The Rulers of the Ievves oppose them selues and imprison Peter and Iohn. 4 But yet thousands of the people are conuerted: 5 and to the Rulers also, Peter boldly auoucheth by the forsaid miracle, that IESVS is Christ, telling them of their heinous fault out of the Psalmes, and that vvithout him they can not be saued. 13 They though confounded vvith the miracle, yet procede in their obstinacie, forbidding them to speake any more of IESVS, adding also threates. 23 Wherevpon the Church fleeth to praier, vvherein they comfort them selues vvith the omnipotencie of God, and prediction of Dauid, and aske for the gift of boldnes and miracles against those threates. 31 And God sheweth miraculously that he hath heard their praier. •2 The vvhole Churches vnitie and communitie of life. 36. Of Barnabas by name.
1And as they were speaking to the people the priests and the officer of the temple and the Sadducees came upon them,Ma mentre essi parlavano al popolo, sopraggiunsero i sacerdoti, e il magistrato del tempio, e i Sadducei,AND vvhen they vvere speaking to the people, the Priests and magistrates of the temple and the Sadducees came vpon them,Loquentibus autem illis ad populum, supervenerunt sacerdotes, et magistratus templi, et sadducæi, 2Being grieved that they taught the people and preached in Jesus the resurrection from the dead:I quali non potevan patire, che istruissero il popolo, e annunziassero in Gesù la risurrezione da morte.being greeued that they taught the people, and shevved in IESVS the resurrection from the dead:dolentes quod docerent populum, et annuntiarent in Jesu resurrectionem ex mortuis: 3And they laid hands upon them and put them in hold till the next day: for it was now evening.E misero loro le mani addosso, e li fecero custodire pel dì seguente: perché era già sera.and they laid handes vpon them, and put them into vvard, vntil the morovv, for it vvas novv euening.et injecerunt in eos manus, et posuerunt eos in custodiam in crastinum: erat enim jam vespera. 4But many of them who had heard the word believed: and the number of the men was made five thousand.Molti però di coloro, che udito avevano quel sermone, credettero; e furono in numero di circa cinquemila uomini.And many of them that had heard the vvord, beleeued: and the number of the men vvas made fiue thousand.Multi autem eorum qui audierant verbum, crediderunt: et factus est numerus virorum quinque millia. 5And it came to pass on the morrow, that their princes and ancients and scribes were gathered together in Jerusalem.Il dì seguente si adunarono i loro caporioni, e i seniori, e gli scribi in Gerusalemme;And it came to passe on the morovv, that their princes, and Auncients, and Scribes vvere gathered into Hierusalem.Factum est autem in crastinum, ut congregarentur principes eorum, et seniores, et scribæ, in Jerusalem: 6And Annas the high priest and Caiphas and John and Alexander: and as many as were of the kindred of the high priest.E Anna principe de' sacerdoti, e Caifa, e Giovanni, e Alessandro, e quanti erano della stirpe sacerdotale.and Annas the high priest, and Caiphas and Iohn, and Alexander, and as many as vvere of the priests stocke.et Annas princeps sacerdotum, et Caiphas, et Joannes, et Alexander, et quotquot erant de genere sacerdotali. 7And setting them in the midst, they asked: By what power or by what name, have you done this?E fattili venire alla loro presenza, gli interrogavano: Con qual podestà, o in nome di chi avete voi fatto questo?And setting them in the middes, they asked: In vvhat povver or in vvhat name haue you done this?Et statuentes eos in medio, interrogabant: In qua virtute, aut in quo nomine fecistis hoc vos ?
8Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people and ancients, hear.Allor Pietro ripieno di Spirito santo, disse loro: Principi del popolo, e seniori, udite:Then Peter replenished vvith the holy Ghost, said to them, Ye princes of the people & Auncients:Tunc repletus Spiritu Sancto Petrus, dixit ad eos: Principes populi, et seniores, audite: 9If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole:Giacché noi in quest'oggi sopra l'aver fatto bene ad un uomo ammalato siamo disaminati, in qual modo questi sia stato risanato,If vve this day be examined for a good deede vpon an impotent man, in vvhat he hath been made whole,si nos hodie dijudicamur in benefacto hominis infirmi, in quo iste salvus factus est, 10Be it known to you all and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, this man standeth here before you, whole.Sia noto a tutti voi, e a tutto il popolo d'Israele, come nel nome del Signor nostro Gesù Cristo Nazareno da voi Crocifisso, cui Dio risuscitò da morte in questo nome costui si sta dinanzi a voi sano.be it knovven to al you and to al the people of Israël, that in the name of IESVS CHRIST of Nazareth, vvhom you did crucifie, vvhom God hath raised from the dead, in this same this man standeth before you vvhole.notum sit omnibus vobis, et omni plebi Israël, quia in nomine Domini nostri Jesu Christi Nazareni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste astat coram vobis sanus. 11This is the stone which was rejected by you the builders, which is become the head of the corner.Questa è la pietra rigettata da voi, che fabbricate, la quale è divenuta testata dell'angolo:This is the stone that vvas reiected of you the builders: vvhich is made into the head of the corner.Hic est lapis qui reprobatus est a vobis ædificantibus, qui factus est in caput anguli: 12Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.Né in alcun altro è salute. Imperocché non havvi sotto del cielo altro nome dato agli uomini, mercé di cui abbiam noi ad essere salvati.and there is not saluation in any other. for neither is there any other name vnder heauen giuen to men, vvherein vve must be saued.et non est in alio aliquo salus. Nec enim aliud nomen est sub cælo datum hominibus, in quo oporteat nos salvos fieri.
13Now seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered: and they knew them that they had been with Jesus.Vedendo quegli la costanza di Pietro, e di Giovanni, sapendo per certo, che erano uomini senza lettere, e idioti, si meravigliavano, e li riconoscevano, che erano quei, che erano stati con Gesù:And seeing Peters constancie and Iohns, vnderstanding that they vvere men vnlettered, and of the vulgar sort, they marueled, and they knew them that they had been vvith IESVS:Videntes autem Petri constantiam, et Joannis, comperto quod homines essent sine litteris, et idiotæ, admirabantur, et cognoscebant eos quoniam cum Jesu fuerant: 14Seeing the man also who had been healed, standing with them, they could say nothing against it.E osservando stante in piedi con essi quell'uomo, che era stato guarito, non potevan dire nulla in contrario.seeing the man also that had been cured, standing vvith them, they could say nothing to the contrarie.hominem quoque videntes stantem cum eis, qui curatus fuerat, nihil poterant contradicere. 15But they commanded them to go aside out of the council: and they conferred among themselves,Ordinaron però, che si ritirassero fuori dell'adunanza: e facevan consulta tra di loro,But they commaunded them to goe aside forth out of the councel: and they conferred together,Jusserunt autem eos foras extra concilium secedere: et conferebant ad invicem, 16Saying: What shall we do to these men? For indeed a miracle hath been done by them, known to all the inhabitants of Jerusalem. It is manifest: and we cannot deny it.Dicendo: che farem noi di costoro? Conciossiaché un miracolo illustre è stato fatto da essi, noto a tutti gli abitanti di Gerusalemme: nè possiamo noi negarlo.saying, Vvhat shal vve doe to these men? for a notorious signe in deede hath been done by them, to al the inhabitants of Hierusalem: it is manifest, and vve can not denie it.dicentes: Quid faciemus hominibus istis ? quoniam quidem notum signum factum est per eos omnibus habitantibus Jerusalem: manifestum est, et non possumus negare. 17But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man.Ma affinchè non si divolghi maggiormente tra il popolo, con gravi minacce proibiamo loro che non parlino più di questo nome con alcun nome.But that it be no further spred abrode among the people, let vs threaten them, that they speake no more in this name to any man.Sed ne amplius divulgetur in populum, comminemur eis ne ultra loquantur in nomine hoc ulli hominum. 18And calling them, they charged them not to speak at all, nor teach in the name of Jesus.E chiamatigli, intimaron loro, che in nissun modo parlassero, né insegnassero nel nome di Gesù.And calling them, they charged them that they should not speake at al, nor teache in the name of IESVS.Et vocantes eos, denuntiaverunt ne omnino loquerentur neque docerent in nomine Jesu.
19But Peter and John answering, said to them: If it be just, in the sight of God, to hear you rather than God, judge ye.Ma Pietro, e Giovanni risposero, e disser loro: se sia giusto dinanzi a Dio l'ubbidire piuttosto a voi, che a Dio, giudicatelo voi:But Peter and Iohn ansvvering, said to them, If it be iust in the sight of God, to heare you rather then God, iudge ye.Petrus vero et Joannes respondentes, dixerunt ad eos: Si justum est in conspectu Dei vos potius audire quam Deum, judicate. 20For we cannot but speak the things which we have seen and heard.Imperocché non possiamo non parlare di quelle cose, che abbiamo vedute, e udite.for vve can not but speake the things vvhich vve haue seen and heard.Non enim possumus quæ vidimus et audivimus non loqui. 21But they, threatening, sent them away, not finding how they might punish them, because of the people: for all men glorified what had been done, in that which had come to pass.Ma quelli minacciatili, gli rimandarono, non trovando il modo di castigarli rispetto al popolo, perché tutti celebravano quello, che era avvenuto.But they threatening, dimissed them: not finding hovv they might punish them, for the people, because all glorified that vvhich had been done, in that vvhich vvas chaunced.At illi comminantes dimiserunt eos, non invenientes quomodo punirent eos propter populum: quia omnes clarificabant id quod factum fuerat in eo quod acciderat. 22For the man was above forty years old, in whom that miraculous cure had been wrought.Imperocché aveva più di quarant'anni quell'uomo, sopra di cui era stata operata quella miracolosa guarigione.For the man vvas more then fourtie yeres old in vvhom that signe of health had been vvrought.Annorum enim erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis. 23And being let go, they came to their own company and related all that the chief priests and ancients had said to them.Ed eglino posti in libertà se v'andarono da' suoi: e fecer loro parte di quanto aveangli detto i principi de' sacerdoti, ed i seniori.And being dimissed they came to theirs, and shevved al that the cheefe priests and Aucients had said to them.Dimissi autem venerunt ad suos, et annuntiaverunt eis quanta ad eos principes sacerdotum et seniores dixissent. 24Who having heard it, with one accord lifted up their voice to God and said: Lord, thou art he that didst make heaven and earth, the sea and all things that are in them.E quelli udito ciò, alzarono concordemente la voce a Dio, e dissero: Signore tu sei, che facesti il cielo, e la terra, il mare, e tutte le cose che sono in essi:Vvho hauing heard it, with one accord lifted vp their voice to God, and said, Lord, thou that didst make heauen & earth, the sea, and al things that are in them,Qui cum audissent, unanimiter levaverunt vocem ad Deum, et dixerunt: Domine, tu es qui fecisti cælum et terram, mare et omnia quæ in eis sunt:
25Who, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage: and the people meditate vain things?Il quale, parlando lo Spirito santo per bocca di Davidde padre nostro, tuo servo, dicesti: per qual motivo tumultuaron le genti, e i popoli si sono prese inutili cure?vvho in the holy Ghost by the mouth of our father Dauid thy seruāt hast said, Vvhy did the Gentiles rage, and the people meditate vaine thinges:qui Spiritu Sancto per os patris nostri David pueri tui dixisti: Quare fremuerunt gentes, / et populi meditati sunt inania ? 26The kings of the earth stood up: and the princes assembled together against the Lord and his Christ.Si fecer innanzi i regi della terra, e i principi si adunarono insieme contro il Signore, e contro il suo Cristo?the kings of the earth stand vp, and the princes assemble together against our Lord, and against his CHRIST?Astiterunt reges terræ, / et principes convenerunt in unum / adversus Dominum, et adversus Christum ejus. 27For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,Imperocché veramente si unirono in questa città contro il santo tuo figliuolo Gesù Cristo, unto da te, ed Erode, e Ponzio Pilato con le genti, e con i popoli d'Israele.For there assembled in deede in this citie against thy holy childe IESVS vvhom thou hast anointed, Herod, and Pontius Pilate, vvith the Gentiles and the people of Israël,Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Jesum, quem unxisti, Herodes et Pontius Pilatus, cum gentibus et populis Israël, 28To do what thy hand and thy counsel decreed to be done.Per fare quello, che la tua mano, e il tuo consiglio preordinò, che si facesse.to doe vvhat thy hand & thy counsel decreed to be done.facere quæ manus tua et consilium tuum decreverunt fieri. 29And now, Lord, behold their threatenings: and grant unto thy servants that with all confidence they may speak thy word,E adesso, o Signore, rifletti alle loro minacce, e concedi a' servi tuoi di parlare con tutta fidanza la tua parola,And novv Lord looke vpon their threatenings, and giue vnto thy seruants vvith al confidence to speake thy vvorde,Et nunc, Domine, respice in minas eorum, et da servis tuis cum omni fiducia loqui verbum tuum, 30By stretching forth thy hand to cures and signs and wonders, to be done by the name of thy holy Son, Jesus.Stendendo la tua mano a risanare, e ad operar segni, e miracoli per mezzo del nome del suo santo figliuolo Gesù.in that, that thou extend thy hand to cures and signes and vvonders to be done by the name of thy holy sonne IESVS.in eo quod manum tuam extendas ad sanitates, et signa, et prodigia fieri per nomen sancti filii tui Jesu.
31And when they had prayed, the place was moved wherein they were assembled: and they were all filled with the Holy Ghost: and they spoke the word of God with confidence.E fatta che ebber questa orazione, si scosse il luogo, dove stavano adunati: e furon tutti ripieni di Spirito santo, e parlavano con fidanza la parola di Dio.And vvhen they had praied, the palce vvas moued vvherein they vvere gathered: and they vvere al replenished vvith the holy Ghost, and they spake the vvord of God vvith confidence.Et cum orassent, motus est locus in quo erant congregati: et repleti sunt omnes Spiritu Sancto, et loquebantur verbum Dei cum fiducia. 32And the multitude of believers had but one heart and one soul. Neither did any one say that aught of the things which he possessed was his own: but all things were common unto them.E la moltitudine de' credenti era un sol cuore, e un'anima sola: né v'era chi delle cose, che possedeva, alcuna dicesse esser sua, ma tutto era tra essi comune.And the multitude of beleeuers had one hart and one soule: neither did any one say that ought vvas his ovvne of those things vvhich he possessed, but al things vvere common vnto them.Multitudinis autem credentium erat cor unum et anima una: nec quisquam eorum quæ possidebat, aliquid suum esse dicebat, sed erant illis omnia communia. 33And with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord: and great grace was in them all.E con efficacia grande rendevano gli Apostoli testimonianza della risurrezione di Gesù Cristo Signor nostro: grande era in tutti loro la grazia.And vvith great povver did the Apostles giue testimonie of the resurrection of IESVS CHRIST our Lord: and great grace vvas in al them.Et virtute magna reddebant Apostoli testimonium resurrectionis Jesu Christi Domini nostri: et gratia magna erat in omnibus illis. 34For neither was there any one needy among them. For as many as were owners of lands or houses sold them and brought the price of the things they sold,E non vi era alcun bisognoso tra loro; mentre tutti coloro, che possedevano terreni, o case, li vendevano, e portavano il prezzo delle cose vendute,For neither vvas there any one needie among them. For as many as vvere ovvners of landes or houses, sold and brought the prices of those things vvhich they sold,Neque enim quisquam egens erat inter illos. Quotquot enim possessores agrorum aut domorum erant, vendentes afferebant pretia eorum quæ vendebant, 35And laid it down before the feet of the apostles. And distribution was made to every one, according as he had need.E lo deponevano a' piedi degli Apostoli. E si distribuiva a ciascheduno secondo il suo bisogno.and laid it before the feete of the Apostles. And to euery one vvas deuided according as euery one hade neede.et ponebant ante pedes Apostolorum. Dividebatur autem singulis prout cuique opus erat.
36And Joseph, who, by the apostles, was surnamed Barnabas (which is, by interpretation, The son of consolation), a Levite, a Cyprian born,E Giuseppe soprannominato Barnaba dagli Apostoli (che si interpreta Figliuolo di consolazione) Levita, nativo di Cipro,And Ioseph vvho vvas surnamed of the Apostles Barnabas (vvhich is by interpretation, the sonne of consolation) a Leuite, a Cyprian borne,Joseph autem, qui cognominatus est Barnabas ab Apostolis (quod est interpretatum, Filius consolationis), Levites, Cyprius genere, 37Having land, sold it and brought the price and laid it at the feet of the Apostles.Avendo un podere, lo vendè, e portò il prezzo, e lo posò a' piedi degli Apostoli.vvhereas he had a peece of land, sold it, and brought the price, and laid it before the feete of the Apostles.cum haberet agrum, vendidit eum, et attulit pretium, et posuit ante pedes Apostolorum.
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about the year A.D. 33.
Witham
The officer[Ver. 1. An officer of the guard of the temple. Magistratus templi, strategos tou ierou.] (of the guard) of the temple: literally, the magistrate of the temple. But this magistrate, by the Greek, was an officer over soldiers; we may presume, over those who were to guard the temple. (Witham)
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Witham
The resurrection. This vexed particularly the Sadducees, who denied the resurrection: and they had great power among the Jews. (Witham)
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Witham
Five thousand. Not that hereby is meant the whole number of the believers, but five thousand, by this miracle and preaching, were added to those that believed before. (Witham)
Here again we remark the visible increase of the Catholic Church, by the preaching of the word.
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Witham
Their rulers, etc. The chief of them, and Annas, the high priest; perhaps he had lately succeeded Caiphas, high priest of the year before. (Witham)
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Calmet
By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished to know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. (Calmet)
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Haydock
Name of our Lord Jesus. From this, St. Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (St. Chrysostom, super Act. sparsim.) (Haydock)
Witham
Whom you crucified. St. Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: that Christ is the head corner stone, which they had rejected, as Christ himself had told them, (Matthew 12:10.) and that there is no other name under heaven given to men to be saved by. (Witham)
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Witham
The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[Ver. 13. Sine literis, agrammateis. Idiotae, idiotai, plebeii.] and (as they are called idiots) they could not find how to contradict the fact, the man that was healed, being there present. (Witham)
Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See ver. 19; and again, Acts 5:29.
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Witham
What shall we do to these men? They were perplexed, says St. Chrysostom, and in greater fear than the apostles. They saw they could do nothing but threaten and charge them to speak no more of Jesus. (Witham)
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Witham
But Peter and John stopped their mouths, by asking them, if it was reasonable for them to hearken to men rather than to God. For we, say they, (ver. 20.) cannot but speak the things which we have seen and heard. (Witham)
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Hom. X. in Act
We have seen and heard. From these words, St. Chrysostom makes some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places of amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. (Hom. X. in Act.)
Haydock
It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. (Haydock)
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Threatening them. Here commences the history of the first persecution of religious opinion, which the passions of men have continued, and swelled to such a frightful length. But on this, as on all other occasions, it has defeated its own purpose, by adding firmness and constancy to the persecuted. Truth is not to be overpowered by violence. In vain have the kings and princes of the earth risen up against the Lord, and against his Christ.
When will men learn, that charity is the principle of conversion!
Haydock
That is an unheard-of kind of preaching, said the great Pope, St. Gregory, which exacts belief by stripes. He was on this occasion reprehending the false zeal of certain indiscreet Christians at Rome, who were for compelling the Jews to become converts. (Haydock)
The amiable Fenelon, in a letter to Prince Charles, the son of our James the Second, says: "No human power can force the impenetrable intrenchments of the human mind. Compulsion never persuades---it only makes hypocrites. When kings interfere in matters of religion, they do not protect it; they enslave it. Give civil liberty to all; not by approving all religions, as indifferent, but, by permitting in others, what God permits."
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Being let go, they came to their own[Ver. 23. Ad suos, pros tous idious.] company, relating with simplicity all that had happened.
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Witham
With one accord. With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. (Witham)
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Witham
That thou stretch forth thy hand.[Ver. 30. In eo quod extendas, en to ekteinein, by stretching forth, etc.] Literally, in this that thou stretch forth thy hand to cures, etc. They pray to God, that he would continue to confirm their preaching by miracles. (Witham)
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The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost.
Witham
They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. (Witham)
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St. Chrysostom
All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. Chrysostom, hom. xi. in Acts.)
Id. hom. de St. Philogon
That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.)
Serm. X. de diversis et alibi
Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by St. Augustine and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. X. de diversis et alibi.)
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Witham
And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, etc. (Witham)
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Witham
Joseph ... surnamed Barnabas, the son of consolation, etc. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. (Witham)
Bible de Vence
There was at that time a great number of Jews established in this city. (Bible de Vence)
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St. Thomas Aquinas
Sold it, etc. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.)
St. Jerome
At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. Acts 4. contr. error. Jovin.)
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Here againe we see the proceding and increase of the Church visibly.
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The name of IESVS. See Annot. Philip. 2, 10.
Concordanza Psa. 117, 22.
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The Apostles constancie, learning and wisdom after the cōming of the Holy Ghost, being but idiotes, that is, simple vnlettered men and timorous before.
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Their cōstancie and courage after their confirmation, being so weake before. And if any Magistrate cō maund against God, that is to say, forbid Catholike Christiā men to preach or serue God, this same must be their answer, though they be whipped and killed for their labour. See c. 5. v. 29.
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Concordanza Ps. 2, 1.
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Christes death, as needeful for mans redemption, was of Gods determination: but as of the malice of the Iewes, it was not his act otherwise then by permission.
4:32
Concordanza Act. 2, 44.
4:34
Note the ardent charitie and cōtempt of worldly things in the first Christians: who did not onely giue great almes, but sold al their lands to bestow on the Apostles and the rest that were in necessitie, according to Christes coūsel. Mt. 16, 21. Note also the great honour & credit giuen to the Apostles, in that the Christian men put al the goods & possessions they had, to their disposition.
4:37
37. Before the feete.) He, as the rest, did not onely giue his goods as in vulgar almes, but in al humble and reuerent maner as things dedicated to God, Reuerence to holy persons. he laid them downe at the Apostles holy feete, as S. Luke alwaies expresseth, 4. reg. 4, ••. and gaue them not into their handes. The Sunamite fel downe and embraced Elisaeus feete. Many that asked benefites of Christ (as the woman sicke of the bloudy fiuxe) fel downe at his feete and Ma•ie kissed his feete. Luc. •, 47. Such are signes of due reuerence done both to Christ and to other sacred persons, Kissing their feete. either Prophetes, Lu. 7, 38. Apostles, Popes, or others representing his person in earth. See in S. Hierom of Epiphanius Bishop in Cypres, how the people of Hierusalem of al sortes flocked together vnto him, offering their children (to take his blessing) kissing his feete, plucking the hemme• of his garment, so that he could not moue for the throng. Ep. •1 c. 4 cont. e••o. Io. Hierosol.
4:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.” (Recapitulation,
4:2
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.3
… not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.4
… “And they twelve called together,” it says, “the whole congregation of the disciples, and said to them;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… 40 .) True! for no one knew what preceded that event, though they did learn it by the Spirit. “Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“Being grieved that they taught the people.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… “Then they suborned men, which said, We have heard him speak blasphemous words.” ( v. 11 .) In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 50
… Touching the resurrection of the dead,” etc. ( v. 19, 20, 21 ): for in fact it was on this account they were sore troubled from the first, because he preached the Resurrection. This being proved, the things relating to Christ also were easily introduced, that He was risen. “What evil doing,” he says, “they found in me. In the council” (
4:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… “Because they taught the people, and preached through Jesus the resurrection of the dead.” So mighty was His Resurrection, that to others also He is the cause of a resurrection. “And they laid hands on them, and put them in hold unto the next day; for it was now eventide. (
4:4
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.23
… and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… not that we might become such as He, did He say ‘that they may be one as We are;’ but that as He, being the Word, is in His own Father, so that we too, taking an examplar and looking at Him, might become one towards each other in concord and oneness of spirit, nor be at variance as the Corinthians, but mind the same thing, as those five thousand in the Acts
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 21
… Dost thou not hear him praying and saying, “If the Lord give me bread to eat and raiment to put on?” which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the “five thousand,” and the “three thousand.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,” bear witness, and the “five thousand,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… And consider who these are who are arrested. They are the chiefs of the Apostles, who are now become a pattern to the rest, that they should no longer crave each other’s support, nor want to be together. “Howbeit, many having heard the word, believed; and the number of the men was about five thousand.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
… this Table is calculated more (than all else) to shame us into friendliness. But many of us who come thereto do not even know one another. The reason, it may be said, is that there are so many of them. By no means; it is only our own sluggish indifference. (Once) there were three thousand ( ch. ii. 41 )—there were five thousand (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… This then is one proof, but the next, after it, is his saying, that “people whom He foreknew,” that is, who He knew clearly were suited to it, and would receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41 ;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.5
… And all these five thousand were so converted that they sold their own property, and laid the price of it at the Apostles’ feet.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.3
… But what saith Scripture of them? Surely they are become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that ye may know that one place is made for the Lord in all, Scripture saith, They were of one heart and one soul toward God.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem.” (
4:6
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 5.2
… Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.” ( v. 5 .) Again in Jerusalem: and there it is that men’s blood is poured out; no reverence for their city either; “And Annas, and Caiaphas,” etc. (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 5, 6 .) For now along with the other evils (of the times ), the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. “And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” (
4:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.4
… This is the stone which was set at nought of you builders, which is become the head-stone of the corner. [Neither is there salvation in any other: for] there is none other name under heaven, which is given to men, whereby we must be saved:”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.17
… This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.21
… for it is written, Then Peter filled with the Holy Ghost said to them
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.76
… I am able to sum up still more concisely, to avoid treating in detail on these points of each individual. In some respects he discovered, in some he emulated, in others he surpassed the good. In his many-sided virtues he excelled all men of this day. I have but one thing left to say, and in few words.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. Observe then what they say: “And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them.” (
4:9
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… “Ye rulers of the people,” etc. ( v. 8 .) Observe his wisdom: he does not say outright, “In the Name of Jesus we did it,” but how? “In His Name this man”—He does not say, “was made whole by us;” but—“doth stand here before you whole.” And again, “If we be examined concerning the good deed done to the impotent man.” (
4:10
sant'Atanasio di Alessandria † 373 d.C. De Sententia Dionysii. (Defence of Dionysius.) 7
… 22 ), ‘Ye men of Israel hear these words: Jesus of Nazareth, a man approved of God unto us by mighty works and wonders and signs which God did by Him in the midst of you, as ye yourselves know: Him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay;’ and again (ib.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… For this was that which Christ had told the disciples, “What ye hear in the ear that preach ye upon the housetops.—That in the name of Jesus Christ,” he says, “of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.6
… 5 ). What are “the wings,” the same is “the shield:” since there are neither wings nor shield. If either were literally, how could the one be the same as the other? can wings be a shield or a shield wings? But all these expressions, indeed, are figuratively used through likenesses. If Christ were really a Stone,
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… the Gospel as follows: “Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust.” And Luke writes in Acts:
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.2
38. But if they wish to separate the Son, when they read that the Father is the only true God, I suppose that when they read of the Incarnation of the Son: “This is the stone which was set at naught of you builders, which is become the head of the corner;” and further: “There is none other name under heaven given among men, whereby we must be saved;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 10 ). ( Matt. x. 27 .) Think not, he says that we conceal the country, or the nature of the death. “Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole.” Again the death, again the resurrection. “This is the stone,” he says, “which was set at nought of you builders, which is become the head of the corner.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
… a future event, that flood was a type both of baptism to believers and of destruction to unbelievers, as in that figure in which, not by a transaction but by words, two things are predicted concerning Christ, when He is represented in Scripture as a stone which was destined to be both to unbelievers a stone of stumbling, and to believers a foundation-stone.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “This is the stone which was set at nought by you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.”
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san Basilio † 379 d.C. The Letters 210
… On one side I am attacked by the Anomœan: on the other by the Sabellian. Do not, I implore you, pay any attention to these abominable and impotent sophisms. Know that the name of Christ which is above every name is His being called Son of God, as Peter says, “There is none other name under heaven given among men, whereby we must be saved.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.13
… Thus it comes to pass that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven wherein we must be saved.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 11 .) He reminds them also of a saying which was enough to frighten them. For it had been said, “Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. ( Matt. xxi. 44 .)—Neither is there salvation in any other, (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 4
… But has the Son ever been seen? No one can affirm this. What means then, “To the King immortal, invisible, the only wise God”? Or when it is said, “There is no other name whereby we must be saved”: and again, “There is salvation in no other”? (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 10
… For, “whatever ye shall bind on earth,” said He, “shall be bound in Heaven.” ( Matt. xviii. 18 .) And greater power than His own did He give them. And that I lie not, appears from His own words. “He that believeth in Me, greater works shall he do than these which I do.” ( John xiv. 12 .) Why so? Because this honor is reflected upon the Master.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.25
… Since by the harmonious testimony of the Divine Scriptures, both Old and New, both those by which Christ was foretold, and those by which He was announced, there is no other name under heaven whereby men must be saved.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 46
… in which all have sinned;” and that he would not weaken the grace of the great Physician,—all by his unwillingness to confess that human nature is corrupted! Oh how I wish that he would, as a Christian, read the sentence, “There is none other name under heaven given among men whereby we must be saved;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.28
… the latter has saved us in Himself, by not doing His own will, but the will of Him who sent Him: and it is in what concerns these two men that the Christian faith properly consists. For “there is one God, and one Mediator between God and men, the man Christ Jesus;” since “there is none other name under heaven given to men, whereby we must be saved;”
papa san Leone I Magno † 461 d.C. Letters 124
… For “there is not another name given to men under heaven, in which they must be saved
papa san Leone I Magno † 461 d.C. Letters 129
… of the church of Alexandria to the Apostolic See, as showed that the Egyptians had from the first learnt from the teaching of the most blessed Apostle Peter through his blessed disciple Mark , that which it is agreed the Romans have believed, that beside the Lord Jesus Christ “there is no other name given to men under heaven, in which they must be saved
papa san Leone I Magno † 461 d.C. Sermons 72
… For that self-emptying, which He underwent for man’s restoration, was the dispensation of compassion, not the loss of power . For, though by the eternal purpose of God there was “no other name under heaven given to men whereby they must be saved
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 6
… “For there is none other name under heaven given among men whereby we must be saved.”
4:13
Origene † 254 d.C. Origen's Commentary on Matthew 10.14
… but to this is opposed what is said in the Acts of the Apostles thus, “Now when they beheld the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them that they had been with Jesus.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.17
… Why , he says, hath Satan filled thine heart to lie to the Holy Ghost ? There was no accuser; there was no witness; whence knew he what had happened? Whiles it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart ? The unlettered
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.21
… that it might be fulfilled which was spoken, Then shall the lame man leap as an hart . And thus, as they captured in the spiritual net of their doctrine five thousand believers at once, so they confuted the misguided rulers of the people and chief priests, and that, not through their own wisdom, for they were unlearned and ignorant men
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
And first of all, and leader of the choir, is the “unlearned, the ignorant man.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 50
But afterwards they were not like this. On every occasion, for example, they give up the first honors to Peter, and put him forward in their addresses to the people, although of a rougher vein than any of them.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 75
… Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both “unlearned and ignorant men;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… ( Luke xxi. 1 .) And Peter said, “Silver and gold have I none.” ( Acts iii. 6 .) And Paul was so poor, that he was often hungered, and wanted necessary food. Thou canst not plead lowness of birth: for they too were ignoble men, and of ignoble parents. Thou canst not allege want of education: for they too were “unlearned men.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 3
[8.] But prove to me that Peter and Paul were eloquent. Thou canst not: for they were “unlearned and ignorant men!”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 10
… but that there were also other hindrances, hindrances too by nature; still the increase was all the more abundant. Not only was their ignorance no hindrance; but even it itself caused the Preaching to be manifested. For hear Luke saying, “And perceiving that they were unlearned and ignorant men, they marveled.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 2
As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.16
… of whom it is written in the Acts of the Apostles: “But when they saw the boldness of Peter and John, and perceived that they were ignorant and unlearned men, they were astonished.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 13 .) The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. “And beholding the man which was healed standing with them, they could say nothing against it.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 14 .) Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?” (
4:16
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 24
… wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, “What shall we do to these men?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
See, once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, “What are we to do with these men?” so these also are “cut to the heart.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, “What are we to do to these men?” (
4:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
“And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.” (Recapitulation, v. 1, 2 .) So
4:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? “And they called them, and commanded them,” etc. (
4:19
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 33
… As when they said, “Did not we straitly command you, that ye should not speak in this name?” although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, “Whether it be right to hearken unto you more than unto God, judge ye.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. And they no longer say to them, “Judge ye:” (
4:20
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 24
But the Apostles not so, but how? “We cannot but speak the things which we have seen and heard.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 33
Hast thou seen the harmlessness of the dove? Behold the wisdom of the serpent. “For we cannot but speak the things, which we know and have heard.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 8
… Why now did they go up to the temple? Did they still live as Jews? No, but for expediency ( χρησίμως ). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… so far were they from mere bravery: “Whether it be right,” says he: and “We cannot [but speak]. Whether it be right in the sight of God to obey you rather than God.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… And they no longer say to them, “Judge ye:” ( ch. iv. 19 ) but they simply affirm, saying, “Whom God raised up, Him do we preach: it is by the will of God that these things are done.” They said not, Did not we tell you even then, that “we cannot but speak the things which we have seen and heard?” (
4:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 20 .) Here [by “God”] they mean Christ, for he it was that commanded them. And once more they confirm the fact of His Resurrection. “For we cannot but speak the things we have seen and heard:” so that we are witnesses who have a right to be believed. “So when they had further threatened them.” (
4:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
5. They were confounded, therefore, both by this instance of healing (“for the man was above forty years old on whom this miracle of healing took place”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 19–21 .) The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. “For all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed.” (
4:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
Let us now look over again what has been said. [“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”] (Recapitulation,
4:24
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
… For of a truth, in this city, against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, “with one accord. And when they heard that,” it is said, “with one accord they lifted up their voice to God, and said:” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.33
… The kings of the earth stood up, and the princes were gathered together against the Lord, and against His Christ. For in truth, there have assembled together in this city against Thy holy child Jesus, whom Thou hast anointed, Herod and Pilate, and the people of Israel, to do whatever Thy hand and counsel predestinated to be done.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 93.6
… but they on hearing lifted up their voices with one accord unto the Lord, and said, “Lord, it is Thou who hast made heaven and earth, and the sea, and all that in them is;”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… Just as Christ Himself said to the Jews, “If I by the Spirit of God do cast out devils:” behold the Father also speaks by the Spirit. For what saith it? “Lord, the God Who, by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?” (
4:26
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.8
… and did it in secret, either because the time and place of the dispute found them thus, or perhaps lest she herself should be exposed to danger for disclosing it so late. But Thou, Lord, Governor of heavenly and earthly things, who convertest to Thy purposes the deepest torrents, and disposest the turbulent current of the ages,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.16
… For those who have made use of the testimony of the said Psalm in that book take the kings to refer to Herod, and the princes to Pilate.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 2.1
… “The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ” ( ver. 2 ). It is said, “why?” as if it were said, in vain. For what they wished, namely, Christ’s destruction, they accomplished not; for this is spoken of our Lord’s persecutors, of whom also mention is made in the Acts of the Apostles.
4:27
Tertulliano † 220 d.C. Against Praxeas 28
… Else if it is from Himself that He re ceives it, then you must prove it to us. But we learn no such fact from the Acts of the Apostles in that ejaculation of the Church to God, “Of a truth, Lord, against Thy Holy Child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together.”
Tertulliano † 220 d.C. On Baptism 7
… Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.18
… That anointing did not exalt the blessed and incorruptible Begotten Who abides in the nature of God, but it established the mystery of His body, and sanctified the manhood which He assumed. To this the Apostle Peter witnesses, Of a truth in this city were they gathered together against Thy holy Son Jesus, Whom Thou didst anoint
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… And now, Lord, behold their threatenings.” (
papa san Leone I Magno † 461 d.C. Sermons 67
… also, being full of the Holy Ghost, suffered the threats and cruelty of Christ’s enemies, they said to God with one consent, “For truly in this city against Thy holy Servant Jesus, Whom Thou hast anointed, Herod and Pontius Pilate, with the Gentiles and the peoples of Israel were gathered together to do what Thy hand and Thy counsel ordained to come to pass
4:28
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… ( v. 27 .) Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.—That is, Not they had power to do this: but Thou didst it all, Thou that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. (
4:29
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… For what saith it? “Lord, the God Who, by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?” ( v. 25 .) Scripture is wont thus to speak of one as of many. “For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 79
He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, “Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word” (
4:30
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. “By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus.” (
4:31
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
… For at that time and place there was neither Valentinus, nor Marcion, nor the rest of these subverters [of the truth], and their adherents. Wherefore God, the Maker of all things, heard them. For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… yet, as the Lord fills all things, so, too, we read of the Spirit: “For the Spirit of the Lord filled the whole world.” And you find it said of all who had consorted with the Apostles that, “filled with the Holy Spirit they spoke the word of God with boldness.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
“And when they had prayed, the place was shaken where they were assembled together.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.18
… If, however, the term “ people ” is not yet applicable to the one hundred and twenty persons who were then assembled together in one place, at all events, when the number of believers amounted to four or five thousand, who when they were baptized received the Holy Ghost,
4:32
Origene † 254 d.C. Origen Against Celsus 8.12
… “For,” says He, “My Father is in Me, and I in Him.” And if any should from these words be afraid of our going over to the side of those who deny that the Father and the Son are two persons, let him weigh that passage, “And the multitude of them that believed were of one heart and of one soul,”
Origene † 254 d.C. Origen's Commentary on Matthew 14.1
… the plural in the forty-fourth Psalm, “O God, we have heard with our ears.” But if you wish still further to see those who are making symphony on earth look to those who heard the exhortation, “that ye may be perfected together in the same mind and in the same judgment,” and who strove after the goal, “the soul and the heart of all the believers were one,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.3
… since it is written, “God who maketh men to be of one mind in a house;” and we read in the Acts of the Apostles, “And the multitude of them that believed were of one heart and of one soul.”
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 25
25. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord’s commandments, maintained its charity. Divine Scripture proves this, when it says, “But the multitude of them which believed were of one heart and of one soul.”
san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 25
… Such, then, was the abundance in labours, as was the agreement in love, as we read in the Acts of the Apostles: “And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.4
… “But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.28
… First it exposes the sophistry with which these heretics have attempted to avoid, though they could not deny, the confession of the real existence of God, Father and Son; it demolishes their helpless and absurd plea that in such passages as, And the multitude of them that believed were one soul and heart
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.5
… And they apply to the support of their case the passage in the Acts of the Apostles, Now of the multitude of them that believed the heart and soul were one
san Basilio † 379 d.C. The Letters 22.1
… The Christian ought not to be enslaved by wine; nor to be eager for flesh meat, and as a general rule ought not to be a lover of pleasure in eating or drinking, “for every man that striveth for the mastery is temperate in all things.” The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up;
san Basilio † 379 d.C. The Letters 128.3
… If we succeed we should be united in communion with them; if we fail we must be content with one another and purge our conduct of this uncertain spirit, restoring the evangelical and simple conversation followed by those who accepted the Word from the beginning. “They,” it is said, “were of one heart and of one soul.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.21
… for it is written, Then Peter filled with the Holy Ghost said to them . So great also was the grace of the Holy Ghost, which wrought by means of the Twelve Apostles in them who believed, that they were of one heart and of one soul
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.2
18. Moreover, if in all them that believed there was, as it is written, one soul and one heart:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 21
But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; “No man can serve two masters:” meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, “the multitude of them that believed were of one heart and of one soul,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,” bear witness, and the “five thousand,” who had but one home, one table, one soul; for “the multitude of them that believed,” we read, “were of one heart and of one soul.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 7
… 44 .) They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together ( ἐπὶ τὸ αὐτὸ ), to the same thing in common, even to the imparting to all.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… 31 .) This was the proof that they were heard, and of His visitation. “And they were all filled with the Holy Ghost.” What means, “They were filled?” It means, They were inflamed; and the Gift burned up within them. “And they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 6
… Matt. v. 16 .) And, “They were all of one heart and one soul, neither said any man that aught of the things which he possessed was his own, but they had all things common; and distribution was made unto every man, according as he had need;” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 15
… For so they came to the woman who was a seller of purple, ( Acts xvi. 14 .) and she like a servant set before them what she had. And to the keeper of the prison; and he opened to them all his house. And to innumerable others. Thus they had all things and had nothing: for (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 21
… 1 .) that the poor were overlooked? when “not one said that aught of the things he possessed was his own, but they had all things common?” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 24
“For we all partake of the one bread.” Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: “for the multitude of them that believed,” saith the text, “were of one heart and soul.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were “five thousand souls,” and not one of them said, “that aught of the things which he possessed was his own” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 4
… for the Spirit is one, and he shows it; for then are we able to stand in “one soul,” also, when we all have “one Spirit.” See how the word “one” is used for concord. See how their souls being many are called one. Thus was it of old. “For they were all,” it is written, “of one heart and of one soul. Striving together for the faith of the Gospel.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 2
… But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; “all,” he says, “were of one heart and soul: and not one of them said that aught of the things which he possessed was his own…and distribution was made unto each, according as any one had need.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 6
… 35 .) For tell me how, setting aside the future, and not now considering the kingdom that is to come, let us see who in the present life are the gainers, those who received, or those who gave. The former murmured and quarreled with each other. The latter had one soul. “They were of one heart, and of one soul,” it is said, “and grace was upon them all.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 75
… For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and doth not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
… ( 1 Cor. vii. 29 .) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” ( Matt. xviii. 20 ); and again, “That they may be One, as we” also are ( John xvii. 11 ); and, “They had all one heart and [one] soul.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 211.5
… For you read in the Acts of the Apostles: “They had all things common: and distribution was made to every man according as he had need.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 13.2
… For when, too, we see two men exceedingly alike, we wonder, and say that both have one countenance. It is therefore more easily said that the souls were many,—a several soul, of course, for each several person—of whom we read in the Acts of the Apostles, that they were of one soul,
sant'Agostino d'Ippona † 430 d.C. On the Creed 4
… that is God’s gift, not human frailness. Still, if ye do not yet understand, believe: One God the Father, God Christ the Son of God. Both are what? One God. And how are both said to be One God? How? Dost thou marvel? In the Acts of the Apostles, “There was,” it says, “in the believers, one soul and one heart.”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 21
21. But since out of many souls there shall be hereafter one City of such as have one soul and one heart
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 32
… of even increasing his ever so small matter of private substance, and now no more seeking his own but the things which be Jesu Christ’s, he hath translated himself into the charity of a life in common, to live in fellowship of them who have one soul and one heart to Godward, so that no man saith that any thing is his own, but they have all things common.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.105
… Neither said any of them that aught of the things which he possessed was his own: but they had all things common: and distribution was made unto every man according as he had need. And the multitude of them that believed were of one heart and of one soul."
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 9
… and Christ is God’s." Under Him as our Head, let us all be one in His one body; and in all such matters as you speak of, let us follow the example which is recorded in the Acts of the Apostles: "They were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.35
… who is not only not divided against Himself, but who also makes those whom He gathers together undivided, by forgiving those sins which are divided against themselves, and by inhabiting those who are cleansed, that it may be with them, as it is written in the Acts of the Apostles, “The multitude of them that believed were of one heart and of one soul.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.4
… Now in what sort they were converted, how decidedly, and how perfectly, the Acts of the Apostles show. “For they sold all that they possessed, and laid the prices of their things at the Apostles’ feet; and distribution was made unto every man according as he had need; and no man said that ought was his own, but they had all things common.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.4
… “that they may be one even as We are One.” And in the Acts of the Apostles; “And the multitude of them that believed were of one soul, and of one heart.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 66.6
… Let Stephen be killed, the Church of Jerusalem dispersed in confusion: out of it go forth burning brands, and spread themselves and spread their flame. For in the Church of Jerusalem, as it were burning brands were set on fire by the Holy Spirit, when they had all one soul, and one heart to God-ward.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 88.7
… But ye who are not as profane kept off from this chamber, hear ye what ye are, and say with her, if with her ye love (and ye do love with her, if ye are in her); say all, and yet let one say, for unity saith; “Tell me, O Thou whom my soul loveth. For they had one soul to Godward, and one heart.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 14.9
… Hear another testimony. You know how many believed, when they sold all they had and laid it at the apostles’ feet, that it might be distributed to each according to his need; and what saith the Scripture of that gathering of the saints? “They had one soul and one heart in the Lord.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 18.4
… and if undivided love, then perfect unity. For if the love that God put in men doth make of many hearts of men one heart, and doth make many souls of men into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, “They had one soul and one heart toward God:”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 119.3
… Or, seeing we read a little further on in the same book, “For as many as were possessors of lands or houses sold them, and brought the prices of them, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.10
… of whom it is said in the Acts of the Apostles, “and of the multitude of them that believed, there was one soul, and one heart.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 67.9
… that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.2
… of whom no one spoke of anything as his own, but to them all things were common.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 100.8
… I will admit no wicked man. How wilt thou admit no evil one?…Those who are about to enter, do not know themselves; how much less dost thou know them? For many have promised themselves that they were about to fulfil that holy life, which has all things in common, where no man calleth anything his own, who have one soul and one heart in God:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.14
… 13 ). What time? “But when the fulness of time was come, God sent forth His Son, made of a woman, made under the Law.” And where is Sion? “To redeem them that were under the Law.” First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, thence that later multitude, who had but one heart and one soul toward God.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 133.2
… who sold all they had, and laid the price of their goods at the Apostles’ feet, as is read in the Acts of the Apostles. And distribution was made to each one as he had need, and none called anything his own, but they had all things common. And what is “together in unity”? They had, he says, one mind and one heart God-wards.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 133.5
… for Monos is one. Not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means “one alone.” They then who thus live together as to make one man, so that they really possess what is written, “one mind and one heart,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 133.8
… It carries hay, and creaks. The wheel of a cart cannot cease from creaking. Thus there are many brethren, who do not dwell together, save in the body. But who are they who dwell together? They of whom it is said, “And they had one mind and one heart towards God.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.5
… Nor did any of them say that any of the things which he possessed was his own: but they had all things common; for as many as were owners of lands or houses sold them, and brought the price of the things which they sold, and laid it at the feet of the Apostles, and distribution was made to every man as he had need”),
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 16.6
… “But the multitude of believers was of one heart and soul; neither did any of them say that any of the things which he possessed was his own, but they had all things common.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 18.5
… They sold their possessions and property and divided them to all, as any man had need.” And again: “For neither was there any among them that lacked; for as many as possessed fields or houses, sold them and brought the price of the things that they sold and laid them before the feet of the Apostles: and distribution was made to every man as he had need.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.11
… But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord’s sake: as it is written: “But the multitude of the believers was of one heart and one soul.”
papa san Leone I Magno † 461 d.C. Letters 9
… Fatherly and brotherly conference, therefore, ought to be most grateful to you, holy brother, and received by you in the same spirit as you know it is offered by us. For you and we ought to be at one in thought and act, so that as we read
papa san Leone I Magno † 461 d.C. Sermons 62
… and they all were “of one heart and of one soul
papa san Leone I Magno † 461 d.C. Sermons 95
… who, leaving all that they had without difference at the voice of the heavenly Master, were turned by a ready change from the catching of fish to be fishers of men, and made many like themselves through the imitation of their faith, when with those first-begotten sons of the Church, “the heart of all was one, and the spirit one, of those that believed
Early Popes (Pseudo-Isidorian Decretals) Of the life in common, and of the reason why the Church has begun to hold property 1
… and distribution was made unto every man according as he had need. And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet;”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.”
4:33
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
… For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” to every one that was willing to believe. “And with great power,” it is added, “gave the apostles witness of the resurrection of the Lord Jesus,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… For observe what he says: “They were all of one heart and of one soul.” Behold, heart and soul are what make the “together.” “Neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power the Apostles rendered their testimony ( ἀπεδίδουν ) of the resurrection.” (
4:34
Tertulliano † 220 d.C. De Fuga in Persecutione 12
… Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… 33 .) The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. “And great grace was upon them all. Neither was there any among them that lacked.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
“They sold them,” it is written, “and brought the prices, and laid them down at the Apostles’ feet.” (Recapitulation.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… who that will not indite thee as guilty of the greatest atrocity and misanthrophy, when he sees that thou disregardest the human race, and settest that of senseless creatures above men, and besides senseless creatures, even the furniture of thy house? Hast thou not heard the Apostles say, that they who first received the word sold both “houses and lands” (
san Girolamo † 420 d.C. The Letters of St. Jerome 71.4
… you have made to yourself “friends of the mammon of unrighteousness that they may receive you into everlasting habitations.” Such conduct deserves praise and merits to be compared with the virtue of apostolic times. Then, as you know, believers sold their possessions and brought the prices of them and laid them down at the apostles’ feet:
san Girolamo † 420 d.C. The Letters of St. Jerome 130.14
… We read in the Acts of the Apostles how, while the blood of the Lord was still warm and believers were in the fervour of their first faith, they all sold their possessions and laid the price of them at the apostles’ feet (to shew that money ought to be trampled underfoot) and “distribution was made unto every man according as he had need.”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.6
… very near to spiritual things (for even in the temporal and carnal offerings and types, though they did not clearly apprehend their spiritual meaning, they had learnt to adore the One Eternal God,) were filled with such a measure of the Holy Spirit that they sold all their goods, and laid their price at the apostles’ feet to be distributed among the needy,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.3
… 2 ). The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.4
… Christ died and the disciples feared, and withdrew from that hope wherein they had been. …But, at that time some thousands of the Jews themselves, the crucifiers of Christ, believed: and because they had been found at hand, they so believed as that they sold all that they had, and the price of their goods before the feet of the Apostles they laid.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.37
… were of such sort, as that of them it is said in the Song of Songs, “Thy teeth—are like a flock of shorn ewes going up from the washing, all of which do bear twins, and a barren one is not among them.” For they then laid aside like as it were fleeces the burdens of the world, when before the feet of the Apostles they laid the prices of their sold goods,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 133.2
… All were from thence, and they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles’ feet, as is read in the Acts of the Apostles.
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sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 1
… his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord’s House, he communed with himself and reflected as he walked how the Apostles left all and followed the Saviour; and how they in the Acts
san Basilio † 379 d.C. The Letters 150.3
… and he added too that no one ought even to permit himself the distribution of his own property, but should leave it in the hands of the person entrusted with the duty of managing the affairs of the poor; and he proved the point from the acts of the apostles,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… “For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles’ feet; and distribution was made unto every man according as he had need.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 6
… it binds together the body of Christ. Would you learn how excellent a thing it is? In the time of the Apostles, men selling their possessions brought them to them, and they were distributed. For it is said, “Distribution was made unto every man according as he had need.” (
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sant'Ippolito † 235 d.C. On Genesis 1
… “His blood” (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.12.1
1. The names of the apostles of our Saviour are known to every one from the Gospels. But there exists no catalogue of the seventy disciples. Barnabas, indeed, is said to have been one of them, of whom the Acts of the apostles makes mention in various places,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… and distribution was made unto every man according as he had need.” ( v. 35 .) A great mark of honor this, that “they laid them at the Apostles’ feet. And Joses, who by the Apostles was surnamed Barnabas, (‘which is, being interpreted, The son of consolation.’)” (
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san Girolamo † 420 d.C. The Letters of St. Jerome 58.4
… keep out of cities, I say, and you will never lose your vocation. My advice concerns not bishops, presbyters, or the clergy, for these have a different duty. I am speaking only to a monk who having been a man of note in the world has laid the price of his possessions at the apostles’ feet,
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1. Loquentibus autem illis. — Solus Petrus dicitur locutus, cap. praec., vers. 12; sed Petri verba approbabat Joannes, quasi ejus socius et assecla, itaque per Petrum loquebatur. Adde, Joannem non fuisse elinguem, sed zelo plenum idem asseruisse et praedicasse turbis eum cingentibus, quod publice praedicarat Petrus. Supervenerunt. — Graecum epestesan, secundo verti potest, institerunt eis; Tigurina, praesto fuerunt illis; Syrus, insurrexerunt in eos. Magistratus templi. — Tigurina, praefectus templi; Pagninus, dux templi: in tanto enim Sacerdotum, Levitarum et populi e tota Judaea, imo e toto orbe ad templum quotidie confluentis numero, ne quid turbarum, tumultus aut seditionis oriretur, institutus erat magistratus, quasi praetor templi, ait Beda, suos habens satellites et milites, qui omnes in officio contineret, et eos qui turbas aut tumultus concitabant, in carcerem abduceret. Quocirca S. Chrysostomus, magistratum hunc vocat «ducem militum templi.» Et hoc significat Graecum strategos, scilicet unum aliquem caeterorum militum ducem: est enim singularis numeri. Unde patet magistratum fuisse militarem pro reis capiendis, non autem judicandis, vel condemnandis institutum. Ita Sigonius, lib. VII De Rep. Hebr., cap. XIII. Atque hic fuit, qui cum Juda proditore mittens suos aliosque satellites, Christum cepit in horto, Lucae XXII, 4. Videtur ergo hic unus fuisse e pontificibus, socios et milites habens minores sacerdotes et levitas: his enim a Deo commissa erat custodia templi, Num. 4. Ita censent Arias Montanus, Salmeron, Sigonius, lib. VII De Rep. Hebr., cap. XIII, et alii. Ratio est, quia Judaei non tolerassent praetorem Gentilem in loco sacro, imo nulli Gentili templum eorum ingredi licebat sub poena capitis, teste Josepho. Habebant tamen Romani suoque praesidio firmabant Antoniam, quae erat arx amplissima et munitissima vicina templo, ut docet Josephus, lib. XV Antiq., cap. XIV; idque tum ad templi custodiam, tum ne Judaei e templo arcem facerent et Romanis rebellarent. Huic arci ergo et praesidio praepositus dux, vel tribunus Romanus, si gravior tumultus in templo concitaretur, accitus a praetore templi accurrebat cum suis militibus, motusque omnes componebat. Talis videtur fuisse tribunus Romanus, qui accurrit cepitque Paulum, et in Castra, quae erant in arce Antonia, perduxit, cap. XXI. Et hoc tantum probant argumenta Sanchez, qui opinatur praetorem templi fuisse Romanum, puta Antoniae praefectum, non Hebraeum. Sadducaei. — Ita dicti, quasi justi essent, aut potius quod justos se jactitarent (Hebr. enim צדיק tsaddic vocatur justus), aut potius a Sadoc, eorum auctore, inquit Epiphanius, haeresi 14. Fuit haec una e sectis Judaeorum, a Samaritis prognata: unde cum iis solum Mosis Pentateuchum recipiebat docebatque non esse resurrectionem, nec angelum, nec spiritum, Actor. XXIII, 8, ac consequenter animam non esse immortalem; nec esse Numen res humanas dirigens, pios praemians, impios puniens; sed quemque sibi suae sortis et fortunae esse fabrum. Erant ergo hi Judaeorum quasi Epicurei, reipsa dictitantes illud: «Ede, bibe, lude, post mortem nulla voluptas.» Quocirca Christo et Apostolis praedicantibus Dei judicium et resurrectionem bonorum ad gloriam, malorum ad tormenta, perpetim se opposuerunt. Vide Josephum, lib. XIII Antiq., cap. IX, et lib. XVIII, cap. II.
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2. Dolentes, — diaponoumenoi, Syrus, indignantes; Tigurina et Pagninus, moleste ferentes; alii, anxii. In Jesu, — Ita Graeca et Romana, non in Jesum. Jam primo, «in Jesu,» id est in nomine Jesu, per Jesum. Ita Tigurina et Pagninus. Secundo, «in Jesu,» id est de Jesu. Sic enim Hebraei et Graeci saepe «in» usurpant pro «de»: proprie enim Petrus et Joannes praedicabant Jesum resurrexisse; inde tamen colligebant, vel auditoribus colligendum relinquebant, Jesu discipulos quoque ejus ope et virtute resurrecturos. Unde tertio, to in Jesu, explicari posset, instar Jesu: saepe enim Hebraeum ב, id est «in», sumitur pro vicino כ, id est «sicut», instar, Christus enim resurgens est causa nostrae resurrectionis, tam exemplaris, quam meritoria et efficiens.
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3. Posuerunt eos in custodiam. — «In custodiam,» puta in carcerem; Tigurina, dederunt (miserunt) in custodiam. Hic est primus carcer S. Petri, quem deinde multi alii consecuti sunt; Apostolatus enim insigne est persecutio et carcer, non minus illustre et gloriosum quam signa et prodigia, uti docet Paulus, II Cor. XI, 23, qui proinde in vinculis suis solet exultare et gloriari. Vide ea quae notavi Ephes. III, 1. Cum Petro et Joanne incarceratum quoque fuisse claudum sanatum, quasi criminis materiam et objectum, patebit vers. 7, 9 et 10. Erat enim jam vespera, — utpote post horam nonam ab ortu solis: nona enim sanaverat Petrus claudum, cap. praec., vers. 1 et 7.
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4. Multi autem qui audierant verbum, — Praedicationem Petri, sanatione claudi et magis intrepida hilarique constantia in carcere, inquit S. Chrysostomus, confirmatam. Quinque millia. — Diversa prorsus sunt haec quinque millia, a tribus millibus prima Petri concione conversis, cap. II. Quare iis adjecta effecerunt numerum octo millium: tot ergo mox fuere fideles, conversi a Petro. Ita S. Hieronymus in cap. XL Isaiae; S. Augustinus, tract. 39 in Joannem; S. Chrysostomus hic, Lyranus et Beda, qui addit haec quinque millia convertenda fore typice praesignificasse Christum, cum mandavit Apostolis ut quinque hominum millia paucis panibus pascerent, Matth. XIV, 16. Porro haec quinque millia fuerunt «virorum,» ait Lucas, quibus si adjicias feminas et pueros, quos non dubium est tot viris plurimos fuisse permixtos, longe major fuit numerus, femineus enim sexus prae viris magis solet esse devotus. Ecce hic verum est illud S. Chrysostomi, hom. De Virtute et Vitio: «Modicum fermentum Apostolorum magnam farinae massam convertebat; quia non quantitate numeri, sed gratia Spiritus vim suam justi tenent.» Nunc aliquot centeni sacerdotes in civitate vix totidem centenos cives convertunt, quia refrixit utrorumque spiritus. Denique Sophronius, in Fragmento de laboribus S. Petri et Pauli, quod extat tom. VII Biblioth. S. Patrum, asserit S. Petrum constituisse decem millium virorum Ecclesiam: quia scilicet verba ejus animata erant Spiritu coelesti, et quasi jacula igne divino ardentia, corda audientium feriebant et incendebant.
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5. Ut congregarentur principes, etc. — Fuit hoc magnum concilium 72 virorum, quod Graece sunedrion, indeque Hebr. et Syriace Sanedrin vocatum est, primitus institutum a Deo, Num. XI, 24 et seq., ut ibi dixi. Conflatum erat non ex solis viris tribus Juda, uti volunt Joannes Annius et Lucidus in Breviar. Tempor., nec ex solis sacerdotibus, ut vult Abulensis, sed ex duodecim tribuum duodecim principibus, et ex 24 principibus sacerdotum, qui totidem eorum familiis praesidebant, jussu Dei instituti, et in 24 classes distributi a Davide, I Paral. XV, 6. Harum enim praesides in Evangeliis, Actis, Esdra, etc., crebro vocantur «Principes sacerdotum;» atque ex caeteris populi primoribus, praesertim Scribis et Legisperitis. In hoc concilio damnatus fuit Christus, praesidente eodem Caipha pontifice, qui hic nominatur, ejusque socero Anna, Matth. XXVII, 1. Unde mirum est illos qui recenter tam infensi fuerant erantque Christo, mitius egisse cum ejus Apostolis: sed retinebat eorum furorem Dei manus, et populi, magno numero eis credentis, metus, ne eum in se concitarent ab eoque lapidarentur. Seniores, — qui tum annorum, tum potius prudentiae et morum maturitate grandaevi sunt, ideoque populo venerabiles, ait S. Gregorius, lib. XIX Moral., cap. XIII. Hinc ab his senibus dictus est Senatus, inquit Cicero. Scribae. — Sicut Graeci suos sapientes vocabant philosophos, Chaldaei magos, ita Hebraei eos appellabant סופרים sopherim, a ספר sepher, id est littera, vel liber. Septuaginta vocant grammateis, id est litteratos; eorum enim erat S. Scripturam describere, docere, interpretari. Ita Epiphanius, haeresi 15; Josephus, lib. II Contra Appion., et alii. Unde Esdras vocatur Scriba. Sic Appion, Philoponus et alii vocati sunt Grammatici, id est litterati et docti, non solum in Grammatica, sed et Rhetorica, Philosophia omnique litteratura.
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6. Et Annas, princeps Sacerdotum. — Videtur ergo Annas jam fuisse summus pontifex. Ipse enim cum Caipha genero suo, alternis annis gerebat pontificatum, a Romanis, ut videtur, emptum. Dices: Paucis septimanis ante, summus pontifex erat Caiphas, qui Christum condemnavit, Joan. XI, 49; ergo Annas non fuit tunc pontifex. Respondent Glossa Interlinearis, Hugo et Gagneius, post mortem Christi, puta in Paschate, de more Caipham annuo pontificatu perfunctum, cessisse illum Annae. Annus enim sacer (quo utebantur in pontificatu ineundo, vel deponendo) apud Judaeos incipiebat a Nisan, id est martio, et a Paschate, utpote festo primo et maximo; idque ex decreto Dei, Exodi XII, 1. Adde, praeponi Annam Caiphae, quia erat senior et socer Caiphae, adeoque felix et venerandus, ut filios suos omnes, numero quinque, pontifices viderit, teste Josepho, lib. XX Antiq., cap. VIII. Aliqui hunc Annam putant esse Jonatham, Annae filium, qui, remoto Caipha, factus est pontifex a Romanis, teste Josepho, lib. XVIII, cap. VI, et vocari etiam Annam de nomine patris credunt. Unde et Nicephorus, in sua Chronol., sic hujus aevi pontifices numerat: Annas, et ex alio genere Ismael; Eleazar, filius Annae; Simon, Caiphas, Annae gener; Jonathas et Theophilus; Annae filii. Pontificatus enim tunc erat annuus. Ita Mariana. Et Caiphas. — Nota: Paulo ante Petrus in domo Caiphae pavidus, ter cum juramento negarat Christum; jam Spiritu Sancto in Pentecoste recepto roboratus, coram eodem negationem suam retractat, et Christum generose confitetur, itaque priorem lapsum et scandalum sarcit et reparat. Caipham, Scribas et Pharisaeos Christicidii sui justas Deo dedisse poenas, adeoque Caipham, aeque ac Pilatum, necem sibi intulisse, indicat Nicephorus, lib. II Histor., cap. X; quin et Clemens Romanus, lib. VIII Constit., cap. II, et ex eo S. Athanasius vel potius Anastasius, Episcopus Nicaenus, Quaest. XVIII in Script. Joannes. — Hic unus fuit ex quinque Annae filiis, adeoque pontifex, alio nomine Jonathas appellatus, in pontificatu gerendo aequus et dexter, unde eum laudat Josephus, lib. II Belli, cap. XXV. Alexander. — Hunc opibus, aeque ac virtute et pietate celebrem, Alexandriae gessisse magistratum Halabarchae, id est Praefecti salis (ἁλς enim Graecis est sal, ἀρχη praefectus, princeps), narrat Josephus, lib. XX Antiq., cap. III, et ex eo Baronius, anno Christi 34, qui et addit: «Hic est Alexander Lysimachus, cujus pater Tiberius portas templi argento et auro sumptuosissime exornavit.» Quotquot erant de genere sacerdotali, — id est pontificio, ut vertit Syrus, Tigurina et Pagninus; hoc enim significat Graecum archieratikon. Erant ergo hi principes sacerdotum, puta 24 familiarum sacerdotalium capita, uti paulo ante dixi. Hi enim principes vocabantur pontifices, quibus praesidebat unus summus pontifex.
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7. In qua virtute, — dunamei, id est qua potentia. Ita Pagninus et Vatablus. Fecistis hoc? — non tam miraculum, quam prodigium magicum claudi sanati; unde per despectum, ait Oecumenius, non vocant miraculum, sed hoc, scilicet vulgo notum et famosum praestigium, quod in claudo erecto cernimus. Volebant scilicet Apostolos obruere sua auctoritate et praejudicio, ut faterentur se non miraculum in nomine Christi, sed ludicrum quid arte mirabili, sive magica edidisse. Ita Chrysostomus. Vere Plato in Theaeteto: «Antiquitatis auctoritas est saepe malum praejudicium.» Ex dictis infert Lyranus claudum ipsum cum Apostolis fuisse incarceratum, et e carcere cum iisdem eductum in tribunal, Annae et Caiphae praesentem astitisse, idque patet vers. 19. Hanc enim ejus praesentiam videtur innuere pronomen «hoc», scilicet novum et mirum, quod videtis in claudo recte gradiente. Porro Christum ab infidelibus habitum fuisse magum et magiae doctorem, patet Lucae XI, 14, et Joan. VIII, 48, et idipsum de suo aevo testatur S. Augustinus, lib. I De Consensu Evangel., cap. VIII. Unde passim in Actis S. Agnetis, Luciae, Agathae aliorumque martyrum, legimus Christianos a judicibus insimulatos magiae, ideoque damnatos ad ignem: censebant enim miracula eorum, ac praesertim quod a bestiis, equuleis aliisque tormentis exirent illaesi, esse opus magicum patratum ope, non Dei, sed diaboli.
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8. Tunc repletus Spiritu Sancto. — Nova est haec repletio Spiritus Sancti, ab illa quam accepit in Pentecoste: illa enim fuit habitualis, haec actualis, nimirum qua Spiritus Sanctus actu movebat, dirigebat et roborabat Petrum, ut libere, constanter et prudenter responderet, et profiteretur fidem Christi, se scilicet ejus invocatione et virtute claudum sanasse. Hoc est quod Petro et Apostolis promiserat Christus, Lucae XII, 11: «Cum autem inducent vos in Synagogas, et ad magistratus, et ad potestates, nolite solliciti esse qualiter aut quid respondeatis, aut quid dicatis; Spiritus enim Sanctus docebit vos in ipsa hora quid oporteat vos dicere.» Simili modo quoties Samson patraturus erat opus aliquod heroicae fortitudinis, dicitur prius: «Irruit Spiritus Domini in Samson,» scilicet incitans eum, animans et roborans ad illud tum aggrediendum, tum opere perficiendum, Judic. XIV, vers. 6, 19 et seq. Ad opera enim heroica non sufficit communis et habitualis gratia, sed nova actualis, eaque communi major et potentior requiritur. Saepe enim ista opera habitum gratiae praesentem superant et transcendunt.
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9. Si nos hodie dijudicamur, — anakrinometha, id est, discutimur, in quaestionem et examen vocamur. Ita Graeci: hoc est, examinamur, ut vertit Tigurina et Pagninus; hinc Syrus, si in jus vocamur. Vox conditionalis «si» pendet et expletur a «notum sit omnibus vobis»; potuisset dicere: «Quia dijudicamur»; sed modestiae causa dicit: «Si dijudicamur.» In benefacto. — Ob beneficium, puta ob sanitatem claudo collatam. Est Hebraismus: Hebraeum enim ב, id est «in», saepe est index pretii vel meriti, significans «ob», «propter», q. d. Nos ob meritum in crimen vocamur: benefecimus enim claudo, et examinamur ut malefici. Tacite ergo perstringit taxatque judices inhumanitatis et injustitiae, qui potius hoc beneficium celebrare et remunerari debuissent. Judaicum ergo et Pharisaicum est, sinistre interpretari et calumniari benefacta, etiam miracula, eaque tribuere, non Spiritui Sancto, cujus sunt propria, sed vitio, imo Beelzebub et diabolo, uti Judaei exprobrarunt Christo, Matth. cap. XII, vers. 24. Hoc faciunt invidi virtutum et bonorum operum; quod proinde est peccatum in Spiritum Sanctum, uti Christus docet loco citato. In quo, — qua ratione, quomodo, qua vi et virtute. Sic capitur Hebr. במה bamme, id est «in quo». Est enim hoc a modi vel instrumenti, Hebraeis frequens.
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10. In nomine, — id est in invocatione, hoc est, per invocationem et virtutem Jesu. Vide dicta cap. II, vers. 38. Nazareni, — oriundi ex Nazareth oppidulo, ac proinde a vobis despecti, sed a Deo exaltati, cum in resurrectione eum fecit Nazarenum, id est efflorescentem vita, immortalitate, fama et gloria. Vide dicta cap. III, 6. Quem vos crucifixistis. — Nota hic intrepidam libertatem et heroicos animos Petri, quibus in publico Concilio judicibus objicit Christicidium, ut eos pungat et compungat: crux enim Christi unica est mundi salus, ideoque intrepide ubique praedicata a Petro, Paulo, Andrea caeterisque Apostolis. Moraliter: disce veritatem, praesertim fidei, cum de ea quis juridice et legitime interrogatur, libere et fortiter profitendam esse, etiam cum periculo vitae. Quaerebant Scribae, vers. 7: «In qua virtute, aut in quo nomine fecistis hoc vos?» Respondet Petrus vere et libere: «In nomine Domini nostri Jesu Christi, quem vos crucifixistis.» Ita fecerunt Martyres omnes, ideoque martyrio coronati sunt. Deus, — Pater, imo et Deus Filius; sed hoc necdum capere poterant Scribae et Judaei, qui Christum ideo occiderant, quod diceret se esse Deum et Dei Filium; idcirco subticet hoc Petrus, aitque in genere Deus. Ita Oecumenius. Astat. — Ergo claudus ipse erat praesens in Concilio, utpote e carcere eductus cum Apostolis, ut dixi vers. 7.
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11. Hic est lapis. — Citat Psalm. CXVII, 22: «Lapidem, quem reprobaverunt aedificantes, hic factus est in caput anguli;» quod Chaldaeus explicat de Davide, q. d. David primo rejectus a Saule ejusque asseclis, deinde creatus rex factus est quasi lapis angularis Synagogae, nectens sibi Judam et Israelem, hoc est tam duas, quam decem tribus. Verum, licet ad Davidem psalmus ille alludat, est enim in eo gratulatio solemnis tum Davidis, tum populi de Davidis coronatione in Hebron, vel potius de arca in pace ab eo translata in Sion, ut patet vers. 19; tamen per Davidis typum describit Christi resuscitati gloriam et regnum, ac fidelium ei acclamantium, vers. 17, gratulationem, nimirum cum turba in die Palmarum ei quasi Messiae regi acclamavit: «Hosanna filio David,» Matth. XXI, 9. Uti enim David, ita multo magis Christus rejectus a pontificibus et Scribis, qui erant quasi architecti Synagogae, post resurrectionem factus est lapis angularis; utpote qui totum Ecclesiae aedificium contineat et nectat, Judaeos scilicet et Gentes, imo angelos et homines, uti fuse explicat Apostolus, Ephes. II, 14 et seq. Vide ibi dicta. Nota primo: Utitur Psaltes, et ex eo Petrus, metaphora lapidis, dum Christum vocat lapidem, quia loquitur de fabrica Ecclesiae: fabrica autem ex lapidibus consurgit. Unde in Hebraeo est elegans paronomasia inter אבן eben, id est lapis, et בנה bana, id est aedificavit: a bana enim dicitur eben, q. d. Ex eben (lapide) bana (aedificavit) binian, id est ex lapide aedificavit suum aedificium, puta ex Christo Ecclesiam; haec enim est fabrica et domus Dei, non materialis, sed spiritualis. Secundo, hic lapis est durior marmore: unde nec carie consumi, nec scalpris concidi potest, sed illaesus manet in aeternum: quia sustinet aeternam fabricam, scilicet Ecclesiam duraturam in aeternum, cui nulla vis, adeoque «portae,» id est omnes vires inferorum praevalere nequeunt, uti petra Christus asseruit, et promisit Petro vicario suo, Matth. XVI. Tertio, hic lapis est probatus a Deo, angelis totoque mundo et pretiosus, ut ait Isaias, cap. XXVIII, vers. 16, quia ipse est pretium et lytrum saeculi, hoc est, omnium hominum. Unde S. Joannes Apocal. XXI, 18, vidit ei inaedificatam Jerusalem coelestem ex duodecim gemmis pretiosissimis; jaspide, smaragdo, amethysto, etc. Ecclesia enim tum militans, tum maxime triumphans, est pretiosissimum palatium Dei, cujus lapides sunt gemmae, puta Apostoli, et fideles omni virtute praestantes; lapis vero angularis et primarius, ideoque pretiosissimus, est Christus. De his vaticinatus est Zacharias, cap. IX, 16: «Lapides elevabuntur super terram.» Vide ibi dicta.
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12. Et non est in alio aliquo salus. — Non est alius qui salvet homines, tum in corpore, uti sanavit hunc claudum: ita S. Cyprianus, lib. II Contra Judaeos, cap. XVI; tum potius in anima, dando illi gratiam, et per eam post hanc vitam gloriam et salutem aeternam. Unde Syrus vertit, non est in alio aliquo redemptio. Quapropter explicans subdit: Nec enim aliud nomen est, — id est non est alius quam Jesus Christus, in cujus virtute vel invocatione salvemur. «Nomen» enim sumitur pro re nominata, vel pro persona cujus est nomen, puta pro Christo, quem nomine suo invocamus, sperantes et impetrantes ab eo salutem. Est Hebraica metonymia. Sic dicitur Proverb. XVIII, 10: «Turris fortissima nomen Domini,» id est Dominus nomine suo invocatus. Sic passim Scriptura jubet invocare nomen Domini, id est ipsum Deum omnium Dominum. Hinc grave Theologi docent, post promulgatum Evangelium omnibus hominibus ad salutem, id est ad justitiam et ad felicitatem aeternam acquirendam, necessariam esse necessitate, non tantum praecepti, sed et medii, fidem explicitam Christi: hunc enim «Deus proposuit propitiatorem per fidem in sanguine ipsius,» Rom. III, 24. Quocirca Ethnici et Pagani salvari nequeunt, nisi cognoscant et credant in Christum, esto alias bene viverent. Ita Hugo Victorinus, Magister Sententiarum, S. Thomas, Bonaventura, Alensis, Albertus, Marsilius et Gabriel, quos citat et sequitur Gregorius de Valentia, II II, Quaest. II, puncto 4. Moraliter: hic disce quam reverendum, amabile et desiderabile cuivis fideli esse debeat nomen Jesu Christi, utpote a quo solo salutem omneque bonum exspectare debeat, quamque ei obedire, eumque in omnibus, quoad fieri potest, imitari debeamus. Nam «hoc solo constat nomine nostra salus.» Vide ea quae dixi cap. III, 6, et Philip. II, 10. Praeclare Clemens Alexandrinus, Adhortatio ad Gentes: «Apparuit, inquit, hominibus hic ipse Verbum, qui solus est ambo, Deus et homo, et est nobis omnium causa bonorum, a quo edocti recte vivere, ad vitam aeternam transmittimur.» Et sub finem ait: «Nullum esse aliud opus Christi, quam ut homo salvus fiat.» Et S. Augustinus, conc. 1 in Psalm. CI: «Christus, inquit, est pellicanus nascendo, nycticorax moriendo, passer resurgendo: quia natus in solitudine,» ut pellicanus; «passus in tenebris Judaeorum tanquam in nocte, in praevaricatione tanquam in ruinis,» ut nycticorax; resurgendo «factus est sicut passer volando, id est ascendendo singularis in tecto, id est in coelo.» Et haec tria fecit, ut nos salvaret. Idem, serm. 55 in S. Joannem: «Filius Dei, inquit, qui semper in Patre veritas et vita est, assumendo hominem factus est via. Ambula per hominem, et pervenis ad Deum. Per ipsum vadis, ad ipsum vadis, etc. Ambula moribus, non pedibus. Multi enim ambulant bene pedibus, et male ambulant moribus.» Et sermon. 54, in fine: «Qui Christum possidet pietate, omnia possidet, quia per ipsum facta sunt omnia.» Qui factus est in caput anguli. — Alludit ad fabricam Jerusalem, restauratam a Nehemia, de qua Nehemia cap. III, 19, dicitur, «Aedificavit, etc., contra ascensum firmissimi anguli»: Jerusalem enim fuit typus Ecclesiae, Nehemias Christi. Sed proprie citat Psalm. CXVII, 22. In caput anguli, — id est capitalis et angularis, ut scilicet duos parietes, Gentium et Judaeorum, in se velut angulo conjungat. Nota: «Angulus» in Scriptura symbolum est principis, regis et regni, quia quod in fabrica est angulus, in ostio cardo, hoc in republica est rex et princeps: omnes enim sibi vincit et unit. Christus ergo vocatur «angulus,» quia rex et princeps est Ecclesiae. Vide dicta Isaiae XIX, 13. Quaeres, quis est hic lapis angularis, an summus, an imus in fabrica? Noster Villalpandus, tom. II in Ezech., pag. 477, censet esse summum. Christus, inquit, factus est in caput anguli, id est in summum angulum, hoc est, in lapidem qui in domo eminet quasi culmen et fastigium, sive frontispicium, quem Hebraei et Latini vocant pinnam. Melius alii passim accipiunt lapidem imum. Nam huc alludens Isaias, cap. XXVIII, 16, vocat hunc lapidem «in fundamento fundatum;» et S. Paulus, Ephes. II, 20, dicit fideles omnes huic lapidi superaedificari, quasi ἀκρογωνιαίῳ, id est imo angulari. Christus ergo factus est caput anguli in fundamento, id est lapis angularis fundamentalis Ecclesiae. Sic enim S. Paulus et alii passim Christum vocant fundamentum Ecclesiae, scilicet primum et imum, cui deinde incumbunt duodecim fundamenta secundaria, puta duodecim Apostoli, Apoc. XXI, 19. Arroganter et impie Calvinus haec sibi appropriat, jactatque se esse lapidem, qui reprobatus sit a Papa et Ecclesia Romana, sed a Deo factus sit fundamentum et caput Ecclesiae Reformatae, hoc est, deformatae. Ita thraso ille audet se comparare Christo, seque facere caput et Papam Ecclesiae Christianae, cum sit Satanicae: alioqui det ipse signa, quibus se a Deo missum doceat, puta miracula, prophetias, Scripturas, etc., quae dedit Christus.
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13. Videntes (θεωροῦντες, id est considerantes, contemplantes) Petri constantiam, — παρρησίαν, id est in dicendo libertatem. Ita Tigurina; Pagninus, in dicendo audaciam. Nam Apostoli, ut ait Chrysostomus: «Non solis verbis ostendebant se non curare de quibus judicentur, et quod extrema intententur pericula; sed etiam habitu, et voce, et aspectu, in summa omnibus libertatem apud populum demonstrabant, per ea quae loquebantur.» Sine litteris, — ἀγράμματοι, illitterati, qui non didicerant litteras, utpote mechanici et piscatores. Idiotae. — «Idiota est qui proprio (idios enim est proprius) tantum naturalique idiomate, seu lingua et scientia contentus, nescit studia litterarum,» ait Beda. Unde Cicero in Pisonem: «Tu, inquit, eruditior quam Piso, prudentior quam Cotta, abundantior ingenio, consilio, sapientia, quam Crassus, ea contemnis quae illi idiotae, ut tu appellas, praeclara duxerunt.» Et cognoscebant eos, quoniam cum Jesu fuerant, — recordabantur se vidisse eos cum Jesu ambulante et praedicante. Unde Pagninus et Tigurina vertunt, agnoscebant eos fuisse discipulos Jesu, ideoque cum praedicare et celebrare.
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16. Quid faciemus hominibus istis? — «Verba haec victis conveniunt, non vincentibus,» ait Isidorus Pelusiota, lib. III, epist. 182. Vincebantur enim tum «facti evidentia,» ait Lyranus, tum constanti asseveratione Petri et Joannis, aeque ac claudi, uno ore asserentium, in nomine Jesu Christi eum sanatum esse: quare videbant se juste non posse eos in carcere detinere, multo minus flagellare, vel occidere; et tamen excaecati malitia, in Christum credere nolunt, imo ejus nomen, praedicationem et memoriam opprimere satagunt. Haec est agnitae veritatis impugnatio, quae est peccatum in Spiritum Sanctum. Unde subdunt:
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17. Comminemur. — Graece, minis comminemur, id est, ut Tigurina, minaciter comminemur; Pagninus, minaciter interminemur. Atrocibus ergo minis eos percellere et ad silentium adigere conantur. Ne ultra loquantur in nomine hoc, — ne scilicet amplius Jesu Christi nomen praedicent, invocent et in ejus nomine miracula faciant. Ecce quo prorumpit invidiae et odii malitia, ut veritatem luce clariorem cernere nolit eamque aliis invideat; quin et ejus beneficia ac miracula populo tam salutaria, imo necessaria, inhibeat. Nota Hebraismum: Loqui in nomine, idem est quod loqui nomen, vel de nomine. Sic, Psal. CXVIII, dicitur: «in tuis justificationibus,» id est tuas justificationes, puta praecepta, «doce me.»
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18. Denuntiaverunt, — παρήγγειλαν, quod et denuntiare et praecipere significat. Unde Syrus et Pagninus vertunt, praeceperunt; Tigurina, edixerunt. Denuntiatio ergo haec fuit non simplex admonitio, sed imperiosa praeceptio, et interminatio cum minis verberum et carcerum, uti praecessit.
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19. Si justum est. — Tigurina et Pagninus, an justum sit in conspectu Dei vos potius audire quam Deum, judicate. Adeo ergo justitiae justaeque suae causae praefidunt, ut hostes suos ejus constituant judices, dummodo deposita passione et praejudicio, velint a ratione et veritate sincere quasi stantes in conspectu Dei eam dijudicare. Qui enim serio cogitat se stare coram Deo, eumque suorum judiciorum, dictorum et factorum credit judicem et vindicem, hic recte de omnibus judicat et sentit. Hoc ergo cuique sapienti et prudenti in qualibet re et deliberatione faciendum, ut, sepositis affectibus, coram Deo statuat id quod in judicio extremo coram tribunali Christi consistens, volet se statuisse. Nota: Non tenebantur Apostoli hac in re obedire pontificibus et Synagogae: primo, quia jam ei non erant subditi, eo quod jam per promulgationem Evangelii et Ecclesiae desiisset et mortua esset vetus Synagoga, ac consequenter omnis pontificum auctoritas et judicandi potestas; secundo, quia Synagoga in hac causa resistebat Deo mandanti Apostolis ut praedicarent Christum, idque per miracula confirmanti, ne ignorantiam Synagoga praetexere posset. «Quid enim? inquit S. Bernardus, epist. 7, quod jubet homo, prohibet Deus; et ego audiam hominem surdus Deo?»
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20. Non enim possumus quae vidimus, non loqui. — q. d. Christus voluit nos esse testes suos, ideoque nos suos comites et Apostolos constituit: ergo quae de eo vidimus et audivimus, licite silere non possumus. Secundo, quia, ut ait S. Gregorius, lib. I in lib. II Reg. cap. I: «Vino coelesti ebrii se continere non poterant, et a praedicationis fervore minis victi, tepescere nolebant.» «Non possumus ergo, id est non volumus,» ait Glossa.
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21. Quia omnes clarificabant, — ἐδόξαζον, id est glorificabant Deum. Ita Pagninus, Tigurina et alii. Ecce populus hic sapientior est, sincerior, aequior et pientior suis principibus, adeoque «vox populi, vox Dei.»
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22. Annorum enim erat amplius quadraginta homo. — Cum enim ab utero fuerit claudus, uti dictum est cap. III, 2, talisque manserit per 40 annos, certum erat hanc claudicationem ei fuisse naturalem versamque in naturam, imo ex natura primitus vitiata manantem, ideoque medicinae et naturae, quin et magiae viribus incurabilem; ac proinde Petrum, qui eum subito uno instanti sanaverat, non naturae, nec magiae, sed Dei viribus per miraculum id fecisse.
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23. Venerunt ad suos. — Syrus, ad fratres suos. Quanta, — ὅσα, Syrus, Tigurina et Pagninus, quaecumque. Noster significantius vertit «quanta,» id est quam magna, quam gravia et atrocia eis dixissent et comminati essent.
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24. Unanimiter. — Non tantum uno animo, sed uno quasi ore eadem verba, non sine magno miraculo proferentes, ait Dionysius. Nam unam eamdemque orationem quae sequitur, omnes una eademque voce protulerunt, inspirati utique a Spiritu Sancto. Densant enim preces, itaque armatas offerunt Deo, eique quasi vim faciunt, ut ab eo robur contra instantem persecutionem impetrent, et, ut ita dicam, extorqueant, ut quae ipse persecutorum consilia infatuet, animosque et iras vel frangat, vel molliat.
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25. Pueri tui. — Servi tui: ita Syrus. Est hebraismus, servi enim sunt heris, quod pueri parentibus, discipuli magistris, juvenes senioribus. Quare fremuerunt (aliqui vertunt, frenduerunt) gentes. — S. Hilarius, in Psal. II, per Gentes accipit Gentiles persecutores Christi et Christianorum, praesertim Imperatores Romanos, qui decem persecutiones pene continuas et atrocissimas, per trecentos annos usque ad Constantinum, contra Ecclesiam concitarunt: per populos vero accipit Judaeos, quales hic erant pontifices et Scribae. Simplicius alii censent idem esse gentes, quod populi. Solet enim Psaltes posteriori hemistichio idem pene inculcare et exaggerare quod dixit priori, sed aliis verbis. Gentes ergo sunt populi tam Judaeorum, quam Gentilium, turmatim conspirantes et insurgentes contra Christum et Christianos. Id ita esse patebit vers. 27. Inania. — Hebr. ריק ric accipi potest dupliciter. Primo, ut nomen, significans vacuum, inane, et sic acceperunt Septuaginta et ex iis S. Lucas, vertentes κενά, id est vacua. Secundo, ut adverbium, significans vacue, frustra, inaniter, q. d. Pontifices et Scribae agitant consilia de evertendo Christo et Ecclesia, nobisque minantur exterminium, sed inane et inaniter, nec enim tuum, o Domine, de ea consilium et decretum convellere possent: imple ergo quod decrevisti, reque ipsa ostende, quod eorum minae et consilia inania sint, dissipando ea, sicut spuma a mari, bulla a vento dispellitur et dissipatur.
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26. Astiterunt. — Hebr. אויצבו yitiatsebu, id est statuerunt se, erexerunt se; Syrus, קמו kamu, id est insurrexerunt. Convenerunt in unum. — In concilium congregati sunt, vel conspiraverunt. Adversus Dominum. — Quia licet colerent Deum, quasi unum omnium Dominum, tamen persequendo Messiam, sive Christum ab eo missum, pugnabant contra Deum: qui enim legatum persequitur, aut injuria afficit, regem, cujus vicem et personam gerit, persequitur et injuria afficit.
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27. Convenerunt, — συνήχθησαν; Syrus, congregati sunt. Vere, — juxta oraculum Davidis, Psal. II, jam citatum, q. d. Illud jam vere et reipsa vidimus in nobis expleri. Puerum tuum. — Syrus, בריך berich, id est filium tuum. Sic enim se explicat vers. 30. Quem unxisti, — unctione gratiae, tum unionis hypostaticae, tum habitualis et infusae, uti dixi cap. II, vers. 36. Cum gentibus et populis Israel. — Ecce quod dixi vers. 25, Gentes et populos esse eosdem, hic liquet. Nam gentes, sive populi, vocantur hic Judaei: neque enim in concilio et coetu hoc Judaeorum, intererant Gentiles.
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28. Facere quae manus tua. — «Manus,» id est potentia, ait S. Chrysostomus, opus enim redemptionis nostrae e potestate mortis, peccati, diaboli et inferni, peractum per Christi passionem, utpote rem infirmissimam, opus fuit ingentis potentiae Dei. Secundo, «manus,» id est providentia et directio: manu enim omnia dirigimus. Sensus est, ait Œcumenius, q. d. Judaei non praevaluerunt Christo, nec eum sua vi occiderunt, ejusque nomen et fidem deleverunt, uti intendebant; sed Deus omnia moderatus est ad suam voluntatem et gloriam omniaque ad optimum finem, puta ad Christi laudem et Ecclesiae propagationem perduxit. Tertio, «manus,» id est operatio: Deus enim passionem Christi, et per eam redemptionem nostram ac Ecclesiae institutionem operatus est. Quarto, «manus,» id est gratia et beneficentia (haec enim fit manu); opus enim redemptionis nostrae per Christum, fuit opus summae gratiae et beneficentiae Dei: «ut mirabilior esset gratia et potentia Dei, quae de tam duris animis, tam tenebrosis mentibus, tam inimicis cordibus, fecit sibi populum fidelem, subditum, sanctum,» ait S. Prosper, lib. II De Vocat. Gent., cap. XV. Et consilium, — βουλή; Syrus, voluntas tua; significantius Noster vertit, consilium. Redemptio enim nostra, aeque ac Ecclesia a Christo fundata, fuit opus summae sapientiae et consilii divini, uti docet S. Paulus, I Corinth. cap. II et alibi. Decreverunt, — προώρισαν, id est praedefinivit. Fieri, — pati scilicet Christum, ob salutem et exaltationem tum Ecclesiae, tum suam. Perperam ergo Beza pro «fieri» passivo, ponit activum «facere», vertitque «quae definieras facienda,» quasi Judaei vi decreti divini acti et impulsi sint in necem Christi, itaque Deus primus auctor fuerit tam immanis operis et sceleris, puta Christicidii. Graece enim est γενέσθαι, id est «fieri», non «facere». Ita Pagninus, Tigurina et alii passim. Unde Syrus vertit דמהוה demeheue, id est ut fieret; male ergo latinus Syri Interpres vertit active, facienda. Dicit itaque S. Petrus, Deus passionem et necem Christi jam ante ab aeterno decreverat, sed praevisis prius per praescientiam conditionatam perversis Judaeorum voluntatibus, quod scilicet Pontifices et Scribae superbi, avari et impii Christum essent occisuri, si Deus illum eis objiceret vitia eorum et scelera redarguentem; atque ex vi hujus decreti jussit Christo passionem hanc a Judaeis excipere, patique crucem et mortem. Secundo, Deus etiam decrevit positive permittere scelera Judaeorum, et vim quam illaturi erant Christo, ut Christus pati posset, itaque Ecclesiam redimere, quod erat arcanum Dei consilium, Judaeis, imo et daemonibus incognitum. Dei enim providentia et decretum positivum non tantum versatur et attingit id quod positive ab ea decernitur, ut ipse vel per se, vel per creaturas faciat; sed etiam id quod ab ea decernitur, ut permittatur fieri ab impiis. Egregie id declarat S. Leo, serm. 16 De Passione, ubi citatis hisce Lucae verbis: «Quae manus tua et consilium tuum decreverunt fieri»: «Numquid, inquit, iniquitas persequentium Christum ex Dei est orta consilio? et illud facinus, quod omni mala traditorum Judae et Judaeorum voluntate completum, manus divinae praeparationis armavit? Non hoc plane de summa justitia sentiendum est, quia multum diversum multumque contrarium est id quod in Judaeorum malignitate praecognitum, et quod in Christi est Passione dispositum. Non inde processit voluntas interficiendi, unde moriendi; nec de uno extitit spiritu atrocitas sceleris, et tolerantia Redemptoris. Non enim impias furentium manus immisit in se Dominus, sed admisit; nec praesciendo quod faciendum esset, coegit ut fieret, cum tamen ad hoc carnem suscepisset, ut fieret.» Et inferius: «Quod itaque Dominus Iesus Christus furorem frementium pati voluit, in nullo auctor eorum criminum fuit, nec egit ut haec vellent, sed cessit ut possent; et sic usus est occaecatae plebis insania, quomodo et perfidia traditoris, quem ab immanitate concepti sceleris, et beneficiis est revocare dignatus et verbis, assumendo in discipulum, provehendo in apostolum, monendo signis, consecrando mysteriis, ut cui nihil benevolentiae deesset ad correctionem, nihil occasionis superesset ad crimen.» Tropologice: S. Prosper ad objecta Gallorum responsione 13 docet, per miram Dei providentiam persecutiones cedere in bonum Ecclesiae, adeoque persecutores fabricare coronas iis quos persequentur. «Inspiciatur, ait, primum ipsa crux Christi, in qua magno scelere Judaeorum misericors voluntas Dei, ut pro redemptione nostra unicus filius ejus occideretur, impleta est. Inspiciatur Apostolorum gloriosa tolerantia, inter persequentium fremitus hac unanimi voce ad Deum clamantium: Convenerunt vere adversus sanctum puerum tuum Jesum, quem unxisti, Herodes et Pontius Pilatus, cum gentibus et populis Israel, ut facerent quae manus tua et consilium tuum decreverunt fieri. Inspiciantur denique innumerabilium Martyrum palmae, quibus de crudelissima infidelium saevitia felix est parta victoria. Audiatur etiam Apostolus, Ecclesiam Dei ad perseverantiam pietatis instituens: In nullo, inquit, terreamini ab adversariis, quae illis est causa perditionis, vobis autem salutis, et hoc a Deo,» Philip. cap. I. Idem ad excerpta Genuens., respondens, ad dub. 7, ex hisce Lucae verbis docet, «quod in malorum potestate est peccare: ut autem peccando hoc, vel hoc illa malitia faciant, non est in eorum potestate, sed Dei dividentis tenebras et ordinantis eas; ut hinc etiam quod faciunt contra voluntatem Dei, non impleatur nisi voluntas Dei. Male enim velle facillimum est malis, et eorum damnabilem voluntatem non dubium est a Dei potestate concludi, ut effectum cupiditatis suae nisi ille permiserit, habere non possint. Uti autem sapientiam et justitiam Dei etiam malorum operibus, quae ex illorum prodeunt appetitu, ad implenda consilia et judicia sua, nullus vel tenuiter secundum pietatem doctus ignorat, qui videt Dei Patris optimam voluntatem, non parcentis Filio suo, sed pro nobis omnibus tradentis eum.» Judaei ergo, persequendo Christum et Ecclesiam, eos exaltarunt: quia occidendo Christum, fecerunt eum salvatorem mundi et fundatorem Ecclesiae; occidendo fideles, fecerunt eos martyres, seque et rempublicam perdiderunt; ob hoc enim excisi sunt a Tito et Romanis. Sic Aman, persequens Mardochaeum, illum exaltavit, se perdidit. Sic fratres Joseph, vendendo eum, crearunt principem Aegypti. Ecce quam potens, quam mira, quam fidelis Dei providentia in suos!
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29. Respice in minas eorum, — ut eas compescas et a nobis avertas; aut nos contra eas armes et robores. Da servis tuis cum omni fiducia loqui, — μετὰ παρρησίας, quod primo Syrus vertit, clare, manifeste, publice; secundo, Pagninus, cum omni audacia: unde S. Chrysostomus ait fideles hic poscere animum imperterritum; tertio, alii, cum omni libertate; quarto, Noster, cum omni fiducia; haec enim libertatem, audaciam, fortitudinem et constantiam involvit vel adducit. Qui enim Deo fidit, liber est, audax, intrepidus et constans.
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30. In eo quod manum. — q. d. Dabis nobis fiduciam praedicandi, si praedicationem nostram manu tua juves et confirmes, operando per nos ad invocationem Jesu Christi sanitates et signa, quibus ei attesteris, fidemque apud auditores concilies.
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31. Et cum orassent, motus est locus. — Primo, ut hoc signo significaretur eorum orationem a Deo esse exauditam, ait Chrysostomus, Beda et Lyranus. Sic orante Paulo et Sila in carcere terra mota est, cap. XVI, vers. 26. Secundo, ut significaretur Deum eis esse praesentem, ad opem ferendam contra omnes terrores et hostes; Deus enim suam praesentiam et magnificentiam solet ostendere per terrae motum, ut sui metum et reverentiam hominibus incutiat. Hinc cum descendit in Sina, daturus legem Mosi et Hebraeis, mota est terra a facie Domini, Psal. CXIII, 6; Exod. XIX, 19. Hinc Psal. LXXIV, 4, dicitur: «Liquefacta est terra (a facie Dei in eam descendentis) et omnes qui habitant in ea; ego confirmavi columnas ejus.» Et Psal. CIII, 32: «Qui respicit terram, et facit eam tremere.» Vide Eccli. XVI, 18. Tertio, ut significaret Deum hostibus eorum minacibus et terribilibus fore terribiliorem, omnesque eorum minas et terrores majori terrore incusso discussurum. Quarto, ut indicaret gentes terrae incolas, audito Evangelii praeconio, ejus metu et reverentia concutiendas eique subjugandas. Ita Beda et Lyranus: idque patet Aggaei II, 7. Quinto, ad acuendas fidelium mentes contra instantes Judaeorum persecutiones. Sexto, symbolum terrae motus signum est et excitamentum laetitiae: terra enim prae gaudio videtur subsilire et Apostolis Deique servis applaudere. Ita Arator canit: Horum sub gressibus ergo Lata movetur humus. Hinc Christo resurgenti terra applaudens tremuit et subsiliit, Matth. cap. ult. Idem fecit cubiculum S. Paulini Episcopi Nolani, eo moriente: gaudebat enim terra, quod tam sancti viri corpus mox gremio suo exciperet, animam vero in coelum transmitteret. Hujus rei symbolo cum populus Israel exiret de terra Aegypti, pergeretque per siccum maris Rubri alveum in terram promissam, quae typus erat caeli, «Montes exultaverunt ut arietes et colles sicut agni ovium,» quasi prae gaudio tripudiantes, Psal. CXIII. Septimo, terrae motus signum erat advenientis in eos Spiritus Sancti, qui daturus erat eis fiduciam ad concutiendum et convertendum terrena et dura hominum corda. Unde explicans subdit: Et repleti sunt omnes Spiritu Sancto. — Jam in Pentecoste Spiritu Sancto repleti fuerant, sed quasi in habitu; nunc eodem replentur quasi in actu, ut scilicet in persecutione loquantur verbum Dei cum fiducia, per linguas igneas quas tunc receperant. Unde S. Chrysostomus: «Reaccensi sunt, inquit, Spiritu Sancto, et reaccensum in ipsis charisma.» Quocirca «jam non metuunt, quia cor eis Spiritus Sanctus mutavit,» ait S. Gregorius in cap. X lib. I Regum. Hinc discimus gratiam habitualem justi non sufficere ad vincendas ingruentes acres tentationes et persecutiones, sed ad hoc opus esse novo crebroque impulsu et robore Spiritus Sancti, illudque precibus continuis et ardentibus efflagitandum et impetrandum esse, uti hic fecerunt fideles.
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32. Multitudinis autem credentium erat cor unum, et anima una. — Nota τὸ «multitudinis»: jam enim Christiani ad octo millia et amplius excreverant, ut patet ex dictis. Erant tamen pauci, si cum Judaeis et Gentibus conferrentur. Verum, ut recte ait Chrysostomus, hom. 40 ad populum Antiochen.: «Non in numeri multitudine, sed in virtutis probitate multitudo consistit. Elias unus erat, sed totus mundus non erat dignus, qui ipsi reprehenderetur.» Non physice, quia quisque habebat suum cor et suam animam: non enim datur una anima communis, quasi idea Platonica, singulis individuis se communicans; licet enim id sensisse Platonem dicat passim Aristoteles, tamen alia fuit mens Platonis; non etiam datur intellectus unus abstractus singulis assistens: licet enim id sensisse Averroem nonnulli putent, tamen longe alia fuit mens Averrois, uti fuse et erudite explicat noster Dandinus, lib. III De Anim. Erat ergo fidelium cor unum et anima una, non physice, sed moraliter, q. d. Ita animis et sensibus erant concordes, ac si omnes unum idem habuissent cor et unam animam. Ratio erat, prima, quia per charitatem perfectam, pariter perfectam habebant inter se amicitiam: haec autem in aequalitate et concordia animorum consistit, quasi in omnibus esset una et eadem anima: sicut amicus est alter ipse, inquiebat Pythagoras. Secunda, quia omnes Christum induerant, in eoque summe tam cum ipso quam inter se erant uniti: quae enim sunt unum cum eodem tertio, sunt et unum inter se. Ita enim amabant Christum Christique discipulos, ut parati essent pro eo mori, quem ante poposcerant crucifigi, ait S. Leo, serm. 11 De Passione. Tertia, quia omnes non suam, sed Dei voluntatem cognoscere et implere satagebant: Dei autem voluntas una est et eadem. Unde S. Gregorius, in cap. I lib. I Reg.: «Per intentionem rationis, inquit, solum conditorem aspiciebant, et per affectionem amoris solam ejus faciem videre desiderabant.» Quarta, quia omnes possidebantur et regebantur eodem Spiritu Sancto, quem ad hoc eis a Patre poposcerat Christus, dicens: «Pater sancte, serva eos in nomine tuo quos dedisti mihi, ut sint unum voluntate, sicut et nos unum sumus» essentia et substantia, Joan. XVII, 11. Unde S. Augustinus, tract. 14 in Joan., sic legit: «Multitudinis credentium erat illis anima una et cor unum in Deum;» quia scilicet vinculum charitatis mutuae erat Deus et Spiritus Sanctus. Sicut ex adverso «nihil aeque est molestum daemoni ut concordia, etc.; hinc aegerrime fert teneri in terra, quam non potuit conservare in coelo,» ait S. Bernardus, cap. XLI De Modo bene vivendi. Infert S. Augustinus: «Si charitas, inquit, de tot animabus fecit animam unam, et de tot cordibus fecit cor unum, quanta est charitas inter Patrem et Filium?» Quinta, quia omnes uni Petro, tanquam suo Patri et Pastori Ecclesiae, plane et plene obediebant. Obedientia enim mater est unionis et concordiae, uti patet in Religionibus, ubi ea viget. Ergo unum cor et una anima primorum fidelium, erat primo perfecta amicitia et charitas mutua; secundo, idem Christus singulos inhabitans, et quasi animans; tertio, eadem intentio omnium in Deum Deique voluntatem; quarto, idem Spiritus omnes agens et movens; quinto, eadem omnium obedientia et reverentia erga S. Petrum. Audi Origenem, hom. De Elcana: «Cur, ait, non omnes unum dicantur, quorum cor et anima una esse describitur? Unam semper omnes sapientiam meditantur, unum sapiunt, unum sentiunt, unum Deum venerantur, unum Dominum Jesum Christum confitentur, uno Spiritu Dei replentur. Unde merito et ipsi omnes non solum unum, sed et unus dicuntur, sicut Apostolus designavit dicens: Omnes quidem currunt, sed unus accipit palmam, I Cor. cap. IX, vers. 24. Vides manifeste quia omnes isti unus est.» Porro haec unio inter Christianos primaevos diu viguit. Testis est Tertullianus, qui vixit sub annum Christi 200. Is enim, Apolog. XXXIX, scribit totam Evangelicam legem consistere in charitate invicem exhibenda, ita ut communis Gentilium de Christianis esset vox: «Vide ut se diligant, ut alter pro altero mori sint parati.» Et S. Pachomius. Hic enim cum Gentilis esset militaretque in exercitu Constantini Magni, videretque Christianorum in milites egenos charitatem, curam et munificentiam, ad Christum conversus, monachus, quin et monachorum pater et princeps effectus est, uti habet ejus Vita. Hinc Christiani olim se invicem fratres appellabant. Porro «melior est, inquit S. Augustinus, serm. 25, vel, ut alii numerant, 27 (qui sermo habetur quoque inter Ambrosianos, num. 9 et 29) De Verbis Apostoli, fraternitate sanguinis, Christi fraternitas: quoniam illa interdum sibi inimica est, Christi autem fraternitas sine intermissione pacifica est. Illa inter se communia cum aemulatione dividit: haec ea cum gratulatione communicat.» Refrixit crescente fidelium numero haec unio. Unde ejus retinendae causa instituta sunt coenobia, in quibus tanta fuit unio et communio, ut S. Basilius, Constit. monast. cap. XIX, admiretur «homines ex diversis nationibus et regionibus profectos, per exactam morum ac disciplinae similitudinem adeo velut in unum coaluisse, ut in pluribus corporibus unus tantum animus inesse videatur, vicissimque plura corpora unius animi instrumenta.» Unde et S. Gregorius, in cap. I lib. I Reg., docet monachi nomen non tantum significare solitudinem et unionem cum Deo, ut ait S. Dionysius, Eccl. Hierarch. cap. X, sed et unionem fraternam, puta unanimem multorum in eodem Dei cultu et obsequio consensum et concentum: haec enim est musica Deo gratissima. Sic et S. Augustinus, in Psal. CXXXII, explicans illud: «Ecce quam bonum et quam jucundum habitare fratres in unum!» docet id primitus impletum esse in hisce primis fidelibus, quibus erat cor unum et anima una; ac deinceps in Monachis, qui inde sortiti sunt nomen, scilicet a μόνος, id est unus, solus. «Nam qui sic, inquit, vivunt in unum, ut unum hominem faciant, ut sit illis vere, quod scriptum est, una anima et unum cor; multa corpora, sed non multae animae; multa corpora, sed non multa corda: recte dicitur μόνος, id est unus, solus.» Quare signum florentis disciplinae et virtutis vitaeque religiosae in coenobio vel collegio, evidens est, si in eo magna vigeat animorum unio et charitas. Ad eam vero retinendam et augendam Cassianus, Collat. 16, cap. VI, duo necessaria esse docet: primum, ut omnes divitiarum et cujuslibet rei terrenae cupiditates eliminentur; secundum, ut ita quisque suas resecet voluntates, ut alterius potius, quam suo arbitrio stare velit. Optabat eam Plato in idea suae Reipubl., Dialog. V, sed modum eam in praxim apud homines redigendi non inveniebat. «Hanc ergo, ait ille, civitatem, sive rempublicam sive dii alicubi, sive deorum filii una plures incolant, certe beatos omnique gaudio cumulatos esse.» Hac de causa Apostolus toties hanc unionem fidelibus commendat, ac praesertim Ephes. IV, 1 et sequent. Vide ibi dicta. Porro abbas Anub hunc modum concorditer vivendi fratribus praescripsit: «Nos, inquit, qui septem fratres sumus, si vultis ut maneamus simul, efficiamur sicut statua haec, quae contumeliis affecta non turbatur.» Ita habetur in Vitis Patrum, lib. V, cap. XV De humilitate, num. 11. Et lib. VII, cap. XLII, abbas Agathon adolescenti petenti, qua ratione cum fratribus habitare posset et deberet, respondit: «Observa prae omnibus, ut qualis primo die ingrederis apud ipsos, talis reliquum tempus peragas, et cum quiete adimpleas peregrinationem tuam.» Idem rursum: «Si habitas, inquit, cum proximo, esto sicut columna lapidea, quae si injuriatur, non irascitur; si glorificatur, non extollitur.» Porro quam grata sit Deo haec unanimitas, ex hoc Dei oraculo disce. B. Macario anachoretae celebri revelatum fuit, duas mulieres, quae erant uxores duorum fratrum, ipso esse sanctiores, eo quod in eadem domo per quindecim annos ita concorditer vixissent, ut nunquam litem aliquam habuerint, vel verbum asperius invicem dixerint, uti refert Ruffinus in Vitis Patrum, lib. III, num. 97. Nec quisquam eorum quae possidebat, aliquid suum esse dicebat. — Abdicabant ergo rerum proprietatem et dominium, ex studio et voto (ut patebit cap. V, vers. 1) paupertatis aeque ac charitatis et communis vitae. Hoc fecerunt primi Christiani Hierosolymis duntaxat (qui caeteris secuturis sanctiores, eis perfectae sanctitatis dare voluerunt heroicum exemplar), non vero in aliis Gentilium provinciis, quibus praedicabat Paulus. Hos enim possedisse res suas et habuisse proprias opes et fundos, patet ex collectis, quas pro pauperibus fieri jubet, I Cor. XVI, 1, et ex eleemosynis in Christianos pauperes erogandis, ad quas eos adhortatur, II Cor. VIII et IX et alibi, ac S. Joannis Epist. I, cap. III, vers. 17. Quare erraverunt haeretici, ab aemulatione vitae Apostolicae dicti Apostolici, quos tempore S. Augustini secutus est Pelagius, et nunc Anabaptistae, dum hoc Hierosolymitarum spontaneum propositum volunt esse praeceptum, non consilium Evangelicum. Errat ex adverso Calvinus, qui censet eos retinuisse dominium bonorum, sed ea sponte et liberaliter cum Christianis caeteris communicasse. Non enim habebant quid proprium, sed erant illis omnia communia, ut ait Lucas: ergo abdicabant se dominio, illudque in communitatem, id est in totam Ecclesiam transferebant. Adde, Ananiam et Sapphiram, cap. V, punitos esse morte, quia res suas a se prius consecratas sibi reservaverant. Quaeres, cur tam studiose primi illi fideles Hierosolymis amplexati sunt paupertatem? Respondeo: Primo, quia audierant a Christo et Apostolis, illam esse primam et summam beatitudinem: «Beati pauperes spiritu, quoniam ipsorum est regnum coelorum,» Matth. V. Rursum Christus in paupertate constituit perfectionem virtutis et vitae Christianae, non formaliter (perfectio enim hujus vitae formaliter consistit in charitate, futurae vero in visione et fruitione Dei), sed causaliter, quia scilicet paupertas nudat nos amore rerum terrenarum, ut impleat amore Dei rerumque coelestium. Audi S. Hieronymum, epist. 150 ad Hedibiam, Quaest. I: «Vis, inquit, esse perfecta, et in primo stare fastigio dignitatis? fac quod fecerunt Apostoli: vende omnia quae habes, et da pauperibus, et sequere salvatorem, ut nudam solamque crucem nuda sequaris et sola. Non vis esse perfecta? sed secundum vis tenere gradum virtutis? dimitte omnia quaecumque habes, da filiis, da propinquis.» Idem ad Nepotian.: «Optimus, ait, dispensator est, qui sibi nihil reservat.» Idem in Epitaph. Nepotiani ad Heliodorum: «Nepotianus, ait, balteo posito habituque mutato, quidquid castrensis peculii fuit, in pauperes erogavit. Legerat enim: Qui vult perfectus esse, vendat omnia quae habet, et det pauperibus, et sequatur me. Et iterum: Non potestis duobus dominis servire, Deo et mammonae. Excepta vili tunica et operimento pari, quo tecto tantum corpore frigus excluderet, nihil sibi amplius reservavit. Cultus ipse, provinciae morem sequens, nec munditiis, nec sordibus notabilis erat.» Et inferius: «Possideant opes sub Christo paupere, quas sub locuplete diabolo non habuerant, et suscipiet eos Ecclesia divites, quos tenuit mundus ante mendicos: Nepotianus noster aurum calcans, schedulas consectatur; et sicut in carne sui contemptor est et paupertate incedit ornatior, ita totum animae investigat ornatum.» Idem ad Rusticum, epist. 4: «Sectare vestigia eorum quos sacerdotium et humiliores facit et pauperes: aut si perfecta desideras, exi cum Abraham de patria et cognatione tua, et perge quo nescis. Si habes substantiam, vende et da pauperibus; si non habes, grandi onere liberatus es: nudum Christum nudus sequere: durum, grande, difficile; sed magna sunt praemia.» Secunda, quia paupertas ex diametro opponitur, et evertit cupiditatem, quae est radix omnis peccati et mali. Nam ex divitiis oriuntur vitia omnia, ac praesertim superbia et fastus, ac gula et libido: hisce enim opes, arma et fomenta ministrant. «Omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitae,» puta gula (et libido), avaritia et superbia, ait S. Joannes, Epist. 1, cap. II, vers. 16. Ex avaritia autem oritur superbia et gula: ergo ipsa est radix omnis peccati. Audi Paulum, I Tim. cap. VI: «Habentes autem alimenta et quibus tegamur, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et laqueum diaboli, et desideria multa inutilia et nociva, quae mergunt homines in interitum et perditionem. Radix enim omnium malorum est cupiditas, quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus multis.» Tertia, quia paupertas liberat hominem a mille distractionibus et curis, facitque ut sit liber et expeditus ad vacandum sapientiae, contemplationi, Evangelio et rebus divinis. Unde S. Bernardus: «Noli, ait, amare (bona terrena) quae possessa onerant, amata inquinant, amissa cruciant.» «Nonne ipsa sunt quae concupita inardescunt, adepta vilescunt, amissa vanescunt?» ait S. Augustinus. Et S. Chrysostomus, hom. 47 in Matth.: «Si, inquit, intueri volueris animam hominis aurum amantis, invenies eam ut vestimentum a decem millibus vermium corrosum, ita eam perforatam undique a sollicitudinibus, et a peccatis putrefactam et aerugine plenam. Verum non talis est anima pauperis voluntarii, sed potius fulget ut aurum, splendet ut gemma, efflorescit ut rosa. Non est illic tinea, neque fur, neque sollicitudo negotiorum hujus vitae, sed sicut angelus ita conversatur. Non subjacet daemonibus, non assistit Regi, sed assistit Deo; non militat cum hominibus, sed cum angelis; non habet thesaurum terram, sed coelum; non indiget servis, magis autem habet servos possessiones et cogitationes, quae rebus dominantur. Quid igitur hoc paupere melius? At non habet equos et currum: quid vero his opus est ei, qui super nube vehi debet, et esse cum Christo?» Quarta, quia paupertatis merces et praemium a Christo promissum sunt opes coelestes, immensae et aeternae. Sicut ergo mercator sapit, qui aureo uno emit merces, quas postea decem aureis divendet; ita multo magis sapit Christianus, qui paupertate emit opes divinas. Paupertas enim facit hominem peregrinum terrae, civem caeli, socium angelorum, domesticum Dei: pauper ergo soli, dives est coeli. Unde S. Augustinus in Sententiis, sententia 250: «Dives, ait, qui talis est, ut contemnat in se quidquid illud est, unde inflari superbia solet, pauper est Dei,» ideoque homo coelestis, angelicus et divinus. Angeli enim et Beati ex alto despiciunt et rident exiguum hoc terrae punctum omnesque ejus opes et dotes. «Generosi enim magnique animi est, nihil admirari praeter Deum,» ait S. Cyprianus. Quare vere et praeclare Climacus, gradu 17: «Paupertas, ait, est abdicatio sollicitudinum saeculi, iter ad Deum sine impedimento, expulsio omnis tristitiae, fundamentum pacis, munditia vitae, quae nos liberat omnibus curis vitae transeuntis, et facit ut Dei mandata perfecte exequamur.» Facit enim paupertas, ut animus ab amore rerum temporalium abstractus, non putet se hic habere civitatem permanentem, sed cum Abrahamo futuram semper inquirat, cujus artifex et conditor est Deus, Hebr. XI, 10. Quinta, quia paupertas facit ut homo totus Deo adhaereat, in eoque omnem spem et amorem collocet: quocirca Deus vicissim vicariis providentiae suae brachiis eum ut suum amplectitur, ditatque non tantum omni gratia, sed et rebus omnibus ad vitam necessariis. Hoc est enim centuplum, quod pauperibus promisit Christus, Matth. XIX. Et Psaltes, Psal. LIV, 23: «Jacta super Dominum curam tuam, ipse te enutriet,» quem versiculum suis fratribus pro viatico dare solebat S. Franciscus. Et Psal. XXXIII: «Divites,» inquit, «eguerunt et esurierunt, inquirentes autem Dominum non minuentur omni bono.» Quocirca S. Bernardus, serm. 21 in Cant., docet quod Christus de se dixit: «Si exaltatus fuero a terra, omnia traham ad me ipsum,» idem omnibus ejus fratribus esse commune, quibus omnia non solum adjiciuntur, sed etiam subjiciuntur, dummodo se terrenis rebus liberent, ac super illas se elevent. «Quod si ita est, inquit, non putent divites hujus saeculi fratres Christi sola coelestia possidere, quia audiunt dicentem: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum. Non eos, inquam, aestiment sola coelestia possidere, quia ea sola audiunt in promissione. Possident et terrena, et quidem tanquam nihil habentes et omnia possidentes, eo pro certo magis domini, quo minus cupidi. Denique fideli totus mundus divitiarum est. Totus plane, quia plane tam adversa quam prospera ipsius, aeque omnia serviunt ei et cooperantur in bonum. Ergo avarus terrena esurit ut mendicus, fidelis contemnit ut dominus. Ille possidendo mendicat, iste contemnendo servat.» Sexta, quia Christus Dominus, Verbum et Sapientia Patris aeterni, e coelis in terram venit, ut paupertatis pretium et dignitatem non tantum verbo, sed et exemplo sanciret: «Ego,» inquit, «mendicus sum et pauper,» Psal. XXXIX. Quocirca pauperem elegit matrem, patrem fabrum; nec in domo, sed in stabulo nasci voluit; nec in cunis, sed in praesepio, eoque alieno reclinari. Tota vita nil proprium possedit, sed aliorum eleemosynis vixit: «Vulpes,» ait, «foveas habent, et volucres coeli nidos; Filius autem hominis non habet ubi caput reclinet,» Matth. VIII. Discipulos et Apostolos instituit non divites, sed piscatores, plebeios et pauperes. Quocirca Christum in paupertate secuti sunt S. Petrus, Paulus, Apostoli et discipuli omnes, et posterioribus saeculis Praelati et viri Apostolici, S. Basilius, S. Nazianzenus, S. Chrysostomus, S. Martinus, S. Augustinus, S. Gregorius, etc. Floruit hoc paupertatis studium in pace Ecclesiae sub Constantino Magno. Post saeculum enim Martyrum, quod fuit ante Constantinum, secutum est saeculum Monachorum et Anachoretarum, quorum dux et antesignanus fuit sanctus Antonius, cujus vitam a se conscriptam Romam detulit S. Athanasius, eaque multos Romanos divites et potentes commovit ad eamdem imitandam: inter quos prima fuit S. Marcella, ait S. Hieronymus in ejus Epitaphio. Sub idem tempus Gallicanus, destinatus Constantiae sponsus, et Constantini Magni gener, ac Romanus Consul, relictis omnibus, ad Ostia Tiberina hospitale aedificavit, in quo ipse pauper pauperibus et aegris serviebat; qui deinde a Juliano Apostata occisus paupertatis studium martyrii laurea coronavit. Idem studium paulo post suscitavit exemplo aeque ac verbo S. Paulinus, ex Consule Romano monasticen amplexus, indeque creatus Episcopus Nolanus; item S. Hieronymus, quando cum S. Paula secessit in Bethleem eoque traxit nobilitatem Romanam. Porro S. Paula ita paupertatis erat amans, ita omnia sua (quae erant amplissima et opulentissima) erogabat in pauperes, ut nec obolum sibi relinqueret, sed in aliena sindone sepeliri peroptaret; quod et ei contigit. Matrem secuta est filia Eustochium, et caeterae, ac gener Pammachius, qui, ex Consule Romano factus monachus, domum suam in ecclesiam convertit, quae etiamnum titulo S. Pammachii inscripta visitur, et nuncupatur S. Joannis et Pauli: quem proinde mire celebrat ejus incentor S. Hieronymus, Epistola ad eumdem Pammachium De Obitu Paulinae uxoris: «Nobis, inquit, post dormitionem somnumque Paulinae, Pammachium monachum Ecclesia peperit posthumum, et patris et conjugis nobilitate patritium, eleemosynis divitem, humilitate sublimem.» Et mox: «Quis hoc crederet ut Consulum pronepos, et Furiani germinis decus, inter purpuras Senatorum furva tunica pullatus incederet, et non erubesceret oculos sodalium, ut deridentes se derideret? Lucet margaritum in sordibus, et fulgor gemmae purissimae etiam in luto radiat.» Et inferius: «Nunc omnes Christi Ecclesiae Pammachium loquuntur, miratur orbis pauperem, quem hucusque divitem nesciebat, etc. Parva dimisimus, et grandia possidemus. Centuplicato fenore Christi promissa redduntur, etc. Fecit hoc Crates Thebanus, fecit Antisthenes: plus debet Christi discipulus praestare, quam mundi Philosophus, gloriae animal et popularis aurae atque rumorum venale mancipium. Tibi non sufficit opes contemnere, nisi Christum sequaris. Christus sanctificatio est, sine qua nemo videbit Deum. Christus redemptio, idem redemptor et pretium. Christus omnia, ut qui omnia propter Christum dimiserit, unum inveniat pro omnibus, et possit libere proclamare: Pars mea Dominus, etc.» Et paulo post: «Sive legas, sive scribas, sive vigiles, sive dormias, amor tibi semper buccina in auribus sonet, hic lituus excitet animam tuam; hoc amore furibundus, quaere in lectulo tuo quem desiderat anima tua, et loquere confidenter: Ego dormio, et cor meum vigilat. Cumque inveneris eum, et tenueris, ne dimittas.» Subdit deinde de Pammachii xenodochio: «Audio te xenodochium in portu fecisse Romano, et virgam de arbore Abraham in Ausonio plantasse littore: primus inter monachos in prima urbe, primum sequeris Patriarcham. Haec moneo, frater carissime, pietate qua te diligo, ut non solum pecuniam, sed et teipsum Christo offeras hostiam viventem, sanctam, placentem Deo, et imiteris Filium hominis, qui non venit ministrari, sed ministrare. Quantumcumque te dejeceris, Christo humilior non eris. Esto nudis incedas pedibus, fusca tunica vestiaris, aequeris pauperibus, inopum cellulas dignanter introeas, ipse aquam portes, ligna concidas, focum extruas; ubi vincula? ubi alapae? ubi sputa? ubi flagella? ubi patibulum? ubi mors? Et cum haec omnia feceris, ab Eustochio tua Paulaque vinceris, si non opere, certe sexu.» Haec et plura sparsim S. Hieronymus. Hos in paupertatis instituto secutus est S. Benedictus, S. Bernardus, S. Dominicus, S. Franciscus, qui paupertatem ita adamavit, ut eam quasi sponsam sibi suisque desponsarit. Unde rogatus saepe a Fratribus, «quaenam virtus maxime nos Christo commendaret gratosque faceret?» cum jubilo respondit: «Paupertas; haec est enim via salutis, humilitatis fomes, perfectionis radix, quae fructus nobilissimos eosque multiplices producit, sed occultos et paucis cognitos.» Quocirca ipse Romae ad sepulcrum S. Petri et Pauli cum lacrymis supplicans, ut sese de thesauro paupertatis instruerent, meruit eos videre, qui et eum osculo salutantes, dixerunt: «S. Francisce, quia hoc petis quod Christus et Apostoli servarunt, certiorem te reddimus tuum desiderium esse exauditum: en thesaurus sanctae paupertatis tibi tuisque asseclis perfecte conceditur; ac quicumque eum capessent, de regno beatitudinis erunt securi et a Domino benedicti.» Hinc idem dictitabat: «Pauper est typus Christi, qui propter nos egenus factus est, ut nos sua inopia divites efficeret; qui ergo pauperi maledicit, Christo maledicit. Ex adverso pecunia servis Dei non est aliud quam diabolus et coluber venenosus.» Ejus discipula, et in instituto Religioso filia S. Clara, cum esset nobilis et opulenta, sua omnia distribuit in pauperes, Ordinem pauperum Religiosarum instituit, ac palam professa est suum hoc collegium fore stabile et Deo gratum, quamdiu paupertate fuerit opulentum. Quamobrem ab Innocentio III Pontifice novum et eo usque inauditum paupertatis privilegium petiit et impetravit, quod et Pontifex propria manu conscripsit. Cum deinde Gregorius IX Pontifex ipsi suaderet, ut in Ordinem possessiones admitteret, seque de facto ipsam a voto, illis adverso, absolvere, respondit: «Nolo, Pater Sancte, a Christi sequela in perpetuum absolvi.» Porro ipsa caeteris raro praeivit exemplo: licet enim per viginti octo annos gravi morbo affligeretur, tamen simplici tunicula et rudi panno vestiebatur, perpetuo rigidoque ab setis porcinis ad nudam carnem cilicio utebatur, nudipes incedebat, vili tenuique cibo vescebatur, non cubabat in lecto, sed humi vel super asseres. Haec et plura habet ejus Vita. Denique tanta tamque varia et illustria sunt paupertatis bona, ut eam ambierint Gentiles quoque philosophi et principes, vel ut sapientiae, vel ut gubernaculis reipublicae toti vacarent, eaque clarissimi evaserint. Hinc S. Chrysostomus, lib. II Contra Vituperatores vitae monasticae, comparat pauperes cum opulentis regibus, Diogenem cum Alexandro, Platonem cum Dionysio, Socratem cum Archelao, docetque illos gloriosiores fuisse sua paupertate quam hos suis regnis. Laudat quoque Epaminondam, Thebanum principem, qui in concionem vocatus, cum venire non potuisset, quia vestem laverat, nec aliam habebat, omnibus qui eo venerant illustribus viris spectatior et illustrior fuit. Crates Thebanus, ait S. Hieronymus, epist. 13, magnum auri pondus projecit in mare, quod diceret non posse se divitem satis bene philosophari: «Mergam, inquit, vos, ne mergar a vobis.» Seneca, magnus paupertatis et frugalis vitae encomiastes, epist. 17: «Si vis, inquit, vacare animo, aut pauper sis oportet, aut pauperi similis. Non potest studium salutare fieri sine frugalitatis cura.» Apuleius, in Apologia: «Paupertas, inquit, est apud Graecos in Aristide justa, in Phocione benigna, in Epaminonda strenua, in Socrate sapiens, in Homero diserta.» Sed audi Aelianum breviter eorum heroica paupertatis facinora, sane memoranda, recensentem, lib. XI Variae Histor., cap. IX: Aristides, inquit, Lysimachi filius, qui multa praeclare domi militiaeque gessit, et Graecis tributum imperavit, non tantum post obitum reliquit, ut exequiis celebrandis sumptus esset; Phocion etiam egenus erat; attamen cum mitteret ei Alexander centum talenta, interrogavit: «Quam ob causam haec mihi donat?» Qui cum responderent: «Quoniam te solum ex omnibus Atheniensibus bonum honestumque virum judicat. — Sinat igitur, inquit, me talem esse.» Etiam Epaminondas, Polymnidis filius, pauper erat. Cum autem Jason ei quinquaginta aureos nummos mitteret: «Injuriam, inquit, mihi facere incipis.» Et quinquaginta drachmas a cive mutuatus, ut essent pro viatico, profectus est in Peloponnesum. Cum vero nuntium allatum esset, armigerum ejus a captivo quodam pecunias accepisse: «Mihi, inquit, da scutum. Tu vero tibi cauponam eme, in qua vivas. Non enim ulterius pericula subire voles, cum dives sis factus.» Pelopidas, cum objurgarent eum amici quod pecuniariae rei ad vitam tuendam conferentis nullam curam gereret: «Et, inquit, me hercule res utilis est, verum huic Nicomedi,» intento digito in hominem quemdam claudum et mutilum. Scipio, 54 annorum vitae spatium emensus, neque emit, neque vendidit quidquam; adeo paucis fuerat contentus. Cum autem quidam ei scutum eleganter apparatum ostenderet, dixisse fertur: «Atqui Romanum civem par est in dextera spem ponere, non in sinistra,» puta in gladio qui dextera, non in scuto quod sinistra geritur. Ephialtes, Sophonidae filius, pauperrimus fuit; etsi vero amici ei decem talenta dono darent, non accepit: «Haec, inquiens, me cogerent, siquidem reverenter vos haberem, aliquid praeter jus concedere: sin minus vos observarem, ingratissimum videri.» Haec Aelianus. Aeque memoranda sunt quae recenset Antonius in Melissa, part. I, serm. 33: Democritus, inquit, audiens quemdam de paupertate sua conquerentem, dixit: «Si non multa desideres, pauca tibi multa videbuntur. Desiderium enim contractum, paupertatem divitiis aequipollentem reddit.» Idem dictitabat, «Pauperis conditionem divitis multo beatiorem esse. Pauperes quippe maximis malis non infestantur, ut insidiis, odio, invidia, quibus divites quotidie expositi sunt.» Aristides diviti sibi pauperiem objectanti, dixit: «Mihi quidem nihil adferet mali paupertas, tibi vero divitiae non paucas perturbationes.» Aristoteles aiebat, «paupertatem multis quidem indigere, inexplebilitatem autem omnibus.» Cato dicebat honestam paupertatem impiis divitiis longe praeferendam esse; hoc enim opprobrii, illud miserationis causa fieri solet. Haec Antonius. Talia quoque sunt quae narrat Stobaeus, serm. 95. Socrates Archelao ipsum ditare volenti, renuntiari jussit: «Quod farinae choenices quatuor obolo venirent Athenis, et fontes aquam funderent. Nam si res meae mihi non sufficiunt, at ego ipsis sufficio, et sic etiam ipsae mihi.» Diogenes sibi pauperiem exprobranti respondit: «Infelix, quid ais? At ego neminem vidi tyrannidem gerere propter paupertatem, omnes vero propter divitias.» Idem paupertatem appellabat virtutem «autodidactos», id est quae per se discitur. Divites indigent multis praeceptis ut frugaliter vivant, ut corpus exerceant, ne pompis inhient, etc., quae omnia seipsam docet paupertas: ipsa ergo cogit ad virtutem. Haec Stobaeus. Idem Diogenes gloriari solebat, quod esset ἄοικος, ἄπολις, ἀπάτρις, ἀχρήματος, ἄσιτος, καὶ ἐφημερόβιος, id est carens domo, civitate, patria, pecunia, nullam habens certam sedem, sed erro, et in diem vivens. Ita Laertius, lib. VI. Sic nostro aevo de se jocantem audivimus Henricum IV, postea Franciae regem, quod rex esset sine regno, et maritus sine uxore, ac dux belli sine pecunia. Plutarchus, in Lacon., narrat Lycurgum rogatum, «quomodo Sparta salva et invicta contra hostes consistere posset?» respondisse: «Si pauperes fueritis, nec alius alio plus requirat. Ad opulentos enim spes praedae invitat hostem, nec facile potest elabi qui sarcinis et impedimentis retardatur. Adhaec tutiores sunt ab hostium incursu apud quos est aequalitas, et ex aequalitate concordia.» Haec illi lumine naturae viderunt, et fecerunt reipublicae, philosophiae et laudis causa: sed ad paupertatem Evangelicam, quae inducit bonorum communionem, quaeque unius Dei et vitae aeternae amore suscipitur, assurgere non potuerunt. Ad eam assurrexerunt primi hi Christiani, quorum proinde vita fuit interpretatio Evangelii et doctrinae Christi, uti docet S. Augustinus, lib. De Mendacio, cap. XV: «Divinae Scripturae, ait, non solum praecepta continent, sed etiam vitam moresque justorum; ut, si forte occultum est, quemadmodum accipiendum sit quod praecipitur (vel consulitur), in factis justorum intelligatur.» Erant illis omnia communia. — Quia propria fecerant communia. Omnia ergo possidebant in communi, et sic quisque pro uno prius sibi proprio, conferendo illud in commune, possidebat omnia caeterorum in communi. Hoc ergo uti commodius est et lucrosius, ita nil derogat paupertati et perfectioni, uti patet in modernis Religiosis plerisque, qui bona possident in communi: esto aliqui majoris resignationis et fiduciae in Deum studio, nil omnino, ne in communi quidem, habere velint, sed vivere in diem mendicato. Porro haec communio bonorum nascebatur ex communione animorum, «ut qui eodem consortio religionis tenebantur, eodem consortio fruerentur et vitae; ut quibus erat una fides, esset una substantia; quibus erat communis Christus, communis esset et sumptus. Non quaerit charitas quae sua sunt,» ait S. Augustinus, serm. 27 De Verbis Apost., qui in lib. VI Confess., cap. XIV, narrat se ante conversionem agitasse consilium cum sociis de vita communi ineunda, ut remoti a turbis otiose viverent: «Ut unam, inquit, rem familiarem conflaremus ex omnibus; ut per amicitiae sinceritatem non esset aliud hujus, et aliud illius, sed quod ex cunctis fieret unum, et universum singulorum esset, et omnia omnium. Et placuerat nobis, ut bini annui tanquam magistratus omnia necessaria curarent, caeteris quietis. Sed posteaquam coepit (Romanianus unus e sociis) cogitare, utrum hoc mulierculae sinerent, quas et alii nostrum jam habebant, et nos habere volebamus, totum illud placitum, quod bene firmabamus, dissiluit in manibus, atque confractum est. Inde ad suspiria et gemitus convertebamur, et gressus ad sequendas latas et tritas vias saeculi.»
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33. Et virtute magna. — Graece, δυνάμει, id est potentia, robore. Ita Syrus, Tigurina et Pagninus. Robur hoc consistebat tum in fiducia et audacia praedicandi Christum, tum in patrandis miraculis, uti rogarant Deum, vers. 29. Reddebant. — Quasi depositum sibi a Christo commissum. Hoc enim est ἀπεδίδουν. Ita Chrysostomus.
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Et gratia magna erat in omnibus illis. — Tum «quia gratiam habebant ad omnem plebem,» ut dixit cap. II, vers. 47, id est toti plebi erant amabiles et gratiosi; tum quia Deus eos sua gratia et donis spiritualibus cumulabat, quae in eorum vultu, verbis omnique actione resplendebat: unde Pagninus vertit, «gratia magna erat super omnes illos»; tum proprie, quia fideles in mutua conversatione ostendebant magnam gratiam, benevolentiam et beneficentiam, ut viderentur esse fratres, imo angeli et gratiarum filii. Unde Tigurina vertit, «gratiaque magna (Syrus bonitas) erat omnibus illis.» Hunc esse sensum patet ex ratione quam subdit: «Neque enim quisquam egens erat inter illos,» etc.
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35. Et ponebant ante pedes Apostolorum. — Tum studio humilitatis et reverentiae erga Apostolos: unde Hugo et Glossa censent eos, flexis genibus, sua obtulisse Apostolis; tum ut ostenderent opum contemptum, quasi eae non manibus tractandae, sed pedibus calcandae essent; unde Arator: Calcandumque docent quod subdunt gressibus aurum, De quo terrenae veniunt ad pectora curae; tum ut ostenderent se non tam gratiam facere, quam recipere ab Apostolis. Audi S. Chrysostomum, in I Corinth. cap. XI: «Majoris ducebant quod ab eis reciperentur, quam quod darentur dona; hoc enim est potissimum contemnere opes, hoc est pascere esurientem Christum, si absque arrogantia et fastu id facias, sicque des quasi tibi ipsi plura, quam danti beneficia dare videaris.» Das enim terram, imo terrae particulam, et recipis coelum. Denique S. Chrysostomus hic, homil. 11, conatur hanc primorum fidelium devotionem, et bonorum communionem suadere suis civibus Constantinopolitanis, ut omnia sua in commune conferant vivantque in commune, promittens eis similem Dei benedictionem, ita ut nihil cuiquam desit, sed omnia ad vitam necessaria affatim adsint: sed in tanta civium (erant enim in urbe ut minimum centum millia Christianorum, ut ipse ait) multitudine divitibus et opulentis id persuadere non valuit. Quare haec vitae communitas et aequalitas apud primos tantum fideles Hierosolymis modico tempore constitit; mox ab eis ad sacerdotes et clericos transiit; ab his illico digressa est ad Monachos et Religiosos, qui soli eam retinent et tuentur. Porro, ex hac primorum fidelium reverentia erga Apostolos, videtur manasse priscus mos demittendi se ad pedes, non tantum Pontificis, sed et Episcoporum ac virorum sanctorum, juxta oraculum Isaiae XLIX, 23: «Vultu in terram demisso adorabunt te, et pulverem pedum tuorum lingent.» Vide ibi dicta. Ita S. Domna, illustrissima et pulcherrima femina, 24 annorum gentilitiis deorum sacrificiis praefecta, legens Acta Apostolorum, ad Christum conversa est, et a Cyrillo, Nicomediensi Episcopo, instructa: inde, quod in Actis Apostolorum primos fideles fecisse legerat, quaecumque habuit, ut gemmas, thesauros et vestes pretiosas, ad Cyrilli pedes in pauperes eroganda portavit. Quare accusata et in carcerem detrusa, post longum agonem martyrio coronata est tempore Maximiani Imperatoris: ita ex Actis Martyrum Nicomediensium Baronius, tom. II, anno Christi 293.
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36. Joseph autem. — Hujus unius exemplum ponit S. Lucas, tum quia vir fuit illustris et inter fideles primarius; tum quia deinceps ejus crebram et magnificam faciet mentionem: fuit enim ipse socius S. Pauli, destinatus a Spiritu Sancto ad evangelizandum Gentibus quaquaversum; tum quia haec ejus oblatio et donum fuit eximium; nam Alexander monachus, in Vita S. Barnabae, narrat eum cum ditissimus esset, non agellum quempiam, sed latifundium amplissimum magnificis decoratum aedificiis Christi causa vendidisse, pretiumque ad pedes Apostolorum obtulisse; atque hac ratione se ad apostolatum disposuit, ad eumque evehi meruit, de quo cap. XIII. Qui cognominatus est Barnabas ab Apostolis. — Alius ergo est a Barsaba, qui fuit compositus S. Matthiae, eique postpositus in apostolatu, cap. I. Esto uterque vocatus sit Josephus. Ita S. Chrysostomus. Quod est interpretatum filius consolationis. — Id est totus consolatorius, plenus consolatione, ingens consolator, consolationem omnibus afferens. Causam dat cur ei Apostoli mutarint nomen, vel potius Josepho dederint cognomen Barnabas, quia scilicet Barnabas idem est quod filius consolationis. Talis autem erat Joseph: Primo, quia hoc suo praeclaro oblationis exemplo Apostolis consolationem omnibusque aedificationem attulit, qui proinde certatim eum imitati sunt. Secundo, ob eximiam mansuetudinem, hilaritatem, suaviloquentiam, gratiam, sanctitatem, pollebat gratia consolandi afflictos et miseros. Ita Alexander in ejus Vita. Tertio, quia pauperes suis eleemosynis consolatus est. Ita Oecumenius. Nota: Hae interpretatio videtur nonnullis non a S. Luca, sed ab Interprete addita, et S. Lucae inserta, tum quia non solet Lucas etyma interpretari, tum quia haec interpretatio non videtur etymo consentire. Verum certum est S. Lucam eam inseruisse, quia ea non tantum in interpretatione et Bibliis Latinis, sed in ipso autographo Graeco Lucae textu, quin et in Syriaco habetur. Voluit enim Lucas rationem reddere cur Joseph cognominatus sit Barnabas, quia scilicet erat plenus consolatione, quod hebraice significat Barnabas. Sic nomen Elymae interpretatur magus, cap. XIII, 8. Quaeres: Quomodo Barnabas hebraice significat filium consolationis? Primo, Erasmus et alii nonnulli nomen Barnabas derivant a בר bar, id est filius, et נפש naphas, id est respiravit, q. d. Filius respirationis et refrigerii, puta consolationis in aestu tentationum et tribulationum: a naphas enim dicitur נפש nephes, id est anima, spiritus, halitus, respiratio refrigerans et consolans cor: sicut Graecis ψυχή, id est anima, dicitur a ψύχω, id est refrigero, ait Plato in Cratylo. Verum obstat quod Barnabas scribatur per «b», naphas autem per «p», nisi dicas has duas litteras, utpote labiales et ejusdem pene soni, esse commutabiles, uti Germani eas commutant, dum pro «b» dicunt «p». Pro Barnabas dicunt Barnapas. Addit Erasmus se dubitare, annon pro Barnabas legendum sit Barnachum, id est filius consolationis; nacham enim proprie significat consolari. Verum omnia exemplaria habent Barnabas, non Barnachum, et ita deinceps audiemus eum vocari in apostolatu et comitatu Pauli. Secundo, «Barnabas» proprie dicitur quasi בר נבי bar nabi, id est filius Prophetae: Propheta enim dicitur is, qui exhortatur et consolatur (unde Graece vocatur filius παρακλήσεως, id est tam exhortationis, quam consolationis). Hoc enim est ejus officium, ut ait Paulus, I Corinth. XIV, 31. Unde cap. XV, 32, ait Lucas: «Judas autem et Silas, et ipsi cum essent Prophetae, verbo plurimo consolati sunt fratres, et confirmaverunt.» Hinc et Isaias, princeps Prophetarum, «consolatus est lugentes in Sion,» ait Ecclesiasticus, cap. XLVIII, 27. Unde Isaias, cap. XL, 1, proclamat: «Consolamini, consolamini, popule meus, dicit Deus vester: loquimini ad cor Jerusalem;» et cap. LXI in persona Christi: «Spiritus Domini super Me, etc., ut consolarer omnes lugentes, et ponerem lugentibus in Sion, et darem eis coronam pro cinere, oleum gaudii pro luctu, pallium gaudii pro spiritu maeroris.» Tertio, Pagninus, in Nomin. Hebr., Barnabas deducit a bar et נבע naba, id est eructavit, emanavit, scaturivit, ebullivit, prolocutus est. Unde מביע mabbia est vena, fons, scaturigo, scatebrae, ebullitiones, q. d. Filius ebullitionis et eloquii ebullientis, id est sermone profluus, hoc est, consolator. Eloquentes enim et verbis proflui, quibus sermo in ore quasi bullit, solent pollere gratia consolandi et exhilarandi. Sunt enim velut venae et fontes jugiter emanantes aquas dulces blandi et suavis eloquii, quibus cor angustiatum refrigeratur, reficitur et consolatur. Forte etiam radix naba illo aevo S. Lucae proprie significabat consolari. Jam enim valde restricta est lingua Hebraea et Syra, ideoque multa verba et verborum significata illius aevi ignoramus. Id enim exigere videtur hoc loco textus Lucae. Favet quod ex naba, per aphaeresin literae nun, deductum videtur Syrum modernum baia, id est consolari; unde buino nostris Syris est consolatio. Hinc et Lexicon Syriacum: Barnabas, inquit, idem est quod filius consolationis, vel filius refugii; sed etymon non indicat, forte quia peregrinum erat, v. g. Cyprium priscum, Barnabas enim fuit Cyprius. Aut potius etymon est Syrum jam dictum, puta baia, id est consolatus est, exhilaravit; unde mebaita est consolator, id ita esse patet ex interprete Syro, qui Barnabas hoc loco interpretatur ברא דבויאא bera debviaa, id est filius consolationis. Levites. — Licet enim Levitae, Num. XVIII, 20, vetentur possidere agros in Judaea, non tamen extra eam, imo nec in Judaea, si ii sint pascuales duntaxat ad alenda pecora, ut patet Num. XXXV, 3. Unde Hugo censet hunc Barnabae agrum fuisse in Cypro; Alexander vero, in Vita S. Barnabae, ait eum fuisse in Judaea. Cyprius genere. — Judaei enim post tot captivitates sparsi erant per totum orbem, et ubique gentium fixerant domos, uti et modo fixerunt. Addit Alexander Barnabam, natum in Cypro, habitasse Hierosolymis, ibique una cum Stephano et Saulo sacris Litteris imbutum fuisse a Gamaliele; ac demum ad Christum venisse una cum consobrino suo Joanne, qui cognominatus est Marcus, in cujus domo coalescere coepit nova haec Christi ecclesia, ut dixi cap. I. Unde Barnabam fuisse unum e 72 Christi discipulis tradit S. Epiphanius, haeres. 1; Eusebius, lib. III Histor., cap. XXXIII, et alii. Porro Sophronius, Patriarcha Hierosolymitanus, in Fragmento de laboribus S. Petri et Pauli, quod extat tomo VII Biblioth. S. Patrum, tradit S. Petri uxorem fuisse filiam Aristobuli, fratris Barnabae, ex qua susceperit filium et filiam. Sophronio astipulatur Helecas, Episcopus Caesaraugustanus, in Addition. ad Chronicon Lucii Dextri et M. Maximi, quod anno Domini 1393 repertum et editum est Caesaraugustae. Sic enim scribit: «S. Petrus in honore habetur in Hispaniis, et uxor ejus Concordia passa Romae sub Nerone, non multo prius quam ipse pateretur. Fuit haec (ut docet M. Maximus ad epistolam S. Petri) filia Aristobuli, id est Zebedaei, et Salomes, socrus S. Andreae, qui duxit alteram sororem Concordiae, et Jacobi et Joannis. Fuit autem Aristobulus, cognomento Zebedaeus, frater Barnabae apostoli Domini. Idem Zebedaeus et Barnabas consobrini Joannis, cognomento Marci, et nepotes Mariae, ubi Christus coenam ultimam celebravit, et ubi Spiritus Sanctus venit in Apostolos.» Sic ergo juxta Helecam, Barnabas fuit frater Aristobuli, qui alio nomine dictus est Zebedaeus, fuitque pater S. Jacobi et S. Joannis Apostolorum, quorum proinde Barnabas fuit patruus, aeque ac uxorum S. Petri et S. Andreae: quare primarii hi Apostoli fuerunt consanguinei, vel affines. Porro de Zebedaeo, fratre Barnabae, haec addit Helecas: «In Britannia celebris est memoria multorum Martyrum, praecipue S. Aristobuli, unius de septuaginta duobus discipulis, qui dictus est etiam Zebedaeus, pater Jacobi et Joannis, maritus Mariae Salomes, qui cum Petro Romam petivit: inde, relictis domesticis suis, missus in Angliam Episcopus, occubuit martyr anno secundo Neronis.» Et inferius de uxore ejus: «Celebris, ait, memoria est apud Hispanos S. Mariae Salomes, matris S. Jacobi et uxoris Zebedaei, quae cum attigisset annum nonagesimum anno Christi 42, sub Jacobo, filio Alphaei, Episcopo Hierosolymitano, die 24 maii sanctissime decessit ad coelos in Italia, diciturque Verulis quiescere, et mors ejus multis nobilitata miraculis.» Idem tradunt Verulenses. Caeterorum, utpote novorum, nec ab aliis traditorum, fides sit penes Helecam et Sophronium.
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v. 2 dolentes quod docerent populum et annuntiarent in Iesu resurrectionem ex mortuis; de sadducaeis vide ad Matth. 3,7; dicit Iosephus paucos quidem, sed πρώτους τοῖς ἀξιώμασι illorum opinioni suffragari (Antiq. 18,1,&). Dum Petrus Iesum praedicat suscitatum ex mortuis, in uno hoc exemplo i. e. in Iesu persona, docet resurrectionem. Argumentum sermonis esse potius exspectaremus, uti fere habetur in codice D : annuntiare Iesum in resurrectione, i. e. resurrexisse. Solus quidem Petrus dicitur loqui; at Ioannem quoque docuisse , patet ex v. ἐς. Notat CÀr. : « tu mihi perpende, quomodo qui quaesierant proditorem ad Christum tradendum, hic ipsi manus iniiciunt ferociores facti et impudentiores post crucem א
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v. 3 et iniecerunt in eos manus et posuerunt eos in custodiam 1n crastinum; erat enim vespera; nam hora nona post solis ortum ascendebant in templum ; populi concursus, oratio Petri, quae certo multo prolixior erat quam paucis illis 3,12 refertur, tempus occupabat, ita ut iam immineret vespera nec esset tempus sufficiens ad synedristas convocandos et iudicium insütuendum. Quem vero fructum praeclarum tulerit miraculum et institutio apostolorum de Iesu, patet v. ἃ muti autem eorum qui audierant verbum crediderunt , et. factus est numerus virorum quinque millia; ea occasione quinque millia credidisse aliqui explicant (cf. Salm. Lap. Har. Calm.); at verbis potius indicatur id effectum esse, ut nunc numerus credentium esset quinque millia; neque enim dicitur προςετέθησαν, ut supra 2,51; « duo namque Lucas narrat et multos credidisse et factum esse numerum virorum quinque millia, atque ita narrat, ut alterum altero secernát. At si is numerüs coetui Christianorum, qui iam erat, tunc acerevisset, non 60 modo Lucas, opinor, rem narrasset; sed ita simplicius, certius et clarius : eorum autem qui audierant verbum érediderunt virorum quinque millia, nihilque praeterea addidisset » (Patr. similiter Beel. Feit.). Non numerari mulieres áliqui censent neque pueros (Bee/. Patr. Feit.); alii putant ἄνδρες dici, uti ψυχαί 2,&1 vel uti Matth. 14,35 sensu generaliori. Res iam eo devenit, ut a summo Iudaeorum magistratu ignorari aut negligi ulterius non potuerit. Palam enim in templo annuntia- = batur Iesum quem synedristae crucifigendum curaverant resurrexisse, crimen eorum denuntiabatur, auctor salutis unus praedicabatur Iesus et qui ei 56 addicebant in dies et numero et auctoritate crescebant;
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v. 5 factum est autem tn. crastinum , ut. congregarentur principes eorum scil. ludaeorum, 6/ seniores et scribae , totum itaque synedrium, quod constituebatur ex magistratu religioso, principibus sacerdotum, magistratu civili, senioribus, et doctoribus legis; ;:
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6 generali appellatione dicuntur qui auctoritate in plebem valent; quandoque putant ἄρχοντες esse eosdem ac principes sacerdotum, qui alias nominari solent, si de synedrio agitur; cf. Matth. 16,91; 21,81. Marc. 11,27; 15,583 etc (Felt. Wendt, Bl.) in lerusalem, εἰς ἼΞερ., rure accersitos esse in urbem aliqui censent haud improbabiliter; eo enim anni tempore vitam rure agere ob regionis amoenitatem et messem sane erat iucundum et saepe utile. Aliqui insigniores ex principibus nominantur v. 6 et Annas princeps sacerdotum et Caiphas, qui in condemnatione Iesu partes egerant praecipuas (Ioan. 18,13; 11,549. Matth. 26,3. 57 seq.); Annas socer erat Caiphae qui erat pontifex (ab anno 18-36 p. Ch.); verum Annas plurimum auctoritate valebat et Caiphas ex'eius consilio et arbitrio munus administrabat; vide quae dixi in Comment. Luc. p. 156; Annam in toto Aaronis genere, in omnibus sacerdotum familiis principatum gessisse, ideoque eo titulo insigniri Patr. censet; et Ioannes et Alexander et quotquot erant de genere sacerdotali i. e. pontificali scil. ex iis qui ἀρχιερεῖς nominabantur. Secundum talmudistas eo tempore i. 6. annis quadraginta ante urbis excidium celeberrimus erat lochanan ben Zaccai (cf. Lightfoot ad .ב 1.); verum incertum est, sitne is quem hic Lucas nominat. Ibi non est spernenda lectio in codd. B, D ᾿Ιωνά- θας; nam ᾿Ιωνάθης filius Ànnae pontificis nominatur apud Iosephum Antiq. 18,5,3. Pariter incertum quis fuerit Alexander; nominatur quidem Alexander Lysimáchus, frater Philonis, alexandrinus, Alexandrinorum alabarches, omnium (teste Iosepho) in ea urbe suo tempore et genere et divitiis primus, pietate quoque conspicuus; « nihil est quod vetet credere eum per eos dies fuisse Hierosolymae ac pro dignitate et auctoritate qua pollebat ac pro eius erga templum meritis admissum in synedrium » (Patr.; de eo vide Iosephum, Antiq. 19,5,1; 18,8,1. 3; 90,5. 2). . Sollemni tot virorum nobilium consessu homines simplices posse confundi et a proposito deterreri synedristae exspectabant;
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v. 7 et statuentes eos in medio, ut ipso conspectu augustissimi concilii metus iis offerretur et perturbarentur omnium oculis in se directis, ?nferrogabant : in qua virtute aut in quo nomine fecistis hoc vos? quaerunt de sanatione; haec enim nota erat nec poterat negari et ab ea occasionem ceperant apostoli praedicandi Iesum et denuntiandi orimen synedristarum. In quo nomine sanationem 'effecissent, .syne- 0718/86 ignorare non poterant. Quaerunt tamen sperantes fore ut vel non auderent Iesu nomen invisum pronuntiare vel exterriti .inepte rationem redderent; quod si fieret, facile res eo modo potuit plebi exhiberi, ut nullatenus in Iesu gloriam memoriamve sanationis fama redundaret. « Nunc recordare verborum Christi : cum auteni tradent vos in synagogis, ne solliciti sitis, quid aut quomodo loquamini; Spiritus enim Patris vestri est qui loquitur in vobis » (Chr. cf. Luc. 19,11)
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v. 8 tunc repletus Spiritu sancto Petrus dizit. ad eos; iam enim plane alius est Petrus, summa libertate. fortitudine, sapientia ex dono Spiritus loquitur : principes populi et seniores, audite, eos cum honore nominat (Oec. )
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v. 9 si nos hodie diiudicamur ἀνα- 05506 usu forensi : examinamur, interrogamur, in benefacto hominis infirmi, in quo iste salvus factus est, ἐπὶ εὐεργεσίᾳ, in ius vocari, ἃ iudicibus quaestionem institui propter beneficium homini infirmo collatum, rem esse satis iniquam Petrus innuit; ἐν τίνι qua re vir iste sit sanatus, si de hoc quaestio iudicialis instituitur,
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v. 10 notum sit omnibus vobis et omni plebi Israel, « strenue illos.a principio perstringit et carpit, quod de beneficio in ius vocent, ac si diceret : utique oportebat nos ea de re coronari atque ut beneficos promulgari; nünc autem in ius vocamur, quia bene fecimus homini infirmo, non potenti, non nobili, quamquam et in hoc quis invidisset » (CÀr.)? quia 1n nomine Domini nostri Iesu Christi Nazareni, hoc nomine pronuntiato et Iesu Nazareno invocato, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc tste adstat coram vobis sanus; verba sunt plena fide, fortitudine, acri reprehensione iudicum. Quaestioni ita respondet, ut una et removeat scandalum crucis praedicans Iesum crucifixum a mortuis esse suscitatum et eundem Messiam esse doceat, simul probans divino esse testimonio fir-. matum quod affirmet; nam ad huius Iesu invocationem patratum: esse miraculum (cf. Beel.); cum emphasi additur in D etc. : in alio autem nullo (Cyp.). | . Atque eiusdem Iesu effatum, quo iam alias duces populi perstrinxerat (Matth. 21,42. Marc. 12,10. Luc. 22,17) illis in memoriam . revocat
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v. 11 Aic est lapis qui reprobatus est a vobis aedificantibus, vos debuistis domum Dei aedificare; at eum in quo tota Dei structura innititur, reiecistis; at hic ipse est qui factus est in caput anguli, lapis angularis, qui fecit utraque unum (Eph. 2,14), qui est fundamentum et fultura domus Dei, adeoque metaphora relicta caput, princeps, rex populi Dei et regni Dei. Verba deprompta sunt ex Ps. 117, quo Messiam designari Iudaei agnoscebant (vide Comment. Matth. II p. 237); eo etiam utitur Petrus in priore sua epistola 2,4. Et quia Iesus factus est lapis angularis, necessario consequitur
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v. 19 et non est in alio aliquo salus 1. e. tota ratio et causa salutis, pacis, beatitatis nostrae reposita est et conclusa in eo solo; nec enim aliud nomen est sub coelo datum hominibus, magis emphatice graece : neque enim aliud nomen exsistit sub coelo τὸ διδόμενον ἐν ἀνθρώποις quod inter homines datur, quod generi humano conceditur, in quo oporteat nos salvos fieri δεῖ ex divina ordinatione et consilio; nomen Iesu i. e. eius persona, ipse et quod de se manifestavit. Ipse est unus mediator Dei et hominum; ipse propitiatio pro peccatis no- Stris (cf. 1 Tim. 2,6. 1 Ioan. 2,9). Hac generali affirmatione docet Petrus etiam tempore veteris foederis non potuisse haberi salutem nisi a Messia , fide in eum explicita seu implicita, et revera propter Christi merita praevisa in vetere foedere omnis dabatur gratia (cf. Ioan. 1,17). — Bene notat Salm. de hac Petri oratione : « vide quam nihil seditiose faciat, sed fatetur principatum eorum, sicut oportebat, donec palam pateret illius politiae reprobatio; nihil dicit contumeliosum etiamsi in libertate loquatur. Neque statim dicit in nomine Iesu miraculum editum, sed paulatim disponit eos ad audiendam veritatem, nec declinat in levitatem adulationis, sed detegit eorum atrocissimum delictum crucifixionis Christ ». At illis ipsis quoque spem salutis offert, quasi dicens : « videte an adhuc eum reprobare velitis; hoc enim certum est, vos aliunde salutem quam per ipsum habere non posse; hoc ergo consulite, quomodo maxime vobis eum promereamini ». '
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v. 13 videntes autem Petri constantiam et Ioannis παρρησίαν fiduciam dicendique libertatem ; quamvis loannes non loqueretur, tamen eadem animi sententia et fortitudo ex vultu, habitu cognosci potuit, comperto quod homines essent sine litteris qui scil. in scholis rabbinorum minime vacassent legis studio 6/ idiotae, imperiti (Bed.); qui caret munere publico, dignitate, et qui in aliqua re, arte, scientia non est versatus vocatur comparatione instituta cum magistratu, homine docto, artis perito etc. idiota ; quare etiam homo plebeius eo nomine designari potest. Et haec notio hoc loco videtur converire; habetur enim oppositio ad legis doctores et ad magistratum religiosum et civilem in hac utraque designatione, admirabantur, nam talem orationem, defensionem, accusationem , adhort&tionem minime exspectabant 66 ab homine indocto, rudi, plebeio talia dici.et tanta libertate coram augustissimo consessu perorari, quis non miraretur? et cognoscebant eos quoniam cum Iesu fuerant; synedristae, -saltem multi vel plerique, non adfuerunt, cum apostoli in custodiam tradebantur; quare nunc demum discunt videntes apostolos eos antea fuisse cum Iesu. Quare quod D códex habet τινὲς δὲ ἐξ αὐτῶν ἐπεγίνωσχον ὃ ὅτι etc. non est 805 re. Sanationem effectam esse certo constabat; eius enim testis adstabat
Res aliter evenit ac synedristae volebant. Apostoli nullo modo exterriti sunt vel perturbati neque ullam praebuerunt ansam, qua nomen [esu posset obscurari. Potius ita optime suas egerunt partes, ut illi οἱ ad mirarentur et ipsi ancipites haererent;
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v. 1& Aominem quoque videntes stantem cum eis , qui fortasse simul cum eis tamquam socius tumultus in carcerem fuerat abductus (B/.); hominis autem: constantiam laudat Chr., quod in ipso iudicii loco eos non reliquerit; niAil poterant contradicere; quod factum erat non poterant negare. Quare etiam nihil excipere poterant contra id quod Petrus dixerat argute eos verberans, cur ob beneficium praestitum iu iudicium raperentur (Salm.). Verum quam maxime molestum lis erat quod nomine Iesu sanatio erat. facta. Quid statim resporiderent aut quo se verterent non habebant. Quare inter se deliberare coeperunt
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v. 15 iusserunt autem eos foras extra concilium secedere et conferébant ad t1nvicem
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v. 16 dicentes : quid faciemus , ποιήσωμεν faciamus, vox est haesitantium quas partes eligere expediat et quomodo rem valde molestam componant, Aominibus istis? quoniam quidem notum signum factum est per eos omnibus habitantibus Ierusalem , manifestum est et non possumus negare; en eodem modo loquuntur de discipulis , quo antea de Iesu : quid facimus quia hic homo multa signa facit (Ioan. 11,87). Negassent libenter, si potuissent. Sed propter evidens miraculum quod omnibus iam notum erat non poterant audere. apostolis poenam.decernere propter nomen Iesu praedicatum. Unde persuasione minisque utendum esse rati sunt
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v. 17 sed ne amplius divulgetur ti populum, comminemur eis ne ultra loquantur in nomine hoc ulli hominum; quam odiosum sit nomen declarant abstinentes addere quale vel cuius sit nomen. Dummodo nomen Iesu silentio prematur, satis putant provisum esse. Cum rationibus destituantur quibus apostolos compescant, ad minas convertüntur (Saim.);
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v. 18 et vocantes eos denuntiaverunt, παρήγγειλαν iniperarunt , ne omnino loquerentur φθέγγεσθαι, ne üllum quidem sonum ederent, > ne muttire quidem, multoque fortius quam λάλεῖν, cum c0. ad sontiim magis quam ad verba referatur » (B/.), neque docérent in nomine Iesu, ἐπὶ τῷ ὀνόματι, ita scil. ut persona Iesu et quod de eo ipsi sciant sit fundamentum, cui ratio docendi innitatur, ut quasi super hoc fundamentum doctrinae aedificium construatur. Apostoli autem liberum dant et intrepidum responsum, quo illos modeste et prudenter suae admonuerunt iniustitiae (Sa/m.) ν.
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19. Petrus vero et Ioannes respondentes dixerunt ad eos : st iustum est in conspectu Dei, sitne iustum coram Deo, iudice Deo, εἰ adhibetur interrogativum , eodemque modo si etiam in lingua vulgari, vos potius audire quam Deum, iudicate; « tanta est veritatis confidentia, ut Petrus etiam statuat hostes ipsos 1101605 ; nam saltem pudore victi non poterunt negare hane veritatem » (Saim.). Iam a Christo acceperant mandatum praedicandi in nomine eius (Luc. 24,47. Act. 1,8); unde Petrus dicens Deo esse obediendum Christum aperte Deum nominat; hanc necessitatem sibi impositam affirmant; quare licite se tacere posse negant
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v. 90 non possumus quae vidimus et audivimus non logut, quae in Iesu testes oculati perspeximus, quae ab eo didicimus et iussi sumus praedicare, haec loquendi necessitas nobis incumbit; nam vae mihi, si non evangelizavero (1 Cor. 9,16). Synedristae non habent quid reponant; neque audent eos punire ob libertatem loquendi; timent populum qui miraculum admiratur; unde repetunt suam iniunctionem minis additis, qua ipsa comminatione ostendunt se nescire quo se vertant nec posse impedire quominus nomen Iesu reddatur gloriosum
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v. 1 at illi comminantes προσαπειλησάμενοι minis etiam severioribus intentalis dimiserunt eos , non invenientes quomodo punirent eos, τὸ πῶς cf. 22,30; Luc. 1,62; 9,46; 19,48; > hic usus fere Lucae proprius est, ut articulus anteponatur enuntiato interrogationis obliquae » (BDl.); nullatenus invenire poterant aliquem praetextum eos puniendi seu causam, propter populum quia omnes clarificabant id quod factum f «erat in eo quod acciderat, 35552700 τὸν Θεόν Deum glorificabant in eo quod factum fuerat. Si ergo ullo praetextu apostolos punivissent, timendum erat ne tumultus fieret. Lectio vulg. certe est corrupta. Iam 26006 notat : « melius habetur in graeco: omnes enim glorificabant Deum in eo quod factum fuerat; et quod in nostris codicibus additum est : in eo quod acciderat, in graeco non habetur », neque id habet Dion.; et gig. honorificabant Deum in facto. Denuo apparet perversitas ducum ac principum eadem quam contra Iesum eiusque signa exhibuerant. Apud magnam autem plebis partem obtinetur finis signi, scil. ut Dei gloria illustretur et homines ad cognitionem veritatis adducantur (Salm.). Erat quippe signum illud valde insigne tum ob diuturnitatem infirmitatis tum quia vir ille mendicus omnibus ex multo tempore erat notissimus; quotidie enim ponebatur ad portam templi (3,2)
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v. 292 annorum entm erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis; erat autem. claudus a nativitate (3,2). - | Statuit Weiss a redactore scenam v. 15-20 esse exornatam. Vult enim non se-
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v. 23 dimissi autem venerunt ad suos i. e. coapostolos (CÀr. ut videtur, Beel. Felt. Bl.) et condiscipulos (D?on.); hi intelligendi erunt ob v. 29. 30; illi enim loquuntur quibus praedicatio incumbit; et annuntiaverunt' eis, quanta ὅσα -ad eos principes sacerdotum et seniores dixissent i. e. synedristae; et perpende quomodo rursum ad verum auxilium confugiant, ad subsidium invictum &c rursum unanimiter et cum studio » (Chr. )
Notat Calm. convenisse apostolos fratresque et orantes exitum primae huius vexationis esse oppertos; id quod omnino probabile est; neque enim ignorabant illos esse in custodiam datos norantque quam male animati essent synedristae. Verum mox laetum acceperunt nuntium;
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v. 9& qui cum audissent, quas scil. minas illi intentassent; cf.'v. 29, unanimiter levaverunt vocem ad Deum;. putant aliqui recitari formam' precandi sollemnem atque usitatam tempore. apostolico ; sed ex v. 29. 30 patet orationem ortam' esse ex rebus modo gestis; alii opinantur 608 -ת1 spiratione quadam communi in easdem subito prorupisse voces (Salm. Lap. Beel.); sed praestat quod. Patr. habet :.« necesse non est assentiamur putantibus haec ita intelligi oportere, ac si, quotquot praesentes aderant totam precationem quae sequitur iisdem conceptam verbis omnes una simul habuerint, neque id significat vox ὁμοθυμαδόν unanimiter, sed omnes iisdem animi sensibus actos Deum precatos esse, quarum precum summam Lucas literis consignavit ». Atque de singulari Spiritus s. in eos operatione mentio non fit nisi oratione facta v. 31; proinde hic inspirationem qua omnes locuti sint assumere opus non ést (Felt.). > Celebrant Dei potentiam et praescientiam, oracula, esse impleta secundum Dei consilium; unde efflagitant, ut sibi quoque adsistat ad ea implenda quae ipsis sunt. demandata ; et dixerunt : Domine, tu es qui fecisti coelum et terram , mare et omnia quae in eis sunt cf. Is. 37,16 simili modo a Dei potentia orditur Ezechias rex orare; laudant Dei potentiam, quae manifestata est in sanatione et eo quod apostoli ab imminente periculo incolumes abierunt. Uti in Christum principes populi furorem suum exercuerunt, sed conatu irrito, ita nunc idem attentarunt contra opus eius et gloriae eius manifestationem; quare apte commemorant oraculum illud in Ps. 2 traditum;
4:25
v. 95 qui Spiritu sancto per os patris nostri David pueri twi diristi; textus hic plurimorum testium auctoritate quidem fulcitur, attamen dubium non leve movet; nusquam enim dicitur Deum loqui διὰ πνεύματος ἁγίου, Deum loqui per Spiritum "sanctum; sed ratio constans qua inspiratio s. litterarum declaratur .est, ut Deus loquatur per homines (3,18. Luc. 1,70. Hebr. 1,1) vel Spiritus sanctus (1,16; cf. Matth. 22,43. 9 Petr. 1,21). Dictio haec : Deum loqui per Spiritum sanctum per os David, uti plane singularis et inaudita, ita valde turgida est; quare textus ille praeferendus est quem Cr. Oec. Theoph. et.P et longe plures minusculi codices habent ὁ διὰ στόματος Δαυὶδ 200056 σου εἰπών. Bene dicit Beelen : verba διὰ «v. «y. mihi videntur redolere glossam; παῖς עבד puer i. e. servus Domini, titulus est honoris qui inditur Abraham (Ps. 104,6. 42), Iosue (Ios, 25,99. Iud. 2,8), Iob 1,8; 2,3, David (Ps. 17,1; 36.1; 88,5. 91) etc. ; dicitur pater noster, uti 2,29 patriarcha, sensu eodem; munus eius propheticum ipsi genti eius est honori et gloriae; quare fremuerunt ἐφρύαξαν ferociunt, ferociter tumultuantur gentes, et .populi meditati sunt tnantia? quae nullum haberé possunt exitum et successum, proin irrita studia et conatus; miratur propheta vesaniam impiorum (Beda);
4:26
v. 96 astiterunt reges terrae et princtpes convenerunt in unum adversus Dominum et adversum Chrislum : eius? « ac si foedera 8 Deo exigerent, prophetiam in medium afferunt seipsos simul consolantes quod omnia frustra meditentur inimici » (Chr. Oec. Theoph.). Victoria enim et gloria Messiae et regni eius et clades ruinaque inimicorum eius in Ps. 9,4 seq. describitur. Unde laetos capiunt animos; nam sicut priorem psalmi partem vident impletam, ita alteram quoque de gloria et regno et friumpho impletum iri confidunt. Quare ad hane confidentiam firmandam explicite sibi proponunt quam accurate priora psalmi verba congruant in Christum; quem nexum psychologicum et affectum si consideraveris, intelliges inepte expunctos hos versus velle H?/g. quippe qui optimam precationem interrumperent 66 turbarent! Neutiquam! imo petitionem v. 29. 30 optime praeparant
4:27
v. 97 convenerunt enim vere in civitate 1810 adversus sanctum puerum (uum παῖδα, 3,13, Iesum quem unzisti, regem constituisti; cf. Is. 61,1 Dominus unxit me; humana eius natura uncta est Spiritu sancto (Is. 11,2), uncta divinitate, et in 1088 8 oleo exsultationis et laetitiae (Ps. 48,8), Herodes et Pontius Pilatus, qui primi sunt ex regibus et principibus qui.contra Christum consilia agitabant, cum gentibus, militibus alienigenis, e£ populis Israel, tribubus Israel; eo cnim modo Iesus ipse passionem praedixit : filius hominis tradetur principibus sacerdotum et scribis et senioribus... et tradent eum gentibus (Marc. 10,33. Matth. 20,18. 19). Convenerunt autem v. 38 /«cere, ut facerent, quae manus tua et consilium tuum decreverunt fieri, quae Dei potentia rerum ordinatrix et effectrix i. c. manus ct cius voluntas fieri antea decreverat, προώρισεν; passio et mors erat praedcfinita (cf. 2,23). Bene notant dici : decreverunt fier? (non, ut illi facerent), fieri scil. illis volentibus et paratis 808 prava voluntate ad inferendam mortem (Saim. Lap. Beel.). Nam > multum diversum multumque contrarium est id quod in 10daeorum malignitate praecognitum et quod in Christi est passione dispositum ;... non enim impias furentium manus immisit in se Dominus, sed admisit, nec praesciendo quod faciendum esset coegit ut fieret » (S. Leo, serm. 16 de pass. M. 55,369). Hac itaque prima vaticinii impletione animantur ad bonam spem fore ut in posterum quoque omnes adversariorum conatus reddantur inanes, irriti, prout in ipso vaticinii modo plane generali praedicitur. Unde opem divinam efflagitant, ut digni habeantur qui victoriam illam suo ministerio adducant
4:29
v. 29 et nunc xai τὰ νῦν (cf. 5,38; 17,30; 20,32;. 27,92; saepe apud profanos; cf. Wetst.), quod praesentem conditionem attinet, Domine , respice in minas eorum et da servis tuts cum omni fiducia et libertate παρρησίας loqui verbum tuum; « vides philosophiam? et quomodo his non imprecentur mala? non dixerunt : dirumpe illos, deiice illos » (Chr.); eorum precatio non est ad repellendas molestias, sed pro evangelicae praedicationis successu (Oec.); petunt pro se robur, constantiam, fortitudinem, ut medias inter infestationes cum omni alacritate commisso sibi munere fungantur. Simul id efflagitant ut Dominus conatibus suis aspiret signis illis duae fore promisit
4:30
v. 30 ἐπ eo quod manum tuam extendas ἐν τῷ ἐχτείνειν dum tu extendas, eam scil. conditionem fieri petunt; ἐν cf. 3,26; ad sanitates et signa et prodigia fieri per nomen sancti Filü (ui παιδὸς cf. 3,13; &,97 Jesu; extendere manum solet dici de magna quadam divinae potentiae manifestatione; cf. Ex. 3,20; 7,5. Deut. 5,354; 5,15; 7,19 etc. Haec manifestatio fit in eum finem, ut aegroti sanentur et fiant signa ad invocationem nominis Iesu; ob oculos itaque habent quod modo factum est et petunt, ut Deus eodem modo ulteriorem evangelii praedicationem adiuvet et promoveat. Et Deus quidem « annuit eorum petitioni et palam fecit locum concutiendo se illorum precibus adesse כ (CÀr.)
4:31
v. 31 et cum orassent, motus est locus in quo erant congregati; ita enim Deus, uti norunt ex vetere testamento, suam praesentiam ad opem ferendam, ad vindictam capiendam, ad terrorem hostibus incutiendum, ad magnificentiam suam ostendendam solet annuntiare; cf. Ex. 19,18. Ps. 754,&; 103,32; 113,6. Mich. 1,4. 1880. 3,6. Eccli. 16,18 etc. Confirmantur itaque signo sensibili, uti 2,2; 16,26; et simul in animis ipsis experiuntur novum roboris ac fiduciae et alacritatis augmentum : et repleti sunt omnes Spiritu sancto et loquebantur verbum Dei cum fiducia; quasi « iterum accensi sunt Spiritu sancto, iterum exarsit in eis charisma » (Chr.); nam « istiusmodi locutionibus certa quaedam ac singularis designatur opera Spiritus sancti auxiliique atque opis ab ipso praebitae, ubi opus est ad aliquid exsequendum, 80068810 » (Patr.); proin non obstat 2,4. = lium cf. 15,12. 30) erat cor unum et anima una; « vide fructum adventus Spiritus sancti, qui est pax et concordia; pro hac unitate precatus erat Christus Patrem, ut sint unum sicut et nos (Ioan. 17,11); promiserat etiam per Ieremiam Deus : dabo cis cor unum et viam unam » (Ier. 32,39; Salm.) erant itaque tales quales apostolus fideles esse cupit : σύμψυχοι, ἰσόψυχοι unanimes (Phil. 2,2. 20). Quae caritas et concordia mutuam quoque. efficiebat communicationem bonorum : nec quisquam οὐδὲ εἷς ne unus quidem, eorum quae possidebat aliquid suum esse dicebat, sed erant illis omnia communia, ditiores itaque libentissme egentioribus tribuebant; opes suas non tam suas quam omnium rem ac possessiones considerantes (cf. 2,45-47). Et dum gratia Dei ita apud fideles manifesta erat, non minus conspicua eminebat apud apostolos
4:33
v. 33 et virtute magna. reddebant apostoli testimonium resurrectionis Iesu. Christi Domini nostri, ἀπεδίδουν qua dictione eos significat quibus aliquid concreditum est et qui debitum reddunt (CÀr. Oec. Theoph.). | Quod efflagitaverant in v. 99, id consecuti sunt; « non verbo tantum , sed etiam virtute testimonium resurrectionis exhibuerunt, ut et Paulus ait : et praedicatio mea non in persuasibilibus humanae sapientiae verbis, sed in ostensione Spiritus et virtutis » (1 Cor. 2,4; Chr.). Ita igitur et apud fideles et apud apostolos favor divinus erat manifestus; et gratia magna erat in omnibus illis ἐπὶ πάντας (cf. Lüc. 2,50), super omnes favor divinus quasi profundebatur, extendebatur, requiescebat. Et aliud huius gratiae et favoris Dei documentum est v. 3% neque enim quisquam egens erat inter illos; quotquot enim possessores agrorum aut domorum erant vendentes afferebant pretia eorum quae vendebant
4:35
v. 35. οἱ ponebant ante pedes apostolorum ; dividebatur autem singulis , prout cuique opus erat; adeo itaque gratia Dei et impulsu Spiritus sancti regebantur, ut libenter venderent ditiores possessiones suas; eorum pretio efficiebatur, ne quisquam egenus esset inter illos; ἔφερον, ἐτίθουν, ipso imperfecto exprimitur, saepe hoc factum esse; quoties enim opus erat ad supplendum fiscum communem pauperibus destinatum ; itaque nunquam deerat quod daretur (Bl.); ante pedes ponere i. e. magna cum reverentia (CÁr.) eorum curae ac dispositioni tradere, committere. ;cf. 7,57). Non omnes omnia vendidisse, ipsa rerum conditione necessario consequitur; neque eos ad id coactos esse, habes 5,5; et 12,12 Maria mater Marci domum habet propriam. πάντας αὐτούς, profecto non ad apostolos solos sententia potest referri. Cur enim diceretur omnes apostolos fuisse in gratia, cum modo dictum sit omnes repletos esse Spiritu sancto? Dein planum est ad illam de solis apostolis acceptionem neutiquam posse aptari quod sequitur v. 34 οὐδὲ γὰρ neque enim. Alii volunt non de Dei gratia, sed de gratia populi esse sermonem, uti 2,47 (Cai. Wendt), vel dici : fideles omnes in mutua conversatione inagnam gratiam , benevolentiam, beneficentiam ostendebant (Lap.); sed praestat cum plerisque de gratia Dei explicare, quae explicatio optime in contextum convenit; neque additur, ut 2,47 ad omnem plebem. Illa duo : erat gratia, neque enim etc. etiam Chr. inter se iungit : « vide quanta sit Spiritus virtus; haec est enim bonorum causa, quam secundo commemorat adhortans omnes ad pecuniarum contemptum ». Atque gratiam Dei intelligunt Salm. Calm. (inter alia) Beel. Patr. Felt. Bl. Hilg. aliique. — Alii invenerunt difficultatem in connexione v. 34 neque enim; volunt illud γὰρ referre ad v. 32 et dicunt interrumpi per v. 33 descriptionem conditionis fidelium (Beel. Felt.); imo Patr. scribere non dubitat de v. 33 : « facile sentias ut hic versus descriptionem morum interrumpat comprehensam versibus 32. 34. 35, utque alia sit huius atque illorum materies. Ad haec quemadmodum versum 33 cum versu 34 ipsa materies arcte conneclit,, ita et versum 34 cum versu 32, neque modo materies, sed et orationis contextus. Quare non dubito versum 33 de loco suo incuria librariorum demotum esse reponendumque inter versus 34 et 32 ». At id minime opus est. Nam, uti explicatione data ostenditur, versus 33 suo loco recte ponitur habetque explicationem facilem. Non omnes oninia vendidisse colligi quoque potest ex exemplo quod singulari ratione de Barnaba refertur. Cur autem Lucas supra denuo commemorarit quod iam antea 2,54. ἐδ narraverat et hoc exemplum referat, iam CÁr. notat, id fieri etiam propter narratio- . nem de Anania et Saphira. Ita enim sibi transitum munit exponens prius quae recte et bene ab aliis gesta erant (cf. Oec. Salm. Felt. Dl.); quare etiam non erat reformidanda quaedam repetitio, neque ea proprie dicenda est repetitio, quia propter magnum numerum fidelium qui nuperrime accesserat (v. &), consultum erat referre hos quoque eadem mente cum prioribus esse imbutos. Cur autem Barnabae mentio fiat specialis, etiam eo explicandum erit, quia in subsequentibus partes agit satis celebres
4:36
v. 36 Joseph autem , dicebatur apud Iudaeos utrumque 72" et cum aphaeresi *ov, unde altera lectio 'Iozz; (cf. Lightfoot ad Act. 1,23), qui cognominatus est Barnabas ab apostolis, quod est interpretatum filius consolationts 2020000606 ; est παράχλησις 1 Cor. 15,3 exhortatio (vulg.) genus sermonis quod ad prophetiam refertur, quo orationis genere Barnabas praeditus exhibetur 11,93; nomen apte derivatur בר נבוּאה filius prophetiae, i. e. qui propheticum loquendi modum habet; de voce נבואה vide Buztorf, Lex. chald. p. 1287; alii qui putant eam vocem in dialecto aramaica non reperiri (?) coniectant nomen esse נוחא ?3!; Jevites, Cyprius genere, e Cypro insula maris mediterranei oriundus; erat igitur Hellenista,
4:37
v. 87 cum haberet agrum, vendidit eum et attulit pretium et posuit ante pedes apostolorum; cum id singulari modo referatur, iterum patet venditionem cuique fuisse liberam neque ab apostolis iniunctam. Laudi vertitur ei, quod etiam postmodum in evangelii praedicatione victum sibi labore manuum comparavit (1 Cor. 9,6). Iam antiquo tempore etiam levitae, sacerdotes, emptione vel hereditate possessiones, agrum acquirere poterant (cf. ler. 32,7 seq.), quamvis lis ab initio certa pars terrae non esset assignata (Num. 18,20); tribuebantur iis urbes 80 habitandum et suburbana, campi, pro gregibus (Num. 35,3 seq.) et varia de decimis, primitiis, sacrificiis (Num. 18,21 seq. Deut. 18,1; 26,12).
4:1
… Le successive persecuzioni (Act. 4, 1-8, 3; 9, 1-3), le confische ordinate dal sinedrio (e dalle autorità romane), la carestia sopraggiunta al tempo di Claudio, i soprusi dei ricchi contro i poveri di cui parla Iac. 2, 6-7; …
… Essa segnava inoltre la fine della feroce persecuzione giudica contro la Chiesa (Hebr. 13, 7; 10, 32 sgg.; Act. 4, 1-31; 5, 17 sgg.; 6, 11 sgg.; 7, 54-8, 3; 12, 1-4; ecc.). …
Questa dottrina, accolta soltanto dalle anime più elevate d'Israele e respinta dall'intera setta sadducea (cf. Mt. 22, 23; Lc. 22, 27; Act. 4, 1-2; 23, 8), divenne insegnamento universale nel cristianesimo. …
… Uno στρατηγός (Lc. 22, 4, 52; Act. 4, 1; 5, 24, 26) vi manteneva l'ordine. …
4:2
… S. Pietro e s. Giovanni « annunciabant in Iesu resurrectionem ex mortuis » (Act. 4, 2; cf. Apoc. 20, 11 sgg.) e s. Paolo professò la sua fede in questa verità disputando con i filosofi stoici ed epicurei nell'areopago (ibid. 17, 32), davanti ai sacerdoti e ai sadducei …
4:6
ANNA (ÁNANO: CORRISPONDE ALL'EBR. HÁNAN[JAH])
interrogatorio sia stato diretto da lui (ibid. 18, 19-24). Presiede il sinedrio assieme a Caifa (Act. 4, 6). Si discute se il sommo sacerdote di Act. 7, 1 e 9, 1 sia A. o Caifa.
… condannato a morte, e quindi consegnato a Pilato, al quale fu condotto dalla casa di C. (Io. 18, 28). Quando, dopo la guarigione di uno storpio, Pietro e Giovanni annunziarono Gesù al popolo, furono condotti al Sinedrio, del quale faceva parte anche C. (Act. 4, 6), ma non più al seggio di preside, occupato da Anna.
SINEDRIO (ΣΥΝΈΔΡΙΟΝ « ASSEMBLEA »)
dote in carica, quelli già eventualmente depositi e, con ogni probabilità, anche i membri delle famiglie dalle quali si soleva scegliere la più alta carica religiosa (cf. Io. 18, 19; Act. 4, 6; 19, 14). Gli « anziani » (οἱ πρεσβύτεροι) rappresentavano l'aristocrazia laica; essi erano i « personaggi più ragguardevoli » (Flavio Giuseppe, Vita, 9). Gli « scribi » (οἱ γραμματεῖς) …
4:8
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… (Act. 1, 15-26); per primo, come capo degli Apostoli predicò (ibid. 2, 14) e come tale fu interpellato dagli uditori (ibid. 2, 37); operò il primo miracolo (ibid. 3, 6) e altri poi con la sola sua ombra (ibid. 5, 15); fu lui che rispose al Sinedrio (ibid. 4, 8) e che come capo del movimento venne incarcerato da Erode (ibid. 12, 3); giudice della comunità punì Anania e Safira (ibid. 5, 1-11). Quanto all'essere stato « mandato » (ibid. 8, …
4:9
Nel Nuovo Testamento A. (Act. 2, 9; 4, 9; 16, 6; 19, 10, 22, 26; 20, 4, 16, 18; 21, 27; 24, 19; 27, 2; Rom. 16, 5; I Cor. 16, 9; II Cor. 1, 8 II Tim. 1, 15; IPt. 1, 1; Apoc. 1-3) indica la provincia romana di A. (costituita …
4:10
… Il nome composto Ἰησοῦς Χριστός ricorre solo 4 volte nei Vangeli (Mt. 1, 1; Mc. 1, 1; Io. 1, 17; 17, 3), è raro altrove (Act. 3, 6; 4, 10; 9, 34; Apoc. 1, 1, 2, 3), mentre è frequentissimo nelle epistole di Paolo e di Pietro.
… Nazaraeus); 26, 71; Lc. 18, 37; Io. 18, 5, 7; 19, 19; Act. 2, 22; 3, 6; 4, 10; 6, 14; 22, 8; 26, 9. In Act. 24, 5 sg. Paolo viene accusato come «capo della setta dei Nazorei». …
4:11
… nella sua gloria (Lc. 24, 25-27). La prima catechesi apostolica vide pure nella Passione un fatto avvenuto perché e come Dio lo aveva previsto e decretato (Act. 2, 23), un ripudio da parte dei Giudei della pietra, che divenne poi la pietra d'angolo (Act. 4, 11); un riunirsi insieme di Erode e Pilato, dei gentili e degli Israeliti contro il santo servo di Dio, G., Unto da Dio per fargli tutto ciò che la mano e il consiglio di Dio avevano …
4:12
Questa è la situazione nella quale si trova ogni uomo: peccatore perché discendente da Adamo, e, se adulto, peccatore di peccati personali; la salvezza, la purificazione dalle sue colpe e la liberazione dal dominio di Satana la può trovare in Gesù Cristo e solo in Gesù Cristo (Act. 4, 12). Egli deve scegliere fra Gesù Cristo e Satana. …
… estensione ed efficacia, perché ha meritato ogni grazia in rigore di stretta giustizia, ma è bensì in senso proprio unico mediatore tra Dio e gli uomini e unica via che conduce al Padre (I Tim. 2, 5; Io. 14, 6; Mt. 11, 27; Rom. 5, 1; 12, 24; Hebr. 10, 19-25; Act. 4, 12), onde qualsiasi altra i. presso Dio per gli uomini, dopo il peccato originale, va intesa come subordinata e dipendente da questa suprema mediazione di Cristo, e ogni grazia loro accordata …
4:13
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
Che G. accompagnasse Pietro (Io. 18, 16) fu ammesso dal Crisostomo, Cirillo Alessandrino, Girolamo (PG 59, 449; 74, 596; PL 22, 1090). A ragione dubita Agostino (PL 35, 1932) «fortasse ergo ipse hic est», poiché in Act. 4, 13 G. appare ignoto al pontefice.
… « In nessun altro c'è salvezza; non c'è sotto il cielo altro nome dato agli uomini nel quale dobbiamo salvarci » (Act. 4, 13). È impossibile divenire amici di Dio se non per mezzo del Figlio, il quale si è fatto uomo per comunicare ai suoi fratelli la vita del Padre celeste. …
P. e Giovanni sono chiamati «illetterati e ignoranti» dai sinedriti (Act. 4, 13): segno che non avevano frequentato le dotte scuole rabbiniche. …
4:16
Levita di tribù, cipriota di nascita, era cugino di Marco l'Evangelista (Col. 4, 10). Passò ad abitare a Gerusalemme, ove possedeva 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. …
4:19
… Gli Apostoli, pur raccomandando la soggezione ai poteri pubblici, per quanto infedeli (Rom. 13, 1 sgg.; Tit. 3, 1; I Pet. 2, 13), in caso di diritto superiore dichiarano doverosa la resistenza (Act. 4, 19; 5, 29; Phil. 1, 13; I Pet. 4, 16) e suggellano col sangue, seguiti dai martiri, questo principio.
… I suoi fratelli e lui hanno un identico concetto dell'apostolato: secondo l'ordine avuto da Gesù (Lc. 24, 48; Act. 1, 8), si presentano come i « testimoni » di fatti non avvenuti in angulo, in segreto (Act. 26, 26; 1, 21-22; 2, 32; 3, 15; 4, 19-20; 5, 32; 10, 39), non come spacciatori di favole ingegnosamente inventate, doctas fabulas secuti (II Pt. 1, 16; I Pt. 5, 1-4; I Io. 1, 1-3, ecc.). …
4:20
Nessuna autorità umana ha diritto d'impedire la predicazione stessa, come hanno proclamato s. Pietro e s. Giovanni davanti al sinedrio: « Non possiamo non dire quello che abbiamo visto e udito » (Act. 4, 20); s. Paolo asserisce che « la parola di Dio non è legata » (II Tim. 2, 9) e sentiva in sé l'obbligo urgente di predicare: « Necessitas mihi incumbit » (I Cor. 9, 16). Da parte di tutti …
4:23
l'intervento del Messia (18, 1-8; cf. Act. 4, 23-31; 12, 5, 12; L. Tondelli, Gesù, pp. 364-68; A. Feuillet). …
4:24
… L'antimessianismo diventa anzi triste caratteristica giudaica (Act. 4, 24-32; I Thess. 2, 14-16; 4ª Vangelo; Apoc. 2, 9; 3, 9). I Vangeli non mentovano un A. individuale. …
… Divin Redentore si riversa in tutta la struttura della vita ecclesiastica, per formarla sull'esemplare consumato dell'azione riparatrice (Eph. 4, 11-16; Gal. 6, 14). La volontà riparatrice trova la sua espressione verbale negli « atti » o formole di r. (Act. 4, 24-31), e la sua espressione affettiva nella compassione per le sofferenze di Cristo (I Cor. 12, 26): formole e sentimenti coltivati nella devozione al S. Cuore
4:25
Si verificarono allora le parole di Ps. 2, 1-2 della congiura dei principi e re contro il C., come si ricordarono i primi cristiani (Act. 4, 25-28). G. vi patì pure le sofferenze già predette da Is. 50, 6; 52, 13-53, 12. G. è il « servo di Jahweh » che non allontana la sua faccia dalle ignominie e dagli sputi, ha presentato il …
… in Lc. 1, 70 parla « per la bocca (βίᾳ στόματος) dei santi profeti; in Mt. 22, 43, David « in Spirito » (ἐν πνεύματι) compose Ps. 110, 1; in Act. 1, 16 lo Spirito Santo predisse « per bocca » (βίᾳ στόματος) di David la « Scrittura » di Ps. 41, 10; in Act. 4, 25 invece si afferma che Dio dice il Ps. 2, 1, per mezzo dello Spirito Santo, per la bocca di David (cf. F. J. F. Jackson-K. …
4:26
… Accanto alla forma integra tradizionale ὁ χριστός Κυρίου (Θεοῦ), che permane solo negli scritti lucani (Lc. 2, 26; 9, 20 [cf. Mt. 16, 16]; Act. 3, 18; 4, 26), appare nei Vangeli (come già in Ps. Salom. 17, 32; cf. Eccl. gr. 46, 19) Χριστός Κύριος (Lc. 2, 11), titolo in cui la messianità culmina nella divinità che Gesù rivendicava …
… che divenne poi la pietra d'angolo (Act. 4, 11); un riunirsi insieme di Erode e Pilato, dei gentili e degli Israeliti contro il santo servo di Dio, G., Unto da Dio per fargli tutto ciò che la mano e il consiglio di Dio avevano già prima predisposto (ibid. 4, 26-27: in bocca dei discepoli, già bene istruiti sul senso della Passione di G.).
4:27
All'infuori della narrazione del processo di Gesù Cristo, in cui P. ha sì gran parte, egli è nominato sei volte nel Nuovo Testamento, tre volte con il nome completo, in Lc. 3, 1; Act. 4, 27; I Tim. 6, 13; altre tre volte con il solo soprannome di P.: Lc. 13, 1; Act. 3, 13; 13, 28. Di passaggio, s. Luca (13, 1) accenna ad un episodio di crudeltà in cui P. fece uccidere …
SANTITÀ DI CRISTO E DI MARIA. - I. PROSPETTO STORICO. - 1. S. di Cristo. - Il Nuovo Testamento applica formalmente a Gesù l'aggettivo « santo » (ἅγιος: Lc. 1, 35; Act. 3, 14; 4, 27, 30; Hebr. 7, 26) ed anche il sostantivo (ὁ ἅγιος): i demoni riconobbero in lui « il Santo » per eccellenza (Mc. 1, 24); lo stesso titolo gli dà l'Apoc. 3, 7.
4:32
La c. fraterna non è dunque che l'estendersi e l'irradiarsi di quella che dobbiamo avere per Dio. Perciò essa è il segno migliore del progresso dell'amore di Dio in noi. « Amatevi vicendevolmente, questo sarà il segno che vi farà riconoscere per i discepoli miei » (Io. 13, 35). In Act. 4, 32 si descrive il mirabile spettacolo dato dai primi cristiani con l'amore vicendevole: « la moltitudine dei fedeli era un cuore ed un'anima sola; nessuno considerava suo quello che possedeva, …
… 2, 44; 7, 14), a cui tutti gli uomini debbono appartenere, dove la solidarietà è cementata dalla carità, implorata da Gesù nella sua preghiera sacerdotale (Io. 17, 21-24), estesa, nella primavera della Chiesa, fino alla comunione dei beni materiali (Act. 4, 32-37). Ma l'agiografo, che più d'ogni altro ha posto in rilievo la solidarietà, è s. Paolo. …
… Nei primi secoli, il clero (p. es., a Gerusalemme: Act. 2, 44; 4, 32) viveva con il vescovo, sostentato dalle oblazioni dei fedeli, amministrate alla dipendenza del vescovo (v. CANONICI REGOLARI DI S. AGOSTINO). …
4:33
ξ) Le manifestazioni della nuova vita. - Gli Apostoli nella loro predicazione si presentano come testimoni della nuova vita di G., e connettono costantemente il loro apostolato con G. risorto: cf. Act. 4, 33; 2, 32; 3, 15; 13, 31; I Cor. 9, 1. Gli Apostoli sentono inoltre che devono il dono dello Spirito Santo all'influsso del Risorto, che essi chiamano « spirito vivificante » (I Cor. …
4:36
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 l'isola, percorrendola in tutta la sua lunghezza da Salamina a Pafo, ove risiedeva il proconsole Sergio Paolo …
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
… Iud., 12, 3, 3) e nuovi (p. es., l'uso dell'abito, di lino come i sacerdoti: ibid., 20, 9, 6-7), e occupati in vari impieghi (giudici: ibid., 4, 8, 14, ecc.) rimangono nelle epoche posteriori fino al Nuovo Testamento (Lc. 10, 32; Io. 1, 19; Act. 4, 36), con complicazioni varie nell'ordinamento giuridico e cerimoniale talmudico.
4:37
… La r. attuale racchiude in sé la separazione morale, o disappropriazione (Act. 4, 37), e la separazione fisica (ἄρσαις): questa è attiva quando dipende da una libera determinazione, è passiva quando proviene dall'or-
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.