The Christian Ievves reprehend the foresaid fact of Peter in baptizing the Gentils 4 But he alleaging his foresaid vvarrants, and shevving plainly that it vvas of God, 1• they like good Catholikes do yeld. 19 By the foresaid persecution, the Church is yet further dilated, not only into al Ievvrie, Galilee, and Samaria, but also into other Countries: specially in Antiochia Syria the increase among the Greekes, is 〈◊〉, first by the foresaid dispersed, 23 then by Barnabas, thirdly by him and Saul together: so that there beginneth the name of Christians: 27 vvith perfite vnity betvvene them and the Church that vvas before them a• Hierusalem.
1And the apostles and brethren, who were in Judea, heard that the Gentiles also had received the word of God.Udirono gli Apostoli, e i fratelli, che erano nella Giudea come anche i gentili ricevuto avevano la parola di Dio.AND the Apostles and brethren that vvere in Ievvrie, heard that the Gentiles also receiued the vvord of God.Audierunt autem Apostoli et fratres qui erant in Judæa, quoniam et gentes receperunt verbum Dei. 2And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,E allorché Pietro fu tornato a Gerusalemme, contendevano con lui quelli, che erano della circoncisione,And vvhen Peter vvas come vp to Hierusalem, they that vvere of the Circumcision reasoned against him, saying,Cum autem ascendisset Petrus Jerosolymam, disceptabant adversus illum qui erant ex circumcisione, 3Saying: Why didst thou go in to men uncircumcised and didst eat with them?Dicendo: Perché sei tu entrato in casa di uomini non circoncisi, e hai mangiato con essi?Vvhy didst thou enter in to men vncircumcised, and didst eate vvith them?dicentes: Quare introisti ad viros præputium habentes, et manducasti cum illis ? 4But Peter began and declared to them the matter in order, saying:Ma Pietro cominciò a esporre le cose per ordine, dicendo:But Peter began and declared to them the order, saying:Incipiens autem Petrus exponebat illis ordinem, dicens: 5I was in the city of Joppe praying: and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners. And it came even unto me.Io era nella Città di Joppe, e orava, e ridi in un'estasi questa visione: scendeva un certo arnese come un gran lenzuolo, il quale pei quattro angoli veniva calato dal cielo, e arrivò sino a me.I was in the citie of Ioppé praying, & I savv in an excesse of minde a vision, a certaine vessel descending as it vvere a great sheete with foure corners let dovvne from heauen, and it came euen vnto me.Ego eram in civitate Joppe orans, et vidi in excessu mentis visionem, descendens vas quoddam velut linteum magnum quatuor initiis summitti de cælo, et venit usque ad me. 6Into which looking, I considered and saw fourfooted creatures of the earth and beasts and creeping things and fowls of the air.Io lo considerava guardandolo fissamente, e osservai e quadrupedi della terra, e fiere, e rettili, e uccelli dell'aria.Into vvhich I looking cōsidered, and savv foure footed beastes of the earth, and cattel, and such as creepe, and foules of the aire.In quod intuens considerabam, et vidi quadrupedia terræ, et bestias, et reptilia, et volatilia cæli.
7And I heard also a voice saying to me: Arise, Peter. Kill and eat.E udii una voce, che a me diceva: via su, Pietro, uccidi, e mangia.And I heard also a voice saying to me, Arise Peter, kil and eate.Audivi autem et vocem dicentem mihi: Surge, Petre: occide, et manduca. 8And I said: Not so, Lord: for nothing common or unclean hath ever entered into my mouth.Io risposi: no certo, o Signore: perché non è entrata mai nella mia bocca cosa comune, o immonda.And I said, Not so Lord: for common or vncleane thing neuer entred into my mouth.Dixi autem: Nequaquam Domine: quia commune aut immundum numquam introivit in os meum. 9And the voice answered again from heaven: What God hath made clean, do not thou call common.Mi replicò la voce per la seconda volta dal cielo: non voler tu chiamare immondo quello, che Dio ha purificato.And a voice ansvvered the second time from heauen: That vvhich God hath made cleane, doe not thou call common.Respondit autem vox secundo de cælo: Quæ Deus mundavit, tu ne commune dixeris. 10And this was done three times. And all were taken up again into heaven.E questo accadde per tre volte: e di poi fu ritirata ogni cosa in cielo.And this vvas done thrise: and al vvere taken vp againe into heauen.Hoc autem factum est per ter: et recepta sunt omnia rursum in cælum. 11And behold, immediately there were three men come to the house wherein I was, sent to me from Cæsarea.Ed ecco in quel punto tre uomini sopraggiunsero alla casa dove io mi stava, mandati a me da Cesarea.And behold, three men immediatly vvere come to the house vvherein I vvas, sent to me from Caesaréa.Et ecce viri tres confestim astiterunt in domo in qua eram, missi a Cæsarea ad me. 12And the Spirit said to me that I should go with them, nothing doubting. And these six brethren went with me also: and we entered into the man’s house.E dissemi lo Spirito, che andassi con loro senza difficoltà. E meco vennero anche questi sei fratelli, ed entrammo in casa di quell'uomo.And the spirit said to me, that I should goe vvith them, doubting nothing. And there came vvith me these sixe brethren also: and vve vvent in to the mans house.Dixit autem Spiritus mihi ut irem cum illis, nihil hæsitans. Venerunt autem mecum et sex fratres isti, et ingressi sumus in domum viri. 13And he told us how he had seen an angel in his house, standing and saying to him: Send to Joppe and call hither Simon, who is surnamed Peter,Ed egli ci raccontò, come avea veduto in casa sua farsegli davanti un Angelo il quale gli disse: manda a Ioppe a chiamar Simone soprannominato Pietro,And he told vs, hovv he had seen an Angel in his house, standing and saying to him, Send to Ioppé, and cal hither Simon, that is surnamed Peter,Narravit autem nobis quomodo vidisset angelum in domo sua, stantem et dicentem sibi: Mitte in Joppen, et accersi Simonem qui cognominatur Petrus, 14Who shall speak to thee words whereby thou shalt be saved, and all thy house.Il quale ti annunzierà parole, per le quali sarai salvo tu, e tutta la tua casa.vvho shal speake to thee vvordes vvherein thou shalt be saued and al thy house.qui loquetur tibi verba in quibus salvus eris tu, et universa domus tua.
15And when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.Or avendo io principiato a parlare, discese lo Spirito santo sopra di essi, come sopra di noi a principio.And vvhen I had begonne to speake, the holy Ghost fel vpon them, as vpō vs also in the beginning.Cum autem cœpissem loqui, cecidit Spiritus Sanctus super eos, sicut et in nos in initio. 16And I remembered the word of the Lord, how that he said: John indeed baptized with water but you shall be baptized with the Holy Ghost.E ritornommi a memoria la parola del Signore com'ei diceva: Giovanni battezzò coll'acqua, ma voi sarete battezzati nello Spirito santo.And I remembred the vvord of our Lord, according as he said, Iohn in deede baptized vvith vvater, but you shal be baptized vvith the holy Ghost.Recordatus sum autem verbi Domini, sicut dicebat: Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto. 17If then God gave them the same grace as to us also who believed in the Lord Jesus Christ: who was I, that could withstand God?Se adunque egual grazia ha dato Dio a loro, che a noi, i quali abbiamo creduto nel Signor Gesù Cristo: e chi era io che potessi oppormi a Dio?If therfore God hath giuen them the same grace, as to vs also that beleeued in our Lord IESVS CHRIST: vvho vvas I that might prohibite God?Si ergo eamdem gratiam dedit illis Deus, sicut et nobis qui credidimus in Dominum Jesum Christum: ego quis eram, qui possem prohibere Deum ? 18Having heard these things, they held their peace and glorified God, saying: God then hath also to the Gentiles given repentance, unto life.Udite tali cose, si acchetarono: e glorificavano il Signore, dicendo: Adunque anche alle genti ha conceduta Dio la penitenza, affinchè abbiano vita:Hauing heard these things, they held their peace: and glorified God, saying, God then to the Gentiles also hath giuen repentance vnto life.His auditis, tacuerunt: et glorificaverunt Deum, dicentes: Ergo et gentibus pœnitentiam dedit Deus ad vitam. 19Now they who had been dispersed by the persecution that arose on occasion of Stephen went about as far as Phenice and Cyprus and Antioch, speaking the word to none, but to the Jews only.Quelli pertanto, che erano stati dispersi dalla tribolazione succeduta per causa di Stefano, arrivarono sino alla Fenicia, e in Cipro, e ad Antiochia, non predicando la parola, se non a soli Giudei.And they truely that had been dispersed by the tribulation that vvas made vnder Steuen, vvalked through out vnto Phoenîce and Cypres & Antioche, speaking the vvord to none, but to the Ievves only.Et illi quidem qui dispersi fuerant a tribulatione quæ facta fuerat sub Stephano, perambulaverunt usque Phœnicen, et Cyprum, et Antiochiam, nemini loquentes verbum, nisi solis Judæis.
20But some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.Ed erano tra essi alcuni Cipriotti, e Cirenei, i quali entrali in Antiochia, parlavano anche ai Greci, evangelizzando il Signore Gesù.But certaine of them vvere men of Cypres and Cyréne, vvho vvhen they vvere entred into Antioche, spake to the Greekes, preaching our Lord IESVS.Erant autem quidam ex eis viri Cyprii et Cyrenæi, qui cum introissent Antiochiam, loquebantur et ad Græcos, annuntiantes Dominum Jesum. 21And the hand of he Lord was with them: and a great number believing, were converted to the Lord.E la mano del Signore era con essi: e gran gente avendo creduto, si convertì al Signore.And the hand of our Lord vvas vvith them: and a great number of beleeuers vvas conuerted to our Lord.Et erat manus Domini cum eis: multusque numerus credentium conversus est ad Dominum. 22And the tidings came to the ears of the church that was at Jerusalem, touching these things: and they sent Barnabas as far as Antioch.E venne questa nuova alle orecchie della Chiesa, che era in Gerusalemme? e mandaron Barnaba fino ad Antiochia.And the report came to the eares of the Church that vvas at Hierusalem, touching these things: and they sent Barnabas as farre as Antioche.Pervenit autem sermo ad aures ecclesiæ quæ erat Jerosolymis super istis: et miserunt Barnabam usque ad Antiochiam. 23Who, when he was come and had seen the grace of God, rejoiced. And he exhorted them all with purpose of heart to continue in the Lord.Il quale arrivato che fu, avendo veduto la grazia di Dio, si rallegrò: ed esortava tutti a perseverare nel Signore con cuore risoluto:Vvho vvhen he vvas come, and savv the grace of God, reioyced: and he exhorted al vvith purpose of hart to continevv in our Lord:Qui cum pervenisset, et vidisset gratiam Dei, gavisus est: et hortabatur omnes in proposito cordis permanere in Domino: 24For he was a good man and full of the Holy Ghost and of faith. And a great multitude was added to the Lord.Perché egli era uomo dabbene, e pieno di Spirito santo, e di fede. E s'acquistò gran moltitudine di gente al Signore.because he vvas a good man, and ful of the holy Ghost and faith. And a great multitude vvas added to our Lord.quia erat vir bonus, et plenus Spiritu Sancto, et fide. Et apposita est multa turba Domino. 25And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.E Barnaba si parti per Tarso a cercare di Saulo, e trovatolo, lo condusse ad Antiochia.And he vvent, forth to Tarsus, to seeke Saul:Profectus est autem Barnabas Tarsum, ut quæreret Saulum: quem cum invenisset, perduxit Antiochiam.
26And they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.E per un anno intero si trattennero in quella Chiesa, e istruirono una gran moltitudine, talmente che in Antiochia fu dato per la prima volta a' discepoli il nome di Cristiani.vvhom vvhen he had found, he brought him to Antioche. And they cōuersed there in the church a vvhole yere: and they taught a great multitude, so that the disciples vvere at Antioche first named CHRISTIANS.Et annum totum conversati sunt ibi in ecclesia: et docuerunt turbam multam, ita ut cognominarentur primum Antiochiæ discipuli, christiani. 27And in these days there came prophets from Jerusalem to Antioch.Di que' giorni vennero da Gerusalemme ad Antiochia dei profeti:And in these daies there came Prophets from Hierusalem to Antioche,In his autem diebus supervenerunt ab Jerosolymis prophetæ Antiochiam: 28And one of them named Agabus, rising up, signified by the Spirit that there should be a great famine over the whole world, which came to pass under Claudius.E alzatosi uno di questi, Agabo di nome, faceva sapere per virtù dello Spirito, come una gran fame doveva essere per tutto il mondo, la quale anche fu sotto Claudio.and one of them rising, named Agabus, did by the Spirit signifie a great famine that should be in the vvhole vvorld, vvhich fel vnder Claudius.et surgens unus ex eis nomine Agabus, significabat per spiritum famem magnam futuram in universo orbe terrarum, quæ facta est sub Claudio. 29And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea.E tutti i discepoli secondo la possibilità di ciascheduno determinarono di mandare soccorso ai fratelli abitanti nella Giudea:And the disciples according as eche man had, purposed euery one to send, for to serue the brethren that dvvelt in Ievvrie:Discipuli autem, prout quis habebat, proposuerunt singuli in ministerium mittere habitantibus in Judæa fratribus: 30Which also they did, sending it to the ancients, by the hands of Barnabas and Saul.Come pur fecero, mandandolo a' seniori per le mani di Barnaba, e di Saulo.vvhich also they did, sending to the auncients by the handes of Barnabas and Saul.quod et fecerunt, mittentes ad seniores per manus Barnabæ et Sauli.
11:2
St. Epiphanius
Disputed against him. St. Epiphanius makes Cerinthus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against St. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. (St. Epiphanius, haeres. 28. ch. II)
11:3
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Witham
They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. (Witham)
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Witham
Some of them, at Antioch, spoke also to the Grecians:[Ver. 20. Ad Graecos, pros tous ellenistas, and in some manuscripts ellenas.] by which many understand, to the Gentiles, though in most Greek copies we read, to the Hellenists. (Witham)
11:21
about the year A.D. 41.
11:24
Multitude was added, as before, (chap. 10.) a few were added to the visible Church. Ever since Christ's ascension, this Church has been notoriously seen. Of her ministers, their preaching has been open, their sacraments visible, their discipline visible, their persecutions visible, their wonderful increase visible, and their manifestly divine protection visible, and known to all the world. Whilst all that have separated themselves by schism from this venerable body, have fallen into discredit, and most into complete oblivion. The Catholic Church was the first, and it will be the last.
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about the year A.D. 41.
To seek Saul, who had retired for a while, to his native city, Tarsus. These two remained at Antioch about a year, during which time they reaped a plentiful harvest.
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Witham
At Antioch the disciples were first named Christians, when St. Paul and St. Barnabas were preaching there. Before that, they were called the disciples of Jesus, and sometimes Nazarenes, (see Acts 24:5.) or perhaps Galileans. This honourable name of Christians, distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as Simonites, Cerinthians, Nicolaits, etc. Of which see St. Epiphanius. The faithful had also after some time the name of Catholics, being taught in the apostles' creed to believe in the Catholic Church. And St. Augustine, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See St. Augustine, de util. credendi. ch. VIII.; de vera relig. ch. VII.; cont. epis. fundam. Acts 4:Whosoever is of the true faith of Christ, may justly say, Christian is my name, Catholic my surname: a greater honour, and a greater advantage, than to be of any royal family. (Witham)
Calmet
The faithful disciples, believers, etc. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. St. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that St. Paul ever did in any of his writings. (Calmet, Tirinus, etc.)
Cont. ep. fund. ch. IV
The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. "If you hear," says St. Jerome, any where such as are said to be of Christ, "not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, etc. etc. etc. etc.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist." St. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called Christians, are now surnamed also Catholics. Christian is my name and Catholic my surname. By this term Catholic, the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that St. Augustine hesitates not to say: "In the lap of the Church the very name Catholic keepeth me." (Cont. ep. fund. ch. IV.)
Again, in his book on the utility of believing, he says: "if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed form hence to the latest posterity." (1 Timothy 3:15.)
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Denis the Carthusian
Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. (Denis the Carthusian)
St. Chrysostom
Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! (St. Chrysostom, hom. xxvi. in Act.)
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about the year A.D. 42.
Witham
Sending it to the ancients;[Ver. 30. Ad seniores, pros tous presbuterous. This Greek word presbuteros, in our Latin Vulgate is sometimes translated presbyter, sometimes senior, sometimes major natu, and is commonly put to signify bishops, or priests, as shall be seen hereafter.] elders, etc. In this and diverse other places, are not to be understood such as were elder in age, but such as had offices and dignities, and by divine authority, and who with a due subordination were to govern the Church: so that by this word, were signified apostles, bishops, and priests. But of this more hereafter. (Witham)
Calmet
The ancients or priests, seniors, presbuterous. This is the first place in the New Testament, where priests are mentioned. Some interpreters think, that by this word, ancients, are meant the apostles; but this is not likely. The apostles must at that time have been dispersed over all the world. Others think it was some of the older deacons, who had charge of the alms. We like the opinion of those who think it means priests, subordinate to the apostles, who had the charge of governing the faithful, in their absence. Thus the Christian Church will appear modelled after the form of the synagogue. First, the bishop, who presides, corresponding to the head of the synagogue; the priests, to the ancients, who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. St. Paul, (1 Timothy 5:1, 17-19.) St. James 5:14 orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word ancient, or priest, is often used in Scripture, and primitive writings, to designate a bishop. (Calmet)
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Concordanza Act. 10, 9.
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Concordanza Act. 1, 5.
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Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors, by vision, reuelation, or otherwise.
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Concordanza Act. 8, 1.
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Liturgia The Epistle vpō S. Barnabees day Iun. 11.
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Concordanza Act. 4, 36.
11:24
24. Multitude added.) As before (c. 10) a fevv, so novv great numbers of Gentiles are adioyned also to the visible Church, The Church visible. consisting before only of the Ievves. Vvhich Church hath beene euer since Christs Ascension, notoriously seen and knovven: their preaching open, their Sacraments visible, their discipline visible, their Heades and Gouernours visible, the prouision for their maintenance visible, the persecution visible, their dispersion visible: the Heretikes that vvent out from them, visible: the ioyning either of men or Nations vnto them, visible: their peace and rest after persecutions, visible: their Gouernours in prison, visible: the Church praieth for them visibly, their Councels visible, their gifts and graces visible, their name (Christians) knovven to al the vvorld, of the Protestants inuisible Church vve heare not one vvord.
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Concordanza Act. 9, 30.
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26. Christians.) This name, Christian, ought to be common to al the Faithful, and other nevv names of Schismatikes and Sectaries must be abhorred. Hierony. cont. Lucif c. 7. in fine. If thou heare (saith S. Hierom) any vvhere, such as be said to be of Christ, not to haue their names of our Lord IESVS CHRIST, but to be called after some other certaine name, as Marcionites, Valentinians, (as novv also the Lutherans, Caluinists, Protestants) knovv thou that they belong not to the Church of Christ, but to the Synagogue of Antichrist. Lactantius also (li. 7 Diuin. instit. c. 30) saith thus, when Phrygians, or Nouatians, or Valentinians, or Marcionites, Names of Sectaries and Heretikes. or Anthropomorphites, or Arrians, or any other be named, they cease to be Christians, vvho hauing lost the name of Christ, haue done on the names of men. Neither can our nevv Sectaries discharge them selues, for that they take not to them selues these names, but are forced to beare them as giuen by their Aduersaries. For, so vvere the names of Arians and the rest of old, imposed by others, and not chosen commonly of them selues: Vvhich notvvithstanding vvere callings that proued them to be Heretikes. Protestants. And as for the name of Protestants, our men hold them vvel content therevvith. But concerning the Heretikes turning of the argument against the peculiar callings of our Religious, Diuers religious orders are not diuers sectes. as Dominicās, Franciscans, Iesuites, Thomists, or such like, it is nothing, except they could proue that the orders & persons so named, were of diuers faithes & Sectes, or differed in any necessarie point of religion, or vvere not al of one Christian name and Communion: and it is as ridiculous as if it vvere obiected, that some be Ciceronians, some Plinians, some good Augustine men, some Hieronymians, Ierem. 35. some Oxford mē, some Cambrige men, & (vvhich is most like) some Rechabites, Num. 6. Nazareites.
Neither doth their obiection, Papistes, Catholikes, and true Christians, al one. that vve be called Papistes, helpe or excuse them in their nevv names. for, besides that it is by them scornfully inuented (as the name Homousians vvas of the Arians) this name is not of any one man B. of Rome or els vvhere, knovven to be the author of any schisme or sect, as their callings be: but it is of a vvhole state and order of gouernours, and that of the cheefe Gouernours, to vvhom vve are bound to cleaue in religion and to obey in al things. So to be a Papist, is to be a Christian man, a childe of the Church, and subiect to Christs Vicar. And therfore against such impudent Sectaries as compare the faithful for folovving the Pope, to the diuersitie of Heretikes bearing the names of nevv Maisters, Not to be with the Pope, is to be with Antichrist. let vs euer haue in readines this saying of S. Hierom to Pope Damasus, 〈…〉. ep. 37 & ep. 58 ad Damas. Vitalis I knovv not, Meletius I refuse, I knovv not Paulinus, whosoeuer gathereth not vvith thee, scattereth: that is to say, whosoeuer is not Christs, is Antichrists. And againe, If any man ioyne vvith Peters Chaire, he is mine.
Vve must here further obserue that this name, The name of CHRISTIANS. Christian, giuen to al beleeuers and to the whole Church, vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ, and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians, The name of CATHOLIKES. vvho professed Christs name and sundry Articles of faith as true beleeuers doe, the name Christian vvas to common to seuer the Heretikes from true faithful men: and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine. When heresies vvere risen (saith S. Pacianus ep. ad Symphorianum) & endeuoured by diuers names to tears the doue of God and Queene, and to rent her in peeces, the Apostolical people required their surname, vvhereby the incorrupt people might be distinguished. &c. and so those that before vvere called Christians, are novv surnamed also Catholikes. Christian is my name, saith he, Catholike my surname. And this vvord, Catholike, is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer. CREDO ECCLESIAM CATHOLICAM. And not only the meaning of the vvord, vvhich signifieth vniuersalitie of times, places, and persons, but the very name and vvord it self, by Gods prouidence, alvvaies and only appropriated to the true beleuers, and (though sometimes at the beginning of Sectes chalenged) yet neuer obtained by Heretikes, giueth so plaine a marke and euidence, that S. Augustine said, In the lappe of the Church the very name of Catholike keepeth me. cont. ep. fund. c. 4. And againe tract. 32 in Io. vve receiue the Holy Ghost if vve loue the Church, if vve be ioyned together by charitie, if vve reioyce in the Catholike name and faith. And againe de ver. rel. c. 7. to. 1. We must hold the communion of that Church vvhich is named Catholike, not only of her ovvne, but also of al her enemies. for, vvil they nil they, the Heretikes also and Schismatikes them selues, vvhen they speake not vvith their ovvne fellovves but vvith strangers, call the Catholike Church nothing els but the Catholike Church: for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld. The Heretikes vvhen they see them selues preuented of this name Catholike, The Protestāts deride the name CATHOLIKE. then they plainely reiect it and deride the name, as the Donatistes did, calling it an humane forgeris or fiction, vvhich S. Augustine calleth vvordes of blasphemie, li. 1. c. 3• cont. Gaudrat. and some Heretikes of this time call them scornefully cartholikes, and cacolikes. An other calleth it, the most vaine terme Catholike. Beza in praf. no. Test. an. 1565. An other calleth the Catholike religion, a Catholike Apostasie or defection, Humfrey in vit. Iuel. pag. •13. Yea and some haue taken the vvord out of the Crede, In the Catechismes of the Lutherans. putting Christian for it. But against these good fellovves let vs folovv that vvhich S. Augustine (de vtil. cred. c. 8. to. 6.) giueth as a rule to direct a mā the right and sure vvay from the diuersitie & doubtfulnes of al error, saying, If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed, & vvilt haue an end of these molestations, folovv the vvay of Catholike discipline, vvhich from Christ him self by the Apostles hath proceded euen vnto vs, and shal procede from hence to the posteritie. See the Annotation 1 Tim. 3, c. 15.
The name of CHRISTIANS.
11:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
“And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 75.7
… “Forasmuch then as God gave them the like gift as He did unto us who believed on the Lord Jesus Christ, what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.”
11:3
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
… but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for “entering in to men uncircumcised,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… This was done thrice: and the vessel was received up again into heaven.” ( v. 11–16 .) What is this? It is a symbol of the whole world. The man was uncircumcised: and —for he had nothing in common with the Jews—they would all accuse him as a transgressor: “thou wentest in to men uncircumcised, and didst eat with them: (
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.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… “And they besought him,” it says, “to tarry certain days.” ( v. 48 .) “And the Apostles and brethren, etc. And they of the circumcision contended with him.” ( ch. xi. 1, 2 .) Do you remark how they were not kindly disposed towards him? Saying “Thou wentest in to men uncircumcised, and didst eat with them.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 9
Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he was come up to them from Cesarea, that he “went in to men uncircumcised, and did eat with them” (
11:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… For it says, “But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:” he does not say why, nor on what occasion: “and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… they brought it about that the Apostles spake out boldly, and came to the Gentiles! For this is why he says, “And speaking out boldly, Paul and Barnabas said.” They were to go out to the Gentiles: but observe the boldness coming with measure: for if Peter pleaded in his justification, much more these needed a plea, none having called them there. (
11:5
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.45
… how he saw a certain vessel, as it had been a sheet, in which were four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (
11:6
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… and it came even to me ( v. 4, 5 ): upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat.” (
11:8
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived (by the Providence of God). For, that it may not seem to be a mere fancy, “this was done thrice. I
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… And I heard a voice saying unto me, Arise, Peter; slay and eat.” ( v. 6, 7 .) As much as to say, This of itself was enough to have persuaded me—my having seen the linen sheet: but moreover a Voice was added. “But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.” (
11:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… for there was no need to mention it to him. “But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven.” (
11:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… for there was no need to mention it to him. “But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven.” ( v. 9, 10 .) The essential points were those
11:12
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.45
… But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and even produced witnesses to defend him from blame, saying, Moreover these six brethren accompanied me (
11:13
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… and he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.” (
11:14
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.
11:15
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… but makes his strong point of what happened last, which even in itself was an incontrovertible argument. “And as I began to speak,” etc. (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.19
… And I remembered the word of the Lord, how He said, that John indeed baptized with water, but ye shall be baptized with the Holy Spirit. If, therefore, He gave a like gift to them, as also to us who believed in the Lord Jesus Christ, who was I, that I could hinder God from giving to them the Holy Spirit?”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 2
… “And as I began to speak, the Holy Ghost fell upon them as on us at the beginning; and I remembered the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us, who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord?”
11:16
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.10
… This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the Apostle Peter says: “Ye shall be baptized with the Holy Spirit.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… so that from the beginning he disposes their minds in his favor**: saying to them, “Who have received the Holy Ghost even as we.” And not content with this, he reminds them also of the words of the Lord: “Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” (
11:17
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.8
… So the Apostle uttered this wish in prayer, and did not claim a right by any authority of his own; he desired to obtain, he did not presume to command. Peter, too, says that he is not capable of compelling or restraining the Holy Spirit. For he spoke thus: “Wherefore if God has granted them the same grace as to us, who was I that I could resist God?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… “But there was no need to baptize?” (Comp. p. 158.) But the baptism was completed already. And he does not say, I ordered them to be baptized: but what says he? “Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (
11:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers (with us? ) “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.” (
11:19
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
… the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria, some, as the divine Scripture says, went as far as Phœnicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
The persecution turned out to be no slight benefit as “to them that love God all things work together for good.” ( Rom. viii. 28 .) If they had made it their express study how best to establish the Church, they would have done no other thing than this—they dispersed the teachers.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… for they were not only ordained by the Spirit, but sent forth by Him likewise. “And when they were come to Salamis, they preached the word of God in the synagogues of the Jews.” Do you mark how they make a point of preaching the word to them first, not to make them more contentious? The persons mentioned before “spake to none but to Jews only” (
11:20
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; and after him a multitude of other Greeks in Antioch,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles.” ( ch. xiii. 46 .) Accordingly they went about, preaching to Gentiles also. “But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:” (
11:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… 20 .) for it is likely both that they could now speak Greek, and that there were such men in Antioch. “And the hand of the Lord,” it says, “was with them,” that is, they wrought miracles; “and a great number believed, and turned unto the Lord.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 74
… xiii. 32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified. But what is, “in My Name”? That which the Apostles said, “In the Name of Jesus Christ, arise and walk.” ( Acts iii. 6 .) For all the miracles which they did He wrought in them, and “the hand of the Lord was with them.” (
11:22
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.3
… and after him a multitude of other Greeks in Antioch, to whom those who were scattered by the persecution of Stephen had preached the Gospel. When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… “and a great number believed, and turned unto the Lord.” ( v. 21 .) Do you mark why now also there was heed of miracles (namely) that they might believe? “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.” (
11:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… But observe this holy man—Barnabas, I mean—how he looked not to his own interests, but hasted to Tarsus. “Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord.” (
11:24
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.28
28. And in Antioch also, a most renowned city of Syria, when the preaching of Christ took effect, Barnabas was sent hence as far as Antioch to help on the good work, being a good man, and full of the Holy Ghost, and of faith
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… xii. 8, 9 ) in such and such wise ( τοιὣσδε ). But here, it seems to me, it says that he was also gracious to look at: “They saw his face as it had been the face of an angel.” “Full of faith and of power”: ( v. 15 ) which is also the character given of Barnabas “he was a good man, full of faith and of the Holy Ghost.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. “But Barnabas”—“Son of Consolation” is his appellation, whence also he makes himself easy of access to the man: for “he was a kind man” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 24
… so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, whilst he held Him, and was straitened until He vomited Him up. Wherefore saith the Apostle, “Having loosed the pains of death.” (
11:25
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord.” ( v. 23, 24 .) He was a very kind man, and single-hearted, and considerate ( συγγνωμονικός ). “Then departed Barnabas to Tarsus, for to seek Saul.” (
11:26
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 10
… For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.” This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 0
Ignatius, who is also called Theophorus, to the Church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.3
… When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground, among them Barnabas and Paul and in addition many other brethren, the name of Christians first sprang up there,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.28
… who seeing a great harvest of believers in Christ, brought Paul from Tarsus to Antioch, as his fellow-combatant. And when crowds had been instructed by them and assembled in the Church, it came to pass that the disciples were called Christians first in Antioch
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 2.5
5. Yet I am not ashamed, nor blush at this. Let all men learn the sufferings of the city, that, sympathizing with their mother, they may lift up their united voice to God from the whole earth; and with one consent entreat the King of heaven for their universal nurse and parent.
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 3.3
… Think of the greatness of the city, and that the question now is not concerning one, or two, or three, or ten souls, but of a vast multitude too numerous to be reckoned up! It is a question which affects the capital of the whole world. This is the city in which Christians were first called by that name.
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.10
… Dost thou wish to learn the dignity of thy city? Dost thou wish to know its ancestry? I will tell it exactly; not only that thou mayest know, but that thou mayest also emulate. What then is after all the dignity of this city of ours? “It came to pass, that the disciples were first called Christians at Antioch.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 7
… For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this hath the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… 25 .) He came to the athletic wrestler, the general (fit to lead armies), the champion of single combat, the lion—I am at a loss for words, say what I will—the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. “And when he had found him, he brought him to Antioch.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
… xxi. 26 ), which was not the case here. —“Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” (
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 97.4
… but added, “profane.” For there are also novelties of words in perfect harmony with religious doctrine, as is told us in Scripture of the very name of Christians, when it began to be used. For it was in Antioch that the disciples were first called Christians after the Lord’s ascension, as we read in the Acts of the Apostles:
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 113.2
… but, “Thou shalt deny me.” Him, therefore, he denied, when he denied that he was His disciple. And what else did such a form of denial imply, but that of his own Christianity? For although the disciples of Christ were not yet called by such a name,—because it was after His ascension, in Antioch, first that the disciples began to be called Christians,
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.3
… all things were created by Him and for Him: and He is before all things ’ Since the hypothesis implied in the phrase ‘out of the non-existent’ is manifestly impious, it follows that the Father is always Father. And He is Father from the continual presence of the Son, on account of whom He is called
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
… Master, constantly carry on their lips this His dearest name and cry in the words of the Song of Songs “My beloved is mine and I am his;” “I sat down under his shadow with great delight, and his fruit was sweet to my taste.” And besides all this that name of ours which we love so well we have derived from the name of Christ. We are called Christians.
papa san Leone I Magno † 461 d.C. Letters 106
… Mark, the evangelist and disciple of the blessed Peter, nor may the splendour of so great a church be obscured by another’s clouds, Dioscorus having fallen through his persistence in impiety. The church of Antioch too, in which first at the preaching of the blessed Apostle Peter the Christian name arose
Ecumenical Councils The Synodical Letter 1
… And over the most ancient and truly apostolic church in Syria, where first the noble name of Christians
11:27
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called “they of the way:” here they were called Christians. “And in these days came prophets from Jerusalem unto Antioch.” (
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.17
… which came to pass in the days of Claudius Cæsar. Then the disciples, every one according to his ability, determined to send relief to the elders for the brethren which dwelt in Judæa, which also they did by the hands of Barnabas and Saul.”
11:28
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.8
1. Caius had held the power not quite four years, when he was succeeded by the emperor Claudius. Under him the world was visited with a famine,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.28
… the Holy Ghost, methinks, bestowing on the believers that new Name, which had been promised be fore by the Lord. And the grace of the Spirit being shed forth by God more abundantly in Antioch, there were there prophets and teachers of whom Agabus was one
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.10
… on account of that love toward Christ, that boldness and virtue. Dost thou wish farther to hear of a different dignity and commendation belonging to this city? A grievous famine was once approaching, and the inhabitants of Antioch determined, as far as each person had the means, to send relief to the Saints dwelling at Jerusalem.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… But here of necessity (this was the case). “And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Cæsar.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… 10, 11 .) He who formerly had declared about the famine, the same says, This “man, who owneth this girdle, thus shall they bind.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 41.2
2. If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfilment for ourselves? if the Montanists reply that Philip’s four daughters prophesied at a later date, and that a prophet is mentioned named Agabus,
sant'Agostino d'Ippona † 430 d.C. On Lying 29
… and that the Apostles themselves made much provision for the indigence of the brethren, not only for the morrow, but even for the more protracted time of impending dearth, as we read in the Acts of the Apostles;
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 27
… To them, namely, by reason of famine being imminent, and foretold by the Prophets which were at that time,
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 31
31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, “Why then had the Lord Himself a bag in which to put by the money which was collected? Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers?
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 28
[73.] Lest any one perchance should rashly think the holy and Catholic consent of these blessed fathers to be despised, the Apostle says, in the First Epistle to the Corinthians, “God hath placed some in the Church, first Apostles,” of whom himself was one; “secondly Prophets,” such as Agabus, of whom we read in the Acts of the Apostles;
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place, and Paul and Barnabas were sent to relieve the necessities of the brethren.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.8
2. And Luke, in the Acts, after mentioning the famine in the time of Claudius, and stating that the brethren of Antioch, each according to his ability, sent to the brethren of Judea by the hands of Paul and Barnabas,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.12.2
2. You will find this statement also in agreement with the Acts of the Apostles, where it is said that the disciples at Antioch, “each according to his ability, determined to send relief to the brethren that dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… Christ, forestalling this objection, said, “Ye shall have tribulation.” ( John xvi. 33 .) (It is) just as if you should say, They ought not to have been scourged either. “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. “Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 18.7
… but in other provinces, which the need of the Catholic faith compelled me to visit, we have found that this third class of Sarabaites flourishes and is almost the only one, since in the time of Lucius who was a Bishop of Arian misbelief in the reign of Valens, while we carried alms
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… Also, the visit “after fourteen years,” probably, was when he brought up the [alms to the] brethren together with Barnabas: ( Gal. ii. 1 ) or else he means a different occasion. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… But it is predicted, that they might be prepared beforehand for almsgiving. “Unto the brethren which dwelt in Judæa;” for they were enduring great hardships, but before this, they were not suffering from famine. “Which also they did, and sent it to the elders by the hands of Barnabas and Saul.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 3
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
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1. APOSTOLI, ET FRATRES. — « Fratres, » id est caeteri fideles, Apostolis inferiores et subditi.
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2. DISCEPTABANT. — διεκρίνοντο. Syrus, litigabant; Chrysostomus, « tanquam valde offensi expostulabant. » S. Epiphanius, haeresi 28, tradit auctorem et incentorem hujus expostulationis et murmuris fuisse Cerinthum, qui proximus post Simonem Magum fuit haeresiarcha, eumdemque suscitasse Judaeos contra Paulum, ut eum caperent, quasi qui Gentiles induxisset in templum, Act. XXI, 28. Sic murmurarant prius Judaei contra Christum quod manducaret cum publicanis, Lucae XIX, 6 et 7, hi enim fere erant Gentiles. Porro Cerinthus judaizans pugnabat pro judaismo, ut excluderet christianismum: unde docebat omnes homines debere circumcidi et servare legem Mosis, ideoque contra eum promulgatum est primum Concilium Hierosolymis, Act. XV. Ita Epiphanius, haeres. 28, et Philastrius, lib. De Haeres., cap. LXXXVII.
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3. MANDUCASTI CUM ILLIS? — Notat S. Chrysostomus eos non dicere: Quare praedicasti illis Christum? hoc enim quasi impium et injuriam Christo omnes exhorruissent; sed: « Quare manducasti cum illis? » hoc enim Judaeo illicitum videbatur. Hi enim, si cum Gentibus communicarent in mensa, censebantur a Judaeis hoc convictu contaminari fierique immundi. Sed pariter haec censura frigida erat, judaica et pharisaica, jamque per Christum cum lege vetere ejusque immunditie et irregularitate sublata et abolita.
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4. INCIPIENS AUTEM PETRUS. — Vatablus, rem ab initio repetens Petrus.
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5. VIDI IN EXCESSU. — Graece, in exstasi; Pagninus, in raptu; Vatablus, in abstractione, scilicet spiritus, id est spiritus meus abductus (non realiter, sed intellectualiter) a corpore meo vidit; Tigurina, raptus extra me vidi visum. Petrus hic retexit et repetit totam seriem rei gestae enarratam capite praecedenti usque ad vers. 18; quare eam hic non repetam.
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16. VOS AUTEM BAPTIZABIMINI SPIRITU SANCTO. — In Pentecoste. Vide dicta cap. I, vers. 5.
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17. EAMDEM GRATIAM. — ἴσην δωρεάν: Tigurina, par donum, vel aequalem gratiam: par scilicet in substantia, licet in quantitate pro dispositione vel Dei, vel hominis, dispar et majus, vel minus. EGO QUIS ERAM, QUI POSSEM PROHIBERE DEUM. — ut scilicet gratiae Dei descensum et illapsum in Cornelium inhiberem, sisterem et averterem? Hoc enim impossibile est, aeque ac impium et satanicum, q. d. Sicut non potui impedire descensum Spiritus Sancti, sic nec baptismum ejusdem. Spiritus Sanctus enim suam Cornelio communicans gratiam, significabat se pariter velle conferre ei per me suum baptismum, ut caeteris suis fidelibus suaeque Ecclesiae aggregaretur, q. d. Si ego Gentiles arcere non potui a Christianismo, nec vos poteritis. Ita Glossa. Moraliter, mirare hic S. Petri modestiam, qua cum esset superior, imo Summus Pontifex, fidelium de se querelas non respuit, nec imperiose refutat, dicendo: Ego scio quid agam, non teneor vobis rationem facti mei reddere: vestrum est obedire et tacere, etc. Sed modeste et humiliter seriem rei gestae enarrans, eis satisfacit. Idem imitari debere Praelatos, cum ab inferioribus reprehenduntur, ut scilicet eis ex ratione, non ex potestate satisfaciant, docet S. Gregorius, lib. IX, epist. 39: « Nam si in querela fidelium, inquit, aliquid de sua potestate diceret (S. Petrus), profecto doctor mansuetudinis non fuisset. Humili ergo eos ratione placavit, atque in causa reprehensionis suae etiam testes exhibuit. Si ergo Pastor Ecclesiae, Apostolorum Princeps, signa et miracula singulariter faciens, non dedignatus est in causa reprehensionis suae rationem humiliter reddere, quanto magis nos peccatores cum de re aliqua reprehendimur, reprehensores nostros ratione humili placare debemus. » Sapienter Climacus, gradu 26, hoc dat signum opus esse ex Deo, nosque operari secundum Deum, « si ex ejus actione plus humilitatis in anima accipiamus, quam prius habuerimus. » Si enim ex eo superbiamus, signum est nos id fecisse non ex Deo, sed ex diabolo, puta ex fastu, vanitate, etc.
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18. GLORIFICAVERUNT DEUM. — Ergo, ait Chrysostomus, horum exemplo bonis proximorum non invidere, sed gaudere debemus, iisque gratulari et Deum glorificare; esto ipsi nos superent et transcendant, uti Gentiles superarunt Judaeos in fide et christianismo. POENITENTIAM, — id est, tempus et locum poenitentiae, ait Lyranus. Secundo, « poenitentiam, » id est gratiam et impulsum ad poenitentiam. Ita Glossa. Tertio, « poenitentiam, » id est effectum et fructum poenitentiae: puta remissionem peccatorum. Utrobique est metonymia: in secundo enim sensu ponitur effectus pro causa; in tertio, causa pro effectu. AD VITAM. — Ut vivant, ait Vatablus, scilicet hic vita fidei et gratiae, in futuro vita gloriae et felicitatis aeternae.
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19. SUB STEPHANO. — ἐπὶ Στεφάνου, quod primo verti potest, propter Stephanum. Ita Syrus. Secundo, post Stephanum. Ita Vatablus. Utrumque complectitur Noster, vertens, sub Stephano, id est tempore Stephani, ob ejus zelum et libertatem arguendi Judaeos. PHOENICEM. — « Phoenice, » vel Phoenicia regio est Syriae (unde et incolae Syrophoenices vocantur) cujus metropolis erat Tyrus: praecellit nunc Tripolis, ita dicta a trium urbium obtentu, scilicet Sidonis, Aradi et Tyri, ait Strabo, Plinius et Mela, lib. I. Vide Salmeronem, tom. I, proleg. 41. Phoenices, praesertim Tyrii, navigatione fuerunt celeberrimi; unde ab eis condita est Carthago in Africa, et Afri vocati sunt Poeni, quasi Phoeni et Phoenices. Hinc et Poenorum lingua Syrae et Hebraeae fuit affinis, teste S. Hieronymo, lib. V in cap. XXV Jerem., et S. Augustino, in Psal. CXXXVI. ANTIOCHIAM. — Haec ait S. Hieronymus, in cap. VI Amos: « Est Syriae metropolis, tertium inter omnes Romani orbis urbes locum obtinens, hoc est, post Romam et Alexandriam. » Hinc et S. Petrus ibi primo cathedram suam constituit. Unde Antiochena Ecclesia facta est secunda sedes Patriarchalis. Prima enim est Romana, tertia Alexandrina, quia eam fundavit S. Marcus missus a S. Petro. Atque hae tres solae fuerunt primae Patriarchales, quibus postea accessit quarta, scilicet Hierosolymitana; haec enim facta est Patriarchalis explicite a Vigilio Papa in Concilio Romano, anno Domini 553, ut docet Baronius; implicite vero a Concilio Chalcedonensi, Act. VII, quod ei subjecit tres Palestinas, ut ejus litem cum Antiochena dirimeret. Accessit quinta, scilicet Constantinopolitana, tempore et opera Justiniani Imperatoris ibidem residentis: postea adjectae sunt et aliae, ut Aquileiensis et Veneta. Vide Sigonium, lib. I De Regno Italiae.
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20. LOQUEBANTUR AD GRAECOS. — πρὸς Ἑλληνιστάς, id est ad Graecistas, hoc est, ad Judaeos inter Graecos, id est Gentiles natos, vel educatos, vel habitantes. Ita Vatablus. Verum quia Graecistae hic opponuntur Judaeis degentibus in Phoenicia, Cypro et Antiochia, hoc est in regionibus et urbibus Gentilibus: hinc per Graecistas hoc loco, non Judaei inter Gentes nati, vel viventes, sed Gentiles significantur. Ἑλληνισταὶ ergo hic idem est quod Ἕλληνες, hoc est Graecistae sunt Graeci, puta Gentiles. Ita Lyranus, Hugo et Cajetanus. Unde patet, hosce Cyprios Evangelistas evangelizasse Gentilibus ante conversum Cornelium, scilicet paulo post necem S. Stephani, uti dictum est vers. 19, qua de re plura dixi in fine cap. X. Forte Lucas eos vocat Ἑλληνιστάς, id est Graecistas, qui cum essent Syri et Phoenices, loquebantur tamen graece, hoc est, imbuti erant sapientia et eloquentia Graecanica: tunc enim Graecorum sapientes et oratores erant celebres, adeo ut Isocrates in Panegyrico dicat nomen Graecorum jam non nationis gentisque, sed rationis esse ac mentis. Unde et Apostolus, Rom. I, 14, Graecos vocat sapientes, Barbaros insipientes. Et I Cor. I, 22: « Graeci, inquit, sapientiam quaerunt. »
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21. ET ERAT MANUS DOMINI CUM EIS. — « Manus, » id est assistentia, potentia et cooperatio, q. d. Deus sua potenti manu aderat eis ad faciendum miracula in confirmationem fidei, ad praedicandum tanta sapientia et efficacia, ut multos Gentiles converterent ad Christum. Ita S. Chrysostomus et Oecumenius. MULTUSQUE NUMERUS CREDENTIUM CONVERSUS EST AD DOMINUM. — « Credentium, » id est incipientium credere: sumitur enim in actu inchoato. Nam ante Cypriorum praedicationem erant Gentiles, id est infideles, non credentes, imo ignorantes Christum. Unde Syrus vertit, multique crediderunt, et conversi sunt, id est credendo conversi sunt a Gentilismo ad Christianismum. Est hendiadys. Et Tigurina clare vertit, multusque numerus, recepta fide, conversus est ad Dominum.
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22. MISERUNT BARNABAM. — « Recte, ait Cajetanus, Cypriis praedicatoribus Cyprium item praedicatorem adjunxerunt. » Erat enim Barnabas oriundus ex Cypro. Docet S. Chrysostomus non ivisse eo ipsos Apostolos, propter Judaeos, ne eos offenderent, conversando cum Gentilibus Cypriis et Antiochenis.
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23. CUM VIDISSET GRATIAM DEI. — quod scilicet Gentiles Antiochiae per gratiam Dei excitati, tam avide arriperent fidem Christi, in eaque tam essent constantes, devoti et ferventes. Rursum « gratiam, » id est gratias gratis datas, puta loquendi linguis, prophetandi, interpretandi Scripturas, celebrandi magnalia Dei, etc., Antiochenis a Deo cum fide et baptismo communicatas. HORTABATUR OMNES IN PROPOSITO CORDIS PERMANERE IN DOMINO. — hoc est in Domini Jesu Christi fide, amore, gratia, Ecclesia, puta in Christianismo; Graeca habent, exhortabatur eos, ut proposito cordis sui permanerent Domino; Syrus, ut toto corde suo adhaererent Domino; Pagninus, ut proposito cordis perseverarent in Domino. Pro hortabatur, graece est παρεκάλει, quod multa significat: primo, cohortabatur; secundo, excitabat; tertio, consolabatur; quarto, obsecrabat; quinto, efflagitabat, ita Syrus; sexto, advocabat et quasi advocatus causam eorum agens consulebat omnibus. S. Chrysostomus: « Hortabatur, inquit, omnes cum praeconio et laudibus: et forsan in eo quod laudabat et approbabat turbam, plures convertit; virtus enim laudata crescit. » Dogmatice, disce hic perseverantiam, licet sit donum Dei, tamen pendere a libero arbitrio, adeoque in cujusvis fidelis et justi potestate et arbitrio esse, cum Dei gratia in fide et charitate perseverare usque ad finem vitae, itaque salvari. « Deus enim, nisi ipsi illius gratiae defuerint, sicut coepit opus bonum, ita perficiet operans velle et perficere, » inquit Concilium Tridentinum, sess. VI, cap. XIII et cap. XI. « Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. » Pie vero S. Augustinus, in Soliloquiis, cap. XIV: « In toto tempore, ait, totum me simul semper consideras, ac si nihil aliud considerare habeas. Sic super custodiam meam stas, sicut si omnium oblitus sis, et mihi soli intendere velis. Quocumque iero, tu me, Domine, non deseris, nisi prior ego te deseram. » Rursum, duplex est donum perseverantiae. Prius, quo quis in fide et gratia Dei perseverare potest, si velit. Hoc habent omnes justi in actu primo, habituri et in actu secundo, si assidue gratiam Dei invocent eique strenue cooperentur. Posterius, quo quis in fide et gratia usque ad mortem actu perseverat; hoc habent omnes et soli praedestinati, sive electi ad gloriam. Hi enim a Deo accipiunt gratiam efficacem, sive congruam, qua scilicet praevidet Deus eos non tantum posse perseverare, sed et actu perseveraturos, eo quod libero arbitrio ita sit contemperata, ut illud ad cooperandum pelliciat et flectat, ideoque liberum arbitrium ei sponte et continue usque ad mortem cooperetur. Ita S. Augustinus, toto lib. De Bono Perseverantiae, et lib. De Praedestinatione Sanctorum. Et Concilium Tridentinum, sess. VI, can. 16: « Si quis, inquit, magnum illud usque in finem perseverantiae donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit, anathema sit. » Unde hoc donum non cadit sub meritum, sed merum est Dei donum, qui illud dat quibus voluerit; per orationes tamen fervidas et continuas illud postulando, perque assidua bona opera illud a Deo impetrare et quasi de congruo emereri possumus. Quocirca qui hoc donum ambit, uti quilibet salutis suae cupidus ambire debet, sequatur monitum S. Petri, Epist. II, cap. I, vers. 10: « Satagite, ut per bona opera certam vestram vocationem et electionem faciatis: haec enim facientes non peccabitis aliquando. » Et cap. III, 14: « Satagite immaculati et inviolati ei inveniri in pace. » Moraliter, disce quantum donum ex parte Dei, et quanta virtus ex parte hominis sit perseverantia. S. Hieronymus, epist. 10 ad Furiam: « Non quaeruntur in Christianis initia, inquit, sed finis. Paulus male coepit, sed bene finivit. Judae laudantur exordia, sed exitus proditione damnatur. » Idem, lib. I Contra Jovinianum: « Incipere, ait, plurimorum est, perseverare paucorum. Unde et grande praemium eorum qui perseveraverint. » Senior ille in Vitis Patrum, lib. V, cap. VII De Patientia, num. 35: « Sicut canis venationis, inquit, videns leporem sequitur, nec impeditur propter illos canes qui post se revertuntur, sed neque de praecipitiis, neque de silvis, neque de vepribus cogitans, raditur et pungitur, et non quiescit donec comprehendat: ita et qui Dominum Christum quaerit, cruci indesinenter intendit, quae occurrunt scandala omnia praeteriens, donec ad crucifixum perveniat. » Ibidem, lib. IV, num. 21: « Perseverantia boni, inquit, victoria est certa, et coronaberis: » nulla enim re magis vincuntur tentationes carnis et diaboli, quam perseveranter eis resistendo vacandoque orationi. Hinc inter virtutes sola perseverantia coronatur. « Nam qui perseveraverit usque in finem, hic salvus erit, » ait aeterna Veritas, Matth. X. Quocirca perseverantia uti virtutum est maxima, ita summum est Dei donum, ut docet S. Augustinus, Lib. De Bono Perseverantiae, et Concilium Tridentinum, sess. VI, can. 16. « Incassum quippe bonum agitur, si ante vitae terminum deseratur, quia et frustra velociter currit, qui priusquam ad metas venerit, deficit, » ait S. Gregorius et habetur De Poenitent., distinct. 3, canon. Incassum. Quocirca S. Paulus: « Quae retro, inquit, sunt obliviscens, ad ea vero quae sunt priora extendens meipsum ad destinatum persequor, ad bravium supernae vocationis Dei in Christo Jesu, » Philip. III, 14. Animalia sancta, Ezech., cap. I, 9, « Non revertebantur cum incederent, sed unumquodque ante faciem suam gradiebatur. » Ita Victor, proconsul Carthaginis, ad fidei negationem sollicitatus a legatis regis Ariani: « Dicite, inquit, regi vestro, ut subjiciat me ignibus, adigat bestiis, excruciet omni genere tormentorum. Si consentio, frustra sum baptizatus in Ecclesia Catholica. » Ita Victor Uticenses, lib. III Wandal. Histor. « Perseverantia ergo, ait S. Bernardus, epist. 129, est vigor virium, virtutum consummatio, nutrix ad meritum, mediatrix ad praemium, soror patientiae, constantiae filia, amica pacis, amicitiarum nodus, unanimitatis vinculum, propugnaculum sanctitatis. » Vide eumdem, epist. 253 ad Guarinum. Denique audi Christum, Apoc. II, 10: « Esto fidelis usque ad mortem, et dabo tibi coronam vitae. » Et cap. III, vers. 11: « Tene quod habes, ut nemo accipiat coronam tuam. » Vide ibi dicta. Idem viderunt Gentiles. Socrates, apud Stobaeum, serm. 1 De Prudentia: « Ut statua basi, inquit, ita vir bonus instituto innixus, ab honesto nullatenus discedere debet. » Ibidem Chilon ait tarde quidem aggredienda omnia, verum cum semel jam incoeperis, constantissime in agendo perseverandum esse. Livius, lib. V, decad. 1: « Ad disciplinam militiae, inquit, plurimum interest, insuescere militem non solum parta victoria frui, sed si res etiam lentior sit, pati taedium, et quemvis serae spei exspectare exitum: si non sit aestate perfectum bellum, hiemem opperiri: nec sicut aestivas aves, statim autumno tectare, recessum circumspicere. » Addit, urbes inexpugnabiles, sola obsidionis perseverantia, per famem et sitim expugnari. Sertorius, teste Plutarcho in ejus Vita: « Perseverantia, inquit, est efficacior vi, multaque quae uno impetu confici non possunt, paulatim absolvuntur: est enim assiduitatis vis invicta, quae omnem superat exscinditque potentiam. » Seneca, epist. 1: « Nihil, inquit, est quod non expugnet pertinax opera, et intenta ac diligens cura. » Idem, epist. 65: « In excelso est vita beata, sed perseverantia penetrabilis. » Idem alibi: « Turpe est cedere oneri et luctari cum officio, quod semel recepisti. Non est vir fortis ac strenuus, qui laborem fugit, nec crescit illi animus ipsa rerum difficultate. » Ergo Perfer et obdura: dolor hic tibi proderit olim. Saepe tulit lassis succus amarus opem.
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24. QUIA ERAT VIR BONUS, ET PLENUS SPIRITU SANCTO. — instar sui condiscipuli sancti Stephani, cap. VI, vers. 5. Tales enim aptissimi, imo necessarii sunt ut alios exhortentur impellantque ad omne bonum. Aqua enim non generat ignem, sed aquam: sic tepidus et frigidus frigidos facit, non calidos et fervidos spiritu. Plenus ergo Deo sit oportet vir Apostolicus, qui frigida hominum corda Dei amore succendat. Unde tales singulis saeculis Ecclesiae suae submittere solet Deus, uti olim submisit S. Augustinum, S. Basilium, S. Chrysostomum, S. Gregorium, S. Bernardum, S. Dominicum, S. Franciscum, etc. Ita hoc saeculo submisit S. Ignatium ejusque socios a Deo ignitos, qui refrigescentem in mundo charitatem accenderent. Unde de iis P. Petrus Canisius a vidua quadam Arnhemii celebris sanctitatis, ante Societatis nostrae auditum nomen, afflata divino Spiritu, vaticinium hoc accepit: « Tu, inquit, fili, cooptaberis in novum quemdam sacerdotum Ordinem, quem in Ecclesia sua ad reformationem ejus, ac multorum salutem parat Deus. Ego eos per visum vidi, et te ad eos adjungi. Graves erunt viri, docti, modesti, Deo pleni et animarum charitate praediti. » Talem mox Moguntiae Canisius vidit P. Petrum Fabrum, primum S. Ignatii socium, illicoque ei et Societati nomen dedit, uti refert P. Sacchinus in ejus Vita, lib. I. Ad hanc ideam et normam se examinet, formet et perficiat vir Religiosus et Apostolicus, ut alios inflammet Deoque impleat. Annum quo Antiochiae praedicarunt Paulus et Barnabas, satis innuit hic Lucas. Unde Baronius opinatur hoc nomen inditum anno Christi 43, qui fuit a morte ejus decimus: qui et addit peram a Gentilibus Christianos vocatos Chrestianos, et Christum Chrestum. Sub annum enim 43 S. Petrus Antiochia abiit Romam versus. Porro Gentiles partim per ignorantiam, partim per irrisionem Christum vocabant Chrestum, et Christianos Chrestianos. Unde Tertullianus: « Sed nominis odium est, quis nominum reatus? quae accusatio vocabulorum? nisi si aut barbarum sonat aliqua vox nominis, aut infaustum, aut maledicum, aut impudicum: Christianus vero, quantum interpretatio est, de unctione deducitur. Sed et cum perperam Christianus pronuntiatur a vobis (nam nec nominis certa est notitia penes vos), de suavitate vel benignitate compositum est. Oditur ergo in hominibus innocuis etiam nomen innocuum. » Et paulo post: « Ante odium nominis, competebat prius de auctore sectam recognoscere, vel auctorem de secta. At nunc utriusque inquisitione et agnitione neglecta, nomen detinetur, nomen expugnatur et ignotam sectam, ignotum et auctorem vox sola praedamnat, quia nominantur, non quia revincuntur. » Eodem modo loquitur Lactantius: « Ignari, inquit, rerum nostrarum Christum Chrestum, et Christianos Chrestianos vocabant: χρηστός autem bonus et commodus dicitur. » Sic et Justinus Martyr: « Nominis sane quidem appellatione neque bonum quidquam, neque malum sine factis sub nomen ipsum cadentibus judicatur. Et quantum ad nomen ipsum pertinet, quod criminis loco nobis objicitur, optimi certe χρηστότατοι sumus. » Sic et Theophilus Antiochenus: « Mihi, ait, crimen vertis quod sim Chrestianus (ita enim latine Graeca vox redditur), et insigne praeclarumque hoc nomen geram. At libere confiteor me esse Chrestianum, et nihil magis in votis habeo, quam ut sim χρηστός, id est bonus erga Deum: non enim mihi molestum aut odiosum illud nomen est. » Certe Suetonius: « Judaeos, inquit, impulsore Chresto assidue tumultuantes Roma expulit. » Et mihi valde verisimile fit, apud Tacitum legendum esse Chrestianos et Chrestum. « Vulgus, inquit, Chrestianos appellabat: auctor nominis ejus Chrestus, qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat. » Sapienter S. Bernardus, serm. 18 in Cant.: « Si sapis, ait, concham te exhibebis, et non canalem. Hic siquidem pene simul et recipit et refundit; illa vero donec impleatur exspectat, et sic quod superabundat, sine suo damno communicat, etc. Verum canales multos hodie habemus in Ecclesia, conchas vero perpaucas, ut ante effundere quam infundi velint, prompti docere quod non didicerunt, et aliis praeesse gestientes, qui seipsos regere nesciunt. » Et mox: « Concha imitetur fontem. Non manat illic in rivum, nec in lacum extenditur, donec suis satietur aquis. Denique ipse fons vitae plenus in seipso primum ebulliens in proxima secreta caelorum, deinde erupit in terras, ac de superfluo homines et jumenta salvavit. Ergo et tu fac similiter. Implere prius, et sic curato effundere. » ET APPOSITA EST MULTA TURBA DOMINO. — q. d. Per exhortationes Barnabae multi conversi sunt ad Christum et ad Ecclesiam ejus aggregati: qui enim apponitur et aggregatur corpori, puta Ecclesiae, aggregatur capiti, puta Christo.
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25. UT QUAERERET PAULUM. — Paulus enim vetus fuerat amicus Barnabae ejusque condiscipulus sub Gamaliele magistro, longe jam ei amicior in Christo et Christianismo. Praeclare S. Chrysostomus: « Venit, ait, Barnabas ad athletam, ad ducem belli, ad certantem singulari duello: venit ad canem venaticum leones occidentem, ad taurum fortem, ad facem claram, ad os orbi sufficiens. » Addit deinde Pauli virtutis et zeli fuisse, quod tanta fidelium multitudo Antiochiae sit Ecclesiae aggregata, quodque ibidem ortum sit nomen Christianorum. Urbem ergo illam celebrat, quod prima omnium ore Pauli frui meruerit, cum tanto suo fructu, laude et gloria, aeque ac postea fruita est ore aureo, ipso inquam Chrysostomo, Pauli discipulo et aemulo.
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26. CONVERSATI SUNT, — συναχθῆναι, id est ut exponit Syrus, congregati sunt, hoc est, sacras synaxes, sacros conventus, sacros coetus egerunt, convocando et congregando populum in ecclesiam, ibique edocendo fidem Christi et praedicando Evangelium. Pagninus, egerunt cum ea congregatione; Tigurina, consuetudinem egerunt cum ea congregatione. Graecum enim συνάγω idem est quod congrego, colligo, consocio. Unde συναγωγή, id est Synagoga, congregatio, collectio, coetus, concio, Ecclesia. ITA UT COGNOMINARENTUR (Tigurina, nuncuparentur) PRIMUM ANTIOCHIAE DISCIPULI, CHRISTIANI, — a Christo, sicut Platonici a Platone, Aristotelici ab Aristotele duce et magistro. Suidas, verbo Christiani, censet id factum, cum S. Petrus abiturus Romam Evodium sibi successorem in sede Antiochena declaravit; tunc enim, inquit, Christiani vocari coeperunt, qui prius vocabantur Nazareni et Galilaei. Genebrardus id factum putat anno Christi 49, qui fuit a morte ejus decimus sextus. Verum id anterius factum esse, sub eum annum quo Antiochiae docuerunt Paulus et Barnabas, ait Glossa. S. Chrysostomus, hom. 3 ad Populum, mire extollit et celebrat suam urbem, puta Antiochiam, quod in ea primum auditum sit nomen Christianum. Hoc enim nomen uti fidelium proprium, ita illustre est et eximium. Unde id praevidens, in spiritu Isaias exsultavit, dicens cap. XLIII, vers. 1: « Vocavi te nomine tuo: meus es tu, » puta Christianus a me Christo; et cap. LXII, vers. 2: « Vocabitur tibi nomen novum, quod os Domini nominabit. » Illustrius ergo est esse et vocari Christianum, quam esse et vocari regem vel principem: Christianus enim est Christi discipulus, imo filius et haeres regni caelestis. Quocirca jure queritur Salvianus, lib. IV De Providentia, sub initium, Christianos perdere vim tanti et tam sancti nominis vitio pravitatis. « Nam qui Christiani nominis opus non agit, Christianus non esse videtur. Nomen enim sine actu atque officio suo, nihil est. Quid est aliud principatus sine meritorum sublimitate, nisi honoris titulus sine homine? aut quid est dignitas in indigno, nisi ornamentum in luto? Circulus aureus in naribus suis, mulier pulchra et fatua, Prov. XI. Et in nobis itaque Christianum vocabulum quasi aureum decus est, quo si indigne utimur, fit ut sues cum ornamento esse videamur. » Huc pertinet illud Musonii apud Gellium, lib. IX, cap. II, de hominibus improbis, qui se philosophos vocabant: « Mihi, inquit, dolori et aegritudini est, quod istiusmodi animalia spurca atque probra nomen usurpent sanctissimum et Philosophi (Christiani) appellentur. Majores autem mei Athenienses nomina juvenum fortissimorum Harmodii et Aristogitonis, qui libertatis recuperandae gratia Hippiam tyrannum interficere adorsi erant, ne unquam servis indere liceret, decreto publico sanxerunt, quoniam nefas ducerent, nomina libertati patriae devota, servili contagio pollui. Cur ergo nos patimur nomen Philosophiae (Christianae) illustrissimum, in hominibus deterrimis exsordescere? » Domitianus Imperator Metium Pomposianum interemit, quod nomina Magonis et Annibalis, utpote illustrium ducum, servis indidisset, ait Suetonius in ejus Vita, cap. X. Alexander Magnus ignavum militem Alexandrum vocari vetuit, nisi se Alexandri animos et decora imitaturum promitteret, teste Curtio. Cur ergo Christiani vocentur, qui Christi vel fidem, ut haeretici, vel mores et vitam, ut improbi Christiani, lacessunt, traducunt, violant, dedecorant, infamant? Christianus es, Christum imitare; vive ut vixit Christus; vive ut vixerunt primi Christiani, Actor. III et IV; vive vitam S. Petri, S. Pauli, S. Joannis, etc. Praeclare S. Hieronymus, epist. 10 ad Furiam: « Pater tuus, quem honoris causa nomino, non quia consularis et patricius, sed quia Christianus, impleat nomen suum. » Idem ad Paulinum: « Noli respicere ad phaleras et nomina vana Crotonum. Esse Christianum grande est, non videri. » Invidit hoc nomen fidelibus Julianus Apostata, « Galilaeos pro Christianis nominans, atque ut ita vocaremur, publica lege decernens. Ex quo perspicue ostendit Christi appellationem perhonorificam esse maximique ad gloriam momenti, quoniam eam nobis eripere cogitavit. Nisi fortasse hoc ea ratione fecit, quod hujusce nominis vim et potestatem instar daemonum reformidaret, » ait Nazianzenus, orat. 3 Contra Julian. Ex eodem accipe haec Christiani partim officia, partim elogia et axiomata. Primum, orat. 20, quae est de laudibus S. Basilii, hanc ejus vocem celebrat: « Non personarum dignitate, sed fide christianismus insignitur. Caeteris in rebus mansueti et placidi sumus, atque omnium abjectissimi; verum ubi Deus nobis periclitatur ac proponitur, tum demum alia omnia pro nihilo putantes, ipsum solum intuemur. Ignis autem, et gladius, et bestiae, et ungulae carnem lacerantes, voluptati ac deliciis nobis potius sunt, quam terrori. Mors beneficii loco mihi erit: citius enim me ad Deum transmittet, cui vivo. » Secundum, orat. 3: « Solent Christianorum fortes et generosi animi, ei qui vim afferre parat, contumaciter obsistere, non secus ac flamma, quae a vento excitatur: quo amplius perflatur, eo vehementius accenditur. Sic persecutione Christianam religionem potius illustrarunt, quam debilitarunt, animas nimirum ad pietatem roborantes, ac periculis, ut aqua calens ferrum obdurantes. » Tertium, in Iambico, iambico 15: Christianismus « est lex, mysterium et professio crucis Christi. Humanitas Christi mea est refectio. Mors ejus, mortis meae est exstinctio. » Quartum, orat. 31: « Cur Christiani, inquit, nomen venerabile est? An non quia Christus tum Deus? Petrum honore prosequor, nec tamen Petrianus vocor; et Paulum, nec tamen Paulianus nominatus sum. Non fero me ab hominibus nomen ducere, qui a Deo sum creatus. Proinde si quia Deum ipsum existimas, ideo Christianus vocaris, voceris sane et maneas in nomine, atque adeo in re. Si autem Deum credis, rebus ipsis quod credas, ostende. » Quintum, orat. 12: Christianos « Deus pro divitiis habet et divites reddit. » Sextum, ibidem: Christiani « eodem fidei et spei charactere formati et consignati sunt. » Septimum, orat. 20: « Cum aliis alia quaedam cognomenta sint; vel a parentibus accepta, vel ex seipsis, hoc est, ex propriis vitae studiis institutisque comparata, nobis contra magna res magnum nomen erat, Christianos et esse et nominari: atque ea re magis efferebamur, quam Gyges palae annuli conversione (si quidem hoc fabulosum non esset) per quam Lydiorum tyrannidem occupavit; aut Midas auro, quod ipsi interitum accersivit, cum voti sui compos factus, nihil praeter aurum possideret; quae et ipsa Phrygia est fabula. Nam quid Hyperborei Abaridis sagittam, aut Argivum Pegasum dicam, quibus non tantum erat per aerem ferri, quantum nobis mutua opera, et simul ad Deum attolli? » Octavum, Iambico 18: Nos (Christiani) ab omni re proba omnem gloriae / Auram fugamus: ut quibus nil sit prius, / Quam ne sinistra, dextera quid faciat, sciat. Nonum, in Praeceptis ad Virgines: Quid mirum in medio si fixus corpore Christus, / Humanos omnes pellat violentus amores? Decimum, ibidem: Christicolis animus circum praecordia major / Exsilit, infestus quoties movet arma tyrannus. / Tum dulces hymnos noctuque diuque canentes, / Sidera summa petunt, mundoque et carne relictis. Undecimum, ibidem: Ut phoenix moriens primos revirescit ad annos, / In mediis flammis post plurima lustra renascens: / Haud secus egregia redduntur morte perennes, / Dum pia divinis ardescunt pectora flammis. Duodecimum, ibidem: Corpore in afflicto sita vis roburque piorum est. / Haec quisquis bene perspiciet, cum corpore foedus / Non feriet, postquam meliore exarserit igni. Decimum tertium, in Beatitudine et spiritualis vitae Regulis: Felix qui Christum fortunis omnibus emit, / Cunctorumque crucem, quam gerit, instar habet, etc. / Felix qui primos inter numerandus ovilis / Christicolae, tacitus se tenet inter oves. / Felix qui Christum manibus non segnis honorat, / Multisque est vitae regula lexque piae. / Felix qui multis junctus, non plurima versans / Distrahitur, pectus sed dedit omne Deo. Decimum quartum, orat. 3: « Nos (Christiani), inquit, externam speciem ac velut picturam parum admodum curamus; in interno autem homine multo plus operae studiique ponimus; idque potissimum studemus, ut spectatorem ad ea quae animo cernuntur, retrahamus: qua etiam ratione vulgus magis erudimus. » Decimum quintum, orat. 3: « Christianis jucundius est pietatis causa pati, etiamsi nemo id resciturus sit, quam aliis cum impietate florere atque in gloria versari. Hominibus quippe placere parum admodum curamus, id unum expetentes, ut honorem a Deo consequamur. » Decimum sextum, ibidem explicante Billio, num. 96: « Sicut juxta Pythium oraculum, equa Thessala reliquis omnibus antecellit, et mulier Spartana omnibus aliis mulieribus, et viri Siculi omnibus viris, ita etiam Christiani in religiosis ritibus atque sanctioribus mortales omnes antecellunt, ac principem honoris locum merentur. » Decimum septimum, orat. 3 Contra Julianum: « Nos, inquit, non in virtute proficere, nec ex veteribus subinde novos effici, sed eodem statu haerere, in vitio ponimus. » q. d. Christianus est quotidie proficere in melius. Rationem dat: « Ita enim nobis idem quod trochis accideret, quos in orbem volvi, non autem progredi videmus. » Decimum octavum, in Carm. de Vita sua: Christianus improbus, potissimum / Si sit sacerdos, afficit probro fidem. Decimum nonum, orat. 4 Contra Julian.: « Sicut nec cataractae Nili ab Aethiopia in Aegyptum cadentes ulla arte inhiberi possunt; nec solis radius, etiamsi nube aliquantisper obducatur: sic nec Christianorum linguae vincula injici, res vestras insectanti ac proscindenti. » Vigesimum, Iambico 18: Non turbulento tempori unquam cessimus: / Quin pax habebat languidi si quippiam, / Aut si quis aliis moribus pravis erat, / Hic (in persecutione) cuncti ad unum pectus obfirmavimus. / Atque solidati flammeo zelo hostium / Tulimus furorem, splendide et victi sumus. / Nemo salutem nam cupit lubentius, / Pericla quam nos, vera laus quibus comes. Ita nimirum S. Polycarpus urgenti Praesidi, ut juraret per fortunam Caesaris, unum hoc respondit: « Christianus sum, » cui id non licet; testis Eusebius, lib. IV, cap. V. Idem responderunt Martyres Lugdunenses et Viennenses, de quibus Eusebius, lib. V, cap. II. Ac imprimis S. Blandina, in tormentis falsis criminationibus interrogata, non aliud respondit quam: « Christiana sum, nec mali quippiam a nobis committitur. » Et alius, nomine Sanctus, ad cuncta interrogata respondebat: « Christianus sum. » « Hoc ille et nominis sui, et civitatis, et generis et omnium aliorum loco frequenter confitebatur, nec aliam vocem ex illo audiebant Gentiles, » ait Eusebius. « Nihil enim terribile, ubi Patris dilectio; neque triste, ubi Christus est gloria. » Christianus ergo est, cui Christus semper est in corde, ore et opere.
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27. IN HIS AUTEM DIEBUS. — Illo anno quo Antiochiae docuerunt Paulus et Barnabas, ait Glossa. SUPERVENERUNT AB HIEROSOLYMIS PROPHETAE. — Ecclesia enim a sui initio habuit Prophetas: prophetia enim erat una e gratiis gratis datis Spiritus Sancti, ac consequenter et verae Ecclesiae, quam regit Spiritus Sanctus, index, ut patet I Corinth. XIV. Unde et hi missi sunt Antiochiam, ut illam Ecclesiam jam efflorescentem suae prophetiae dote confirmarent et illustrarent.
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28. AGABUS. — Quem Dorotheus in Synopsi Sanctorum, ait fuisse unum e 72 Christi discipulis. Beda nomen Agabus interpretatur nuntius tribulationis; alii, locusta: חגב chagab enim est locusta. Apposite: locustae enim depascendo germina et segetes, sunt causa et praenuntii famis, quam praedixit Agabus. Alii, organista, ab עוגב ugab, id est organum. Alii Agabi nomen deducunt ab עוגה uga, id est torta, vel panis subcinericius, qui tempore famis a pauperibus fieri solet, ut illico comedatur. Alii Agabum interpretantur enthusiastem, vel amatorem: עגב agab enim significat amare, insanire, agi enthusiasmo. Ita Pagninus, in Interpret. nom. Hebr. Relatus est Agabus inter Sanctos in Martyrol. Roman. die 13 februarii. SIGNIFICABAT PER SPIRITUM FAMEM MAGNAM FUTURAM IN UNIVERSO ORBE. — Voluit Spiritus Sanctus, ait Oecumenius, hanc famem per Prophetas Christianos praedici, ne Gentiles eam imputarent christianismo, quasi propter eum dii irati illam in orbem immitterent. Secundo, ut Antiocheni fideles facerent collectam, qua Hierosolymitanorum egestati et fami instanti subvenirent; uti et fecerunt. Verisimile est Deum hac fame universali totius orbis voluisse punire tum alia ejus scelera, tum recentem idololatriam Caii Caligulae Imperatoris, qui Claudium antecessit. Caius enim eo dementiae venit, ut ubique adorari voluerit ut deus, adeo ut nec Jovi cederet, sed Jovis Olympii effigiem in suam commutare destinaret, teste Suetonio in ejus Vita, cap. XXII, et Dione, lib. LIX; qui et addunt eum salutatum fuisse Jovem Latialem, templaque ei erecta, in quibus exquisitissimae hostiae, puta phoenicopteri, pavones, meleagrides phasiani quotidie ei sacrificarentur. Quin et a Judaeis adorari voluit in imagine, quam poni jussit in templo Hierosolymitano: qua de causa Judaei ad eum legatum miserunt Philonem, qui id deprecaretur, uti ipse fuse refert Legat. ad Caium: ubi, aeque ac Josephus et Eusebius, in Chronico, diserte asserit toto orbe Romano, praeterquam in Synagogis Judaeorum, statuas, imagines et aras Caio Caesari fuisse consecratas. Hanc ergo idololatriam Caii toto orbe adorati, Deumque sua divinitate quasi spoliantis, aeque ac totius orbis Caio vel applaudentis, vel obedientis, generali totius orbis fame plectere et punire decreverat Deus. Porro eadem fame afflixit Judaeos, Caii idololatriae resistentes; quia ipsi persequebantur Christum et Apostolos, ait Chrysostomus. Porro quantum malum sit fames, ostendi Thren. IV, 9. Certe fames adducit pestem, nimirum λιμός λοιμόν, uti hoc anno Domini 1622 Romae et per totam Italiam experimur. Ex fame ergo homines didicerunt, vel dicere debuerunt, panem victumque et vitam non dari a Caio, sed a Deo, ac proinde ab eo solo petendum, eumque solum colendum et adorandum esse. QUAE FACTA EST SUB CLAUDIO. — Anno 2 Claudii, qui fuit annus Christi 43 et ex parte 44; ait Baronius et Dio Cassius, lib. LX. Alii tamen censent famem hanc contigisse post biennium, scilicet anno Claudii 4, qui fuit Christi 45, forte quia usque ad annum 4 perduravit. Ita Josephus, lib. XX, cap. II; Eusebius, in Chron.; Orosius, lib. VII, cap. VI, qui duo ultimi addunt Helenam, Adiabenorum reginam (quam ad Christum conversam esse scribit Orosius), Judaeis in hac fame magna munificentia succurrisse. Quare haec Agabi prophetia de fame, videtur facta sub annum Claudii primum, Christi 42. Porro Caio Caligula anno 4 regni sui a militibus occiso, in imperium successit hic Tiberius Claudius Drusus Germanicus, Drusi Neronis et Antoniae filius, Liviae Augustae, Augusti Caesaris uxoris, nepos, annos natus 50, creatus Imperator factione militum praetorianorum, regnavitque annos tredecim: cui successit Nero, quem Claudius in filium adoptarat. Ita Suetonius et alii. Primus ergo post Julium Caesarem Romae et orbis Imperator fuit Octavius Augustus, Julii nepos; secundus, Tiberius; tertius, Caius; quartus, Claudius; quintus, Nero: sub quibus contigerunt ea quae in Actis scribit Lucas. Denique Claudius ob famem in medio foro, ait Suetonius, cap. XVIII Vitae ejus, « A turba conviciis ac simul fragminibus panis ita infestatus est, ut aegre, nec nisi postico evadere in palatium valuerit, nihil non excogitavit ad invehendos, etiam in tempore hiberno, commeatus. »
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29. IN MINISTERIUM, — εἰς διακονίαν, quod Pagninus, Syrus et Tigurina vertunt, in subsidium: hoc enim est diaconia, nimirum eleemosynae, qua egentibus ministrantur necessaria ad vitam. HABITANTIBUS IN JUDAEA FRATRIBUS. — Tum religionis ergo: agnoscebant enim eos quasi patres suos utpote primos fideles; tum quia fideles in Judaea spoliati bonis a Judaeis, majori indigentia laborabant, uti dixi Hebr. X, 34; tum quia ipsi sponte se bonis abdicarant posuerantque eorum pretia ad pedes Apostolorum, ut vidimus cap. IV, vers. 34: quare prae caeteris fidelium, praesertim Diaconos: horum enim erat eleemosynas distribuere, ut dixi cap. VI. Nam verisimile est Apostolos jam Hierosolymis discessisse, de quo cap. XII.
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30. MITTENTES AD SENIORES, — ad Apostolos, ait Oecumenius. Alii, ad Presbyteros et primores. Ita S. Hieronymus, in Epist. ad Galat., cap. II, vers. 10.
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v. 1 audierunt autem apostoli et fratres qui erant in Iudaea χατὰ 1. e. per Iudaeam scil. dispersi; merito o! ὄντες referunt ad apostolos et fratres (Salm. | Beel. Patr. Felt.), quoniam et gentes receperunt verbum Dei; et 81 Petrus diutius Caesareae versabatur, probabile est praeter domum Cornelii alios quoque ex gentibus verbum recepisse. Neque obstat (quod . aliqui monentes obiiciunt), de solo Cornelio reddi rationem a Petro; nam Petrus arguit ex visione habita verbisque auditis quae non ad unum tantum eventum coarctari possunt; atque ità visionem a Petro . esse intellectam , iam 10,34. 35 est enuntiatum. Bene no(ant Chr. Salm. aliique Iudaeos fideles non oggerere Petro : cur illis praedicasti? verum iis offensioni esse vitae mensaeque societatem cum illis initam
Commemorat iam Calm. quod in altero textu explicatius refertur, scil. Petrum non solum per aliquot dies, ut illi petierant, Caesareae remansisse , sed per multum temporis et antequam proficisceretur fratres esse allocutum eosque longo sermone habito confirmasse ; dein per regiones docuisse donec veniret lerusalem. Quam rerum descriptionem Be/s. firmum censet esse argumentum , haec non ab extraneo quodam esse adscripta, sed ad priorem Lucae narrationem esse referenda (p. 63). Quanti momenti habita sit haec innovatio instituendi vitae" mensaeque societatem cum alienigenis, etiam eo liquet quod Lucas iterum totum illum eventum iisdem fere verbis refert occasione. disceptationis et querelarum Iudaeo-christianorum. Vocatur enim in disceptationem modus agendi Petri, ut quo magis controvertatur, eo magis illustris reddatur ac perspicua haec Dei ordinatio et aliter sentientes perspecta veritate acquiescant (cf. Salm.) ;
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v. 2 cum autem ascendisset. Petrus Ierosoly- | mam , disceptabant adversus illum; quid est ξιεκρίνοντο; ἐσχανδαλίζοντο, φησὶν, οὐ μιχρῶς (Chr.), qui erant ex circumcisione, non igitur apostolis offensioni id erat, sed Iudaeo-christianis, qui ipsa hac dictione iam quasi pars quaedam nimia aestimatione traditionum imbuta designantur ; cf. ci ἐχ περιτομῆς Rom. 5,12; iis opponuntur οἱ éx πίστεως (Rom. 3,26. Gal. 3,7) ; v. ὃ dicentes : quare introisti ad viros praeputium habentes et manducasti cum illis, ו-5 (recitativum) ; dicunt et murmurantes oggerunt : introisti οἱ manducasti; ergo Petrum violatae religionis accusant. In interpretatione CÀr. quoque ponit (pro ὅτι) διὰ τί; sed gravior reprehensio et animorum indignatio exprimitur in affirmatione : hoc fecisti quod minime licet facere; nam inquisitio causae fieri potest sine ulla vituperatione, quae utique hoc loco iam verbo διεχρίνοντο designatur. Petrus facit quod postea in sua epistola priore commendat : parati semper ad satisfactionem omni poscenti vos rationem reddere de ea quaein vob's est spe (3,15 ; Calm.)
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v. & inciptens autem Petrus exponebat illis ordinem χαθεξῆς rem enarrare secundum seriem ordinemque temporis (cf. ad Luc. 1,3) dicens ὁ
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v. 5 ego eram 1n civitate loppe orans et vidi in excessu mentis i. e. in ecstasi (10,10) vistonem, descendens vas quoddam velut linteum magnum quattuor tnitiis extremitatibus, submttti de coelo, et'nunc accuratius additur quod 10,11 non habetur ; et venit.usque ad me;
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v. 6 in quod intuens considerabam, ita plenius suam depingit attentionem et exponit quid animadverterit : οἱ vid? guadrupedia terrae et bestias xaX τὰ θηρία feras bestias, de quibus 10,12 non facta est mentio, et reptilia et volatilia coeli; rationem facti sui egregie reddit et prudenter; totam huius rei causam ad Deum auctorem refert, ita ut nihil ipse nisi praemonitus et iussus fecisse deprehendatur (ef. Chr. Oec. Theoph. Salm.);
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v. 7 audivi autem et vocem dicentem mihi : surge Petre, occide et manduca;
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v. 8 dizi autem: nequaquam, Domine, quia commune aut tmmundum nunquam introivit in os meum , est locutio hebraismum redolens (Bl.), 10,1& nunquam manducavi; « videte, quod meum erat feci : dixi nunquam comedi; hoc ad id .quod dicebant illi : introisti et comedisti cum illis » (CÀr.);
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v. 9 respondit autemvoz secundo de coelo : quae Deus mundavit, tu ne commune dixeris;
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v. 10 hoc autem factum est per ter et recepta sunt omnia rursum tin coelum, ἀνεσπάσθη ἅπαντα, 10,16 ἀνελήμφθη לל Vide quomodo se defendat nolens doctoris auctoritate uti; sciebat enim se quanto modestius loquebatur, tanto magis illos capturum esse (Chr.);
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v. 11 et ecce viri tres confestim astiterunt in domo in qua eram , vel graece : eramus, scil. iam respicit socios v. 12 quos secum adhibuit, m:sst a Caesarea ad me;
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v. 19 dixit autem Spiritus mihi, ut irem. cum tllis nihil haesitans, brevius quam 10,19. 20 res refertur; hie μηδὲν διαχρίναντα non faciens discrimen, inter Iudaeum scil. et alienigenam; ibi μηδὲν διακρινόμενος nihil haesitans, dubitans , i. e. utrum liceat necne ire cum iis. Sed utrumque eundem tandem sensum exhibet; nam eo ipso quod iubetur ire nihil dubitans, iubetur nullum facere discrimen , sed cum iis ire ac si Iudaei essent. Uti in triplici narratione de conversione Sauli, ita hic Lucas minime sollicitus est plane eadem verba servare; exinde autem distinguere inter fontem et redactorem (Weiss) subtilius est et omnino gratuito infertur; quotus enim quisque eventum eundem quem bis terve narrat semper iisdem plane verbis sine ulla mutatione explicabit? Concedatur itaque etiam auctori sacro quod inter homines fieri assolet! Bene notat Cr. : « vide, quod Spiritus sit legislatio »? Ergo valide suam tuetur causam : visio ter ei fuit exhibita, ac per Spiritum discit legationem adesse a Cornelio et ab eo iubetur i ire (Salm.) ; venerunt autem mecum et sez fratres isti; numerum sociorum nunc discimus; simul hos adesse tamquam testes eorum quae apud Cornelium evenerint; « quid Petro humilius, qui etiam hic fratrum testimonium adhibet » (CAr.), et ingressi sumus in domum viri;
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v. 18 narravit autem nobis, quomodo vidisset angelum in domo sua stantem et dicentem sibi : mitte in loppen et accersi Simonem qui cognominatur Petrus, explicatius 10,30. 31. 32; omnino probabile est Petrum ea quoque commemorasse coram Iudaeis quibus pietas Cornelii commendatur, quae Lucas pro iis scribens qui iam legerunt cap. 10 utique commode omittere poterat; additur quod 10,6 non ita effertur
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v. 1& qui loquetur tibi verba 1n quibus, per quae, utpote subsidia ad viam salutis. ostendendam; salvus eris tu et universa domus tua; atque eiusmodi fuisse dicta ad Cornelium , satis elucet ex 10,92. 33. « Ergo Spiritu mittente, Deo iubente, per angelum inde vocante, hinc urgente, rerum discrimen solvente, quid faciendum erat 5 (Chr.)? Cornelio non loquitur nisi cognita causa (Saiyn.); porro aliud idque manifestissimum accepit documentum voluntatis divinae
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v. 15 cum autem coepissem loqui, videtur indicare se non absolvisse sermonem , vide ad 10,84, cecidit Spiritus sanctus super eos, sicut et in nos in tnilio scil. die pentecostes, qui erat initium praedicationis apostolicae et muneris obeundi quod illis demandatum erat; cum dicat sicut et in nos et adventus Spiritus sancti ex glossolalia sit cognitus (10,56), apparet glossolaliam esse eandem de qua 2,11; tum Petrus meminit verbi Domini
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v. 16 recordatus sum autem verbi Domini, sicut. dicebat : Ioannes quidem baptizavit agua, vos autem baptizabimini Spiritu sancto, 1,5 et simul perspexit illud vos minime ad apostolos et Iudaeos esse restrictum a Christo. Non solum adventum Spiritus in medium profert, sed etiam verbum Domini commemorat ; itaque nihil novi accidit, sed id quod praedixerat (Chr.). Ipse Deus itaque pares demonstravit ludaeos et gentiles; id quod declaratur
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v. 17 s? ergo eandem gratiam dedit illis Deus, sicut. et nobis qui credidimus in Dominum Iesum Christum, ego quis eram qui possem prohibere Deum? πιστεύσατι» sine articulo videtur potius referendum esse ad αὐτοῖς et addere illam conditionem qua impleta gentilibus Deus τὴν ἴσην δωρεὰν dederit, quia scil. crederent in Dominum Iesum Christum ; ad utramque vocem αὐτοῖς et ἡμῖν referunt Beel. Patr., ad ἡμῖν Wendt, Felt. « Ergo Deus illos baptizavit, non ego. Non dixit : post haec omnia annon oportebat demum aquam addere? sed quasi nihil deficeret : ego quis eram, inquit, δυνατὸς χωλῦσαι τὸν Θεόν; Qafai, 0:4 ἡ ἀπολογία! Papae, qualis defensio! Neque enim dixit : haec ergo cum sciatis quiescite, sed quid? excipit illorum impetum et illis accusantibus se purgat; vehementer et graviter se defendit » (Chr.). Duae sunt quaestiones concisae, quasi cum indignatione disceptantibus propositae : quis eram ego? scil. cum Deo eiusque voluntate comparatus; an poteram ego Deum prohibere et impedire? Num igitur Deo rem vituperationi vertere vultis? Non contra me, sed in Deum disceptatis. Ubique igitur non se, sed Deum auctorem ostendit (CAr.)
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v. 18 hts auditis tacuerunt et. glorificaverunt Deum dicentes : ergo et gen- Ubus poenitentiam. dedit Deus ad vitam, ἡσύχασαν acquieverunt et abiecta vanitate nationali Deo laudes dixerunt, quia gentilibus quoque aditum ad vitam, ad regnum messianum eiusque bona concessit. Utinam omnes Iudaei eandem animi dispositionem induissent! Verum plerique cum viderent gentes admitti sine circumcisione, malebant iacturam facere regni messiani quam suae nationis (cf. 13,45. Gal. 6,12. 13). Notandum est firmissimum hac narratione praeberi argumentum pro necessitate baptismi, ut quis evadat membrum Ecclesiae. Quamvis enim Cornelius aliique iam accepissent Spiritum sanctum et charisma eius, tamen prorsus necessarium censuit Petrus baptisma. — De Cornelio quae traditione feruntur vide Constitut. apost. 6,12; 7,&6 (M. 1,940. 1049 : Caesareae primum episcopum fuisse Zachaeum, post eum Cornelium); vita cius, labores, martyrium M. Patrol. gr. 118, 1993-1319 apud Metàphrasten; Baronius ad annum &i n. 2-12; Acta SS. Bolland. Febr. tom. 1 p. 279 seq. ad 2 diem Febr.; Graeci Cornelium venerantur die 13 Sept. uti ex Menologio et Menaeis patet. |
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Non parum ad verbi profectum contulit persecutio (CAr.). Hoc iam ostensum 8,% seq. et iterum declaratur v. 19 οἱ ?//i quidem οἱ μὲν οὖν, illi ergo, οὖν est particula resumentis; narrationem 8,5 inceptam ilerum resumit, qui dispersi fuerant a tribulatione quae facta fuerat sub Stephano ἐπὶ Στεφάνῳ propter Stephanum, ob eius zelum et libertatem in arguendis Iudaeis (Beel. Salm. Cai. Patr. Felt.); interpres latinus legit sine dubio ἐπὶ Στεφάνου (uti habent A E et aliqui minusc.), perambulaverunt usque Phoenicen et Cyprum et Antiochiam, nemini loquentes verbum nisi solis Iudaeis; alium hic statuit Πρ. narratorem, qui priori contraria referat; nam Πρ. 8,95 dicit omnes illos dispersos reversos esse in Ierusalem, quomodo ergo nunc possunt venire.Phoenicen? sed 8,25 ipse perperam sibi finxit interpretationem; nam ex claro contextu ibi solum Petrus et Ioannes dicuntur reversi. Nulla ergo contradictio, dummodo narratio non corrumpatur! Hi igitur solis Iudaeis praedicabant. At cum increbruisset fama de rebus Caesareae gestis, etiam alii gentibus praedicare coeperunt
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v. 20 erant autem quidam ez eis, scil. ex illis dispersis (Cat. Beel.), viri Cypri? οἱ Cyrenaei Iudaeo-christiani, Hellenistae; cf. 2,10, qui cum 1tntroissent Antiochiam loquebantur οἱ ad Graecos annuntiantes Dominum Iesum, "10309 , gentiles esse intelligendos patet iam ex oppositione ad v. 19 : illi solis Iudaeis, hi (xai πρὸς τοὺς...) et ad Graecos loquuntur; et it& explicant Chr. (in commentario, in textu fertur ᾿Ελληνιστάς ἢ) Casstod. Cai. Calm. Patr. Beel. Felt. etc. et ita explicandum est necessario, etsi cum pluribus testibus ᾿Εἰλληνιστὰς legeris. Tum esset assumendum vocem hic aliena prorsus notione usurpari. Sed profecto prior lectio est praeferenda, quam syrus quoque interpres ob oculos habuit; nam ubi de Hellenistis sermo est, habet 6,1 graecos discipulos, et 9,99 Iudaeos illos qui sciebant graece; nostro autem loco simpliciter vertit : loquebantur cum Grae- . eis. | ^. Quod hic narratur ab aliquibus negatur, quia id contradicat Paulo, qui apostolatum gentium primus auspicatus sit sibique attribuat. At nullibi apostolus id sibi vindicat, ut primus omnium gentibus praedicarit; id sibi attribuit se esse debitorem omnium, se esse gentium apostolum, se plus aliis laborasse (Rom. 1,15; 11,183. 1 Cor. 15,10; cf. Felt. Wendt). Haec autem praedicatio fructum tulit insignem
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v. 91 et eral manus Domini cum eis, Deus per eos exserebat suam virtutem, eorum praedicationi potenter sua gratia assistebat (cf. 0. Luc. 1,66); multusque numerus credentium conversus est ad Dominum; ita igitur Antiochiae, in urbe totius Syriae primaria, in urbe morum corruptione male celebri, primus exstitit maior quidam coetus gentilium conversorum ;
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v. 22 pervenit autem sermo ad aures ecclesiae quae erat Ierosolymis super istis et miserunt Barnabam, Cyprium genere 4,36, usque ad Antiochiam; ut Cyprius genere mittitur, cum fama de his viris Cypriis et Cyrenaeis et de felici successu perlata esset ad apostolos; qui adfuerint nescimus; fortasse ex cap. 12 concludere licet Petrum et Iacobum tum quoque adfuissc. Mittebatur, « ut conversos plenius informaret, confortaret, consolaretur, regerel » (Dion.). In qua missione cernitur cura apostolorum , ut in ecclesia nascenti omni rite disponantur Δα eum modum qui in ecclesia hierosolymitana adoptatus erat;
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v. 23 qui cum pervenisset et vidisset gratiam Dei, quae scil. in optima credentium conversatione et vitae sanctitate efficax cernebatur, gavisus est et hortabatur omnes in proposito cordis permanere in. Domino, ut essent in bono coepto stabiles (Dzon.), ut firmo animorum proposito maneant in illa cum Domino unione et coniunctione quam scil. cum eo inierant baptismo (cf. Rom. 6,3). Eum cum auctoritate missum esse, etiarg Casstodorus indicat : « missus autem ab apostolis Barnabas quod de ipsis dictum fuerat adprobavit » et quam bene munere suo functus sit, apparet ex laude
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v. 95 quia erat vir bonus et plenus Spiritu sancto et fide, commendatur ut Stephanus 6,5. Cum itaque Spiritus sanctus in eo esset et ipse Christi doctrinam animo sincero amplexus bene perspiceret, conversionem gentilium non solum approbabat, verum omni studio promovebat; et apposita est multa turba Domino; cf. 2,51; . 5,15. Deus hoc ipso augmento praedicationem gentibus factam commendat. Barnabas autem vocationem Sauli noscens, cui Ananias dixerat missus ἃ Domino : eris testis illius ad omnes homines (9,97; 92,15) hunc sibi adiutorem accersendum duxit ad opus aptissimum
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v. 25 profectus est autem Barnabas Tarsum, ut quaereret Saulum, quem cum invenisset perduxit Antiochiam, atque in hac metropoli Syriae, quae teste Iosepho magnitudine simul aliaque felicitate (xai τῆς ἄλλης εὐδαι-, μονίας) tertium sine dubio inter urbes orbis terrarum romanae ditionis locum obtinebat (Bell. iud. 3,9,4) strenue pro Christo laborabant
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v. 26 et ahnum totum conversati sunt ibi in ecclesia συναχθῆναι convenire, congregari (13,44; 15,6. Matth. 28,12) : contigit eis ut in coetu fidelium convenirent (cf. ἐν 1 Cor. 11,18); proin coetus sacros agebant inter fideles antiochenos )2660.( ; quod alii quandoque explicant : recipi in coetu, hospitio apud eos recipi (Weiss, Wendt), ab usu vocis alienum est; praeterea vide Matth. 92,11: 27,17. Marc. 2,2. Luc. 22,66. Act. 20,7 etc. Proin et fideles in conventibus sacris instituebant (xx:- xai) et docuerunt turbam multam i. e. magnum gentilium numerum salutari doctrina imbutum Christo aggregabant, ita 4t cognominarentur primum | Antiochiae discipuli Christiani; quia fidelium coetus quam maxime ex gentilibus, alienigenis natione erat constitutus, etiam coetus iste iam satis in omnium oculis distinguebatur a Iudaeorum synagogis; unde fidelibus mox novum nomen ab incolis urbis est inditum. Iam nomen proprium quo designabantur contestatur magnum fidelium numerum, ita ut illiiam non possent ignorari. Nomen Χριστιανοὶ non est inditum ab ipsis fidelibus; hi enim constanter vocantur sancti, fratres, discipuli; neque ἃ Iudaeis, qui eos Nazarenos appellabant (24,5) neque ullo pacto iis nomen a'Messia petitum concessissent; proin datum est ab aliis gentilibus. Ipsa nominis forma designantur qui stent 8 partibus Christi, eius sint asseclae, eius causam tueantur, ad eum pertineant; talium enim nominum formatio eo tempore erat usitata : Herodiani (Matth. 22,16 etc.), Carpocratiani, Simoniani etc. (cf. Hegesippus apud Eus. 4,92) ᾿Αττιχιανὰ (ἀντιγραφὰ) . ab ᾿Αττιχός (B/.), quam formationem vocant τύπον ᾿Ασιανόν, et formatio in «veg reperitur in cognominibus partium, sectarum. In *א οἱ uno minusc. 61 habetur Χρηστιάνους, quae nominis forma Graecis ex nomine Χρηστός satis frequenti (exstat terdecies in Corp. Inscr. Att. vol. 3, Bl.) erat magis familiaris, et quam formam gentiles saepe usurpasse Tertullianus iis exprobrat : perperam Chrestianus pronuntiatur a vobis; nam nec nominis certa est notitia apud vos (Apol. 3; M. 1,981). Legitur nomen 26,28 ab Agrippa usurpatum et 1 Petr. 6 ex sententia gentilium positum. Ex tempore Neronis nomen refertur apud Tacitum (Annal. 15,54) et Suetonium (Nero 16). Negavit Lipsius (Ursprung, Gebrauch d. Christennamens, lena 1873) quod a Luca asseritur, contendens nomen hoc non ortum esse nisi tempore multo posteriore. Verum consentiens catholicis bene reponit δέ. : > vanissima . ipsaque specie argumenti destituta sunt, quae contra fidem huius testimonii Lucani a quibusdam sunt prolata; etenim ne poterat quidem Antiochiae secta novicia ex Graecis maximam partem composita communem notitiam effugere, neque, cum esset in vulgus nota, nomine apud vulgus carere ». Inter subsidia et decora quibus Dominus Ecclesiam suam iuvare et exornare voluit etiam refertur charisma prophetiae (cf. 1 Cor. 14,3. 4. 24.95). Prophetae singulari Spiritus sancti impulsu loquebantur ad aedificationem , exhortationem, consolationem; occulta quoque cordium quandoque pandebant et futura annuntiabant. Viros eo charismate donatos per varios fidelium coetus transiisse ad fidelium institutionem, tum ex hoc loco colligitur, tum ex Doctrina duodecim apostolorum (cf. 11.13);
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v. 97 in hts autem diebus commorationis Barnabae et Sauli supervenerunt ab Ierosolymis prophetae Antiochiam; hoc loco textus in D et apud Augustinum pergit : eratque magna exsultatio; congregatis autem nobis surgens unus ex illis — qua lectione significatur tum temporis iam Lucam fuisse cum fidelibus Antiochiae; eodem modo legitur in antiqua versione latina, cuius quaedam fragmenta reperit et edidit S. Berger 1895 (vide quoque Belser in Theol. Quartalschrift, Tübingen 1896 p. 491);
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v. 98 et surgens unus ex eis nomine Agabus surgens, in publico fidelium conventu (cf. 1 Cor. 14,99. 30), nisi malueris dicere verbum poni more Hebraeorum adeoque fere abundare ; 9.0656 forte 237; sed Esdr. 2,45 חגבה redditur apud LXX ᾿Αγαξά; item Neh. 7,48; eius quoque mentio fit 21,10; significabat per spiritum famem magnam futuram tn universo orbe terrarum , sufficit explicare de imperio romano, quod in scriptura et apud profanos vocari solebat ἡ οἰχουμένη, orbis terrarum (vide quae dixi ad Luc. 2,1). Perperam explicat Wendt praedici famem quae uno eodemque tempore omnem occupet terram ; verum ex modo prophetico loquendi iam a priore constat nullatenus hunc sensum requiri; sed solum enuntiari famem in ditione romana; utrum haec fames eodem tempore totam occupatura sit regionem, an alio tempore aliam, neque affirmatur neque negatur. Prophetae enim ea quoque quae tempore discreta sunt saepe una eademque dictione complectuntur (cf. Cornely, Introd. II 2 p. 298 seq.). Quam praedictionem addit Lucas tempore Claudii Caesaris esse eventu probatam : quae fames facta est sub Claudio; praedictio itaque facta indicatur sub Caligula vel antea. De qua annonae caritate in Iudaea sub Claudio varia refert Josephus (Antiq. 8,15,8 ; ὡς τεσσάρων δραχμῶν πωλεῖσθαι τὸν ἀσσάρωνα, 20,2,5 et 20,5,2 misisse Helenam regi- . nam frumentum ex Aegypto); de annonae caritate in imperio romano eliam profani narrant; ita Suetonius refert de 8700026 annona ob assiduas sterilitates (Claudius 18), Tacitus de frugum egestate et orta ex ea fame (Annal. 12,43), Dio Casstus “λιμοῦ ἰσχυροῦ γενομένου (60,11), Sextus. Aureltus Victor scribit de annonae egestate pariter sub Claudio (de Caesaribus, cap. &); de fame in Graecia orta mentio est apud Eusebium in chronico versione armena etapud Hieronymum (cf. Schoene, Eusebii Chronicon 1] p. 152. 153 : modius unus sex didrachmis venumdatus) vide praeterea Euseb. h. e. 2,19 (M. 20,165) et Orostum 1,6 (M. 31,1075). Porro non opus est, ut in unaquaque regione fames orta sit; quareimmerito ScAürer obiicit contra textum (l. c. Ip. 455 et 57% ungeschichtliche Generalisirung , asseri famem in universa terra contra fidem historiae; Ausdehnung über die ganze Welt asseri extensionem in universum mundum). Verum perperam affirmari et eodem tempore fore famem et omnem ea afflictum iri regionem poterant viri critici statim videre (si apud sacrum auctorem vellent videre id quod maxime reprehenderent, si quis apud profanum non videret) ex v. 29. 30; nam si uno eodemque tempore ubique fames exstitisset, ipsi Antiocheni non habuissent quae mitterent; debuissent fidelibus suis prospicere, non 118 vacasset in longinquam mittere subsidia regionem;
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v. 29 discipuli autem prout quis habebat, χαθὼς 60005125 τις, prout quis opes habebat, pro ratione facultatum seu pecuniarum quas habebat, proposuerunt singuli in. ministerium mittere. habitantibus in. Iudaea fratribus; haec facta sunt tum cum erat fames, non annis ante (cf. Beel. Bl.); quod et fecerunt, mittentes ad seniores per mqnus Barnabae et Sauli; πρὸς τοὺς πρεσδυτέρους, presbyteri constituebantur in singulis fidelium coetibus, qui, cum apostoli abessent, fidelibus praeessent, docerent, sacramenta administrarent, cultum divinum peragerent; cf. 15,22; 20,17; 21,18. 1 Tim. 5,17. Tit. 1,5 : reliqui te Cretae, ut constituas per civitates presbyteros. Cum hic solum presbyteri nominentur, concludendum erit nullum adfuisse apostolorum in urbe; alias enim et apostoli et presbyteri nominantur (15,4. 6. 22. 23; 16,4); proinde iter illud susceptum esse post annum 42, cum Petrus aliique apostoli iam discessissent; id quod confirmatur 12,25 (cf. 860. Theol. Quart. 1898 p. 207). Iter hoc Sauli contra fidem historiae fingi contendere solent (cf. Wendt, Jülicher p. 266, Weizs. p. 88). Idque probare volunt ex Gal. 1,18 et 2,1; ipsum scil. apostolum itinera sua hierosolymitana recensere; prius tertio anno a conversione, alterum post annos quat- " tuordecim ad conventum apostolorum (15,2 seq.) et sollemni modo asserere : quae autem scribo vobis, ecce coram Deo quia non mentior (Gal. 1,20). Unde dicunt fieri nullatenus posse, ut unum iter omiserit, verum debuisse Galatis enumerare. Verum viri critici non attendunt quid apostolus sibi proponat probare in epistola ad Galatas. In primo enim capite id unum ob oculos habet, ut ostendat se suam doctrinam non ab hominibus, non ab apostolis, sed ab ipso Domino accepisse ; id ostendit narratione 1,11 seq. ideoque refert se solum post tres annos venisse lerusalem et solum per quindecim dies apud Petrum mansisse et alium apostolum a se non esse visum nisi lacobum fratrem Domini; dein se profectum esse in partes Syriae et Ciliciae. Hac narratione probatum est, eum non ab hominibus doctrinam accepisse. Dein probat in altero capite, 2,1-21 suam docendi rationem esse approbatam a conventu apostolorum et seniorum in lerusalem et postea iterum a Petro in urbe Antiochia. Iam ex hoc consilio quod prosequitur apparet in illa epistola nullatenus potuisse commemorari iter hoc ad subsidia perferenda. Ubinam eius faceret mentionem? Probationem priorem iam absolvit narrans primum iter; ad probationem alteram hoc iter nihil contulit, in quo neque de apostolis neque de doctrina agitur. Falso illi supponunt apostolum velle quasi memorabilia de tota sua vita Galatis scribere. Isti critici merito reprehenduntur a viro philologico, qui scribit : « tacet de eo itinere Paulus quo silentio vulgo Lucam erroris convinci putant : quasi illic Paulo propositum fuerit itinera sua hierosolymitana enumerare, qui nihil nisi congressus suos cum veteribus apostolis et maxime Petro enumerat, partim Hierosolymis, partim Antiochiae factos » (Bl. ad h. 1.). Criticorum obiectiones iam praevenerat Patr. adnotans: de hoc itinere Paulus nihil dixit in epistola; nihil enim ad ab Ecclesia ad Deum pro eo. Caligula, imperator factus, Agrippae dedit tetrarchiam quam Philippus habuerat et tetrarchiam Lysaniae simul cum titulo regio, mox quoque (anno 39 vel 40) tetrarchiam quae fuerat Herodis Antipae. Caligulae successor, Claudius, cui ad imperium obtinendum Agrippa adiutor exstiterat, adiecit praeterea quidquid ludaeae et Samariae ad eius avi Herodis regnum pertinuerat. Ita Agrippa I, filius Aristobuli et Berenices, frater Herodiadis, nepos 110200 qui magnus vocatur, anno 41 nactus est totum regnum, quod olim Herodes avus eius habuerat (cf. losephus, Antiq. 18,6,10; 18,7,2; 19, 4,1; 19,5,1. Bell. iud. 2,9,6; 2,11,9-4). Ita dignitate et ditione auctus Agrippa Roma in Palaestinam reversus est. Per tres annos ibi regnabat et Iudaeorum gratiam multa pietate simulata sibi conciliare studebat. Multum eum laudat Iosephus : « Agrippa miti erat ingenio, in universos ex aequo beneficus... patriorum institutorum custos erat religiosus adeoque se ipsuin in omnibus mundum purumque servabat neque diem unum unquam intermittebat quin sacrificium offerret » (1l. c. 19,7,3). Quam pietatem simulatam fuisse ad auram popularem captandam elucet ex studio et sumptibus, quibus Beryti, Caesareae instituta ethnica fovebat (cf. 1. c. 19,7,5. 8,2. 9,1). Utrumque egregie quoque confirmatur narratione Lucae;
11:1
… 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).
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).
È ricordata solo incidentalmente in Act. 13, 4. È lecito supporre che fin dalla prima evangelizzazione di Antiochia (ibid. 11, 1 sgg.) il cristianesimo fosse predicato con successo anche in S.
11:10
… Con Paolo andò poi a Gerusalemme a portare soccorsi durante la carestia al tempo di Claudio (Act. 11, 10). Di ritorno ad Antiochia, fu consacrato insieme con Paolo, per l'evangelizzazione dei Gentili (Act. 13, 2).
11:18
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Del resto la sua autorità si esercitava da per tutto, essendo egli in visita continua alle varie comunità cristiane (ibid. 9, 32). La sua autorità fu decisiva per ammettere i gentili alla fede (ibid. 11, 18) e in seguito si manifestò più solennemente nel Concilio di Gerusalemme che egli presiedette (ibid. 15). Il suo discorso decise la controversia (ibid. 15, 12), poiché Giacomo non fece …
11:19
… morte di Stefano, per opera di giudei convertiti espulsi da Gerusalemme; presto vi si aggiunse Barnaba (v.) che chiamò in suo aiuto Saulo (Paolo): la comunità fu presto prospera e ivi i discepoli di Cristo furono per la prima volta chiamati cristiani (Act. 11, 19-26). A. fu il punto di partenza e di arrivo del primo e secondo viaggio apostolico di s. Paolo (Act. 13, 1-14, 27; 15, 35-18, 22), ed il terzo mosse pure di là (Act. 18, 23). Ad A. …
lemme dopo il martirio di s. Stefano, molti cristiani si dispersero in C. (Act. 11, 19-20). Barnaba, giudeo ellenista, compagno di Paolo, era nativo di C., da famiglia della tribù di Levi (Act. 4, 36). Nel primo viaggio missionario Paolo, con Barnaba e Marco, evangelizzano …
… La prima Chiesa formata con prevalenza di c.-c. sorse ad Antiochia, dove i fedeli furono denominati « cristiani » (Act. 11, 19-26). Quindi seguirono tutte le comunità sorte nei centri dell'Impero ad opera di Paolo, a Roma e dovunque pervenne il Vangelo. …
… Graecus) equivale nel Nuovo Testamento a «pagano» (Io. 7, 35; Act. 11, 19; 14, 1; 18, 4; Rom. 1, 14, 16; 2, 9 sgg.; 3, 9; Gal. 3, 28) in opposizione a Ἰουδαῖος; οἱ Ἕλληνες equivale a τὰ ἔθνη (cf. Act. 13, 47), con esplicito riferimento al mondo culturale greco-romano. …
11:20
… cui membri presero parte alla condanna e al martirio di s. Stefano (Act. 6, 9). Alcuni giudei ellenisti « ciprioti e cirenei » convertiti, sfuggiti alla persecuzione che inferì dopo la morte di s. Stefano, evangelizzarono pagani greci in Antiochia (Act. 11, 20), della cui comunità era membro insigne Lucio il Cireneo. …
… tentano di uccidere Paolo, dopo la fuga dell'Apostolo da Damasco (Act. 9, 29); alcuni c. di Cipro e di Cirene, dispersi dalla burrasca che seguì la morte di Stefano, costituiscono ad Antiochia la prima Chiesa, che predicò il Cristo anche ai Greci (Act. 11, 20).
… In opposizione al popolo israelita (ὑπός Ἰσραήλ), unico detentore del monoteismo e del vero culto, gentile equivale a «pagano», idolatra: Io, 7, 35; Act. 11, 20; 18, 17, ecc. È sinonimo di etnico (v.).
… Non sembra neppure identificabile con L. ricordato in Rom. 16, 21. Forse è da ricercarsi tra i cristiani di Cirene che predicarono il Vangelo ad Antiochia (Act. 11, 20).
11:24
… una casa, che vendette consegnandone il prezzo agli Apostoli (Act. 4, 16-17). Presentò Paolo neo-convertito agli Apostoli, avvallandolo con la sua autorità (Act. 9, 26-27). Per la grande stima che godeva (« vir bonus et plénus Spiritu sancto et fide »; Act. 11, 24), fu inviato ad Antiochia per dirigere la comunità cristiana ivi sorta. …
… 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. …
11:25
chia » (Act. 11, 25), ove lavorarono insieme per un anno intero con gran frutto. …
… «Conosciuto ciò i fratelli lo condussero a Cesarea e di là lo mandarono a Tarso» (Act. 9, 30), ove rimase ca. quattro anni, finché Barnaba non lo andò a prendere per condurlo quale missionario ad Antiochia (Act. 11, 25).
… (ibid. 16, 13). A T. nacque s. Paolo (ibid. 9, 11 ecc.), trascorse la gioventù e ritornò per qualche tempo dopo la conversione, finché cioè Barnaba non venne a cercarlo per condurlo ad Antiochia (ca. 43 d. C.), donde cominciarono i viaggi apostolici (ibid. 11, 25).
11:26
… Raccontano gli Act. 11, 26: « Ed accadde loro (Paolo e Barnaba)... che dapprima in Antiochia i fedeli ricevettero il nome di c. ». Questo modo di esprimersi fa intendere che questo nome non lo assunsero da sé …
11:27
… giovane comunità di Antiochia, che Saulo e Barnaba evangelizzavano, A. predisse « mediante lo Spirito », con azione simbolica, la grande carestia che ebbe poi luogo sotto Claudio; Barnaba e Saulo portarono quindi soccorso ai « fratelli » della Giudea (Act. 11, 27-30).
… S. Paolo, che vi si era recato con Barnaba a portare i soccorsi raccolti ad Antiochia (Act. 11, 27-30) e che aveva promesso alle «colonne» (Giacomo, Cefa, Giovanni) «di ricordarsi dei poveri» di Gerusalemme (Gal. 2, 10), mantenne la parola.
… d'onore, dopo gli Apostoli: I Cor. 12, 28 sg.; 14, 1-5,24,29,31 sg.; Eph. 2,20; 3,5; 4,11; parecchie volte, nel Nuovo Testamento, appaiono questi interpreti di Dio, dando predizioni, leggendo i segreti dei cuori; apportatori della divina parola (Act. 11,27; 19,6; 21,9 sg.), edificano, esortano, incoraggiano. …
11:28
CLAUDIO (TI. CLAUDIUS CAESAR AUGUSTUS GERMANICUS), IMPERATORE ROMANO
… Ma proprio durante il suo regno, per causa della persistente siccità, le province dell'Impero furono affittate da una grave carestia, ricordata, oltreché da Svetonio (Claud., 5, 18) e Dione Cassio (LX, 11), anche da Act. 11, 28. In occasione di questa carestia che provò duramente la Palestina negli anni 44-48, s. Paolo promosse delle collette nelle Chiese di Siria e dell'Asia per soccorrere i cristiani poveri …
11:29
CLAUDIO (TI. CLAUDIUS CAESAR AUGUSTUS GERMANICUS), IMPERATORE ROMANO
… Dione Cassio (LX, 11), anche da Act. 11, 28. In occasione di questa carestia che provò duramente la Palestina negli anni 44-48, s. Paolo promosse delle collette nelle Chiese di Siria e dell'Asia per soccorrere i cristiani poveri di Gerusalemme (cf. Act. 11, 29; Gal. 2, 10; I Cor. 16, 1).
I. SENSO ETIMOLOGICO E STORICO DELLA PAROLA. - Dal classico διώχονος, διώχονεῖν, servitore, servire, nel greco neotestamentario e cristiano venne poi a significare: a) elemosina, opera di carità (Act. 6, 1; 11, 29; II Cor. 8, 4; 9, 1. 12. 13; Acta Pauli et Theclae, 41; Didascalia Apost., III, VIII, 2; X [XIII], 6; IV, VII, 1; Cassiano, Collatio XVIII, VII, 8; onde διώχονεῖν mettersi al servizio …
11:30
… Intanto negano taluni (Buzy, p. 430), il fondamento dell'argomentazione, allegando, come relativo alla riunione apostolica di Gerusalemme, Gal. 2, 1-10, che altri (Amiot, pp. 29-32) però, intendono del viaggio di cui in Act. 11, 30 (cf. 12, 25). Paolo, del resto, non aveva interesse a parlarne, poiché la lettera apostolica, oltre ad essere indirizzata alle comunità della Siria e della Cilicia (Act. 15, 23), non …
4. Primo viaggio missionario. - Nella città dell'Oronte P. rimase quattro o cinque anni, svolgendo un'attività secondaria all'ombra del suo amico Barnaba, che lo condusse con sé a Gerusalemme per recarvi i sussidi raccolti in previsione della carestia (Act. 11, 30) predetta dal profeta Agabo (v.). …
I. ORIGINE. - Nel Nuovo Testamento più volte sono ricordo: i πρεσβύτεροι delle diverse Chiese: a Gerusalemme prendono parte attiva nell'amministrazione della Chiesa, a fianco di s. Giacomo, fratello del Signore (Act. 11,30; 15, 2, 4, 6, 22, 23; 16, 4; 21, 18). Nelle Chiese fondate da s. Paolo viene regolarmente costituito dallo stesso Apostolo un collegio di p. per il governo spirituale della comunità …
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.