esse ostium Evangelii. Quarto, quia Gentibus manifeste revelandus erat Christus Christique fides; Judaei vero excaecandi erant et ad suae legis umbras relegandi. QUASI HORA DIEI NONA, — quae incipit a tertia pomeridiana, et protenditur usque ad vesperam. Unde hora nona erat hora orationis vespertina; sicut prima erat matutina, uti dixi cap. III, vers. 1. Videtur ergo Cornelius more Judaeorum, inter quos agebat, utrumque orandi tempus observasse; cumque vespertinam horae nonae orationem obiret, apparuit ei angelus. Orantibus enim se inserunt, astant et apparent angeli, quorum opus et deliciae est oratio. Ita Cassianus, lib. III De Inst. Renun., cap. III. Et S. Chrysostomus, qui et causam dat cur potius vespertina hora apparuerit angelus, quam matutina: «Quia postrema hora haec erat, quando curae dimittuntur, et vacatur precibus atque compunctioni.» Cor enim curarum expers et compunctione saucium, capax est illustrationum rerumque caelestium, optimeque ad eas dispositum. Mysticam causam dat Beda: «Quoniam in morte illius (Christi) baptizandus erat, qui spiritum tradidit hora nona.» Hinc Alcuinus, lib. De Divinis offic., cap. De Sabbato sancto, docet catechumenos baptizari hora nona, quia ea hora ad primum e Gentibus catechumenum, puta ad Cornelium, venit Angelus jubens vocari Petrum, qui eum baptizaret. Tropologice S. Chrysostomus: «Cornelius vitae religiosae sibi tempora constituit: non enim est vir pius qui sibi stata orandi et bonis operibus vacandi tempora non praefigit.» Et S. Hieronymus, epist. ad Salvinam viduam, hoc ei dat monitum: «Semper in manibus tuis sit divina lectio, et tam crebrae orationes, ut omnes cogitationum sagittae, quibus adolescentia percuti solet, hujusmodi clypeo repellantur.» Inter Apophthegmata S. Thomae Aquinatis primarium hoc recensetur: «Religiosus non est, qui non semper versatur cum Deo, aut cogitat de Deo.» Quocirca ipse ita assiduus erat in oratione, ut omnem suam scientiam illi potius, quam studio, cui tamen sedulo vacabat, attribueret, diceretque scientiam suam magis esse caelitus infusam, quam humanitus acquisitam. Rursum: «Anima, inquiebat S. Thomas, sine oratione non proficit. Religiosus sine oratione est velut miles nudus, qui pugnat sine armis,» ideoque inermis facile ab hoste vincitur. ANGELUM DEI. — Lyranus et Dionysius probabiliter opinantur angelum hunc fuisse Custodem Cornelii. Angeli enim Custodis officium est curare sui clientis catechesin, baptismum et salutem. Quare falsum est quod censuit Origenes, hom. 6 in Matth., angelum Custodem incipere custodire clientem suum a tempore baptismi. Nam et infideles non baptizati habent Custodem angelum, qui eos a peccatis avocet et ad virtutes, praesertim fidem et baptismum, deducat, ut habet communis Theologorum sententia.
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4. TIMORE CORREPTUS. — Angeli enim majestas et gloria videntem percellit, uti dixi cap. VII, 32. QUID EST, DOMINE? — Ita Romanus, Graecus et Syrus, q. d. Quid a me poscis, Domine? quid me vis facere? Aliqui codices Latini legunt: «Quis es, Domine?» uti dicebat Saulus, cap. ix, 5. Sed priorem lectionem esse genuinam, patet ex responsione angeli. Ait enim: «Orationes tuae et eleemosynae tuae ascenderunt in memoriam,» Graece, εἰς ἀνάμνησιν, ut scilicet quasi memoriale a te submissum ad Deum, serventur, et semper obversentur conspectui Dei. Vatablus, «recordatus est Dominus orationum et eleemosynarum tuarum,» ideoque eas digno praemio remunerari volens, mittit me ad te, ut ostendam tibi viam ad fidem et salutem. Tertullianus, lib. De Jejunio, cap. viii, addit, «et jejunia:» eleemosyna enim et jejunium sunt quasi duae alae quibus oratio evehitur et evolat in caelum ad Deum. Credibile enim est Cornelium miscuisse orationi et eleemosynis jejunium. A Judaeis enim didicerat illud angeli consilium datum Tobiae, cap. xii, 8: «Bona est oratio cum jejunio et eleemosyna, magis quam thesauros auri recondere: quoniam eleemosyna a morte liberat, et ipsa est quae purgat peccata et facit invenire misericordiam et vitam aeternam.» Nota: τὸ ascenderunt alludit ad ritum sacrificiorum, praesertim holocausti, quod totum per ignem et fumum ascendebat ad Deum, indeque dictum est עולה ola, id est ascensio. Orationes enim sunt instar holocausti: inde enim vocantur vituli labiorum, sacrificium laudis, etc.
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5. ET NUNC MITTE. — Non dicit: «Vade tu ad Petrum;» quia volebat cum eo totam ejus familiam catechizari et baptizari: haec autem tota domo abire non poterat. Ita Hugo. Rursum angelus per se haec non praestat, quia homines a Deo ordinati sunt ministri verbi Dei et baptismi, non angeli. Sic Saulus ab Anania baptizatus est, Eunuchus Candaces a Philippo. Porro voluit Deus accersiri Petrum, non Joannem, vel quem alium, quia decebat ut Petrus quasi caput Ecclesiae, sicut primus omnium post Christum praedicaverat Judaeis, Act. ii et iii, ita primus praedicaret et Gentibus, puta Cornelio ejusque familiae. Ipse enim quasi totius Ecclesiae Pastor, debebat in eam, quasi in unum ovile Christi, congregare tam Gentes quam Judaeos, ut utrique eum quasi communem patrem agnoscerent, colerent, obedirent et sequerentur, in eoque utrique, licet inter se diversi, imo adversi, unirentur.
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8. MISIT ILLOS IN JOPPEN, — perquirere et accersere Petrum non imperando, sed rogando ut dignaretur venire ad domum Cornelii.
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9. ASCENDIT PETRUS IN SUPERIORA, — εἰς δῶμα, id est in tectum domus: tecta enim in Palaestina sunt plana, ut in iis ambulare, sedere, orare possint, quae Graece dōmata, Romae solaria vel maeniana appellantur, ait S. Hieronymus, epist. 135 ad Suniam. Ascendit ergo et secessit, ut liberius caelum intueretur, eoque a terra oculos et mentem oraturus attolleret. Oratio enim est ascensus mentis ad Deum, quem juvat ascensus corporis. Hinc Christus, Moses, Elias, Eliseus, S. Franciscus aliique Sancti oraturi ascendebant in montes, ut sicut loco, sic et cogitatione caelo vicini efficerentur, ait S. Ambrosius, serm. 11. CIRCA HORAM SEXTAM. — Nota hic horam sextam orationis: quia ea uti homo creatus est et peccavit, ita et recreatus est a Christo cruci affixo; et quia ea hora solet sumi prandium, cui exemplo Petri et Ecclesiae praemittenda est oratio. Vide dicta I Timoth. IV, 3 et 4.
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10. ET CUM ESURIRET, — cibum corporalem; hujus enim fames solet obvenire adventante tempore prandii. Quare quod S. Ambrosius, serm. 40, Beda et alii accipiunt de esurie spiritali animarum, eo quod videret paucos Judaeos converti ad Christum, mysticum est, non litterale, ut patet ex sequentibus. VOLUIT GUSTARE. — Vox gustare notat sobrietatem S. Petri, quasi cibo non se opplere, sed eum duntaxat pro necessitate degustare, et summis, ut dicitur, labris delibare voluerit. Rursum, quod in hac vita sit tantum gustus et delibatio voluptatis, in futura vero saties, juxta illud Psal. xvi, 15: «Satiabor cum apparuerit gloria tua.» Quocirca vir sapiens dixit cor nostrum esse pyramidale, ita situm in homine, ut ejus basis sursum, conus deorsum vergat, ad significandum, quod terram et terrena quae deorsum sunt, tantum obiter et levissime, quasi in puncto duntaxat tangere et gustare, totum vero cordis mentisque sinum et capacitatem sursum ad caelestia erigere et expandere debeamus. Unde mystice S. Hieronymus, epist. 4 ad Rusticum: «Petrus, esuriens in Judaeis, Cornelii saturatur fide, et famem incredulitatis eorum, gentium conversione restinguit; atque in vase Evangeliorum quadrangulo, quod de caelo descendit ad terram, docetur et discit omnes homines posse salvari; rursumque quod viderat, in specie candidissimi linteaminis in superna transfertur, et credentium turbam ad caelum rapit, ut pollicitatio Domini compleatur: Beati mundo corde, quoniam ipsi Deum videbunt.» CECIDIT SUPER EUM MENTIS EXCESSUS, — q. d. Raptus est in exstasin. Vox cecidit significat hanc exstasin non fuisse naturalem, qualis est ea quae ex vehementi ira, pavore, amore, studio et contemplatione nascitur, sed divinam, nimirum caelitus S. Petro immissam fuisse hanc visionem et menti ejus divinitus impressam.
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11. ET VIDIT COELUM APERTUM. — «Vidit,» scilicet in mentis excessu, de quo praecessit. Unde sequitur hanc visionem non fuisse oculorum, sed imaginationis et mentis. Symbolice, significatur hic primo, arcanum mysterium de coelis et Dei praedestinatione reconditum, de Gentium vocatione ad Christum, jam toti mundo reserandum et patefaciendum esse, ait Beda. Secundo, Petro quasi coeli clavigero, datas esse claves ad aperiendum et claudendum coelos, Matth. xvi, 19. ET DESCENDENS VAS QUODDAM. — «Vas,» id est receptaculum, non aeneum, nec ferreum, nec ligneum, sed lineum. Unde sequitur «velut linteum magnum.» Erat ergo hoc linteum sive linteamen, velut uter lineus, continens omnis generis escas, inferne concavus et clausus, superne apertus, qui quatuor sui angulis e coelo demittebatur ad Petrum, eique esurienti omnes has escas ad manducandum offerebat. Quaeres, quid ad litteram significat hoc vas, sive linteum? Respondet primo, Glossa Interlinearis, significare corpus Christi, quod est ut linteum, quoniam sine semine conceptum, candorem castitatis custodit; et quia mortuum: magnum vero propter deitatis consortium, et quia resurrexit. Ita et Cassianus, lib. III De Instit. Renun., cap. III. Secundo, melius alii accipiunt Dei sermonem et praedicationem Evangelii, in qua molliter quiescunt peccatorum animae in coelestis gratiae illapsu, et supernae gloriae spe. Ita S. Ephrem, serm. De S. Basil., tom. V, et S. Gregorius, lib. XXXIII Moral., cap. xvi, vel xx. Hinc patet minus esse verisimile quod censent aliqui animalia haec in linteo visa fuisse, non integra et solida, sed in ipso linteo quasi in charta depicta, vel impressa. Probatur id ex S. Cyrillo, lib. IX Contra Julian., ubi docet animalia haec in linteo non fuisse vera, sed effigiata et expicta. Verum S. Cyrillus tantum vult dicere ea non fuisse realia et viva, sed instar statuarum fuisse exsculpta et effigiata, ita ut effigiem verorum et vivorum haberent. De his enim, non autem de impressis pictisque in ipso linteo, apte recteque in visione Petro dicitur: «Occide et manduca.» Tropologice: per vas hoc multi accipiunt statum Religionis, qui constat lino, id est maceratione carnis et mortificatione appetituum. Linum enim varie maceratur et carminatur, ut fiat linum: quatuor initia sunt quatuor regulae quatuor priscorum Ordinum, puta regula S. Basilii, S. Augustini, S. Benedicti et S. Francisci: in eo sunt animalia immunda, id est peccatores qui ut peccata in saeculo admissa expient, paenitentiae causa se mancipant Religioni. Ita Glossa. Porro quomodo lineum et linteum sit symbolum puritatis, paenitentiae, patientiae, fortitudinis, religionis, etc., dixi Exodi xxviii, 39, et Jeremiae xiii, 1. Simile est hoc vas lineum vasi intemerato, de quo noster Causinus, Parabol. Hist., lib. XII, cap. LXXI, ex Pausania. Tradit enim Pausanias in Arcadia esse Stygem fluvium, cujus aqua adeo acris et potens est, ut omnia vasa sive aerea, sive ferrea, sive lapidea disrumpat, excepto vase quod fit ex ungula equi, quod proinde vas intemeratum dicitur; estque hieroglyphicum B. Virginis, quae nullo peccato, vel originali, vel actuali (cujus symbolum est Styx) infici aut laedi potuit. Simili modo Religio est vas intemeratum, quia omnia peccata et peccatorum occasiones amovet et excludit, quantum fragilitas humana patitur. Symbolice Oecumenius: Vas linteum denotat totum orbem, qui ad Christum vocatur: quatuor initia sunt quatuor elementa, quibus hic inferior mundus constat et propagatur; animalia varia sunt varii hominum status. Consequenter vas linteum est homo, qui est microcosmus constans quatuor elementis; quare cogitet se, uti ex iis conflatus est, ita brevi in ea resolvendum et per mortem rediturum. Quocirca Antistites in Aethiopia, cum cruce sibi praeferri curant vas cinerum, quod eos jugiter memores reddat suae mortalitatis, taciteque eis inclamet: «Memento, homo, quia cinis es, et in cinerem reverteris.» Ita Nicolaus Causinus, lib. V Parabol. Hist., cap. IV, ex Sabellico, lib. IV, cap. IV. QUATUOR INITIIS. — Syrus et Vatablus, quatuor angulis; Tigurina, quatuor extremitatibus. Graece additur δεδεμένον, id est alligatum: cum enim linteamen hoc esset quadratum, nec esset expansum instar straguli, sed instar vasis, vel utris constrictum ad capienda animalia, necessario debebat in quatuor sui extremitatibus constringi et colligari, ne animalia diffluerent vel dilaberentur. Hi quatuor anguli significant quatuor Evangelia spargenda per quatuor orbis plagas, uti jam dixi.
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12. IN QUO ERANT OMNIA QUADRUPEDIA, — id est omne genus quadrupedum. Ita Syrus; est enim hic distributio pro generibus singulorum, non autem pro singulis generum: nec enim omnia individua omnium animalium capi poterant unico vase et linteo. Graece additur θηρία, id est ferae. S. Hieronymus, in cap. xxxviii Ezech., et Origenes, homil. 2 in cap. II Gen., censent in hoc vase contentas fuisse omnis generis animalia. Tertio et aptissime, S. Augustinus, serm. 26 De Diversis; S. Ambrosius, serm. 10; S. Cyrillus, vel potius Origenes, hom. 7 in Levit.; S. Hieronymus, in epist. 89 ad S. Aug.; Gregorius, loco jam citato, Beda et alii accipiunt Ecclesiam Christi. Haec enim est quasi vas lineum, id est purum, propter incorruptibilem veritatem et fidem; quia purissima et sanctissima est tum in fide, tum in vita et moribus, non habens maculam, neque rugam, Ephes. v, 27. Haec de coelo demittitur, quia ipsa est civitas sancta, Jerusalem nova descendens de coelo a Deo, Apocal. xxi, 2. Quatuor anguli sunt quatuor Evangelia, quibus per quatuor plagas mundi et quatuor partes terrae disseminatur Ecclesia. Hoc vas ter e coelo demittitur, quia fide et sacramento SS. Trinitatis fideles innovantur et in Ecclesiam admittuntur. In eo sunt immundae et ferae bestiae, id est quaevis gentes, quae prius erant turpibus et ferinis moribus, atque a legali Judaeorum munditie alienae. Audi S. Gregorium: «Quid signatur linteo sindonis, nisi subtilis intextio sanctae praedicationis, in qua molliter quiescitur, quia mens in illa fidelium superna spe refovetur.» Tropologice: Praelatus et praedicator cogitet se debere esse leonem, fortem ac magnanimum in jugulandis erroribus, pravis moribus et amoribus, sibique aeque ac S. Petro dictum esse: «Occide et manduca.» Ita S. Gregorius, lib. XXX Moral., cap. vii vel xi. Quocirca leonino et calidissimo debet esse stomacho, ut instar struthionis ferrum digerat, quin et serpentes aliaque venenata animalia in bonum Ecclesiae succum convertat. Medici triplicem statuunt stomachum. Primum debilem et infirmum, qui escas boni succi in malum, puta in bilem aut phlegma, convertit. Secundum bonum, qui cibos boni succi in bonam alimoniam convertit. Tertium optimum, qui vi caloris res mali succi in bonum commutat. Ita symbolice primo, debili charitate sunt et virtute, qui volentes saeculares convertere ab eis pervertuntur, moresque eorum induunt. Secundo, alii sunt, qui bonos in bonitate conservant. Tertio, optimi sunt, qui vi charitatis malos, serpentinos, imo saxeos homines in bonos, ovinos et cereos convertunt. Talis fuit Christus, qui Magdalenam et Paulum convertit. Talis Paulus caeterique Apostoli. Talis ergo sit vir Apostolicus, animarum et Dei gloriae zelator.
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14. AIT AUTEM PETRUS: ABSIT, DOMINE; QUIA NUNQUAM MANDUCAVI OMNE COMMUNE ET IMMUNDUM. — «Commune,» id est impurum et profanum, ut legit S. Cyrillus, lib. IX Contra Julian., quod scilicet communiter comedi poterat a quibuslibet Gentilibus et immundis. Judaei enim, ne Gentes offenderent, cibos eorum, lege Mosis vetitos et immundos, non vocabant immundos, sed «communes.» Hic communicare, sive commune facere, est inquinare, vel immundum reddere, ut Matth. xv, 11: «Non quod intrat in os, coinquinat hominem,» Graece κοινοῖ, id est «communicat.» Dicit hoc Petrus, quia adhuc cum fidelibus, utpote Judaeo-Christianis, servabat legem Moysi, et differentiam ciborum mundorum et immundorum eis praescriptam Levit. xi, cujus differentiae rationes et causas ibidem assignavi. Nota hebraismum, «non omne,» id est «nullum»: non manducavi omne commune, id est nullum commune.
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15. QUOD DEUS PURIFICAVIT, TU COMMUNE NE DIXERIS (id est profanum, pollutum et immundum). — q. d. Deus purificavit omnes cibos hoc ipso, quo legem veterem vetantem aliquos cibos quasi legaliter immundos, per novam Christi legem abolevit. Unde R. Moyses et R. Salomon apud Lyranum, Genes. IX, 4, tradunt tempore Messiae nulla animalia fore immunda, uti prius sub Mose, sed omnia fore munda, perinde ac fuerunt tempore Noe, qui proinde tam immunda quam munda induxit in arcam, Genes. vii, 28. Symbolice, Irenaeus, lib. III, cap. XII, censet omnia purificata esse per sanguinem Christi: quia scilicet sanguis Christi abstersit legem veterem, cum omni sua immunditie. Et S. Ambrosius, lib. VII in Luc. cap. x, censet ea purificata per baptismum: per illum enim inserimur Christo, Ecclesiae et legi novae, in qua omnia sunt munda; sicut tempore diluvii omnia in arca Noe fuerunt munda, etiam ea quae postea Moses sanxit immunda. NE DIXERIS. — Graece μὴ κοίνου, id est ne commune facias, hoc est, ne contamines, ne polluas, id est ne contaminatum et pollutum dixeris, aut censueris. Est hebraismus: ponitur enim factum pro dicto, vel censura. Sic Levit. xiii, saepe dicitur de leproso: «Contaminabit eum sacerdos,» id est contaminatum eum judicabit et pronuntiabit.
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16. HOC FACTUM EST PER TER. — q. d. Ter in exstasi vidit Petrus vas e coelo ad se demitti. Ter audivit: «Occide et manduca.» Ter respondit: «Nunquam manducavi omne commune et immundum.» Ter iterum audivit: «Quod Deus purificavit, tu commune ne dixeris.» Ita S. Cyrillus, lib. VII in Levit. Ternarius, primo, confirmat visionem, ostenditque eam esse veram vereque a Deo immissam, non somniatam, ait Cyrillus, loco jam citato. Secundo, symbolum est SS. Trinitatis, in cujus nomine baptizandae et regenerandae erant Gentes. Ita S. Augustinus, Ambrosius et alii supra citati. Unde in vita hujus S. Cornelii, quae exstat apud Surium 13 septembri, dicitur per visionem hanc ter repetitam, adumbratam fuisse trinam immersionem Cornelii et caeterorum in baptismo. ET STATIM RECEPTUM EST VAS IN COELUM, — unde primitus dimissum erat. Ut significaret Ecclesiam Christi, in quam cooptandae erant Gentes, e coelis descendere, suosque fideles in coelum ducere et transcribere. Ita Lyranus et alii.
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17. ECCE VIRI. — Deus suavi sua providentia ita haec dirigebat, ut Petro indaganti significationem suae visionis, illico occurrerent viri quos significabat haec visio, simulque indicavit illi propter eos hanc visionem illi immissam, eosque repraesentare. Unde et eorum gressus ita direxit, ut nescientes recta pergerent ad domum Simonis, in qua erat Petrus: «Ibique astiterunt ad januam; quia, ait S. Chrysostomus, vilis erat domus, infra rogabant, non vicinos.» Notat S. Gregorius, hom. 1 in Ezechielem, varios esse prophetiae modos et species, ac inter eos unum, cum mentem Prophetae Deus ex parte tangit, et ex parte non tangit, uti hic mentem Petri tetigit visione lintei, et mittendo ad eum legatos Cornelii; sed quid haec sibi vellent, ei non indicavit, nisi ipso rei eventu. Spiritus Sanctus enim sensim per occasiones et eventus, more humano voluit docere Petrum et Apostolos. Vult enim Ecclesiam imitari puerum Jesum, qui aetate crescebat et sapientia, ait Hilarius.
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18. ET CUM VOCASSENT — aliquem ex incolis domus, sive ex domesticis, vel «vocassent,» id est pulsassent januam; qua phrasi vulgo Hispani utuntur, ait Mariana.
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19. DIXIT SPIRITUS, — puta Spiritus Sanctus per internam inspirationem. Ita S. Chrysostomus; S. Cyrillus, Catech. 47; S. Ambrosius, lib. II De Spiritu Sancto, cap. xi, et S. Gregorius, lib. XXVIII Moral., cap. ii. Aliter Dionysius et Glossa: per Spiritum enim accipiunt angelum vicarium Spiritus Sancti, qui exterius sensibili voce dixerit: «Ecce viri tres quaerunt te.» Verum sic angelus apparuisset Petro in corpore assumpto, cujus hic nulla fit mentio, imo contrarium innuitur, cum vocatur «spiritus:» «Spiritus enim carnem et ossa non habet,» Luc. xxiv, 39; et cum subditur: «Ego misi illos,» Spiritus Sanctus enim mittebat illos.
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20. VADE CUM EIS. — Jubetur Petrus ab oratione et Deo transire ad opera vitae activae cum proximo, aeque ac Moses, Exod. xxxii, 7; ut doceat idem nos facere, ac cum officium, necessitas vel charitas poscit, a Maria transire ad Martham, id est a contemplatione ad actionem. EGO MISI ILLOS, — ego movi Cornelium ut mitteret illos.
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21. ECCE EGO SUM QUEM QUAERITIS. — Instinctu Spiritus Sancti descendit Petrus, offertque se ignotis antequam eorum quaestionem audisset, ut ipsi sciant eum virum esse divinum et Prophetam a Deo edoctum, ac proinde ei credant. Insuper mirentur et imitentur ejus promptitudinem, humilitatem, benevolentiam, charitatem ad obsequendum. Ita S. Chrysostomus.
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22. ET TESTIMONIUM HABENS AB UNIVERSA GENTE JUDAEORUM. — q. d. Omnes Judaei testantur Cornelium esse virum probum, justum et timentem Deum, uti praecessit, ideoque eum, licet Gentilem (a quo naturaliter Judaei abhorrere solent) amant et venerantur. Dicunt hoc primo, ut suae assertionis, quod sit justus et timens Deum, proferant testes; secundo, ut Petri, utpote Judaei, gratiam Cornelio Gentili concilient; tertio, ut Judaeo-Christiani qui cum Petro venerant, aliique qui Hierosolymis erant audituri Cornelium Gentilem admissum esse ad fidem et Ecclesiam, id non aegre ferant, utpote quem Judaei caeteri diligant et colant. RESPONSUM ACCEPIT, — puta oraculum: hoc enim est ἐχρηματίσθη. Sic saepe alibi responsum capitur pro oraculo. ET AUDIRE VERBA ABS TE. — «Verba,» scilicet Christi, Evangelii, salutis et vitae aeternae, uti explicatur cap. sequenti, vers. 14. Haec enim antonomastice et per excellentiam sunt «verba.» Unde «verbum» in Epist. S. Pauli saepe capitur pro Evangelio ejusque praedicatione, aeque ac Scriptura capitur pro sacra et divina.
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23. RECEPIT HOSPITIO, — ἐξενοδόκει, id est hospitio excepit, laute habuit, xeniis et muneribus quasi hospites donavit. Nota hic hospitalitatem insignem S. Petri, quam ipse hospes et peregrinus, in peregrinos aliena in domo exercuit, ac caeteros fideles verbo et exemplo docuit, sed maxime in Romanam Ecclesiam transfudit, in qua proinde etiamnum hospitalia et nosocomia visuntur tot et tanta, ut unum hoc urbis orbisque prodigium videatur. Ita olim ibidem similia erexerunt Pammachius, gener S. Paulae, Fabiola et Gallicanus, gener Constantini Magni, qui suis manibus peregrinis serviebat, totamque vitam et opes hospitibus et hospitalitati consecravit: qua de causa martyrii lauream sub Juliano Apostata meruit. Merito ergo hoc elogium Ecclesiae Romanae dat Martinus Papa I, epist. 46, quod quisquis miserabilis homo ad eam veniat, illum hospitio recipiat, omnia ad usum ei praebeat, nec ullum repellat, detque panem mundissimum et vinum diversum. Eamdem hospitalitatis laudem Romanae Ecclesiae dat Dionysius, Corinthi Episcopus, apud Euseb., lib. IV, cap. xxiii. Ita sane hoc anno 1622, quo Italia fame primum, deinde morbis afflicta est, Roma non tantum suos indigenas, sed et omnes ex caetera Italia aliisque provinciis turmatim affluentes hospitio excepit, aluit, curavit, cumque vetera xenodochia et nosocomia turbam non caperent, nova instituit, cardinalibus aliisque sumptus liberaliter praestantibus. Haec ergo charitatis et misericordiae dos, ab initio a S. Petro Romae aspirata, etiamnum in ea perdurat, estque verae fidei et virtutis priscae ingens indicium. Plura de hospitalitate dixi Genes. xviii, 1, et Hebr. cap. xiii, vers. 2. ET QUIDAM EX FRATRIBUS. — Ut minimum sex, uti habetur cap. xi, 12. Quidam Codices addunt: «ut Petro testes sint;» sed haec explicationis causa a quopiam ad marginem addita, postea in textum irrepserunt. Ita Glossa.
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24. ALTERA AUTEM DIE INTROIVIT CAESAREAM. — Haec enim distat a Joppe itinere quindecim leucarum, sive horarum, ut patet ex tabulis Adrichomii: quare commode hoc spatium biduo confici potuit a Petro et comitibus, etiam peditibus, ut videtur. Moraliter, notent hic Concionatores, Doctores et similes, se non debere spectare copiam et nobilitatem auditorum, sed eadem alacritate adire et docere paucos ac multos, rusticos ac nobiles, barbaros ac civiles. En tibi S. Petrus summus Pontifex non dedignatur adire unum Cornelium Gentilem militem, et hoc nomine Judaeis invisum, Nomine enim Romanorum Judaeos sub jugo detinebat. In ejus domo coram eo et paucis e familia, docet et concionatur. Ratio est multiplex. Primo, quia in paucis subinde et rudibus major fructus fit, quam in multis divitibus. Et Deus humilitatem et charitatem Doctoris remunerari solet, et facere ut e paucis fructus in multos spargatur. En tibi per Cornelium apertum est ostium Evangelii ad Gentes: mox enim caeteri Apostoli secuti exemplum S. Petri, in gentes se disperserunt easque converterunt. Unius ergo Cornelii conversio fuit initium et causa conversionis tot millionum in gentibus. Narrant Annales Hispaniae S. Jacobum sub idem hoc tempus in ea novem, vel, ut alii referunt, septem duntaxat convertisse: sed per hosce sparsa est fides, ac sensim tota Hispania conversa, quae deinde per alias provincias Indiasque utrasque eamdem fidem propagavit, et etiamnum propagat, ut merito columna et columen Ecclesiae nuncupari possit. Ita Christus uni mulieri Samaritanae praedicavit, sed per eam Samariam convertit, Joan. iv. Secundo, esto nullus, vel parvus concionis esset fructus, tamen integram laboris et charitatis suae mercedem concionator a Deo recipiet, qui reddet unicuique secundum opera sua, non secundum fructum ex operibus secutum: hic enim saepe in manu est Dei, non nostra. Qua de causa S. Franciscus, ait S. Bonaventura in ejus Vita, eadem spiritus alacritate concionabatur paucis ac multis, plebeis ac nobilibus. Tertio, ad Dei et Ecclesiae magnificentiam spectat, multos habere doctores et concionatores qui Deum celebrent, etsi pauci sint auditores; sicut ad decorem civitatis facit, ut in ea plures sint fontes semper scaturientes, etiamsi pauci ex iis aquam hauriant. Non cessat fons aquam eadem copia emanare, etiamsi nemo hauriat: et tu eodem spiritu eructa verbum Dei, esto pauci audiant. Alioqui per omnem vitam inquietus eris et miser, utpote pendulus ab auditorum phantasia et mutabilitate. Quarto, tales justificant Deum, ejusque causam agunt: satagunt enim nomine Dei omnes docere, omnesque peccatores convertere. Quare si non convertantur, ipsorum est culpa et inexcusabiles sunt. Deus enim in judicii die justificabit se per hosce doctores, dicetque: Ecce ego dedi vobis tot tantosque concionatores; feci quidquid potui ut vos a peccatis avellerem. At vos tam illos, quam me sprevistis: igitur digni estis maledictione et igne aeterno. Quare solentur se concionatores, dum paucos vel refractarios habent auditores, exemplo Christi, qui tales habuit, et Dei, qui solem facit oriri super bonos et malos, pluit super justos et injustos, qui tot tantaque bona in dies in homines effundit, etiamsi pauci ad ea advertant, pro iisque Deo gratias agant. Noli ergo animum dejicere, ne sinas tibi ligari linguam, cum auditorium minuitur, imo tunc valentius concionare: ostende te Dei gloriam quaerere, non hominum. Si uni Deo placere et satisfacere in animum inducas, non curabis an multi, an pauci audiant. Signum minus rectae intentionis est, cupere vel quaerere cathedras honoratas et frequentes, nimirum quod quaeras plausum hominum magis, quam uni Deo placere. Et hoc vanitas est, a qua nos liberet veritas. Verum est illud Gallorum proverbium: Beaucoup de bruit, peu de fruit. Ea quae plausum habent, parum habent planctus et fructus. Videmus in multis Academiis professores Medicinae et Juris paucos habere auditores, et tamen animose docere per multos annos, imo per totam vitam hoc nomine, quod Academia requirat tales, et quod integra semper percipiant stipendia. Idem apud se statuat concionator. Plato uno Aristotele discipulo contentus, cum is in scholis adesset, etiamsi caeteri abessent, docebat, dicens: «Auditorium est.» Nos magnum habemus auditorem Deum, quid ultra requirimus? Stratonicus musicus cum in ludo suo haberet pictas Musas novem, Apollinem unum, discipulos autem tantum haberet duos, rogatus a quodam quot haberet discipulos? Cum diis, inquit, duodecim: ita Athenaeus, et ex eo Brusonius, lib. V, cap. II. Tu, si sex habeas, cogita te totidem auditores habere angelos, eorum custodes. Quinto, Deus non tam considerat quantum quam ex quanto faciamus, puta ex quanta humilitate, charitate et zelo; ex iis enim opus suam vim, valorem et meritum sortitur. Qua in re errant plerique: putant enim meritum consistere in magnitudine operum, cum in eo non consistat, sed in magnitudine charitatis. Fac opus parvum magna charitate, plus mereberis quam is qui facit opus magnum ex parva charitate; radix enim, norma et mensura meriti est charitas. Haec magis puriusque exercetur coram paucis quam multis; coram plebeiis et rusticis, quam divitibus et nobilibus, ubi saepe se miscet carnalitas et cupiditas, cum in illis sit mera puraque charitas. Sicut mathematicus considerat lineam in se, et abstrahit ab eo quod sit aurea, vel aerea, nec libentius auream quam aeream speculatur: ita sanctus doctor et praedicator unum Deum spectat: illi soli placere intendit, illius voluntatem explere satagit, nec curat an id fiat in officiis et pulpitis splendidis, vel vulgaribus; an coram multis, vel paucis. Denique S. Monica unum discipulum habuit, filium S. Augustinum: quot quantosque pro eo uno formando labores et dolores subiit? At per unum Augustinum quot quantosque docuit, et etiamnum docet et convertit? Anachoretae plerique unum alterumve duntaxat habebant discipulum, in eo poliendo et perficiendo totam vitam insumebant, ut eum suae vitae et doctrinae, aeque ac cellae, relinquerent haeredem. At unus ille alterve in virum perfectum evadebat, eratque instar mille, qui proinde multos alios ad vitam religiosam et perfectam instituebat, uti videre est in Vitis Patrum. NECESSARIIS AMICIS. — q. d. Amicis non omnibus, sed magis intimis, puta necessitudine et propinquitate conjunctis.
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25. ADORAVIT, — non latria, sed adoratione civili et religiosa, sicut Abraham adoravit filios Heth, Gen. xxiii, 7; et Alexander Magnus Jaddum, pontificem Judaeorum, teste Josepho, lib. XI Ant. viii; et sicut modo, exemplo Cornelii, fideles adorant pontificem, eumque genuflexi osculo pedis venerantur; quod notent haeretici. Addit vir doctus Cornelium proprie adorasse Petrum; putasse enim in Petro esse quid numinis, eumque esse quid super hominem, imo super angelos, utpote ad quem ab angelo missus esset, auditurus ab eo verba salutis, et majora quam ab angelo audiisset. Unde et S. Hieronymus, lib. Contra Vigilant., ait Cornelium eo errore laborasse quo Lycaonii, qui Paulum esse Mercurium opinabantur, Barnabam vero Jovem, Act. xiv, 11. Sic enim Gentiles, praesertim platonici, heroes censebant esse deos quosdam inferiores, terrestres et medios inter Deum et homines caeteros. Verum hoc de Cornelio unum Deum cognoscente et colente, imo religioso, justo et sancto, parum videtur credibile, praesertim cum ipse haec omnia faceret Deo astante, ducente, gubernante. Sciebat enim unum esse Deum, non plures, uti recte advertit Salmeron hic, et Suarez, III part., tom. I, disp. LIII, sect. 1, et Vasquez, lib. I De Adorat., cap. III., num. 161. Dices: Cur ergo Petrus hanc adorationem recusat, causam allegans dicensque: «Surge, et ego ipse homo sum?» Respondeo: Id facit humilitatis et modestiae studio, ad exemplum fidelium; praesertim quia apud Judaeos unum Deum adorantes, inusitata et suspectata erat hominis quaelibet adoratio: qua de causa Mardochaeus noluit adorare, id est genua flectere coram Aman. Unde Petro in primis illis tenuibus sui pontificatus initiis, hic honor visus est aequo major et immoderatior, ut ait S. Gregorius, lib. XXI Moral. x vel xi. Sensus est ergo, q. d. Surge, Corneli: ego enim homo sum tui similis, ac proinde nolo ut te ante me prosternas. Haec enim prostratio nobis Judaeis est insolita, nec fere fieri solet nisi angelo, aut Deo, qualis ego non sum. Itaque, licet tua erga me, id est Patrem tuum spiritalem, reverentia et veneratio bona sit et sancta, tamen hoc tempore eam mihi adhiberi nolo, tum ut dem humilitatis exemplum; tum ne Judaeos comites meos, quibus illa nimia, nec homini, sed angelo, vel Deo debita videri potest, offendam: tua enim tam profunda mentis, vultus et corporis ante me demissio, eis videtur numini potius quam homini competere: quare ergo hunc honorem, modestiae et scandali vitandi causa, declino, fateorque me hominem esse, ac ut hominem comiter et familiariter velle tecum agere. Simili de causa noluit angelus a Joanne adorari genuflexione, Apoc. xix, 10, uti ibi dixi. Tolerabilius dici posset Cornelium putasse Petrum esse angelum incarnatum, et ut talem adorasse, ideoque prohibitum a Petro dicente: «Et ego homo sum.» Verum Cornelium scivisse Petrum esse hominem, non angelum, patet ex dictis et ex circumstantiis notisque Petri, quas et indicavit angelus, jubens eum vocari vers. 5 et 6. Adoravit ergo eum ut hominem, sed Prophetam et Spiritu Dei plenum: Petrus vero modeste hunc honorem recusavit, de quo vide S. Basilium, in Moral., LIX.
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28. ABOMINATUM SIT. — Graecum ἀθέμιτον, id est illicitum (ut habent Biblia Gothica, teste Mariana), iniquum, nefarium, abominabile, deducitur a θέμις, id est lex, jus, fas, et a privativo: q. d. Contra jus et fas est. Judaei enim abominabantur et aversabantur alienigenas, id est Gentes, quasi infideles, impias, exleges, impuras, pollutas; uti vicissim Gentes spernebant Judaeos, quasi viles, singulares et lege ac religione diversos et separatos a caeteris populis; eosque per contemptum vocabant verpos, recutitos, apellas. SED MIHI OSTENDIT DEUS, NEMINEM COMMUNEM AUT IMMUNDUM DICERE HOMINEM. — Neminem scilicet ut immundum et pollutum, abominandum esse et aversandum. Ostendit autem id Deus per visionem vasis lintei et animalium immundorum, quae significabant Gentiles, dicendo: «Occide et manduca: quod Deus purificavit, tu commune ne dixeris,» id est pollutum et immundum.
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29. SINE DUBITATIONE, — ἀναντιρρήτως, id est citra contradictionem, ut vertit Tigurina; Syrus, expedite; Pagninus et Vatablus, incunctanter. INTERROGO. — Sciebat Petrus ex visione lintei, et ex instinctu Spiritus Sancti, et ex nuntiis promissis, quid vellet Cornelius. Interrogat tamen eum, ut plenius Cornelii animum perscrutetur, acuatque ejus desiderium audiendi res fidei et salutis. Ita S. Chrysostomus.
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30. A NUDIUSQUARTA DIE, — ἀπὸ τετάρτης ἡμέρας, id est die abhinc quarta. Ita Tigurina, Pagninus et Syrus. «Prima die viderat angelum, et miserat nuntios; secunda hi pervenerunt Joppen; iidem inde cum Petro profecti sunt; quarta reverterunt Caesaream,» ait Lyranus. Porro Graeca et Syra sic habent: Die abhinc quarto usque ad hanc horam eram (hoc est enim ἤμην, licet Tigurina et alii apud Gagneium legant ἤμινυν, id est «sedebam») jejunus, et hora nona precabar domi mea: quorum verborum sensus clarus est hic, q. d. Quarto abhinc die eram jejunans usque ad horam hanc vespertinam, quando more meo orans hora nona, vidi angelum. Aliter vertit S. Chrysostomus, scilicet: «a quatuor diebus eram jejunans, cum hora nona orans vidi angelum.» Censet enim ipse quatuor hosce dies jejunii Cornelii praecessisse apparitionem angeli, quasi eam meruerit Cornelius per praevium quatriduanum jejunium. Aliter quoque ex versione nostra vulgari interpretantur alii, q. d. Ab hora nona nudiusquartus, quando mihi oranti apparuit angelus, hucusque mansi jejunus et orans. Hunc enim sensum exigere videtur vis «a nudiusquarta die.» Unde sequitur Cornelium in oratione jejunum (ut habent Graeca et Syra) perstitisse per quatriduum, scilicet usque ad adventum S. Petri, itaque se praeparasse ad recipiendam Christi fidem et Baptismum. Dicit vero «eram,» potius quam «sum,» vel «mansi,» aut «maneo,» quia maxime urget initium orationis suae, quando ei apparuit angelus, et quia jam paulo ante ab oratione cesserat, scilicet mox ut advenit Petrus. Verum hic sensus dissentit a Graeco et Syro: quare ut ei consentiat versio nostra Latina, sic exponenda est, q. d. Nudiusquarta die, id est nudiusquartus, eram orans hora nona usque ad hanc horam, scilicet vespertinam: videtur enim Petrus vespere pervenisse Joppen, et ingressus domum Cornelii, ut itinerantes facere solent. Primus ergo sensus est genuinus. «Nudius quartus» enim, ait Festus, componitur ex «nunc» et «die quarto.» q. d. Nunc est dies quartus. Unde «a nudiusquarta die» idem est quod, ex nunc quarta die, sive quarta abhinc die, ut habent Graecus et Syrus: «nudius» enim idem est quod «nunc dies.» ORANS ERAM HORA NONA. — Notant Beda et Glossa nonnullos codices Latinos et Graecos sic legere, adorans eram a sexta usque ad nonam. Unde et Oecumenius censet eum orasse per tres horas antequam angelus veniret; sed vera lectio et expositio est ea quam paulo ante dedi. IN VESTE CANDIDA. — Graece λαμπρά, id est splendida; color enim candidus est lucidus et splendidus. Unde olim vestis candida erat nobilium et ambientium magistratus, qui inde vocabantur Candidati.
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31. EXAUDITA EST ORATIO TUA, — qua orasti pro salute tua et tuorum: unde suggero tibi, ut voces Petrum: hic te docebit fidem Christi, quae te ad salutem et beatitudinem perducet. ET ELEEMOSYNAE TUAE COMMEMORATAE SUNT, — q. d. Deus recordatus est eleemosynarum tuarum, ac propter eas impertiet tibi lucem Evangelii. Vide dicta vers. 4.
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33. NUNC ERGO OMNES NOS IN CONSPECTU TUO ADSUMUS, — quasi prompti et parati audire et facere quaecumque ex Deo jusseris. Graeca jam habent, in conspectu Dei, quod Tigurina vertit, teste Deo; Vatablus, conscio Deo omnes adsumus, q. d. Testamur Deum et juramus nos paratos audire et facere ea quae tibi praecepta sunt a Deo.
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34. IN VERITATE COMPERI, — καταλαμβάνομαι, id est comperio, deprehendo, video. QUIA NON EST PERSONARUM ACCEPTOR DEUS, — Graece eleganter dicitur una voce, οὐκ ἔστι προσωπολήπτης, q. d. Deus non est personaeceps, ut scilicet Judaeos (ut ipsi putant) prae Gentibus, sicut ad Synagogam Mosis, ita et ad Ecclesiam Christi elegerit, sed paratus est omnes in Christum credere volentes in gratiam recipere, sive Gentiles sint, sive Judaei. Hoc enim nationis discrimen in electione hac ad gratiam, Ecclesiam et salutem, non respicit Deus. Nota: Haec personarum acceptio hoc loco non est illa, quae est vitium oppositum justitiae distributivae; Deus enim hac justitia non ligatur, quia homines ad Dei gratiam, fidem et salutem nullum jus habent. Unde Deus sine ulla injuria et sine vitio acceptionis personarum potuisset eligere Judaeos ad christianismum, et ab eo excludere Gentes. Ergo haec acceptio personarum hoc loco est illa, quae fit in rebus gratuitis, quae ex mera donantis libertate pendent, ut si dives velit facere eleemosynam, sed certis personis duntaxat, v. g. suis civibus, vel subditis. q. d. Deus in distribuendis suis fidei et gratiae donis non respicit personam, an videlicet Judaeus sit an Gentilis, sed utrislibet eam offert, ac praesertim, «in omni gente, qui timet Deum et operatur justitiam, acceptus est illi,» uti tu, o Corneli, licet Gentilis, quia times Deum et operaris justitiam (hoc ipso enim dignior es Judaeis), acceptus es illi, ideoque per me tibi fidem explicitam Christi, baptismum et christianismum impertiet. Vide quae de personarum acceptione dixi Rom. II, 11.
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35. ET OPERATUR JUSTITIAM. — «Justitia» hic accipi potest triplex. Primo, generaliter, ut virtutes omnes contineat sitque earum complexio, a qua denominatur justus. Sic etiam accipitur ab Aristotele, V Ethic. I. Secundo, «justitia» accipi potest pro eleemosyna: Cornelii enim justitia maxime sita erat in erogandis eleemosynis; sic accipitur Psal. CXI, 9: «Dispersit, dedit pauperibus: justitia ejus manet in saeculum saeculi;» justitia, id est eleemosyna, quam dispersit in pauperes. Ratio est, quia per eleemosynam explemus triplex jus et debitum, nimirum id quod debemus proximo, nobis et Deo: homo enim homini debet humanitatem; sibi debet, ut suae naturae consortem ac corporalem et consanguineum, quasi suum fratrem adjuvet; Deo debet, ut, cum ipsi in se benefacere non possit, id faciat ejus imagini, puta homini, quem Deus creavit ad suam imaginem et similitudinem, ut esset quasi Deus quidam terrestris; praesertim cum Deus in tota Scriptura id tantopere jubeat et commendet, sibique id fieri aestimet, atque hujus rei rationem exacturus sit in die judicii, ac misericordes coelo, immisericordes inferno adjudicaturus, Matth. XXV, 33; hinc Hebr. affines sunt voces, et per metathesim pene eaedem חסד chesed, id est pietas, misericordia; et צדק tsedec, id est justitia, adeoque חסיד chasid, id est pius, misericors, idem est quod justus et sanctus. Causas dedi II Cor. IX, 9, et Dan. IV, 24. Tertio, «justitia» hic accipi potest antonomastice, scilicet non qualis qualis, sed illustris, eximia et heroica. Sic capitur Eccli. XX, 30: «Qui operatur justitiam, ipse exaltabitur.» Et Hebr. XI, 33: «Sancti per fidem vicerunt regna, operati sunt justitiam:» ibi enim Apostolus heroica patrum facta, quasi fidei illustres effectus et elogia commemorat. Pari modo Cornelius non tantum justus erat, sed illustria justitiae et eleemosynae facinora edebat. Unde prae caeteris meruit visitari ab angelo, primusque gentilium publice a S. Petro Christianismo initiari. Quocirca S. Chrysostomus, omnibus Cornelium in exemplum justitiae et bonorum operum, aeque ac remunerationis divinae proponit.
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36. VERBUM MISIT DEUS. — Hic Petrus finita praefatione rem orditur, ac Centurionem cum suis catechizat, ait Tertullianus, lib. De Corona militis, cap. XI. Primae enim Apostolorum conciones fuerunt catecheses: de quo glorientur nostri catechistae sintque eorum aemuli. Docet enim Petrus Jesum Christum a Patre missum in carnem, ad redimendum homines, ideoque passum, crucifixum, resurrexisse, venturum judicem; per ejus merita remitti peccata, dari gratiam et salutem. Nota: «Verbum» hoc accipi potest, primo, pro sermone et praedicatione Evangelii; secundo, pro Verbo aeterno, id est Filio Dei incarnato, hoc est, Jesu a Nazareth, uti se explicat Petrus, vers. 38. Sic enim de eo ait Joannes in initio Evang.: «In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, etc. Et Verbum caro factum est.» Ita Hugo, Glossa et Dionysius hic, ac S. Athanasius, orat. Contra Arian. in illud, «Deus de Deo.» Tertio et plane, «verbum» hic accipias pro re verbo significata, puta pro rebus a Christo dictis et factis, de quo mox plura. Alludit Petrus ad illud Isaiae IX, 8: «Verbum misit Dominus in Jacob, et cecidit in Israel.» Est enim utrobique eadem phrasis, sed dispar scopus et sensus. Vide ibi dicta. ANNUNTIANS PACEM PER JESUM CHRISTUM, — puta pacem et reconciliationem cum Deo, indeque cum proximis, aeque ac pacem conscientiae. Unde Angeli Christo nato illico cecinerunt: «Gloria in altissimis Deo, et in terra pax hominibus bonae voluntatis,» Luc. II. Hanc pacem allatam a Christo saepe commendat Apostolus ac praesertim, Ephes. II, 14: «Ipse enim est pax nostra, qui fecit utraque unum,» etc. Vide ibi dicta. HIC EST OMNIUM DOMINUS. — «Hic,» scilicet Jesus Christus, qui proxime praecessit. Unde Christi divinitatem contra Arianos ex hoc loco probat S. Athanasius, loco jam citato, et alii.
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37. VOS SCITIS (id est rumore audistis, ex fama communi confuse; nam distincte et particulatim ignorabant: unde edocentur hic a Petro; cognovistis) QUOD FACTUM EST VERBUM. — «Verbum» hic paulo aliter a nonnullis capitur, quam vers. praeced.; ibi enim Graece erat λόγος, hic vero est ῥῆμα. Verbum enim aeternum, puta Dei Filius, in Scriptura vocatur λόγος, non ῥῆμα: ῥῆμα ergo significat Evangelii praedicationem factam a Christo per totam Judaeam. Ita Hugo, Glossa et Dionysius. Secundo et planius, «verbum» hic capitur metonymice pro re, puta pro summa dictorum et factorum Christi, quam Graeci vocant œconomiam Christi: hanc enim in sequentibus explicat et enarrat S. Petrus. Ita Lyranus, Cajetanus, Gagneius et noster Lorinus, q. d. Audistis famam praedicationis, miraculorum et gestorum Christi. Hunc esse sensum patet ex textu Graeco, qui sic habet: ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας, μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ, etc., id est: Vos scitis et verbum quod factum est per totam Judaeam, exortum a Galilaea, post baptismum quem praedicavit Joannes, Jesum a Nazareth, quomodo unxerit eum Deus Spiritu Sancto. Ita Pagninus, Tigurina, Vatablus, Gagneius et alii passim. Unde patet primo, «verbum» hoc esse «Jesum a Nazareth,» puta dicta et gesta Jesu Nazareni, quae scilicet ipse post susceptum a Joanne baptismum, accepto ab eo testimonio quod ipse esset Messias, coepit docere et facere, incipiens a Galilaea, et prosequens per universam Judaeam. Unde illud explicans Petrus subdit: «Quomodo unxit eum Deus Spiritu Sancto et virtute, qui pertransiit benefaciendo et sanando omnes oppressos a Diabolo.» Quare Vatablus per metathesin unius voculae «quomodo» sic exponit: «Vos scitis verbum quod factum est, scilicet, quomodo unxit Deus Jesum Nazarenum Spiritu Sancto,» etc., ut pronomen «eum,» per pleonasmum Hebraeum redundet. Patet secundo, «verbum» hoc versu idem significare quod vers. praeced., scilicet dicta et facta Christi. Patet tertio, τὸ ἀρξάμενον incipiens, vel, ut alii vertunt, exortum, referre verbum quod praecessit, non Deum: licet ergo Latina versio habeat, incipiens enim a Galilaea, subaudi: fuit; tamen Graeca non habent τὸ enim: eo enim omisso, sensus plane fluit. POST BAPTISMUM QUOD PRAEDICAVIT JOANNES. — Pronomen «quod,» refert baptismum, quia sicut Graecis βάπτισμα dicitur in neutro genere, et βαπτισμός in masculino, sic et latine dicitur baptismus masculine, et baptismum neutre, uti neutre usurpat saepe S. Augustinus, S. Hieronymus et alii. Aliter haec legunt Rabanus et Beda, nimirum sic: «Vos scitis ut praedicavit Joannes Jesum a Nazareth.»
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38. JESUM A NAZARETH. — Scilicet, scitis esse verbum jam dictum: inde enim connexe haec omnia pendent, uti jam ostendi ex Graeco. De nomine Nazareni dixi cap. II, 22. QUOMODO UNXIT EUM DEUS SPIRITU SANCTO. — De hac unctione dixi cap. IV, 27. Vide Eusebium, lib. IV De Demonstr., cap. XV, ubi docet gratiam Spiritus Sancti recte vocari oleum et unctionem, quia instar olei nitidos facit, lucidos, fortes, vegetos et hilares. ET VIRTUTE, — δυνάμει, id est potentia. Hanc enim Christus divinam ostendit in patrandis miraculis, ejiciendis daemonibus, convertendis animis. QUI PERTRANSIVIT BENEFACIENDO, — εὐεργετῶν, id est benefaciens; ut recte Christus cognominari posset Evergetes, id est benefactor, utique longe verius quam Ptolemaeus ille rex Aegypti, ordine tertius. Proprium ergo Christi ejusque asseclarum est, nemini male, sed cuilibet benefacere, ut ubicumque degit, spargat radios suae beneficentiae instar solis, qui jugiter currit et pertransit, ut lucem, calorem et influxum suum communicet hominibus et plantis in toto orbe dispersis. Vere S. Bernardus, epist. 253 ad Guarinum: «Pertransiit, sicut non infructuose, ita non remisse, non pigre, non lento gressu, sed quemadmodum de eo scriptum est: Exultavit ut gigas ad currendam viam. Porro currentem non apprehendit, qui et ipse pariter non currit. Et quid prodest Christum sequi, si non contingat consequi? Ideo Paulus aiebat: Sic currite ut comprehendatis. Ibi tu, Christiane, fige tui cursus profectusque metam, ubi Christus posuit suam. Factus est obediens usque ad mortem, mortem autem crucis.» Idem, serm. 11 inter parvos: «Justitia est in duobus, in innocentia et in beneficentia. Innocentia justitiam inchoat, beneficentia consummat.» Idem, epist. 181 ad Haimericum: «Benevolus nil sibi carius ipsa aestimat benevolentia, qua et benevolus nominatur, et beneficus est.» S. Chrysostomus, hom. 27 in Genes.: «Benefacere homini, est beneficium magnum apud Deum deponere.» Dei enim proprium est benefacere, sicut diaboli malefacere. Deum ergo patrem suum imitantur benefici. Audi Christum, Matth. V, 44: «Benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos.» Quare Gentilis, non Christiana est ista Ciceronis vox: «Beneficium nec in juvenem, nec in senem conferendum est: in hunc, quia perit antequam gratiae referendae detur opportunitas; in illum, quia non meminit.» Pientius Titus Vespasianus Imperator aiebat: «Non licere quemquam a vultu imperatoris tristem discedere.» Idem recordatus se eo die nemini benefecisse: «Amici, diem perdidimus;» ita Suetonius, in ejus Vita. Pythagoras rogatus, «qua ratione homines diis similes haberi possent? Respondit: Si veritatem amplecterentur et cunctis benefacerent.» Ita Aelianus, lib. XII. Theophrastus rogatus «quidnam vitam humanam conservaret? respondit: Beneficentia.» Ita Stobaeus, serm. 41. Anaxilaus interrogatus «quid esset in regno beatissimum? respondit: Nunquam vinci beneficiis.» Publius Mimus: «Beneficium qui dare nescit, injuste petit.» Alexander Severus Imperator, rogatus: «Quis esset optimus rex? respondit: Qui amicos muneribus retinet, et inimicos beneficiis ambit sibique conciliat.» Ita Maximus, serm. 9 De Magist. Epictetus: «Sicut sol non expectat preces ut exoriatur, sed illico fulget ac salutatur ab omnibus; ita neque tu expectaveris plausus, strepitus et laudes ut benefacias, sed sponte confer beneficia, et aeque ac sol ambieris,» teste Stobaeo, serm. 14 De Magist. Praeclarius S. Gregorius Nyssenus, orat. De Pauper. amandis: «Beneficentia est omnium virtutum laudatarum praestantissima. Haec est felicitatis comes. Haec assidet Deo, et magna est cum ipso necessitudine conjuncta.» ET SANANDO OMNES OPPRESSOS A DIABOLO, — καταδυναστευομένους, id est potentia et tyrannide diaboli in potestatem ejus redactos, oppressos et sub jugum missos, possessos scilicet a diabolo, vel corpore, vel anima, vel utroque. Diabolus enim erat princeps mundi; sed eum suo principatu tyrannico dejecit Christus, Luc. XI, 22. QUONIAM DEUS ERAT CUM ILLO: — primo, per unionem hypostaticam; secundo, per gratiam eximiam, singularem et capitalem, qualis decebat unigenitum Dei; tertio, per potentem operationem miraculorum et sanitatum, perque efficacem praedicationem, qua mentes hominum illuminabat et ad Deum convertebat. Inde vocatus est Emmanuel, id est Nobiscum Deus, Isaiae VII, 14. Facessat ergo Nestorius, qui ex hoc loco et similibus inferebat Christum esse merum hominem, non Deum, quia Deus erat cum illo, scilicet homine Christo: alia ergo erat persona hominis Christi, alia Dei, qui erat cum illo homine. Respondeo enim negando consequentiam: nam τὸ «ille» significat hominem Christum existentem, non subsistentem in propria persona, sed in persona Verbi, ac proinde non significat personam hominis, sed naturam et existentiam hominis in concreto: in hac enim erat Deus per unionem hypostaticam, ac consequenter ei suam hypostasin et subsistentiam divinam communicabat. Aliter ergo Deus est in nobis, aliter in Christo: in nobis enim tantum est per gratiam et operationem; in Christo, etiam per substantiam.
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41. NON OMNI POPULO. — «Suscitatum Christum nemo vidit impiorum,» ait S. Augustinus, tract. 76 in Joannem.
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42. QUI CONSTITUTUS (ὡρισμένος, id est definitus, destinatus, designatus) EST A DEO JUDEX, — nimirum qua homo, «quia filius hominis est,» ut ait Joan. cap. V, 27, ut scilicet in humana natura, gloriosa, visibiliter judicet omnes homines in valle Josaphat in ultimo mundi die. Haec enim potestas judiciaria debita est humanitati Christi ob unionem cum Verbo: loquitur S. Petrus primario de judicio universali, secundario de particulari: hoc enim universali annexum et subordinatum est. Christus enim particulatim singulos homines judicat, dum moriuntur, non quod singulorum animae deferantur in coelum, Christoque judici judicandae sistantur, ut velle videtur S. Augustinus, lib. De Vanitate saeculi, cap. I; S. Chrysostomus, hom. 46 ad Popul., et S. Bernardus, in Meditation., cap. II: nec enim decet peccatores in coelum elevari; non etiam quod Christus personaliter in terram descendat, ut quemque morientem judicet, uti videtur velle Innocentius III, lib. II De Contemptu mundi, cap. XLIII; sic enim Christus quolibet momento deberet e coelo in terram, imo in varia terrae loca simul descendere: sed quod animae defuncti statim post mortem intellectualiter loquatur, eique sua facta repraesentet, ac pro meritis, vel demeritis cuique sententiam quasi judex dictet et proferat. Sicut enim angelus in Oriente potest loqui alteri angelo, qui est in Occidente, per mentalem locutionem, ita Christus, gloriosus in coelo, mentaliter potest loqui animae existenti in terris. Ita Franciscus Suarez, III part., tom. II, disp. 52, sect. 2; licet nonnulli sentiant Christum particulare cujusque judicium peragere per angelum ejus custodem, uti dixi cap. VII, 58. Nota: Hanc potestatem judiciariam habuit Christus in actu primo, a primo instanti conceptionis suae et unionis cum Verbo. Ex tunc enim habuit jus et potestatem judicandi omnes, aeque ac dominium universi et creaturarum omnium; sed usum et exercitium hujus potestatis accepit in resurrectione: tunc enim accepit gloriam regnantis statumque dominantis, dum enim viveret habuit statum se humiliantis et patientis, moerentis et morientis. VIVORUM ET MORTUORUM, — id est justorum et injustorum, ait S. Chrysostomus, hom. 1 De Symbolo, et S. Augustinus, Enchir., cap. LI; animarum et corporum, ait Ruffinus in Symbolo. Verum haec mystica et symbolica sunt. Dico ergo ad litteram vivos hic vocari eos qui in die judicii vivi reperientur, caeteros vocari mortuos, non quod et illi morituri non sint, sed quod e morte illico sint resurrecturi, ita ut mors eis sit potius transitus ad vitam, quam interitus. Vide dicta I Thessal. IV, 15. Hinc patet omnes omnino homines resurrecturos, praesentes fore Christo in die judicii, ab eoque judicandos, etiam parvulos sine baptismo in peccato originali mortuos, uti docet S. Gregorius, lib. IX Moral., cap. XII vel XVI, et S. Augustinus, lib. III De Libero arbitr., cap. XXIII, et plerique Scholastici, in IV, dist. XLVII; omnes enim subditi sunt judici Christo, sicut pro omnibus idem natus et mortuus est. Christus itaque in parvulos proferet sententiam mediam: non enim admittet eos in coelum, ut beatos, nec damnabit ad ignem gehennae, ut damnatos. Puniet ergo eos poena damni, id est privatione caelestis gloriae ob peccatum originale, non vero poena sensus: haec enim respondet peccato actuali, quod parvuli non habent.
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43. REMISSIONEM PECCATORUM ACCIPERE, — id est, quod remissionem peccatorum accepturus sit per nomen ejus, quisquis crediderit in eum, ut vertit Tigurina, qui scilicet in eum crediderit fide, non mortua, sed viva, quae in spei, timoris, invocationis, charitatis et caeterarum virtutum actus se exerit, ut scilicet credat Christum esse mediatorem inter Deum et homines, ejusque passionis merito Deum remittere peccata; ac ut talem invocet, amet, veneretur ejusque legi et praeceptis per omnia obediat. Ita contra haereticos hujus temporis explicat et docet S. Jacobus, cap. II, 24. Cur Apostoli passim inculcent beneficium remissionis peccatorum, causas dedi cap. V, 31, et cap. II, 38; licet enim Cornelius jam esset justificatus, tamen etiam justus septies in die cadit, saltem in peccatum veniale. Adde in domo Cornelii multos fuisse qui necdum remissionem peccatorum acceperant, sed jam a S. Petro erant accepturi per fidem Christi. Denique docet hic S. Petrus vim baptismi, quod nimirum remittat peccata, ideoque nemo justificetur nisi eum actu suscipiat, vel habeat in voto, uti habuit Cornelius.
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44. CECIDIT SPIRITUS SANCTUS, — visibili specie, scilicet in igneis linguis, incumbens capiti Cornelii et domesticorum ejus. Hac enim specie descenderat in Apostolos. Id patet ex cap. seq., vers. 16, ubi dicitur: «Cecidit Spiritus Sanctus super eos, sicut et in nos in initio,» puta in Pentecoste, per linguas igneas. Unde et sequitur: «Audiebant enim illos loquentes linguis.» Porro cecidit Spiritus Sanctus in eos antequam baptizarentur: unde sequitur eos ad catechesim S. Petri fidem in Christum concepisse ac contritionem de peccatis, cum audirent remissionem peccatorum sperandam et petendam a Christo, per eamque se esse justificatos. Ita disposuit Deus, ut Judaei Petrum non possent arguere, quod eos utpote Gentiles baptizasset et Christianismo initiasset, utpote cum vidissent in eos jam ante descendisse Spiritum Sanctum qui suo descensu eos sibi in filios adoptabat, itaque significabat eos in Ecclesiam suam esse cooptandos. Ita S. Chrysostomus. Quare imperite hoc loco argumentantur haeretici: Cornelius ante baptismum recepit Spiritum Sanctum, ergo eum non confert baptismus; sed is tantum est signum justitiae et gratiae per fidem acceptae: perinde enim est ac si sic argumentarentur. Contritio confert Spiritum Sanctum; ergo eum non confert baptismus. Inepta enim est utraque consequentia. Idem enim effectus, puta gratia Spiritus Sancti a pluribus causis promanare potest, puta a contritione et a baptismo. Adde contritionem includere votum baptismi, et sine eo non conferre Spiritum Sanctum, uti superius dixi. Denique hic illapsus Spiritus Sancti in Cornelium ante baptismum, fuit privilegium speciale ei soli concessum, quod regulae legique communi, juxta quam per baptismum dantur remissio peccatorum et gratia Spiritus Sancti, non praejudicat.
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45. EX CIRCUMCISIONE FIDELES (ex Judaismo); — est synecdoche: ponitur enim circumcisio pro tota lege Mosis, quia ipsa ejus erat initium et professio, uti est baptismus legis novae et Christianismi. Secundo, «ex circumcisione,» id est circumcisi, puta Judaei fideles et Christiani. Est graecismus, de quo dixi, Rom. IV, 12. QUIA ET IN NATIONES (ἔθνη, id est Gentes et Gentiles) GRATIA SPIRITUS SANCTI EFFUSA EST. — Putabant enim Judaei Christum Christique gratiam et Ecclesiam Judaeis solis esse promissam et destinatam a Deo, et Gentes ab ea excludendas. GRATIA, — δωρεά, id est donum gratuitum, ideoque gratia.
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46. ET MAGNIFICANTES DEUM. — Loquentes magnalia Dei, tum orbi toti, tum sibi prae caeteris Gentilibus per Christum praestita, ideoque ex intimo cordis, devotionis et gratitudinis sensu. Vide dicta cap. II, 11.
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47. TUNC RESPONDIT PETRUS, — id est coepit dicere. Nam respondere in Scriptura est ordiri sermonem, etiamsi nulla praecesserit interrogatio, uti hic nulla praecessit. NUMQUID AQUAM QUIS PROHIBERE POTEST? — Contradicit Petrus prohibentibus Judaeis, ait S. Chrysostomus, q. d. Vos, o Judaei Christiani, putatis ad solos Judaeos pertinere Christum Christique baptismum, ideoque vultis prohibere Gentes ne eo abluantur; at non potuistis prohibere Spiritum Sanctum quominus illaberetur in eas: ergo nec potestis prohibere quominus ejus baptismo baptizentur, baptismus enim est Sacramentum Spiritus Sancti. Unde S. Augustinus, hom. 23 inter 50: «Ipsa attestatione rei magnae quasi acclamatum est (a Spiritu Sancto et Christo) ad Petrum: Quid de aqua dubitas? jam ego hic sum.» Hinc secundo per metathesin vocis «aquam,» ita plane vertit Pagninus et Tigurina, num quis prohibere potest quominus aqua baptizentur, etc., ut scilicet per hoc Sacramentum initientur Christianismo fiantque cives Ecclesiae? SICUT ET NOS, — visibiliter per linguas igneas, accipiendo donum linguarum.
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48. JUSSIT EOS BAPTIZARI, — a suis comitibus: Apostolorum enim erat evangelizare, minorum sacerdotum baptizare, ut docet Paulus, I Corinth. I, 17. Sic Christus per se praedicabat; per Apostolos baptizabat, Luca IV, 18, et Joan. IV, 2. IN NOMINE DOMINI JESU, — puta baptismo Christi. Vide dicta cap. II, 38. Cornelium hunc post Zachaeum creatum esse a S. Petro Episcopum Caesareensem, testatur Martyrologium Romanum, 2 februarii, et Clemens, lib. VII Constit., cap. XLVI. Ad haec Cornelii domum conversam esse in ecclesiam, eamque adhuc extitisse tempore S. Hieronymi, docet ipse, epist. 27, ubi describens navigationem et iter S. Paulae ait, ipsam Caesareae invisisse domum Cornelii jam Christi factam ecclesiam. Porro Sanctorum catalogo adscriptus est Cornelius 2 februarii, ubi sic habet Martyrologium Romanum: «Caesareae in Palaestina S. Cornelii Centurionis, quem B. Petrus Apostolus baptizavit, et apud praefatam urbem Episcopali honore sublimavit.» Vita hujus S. Cornelii exstat apud Surium ex Metaphraste, 13 septembris, sed in qua quaedam apocrypha contineri censet noster Lorinus, et tale quid redolent. Quaeres hic primo, an Petrus et Apostoli usque ad Cornelii vocationem ignorarint Gentes vocandas esse ad Christum eisque praedicandum esse Evangelium? an Cornelius omnium omnino Gentilium primus sit conversus et baptizatus? Affirmant nonnulli, quia id videtur visio et narratio hujus capitis significare. Verum contrarium multi moderni viri docti sustinent, idque videtur verius. Primo, quia Christus ascensurus in coelum diserte dixerat et jusserat Apostolis, ut evangelizarent Gentibus: «Euntes in mundum universum, praedicate Evangelium omni creaturae,» id est omni homini, Matth. XXVIII. Et: «Eritis mihi testes in Judaea et Samaria, et usque ad ultimum terrae,» Act. I. Secundo, quia Apostoli viderant Gentiles deduci ad Christum, ab eoque suscipi, Joan. XII, 20; rursum, ab eo sanari filiam Chananaeae, utique Gentilis, Matth. XV, 22. Ad haec audierant primitus tres Magos ex Oriente a Deo, duce stella, vocatos ad praesepe Christi: hi autem erant primitiae Gentilium. Insuper viderant curatum a Christo servum Centurionis Romani, Matth. VIII, 5, quem Lucius Dexter in Chronico scribit origine fuisse Hispanum, et Hispanis praedicasse Christum. Sic enim ait: «C. Cornelius centurio Capharnaumensis, dominus servi quem Dominus sanavit, pater etiam C. Oppii centurionis, erat Hispanus: mire floret in Hispania.» Et de ejus filio: «C. Oppius, Centurio Hispanus, credidit Christo morienti in cruce. Ex Gentilibus hic primus a Christi morte credidit, qui fuit civis Romanus, baptizatusque a S. Barnaba factus est tertius Mediolanensis Episcopus. Vir quidem Apostolicus, qui Christi mortem et eclipsin admirabilem primus omnium Hispanis genti suae, cum audientium stupore refert.» Tertio, quia ad hoc Apostoli in Pentecoste receperant Spiritum Sanctum in linguis igneis, ut iis irent praedicatum gentibus omnibus totius orbis. Hoc est enim quod ex Joele citat et profitetur ibid., vers. 17 et 21, S. Petrus: «Effundam de Spiritu meo super omnem carnem, etc. Et erit: Omnis quicumque invocaverit nomen Domini, salvus erit.» Unde et verisimile est, in Pentecoste, inter tot nationes tot linguarum et regionum quot recensentur Act. II, fuisse aliquos Gentiles immixtos, qui ad concionem S. Petri cum Judaeis et Proselytis conversi sint ad Christum, aeque ac in altera concione S. Petri, in qua ipse quinque hominum millia convertit, Act. IV, 1, probabile est nonnullos ex eis fuisse Gentiles. Rursum Eunuchus Candaces reginae Aethiopum conversus a Philippo, cap. VIII, a multis putatur fuisse Gentilis, utpote Aethiops et Aethiopum princeps. Hoc facit, quod Saulus jam conversus «loquebatur quoque Gentibus et disputabat cum Graecis,» uti audivimus cap. IX, 29. Et cap. XI, 2, dicuntur fideles ex circumcisione, id est circumcisi et Judaei, murmurasse contra Petrum, quod ad Cornelium Gentilem divertisset: quo satis significat fuisse alios fideles ex praeputio, id est incircumcisos et Gentiles, qui factum Petri laudarunt, et Cornelio, utpote Gentili et suae gentis ac sortis, applauserunt. Eodem cap., vers. 20, dicuntur Cyprii et Cyrenaei evangelizasse Graecis, id est Gentilibus. Quarto, quia idem Lucius Dexter asserit Apostolos inter se divisisse orbis provincias ad iis evangelizandum, anno Christi 34, paulo post ejus ascensum in coelum, nimirum die ultima junii, 36 diebus post Pentecosten et receptum Spiritum Sanctum, et Jacobum anno Christi 37, qui fuit annus tertius a morte, resurrectione et ascensione Christi, profectum esse in Hispaniam ibique evangelizasse: esto enim eo tempore ibidem multi fuerint Judaei, ut idem asserit, quis tamen neget eum Gentibus quoque, quae longe plures erant, praedicasse? Dices: Quomodo ergo vulgo asseritur quod, per conversionem Cornelii, primo Gentibus apertum fuerit ostium Evangelii et Ecclesiae? Respondeo id accipiendum et limitandum esse ad publicam, solemnem et ex professo apud Gentes Evangelii praedicationem, quam Petrus, visione coelesti accepta, jussus est publice Judaeo-Christianis denuntiare, ne ipsi Apostolis ad Gentes ituris obsisterent et Gentes ab Ecclesia repellerent. Docet id diserte hoc loco S. Chrysostomus, scilicet S. Petrum secreto scivisse se et Apostolos debere praedicare Gentibus: sed id non fecisse, ne Judaeos offenderet, donec visione coelesti admonitus, hanc esse Dei voluntatem Judaeis persuasit, praesertim cum ipsi viderunt visibilem Spiritus Sancti descensum in Cornelium et domesticos ejus. Ita et L. Dexter in Chronico, anno Christi 40, qui fuit sextus ab ascensu Christi in coelum: «Cornelius, Centurio Italicensis, Petro praedicante, repletur Spiritu Sancto, Hierosolymisque denuntiata solemni Gentilium ad fidem Christi conversione, Cornelius baptizatus floret.» Idem fuse docet Gaspar Sanchez, in Appendice ad Acta Apost., sive tractatu I De Praedic. S. Jacobi in Hispania, cap. IX. Porro hic Flavius L. Dexter fuit praefectus praetorio, qui Chronicon hoc dicavit S. Hieronymo, uti ipse refert lib. De Script. Eccl.; sed eo morte praerepto, dicavit illud S. Paulino. Vicissim S. Hieronymus Dextro huic inscripsit librum De Script. Eccles., in quo eumdem ponit et dilaudat. Chronicon hoc Dextri nuper Fuldae repertum citat et laudat noster Gaspar Sanchez, lib. II De Profect. S. Jacobi in Hispan., cap. II, et Christophorus a Castro, Hist. Deipara, cap. XVIII. Vide dicta in fine Chronotaxis. Quaeres secundo, quoto anno a morte et ascensu Christi conversus sit Cornelius, et apertum publice Gentibus Evangelium? Respondeo id definiri non posse. Variant enim Chronologi. Primo enim Chronicon Alexandrinum, et Gaspar Sanchez, tract. I De Profect. S. Jacobi in Hispan., cap. X, censent Cornelium conversum anno Christi 36, qui fuit a morte ejus secundus. Secundo, Adrichomius, in Chronolog., censet eum conversum anno Christi 38, qui fuit a morte ejus quartus. Tertio, alii moderni censent anno Christi 39, qui fuit a morte ejus quintus. Quarto, L. Dexter, in Chronico, scribit Cornelium conversum anno Christi 40, qui fuit a morte ejus sextus: anno vero Christi 41, Apostolos ivisse in suas provincias: anno denique Christi 42, S. Jacobum ab Herode occisum. Quinto, Baronius et noster Gordonus, in Chronol., censent Cornelium conversum anno Christi 42, qui fuit a morte Christi septimus, et Caii Caligulae Imperatoris secundus, quo et S. Matthaeus scripsit Evangelium. Verisimilius videtur Cornelium conversum sub anno Christi 39; licet Baronius, quem multi sequuntur, censeat Apostolos per orbem esse dispersos post occisum ab Herode Jacobum, anno Christi 44, de quo plura Act. XII, 1. Itaque haec sententia a posteriori valde confirmatur ex eo quod omnes consentiant S. Petrum Antiochiae sedisse per annos septem, scilicet usque ad annum secundum Claudii, qui fuit Christi 44, quo sedem transtulit Romam. Computa enim hos septem annos retrorsum ab anno Christi 44, invenies primum eorum annum, quo sedere coepit Antiochiae, incidere in annum Christi 37. Ergo eodem, vel certe praecedente, puta 36, conversus est Cornelius. Haec magis patebunt ex iis quae dicam cap. XII, 1. Aut quomodo Judaei id aequis oculis et animis aspexissent, avelli nimirum a se caput Ecclesiae ireque ad Gentes, ac ad eas Ecclesiae primatum et Pontificatum transferre? praesertim cum S. Clemens, lib. X Recogn., tradat S. Petrum cathedram hanc Antiochiae posuisse in domo Theophili, cui S. Lucas dedicat haec Acta, cap. I, 1, qui Gentilis fuit, non Judaeus, ut patet ex nomine: Theophilus enim est nomen graecum, significans Dei amantem; et quia Theophilus hic magistratu Antiochiae fungebatur, teste Œcumenio. Eodem quoque anno Christi 37 videtur S. Jacobus profectus in Hispaniam, uti dicam cap. XII. Sic enim omnia optime cohaerent. Nam converso jam Cornelio a S. Petro, sine nota et contradictione Judaeorum potuit S. Jacobus publice praedicare Hispanis Gentilibus, ac post quinque annos rediens Hierosolymam, anno Christi 43, vel ut volunt alii 44, occidi ab Herode: ita recentissimi quidam, sed magni judicii Chronologi. Hinc et nonnulli censent sub eumdem annum Christi 37 Apostolos profectos esse in suas provincias, utpote qui per Petrum coelitus admonebantur ad praedicandum Gentibus. Unde Cajetanus, Act. IX, 32 et aliis, scribit Apostolos per orbem fuisse divisos intra triennium, quo in Arabia fuit Paulus; hoc autem triennium coepit a mox conversione ejus, quae facta est anno Christi 36, et terminatur anno Christi 39. Illo anno enim S. Petrus fundavit Ecclesiam Antiochenam, utpote aperto jam Gentibus publice ostio fidei et Ecclesiae. Unde et in Vita hujus S. Cornelii habetur, quod ipse conversus profectus sit cum S. Petro Antiochiam. Licet enim Chronicon Alexand. tradat S. Petrum posuisse cathedram Antiochiae anno 4 post mortem Christi, qui fuit annus a nativitate Christi 38 vel 39, idemque de anno Christi 39 censeat Baronius omnesque ejus sequaces, et multi alii; tamen mox ostendam id factum esse anno 37. Quis autem credat S. Petrum in Antiochia, utpote urbe Gentili, posuisse cathedram, ante apertum Gentibus fidei ostium, quod factum est per conversionem Cornelii.
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v. 1 tir autem quidam erat, graece v. 1-3 una est sententia et verbum finitum
Divina manifestatione iam ostenditur dirutum esse medium parietem maceriae, quae olim a Deo exstructa erat inter Israel et gentes, jam tempus adesse, ut in Christo Iesu in unum condantur hominem duo illi (Eph. 2,14. 15). Nam praecipuum et singulare in hac narratione, quo nova regni annuntiandi epocha inauguratur et pleno sensu ex omnibus gentibus sine ullo discrimine unum Dei populum constituendum esse declaratur, est illud quod Petrus ex visione didicit et enuntiat : mihi ostendit Deus neminem communem aut iÁnmundum dicere hominem (10,28). 4d aliquam bonorum communionem posse alienigenas admitti, ostensum est in iis qui proselyti portae vocari solent; at plena vitae quotidianae societas in victu et habitatione et omni commercio non poterat iniri nisi cum circumcisis; omnis incircumcisus reputabatur immundus; valebat illud : vos scitis quomodo abominatum sit viro 100860 coniungi aut accedere ad alienigenam (10,11). Nunc vero haec separatio qua Deus olim dividi voluit gentes 8 populo suo (cf. Is.. 56,3) divinitus tollitur, et adesse tempus id palam annuntiandi Petrus apostolorum primus edocetur et per eum Iudaeo-christiani ad hanc rerum mutationem et intelligendam et accipiendam praeparantur. Praecipuum itaque huius narrationis momentum ac significatio potissima in eo consistit quod initur societas victus et habitationis. cum alienigena sublato discrimine inter Iudaeum et alienigenam, et ea in re verus consistit huius narrationis progressus : exhibetur scil. abrogatio legis mosaicae etiam in iis quae ad victum et societatem familiarem οἱ domesticam referuntur; inauguratur illud : non est Iudaeus, neque Graecus : omnes vos unus estis in Christo Iesu (Gal. 3,28 graece).
Ad magnam hanc innovationem inaugurandam, ut sublato omni discrimine in vitae consuetudine unus efficiatur populus Dei ex Iudaeis et gentibus, peculiariter seligit Deus principem apostolorum, quo maiore fulta auctoritate haec innovatio accipiatur etin opus deducatur;
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v. 3 vidit; in Caesarea palaestinensi, cf. 8,40, nomine Cornelius, vir romanus, ut nomine proditur; eratne ex celebri gente romana Corneliorum? negat Felt.; rem ita declarare ac suadere studet Patr. * nomen gentis non gerebant nisi qui vel ex ipsa essent vel eius liberti horumve filii aut posteri, vel denique qui alicuius ex ea gente beneficio aut opera civis romanus factus fuerat. Centurionis munus, quo Cornelius fungebatur, argumento est eum conditione libertina non fuisse sed ingenua. Si per aliquem e gente Cornelia obtinuisset civem romanum fieri, illud quoque nomen habuisset quo iam prius vocabatur eoque utpote notiore Lucas ipsum vocasset, quemadmodum Claudius Lysias 23,96 non Claudius, sed Lysias 25,7. 92 vocari solet. Fuit igitur noster centurio ex ipsa. gente Cornelia, una de praecipuis gentium romanarum. Hactenus ille. Sed fortasse tutius est rem incertam in medio relinquere ; centurio cohortis quae dicitur ttalica, quia scil. in ea merebant milites in 1/8118 nati (Barontus ad an. 1 S 8, Beel. Patr. Felt. Wendt); apud Arrianum ἡ σπεῖρα ἡ Ἰταλική alio loco dicitur ct ταλοί; ceterum habentur inscriptiones : cohors I Italica civium romanorum voluntariorum,et cohors militaria Italica voluntariorum quae estin Syria (Schürerl. c. I p. 386). Unde conclusum est cohortem italicam fuisse ex civibus romanis. Sed ex Arriano ad nomen videtur sufficere, si milites erant Itali. Notat BJ. : > non erat legio inIudaea, sed cohortes tantum auxiliares, Caesareae quidem quinque, ut videtur, e Caesarensibus et Sebastenis conscriptae; de « cohortibus italicis civium R. voluntariorum », ex civibus Rom. in Italia natis compositis, quae multae erant per provincias, v. Marquardt — Mommsen Róm. Alt. V. 859. Quod autem negat Schürer (Gesch. d. jüd. V. 1 386) fuisse videri illo tempore Caesareae cohortem Italicam, quaesierim equidem ex viro doctissimo, quidni in illis quinque cohortibus una fuerit ex civibus R. qui Caesareae Sebastaeve domicilium constituerant ». Ceterum iam Baronius monuit nomen non esse commutandum cum legione Italica; nam primam legionem Italicam & Nerone demum esse institutam, secundam et tertiam ἃ Marco Aurelio Antonio (cf. Patr. Fe(t. ; plura quoque apud IVetst.). Bene dicitur ἐχατοντάρχης ix σπείρης (ita plerique) centurio ez cohorte; cohors enim ex sex centuriis constabat; centuriis praeerant centuriones. Decem tandem cohortes unam efficiebant legionem. Cornelius centurio erat v. 9 religiosus εὐσεξὴς 2,5 pius, ac timens Deum, 13,16.96 ea locutione designantur proselyti, gentiles qui synagogam frequentabant, qui alias 65650590 τὸν Θεέν appellantur (13,83. 50; 16,15; 17,5. 17, 18,7); quare Cornelius aliquibus etiam proselytus fuisse videtur (Calm. Wendt, Weiss). Negant ali ob v. 98. 35 et 11,1. 18; 15,7. Sed iis in memoriam revocandum est quod legimus Gal. 2,12; ipsi Iudaeo-christiani abhorrebant societatem mensae cum ethnico-christianis; nonne hoc sufficienti est argumento etiam cum proselytis incircumcisis Iudaeos non inisse vitae societatem ? At ex ea appellatione ne probabile quidem argumentum eum esse proselytum colligi potest, uti ex v. 35 planum fit. Ut ipse pius erat Deus cultor, ita quoque familiam suam instituit, cum omnt domo, δια, curam domesticorum exemplo doceri monet Salm. * « non se putabat vere religiosum, nisi etiam totam familiam suam doctrina et exemplo ad verum Dei cultum traduxisset »; eius pietas erat frugifera : faciens eleemosynas multas plebi, observat quod baptista docuerat, ut fieret praeparatio ad regnum messianum Luc. 3,11 et deprecans Deum semper διαπαντὸς Luc. 25,53; semper id facere dicimur quod assidue, frequenter facimus, quoties per negotia alia licet; ita loquimur: hic semper legit, semper ludit etc. Optime itaque duce gratia sese praeparabat ad ingressum in regnum messianum. Quid in illa assidua precatione potissimum a Deo efflagitarit si quaeris, potest responderi cum Bee/., ut Deus ipsum in recta salutis via capessenda dirigeret; v. 3 is vidit in visu manifeste quasi hora diei nona, quam horam orationis observasse videtur cf. 3,1; notant ea hora qua Christus in cruce pro nobis emisit spiritum ei ex merito Christi nuntium salutarem esse missum (cf. Bed. Salm.), angelum Domini introeuntem ad se et dicentem sibi : Corneli; ei vigilanti visionem esse oblatam et sensibus exterioribus perceptam, tota narratione ostenditur;
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v. & a£ ille intuens eum timore correptus, > id humanae imbecillitati tribuendum est , et bonorum angelorum est initio perterrefacere » (Salm.): cf. Iud. 6,92; 13,92. Dan. 10,8. Luc. 1,12 etc. dizit : quid est, Domine? dizit autem illi * orationes tuae. et eleemosynae tuae ascenderunt in memoriam tn conspectu Dei; hisce duabus vocibus pietas in Deum et caritas in proximum comprehenditur ; dicuntur ascendisse in memoriam, tanquam memoriale quoddam, ut Deus recordatus illa ampliore gratia remuneraret (Salm. Beel. Patr. Felt.); ascenderunt, ita ut tui memoria sit apud Deum, ut essent quoddam memoraculum. Apud LXX haec vox μνημόσυνον ponitur pro hebr. ΠΊΣΤΙΝ (Lev. 2,2. 9,16; 5,12 etc. cf, Eccli. 38,11; 85,16 ; vulg. 20), quo nomine ea pars ferli intelligitur quae in altari comburitur; unde hanc notionem aliqui etiam hic retinent: ascenderunt tamquam sacrificium memoriale (cf. Calm. Wendt), quae tamen acceptio in locutione ad alienigenam subtilior videtur. lam ei indicatur, qua ratione Deus intuitu obsecrationum et eleemosynarum eum in viam salutis velit adducere :
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v. 5 et nunc mitte viros in Ioppen et accersi Simonem quendam, qui cognominatur Petrus;
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v. 6 hic hospitatur apud Simonem quendam coriarium, cutus est domus tuzla mare; « quid , si contigisset alium esse Simonem-et ipsum coriarium ? sed et aliam notam habebat, quod habitaret iuxta mare; tria autem illa non concurrere poterant » (CAr.). A talmudistis statuitur : cadavera et sepulcra separant et coriarium quinquaginta cubitos a civitate (Baba bathra 2,9; SurenAusius IV p. 165); Aic dicet tibi quid te oporteat facere ; vide lect. var.; « haec absunt a ceteris translationibus vetustis aeque ac a plerisque codicibus graecis; nemo tamen non sentit ea vel certe eorum similia necessaria fuisse ad Cornelium edocendum quorsum vocari Petrum oporteat; quod quidem se ab angelo doctum esse tum ipse Petro v. 32 gr. (secundum plures testes), tum Petrus Christianis hierosolymitanis 11,14 narrarunt » (Patr.), e& antea iam viri a Cornelio missi v. 92. | | Cornelius nihil cunctatur (v. 33); visio facta est φανερῶς, ita ut omnis deceptio sensuum excludatur (Weiss); locutionem audivit; habet testimonium duorum sensuum ; mandatum ipsum ea respicit quae oratione tacita efflagitavit. Unde rem esse coelitus factam omni ex parte constare ei potuit; v. ד et cum discessisset angelus qui loquebatur 1llt, vocavit duos domesticos suos, servos seu famulos, et militem metuentem Dominum, , 60056 pium, ez 15 qui illi parebant τῶν προσχαρτε- ρούντων qui assiduo illi aderant ministerii causa. Milite romano comite tuti erant in itinere ab omni molestia. Hisce qui omnes viri erant religiosi (v. 2. 7) quid sibi evenerit et cur eos mittat ad Iudaeos exponere potuit
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v. 8 quibus cum narrasset omnia, misit illos in. loppen, urbem distantem a Caesarea &4 kilometr. ( Feit.).
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v. 9 postera autem die iter. illis facientibus et. appropinquantibus civitati, sunt ἃ Caesarea loppen triginta millia passuum )2/.( , circiter quadraginta (Patr.), ascendit Petrus in. superiora ut oraret circa horam sextam ἐπὶ τὸ δῶμα, in tectum more regionis planum; in Palaestina enim, inquit Hieronymus, et in Aegypto non habent in tectis culmina, sed δώματα, quae Romae vel solaria vel moeniana vocant, id est, plana tecta quae transversis trabibus sustentantur (ep. 106; M. 22,859); cf. Matth. 10,27; 95,177; ascendit, ut seorsim et in quiete oraret (Chr.) ;
Visione Petrus ἃ Domino praeparatur, ut, quemadmodum Hieronymus ait, de circumcisionis angustiis ad praeputii latitudinem transferatur (ep. 79; M. 22,725);
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v. 10 et cum esuriret, voluit gustare, cibum capere; parantibus autem illis cecidit super eum mentis excessus, ecstasis, spiritualis contemplatio (θεωρία, Chr.) abalienatis à communi vitae commercio sensibus et soli manifestationi coelesti apertis et intentis; cf. 2 Cor. 12,2 seq. Uti haud raro pro varia corporis dispositione dormientibus varia oriuntur somnia — ita somniat esuriens se comedere Is. 29,8 — ita placuit hic quoque Deo visionem adaptare proxime ad Petri esuriem quam sentiebat eo diei tempore, hora sexta post solis ortum ;
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v. 11 et vidit coelum apertum et descendens vas quoddam velut linteum magnum quattuor initiis ἀρχαῖς 1. e. extremitatibus submitti de coelo in terram; linteum videt submissum quattuor extremis angulis, unde apparet tamquam receptaculum superiore parte apertum, quare speciem habet quasi vasis; quod saepius additur δεδεμένον, ligatum, explicationis gratia additum videtur, ut intelligatur quasi funibus ad extremitates additis esse linteum e coelo demissum;
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v. 12 ἐπ quo erant omnia quadrupedia et serpentia terrae et volatilia coeli; repraesentantur viventia v. 13; unde explicant, cur desint pisces, qui utique vivi in linteo exhiberi commode non poterant; πάντα omue genus (B/.); plerumque explicant, omnia animalium genera pura et impura ibi Petro exhibita fuisse (Calm. Beel. Patr. Felt. Bl. Wendt); verum ex responsione Petri concludendum erit cum Salm. Lap. sola immunda ibi ostensa esse; cf. ad v. 14. Cum Peírus esuriret,
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v. 13 e? facta est vox ad eum : surge, Petre, vel quia in genua procumbens videt visionem (CAr. Felt.) vel ut sit idem quod : accinge te ad opus, incipe (8,26; 9, 11 etc.) occide, macta (Cassiod.) et manduca;
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v. 1& ait autem Petrus : absit, μηδαμῶς, minime, nequaquam scil. τοῦτο γένοιτο, Domine, quia nunquam manducati omne commune et immundum, nunquam... omne, hebraismus est : nunquam quidquam (cf. Eccli. 7,14 noli velle mentiri omne mendacium, i. e. ullum; Luc. 1,37. Rom. 3,20 etc.). Ex quo responso consequitur sola immunda esse ei in visione oblata. Si enim munda quoque vidisset sibi proponi, potuisset et debuisset mandatum ita concipere, ut ex mundis mactaret et manducaret, neque erat ullo modo cur protestaretur se nunquam aliquid' immundi attigisse. Nam si munda adfuissent, ea accepisset relictis immundis; iam autem videns omnia immunda exhorrescens dixit : nequaquam (Lap.). Neque enim supponi potest mandatum fuisse, ut omnia quae videt, munda et immunda simul mactaret et manducaret; solum in hac suppositione responsio mundis quoque exhibitis posset apte explicari. Bene iam dicitur in responsione ad quaest. 89 ad orthodoxos : Petrum respondisse ad aspectum omnium quae ei monstrata fuerant, non de quibusdam, sola immunda in linteo fuisse (M. 6, 1332). Dicit autem utrumque : commune (cf. Marc. 7,9. 5) et immundum ad significandum suum magnum horrorem augendo sermonem (Ca:.). De immundis animalibus vide Lev. 11 et Deut. 14. = Verum coelitus aliter docetur
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v. 15 et vox iterum secundo ad eum : quod Deus purificavit, tu commune ne dixeris; eo iam quod linteum illud de coelo in terram demittitur, quae in eo sunt, coram Deo non esse immunda colligi potuit; nunc vero declaratur discrimina illa legis inter munda et immunda a Deo esse abrogata;
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v. 16 hoc autem factum est per ter; cf. Gen. 41,32 quod autem vidisti secundo ad eandem rem pertinens somnium, firmitatis indicium est (Caím.); ter fit quo certius de re constet; > tertio repetita figura, ut beatus Ambrosius interpretatur, operationem Trinitatis expressit, et ideo in my- Steriis interrogatio trina defertur et confirmatio trina celebratur; unde ipse Petrus in Evangelio tertio interrogatur, utrum diligat Dominum, ut trina responsione vincula quae Dominum negando ligavit absolveret » (Beda); et statim receptum est vas in coelum, quo symbolo patefit, omnia illa esse munda coram Domino.
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v. 17 el dum intra se haesitaret Petrus, quidnam esset visio quam vidisset, ecce viri qui missi erant a Cornelio inquirentes διερωτήσαντες percontati, postquam perrogando invenerunt domum Simonis astiterunt ad ianuam πυλῶνα, 80 vestibulum (Patr.), ad anteriorem aedium partem; cf. 19,13;
Non verbis, sed reipsa declarat Dominus quo tendat visio;
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v. 18 e( cum vocassent unum alterumve ex servis vel domesticis, interrogabant, si Simon qui cognominatur Petrus «lic haberet hospitium;
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v. 19 Petro autem cogitante de visione, ξιενθυμουμένου multum animo perpendente, quid sibi vellet visio; idem fere est atque διαπορεῖν v. 17 (Bl.); > facile anima solutionem accipit quae prius dubitavit » (CÀr.), unde dizit Spiritus ei : ecce viri (res quaerunt te,
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v. 90 surge itaque, descende ἀλλά, sed surgens descende; « coniunctio adversativa ἀλλὰ spectat ad id quod Petrus ilis viris rogantibus oppositurus erat, quodque postea explicate professus Cornelio est v. 98; videlicet quemadmodum antea iussus edere de cibis quibus vesci haud licebat, opposuerat se ne faceret religione impediri v. 13. 14, itidem tunc rogatus alienigenae domum adire religionem excusasset. .Est igitur in oratione ellipsis, idque deest ad quod referas illud ἀλλὰ, plenaque oratio sic foret : ecce viri quaerunt te; ambiges quidem an ire cum eis tibi liceat, sed surgens descende » (Patr. sim. Wendt); cf. Klotz, Devar. I p. 7; vel generatim dici potest ἀλλὰ ante imperativum significare transitum ad rem in qua cardo vertatur (cf. 9,7; Bl.); e£ vade cum eis nihil dubitans, quia ego misi illos; iam Petrus perspicit ad quid spectaverit visio,. cf. v. 98. ב Internae allocutioni Spiritus sancti obsequitur
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v. 21: descendens autem Petrus ad viros dixit : ecce ego sum quem quaeritis, quae causa est propter quam venistis?
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v. 22 qui dixerunt : = Cornelius centurio, vir iustus et timens Deum, et testimonium habens ab universa gente Iudaeorum , « laudes proferunt, ut suadeant quod angelus apparuerat ei » (CÀhr.); commemorant dignitatem eius, dein qualis habeatur apud suos et quam bono testimonio ab omni populo iudaico commendetur, responsum accepit ἐχρηματίσθη, dicitur de responsis quoque oraculorum; proin divinitus admonitus est (Beel.), oraculo monitus est (Patr.) ab angelo sancto, accersire te in domum suam et audire verba abs te; cf.
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v. 6; v. 93 introducens ergo eos recepit hospitio, nulla iam religione impeditus; didicerat ex visione et responsione Spiritus (v. 20) quod in v. 28 aperte profitetur; sequenti autem die surgens profectus est cum illis, et quidam ez fratribus ab Ioppe comitati sunt eum, sex Christiani Ioppenses (11,12), «àv ἀπὸ Ἰόππης», natione 100801 (v. 45); v. 2*5 altera autem die introivit Caesaream; Cornelius vero exspectabat illos convocatis cognatis suis et necessariis amicis i. e. intimis amicis (Beel.); Cornelii fides et pium desiderium describitur in eo quod dicitur Simonem Petrum exspectasse nuntii divini audiendi cupidus; est et aliud pietatis argumentum, quod invitavit cognatos et familiares, ut ii quoque nuntium divinum perciperent (Sa/m.). Simul magnum exhibet Petro honorem tali virorum corona ad eum salutandum convocata. Maximam ipse Petro reverentiam exhibet
10:25
v. 25 et factum est cum introisset. Petrus in urbem, nam in domum demum intrat v. 97; id . quod in altero textu ampliore clare exprimitur; ita textum praebet gig; cum adpropinquaret autem Petrus, unus ex servis percurrens (procurrens?) nunciavit eum venisse; tunc obviavit ei Cornelius etc. ; graece habetur : ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν 1. e. cum in eo esset ut intraret (cf. Bels.), qua igitur dictione idem indicatur quod in textu ampliore legitur et propter v. 27 requiritur; obvius venit ei Cornelius et procidens ad pedes eius adoravit;
10:26
v. 96 Petrus vero elevavit eum dicens : surge et ego 1056 homo sum; cum centurio ab angelo iussus esset Petrum advocare et ab eo discere (v. 22), maxima quadam in eum reverentia imbuebatur; unde eum more orientalium veneratur ei obviam procedens et sese prosternens; Petrus autem familiariter cum eo colloqui incipit et « confabulando cum illo intravit » (gig)
10:27
v. 97 et loquens cum llo intravit in ipsam domum et tnvenit multos qui convenerant v. 24. Nota honorem illum adorationis, quem Petrus recusat et qui recusatur quoque Apoc. 19,10; 22,8, nunquam recusari a Iesu.
10:28
v. 98 dixitque ad illos * vos scitis quomodo .abominatum sit viro Iudaeo ἀθέμιτον illicitum, lege interdictum, coniungi aut accedere ad alienigenam οἱ itinere longiore facto non solum .agebatur de ingressu in domum, sed etiam quod maioris quoque contaminationis erat, de societate mensae; sed mihi ostendit Deus neminem communem aut immundum dicere hominem , proin ipse explanat quo spectaverit visio sibi oblata (Ca:.) et hoc effert etiam ad comites suos securos reddendos; simul quoque indicat, se sine 3sto divino mandato non venturum fuisse (Irénaeus cat.), non quia non dignaretur accedere ad alienum, sed quia more nationis esset prohibitum (Chr.). Ne igitur putarent etsi res illicita esset, se utpote principi ea de causa obtemperasse, sed ut ambo totum Deo imputarent (CAr.) dixit
Lege quidem non erat statutum accessu ad alienigenam contaminari ludaeum. At 68 proponebantur ex quibus eiusmodi contaminatio facile derivari poterat, imo saepius debebat. Cum enim alienigena praecepta illa munditiei non observaret, per se iam erat quam maxime immundus. Praeterea erant quae attactu immunditiem ad alios transferebant (cf. Lev. 15,2 seq. 19 seq. Agg. 2,13) et generatim terra alienigenarum erat immunda (Am. 7,17); si vero terra, cur non etiam domus eorum? Atque revera legimus : ipsi non introierunt in praetorium, ut non contaminarentur (Ioan..18,28; cf. 4,9. Marc. 1,9 etc.) et losephus quoque ait extraneos in consuetudinem non admitti (ἀναμίγνυσθαι ταῖς συνηθείαις οὐχ ἠθέλησεν ὁ νομοθέτης, c. Ap. II n. 98) et Tacitus de Iudaeis scribit : adversus omnes alios hostile odium, separati epulis, discreti cubilibus (Hist. 5,5) et in tractatu mischnico habitationes gentium dicuntur immundae טומאים (Ohaloth 18,7; Surenhustus VI p. 210). Unde est, cur Petrus accessum suum et apud alienigenas et apud suos excuset
10:29
v. 99 propter quod sine dubitatione veni accersitus ἀναντιρρήτως sine contradictione, nihil scil. opponens excusationis, nibil contra oblocutus; indicatur ipsum Deum Christianis vitae societatem cum alienigenis permisisse (Ammonius cat.) ; interrogo ergo, quam ob causam accersistis me? audivit causam e narratione militum v. 22; voluit tamen consulto a Cornelio causam coram omnibus explicari, ut omnes qui aderant et praesertim Iudaei intelligerent et pietatem Cornelii et angeli apparitionem mandatumque, atque ita divino consilio vocationem gentium geri cognoscerent (Salm.);
10:30
v. 30 et Cornelius ait : a nudiusquarta die usque ad hanc horam orans eram hora nona in domo mea « quartum diem determinat retrocedendo supputando usque ad hanc horam; fortasse illamet hora erat hora nona, hoc enim videtur significare » (Cai.); Caesaream pervenit Petrus eadem ferme hora qua Cornelius ante quartum diem angelum spectavit, circa horam tertiam pomeridianam (Ca/m.); proin quarto abhinc die (Lap. Cai. Beel. Calm. Felt. Wendt) 1. e. in distantia (ἀπὸ) quarti diei usque ad hanc horam, id quod nostro considerandi modo dicitur : quarto abhinc die ab hac i ipsa hora computando; habes simile quid in computatione Ioan. 11,18; 91,8. Apoc. 15,20; alia exempla vide Winer ὃ 61,5. Cum itaque ante quartum diem oraret hora nona (v. 3): et ecce vir stetit. ante me, angelus scil. in forma viri, tn veste candida, fulgenti, splendida (λαμπρὸς), ipso splendore se non esse hominem manifestans;. de angelo sancto loquuntur missi ἃ Cornelio v. 92, οἱ ait ;
10:31
v. 91 Corneli, exaudita est oratio tua et eleemosynae tuae commemoratae sunt tn conspectu Dei; cf.
10:32
v. &; v. 32 mitte ergo in Ioppen et accersi Simonem qui cognominatur Petrus; hic hospitatur in domo Simonis coriarii 1uxta mare; vide lect. var. et v. 6; tale quid facile requiritur : is cum advenerit loquetur tibi; nam idem in v..33 indicatur τὰ προστεταγμένα etc. et ad plenam narrationem desideratur;
10:33
v. 38 confestim ergo mist ad te, et tu bene fecisti veniendo; nunc ergo omnes nos 1n conspectu tuo adsumus (ita quoque D syr, sah, aeth; alii : coram Deo adsumus), audire omnia quaecumque tibi praecepta sunt a Domino. « Quoties magna evangelizanda sunt, ministri dicuntur os aperire, ut Philippus evangelizaturus eunucho et Dominus Matth.
10:34
5 » (Salm.) v. 3& apertens autem Petrus os suum dixit; exordium capit ab eo quod modo audivit Deum laudans qui omnibus benigne prospicit; dein docet in Iesu concedi salutem; modum redemptionis factae, vitam Iesu, mortem, resurrectionem brevi perstringit et testimonio probat; sibi munus praedicandi commissum esse asserit, Iesum esse iudicem omnium, credentes in eum accipere remissionem peccatorum. Ex Cornelii narratione iterum infert ac monet quod pro Iudaeis ut bene intelligatur maximi momenti est et quod simul alienigenis honori est ac solatio quippe qui a Iudaeis se posthaberi religionis causa sciant : in. veritate. comperi χαταλαμβάνομαι deprehendo, cognosco vere, quia non est personarum acceptor Deus; cf. Deut. 10,17. 9 Par. 19,7. Sap. 6,8. Eccli. 35,16. Rom. 2,11 etc. ; non tangitur studio partium, neque ita favet uni, ut alterum abiiciat; opponitur acceptio personarum iustitiae ; illa enim externa conditio hominis consideratur quae ad rem iudicandam nihil facit, in ferenda sententia et mercede aut poena distribuenda. Ita v. g. si Deus peccatori ideo parceret quia Iudaeus est; sialteri operanti bonum praemium negaret , quia gentilis vel alienigena .est (cf. Cornely, Comment. in Rom. p. 126). Iudaeis hoc erat inculeandum, quam longe Deus absit ab eiusmodi acceptione personarum, quare Petrus iam ex particulari Cornelii causa normam infert generalem, qua illa acceptio personarum penitus excluditur
10:35
v. 35 sed in omni gente qui timet eum et operatur iustitiam acceptus est illi, δεχτός 1. e. ἄξιος δεχθῆναι (Theoph.) ; eum scil. Deus, ut in Cornelio patet, ampliore gratia ad salutis notitiam et viam adducet, et bene notat Chr. : vide quomodo hic acceptus erat : simulatque audivit, etiam obtemperavit! Cornelius sua pietate et bonis operibus ita acceptus erat, ut ad cognitionem Iesu eiusque doctrinae et ad unam Ecclesiam Christi per baptismum adduceretur. Proinde verus sensus plane perverteretur, si quis diceret ea sententia commendari vitam honestam nulla religionis particularis ratione habita, praedicari, ut aiunt, indifferentismum religiosum. Iam declarat se missum ad unam salutis viam docendam (v. 33; 11,15)
10:36
v. 36 verbum misit Deus filiis Israel, salus enim est ex Iudaeis (Ioan. &,99; cf. Is. 2,9 seq.) et quale sit verbum : annuntians pacem est pax quasi quaedam comprehensio bonorum messianorum, nam Messias vocatur et annuntiatur princeps pacis, in regno eius non erit finis pacis (cf. Is. 9,6. 7; 11,6 seq.; 52,7; 55,10; 57,19. Ps. 71,7 etc.) per Iesum Christum (hic est omnium Dominus) i. e. omnium et [udaeorum et gentium; per eum Deus omnibus vult salutem obtingi; hoc additur, ut statim intelligatur, licet verbum miserit Deus filiis Israel, id tamen minime apud eos concludi debere; verum pacem esse annuntiatam per eum qui ut est Dominus omnium, ita omnes quoque bonorum suae dominationis participes reddere gestit. Iesu mentione facta ea iis in memoriam revocat, quorum notitiam iam aliquam habent ex rebus palam in Iudaea gestis
10:37
v. 37 vos scitis quod factum est verbum, explica δῆμα ut hebr. ,דבר rem scil. quae evenit per universam Iudaeam, tnciptens enim a Galilaea post baptismum quod praedicavit loannes à ἀρξάμενος tuentur quidem plerique codices; &t, sicut incipiens, soloecismus est et anacoluthon, quia non pergitur Iesus, quem unxit, pertransiit etc., sed constructio redit ad vos scitis
10:38
v. 38 Iesum a Nazareth , qua scil. appellatione maxime plebi innotuit (Matth. 291,11. Marc. 10,47; 15,67), quomodo unzit eum Deus Spiritu sancto et virtute (cf. ad Matth. 3,16; 4,1; 12,28), qui pertranstit benefaciendo et sanando omnes oppressos a diabolo, ex miraculis ea effert, quae maxime et eius potentiam manifestant et gentilibus ad- - mirationi erant; cum enim diabolum superaret, ingentem eius virtutem ac potentiam fuisse oportet (CÀAr.) ; hisce miraculis et signis se probavit a Deo missum , quoniam Deus erat cum illo, ei testimonium divinum praesto erat; cf. Ioan. 6,27 : hunc Pater signavit Deus; vide KNABENBAUER. — IN ACTUS APOST. — 13 loan. 5,936; 10,37;
10:39
v. 39 et nos testes sumus omnium quae fecit in regtone Iudaeorum et lerusalem; cf. 1,21. 22; quem occiderunt suspendentes in ligno scil. 1008061, eo sensu quo eos accusat auctores fuisse caedis Christi 2,23; 3,17; 5,30 et eodem modo locutus est Stephanus 7,52;
10:40
v. 40 hunc Deus suscitavit tertia die et dedit eum manifestum fieri,
10:41
v. 61 non omn: populo, sed testibus praeordinatis a Deo , antea electis, designatis; cf. 1,2. 8..22. Luc. 24,48; nobis qui οἵτινες quippe qui, qui nempe :nanducavimus et bibimus cum illo, postquam resurrexit a mortuis; cf. 1,85. Luc. 25,&51-13. Ioan. 21,12. 13; additur apud aliquos testes : et conversati sumüs (per dies 40; cf. 1,3) i. e. signis quam maxime manifestis deprehendimus eum vere resurrexisse;
10:42
v. 42 et praecepit nobis praedicare populo et testificari, quia ipse est qui constitutus est a Deo iudez vivorum et mortuorum; ea itaque praedicafione testes esse debent; vide ad Matth. 28,19. Marc. 16,15. Luc. 25,47. Ioan. 15,27; est iudex constitutus cf. Ioan. 5,92. 21 et Matth. 25,31 seq. ; iudicabit in secundo adventu eos qui tum vivi deprehendentur (Cai., vide 1 Thess. $,1& et 1 Cor. 15,51 graece; cf. Cornely, Comment. in 1 Cor. p. 507 seq.; vide 2 Cor. 5,&. 1 Petr. 5,5) et iudicabit eos qui e monumentis egressi coram tribunali sistentur (Ioan. 5,98. 29). Quo iudicio ἃ Patre sibi commisso exhibetur Dominus omnium (1 Cor. 15,25). Exordium praedicationis faciendum erat 8 populo (v. 42) i. e. a Iudaeis (cf. 1,8. Rom. 1,16) attamen ibi minime esse sistendum, iam ex oraculis patet prophetarum
10:43
v. 43 Àutc omnes prophetae testimonium perhibent remissionem peccatorum acclpere per nomen eius 1. e. per eum qui ut talis innotescit et cognoscitur, omnes qui credunt in eum ; Messias enim serpentis caput conterit 6) qui cum eo coniunguntur eius victoriae redduntur participes; in eo benedicuntur omnes gentes (cf. Gen. 3,15 ; 22,18. Ps. 71,17); Messias enim pacem affert et iustitiam (Is. 9,6. 7; 11,9; 42,7), ipse iustificabit multos (Is. 53,11), in novo foedere Deus, propitiabor, inquit, iniquitati eorum et peccati eorum non memorabor amplius (ler. 31,34; cf. Ez. 11,19. 20; 36,96. Dan. 9,98. Os. 13,15. 106[ 2,32; 3,91. Mich. 7,18. Soph. 3,13 etc.). — In quo sermone Petrus simul adumbrat v. 37-42 modum quo synoptici de vita Iesu referunt, id quod praeprimis cernitur in evangelio Marci, comitis et interpretis Petri, etiam eo quod ibi quam maxime potestas * Jesu in daemones exhibetur (cf. Cornely, Introd. IIl 2. ed. p. 108; Comment. Marc. p. 6): Non absolvisse Petrum sermonem censet Chr. ; quae ab ipso ad illorum institutionem dicta sunt, solum per compendium hic referri patet; plura quoque quae hic non innuantur Petrum docuisse, iam eo liquet quia eos iubet baptizari, baptismo autem praemissam esse doctrinam de baptismo, de mysterio Trinitatis etc. nemo in controversiam vocabit. Novo signo placuit benignae Dei providentiae confirmare coram Iudaeis, gentibus quoque cuncta bona tribui messiana lege mosaica nullatenus intermedia (cf. 15,7-9)
10:44
v. && adhuc loquente Petro verba haec, sermone nondum ad finem perducto (Beel. Felt.), sermone iam finito (Bl. Weiss; cf. Matth. 19,46; 17,5. Luc. 8,49; 29,47; sed dubitare licet, num hisce ostendatur quod volunt , scil. sermoni iam esse finem impositum), cecidit Spiritus sanctus super omnes qui audiebant verbum scil. super Cornelium et quos convocaverat (v. 9%. 33); signo sensibili adventus eius manifestabatur v. 46. ludaeos nondum perspexisse ordine eodem in regno messiano habendos esse alienigenas, eruitur ex eorum admiratione maxima v. &3 et obstupuerunt, cf. 2,7 ex circumcisione fideles qui venerant cum Petro, socii eius, non ipse Petrus; is enim bene iam intellexit quomodo Deus alienigenas considerari vellet, quia et 1n nationes gratia Spiritus sancti effusa. est, idque sine lege mosaica el circumcisione intermedia ; unde autem id cognoverint, dicitur
10:46
v. 46 audiebant enim illos loquentes linguis. et magnificantes Deum ; cf. 2,11. 1 Cor. 13,1; 14,5 seq. Notat Severus in cat. prodigia maxime debuisse efflorescere tum temporis, quando difficultas credendi plurimum obtinebat; in novo scil. rerum ordine insGtuendo. > Ne baptisma gentibus tradere dubitetur, Spiritus sancti testimonio confirmatur, ipsas lavacri aquas quas sanctificare solet novo ordine praecurrentis quod semel in testimonium fidei gentium, nunquam vero in ludaeis evenisse reperitur » (Jed.): Accidit hoc Deo ordinante etiam ad magnam Petri defensionem (Oec.) apud fideles ex circumcisione (11,3)
10:47
v. 47 tunc respondit Petrus i. c. ex re facta loquendi et obiectionem romovendi occasionem capit, ad tacitam Iudaeorum cogitationem quasi respondit : numquid aquam quis prohibere potest, ut non baptizentur hi qui Spiritum sanctum acceperunt sicut et nos ? attende dici sicut et nos; proin loqui linguis, quo in eis Spiritus manifestatur, eiusdem rationis esse affirmatur atque apud apostolos et discipulos 2,6 seq. Ipsa autem loquendi forma ostenditur Petrum haec ideo dixisse ut ante occuparet quod videbat ludaeos opposituros fortasse vel cogitaturos, nefas esse alios ex alia atque ex ipsorum gente Christo initiari (Patr. sim. Beel. Calm.). Neque dixit : quorsum aqua opus est, cum supervenerit in eos Spiritus sanctus ? noverat enim , quod in aqua complerentur divina signa (σύμξολλ), nempe mors et sepultura, resurrectio et vita (Oec. cf. Rom. 6,3-7). Quare sine ulla mora reipsa ostendit Petrus sibi iam esse perspectum gentes immediate ad omnia bona messiana debere admitti neque ullum a Iudaeis discrimen statui posse
10:48
v. 48 et. iussit eos baptizari in nomine Domini Iesu. Christi; cf. 2,38; ipsos socios iubet eos baptizare, quo magis omnem opinionem praeiudicatam vincant et removeant. Ceterum ipsos apostolos raro baptizasse, sed aliis id muneris commisisse, etiam ex 1 Cor. 1,14 collegeris; (unc rogaverunt eum, ut maneret apud eos aliquot diebus, quo et eius, utpote viri Dei, consuetudine fruerentur, ei magis in doctrina Christi instituerentur. a
10:1
… Gesù viene catturato da una c., secondo Io, 18, 3: è da intendersi una piccola aliquota del presidio (così pure in Mt. 27, 27; Mc. 15, 6). In Act. 10, 1 è ricordata la c. della quale faceva parte il centurione Cornelio; in Act. 27, 1 la c. augusta. …
CORNELIO. - Centurione romano, di stanza a Cesarea di Palestina, per diretto intervento di Dio convertito al cristianesimo e ammesso al battesimo da s. Pietro (Act. 10, 1-11, 8). Un angelo appare a C. e gli ingiunge d'inviare dei messi a Simon-Pietro, a Ioppe (Act. 10, 1-8). Pietro ha una visione simbolica e, mentre esita sull'interpretazione da darle, …
… Gesù, sanando la figlia del centurione, tesse un elogio della fede dell'ufficiale (Lc. 8,1-10; Mt. 8, 5-13). E s. Pietro è inviato a battezzare, primo tra i pagani, il centurione Cornelio (Act. 10, 1 sgg.).
10:2
C. era uno di quei « cultori » del vero Dio (Act. 10, 2), dei quali c'erano varie sfumature; ma non doveva essere proselita (v.) propriamente detto. È più probabile che egli si distinguesse dagli altri pagani semplicemente per probità di …
Che questo personaggio fosse pagano, uno di quei «tementi Dio» ai quali apparteneva anche il centurione Cornelio (Act. 10, 2), non è certo; anzi parrebbe escluderlo l'affermazione di Pietro (Act. 15, 7) che Dio avrebbe scelto lui per le prime conquiste tra i gentili. …
… Fa riscontro Seneca: « Cum interim usque eo sceleratissimae gentis consuetudo valuit, ut per omnes iam terras recepta sit; victi victoribus leges dederunt ». I p., spesso detti φοβούμενος (ο σεβόμενος) τὸν θεόν (Act. 10,2; 13, 16) sono fra i primi adepti di s. Paolo. …
10:3
… Viene specialmente ricordato «l'a. del Signore», particolare protettore del nuovo Israele, come lo era stato dell'antico (Act. 5, 19; 8, 26; 10, 3 sgg.; 12, 7 sgg.; 27, 23). Sono protettori d'individui o a. custodi (Mt. 18, 10; Act. 12, 15); prendono sommo interesse alla salvezza di ogni uomo (Lc. 15, 10); sono mandati da Dio al «servizio» …
… 13); gli angeli annunziano ai pastori la nascita di Gesù (Lc. 2, 8-15); un angelo conforta Gesù nell'agonia del Gethsemani (Lc. 22, 43); un angelo annunzia alle pie donne la risurrezione di Gesù (Mt. 28, 2-5); un angelo appare al centurione Cornelio (Act. 10, 3), ecc. Altre sono compiute dai morti, risorti o no: a Giuda Maccabeo apparvero Onia e Geremia (II Mach. 15, 11-16); agli apostoli apparve sul Tabor Mosè (Mt. 17, 3); dopo la risurrezione …
10:4
SOSIPATRO (ΣΩΣΊΠΑΤΡΟΣ, VOLG. SOSIPATER)
Tale fatto rende molto plausibile l'identificazione di questo S. con quello che accompagna P. nel suo viaggio verso Gerusalemme (Act. 10, 4; cf. Rom. 15, 31). Ivi, però, è chiamato nei migliori codici greci Σώπατρο (Volg. …
10:9
… Lo Spirito Santo toglie ogni incertezza dall'animo di Pietro (Act. 10, 9-23). Questi a Cesarea ascolta il racconto di C., lo catechizza, e, dopo la discesa dello Spirito Santo manifestantesi con il dono delle lingue, fa battezzare lui e i suoi familiari (Act. …
… corporis, ut spiritus hominis divino Spiritu assumpens, capiendis atque intuendis imaginibus vacet (s. Agostino, De div. quaest. ad Simpl., lib. II, q. 1, n. 1). La S. Scrittura e l'agiografia forniscono numerosi esempi di questa astrazione o e. occasionale (Act. 10, 9-17; 22, 17-21, ecc.; cf. s. Agostino, De genesi ad litt., XII, n. 53 agg.).
… Questa ora di preghiera, usata già nella Sinagoga (cf. Dan. 6, 10; Ps. 54, 18), passò nell'uso cristiano (Act. 3, 1; cf. 2, 15; 10, 9) come preghiera privata per santificare il giorno (Didaché, cap. 8, 3; Tertulliano, De oratione, 23; De ieiunii, cap. 10; Cost. apost., cap. VIII, n. 34, 1); come ora canonica riserbata …
… Occorre notare che r. fatte a singole persone, ma contenute nella Scrittura, come la visione di Zaccaria (Lc. 1, 8-25) o di Pietro, (Act. 10, 9-16) appartengono alla R. pubblica.
I. STORIA DELLE ORE LITURGICHE. – 1. Le Ore private dei tre primi secoli. – Dalla S. Scrittura appare che gli Apostoli per la loro orazione seguivano i tempi usati già nella sinagoga, cioè l'ora terza (Act. 2, 15), la sesta (Act. 10, 9) e la nona (Act. 3, 1), che perciò vengono dette anche «ore apostoliche». …
10:10
… qualche loro parente o amico; e neppure lo fa per un dovere di conformità alla legge mosaica, che proibiva un certo numero di cibi (Lev. 11; Deut. 14), perché quella legge cessò con la venuta di Gesù Cristo (cf. l'episodio sinromatico di s. Pietro [Act. 10, 10-16] e la decisione di Gerusalemme: Visum est Spiritus sancto et nobis [ibid. 15, 28-29]). Si può anche dire che, pur apprezzandole, la Chiesa non parte da considerazioni filosofiche, …
10:18
… « Spiritus Domini super me, propterea unxit me » (Is. 61, 1): il Cristo aveva applicato a se stesso tali parole (Lc. 4, 18). « Unxit eum Deus Spiritu Sancto », aveva detto di lui s. Pietro (Act. 10, 18) e l'Epistola agli Ebrei ugualmente a Cristo aveva riferito il versetto di Ps. 44, 8: « Unxit te Deus, Deus tuus, oleo exultationis ». In questo oleum exultationis tutta l'antichità …
10:19
… Storicamente consta che Dio ha scelto modi diversi per comunicare le verità, come la parola rivolta a Mosè dal roveto ardente (Ex. 3, 1 sgg.), o quelle udite dai discepoli alla Trasfigurazione (Mt. 17, 3), oppure per mezzo di visioni, come quella di Pietro (Act. 10, 19-23), oppure semplicemente attraverso la comunicazione di idee che il destinatario ha coscienza di ricevere direttamente da Dio (così probabilmente si devono intendere la maggior parte …
10:22
C. era uno di quei « cultori » del vero Dio (Act. 10, 2), dei quali c'erano varie sfumature; ma non doveva essere proselita (v.) propriamente detto. È più probabile che egli si distinguesse dagli altri pagani semplicemente per probità di vita e per notoria simpatia verso la religione d'Israele (Act. 10, 22). Che appartenesse alla Gens Cornelia è reso discutibile anche dal suo modesto grado di centurione. …
10:24
… Lo Spirito Santo toglie ogni incertezza dall'animo di Pietro (Act. 10, 9-23). Questi a Cesarea ascolta il racconto di C., lo catechizza, e, dopo la discesa dello Spirito Santo manifestantesi con il dono delle lingue, fa battezzare lui e i suoi familiari (Act. 10, 24-48). Davanti alla comunità di Gerusalemme Pietro si giustifica d'avere ammesso alla Chiesa C. e i suoi, senza prima sottoporli alle osservanze mosaiche (Act. 11, 1-18).
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ICONOGRAFIA. — 1. Archeologia. — Cristo è il giudice dei defunti, come dichiara l'apostolo Pietro nel suo insegnamento al centurione Cornelio prima di battezzarlo (Act. 10, 25 sgg.).
10:26
2); che s. Pietro rifiutò l'a. del centurione Cornelio, che voleva prestargliela come a Dio (Act. 10, 26). Così i primi cristiani rifiutarono quegli atti di ossequio verso gli imperatori, i quali li esigevano come fossero dei, protestando che con tale intenzione non si potevano prestare …
10:30
… sec. In esso ritroviamo, anche definitivamente, il tipo che dominerà nell'arte: figura umana di aspetto giovanile, quasi sempre imberbe, abiti sacri, cioè tunica e pallio, di colore bianco, secondo i testi evangelici (Mt. 28, 3; Io. 20, 2; Apoc. 15, 6; Act. 10, 30). In una pittura frammentaria di un ipogeo fra S. Callisto e S. Sebastiano, due giovani in tunica e pallio fiancheggiavano l'iscrizione del defunto; presso la figura superstite si …
10:32
… S. Pietro vi trovò già i cristiani e sanò Enea (Act. 10, 32-34).
10:34
in qualche modo di ricostruirne le grandi linee (discorsi di Pietro: Act. 2, 14-40; 3, 12-26; 5, 29-32; 10, 34-43; discorsi di Paolo: Act. 13, 16-41; 17, 22-31; discorso di Stefano: Act. 7, 2-53). Soprattutto nei Vangeli sinottici si hanno il riflesso e l'espressione della c. apostolica. …
… catechesi apostolica; anzi si può dire che il primo atto di magistero solenne della Chiesa, radunata in Coacche a Gerusalemme sotto la presidenza di Pietro, ebbe per oggetto il primato dell'obbligo della f. su tutti gli altri obblighi (Act. 15, 7 sg.; cf. 10, 34-43). Anche s. Giovanni lo dichiara espressamente: «Questa è la legge che Dio ci impone: di credere al Figlio suo» (I Io. 3, 23); la f. è la vittoria sul mondo (ibid., 5, 4 sgg.). …
10:35
ÁGRAPHON (GRECO: «COSA NON SCRITTA»; PLURALE AGRAPHA)
Oltre l'unico a. nei libri del Nuovo Testamento distinti dai Vangeli (Act. 10, 35), se ne rinvengono in varianti dei codici dei Vangeli, nella letteratura patristica (dalla Didachè a Efrem e al Crisostomo), nei documenti liturgici, in frammenti d'opere nei papiri …
10:36
… anche, come è ovvio, la fede in Gesù Cristo legato divino e Figlio di Dio: difatti si aveva cura di annunziare Cristo fin dal principio della c. allo scopo di impartire una conoscenza almeno sommaria della sua vita e della sua opera (cf. Act. 8, 35; 10, 36-43; al centurione Cornelio). …
10:37
… 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.
10:38
… Apparve allora l'importanza di Act. 10, 38 e del valore, rigoroso, da attribuire all'Unione («unxit cum Deus Spiritu Sancto et virtute»). …
Gli aspetti principali della salvezza operata da G. sono indicati già nella compendiosa descrizione data da Mt. 4, 23 e 9, 35 (cf. s. Pietro in Act. 10, 38), che abbraccia tutto il ministero di Galilea: « andava attorno per tutta la Galilea, insegnando nelle loro sinagoghe e predicando il Vangelo del Regno e risanando ogni malattia e …
… La città ai tempi di Nostro Signore non aveva importanza (Io. 1, 46), ma l'acquisto in seguito per i fatti della vita di Gesù (Mt. 4, 13; Lc. 1, 26; 2, 4.39.51; 4, 16) e per l'appellativo di «profeta di N.» datogli (Mt. 21, 11; Act. 10, 38). Nel sec. II d. C. la città era abitata da ebrei, in mezzo ai quali il conte Giuseppe di Tiberiade costruì una chiesa per i cristiani. …
… Mt. 3, 16 e luoghi paralleli sinottici; Act. 10, 38: suo Battesimo; Lc. 4, 18: suo ministero). …
… In generale, le espressioni « Spirito di Dio, Spirito del Cristo, Spirito Santo » sono equivalenti per designare la Persona divina; ma « Spirito Santo » indica piuttosto talora il suo influsso o carisma (Act. 6, 5; 10, 38; 11, 24; 13, 52; II Cor. 6, 6); il criterio più sicuro è di esaminare se allo Spirito vengono attribuite funzioni personali o se viene distinto dalle altre due Persone divine. …
10:39
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… Si badi però a quanto si ha in Mt. 23, 37: « Gerusalemme, quante volte volli radunare i tuoi figli », e 26, 55: « Ogni giorno sedevo tra voi (gerosolimitani) insegnando nel Tempio »; cf. Lc. 10, 38; Act. 10, 39: « Quello che fece nella regione dei Giudei ed a Gerusalemme ». Inoltre G. narrando come Cristo dalla Galilea « ascese » (2, 13; 5, 1; 7, 10, 14), ed « andò » in Galilea (4, 3, 43, …
… 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.). …
10:41
… collettività creatrice, come affermano molti razionalisti, e recentemente i fautori del « metodo della storia delle forme » (formgeschichte Method), ma l'espressione d'un magistero che aveva la garanzia dei testi più immediati e qualificati (Lc. 1, 2; Act. 10, 41).
10:42
… Lo vedono mangiare con loro (Lc. 24, 41-43) e preparare loro da mangiare (Io. 21, 9-14; cf. la impressione fatta 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 …
3. Natura del g. d. particolare. — Il giudice è Gesù Cristo, non soltanto come Dio, ma anche come uomo (cf. Mt. 28, 18; Io. 5, 22; Act. 10, 42). L'anima, nell'istante del giudizio, non vede la Divinità intuitivamente, altrimenti sarebbe già beata, né vede l'umanità del Redentore, ma, attraverso una luce infusa, apprende che …
… passati, i presenti, i futuri, « i terrestri (τῇ ζώντων) Ps. 26,13; 51,7; ecc., in opposizione allo ἀν' ἁδί) e gli inferi » su cui ha ogni potere (Phil. 2, 10; per « i celesti » cf I Cor. 5,3): la formula della catechesi apostolica « i vivi ed i morti » (Act. 10, 42; II Tim. 4, 1; I Pt. 4,5), entrata nel Simbolo, deve intendersi in relazione a chi la recita (s. Tommaso, Suárez), essendo ovvio che, dopo la risurrezione universale, tutti saranno vivi. …
10:44
10, 10-13; Act. 10, 44-46; 19, 6); ma «profetò» allo
… Forse il fenomeno era simile alla glossolalia di cui Act. 2, 1-21; 10,44 sg.; 19,6; I Cor. 14. L'esaltazione si comunicava talvolta agli astanti, per qualche predisposizione o per un particolare intervento divino (cf. I Sam. 19, 20-24): da queste manifestazioni, …
10:45
ETNICO-CRISTIANI. - Nome con cui si usa indicare i non giudei convertiti al cristianesimo nel l'evo apostolico ("Ἑλληνός: Act. 14, 1; 17, 4, ecc.; Rom. 1, 16; 2, 9 sg.; Gal. 2, 3, ecc.; τὸ ἕβνη: Act. 10, 45; 11, 1.18; 13, 46; Gal. 2, 12.14).
10:47
… dobbiamo fare? », risponde: « Fate penitenza e ciascuno di voi si faccia battezzare nel nome di Gesù Cristo per la remissione dei vostri peccati » (Act. 2, 38). Si dà il B. anche a persone inviate da Dio in modo miracoloso, p. es., al centurione Cornelio (Act. 10, 47) e a Paolo (Act. 9, 15). Ora gli Apostoli non avrebbero potuto amministrare il B. in maniera così universale determinata e formale, « nel nome di Gesù », se non ne avessero ricevuto …
10:48
… «che cosa dunque dobbiamo fare per essere salvi?», s. Pietro risponde: «Fate penitenza e battezzatevi» (Act. 2, 38). Quando per errore i convertiti ricevono solo il B. di Giovanni, vengono ribattezzati con il B. di Gesù Cristo (Act. 18, 25; 19, 5; cf. 10, 48; 16, 12-15; 22, 11-16). Nella mente dei primi cristiani la necessità del B. era tanto radicata, che il Pastor Hermae la estese anche ai giusti nel Vecchio Testamento, i quali sarebbero …
10:59
… 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. …
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.