Ananias and his vvife Saphîra, for their sacrilege, at Peters word fall downe dead, to the great terrour of the rest. 12 By the Apostles miracles, not onely the number, but also their faith so increaseth, that they seeke in the streates to the very shadow of Peter, the townes also about bringing their diseased to Hierusalem. 17 The Rulers againe oppose them selues, but in vaine. 19 For out of prison an Angel deliuereth them, bidding them preach openly to al: 27 and in their Councel Peter is nothing afraid of their bigge wordes: 34 Yea Gamaliel being one of them selues casteth a doubt among them, lest the matter be of God, and therfore impossible to be dissolued. 40 Finally, the Apostles being scourged by them, count it an honour, and cease no day from preaching.
1But a certain man named Ananias, with Saphira his wife, sold a piece of land,Ma un cert'uomo detto Anania con Saffira, sua moglie vendè un podere,BVT a certaine man named Ananias, vvith Saphîra his vvife sold a peece of land,Vir autem quidam nomine Ananias, cum Saphira uxore suo vendidit agrum, 2And by fraud kept back part of the price of the land, his wife being privy thereunto: and bringing a certain part of it, laid it at the feet of the apostles.E d'accordo con sua moglie ritenne del prezzo: e portandone una tal qual porzione, la pose a' piedi degli Apostoli.and defrauded of the price of the land, his vvife being priuie thereto: and bringing a certaine portion, laide it at the feete of the Apostles.et fraudavit de pretio agri, conscia uxore sua: et afferens partem quamdam, ad pedes Apostolorum posuit. 3But Peter said: Ananias, why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost and by fraud keep part of the price of the land?E Pietro disse: Anania, come mai satana tentò il cuor tuo a mentire allo Spirito santo, e ritenere del prezzo del podere?And Peter said, Ananias, vvhy hath Satan tempted thy hart, that thou shouldest lie to the holy Ghost, and defraude of the price of the land?Dixit autem Petrus: Anania, cur tentavit Satanas cor tuum, mentiri te Spiritui Sancto, et fraudare de pretio agri ? 4Whilst it remained, did it not remain to thee? And after it was sold, was it not in thy power? Why hast thou conceived this thing in thy heart? Thou hast not lied to men, but to God.Non è egli vero, che conservandolo stava per te, e venduto era in tuo potere? Per qual motivo ti sei messa in cuore tal cosa? Non hai mentito agli uomini, ma a Dio.Remaining, did it not remaine to thee: and being sold, vvas it not in thy povver? Vvhy hast thou put this thing in thy hart? Thou hast not lied to men, but to God.nonne manens tibi manebat, et venundatum in tua erat potestate ? quare posuisti in corde tuo hanc rem ? non es mentitus hominibus, sed Deo. 5And Ananias, hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard it.Udite, che ebbe Anania queste parole, cadde, e spirò. E gran timore entrò in tutti quei, che udirono.And Ananias hearing these vvordes, fel dovvne, and gaue vp the ghost. And there came great feare vpon al that heard it.Audiens autem Ananias hæc verba, cecidit, et expiravit. Et factus est timor magnus super omnes qui audierunt.
6And the young men rising up, removed him, and carrying him out, buried him.E si mosser de' giovani, e quindi lo tolsero, e portaronlo a seppellire.And yong men rising vp, remoued him, and bearing him forth buried him.Surgentes autem juvenes amoverunt eum, et efferentes sepelierunt. 7And it was about the space of three hours after, when his wife, not knowing what had happened, came in.Era trascorso lo spazio di circa tre ore, quando la di lui moglie non informata del successo arrivò.And it vvas the space as it vvere of three houres, and his vvife, not knovving vvhat vvas chaunced, came in.Factum est autem quasi horarum trium spatium, et uxor ipsius, nesciens quod factum fuerat, introivit. 8And Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much.E Pietro le disse: Dimmi o Donna, avete voi venduto il podere per il tal prezzo? Ed ella disse: così appunto.And Peter ansvvered her, Tel me vvoman, vvhether did you sel the land for so much? But she said, Yea, for so much.Dixit autem ei Petrus: Dic mihi mulier, si tanti agrum vendidistis ? At illa dixit: Etiam tanti. 9And Peter said unto her: Why have you agreed together to tempt the spirit of the Lord? Behold the feet of them who have buried thy husband are at the door: and they shall carry thee out,E Pietro a lei: per qual motivo vi siete accordati a tentare lo spirito del Signore? Ecco, sono alla soglia i piedi di coloro, che hanno data sepoltura a tuo marito, e ti porteranno fuori.And Peter vnto her, Vvhy haue you agreed together to tempt the Spirit of our Lord? Behold, their feete that haue buried thy husband, at the doore, and they shal beare thee forth.Petrus autem ad eam: Quid utique convenit vobis tentare Spiritum Domini ? Ecce pedes eorum qui sepelierunt virum tuum ad ostium, et efferent te. 10Immediately, she fell down before his feet and gave up the ghost. And the young men coming in found her dead: and carried her out and buried her by her husband.E immantinenti ella cadde a' suoi piedi, e spirò. Ed entrati que' giovani trovaron la morta, e la portarono a seppellire accanto a suo marito.Forthvvith she fel before his feete, and gaue vp the ghost. And the yong men going in, found her dead: and caried her forth, and buried her by her husband.Confestim cecidit ante pedes ejus, et expiravit. Intrantes autem juvenes invenerunt illam mortuam: et extulerunt, et sepelierunt ad virum suum. 11And there came great fear upon the whole church and upon all that heard these things.E gran timore ne nacque in tutta la chiesa, e in tutti coloro, che udirono tali cose.And there fel great feare in the vvhole Church, and vpon al that heard these things.Et factus est timor magnus in universa ecclesia, et in omnes qui audierunt hæc.
12And by the hands of the apostles were many signs and wonders wrought among the people. And they were all with one accord in Solomon’s porch.E molti segni, e prodigj faceansi nel popolo per le mani degli Apostoli. E se ne stavano tutti d'accordo nel portico di Salomone.And by the handes of the Apostles vvere many signes and vvonders done among the people. And they vvere al vvith one accord in Salomons porche.Per manus autem Apostolorum fiebant signa et prodigia multa in plebe. Et erant unanimiter omnes in porticu Salomonis. 13But of the rest no man durst join himself unto them: but the people magnified them.Degli altri poi nissuno ardiva di affratellarsi con essi: ma il popolo li celebrava.But of the rest none durst ioyne them selues vnto them: but the people magnified them.Ceterorum autem nemo audebat se conjungere illis: sed magnificabat eos populus. 14And the multitude of men and women who believed in the Lord was more increased:E più e più cresceva la moltitudine di que', che credevano nel Signore, uomini, e donne.And the multitude of men and vvomen that beleeued in our Lord, vvas more increased:Magis autem augebatur credentium in Domino multitudo virorum ac mulierum, 15Insomuch that they brought forth the sick into the streets and laid them on beds and couches, that, when Peter came, his shadow at the least might overshadow any of them and they might be delivered from their infirmities.Talmente che portavano fuori nelle piazze i malati, e li mettevano sopra letti, e strapunti, affinchè, passando Pietro, l'ombra almeno di lui adombrasse alcuno di essi, e fosser liberati dalle loro infermità.so that they did bring forth the sicke into the streates, and laid them in beddes and couches, that vvhen Peter came, his shadovv at the least might ouer shadovv any of them, and they all might be deliuered from their infirmities.ita ut in plateas ejicerent infirmos, et ponerent in lectulis et grabatis, ut, veniente Petro, saltem umbra illius obumbraret quemquam illorum, et liberarentur ab infirmitatibus suis. 16And there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons and such as were troubled with unclean spirits: who were all healed.Concorreva eziandio a Gerusalemme molta gente dalle vicine città, portando de' malati, e vessati dagli spiriti immondi: i quali erano tutti quanti risanati.And there ranne together vnto Hierusalem the multitude also of the cities adioyning, bringing sicke persons and such as vvere vexed of vncleane spirits: vvho vvere al cured.Concurrebat autem et multitudo vicinarum civitatum Jerusalem, afferentes ægros, et vexatos a spiritibus immundis: qui curabantur omnes.
17Then the high priest rising up, and all they that were with him (which is the heresy of the Sadducees) were filled with envy.Ma esacerbato il principe de' sacerdoti, e tutti quelli del suo partito (che è la setta de' Sadducei) si riempiron di zelo.And the high priest rising vp, and al that vvere vvith him, vvhich is the heresie of the Sadduces, vvere replenished vvith zeale:Exsurgens autem princeps sacerdotum, et omnes qui cum illo erant (quæ est hæresis sadducæorum), repleti sunt zelo: 18And they laid hands on the apostles and put them in the common prison.E messer le mani addosso agli Apostoli, e li poser nella pubblica prigione.laid hands vpon the Apostles, and put them in the common prison.et injecerunt manus in Apostolos, et posuerunt eos in custodia publica. 19But an angel of the Lord by night, opening the doors of the prison and leading them out, said:Ma l'Angelo del Signore di notte tempo aprì le porte della prigione, e condottili fuora, disse:But an Angel of our Lord by night opening the gates of the prison, & leading them forth, said,Angelus autem Domini per noctem aperiens januas carceris, et educens eos, dixit: 20Go, and standing speak in the temple to the people all the words of this life.Andate, e statevi nel tempio a predicare al popolo tutte le parole di questa scienza di vita.Goe: and standing speake in the temple to the people al the vvordes of this life.Ite, et stantes loquimini in templo plebi omnia verba vitæ hujus. 21Who having heard this, early in the morning, entered into the temple and taught. And the high priest coming, and they that were with him, called together the council and all the ancients of the children of Israel: and they sent to the prison to have them brought.Ed essi udito questo entrarono sul far dell'alba nel tempio, ed insegnavano. Ma venuto il principe de' sacerdoti, e quelli del suo partito, convocarono il sinedrio, e tutti i seniori de' figliuoli d'Israele: e mandarono alla prigione, perché gli fosser condotti davanti.Vvho hauing heard this, early in the morning entred into the temple, and taught. And the high priest comming, and they that vvere vvith him, called together the Councel & al the auncients of the children of Israël: and they sent to the prison that they might be brought.Qui cum audissent, intraverunt diluculo in templum, et docebant. Adveniens autem princeps sacerdotum, et qui cum eo erant, convocaverunt concilium, et omnes seniores filiorum Israël: et miserunt ad carcerem ut adducerentur. 22But when the ministers came and opening the prison found them not there, they returned and told,E andati i ministri, e aperta la prigione non li trovando, tornarono in dietro a recar questa nuova,But vvhen the ministers vvere come, and opening the prison, found them not: returning they told,Cum autem venissent ministri, et aperto carcere non invenissent illos, reversi nuntiaverunt, 23Saying: The prison indeed we found shut with all diligence, and the keepers standing before the doors; but opening it, we found no man within.Dicendo: quanto alla prigione l'abbiamo trovata chiusa con tutta puntualità, e le guardie fuori in piedi alle porte: ma apertala niuno vi abbiamo trovato dentro.saying, The prison truely vve found shut vvith al diligence, and the keepers standing before the gates: but opening it, vve found no man vvithin.dicentes: Carcerem quidem invenimus clausum cum omni diligentia, et custodes stantes ante januas: aperientes autem neminem intus invenimus.
24Now when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.Udite tali parole, il prefetto del tempio, e i principi de' sacerdoti stavan, perplessi, dove queste cose andassero a finire.And as soone as the Magistrate of the temple and the cheefe priests heard these vvordes, they vvere in doubt of them, vvhat vvould befall.Ut autem audierunt hos sermones magistratus templi et principes sacerdotum, ambigebant de illis quidnam fieret. 25But one came and told them: Behold, the men whom you put in prison are in the temple, standing and teaching the people.Ma sopraggiunse chi diede lor questo avviso: ecco che quegli uomini, che furon messi da voi in prigione, stanno arditamente nel tempio, e insegnano al popolo.And there came a certaine man and told them, That the men, loe, vvhich you did put in prison, are in the temple standing, and teaching the people.Adveniens autem quidam, nuntiavit eis: Quia ecce viri quos posuistis in carcerem, sunt in templo, stantes et docentes populum. 26Then went the officer with the ministers and brought them without violence: for they feared the people, lest they should be stoned.Allora andò il magistrato con i ministri, e li menò via, non con violenza: imperocché temevan di non esser lapidati dal popolo.Then vvent the Magistrate vvith the ministers, and brought them vvithout force, for they feared the people lest they should be stoned.Tunc abiit magistratus cum ministris, et adduxit illos sine vi: timebant enim populum ne lapidarentur. 27And when they had brought them, they set them before the council. And the high priest asked them,E li condussero, e presentarono al consiglio: e il sommo sacerdote gl'interrogò,And vvhen they had brought them, they set them in the Councel. And the high priest asked them,Et cum adduxissent illos, statuerunt in concilio: et interrogavit eos princeps sacerdotum, 28Saying: Commanding, we commanded you that you should not teach in this name. And behold, you have filled Jerusalem with your doctrine: and you have a mind to bring the blood of this man upon us.Dicendo: noi vi abbiamo strettamente ordinato di non insegnare in quel nome: ed ecco, che avete riempito Gerusalemme della vostra dottrina: e volete renderci responsabili del sangue di quell'uomo.saying, Commaunding vve commaunded you that you should not teach in this name: and behold you haue filled Hierusalem vvith your doctrine, and you vvil bring vpon vs the bloud of this man.dicens: Præcipiendo præcepimus vobis ne doceretis in nomine isto, et ecce replestis Jerusalem doctrina vestra: et vultis inducere super nos sanguinem hominis istius.
29But Peter and the apostles answering, said: We ought to obey God rather than men.Rispose Pietro, e gli Apostoli, e dissero: bisogna ubbidire a Dio piuttosto, che agli uomini.But Peter ansvvering and the Apostles, said, God must be obeied, rather then men.Respondens autem Petrus et Apostoli, dixerunt: Obedire oportet Deo magis quam hominibus. 30The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.Il Dio de' padri nostri ha risuscitato Gesù, cui voi uccideste, appesolo ad un legno.The God of our Fathers hath raised vp IESVS, vvhom you did kil, hanging him vpon a tree.Deus patrum nostrorum suscitavit Jesum, quem vos interemistis, suspendentes in ligno. 31Him hath God exalted with his right hand, to be Prince and Saviour, to give repentance to Israel and remission of sins.Questo principe, e salvatore lo esaltò Iddio colla sua destra per dare ad Israele la penitenza, e la remissione de' peccati.This Prince and Sauiour God hath exalted vvith his right hand, to giue repentance to Israël, and remission of sinnes.Hunc principem et salvatorem Deus exaltavit dextera sua ad dandam pœnitentiam Israëli, et remissionem peccatorum: 32And we are witnesses of these things: and the Holy Ghost, whom God hath given to all that obey him.E noi siamo testimoni di queste cose, ed anche lo spirito santo dato da Dio a tutti quelli che a lui ubbidiscono.and vve are vvitnesses of these vvordes, and the holy Ghost, vvhom God hath giuen to al that obey him.et nos sumus testes horum verborum, et Spiritus Sanctus, quem dedit Deus omnibus obedientibus sibi. 33When they had heard these things, they were cut to the heart: and they thought to put them to death.Quelli, udite tali cose, smaniavano, e trattavan di mettergli a morte.Vvhen they had heard these things, it cut them to the hart, and they consulted to kil them.Hæc cum audissent, dissecabantur, et cogitabant interficere illos. 34But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.Ma levatosi su uno del consiglio chiamato Gamaliele, Fariseo, dottor della legge, rispettato da tutto il popolo, ordinò di metter fuora per un po' di tempo quegli uomini,But one in the Councel rising vp, a Pharisee named Gamaliel, a doctor of lavv honorable to al the people, commaunded the men to be put forth a vvhile.Surgens autem quidam in concilio pharisæus, nomine Gamaliel, legis doctor, honorabilis universæ plebi, jussit foras ad breve homines fieri,
35And he said to them: Ye men of Israel, take heed to yourselves what you intend to do, as touching these men.E disse loro: uomini Israeliti, badate bene a quel, che siete per fare riguardo a questi uomini.and he said to them, Ye men of Israël, take heede to your selues touching these men vvhat you meane to doe.dixitque ad illos: Viri Israëlitæ, attendite vobis super hominibus istis quid acturi sitis. 36For before these days rose up Theodas, affirming himself to be somebody, to whom a number of men, about four hundred, joined themselves. Who was slain: and all that believed him were scattered and brought to nothing.Imperocché prima di questi giorni scappò fuori Teoda, dicente, se essere qualche cosa, col quale si associò un numero di circa quattrocento uomini, il quale fu ucciso: e tutti quelli, che gli credevano, furon dispersi e ridotti a niente.For before these daies there rose Theódas, saying he vvas some body, to vvhom consented a numbre of men about foure hundred, vvho vvas slaine: and al that beleeued him, vvere dispersed, and brought to nothing.Ante hos enim dies extitit Theodas, dicens se esse aliquem, cui consensit numerus virorum circiter quadringentorum: qui occisus est, et omnes qui credebant ei, dissipati sunt, et redacti ad nihilum. 37After this man, rose up Judas of Galilee, in the days of the enrolling, and drew away the people after him. He also perished: and all, even as many as consented to him, were dispersed.Dopo questo scappò fuori Giuda il Galileo nel tempo della descrizione, e si tirò dietro il popolo, ed egli ancora perì: e furono dissipati tutti quanti i suoi seguaci.After this fellovv there rose Iudas of Galilee in the daies of the Enrolling, and drevv avvay the people after him, and he perished: and as many as euer consented to him, vvere dispersed.Post hunc extitit Judas Galilæus in diebus professionis, et avertit populum post se: et ipse periit, et omnes quotquot consenserunt ei, dispersi sunt. 38And now, therefore, I say to you: Refrain from these men and let them alone. For if this council or this work be of men, it will come to nought:E adesso io dico a voi, non toccate questi uomini, e lasciateli fare: conciossiachè se questo pensiero, o questa opera viene dagli uomini, sarà disfatta.And novv therfore I say to you, depart from these men and let them alone: for if this counsel or vvorke be of men, it vvil be dissolued:Et nunc itaque dico vobis, discedite ab hominibus istis, et sinite illos: quoniam si est ex hominibus consilium hoc aut opus, dissolvetur:
39But if it be of God, you cannot overthrow it, lest perhaps you be found even to fight against God. And they consented to him.Se poi ell'è da Dio, non potrete disfarla: che non sembri che fate guerra anche a Dio. E approvarono il suo parere.but if it be of God, you are not able to dissolue them', lest perhaps you be found to resist God also. And they consented to him.si vero ex Deo est, non poteritis dissolvere illud, ne forte et Deo repugnare inveniamini. Consenserunt autem illi. 40And calling in the apostles, after they had scourged them, they charged them that they should not speak at all in the name of Jesus. And they dismissed them.E chiamati gli Apostoli, battuti che gli ebbero, intimaron loro di non parlare né punto né poco nel nome di Gesù, e li rilasciarono.And calling in the Apostles, after they had scourged them, they charged them that they should not speake in the name of IESVS, and dimissed them.Et convocantes Apostolos, cæsis denuntiaverunt ne omnino loquerentur in nomine Jesu, et dimiserunt eos. 41And they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus.Ed essi se ne andavan contenti dal cospetto del consiglio, per essere stati fatti degni di patir contumelia pel nome di Gesù.And they vvent from the sight of the councel reioycing, because they vvere accounted vvorthy to suffer reproche for the name of IESVS.Et illi quidem ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati. 42And every day they ceased not, in the temple and from house to house, to teach and preach Christ Jesus.E ogni di non cessavano e nel tempio, e per le case d'insegnare, e di evangelizzare Gesù Cristo.And euery day they ceased not in the temple and from house to house to teach and euangelize Christ IESVS.Omni autem die non cessabant in templo et circa domos, docentes et evangelizantes Christum Jesum.
5:1
about the year A.D. 33.
It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. I. de instit. Monac.; St. Cyprian, lib. 1:ad Quir. etc.
For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties.
5:2
Witham
By fraud kept part.[Ver. 2. Defraudavit, enosphisato. Intervertit aliquid de pretio. St. Augustine, serm. xxvii. de verbis apostoli. Sacrilegii damnatur, et fraudis. See St. Chrysostom, hom xii. in Acta.] Ananias, and his wife Saphira, had made a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a sacrilegious fraud, and St. Chrysostom, a theft of what was already made sacred to God. (Witham)
5:3
Witham
Why hath Satan tempted thy heart?[Ver. 3. Tentavit. In all Greek copies at present, eplerosen. But St. Epiphanius, Haer. lix. p. 500. reads epeirasen.] The present Greek copies, filled thy heart. (Witham)
5:4
Did it not remain to thee? That is, no one forced thee to make such a promise.
Witham
And being sold, was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. Thou hast not lied to men, but to God, by lying to the Holy Ghost. (Witham)
Menochius
Thou hast not lied to men, only and principally, but to God also; for he had also lied to Peter, and the other apostles. (Menochius)
Serm. X. de diversis
"If it displeased God," says St. Augustine, "to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! ... let not such persons think to be condemned to corporal death, but to everlasting fire." (Serm. X. de diversis.)
St. Gregory, on this same subject, says: "Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God." (lib. 1:ep. 33.)
5:5
Witham
Ananias ... fell down and gave up the ghost. St. Augustine says,[Ver. 5. See St. Augustine, lib. III. cont. Parmen. ch. I. p. 56. tom. 9. nov. Ed.] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that St. Peter, and the apostles, had the gift of prophecy. (Witham)
Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53.
St. Augustine
Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. ... There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. but the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with St. Augustine, "I can believe that God spared them after this life, for his mercy is great. ... They were stricken with the scourge of death, that they might not be subject to eternal punishment." (St. Augustine, Serm. cxlviii. olim. 10. et in Parmen.)
Haydock
St. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. (Haydock)
Calmet
It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, etc. to prevent the effects of bad example. (Calmet)
5:7
St. Chrysostom
Not knowing. Because no one durst tell her; so much did they honour, fear, and obey St. Peter. (St. Chrysostom, hom. xii.)
She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. (oecumenius)
5:8
Witham
Yea, for so much. That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had before happened to her husband. (Witham)
5:12
Calmet
Solomon's porch. This was outside of the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet)
5:13
Witham
Of the rest, no one durst join himself to them. That is, none of those that did not believe: yet the people praised them, and the number of the faithful increased. (Witham)
5:15
On ... couches, meaner beds for the poorer sort.
Witham
That Peter's shadow, etc. Thus was partly fulfilled what Christ had foretold, (John 14:12.) that his disciples should do even greater miracles than he had done. (Witham)
St. Ambrose compares with these miracles wrought by St. Peter's shadow, those which the linen cloths, that had touched the relics of the holy martyrs, also wrought. (Epis. liv.) Si inanis quaedam species vacuae imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis sacris impressa membris vincula passionis? If the empty appearance of an unsubstantial shadow possessed the power of giving health, how much more efficacy must the chains of the martyrs have drawn from the holy members, which they bound?
St. Augustine
In appendice operum. (St. Augustine, serm. cciii.)
Serm. xxxix. de sanctis
St Augustine, speaking of the miracle performed by the saints now reigning in heaven, says: "If the shadow of Peter's body could afford help, how much more now the fulness of his power? And if then a certain little wind of him, passing by, did profit them that humbly asked, how much more the grace of him, now being permanent and remaining?" (Serm. xxxix. de sanctis.)
5:26
Witham
Then went the magistrate;[Ver. 26. Magistratus, o strategos.] which by the Greek was a military officer. But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim. (Witham)
Menochius
Without violence. They persuaded them to appear willingly before the sanhedrim, thinking, perhaps, moreover, that they could not bind them, whom the walls of the prison could not confine. The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country. (Menochius)
Ven. Bede
O Jews! who do you shut your eyes against the light? why so blindly mad? You say the apostles took Christ from the tomb. Tell me, then, who stole the apostles from under your locks and bolts? Who conveyed them from your prison through the midst of your guards, without alarming them? Shall the evidence of the miracle serve only to make you the less open to conviction? (Ven. Bede; Denis the Carthusian)
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Commanding, we commanded you. That is, charged you severely.
Witham
You have a mind to bring the blood of this man upon us. You will make us pass for guilty of the murder of the Messias. (Witham)
5:29
Witham
Peter answered boldly, We ought to obey God, rather than men. And withal adds, that God had raised from death Jesus, the Prince and Saviour of mankind, by whose merits all might find repentance, and forgiveness of their sins; that they were witnesses of his resurrection, etc. (Witham)
5:33
Witham
They were cut to the heart;[Ver. 33. Dissecabantur. dieprionto; which Arias Montanus translates furebant.] exasperated to fury and madness, and were for killing them. (Witham)
5:34
Witham
Gamaliel. He that had been St. Paul's master, according to St. Chrysostom, advised them to forbear, and do nothing rashly. [Ver. 38.] Meddle not with these men; literally, go from them.[Ver. 34. [Ver. 38.] Discedite ab istis. apostete.] For, saith he, if this be the work of men only, it will soon fall to nothing; but if it be from God, you cannot hinder it, and you will only make yourselves guilty, by resisting the designs of God. They consented to him, so far as not to put them to death; but they made them be scourged, which they rejoiced at; and they dismissed them with reiterated threats. (Witham)
Tirinus
Gamaliel was the master of St. Paul, Barnabas, Stephen, and others, and favoured the Christians. St. Clement and Ven. Bede think he was then a Christian, but concealed his conversion at the instigation of the apostles, that he might have an opportunity of defending Christ in the council. He afterwards professed his faith publicly, and was canonized with is son Abibas. See Baronius, 3d of Aug. (Tirinus)
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Time, and the evident success of Christ's Church, prove it to be of God. No violence of the Jews, no persecution of heathen princes, no attempts of domestic adversaries, heretics, schismatics, or evil livers, have been able to prevail against it. Men of superior abilities have made violent attacks against it; their memory, and that of their disciples, has either been buried and forgotten, or liveth only in malediction and infamy. Let, then, no Catholic be dispirited, because modern heresies continue; Arian and other heresies have continued much longer, have been more powerfully supported by temporal power, and yet have come to nothing. The Catholic religion was the first, and it will be the last religion.
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Haydock
Rejoicing. The joy of the apostles on the present occasion, is one of the greatest of miracles. Only the yoke of Jesus could make this sweet. But so the faithful servants of God have always found it. In tribulation, they abounded in inward peace and joy, which made them insensible of their exterior sufferings. (Haydock)
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2. Defrauded.) Aug. ser. 9 in append. de diuersis tom. 10. In that (saith S. Augustine) he withdrew any part of that which he promised, he was guilty at once, both of sacrilege, and of fraude, of sacrilege, because he robbed God of that which was his by promes: Sacrilege. of fraude, in that he withheld of the whole gift, a peece. Let now the Heretikes come, and say it was for lying or hypocrisie onely that this facte was condemned: because they be loth to haue sacrilege counted any such sinne, who haue taught men not onely to take away from God some peece of that or al that them selues gaue, but plainly to spoile & apply to them selues al that other men gaue.
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3. Peter said.) S. Peter (as you see here) without mans relation knew this fraude and the cogitations of Ananias, Excōmunicatiō ioyned vvith corporal painer. and as head of the College and of the whole Church against which this robbery was committed, executed this heauy sentence of Excommunication both against him, and his wife consenting to the Sacrilege. 〈◊〉 it was excommunication by S. Augustines judgement, (li. 5. cont. ep. Parm. c. 1 to. 7) and had this corporal miraculous death ioyned withal, as the Excommunication that S. Paul gaue out against the incestuous and others, 1 Cor. 5. had the corporal vexation of Satan incident vnto it.
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4. In thy povver.) If is displeased God (saith S. Augustine) to vvithdravv of the money vvhich they had vovved to God, Vow of Chastitie, & the breache thereof. hovv is he angry vvhen chastitie is vovved and is not performed? for to such may be said that vvhich S. Peter said of the money: Thy virginitie remaining did it not remaine to thee, and before thou didst vovv, vvas it not in thine ovvne power? for, whosoeuer haue vowed such things and haue not paied them, let them not thinke to be condemned to corporal deaths, but to euerlasting fire. August. Ser. 10. de diuersis. Greg. li. •. ep. 13. And S. Gregorie to the same purpose writeth thus, Ananias had vovved money to God, vvhich aftervvard ouercome vvith diuelish persuasion he vvithdravv: but vvith vvhat death he vvas punished, thou knovvest. If then he vvere vvorthy of that death, who tooke avvay the money that he had giuen to God, consider vvhat great peril in Gods iudgment thou shalt be vvorthy of, vvhich hast vvithdravven, not money, but thy self from almighty God, to vvhom thou hadst vovved thy self vnder the habits or vveede of a Monke.
4. Not to men, but) To take from the Church or from the Gouernours thereof, things dedicated to their vse and the seruice of God, or to lie vnto Gods Ministers, is so iudged of before God, as if the lie were made, and the fraude done to the Holy Ghost him self, who is the Churches President and Protector.
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Herevpon rose great reuerence, awe, and feare of the vulgar Christians toward the holy Apostles, for an example to al Christian people how to behaue thē selues toward their Bishops and Priests.
Liturgia The Epistle vpō Imber wenesday in whitson-weeke. And within the octaue, & in a votiue of SS. Peter and Paul.
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15. His shadovv.) Peters shadow & intercession. Specially they sought to Peter the cheefe of al, who not onely by touching, as the other, but by his very shadow cured al diseases, wherevpon S. Augustine faith, If then the shadow of his body could helpe, how much more now the fulnes of power? And if thē a certaine litle vvind of him passing by did profite them that humbly asked, how much more the grace of him now being permanent & remaining? Ser. 29 de Sanctis, speaking of the miracles done by the Saincts now reigning in heauen.
Peters shadow.
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An Angel leadeth them out of prison.
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Concordanza Act. 4, 18.
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Theudas.
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Time, and the euident successe of Christes Church and religion, proue it to be of God: no violence of the Iewes, no persecution of the Heathen Princes, no endeuour of domestical Aduersaries, heretikes, Schismatikes, or il liuers, p•uailīg against it, as on the other side, many attempts haue been made by Arius Macedonius, Nestorius, Luther, & the like, who thought them selues some body: but after they had plaied their partes a while, their memory is buried, or liueth only in maledictiō & infamie, & their scholers come to naught Therfore let no Cath. man be scandalized that this heresie holdeth vp for a time. For the Arians & some others florished much lōger thē these, and were better supported by Princes and learning, & yet had an end.
it,
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Tertulliano † 220 d.C. On Modesty 21
… For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias
sant'Ambrogio † 397 d.C. Concerning Repentance 2.9
82. Ananias was poor, when after selling his land he brought the money to the apostles, and was not able with it to pay his debt, but involved himself the more.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… “Having land,—meaning that this was all he possessed,—sold it, and brought the money, and laid it at the Apostles’ feet. But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles’ feet.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 28
… in respect of those of their own body (they used severity), and with good reason, but in dealing with those without, not so; that (the obedience of faith) might not seem to be matter of compulsion and fear. It is a proof of his blindness, his “seeking some to lead him by the hand.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira,
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
… I will even go farther and say: keep back nothing for yourself because you fear to be some day poor, lest by so doing you share the condemnation of Ananias and Sapphira;
san Girolamo † 420 d.C. The Letters of St. Jerome 130.14
… and keeping back for their own use a part of that which belonged to another, through fear of famine which true faith never fears, they drew down on themselves suddenly the avenging stroke, which was meant not in cruelty towards them but as a warning to others.
Early Popes (Pseudo-Isidorian Decretals) Of the persons by whom, and the uses for which, ecclesiastical property should be managed, and of the invaders thereof 1
… Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost. And the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.11
74. What is clearer, however, on this point than the case of Ananias? He acted falsely as regards the price he got for his land, for he sold it and laid at the apostles’ feet part of the price, pretending it was the whole amount.
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.34
… ix. 10 ). By the witness of the Gospel thou knowest that divine severity accuses us for idle talk, and demands a strict account of an unprofitable word ( Matth. xii. 36 ). Consider, then, what it will do for perverse doing, if in its judgment it reprobates some for talking. Ananias had vowed money to God (
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.31
… Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.17
17. Peter was not with Ananias and Sapphira when they sold their possessions, but he was present by the Spirit; Why , he says, hath Satan filled thine heart to lie to the Holy Ghost
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
XXX. They who say and teach these things, and moreover call Him another Paraclete in the sense of another God, who know that blasphemy against Him alone cannot be forgiven, and who branded with such fearful infamy Ananias and Sapphira for having lied to the Holy Ghost, what do you think of these men?
san Gregorio di Nissa † 395 d.C. On 'Not Three Gods.' 1
… for it says, “Jesus, seeing their thoughts .” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.4
59. Receive now the saying of the Lord, that the same is the Holy Spirit Who is the Spirit of Truth, for you read in the end of this book: “Receive the Holy Spirit.” And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: “Ananias, why has it seemed good to thee to tempt and to lie to the Holy Spirit?”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.9
… “Ananias, why hath Satan filled thine heart to lie to the Holy Spirit, and to deal fraudulently concerning the price of the field? While it remained did it not continue thine own, and when sold was it not in thy power? Why hast thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… v. 1, 2 .) The aggravating circumstance was, that the sin was concerted, and none other saw what was done. How came it into the mind of this hapless wretch to commit this crime? “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.48
… Whence Peter, after saying to a man, "Thou hast dared to lie to the Holy Ghost," immediately went on to add what was the nature of the Holy Ghost, saying, "Thou hast not lied unto men, but unto God."
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 1.19
… as when the evangelist tells us: “And when supper was ended, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray” the Lord: and again also “after the sop,” he says, “Satan entered into him.” Peter also says to Ananias: “Why hath Satan tempted thine heart, to lie to the Holy Ghost?”
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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
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 5.13
… For that death as well as grief takes away sin, is evident, in the first place, from the case of the martyrs; and it is plain too from what Paul saith to those who had sinned, speaking on this wise, “For this cause many are weak and sickly among you, and many sleep.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 11
… “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?” ( v. 3 .) Observe even in this, a great miracle performed, greater far than the former. “Whiles it remained,” says he, “was it not thine own? and after it was sold, was it not in thine own power?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 53.11
… There is an old saying that a miser lacks as much what he has as what he has not. The believer has a whole world of wealth; the unbeliever has not a single farthing. Let us always live “as having nothing and yet possessing all things.” Food and raiment, these are the Christian’s wealth. If your property is in your own power,
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sant'Ambrogio † 397 d.C. On the Holy Spirit 3.9
… While it remained did it not continue thine own, and when sold was it not in thy power? Why hast thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God.” And below he says to the wife: “Why have ye agreed together to tempt the Spirit of the Lord?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… and after it was sold, was it not in thine own power?” ( v. 4 .) That is, “Was there any obligation and force? do we constrain you against your will?” “Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… “And great fear came on all them that heard these things. And the young men arose, and wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much?” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… 16 .) The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. ( 2 Sam. vi. 7 .) But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful. [“And it was about the space of three hours after, when his wife, not knowing what was done, came in,” etc.] (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.17
… For when he had freely healed the leprosy of Naaman, Gehazi received the reward, the reward of another’s achievement; and he took the money from Naaman, and bestowed it in a dark place. But the darkness is not hidden from the Saints . And when he came, Elisseus asked him; and like Peter, when he said, Tell me whether ye sold the land for so much
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… “An interval of three hours,”—and yet the woman did not hear of it, and none of those present reported it, although there was time enough for it to be noised abroad; but they were afraid. This circumstance the Evangelist relates with wonder even, when he says, “Not knowing what was done, came in.” “And Peter answered unto her,” etc. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… and besides, did not even invent accusations; but by means of others they compassed the same results. ( c ) This (counsel of Gamaliel’s) above all was their condemnation: for the preaching was shown to be no longer a thing of men. “He proceeded further to kill Peter also.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” (
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san Basilio † 379 d.C. De Spiritu Sancto 16
… Let them say whether it is more proper to rank Him with God or to thrust Him forth to the place of the creature. Peter’s words to Sapphira, “How is it that ye have agreed together to tempt the Spirit of the Lord? Ye have not lied unto men, but unto God,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.4
… and again Paul saith, For this cause I bow my knees unto the Father , and the rest;… that He would grant you to be strengthened by His Spirit . He is also called the Spirit of the Lord, according to that which Peter spake, Why is it that ye have agreed together to tempt the Spirit of the Lord
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.4
… “Receive the Holy Spirit.” And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: “Ananias, why has it seemed good to thee to tempt and to lie to the Holy Spirit?” And immediately after he says again to the wife of Ananias: “Why has it seemed good to you to tempt the Spirit of the Lord?”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.9
54. Perhaps , however, some one might say that this passage cannot be specially applied to the Holy Spirit, had not the same Apostle Peter taught us in another place that the Holy Ghost can be tempted by our sins, for you find that the wife of Ananias is thus addressed: “Why have ye agreed together to tempt the Spirit of the Lord?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then she fell down straightway at his feet, and yielded up the ghost; and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things.” (
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Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
… For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life, but also put Sapphira to death?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… 9 .) First he makes her learn the sin, and then shows that she will justly suffer the same punishment with her husband, since she has committed the same wickedness: “And they shall carry thee out. And she fell down straightway at his feet,” for she was standing near him, “and yielded up the ghost.” (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.30
… Never let us say we are doing more, when we are really doing less. What need is there to speak at all? In a promise a cheat lies hid. It is in our power to give what we like. Cheating shatters the foundation, and so destroys the work. Did Peter grow angry only so far as to desire that Ananias and his wife should be slain?
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke saith, (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.22
22. And by the hands of the Apostles were many signs and wonders wrought among the people
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… If “no man durst join himself unto them,” the Apostles, “there were,” however, “the more added unto the Lord, believers, multitudes both of men and of women, insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them.” (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.22
… and the streets were filled with the sick on their beds and couches, that as Peter passed by, at least his shadow might overshadow some of them . And the multitude also of the cities round about came unto this holy Jerusalem, bringing sick folk, and them that were vexed with unclean spirits, and they were healed every one in this power of the Holy Ghost
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… No longer they guarded themselves against touching the unclean; nay, without scruple they handled the dead. And observe how, while to their own people they are severe, against the aliens they do not exercise their power. “But the people,” he says, “magnified them.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… For as he who strikes a blow upon the adamant, gets the shock of the blow himself, so it was with these men. But they saw that not only was their boldness of speech not stopped, but rather their preaching increased the more, and that they discoursed without a thought of fear, and afforded them no handles against them.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… 12 ) no longer in a house, but having occupied the very Temple, they there passed their time! No longer they guarded themselves against touching the unclean; nay, without scruple they handled the dead. And observe how, while to their own people they are severe, against the aliens they do not exercise their power. “But
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.19
… and the King of Glory shall come in . His former enemies bear witness, of whom the blessed Paul is one, having been a little while His enemy, but for a long time His servant: the Twelve Apostles are His witnesses, having preached the truth not only in words, but also by their own torments and deaths: the shadow of Peter
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.27
… and under the blessing of, the Trinity, amid such delight of the people of the city and of almost all Egypt, that they ran together from every side, from the furthest limits of the country, simply to hear the voice of Athanasius, or feast their eyes upon the sight of him, nay even, as we are told of the Apostles, that they might be hallowed by the shadow
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.80
80. The saint was being carried out, lifted high by the hands of holy men, and everyone was eager, some to seize the hem of his garment, others only just to touch the shadow,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.3
3. The apostles passed by and their shadows cured the sick.
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.14
… the demon saw it and retreated, he saw the earnest, and trembled and withdrew: he saw but the Apostle’s garments and fled. O the power of the Holy Spirit. He bestowed authority not on the soul, nor on the body, but even on raiment; nor on raiment only but even on a shadow. Peter went about and his shadow put diseases to flight,
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 4.6
… And it was truly marvellous and unaccountable, that this not only happened with respect to the bodies of these saints, but also with respect to their garments, and their shoes. And as it was in the case of the Apostles, the garments of Paul expelled diseases and demons, and the shadow of Peter
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 21
… ( ch. iii. 6 .) As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; “they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… But faith had made him a perfectly different person, and so much did it abound in them, that even their garments had great force. ( Acts xix. 12 .) What excuse then shall we deserve, if even the shadows and the garments of those men drave off death (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… I would fain ask such persons, why they say this? do they hope to prove the Son weak and powerless to raise one body? Nay, verily, faith in Him enabled the very shadows of those who believed in Him to effect the resurrection of the dead. (
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 23
… and thereafter, preaching Christ with all boldness, they wrought many signs in His name,—so much so, that as Peter was passing by, his shadow touched a certain dead person, and the man rose in life again.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 44.5
… Was it night when that lame man was made whole at the word of Peter, or rather, at the word of the Lord dwelling in Peter? Was it night when, as the disciples were passing by, the sick were laid in couches, that they might be touched at least by their shadow as they passed?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 71.3
… He says that they will do greater works than He doeth Himself; but it is all by His doing such in or by them, and not as if they did them of themselves. Hence the song that is addressed to Him, “I will love Thee, O Lord, my strength.” But what, then, are those greater works? Was it that their very shadow, as they themselves passed by, healed the sick?
5:16
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… and greater works than these shall they do.” ( John xiv. 12 .) “There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one.” (
5:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
5:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… 10, 11 .) When the angel departed, then Peter understood: “Now I perceive,” says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? (
5:19
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… “But the Angel of the Lord opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life.” “And when they heard that, they entered into the temple early in the morning, and taught.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… And they watched the gates day and night to kill him.” ( v. 24 .) For this was more intolerable to them than the miracles which had taken place—than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man’s wisdom—not as the apostles were—( ἐκεἴνοι,
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… For, bound as he was, and fixed between the two soldiers, he never would have found sufficient time to unbind the chains also, and especially as he too, like Paul, was in the inner ward. Thus then was the punishment of the keepers owing to the unrighteousness of the judge. For why did not the Jews
5:20
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.19
… To this house of the Father of Jesus, as being the house of prayer, the Apostles of Christ also, as we find in their “Acts,” are told
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… Nor did he say, Make known these things to people everywhere, but, “to the brethren. And he withdrew to another place:” for he did not tempt God, nor fling himself into temptation: since, when they were commanded to do this, then they did it. “Go,” it was said, “speak in the temple to the people.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 11 ), when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, “Go, stand and speak in the temple to the people the words of this life” (
5:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… instead of this, as if nothing had happened, they ask, “Did we not straitly charge you not to speak?” ( v. 28 .) And observe, by report of others they are apprised of all the circumstances: they see the prison remaining closed with safety, and the guards standing before the doors.
5:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… but when we had opened, we found no man within. Now when the high-priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.” ( v. 21–25 .) It
5:25
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… “Then came one, and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the other officers, and brought them without violence: for they feared the multitude, lest they should have been stoned.” (
5:27
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… and, behold ye have filled Jerusalem with your doctrine and intend to bring this man’s blood upon us.” (
5:28
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 24
… And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, “What do ye, seeking to bring this man’s blood upon us?”
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?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 4
… Did they not spend all their rage? did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, “Do ye wish to bring this man’s blood upon us?” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… 1, 2 .) So then at first they did all for the sake of man’s opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, “Do ye wish to bring this man’s blood on us?” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… So it was in the old times, in the case of Nebuchadnezzar: he saw them praising God in the furnace, and then indeed he was put in amazement. ( Dan. iii. 24 .) Whereas then these priests ought as their first question to have asked, How came ye out? instead of this, as if nothing had happened, they ask, “Did we not straitly charge you not to speak?” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 42
… Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought “garlands and oxen.” ( ch. xiv. 13 .) Here he says, “This our craft is in danger to be set at naught.—Ye have filled (all) everywhere with your doctrine.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 6
… Hear them saying to Pilate, “That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sep ulchre” ( Matt. xxvi. 63, 64 .) be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, “Ye intend to bring this Man’s blood upon us.” (
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Policrate di Efeso † 196 d.C. Polycrates, Bishop of Ephesus 1
… For those who are greater than I have said, “We ought to obey God rather than men.”
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 6
… But if he will have us abandon the Gospel and give credence to his senselessness, he expends his labour in vain; for “we ought to obey God rather than men.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.19
… But they came to the house of prayer, through the Beautiful Gate, to pray there, a thing they would not have done had they not known Him to be the same with the God worshipped by those who had dedicated that temple. Hence, too, they say, those who obeyed God rather than men, Peter and the Apostles, “The God
san Dionigi di Alessandria † 265 d.C. Containing Epistles, or Fragments of Epistles 10.4
… for his concern was not about our gathering others together in assembly, but about our not being Christians ourselves. From this, therefore, he commanded me to desist, thinking, doubtless, that if I myself should recant, the others would also follow me in that. But I answered him neither unreasonably nor in many words, “We must obey God rather than men.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.24.7
7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man.’”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.11.5
5. But I answered him, neither unsuitably nor in many words: ‘We must obey God rather than men.’
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.29
… Behold then a thing strange indeed! He to whom Christ’s enemies impute words of terror, He by that so-called tenor renders men undaunted and fearless. And so the Blessed Apostles after Him from such words of His conceived so great a contempt of death, as not even to care for those who questioned them, but to answer, ‘We ought to obey God rather than men
san Basilio † 379 d.C. De Spiritu Sancto 10
It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and Son, on account of the difference of His nature and the inferiority of His dignity. Against them it is right to reply in the words of the apostles, “We ought to obey God rather than men.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… 27, 28 .) What then (say the Apostles)? Again with mildness they address them; and yet they might have said, “Who are ye, that ye countermand God?” But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. “Then Peter and the other Apostles answered and said, We ought to obey God rather than men.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 11
… 2, 3 .) But had he thought it his duty to insult the ruler, he would have spoiled everything. And hear too those of blessed Peter’s company, how gently they answer the Jews, saying, “we must obey God rather than men.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 88
… Now that you have directly urged me to do so, I shall shew myself more zealous than ever to recall from their error simple souls both near and far. Nor shall I hesitate, if needful, to incur odium with some, for we ought to please God rather than men:
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.85
… but because we believe the promises of God, we declare by our own sentence that we do not wish to live. You remember well, it seems to me, what the apostles answered to the Jews when they were desired to abstain from preaching Christ. This therefore we also say, that you should answer us whether we ought rather to obey God or man.
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 79
… We cannot fight against the apostolic decrees, for we remember the word of the Apostle which says, “We ought to obey God rather than men,”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
… Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… 29 .) High magnanimity! He shows them too that they are fighting against God. For, he says, Whom ye killed, Him hath God raised up. “The God of our fathers raised up Jesus, Whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.” And again, else where: “The God of our fathers raised up Jesus, whom ye slew, by hanging on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”
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Tertulliano † 220 d.C. On Baptism 10
… for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… He wants to make it appear that the injunction was necessary for their own safety. But mark what (Peter) says: “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.23
… had been cast into prison by the chief priests for preaching Christ, and had been marvellously delivered from it at night by an Angel, and were brought before them in the judgment hall from the Temple, they fearlessly rebuked them in their discourse to them concerning Christ, and added this, that God hath also given His Holy Spirit to them that obey Him
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… “And hath exalted,” saith He, “with his right hand.” He affirms not merely the Resurrection, but the Exaltation also. “For to give repentance to Israel.” Observe here as before the gain (to them): observe the perfection of doctrine conveyed in the form of apology. “And we are witnesses of these things.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 88
… For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also saith; “We are witnesses of the things spoken, and the Spirit which He hath given to them that obey Him.” (
5:33
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… For to this end did God suffer the Apostles to be brought to trial, that both their adversaries might be instructed, and all might learn, and that the Apostles might be invigorated to boldness of speech. “And they hearing that, were cut to the heart.” (
5:35
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself: “Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.” (
Pseudo-Clement The Recognitions of Clement 1.65
… Which when Gamaliel, a chief of the people, saw—who was secretly our brother in the faith, but by our advice remained among them—because they were greatly enraged and moved with intense fury against us, he stood up, and said,
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Origene † 254 d.C. Origen Against Celsus 6.11
… The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.6
… Hence it was, in all likelihood, that as the scribes and lawyers had deduced the time from Holy Scripture and were expecting the Coming One, the idea was taken up by Theudas, who came forward as the Messiah and brought together a considerable multitude, and after him by the famous Judas of Galilee in the days of the taxing.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.11.1
1. Luke , in the Acts, introduces Gamaliel as saying, at the consultation which was held concerning the apostles, that at the time referred to, “rose up Theudas boasting himself to be somebody; who was slain; and all, as many as obeyed him, were scattered.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 10
… And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 67
For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… 35 .) Do not, he would say, go to work rashly and in a hurry. “For before these days rose up Theudas, boasting himself to be somebody: to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to naught.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Certainly here He speaketh of Theudas and Judas, (for “all, as many as believed on them, were scattered” [
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.5.3
3. Flavius Josephus, the most celebrated of Hebrew historians, also mentions this census,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.5.5
5. And after a little he says: “But Judas,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this council or this work be of men, it will come to naught. But if it be of God, ye cannot overthrow them.” (al. it ) (
san Girolamo † 420 d.C. The Letters of St. Jerome 84.8
… He delivered in church more than a thousand sermons, and published innumerable commentaries which he called tomes. These I now pass over, for it is not my purpose to catalogue his writings. Which of us can read all that he has written? and who can fail to ad mire his enthusiasm for the scriptures? If some one in the spirit of Judas the Zealot
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Origene † 254 d.C. Origen Against Celsus i.57
… Now Gamaliel, in the passage referred to, said: “If this counsel or this work be of men, it will come to nought” (as also did the designs of those men already mentioned after their death); “but if it be of God, ye cannot overthrow this doctrine, lest haply ye be found even to fight against God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… but after the examples, it acquired its own proper force. And he mentions not one instance, but a second also: “for,” saith the Scripture, “in the mouth of two witnesses” ( Matt. xviii. 16 ): and yet he had it in his power to mention even three. “Refrain from these men.” (
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Tertulliano † 220 d.C. To Scapula 4
We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God.
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 2
3. Now it happened to Eusebius and his fellows in the Nicene Council as follows:—while they stood out in their irreligion, and attempted their fight against God
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.24
… how say ye that the Son is God? for if He were God, He had not said, “I Alone,” nor “God is One ;”’ it is necessary to declare the sense of these phrases in addition, as far as we can, that all may know from this also that the Arians are really contending with God
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.30
… For behold, though convicted on all points, and shewn to be utterly bereft of understanding, they feel no shame; but as the hydra of Gentile fable, when its former serpents were destroyed, gave birth to fresh ones, contending against the slayer of the old by the production of new, so also they, hostile
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… “And all, as many as obeyed him, were scattered.” And for all this he does not blaspheme Christ. They heard him, all these unbelievers, heard him, these Jews. [“For if this council or this work be of men, it will come to naught.”] Well then, since it did not come to nought, it is not of men. [“But if it be of God, ye cannot overthrow it.”] (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 29
… But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, “Ye cannot overthrow it, lest haply ye be found even to fight against God.” (
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Tertulliano † 220 d.C. Scorpiace 15
… The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of Cæsar, do not need an interpreter. That Peter is struck,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… And he does not say by whom these people were destroyed, but that there they “were scattered,” and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable. “And they were persuaded by him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
… For this cause Christ Himself said, “Rejoice when men speak all manner of evil against you falsely.” ( Matt. v. 11 .) Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. (
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san Policarpo di Smirne † 155 d.C. Epistle to the Philippians 8
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” “who did no sin, neither was guile found in His mouth,” but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer
Origene † 254 d.C. Origen Against Celsus 2.45
… nor even the many instances of boldness displayed by Peter and the other apostles because of the Gospel, and “how they went forth from the presence of the Sanhedrim after being scourged, rejoicing that they were counted worthy to suffer shame for His name,”
san Basilio † 379 d.C. The Letters 240.2
… No one of us has been torn by lashes; no one of us has suffered confiscation of his house; we have not been driven into exile; we have not suffered imprisonment. What great suffering have we undergone, unless peradventure it is grievous that we have suffered nothing, and have not been reckoned worthy of the sufferings of Christ?
san Giovanni Crisostomo † 407 d.C. Eulogy 3
… And this was a thing which used to grieve the teachers, no less than the fightings without, nay rather much more. For the fightings without, and the plottings, afforded much pleasure to them on account of the hope of the rewards awaiting them. On this account the apostles returned from the presence of the Sanhedrin rejoicing because they had been beaten;
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 18.7
… This, indeed, was a great thing; but what is much more, instead of being made sad, they considered their very scourgings, as a ground of additional pleasure. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 38
… ” And that, “The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” Let those teach thee, who return from the council of the Jews after plenty of stripes, and “rejoice that they were counted worthy to suffer shame for the name of Christ.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 47
… and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit; and his courage too, “by his departing with joy from the presence of the council.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… And again their teaching became more extended: for they taught at home and in the temple, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… wars, fightings, stonings. ( g ) These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that “they were counted worthy for that Name to suffer shame.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
“He went,” it says, “through” the cities “And, behold, there was a disciple, by name Timothy, who had a good report of the brethren which were in Lystra and Iconium.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 44
… But here too he seems to show how sympathizing he was: for he suffered for those who were going to perdition, for the doers themselves: what was done to himself, he even rejoiced at it; for he belonged to that band which “rejoiced that they were counted worthy to suffer shame for that Name” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 9
… Call to mind the Apostles, for they too rejoiced at being scourged, at being driven about and undergoing numberless sufferings, because they were “counted worthy to suffer shame for His Name’s sake.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 14
… again I will say, Rejoice.” These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that “they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
“Remember my bonds. Grace be with you. Amen.” He hath released their terror. For although their teacher be in bonds, yet “grace” releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned “from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
… ( Acts xvii. 5–8 .) And they troubled all the rulers of the city, and they instigated the city against them. And it is not enough to say, ye were afflicted indeed, and believed, and that grieving, but even rejoicing. Which also the Apostles did: “Rejoicing,” it is said, “that they were counted worthy to suffer dishonor for the Name.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… the enduring such things even “with joy”; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name.” (
5:42
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.5
… And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.” “And daily,” it is said, “in the temple, and from house to house, they ceased not to teach and preach Christ Jesus,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.23
… And when they had been scourged, they went their way rejoicing, and ceased not to teach and preach Jesus as the Christ
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word. “But in the temple,” it says, “and in every house, they ceased not to teach and preach Jesus Christ.” (
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1. ANANIAS. — Hebr. idem est quod donum Domini, quod scilicet per votum Domino obtulit; vel paupertas Domini, id est Domino dicata: sed ex Anania factus est Cananias, id est institor et mercator Domini, quia pretii partem Deo dicatam sibi quasi mercator retinuit, ideoque rursum factus est Ananias, id est afflictio Domini, quia a Domino morte mulctatus est. SAPPHIRA. — Hebr. idem quod numerans, scilicet pretium; aut, ut Syrus, pulchra, vel sapphirina. AGRUM. — Syrus קרית keritha, id est ager et villa: quae vox deducta est ab hebraeo קריה kiria, id est civitas, pro quo Chaldaei dicunt קרתא Karta: unde Carthago vocata est civitas nova a Didone condita; lingua enim Punica Hebraeae est affinis, utpote ab ea progenita.
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2. ET FRAUDAVIT DE PRETIO AGRI. — ἐνοσφίσατο, id est callide surripuit, ab oculis domini vel heri callide removendo; Syrus, sustulit. Erat ergo hoc furtum et sacrilegium rei Deo dicatae. Ergo vel diserte voverat, vel certe professus erat verbis, aut ipso facto plenam bonorum eorumque pretii abdicationem et oblationem, uti faciunt Religiosi jam voventes paupertatem. Negat tamen Cajetanus, fideles eam tum vovisse: idem negant constanter Calvinus, Marloratus aliique haeretici, votorum et Religionis hostes, dicentes Ananiam solo mendacio solaque hypocrisi peccasse, quod simularet se dare totum cum daret partem, ideoque morte punitum esse. Verum errare eos, patet primo, ex verbo «fraudavit»: fraus enim non fit in re propria, sed aliena, puta cum res alteri data, vel vendita aut promissa surripitur. Unde graece est ἐνοσφίσατο, id est callide surripuit. Fuit ergo fur et sacrilegus; quia scilicet violavit votum et professionem paupertatis quam fecerat. Unde S. Augustinus, serm. 27 De Verbis Apostoli: « Dum, inquit, ex eo quod promiserat, partem subtraxit, sacrilegii damnatur et fraudis. Sacrilegii, quod Deum in pollicitatione fefellerit; fraudis, quod integris muneribus portionem quamdam putaverit subtrahendam. » Secundo, quia Petrus Ananiam culpans ait: « Cur tentavit Satanas cor tuum, mentiri te Spiritui Sancto, et fraudare de pretio agri? » Si enim non vovisset, nec promisisset, fuisset tantum mendacium officiosum, non perniciosum, utpote in re propria, ideoque veniale; sicut qui donaret amico centum aureos, dicens: Plures darem si haberem, at non habeo, peccat tantum mendacio officioso et veniali, nec dicitur fraudare, multo minus mentiri Spiritui Sancto. Instat ei Petrus acrius: « Quare posuisti in corde tuo hanc rem » tam nefandam, tam sacrilegam? « Non es mentitus hominibus, sed Deo. » Ergo Deo voverat et promiserat. Ille enim dicitur mentiri Deo et Spiritui Sancto, qui id quod ei promisit et vovit, non servat. Tertio, idem patet ex poena: Petrus enim punivit eum, aeque ac uxorem morte, eaque subita, publica et infami. Fuit ergo lethale et grande hoc scelus: fuit ergo violatio voti et sacrilegium. Si enim non vovissent, licite potuissent pretium, vel ejus partem sibi retinere, et etiamsi dixissent hoc totum esse agri pretium, nemini fecissent injuriam, ideoque non peccassent fraude lethali, sed mendacio tantum veniali. Quarto, ita passim docent Patres. S. Basilius, serm. 1 De Instit. monach.: « Humanae, ait, gloriae cupiditate Ananias quidquid bonorum habebat, Deo palam consecrarat, ut hominum de se opinionem excitaret. » S. Augustinus, verbis paulo ante citatis; S. Chrysostomus hic, hom. 12: « Quare, inquit, hoc fecisti? Voluisti habere? oportebat initio habere, et non promittere; nunc autem postquam consecrasti, majus sacrilegium commisisti. » S. Hieronymus, epist. 8 Ad Demetr., clare: « Ananias, inquit, et Sapphira dispensatores timidi, imo corde duplici, et ideo condemnati; quia post votum abstulerunt quasi sua, et non ejus cui semel ea voverant, partemque sibi jam alienae substantiae reservantes. » S. Gregorius, lib. I, epist. 33 Ad Venantium: « Ananias, inquit, pecunias Deo voverat, quas postea victus persuasione diaboli subtraxit; sed qua morte mulctatus est, scis. » S. Fulgentius, epist. De Debito conjugati, cap. viii: « Quam, ait, sit malum quamque sollicite fugiendum, si quis de hoc quod Deo voverit, retinere aut rapere aliquid mortifera praevaricatione pertentet, exemplo sunt Ananias et Sapphira. » Idem asserunt S. Athanasius, serm. De Passione et Cruce; Nazianzenus, in Carm. de Virginit. praec.; Cyprianus, lib. III Testimon., cap. xxx; Cassianus, Collat. XVIII, cap. vii, atque in hoc caput commentantes Oecumenius, qui peccatum Ananiae vocat sacrilegium; Arator, Beda, Hugo, Lyranus et alii passim, quin et, quod mireris, Beza, veritatis utique nimis clara luce convictus. Porro, si primaevi fideles, etiam conjugati, vovebant paupertatem, multo magis eam voverant Apostoli, eorum in virtute duces, sanctitatis et perfectionis magistri, ac Evangelicorum consiliorum praecones exemplo magis quam verbo, idque diserte docet S. Augustinus, lib. XVII Civit., cap. IV: « De terra, inquit, suscitatus est ille (Paulus) super omnes divites pauper, et de illo stercore erectus supra omnes populos opulentos ille inops, ut sedeat cum potentibus populi, quibus ait: Sedebitis super sedes duodecim, et sedem gloriae haereditatis dans eis. Dixerunt enim potentes isti: Ecce nos dimisimus omnia, et secuti sumus te. Hoc votum potentissimi voverant. Sed unde hoc eis, nisi ab illo de quo hic continuo dictum est: Dans votum voventi? » Et S. Thomas, II II, Quaest. LXXXVIII, art. 4, ad 3: « Apostoli, inquit, intelliguntur vovisse pertinentia ad perfectionis statum, quando Christum relictis omnibus sunt secuti. » Idem multis probat Alvarus Pelagius, lib. II De Planctu Ecclesiae, cap. ix, et ex eo noster Hieronymus Platus, lib. II De Bono status Relig., cap. xx. Porro, licet D. Thomas loco citato negare videatur Christum eadem vovisse, idemque diserte doceant Medina et Cajetanus, tamen multi contrarium censent: licet enim in Christo non fuerit illa causa vovendi quae est in nobis, scilicet ad firmandam voluntatis inconstantiam, quae in Christo nulla fuit (quod tantum videtur voluisse S. Thomas), tamen multae aliae fuerunt, scilicet prima ut Deo offerret nobilissimum religionis actum: hic autem est vovere et votum, quo non tantum res et actus, sed et voluntas ipsa in totum Deo consecratur, ita ut rem nec habere, nec velle possit; sicut plus est dare arborem cum fructibus, quam solos ejus fructus, ait S. Anselmus, lib. De Similit., cap. LXXXIV. Secunda, ut ipse perfectionis magister, ejus Apostolis nobisque daret specimen et exemplum quod sequamur, Matth. xix, 21; Lucae xiv, 33, ubi Apostoli se Christi exemplum in paupertate secutos asserunt. Tertia, quia perfecta opum abrenuntiatio non fit nisi per votum: illo enim vovens non tantum praesentia, sed et futura bona quae habere potest, libere a se abdicat. Quarta, quia tria vota Religionis sunt tria praestantissima holocausta: Christus autem se suaque in perfectissimum holocaustum Deo Patri obtulit. Unde ejus haec est vox, Psal. xxi, 26: « Vota mea, » id est promissa mea, ait ibi S. Basilius et Theodoretus, « reddam in conspectu timentium eum. » Hanc sententiam probabilissimam esse censet Franciscus Suarez, III part., Quaest. XL, disp. xx, sect. 2, et Salmeron, tomo V, tract. 4. Videtur ergo Christus in primo instanti conceptionis suae, se et omnia sua obtulisse ac vovisse Deo praesertim per paupertatem, castitatem et obedientiam. Nam homini obedientiam vovere non poterat, eo quod non haberet superiorem. Sic in Vita S. Theresiae quasi quid illustre ponitur, quod ipsa voverit se in qualibet re facturam id quod erat perfectius. Insuper, si primi fideles Hierosolymitae vovebant paupertatem, valde quoque probabile est eosdem vovisse tunc castitatem, et uxoribus deinceps abstinuisse. Probatur id primo, quia qui fecerunt majus, fecerunt et minus. Majus autem est abdicare a se bona omnia ad vitam necessaria, quam abstinere conjugio voluntario, et non necessario, cum multi eo abstineant, quod nolint illo illigari, nec pati molestias uxorias et rei familiaris. Adde, ad alendas proles, quae ex conjugio continue suscipiuntur, opus esse multis opibus, ac proinde non posse eas abdicari. Secundo, quia hodie videmus eos qui faciunt votum paupertatis, facere et castitatis; sed non vice versa: multi enim castitatem vovent, qui bonis suis frui volunt. Tertio, id suadet fervor Christianorum illius aevi, et primitiae Spiritus quas ipsi hauserant. Unde de iis ait Lucas, cap. ii, 42: « Erant perseverantes in doctrina Apostolorum; » haec autem assidua erat, nec tantum tradebat praecepta, sed et consilia Evangelica, inter quae unum praecipuum erat illud Christi: « Sunt eunuchi qui se ipsos castraverunt propter regnum coelorum. Qui potest capere, capiat, » Matth. xix, 12. Castratio enim haec non solam abstinentiam ab usu conjugii, sed et ejus impotentiam significat, non physicam, sed moralem, quae fit per votum, per quod homo licite non potest uti conjugio. Quarto, quia de iisdem ait Lucas ibidem: « Quod erant perseverantes in communicatione fractionis panis et orationibus. » Et vers. 46: « Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panem. » Si quotidie communicabant, si perpetim erant in templo orantes, ergo se continebant. Hoc enim jubet Apostolus, I Corinth. VII, 5. Quinto, quia ea de causa Corinthii putabant fideles omnes debere vivere caelibes, quia videbant primos Hierosolymitas ita vivere, ac proinde hoc dubium proposuerunt Paulo: quibus ille respondet caelibatum non esse praeceptum, sed consilium Evangelicum, ut patet toto cap. vii prioris epistolae ad Corinth. Sexto, quia Esseni, quos S. Marcus Alexandriae instituit, ad instar primorum fidelium, quos viderat Hierosolymis institutos a S. Petro, uti docet S. Hieronymus, De Script. Eccles., in Marco, Esseni, inquam, coluerunt caelibatum. Audi Plinium, lib. V, cap. xvii: « Gens (Essenorum) sola in toto orbe praeter caeteras mira, sine ulla femina, omni venere abdicata, sine pecunia, socia palmarum, in diem ex aequo convenarum turba renascitur, etc.: ita gens aeterna est in qua nemo nascitur: tam foecunda illis aliorum vitae poenitentia est. » Et Solinum, Polyhist. cap. xxxvi: « Interiora Judaeae Esseni tenent, qui praediti morali disciplina, recesserunt a ritu gentium universarum, majestatis, ut reor, providentia ad hunc morem destinati: nullae ibi feminae, venere se penitus abdicant: pecuniam nesciunt, palmis victitant; nemo ibi nascitur, nec tamen deficit hominum multitudo. Locus ipse addictus pudicitiae est; ad quem plurimi nec undique gentium properant, nullus admittitur, nisi quem castitatis fides et innocentiae meritum prosequatur. Itaque incredibile dictu, gens aeterna est cessantibus puerperiis. » Iisdem argumentis probatur fideles primos professos esse obedientiam Apostolis et S. Petro. Unde et bona sua, ac se totos cum bonis ad pedes Apostolorum obtulerunt, cap. IV, vers. 35. Voluit enim Deus in his primis dare primum et perfectum exemplar vitae Christianae, quod omnia deinceps saecula intuerentur et imitarentur. Egerunt ergo ipsi vitam religiosam verique fuerunt Religiosi, uti docet S. Hieronymus, De Script. Eccles., in Philone, cujus verba recitavi, cap. II, vers. 44, et Cassianus, lib. II De Instit. Renunt., cap. v, et Collat. XVIII, cap. v, ubi docet Coenobitarum institutum a tempore Apostolorum initium sumpsisse, cum multi perfectionis avidi, non eo tantum contenti essent quod omnes facerent, ut sua omnia in commune conferrent: sed etiam his altiora meditantes, in secretiora loca suburbana secederent, qui quod a conjugibus et a suorum consortio, imo ab omni mundi conversatione abstinerent, idcirco a solitudine Monachi, a communitate Coenobitae sint nuncupati. Inter hos autem principem et caeterorum magistrum extitisse S. Marcum Evangelistam in Aegypto; sicut in Aethiopia extitit S. Matthaeus, qui Iphigeniam regis filiam cum sociabus in monasterio Deo consecravit; in Graecia S. Paulus, qui Theclam; Romae S. Clemens, qui Flaviam Domitillam; in Gallia S. Martha, quae in coenobio a se erecto cum aliis feminis Deo dicatis coelestem vitam duxit. Idem liquet ex S. Dionysio, Eccles. Hierarch., cap. x, ubi ritus consecrandi monachos suo, id est Apostolorum, aevo usitatos describit. Hinc S. Chrysostomus, lib. III Contra Vituper. vitae monast., docet institutum Religiosorum esse Apostolicum: sic et S. Augustinus, Eusebius et alii superius citati. His ergo parentibus et ducibus glorientur Religiosi, eorumque virtutem et ardorem aemulentur, scientes se primaevum christianismi spiritum et perfectionis apicem consectari, ut sint sancti totique Deo consecrati, sicut primi illi fideles a Paulo et aliis passim nuncupantur sancti. Denique quam religiosa, sancta et excelsa fuerit primorum fidelium vita, liquet ex Essenis, quos instar Hierosolymitarum Alexandriae instituit S. Marcus. Essaei enim, vel Esseni nuncupati sunt quasi חסים chasim, id est, sancti, ait Eusebius, lib. VIII Praepar. Evang., iv, ex Philone; vel a Jesu, quasi Jessaei, Jesuaei, Jesuini, Jesuitae: ita Epiphanius, haeres. 29; licet Judaeorum Esseni dicti videantur nonnullis ab Hebr. חזה chasa, id est vidit, quasi videntes; vel a chosen, pro quo Josephus, lib. III Antiq., cap. IX, graece vertit Essen, id est rationale, quod erat in pectore pontificis, cui inscripta erat doctrina et veritas, q. d. Rationales, contemplativi, qui toti vacabant rationi, menti, doctrinae, et veritati rebusque divinis contemplandis; vel potius Esseni dicti sunt ab hebraeo חסיד chasid, et Syro chasi, de quo mox plura. Censet ab Hebraeo חסיד chasid, a quo Syriacum chasi, et chosio, id est ὅσιοι, puta sanctus: quod prae caeteris undecim etymis, quae ibi recenset, videtur probabilius; quin et idem Eusebius, lib. II Histor. cap. xvii, ubi citans verba Act. IV, in fine, quibus primorum Christianorum vitam communem et virtutes Lucas depingit, docet tales fuisse Essaeos. Quos rursum ex Philone ita describit: « Hoc in primis testatur, quod facultatibus suis renuntiarint, ac bonis ad se pertinentibus cesserint ii qui philosophari coepissent, et cunctis vitae hujus curis abstinuerint, relictisque muris, in agris et hortis solitarie conversati sint, certo scientes consortia eorum qui disparem sequebantur vivendi rationem, inutilia et noxia esse illis qui tum temporis hoc, ut par erat, agebant. Haec praedictus Philo testificatus ad verbum subjicit, dicens: Est autem in multis quidem terrarum locis hoc genus hominum (oportebat enim perfecti boni participes fieri tam Graecos, quam Barbaros); verum in Aegypto in singulis praefecturis, sicuti vocant, abundant et maxime circa Alexandriam. Deinde et habitationes eorum quales fuerint describens, de ecclesiis ejus regionis haec dicit: In singulis autem sacrum domicilium est, quod monasterium vocatur, in quo manentes sanctae vitae mysteria celebrant, nihil illuc inferentes, nec potum, nec cibum, neque aliud quidquam eorum quae sunt ad corporis sustentationem necessaria, sed leges et oracula Prophetarum, et hymnos et reliqua hujusmodi, quibus scientia et pietas augentur et consummantur. Et aliquanto post dicit: Totum autem illud temporis spatium, quod est a diluculo usque ad vesperam, in exercitium illis insumitur. Sacras quippe Scripturas legentes philosophantur, ac patriam philosophiam allegorice tractant. Etenim putant ea quae in manifesta sunt Scripturarum expositione, quaedam esse absconditae naturae symbola per figuras significata. Habent autem et commentarios priscorum virorum, qui cum disciplinae eorum duces essent, multa in forma rerum allegorice traditarum post se monumenta reliquerunt. Continentiam autem primum, tanquam fundamentum quoddam in anima collocant, deinde et alias virtutes superstruunt. Cibum aut potum nemo illorum ante solis occasum usurpat. Etenim philosophiae studium luce, corporis vero necessitates tenebris dignas esse judicant. Unde et diem illi, istis vero modicam noctis partem tribuunt. Nonnulli ex eis toto triduo cibi non recordantur, quibus majus scientiae, quam cibi desiderium insedit. Nonnulli ita laetantur ac delectantur sapientia pasci, quae dogmata opulente et abunde subministrat, ut duplicato temporis spatio abstineant, ac vix per sex dies necessario cibo gustantes vescantur. Addit praeterea, apud illos, de quibus loquitur, mulieres quoque reperiri, quarum pleraeque grandaevae virgines castitatem non necessitate, sicut quaedam sacerdotes ad gentes, magis quam sua sponte, propter zelum ac studium sapientiae custodiant: cujus commercium studiose colentes, corporum voluptates aspernantur, cum immortales potius liberos, quos solus amans Dei animus ex se gignere potest, quam mortales habere cupiant. Quid opus est istis adjicere, quomodo in unum congregati, separatimque viri, ac separatim mulieres, conversati sint, et quae illis exercita fuerint, quae adhuc apud nos durant, et praecipue circa salutaris passionis festum diem, in jejuniis et vigiliis nocturnis divinorumque sermonum lectione exercere consuevimus? Et ut unus ex omnibus consurgens in medio, psalmum honestis modulis concinat, utque ei praecinenti unum versiculum, omnis multitudo respondeat; atque in ipsis diebus in terra recumbentes, vinum quidem nemo omnino, ne gustu quidem contingat, sed nec quamlibet carnem: tantum autem aqua sit eis poculum, et panis cum sale vel hyssopo cibus. Addit autem quomodo sacerdotes, vel ministri exhibeant officia sua, vel quae sit supra omnia Episcopalis apicis sedes. » Tales ergo tantique fuere Essaei, puta primi fideles tam Hierosolymae quam Alexandriae, de quibus vere dixit Nyssenus, initio tract. Quid sibi velit nomen Christiani: « Christianismus est vitae divinae imitatio. » Et Nysseni frater S. Basilius, q. d. Assimilatio Dei, quatenus eam assequi potest humanae fragilitas naturae. Votine reus es te Christianum fore? ne cunctere Deo fieri similis: Christum indue. » Et S. Augustinus, lib. I De Symbolo ad catechum., cap. v: « Christianus est templum Spiritus Sancti. » Idem (vel quisquis est auctor: non enim videtur esse S. Augustinus), lib. De Vita Christiana, cap. 1, tom. VI: « Christianus est Christi imitator. » Et cap. vi: « Christianus, inquit, justitiae, bonitatis, integritatis, patientiae, castitatis, prudentiae, humilitatis, humanitatis, innocentiae, pietatis est nomen; et tu illud quomodo defendis et vindicas tibi, cui de tam plurimis rebus nec pauca subsistunt? Christianus est qui potest justa voce dicere: Nemini hominum nocui, juste vixi cum omnibus. » Et cap. xiv: « Christianus ille est, qui omnibus misericordiam facit, qui omnino non movetur injuria, qui opprimi pauperem se praesente non patitur, qui miseris subvenit, qui indigentibus succurrit, qui cum moerentibus moeret, qui dolorem alterius sicut proprium sentit, qui ad fletum fletibus alienis provocatur, cujus domus communis est, cujus janua nemini clauditur, cujus mensam pauper nullus ignorat, etc., qui Deo die noctuque deservit; qui ejus praecepta indesinenter meditatur; qui pauper mundo efficitur, ut Deo locuples fiat; qui inter homines habetur inglorius, ut coram Deo et angelis ejus gloriosus appareat; qui in corde suo nihil videtur habere simulatum vel fictum; cujus simplex et immaculata est anima, cujus conscientia fidelis et pura est, cujus tota mens in Deo est, cujus omnis spes in Christo est, qui coelestia potius quam terrena desiderat; qui humana spernit, ut possit habere divina. » Similia habet S. Ambrosius, serm. In die Ascensionis Domini, et Irenaeus, lib. II Contra haeres. cap. LVII, sub finem. De pretio agri, — partem sibi reservantes, ut humana prudentia sibi in tempore necessitatis, v. g. persecutionis, fugae, senectutis consulerent, diffidentes Deo. Unde S. Hieronymus, epist. 8 ad Demetr., vocat eos « Dispensatores timidos, ac metuentes famem, quam fides non timet. » Addit Lyranus voluisse de una medietate pretii expensas habere communes, uti caeteri, et de altera lautius vivere in occulto; itaque communitatem hac parte defraudabant. AFFERENS PARTEM QUAMDAM, — medietatem, ait Didymus, lib. I De Spiritu Sancto, et Lyranus, quin et Cassianus, Collat. VI, cap. xi; censet enim potiorem pretii partem attulisse, et exiguum quid sibi reservasse. Verum pro « partem quamdam, » graece est μέρος τι, ubi τι est diminutivum, et significat partem unam e pluribus, hoc est, particulam, vel particellam ab eo fuisse allatam: plures ergo partes pretii sibi retinuit, unam duntaxat attulit. An partem hanc pretii acceptarit Petrus incertum est. S. Chrysostomus, hom. ult. in Epist. ad Titum, innuit non acceptasse, idque in detestationem sacrilegii. Unde hoc ejus exemplum secuti videntur S. Gregorius et alii, quos mox citabo, qui pretium proprietariorum in eorum sepulcrum injiciebant, clamantes: « Pecunia tua sit tecum in perditionem. »
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3. Dixit autem Petrus, — quasi primas Apostolorum et Ecclesiae caput. Ita Glossa et Hugo. CUR TENTAVIT. — Graece ἐπλήρωσε, id est implevit. Sic et Syrus, q. d., ait Beda: Cor et mens hominis a solo Deo impleri potest: cur ergo tu permisisti illud impleri, id est plene possideri a diabolo, ejusque prava suggestione et consiliis; cum ipse illud, esto velit, implere revera non possit? Noster cum S. Epiphanio, haeresi 39, legit ἐπείρασε, hoc est, tentavit, id est tentando vicit, et impulit in scelus et sacrilegium: verbum enim «tentavit» sumitur in actu perfecto et consummato, uti saepe fit apud Hebraeos. Nam alioqui peccatum non erat tentari a diabolo, nec in potestate Ananiae erat facere, ut ab eo non tentaretur. Sic Christus in oratione Dominica jubet nos orare: « Et ne nos inducas in tentationem, » ita scilicet, ut ea superemur, q. d. Ne permittas nos vinci tentatione, sed da gratiam, qua eam, cum ingruit, vincamus. Potest tamen secundo «tentavit» accipi simpliciter in actu inchoato, q. d. « Cur tentavit Satanas, » id est cur vestra cupiditate et avaritia occasionem dedistis diabolo, ut vos tentaret ad hoc furtum? Diabolus enim non solet tentare nos nisi eo vitio in quod nos videt esse proclives, ideoque facile vinci posse: perinde ut dux belli civitatem oppugnat ea parte qua debilior est. Sic qui aspiciunt feminas, dant occasionem tentationi libidinis, taciteque volunt ea a diabolo tentari. Nota hic spiritum propheticum in Petro, quo occultum Ananiae scelus ex Dei revelatione cognovit. SATANAS. — S. Justinus, Contra Tryphon.; Irenaeus, lib. V, cap. XXI; Beda, in cap. XVI Matth.; Oleaster, in cap. XXVI Genes., nomen Satanas derivant a שטוד sata, id est declinavit, defecit, apostatavit, ut « Satanas » sit idem quod apostata: primus autem apostata a Deo fuit Lucifer ejusque asseclae daemones, cui proinde antonomastice competit nomen Satanas. Addit S. Justinus Satanas derivari a sata, id est recessit, apostatavit; et nas, quod per crasin idem est quod נחש nachas, id est serpens: ut « Satanas » sit idem quod « apostata serpens. » Verum hebraice vocatur שטן Satan: unde ejus proprium etymon est satan, id est adversari, quod expressit Zacharias, cap. III, 1: « Satan stabat a dexteris ejus (Jesu pontificis) ut adversaretur ei. » Hebraice לשטנו listeno, a rad. שטן satan, id est adversatus est, q. d. Satan, id est adversarius, stabat, ut ex nomine et officio suo adversaretur Jesu. Idem significat S. Petrus, Epist. I, cap. V, vers. 8, dicens: « Quia adversarius vester diabolus (Satanas) quasi leo rugiens circuit quaerens quem devoret. » Ita Origenes, tractat. 1 in Matth., et S. Hieronymus, epist. ad Marcellam. Porro hinc liquet minus verum esse quod addit Justinus et ex eo Hilarius in cap. IV S. Matthaei, nomen Satanae primitus a Christo impositum esse diabolo, cum eum tentavit, Matth. IV. Nam diu ante Christum Zacharias, cap. III, 1, eum vocavit « Satanam. » « Satanas » ergo pene idem est quod diabolus, pro quo Dorice dicitur Zabulus (Dores enim pro διά dicunt ζά), id est calumniator, a διαβάλλω, id est calumnior. Denique quia Satan hebraice significat quemlibet adversarium et contrarium, hinc Christus Petrum suae passioni obsistentem vocavit « Satanam, » dicens: « Vade post me, Satana, » Matth. XVI, 23. Denique non omne peccatum committitur tentante diabolo, uti nonnulli censuerunt, quia ad multa impellit nos concupiscentia innata; saepe tamen illi se insinuat diabolus, eamque excitat et accendit, quia incredibili in Deum odio, et in homines invidia flagrat, estque solertissimus et perspicacissimus concupiscentiarum nostrarum indagator, ut per eas nos in ruinam impellat, uti docet Cassianus, Collat. V, cap. XV. Qui ergo a sciendo vocatur daemon, a calumniando diabolus, idem ab adversando vocatur Satan. MENTIRI TE SPIRITUI SANCTO. — Graece est mentiri te Spiritum Sanctum; Syrus, mentiri te in Spiritum Sanctum; et sic habent nonnulli codices Graeci εἰς τὸ πνεῦμα τὸ ἅγιον. Verum haec omnia idem significant, nimirum id quod Noster, Tigurina, Pagninus et alii clare vertunt, mentiri te Spiritui Sancto. Ponitur enim saepe a Graecis et Latinis accusativus pro dativo, ut benedico te, id est benedico tibi; evangelizo te, id est tibi. Adde, ψεύδεσθαι non tantum significat mentiri, sed et fallere ac fraudare. Unde verti potest, fallere, vel fraudare te Spiritum Sanctum. Aliter Vatablus et Cajetanus, q. d. « Cur mentitus es, » id est cur prae te tulisti te habere Spiritum Sanctum; et ex ejus instinctu fecisse hanc pretii oblationem et fraudem, cum potius feceris eam instinctu Satanae, qui tentavit cor tuum, uti praecessit? Porro mentiri Spiritui Sancto, est negare Spiritui Sancto rem illi promissam et voto obligatam, sive fidem illi datam fallere, et, ut Apostolus ait I Timoth. V, 12, irritam facere. Unde explicans subdit: « Et fraudare de pretio agri. » Ita Patres omnes quos citavi vers. 1. Discant hic voventes, quam stricte vota servare debeant: si enim ea violent, mentiuntur Spiritui Sancto. Mentitur ergo Spiritui Sancto, qui cum voverit obedientiam, jussus a Superiore aliquid minus placens, vel minus honorificum facere, respondet: Non possum, pro: Non volo.
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4. NONNE MANENS TIBI MANEBAT. — Est hebraismus, q. d. Omnino tuum manebat pretium, liberum tibi erat illud mihi offerre, vel non offerre, si videlicet voti religione et promisso te proprietate rerum non abdicasses; q. d. Cur te voto obstrinxisti, si illud violare volebas? Poteras enim non vovere, itaque tuum tibi agri et pretii dominium reservare. Perperam ergo ex hoc loco Cajetanus infert Ananiam non fecisse votum. Syrus vertit, nonne tuus erat ager antequam venderetur. ET VENUMDATUM. — Graece, καὶ πραθέν, scilicet ager, id est venditus, in tua erat potestate. Ita Syrus, Tigurina et Pagninus. Dices: si ager erat venditus, ergo jam non erat in potestate et dominio vendentis Ananiae, sed alterius qui eum emerat. Respondeo: τὸ venditus potest primo, accipi materialiter pro re vendita; q. d. Res vendita, puta ager, antequam eum venderes, erat in tua potestate, q. d. Nemo coegit te ut agrum venderes: poteras eum tibi servare: cur ergo eum vendidisti ejusque pretium Deo vovisti, cum ejus pretium majori ex parte tibi contra votum reservare velles? Secundo, τὸ venditus accipi potest formaliter; sed tunc ager metonymice sumitur pro pretio agri, q. d. Pretium agri a te venditi erat in tua potestate, scilicet antequam illud Deo voveres et offerres. Cur ergo illud Deo vovisti et obtulisti, cum ejus partem fraudare et surripere cogitares? Hinc videtur quod ante votum Ananias vendiderit agrum, ac votum emiserit in pretii oblatione. Cum enim fideles pretia rerum suarum ad pedes Apostolorum deponerent, vel expresse, vel tacite profitebantur se omnem suam substantiam a se abdicare eamque transcribere Deo et Ecclesiae, ut in ejus jus et dominium transferretur, distribuenda deinde in fideles, prout Apostoli eorum principes censuissent. Communitas ergo, puta Ecclesia, fiebat domina horum bonorum a fidelibus oblatorum. Apostoli vero, utpote et ipsi paupertatem professi, non erant domini, sed dispensatores, uti modo sunt Generales, Provinciales et Rectores Religiosorum. QUARE POSUISTI IN CORDE? — Cor vel est intellectus, vel voluntas. Ponere ergo in corde, vel est cogitare: unde Vatablus vertit, cur concepisti? vel velle et decernere: unde Tigurina vertit, cur induxisti in animum? cur statuisti et decrevisti hanc rem, hoc sacrilegium et votifragium? NON ES MENTITUS HOMINIBUS (scilicet tantum, vel praecipue: alias enim vere Ananias mentiebatur Petro et Apostolis), SED DEO, — puta Spiritui Sancto, ut paulo ante dixit, cui tua vovisti. Unde recte contra Macedonium inferunt Patres, Spiritum Sanctum esse Deum. Ita S. Athanasius, lib. De Communi essentia; Nyssenus, orat. De Filio et Spiritu Sancto; Hieronymus, in cap. LXIII Isaiae; Ambrosius, lib. III De Spiritu Sancto, cap. X, et alii. Erat ergo hoc peccatum Ananiae sacrilegium et injurium Spiritui Sancto. Verum proprie non erat peccatum quod a Christo, Matth. XII, 31, vocatur in Spiritum Sanctum. Illud enim est, cum opera Spiritus Sancti, v. g. miracula, tribuuntur Beelzebub et daemoni, uti ibidem liquet. Nota: Ananias dici poterat mentitus quoque Patri et Filio, proprie tamen dicitur mentitus Spiritui Sancto: Primo, quia, post ascensum Christi in coelum, Spiritus Sanctus, in Pentecoste missus in Apostolos et Ecclesiam, factus est ejus dominus, sponsus, pastor, imo anima et vita: quare fraus ab Anania commissa in Ecclesiam, censetur commissa in Spiritum Sanctum. Secundo, quia Spiritui Sancto tanquam primo et increato amori tribuuntur omnes gratiae, virtutes et bona opera, praesertim heroica, quale est se et sua consecrare Deo. Spiritus Sanctus ergo movit Ananiam ad hanc tam sublimem consecrationem et votum: quare ille resiliens votumque violans, fefellit Spiritum Sanctum ejus auctorem. Tertio, quia Spiritus Sanctus se liberaliter in Ananiam et fideles omnes effuderat, dando eis omnia dona gratiae, tum gratum facientis, tum gratis datae: quare ingratus ei erat Ananias, dum res suas modicas illi promissas subduxit, et suffuratus est. Haec enim erat magna indignitas, avaritia et ingratitudo; perinde ac si principi danti mille auri talenta, recipiens fraudaret et negaret unum obolum ei promissum. Hoc est quod indignans Deus queritur, Isaia LVII, 17: « Propter iniquitatem avaritiae ejus iratus sum, et percussi eum; abscondi a te faciem meam, et indignatus sum; et abiit vagus in via cordis sui. » Insignis enim et iniquissima est avaritia, se suaque negare Deo, qui omnia dedit, cuique mille nominibus obstricti sumus, et totum debemus quod possidemus, imo quod sumus. Quarto, quia Spiritus Sanctus est spiritus veritatis, quem Christus dedit Ecclesiae, ut eam doceret omnem veritatem, Joan. XVI, 13. Veritati autem adversatur mendacium, quale erat hoc Ananiae. Rursum Spiritus Sanctus est spiritus candoris et sinceritatis, cui repugnat simulatio et hypocrisis, qualis erat haec Ananiae.
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5. AUDIENS. — Hinc Porphyrius arguebat S. Petrum saevitiae et caedis, quod occidisset Ananiam. Cui respondet S. Hieronymus, epist. VIII, negando quod Petrus eum occidisset, cum ne quidem mortem ei intentarit aut minatus sit. Unde Origenes, tract. 9 in Matth., censet Ananiam tam gravi et inopinata Petri increpatione perculsum, ingenti pudore et moerore animam exhalasse: sicut de multis aliis legimus quod nimia tristitia expirarint. Quin et Plinius, lib. VII, cap. LIII, testatur Diodorum quemdam dialecticae professorem pudore subito obiisse, eo quod lusoriam quaestionem non protinus dissolvisset. Verius est eum ad vocem Petri divinitus plaga lethali percussum interiisse. Fuit enim haec ejus mors non naturalis, sed peccati poena et plaga a Deo inflicta. Unde Dionysius Carthusianus ait Ananiam et Sapphiram secreto occisos ab angelo. Vox ergo Petri fuit tantum occasio, vel causa instrumentalis occisionis, eaque non physica, sed moralis, ut patet. Unde Tertullianus, lib. De Pudicitia, cap. XXI, censet eam fuisse typum excommunicationis. Notant Origenes, tract. 8 in Matth.; S. Augustinus, lib. III Contra Parmen., cap. 1; Cassianus, Collat. VI, cap. 1; Isidorus Pelusiota, lib. 1, epist. 181, hanc mortis poenam Ananiae divinitus inflictam, ad terrorem novellae Ecclesiae, ut eo sanciretur publica disciplina, crescente numero fidelium: neque tamen Ananiam in aeternum damnatum; sed potius per carnis interitum consultum fuisse ejus et uxoris saluti spirituali et aeternae: poenituerunt ergo audita increpatione Petri, antequam expirarent; et forte contritione et dolore nimio expirarunt, uti contigit malefico illi audienti concionem beati Vincentii Fererii, uti in ejus Vita narratur: nisi dicas eos non expressum votum, sed tacitam tantum bonorum abrenuntiationem ipsa eorum oblatione fecisse; ac proinde rerum Evangelicarum adhuc rudes censuisse, sine gravi peccato posse se aliquid ex iis in suos usus servare, itaque per ignorantiam excusari et venialiter tantum deliquisse: ita Petrus Damianus, epist. 15, cap. III. Sic enim Deus percussit Ozam ob arcae contactum, quod scilicet eam labentem sustentasset, I Regum VI, 7. Sic Prophetam per leonem occidit, quod contra praeceptum suum in Bethel comedisset, seductus ab alio Propheta, qui sibi contrarium revelatum asserebat, III Regum XIII, 24, ubi tantum videtur fuisse peccatum veniale. Contrarium innuit S. Augustinus, serm. 27 De Verbis Apostoli: « Ananias, inquit, pariter et vitam perdidit, et salutem. » Et S. Basilius, serm. 1 De Instit. Monach., dicens: « Ad poenitentiam aditum invenire non potuit, » utpote subita morte percussus. Moraliter, hinc discant Religiosi quam arcte votum paupertatis observare; ita testamentorum executores, quam studiose pia legata exequi, nec ea in suos vel profanos usus avertere debeant: Deus enim hujus sacrilegii acerrimus est vindex. S. Hieronymus, epist. 22, ad Eustochium, De Virginitate, scribit adeo arctam fuisse in monachis sui temporis paupertatis professionem, ut nemini liceret vel necessaria petere, tametsi vigilabat praepositorum diligentia, ne cui aliquid necessarium deesset. Additque quadam vice in monasterio quodam Nitriae repertum fuisse monachum jam moriturum, qui aliquot solidos sibi retinuerat: quapropter placuisse Macario, Isidoro et aliis senioribus, ut cum mortuo pecuniae infoderentur, clamantibus omnibus: « Pecunia tua tecum sit in perditionem. Nec hoc, inquit, crudeliter quispiam putet factum, tantus cunctos per totam Aegyptum terror invasit, ut unum solidum dimisisse sit criminis. » Idem in simili casu fecit S. Gregorius, ut ipse narrat lib. IV Dialog., cap. IX. Quin et Ecclesia olim Religiosos proprietarios punivit carentia sepulturae. Nam Clemens III, can. Super quodam, de statu Monachorum, sancit ut Canonicus regularis, qui non resignavit proprium, in morte careat christiana sepultura, et, si sepultus sit, exhumetur. Idem sancit Innocentius III in Concilio Lateran., ut habetur ibidem, cap. Monachi. Porro votum paupertatis in eo proprie consistit, et ad hoc obligat sub peccato mortali, ut nihil liceat habere quasi proprium, aut sine venia Superioris, qui bonorum communium est dispensator. Unde S. Augustinus, De Communi vita Cleric., et habetur cap. Non dicatur, XII, Quaest. 1: « Certum est, ait, eos nihil habere, possidere, dare vel accipere sine licentia Superioris debere. » Idem, in cap. XXVIII III Reg.: « Quod si, inquit, aliquid detur alicui, ut vestis, redigatur in communem rem, et cui necessarium fuerit, praebeatur. Quod si aliquis rem sibi collatam celaverit, furti judicio condemnetur. » Et S. Basilius, in Constit. monast., cap. XXXV: « Furtum, inquit, est privata possessio. » Dices, cui furatur? Respondet S. Basilius: « Societatis enim expilatio est rei cujuscumque et undecumque in privatum usum sevocatio. » Quocirca idem S. Basilius, uti refert Cassianus, lib. VII De Inst. Renunt., cap. XIX, senatori cuidam, qui abdicata dignitate, mundo et opibus, monachum professus erat, ita tamen, ut nonnulla sibi reservaret, ne manibus, ut caeteri monachi, laborare cogeretur, dixit: « Et senatorem perdidisti, et monachum non fecisti. » Refert Auctor serm. ad Fratres in eremo, tom. X S. Augustini (certum enim est hos sermones non esse S. Augustini), serm. 5, Januarium monachum retinuisse sibi secreto centum siclos, quos cum post mortem ejus fratres invenissent, injecerunt in ejus sepulcrum plangentes et dicentes: « Pecunia tua tecum sit in perditionem. Non enim licet nobis servis Dei eam collocare in victu, vel in vestitu, vel in opere monachorum, quia pretium damnationis est. » Simile refert Caesarius, lib. IX Histor. memorabilis, cap. LXIV, de proprietario monacho, quem exhumantes et in agrum projicientes cum suis quinque solidis conclamaverunt: « Pecunia tua, quam clam nobis contra professionem tuam possedisti, tecum sit in aeternam perditionem. » Plura his similia recenset noster Alphonsus Rodriguez, tract. De Paupertate, in fine. De paupertate et proprio vide S. Augustinum, epist. 109, et S. Basilium loco citato, et S. Bernardum, tract. De Modo bene vivendi, cap. XLVIII. Scholastice vero et didactice vide nostros Suarium, Lessium et Thomam Sanchium, tract. De Voto paupertatis. Ex hoc loco S. Bonifacius (et post eum omnes Episcopi cum ordinantur), dum ordinaretur Episcopus Moguntinus a Gregorio II, hac formula eidem juramentum obedientiae et fidelitatis praestitit: « Quod si (quod absit) contra hujus promissionis meae seriem aliquid facere quolibet modo, seu ingenio vel occasione tentavero, reus inveniar aeterno judicio, ultionem Ananiae et Sapphirae incurram, qui vobis (id est beato Petro) etiam de rebus propriis fraudem facere praesumpserunt. » Ubi videtur indicare eos esse damnatos. Rursum S. Gregorius, exemplo Ananiae, increpat Venantium, qui ex monacho factus erat Patricius et Cancellarius Italiae. Sic enim ad eum scribit, lib. IX, epist. 33: « Ananias pecunias Deo voverat, quas post diabolica victus persuasione subtraxit; sed qua morte mulctatus est, scis. Si ergo ille mortis periculo dignus fuit, qui eos quos dederat nummos Deo abstulit, considera quanto periculo in divino judicio dignus eris, qui non nummos, sed temetipsum Deo omnipotenti, cui te sub monachali habitu devoveras, subtraxisti? » Insuper ex ruina Ananiae discant Confessarii, non facile suis poenitentibus permittere ut voveant, praesertim rem integram et perpetuam, nisi diu multumque eorum constantiam probarint. Potius suadeant eis vota partialia et temporaria, v. g. ut voveant se hanc illamve eleemosynam, aut opus pium facturos, se castitatem servaturos ad mensem vel annum, quo exacto novum novi mensis et anni votum nuncupent, si prius bene cesserit. Sic enim habebunt meritum voti sine periculo sacrilegii.
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7. UXOR IPSIUS, NESCIENS QUOD FACTUM FUERAT. — Quia, ut ait Chrysostomus, « non est ausus quispiam annuntiare quod acciderat: adeo Petrum observabant et reverebantur eique obediebant. »
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8. DIXIT — « Salutanti mulieri, » inquit Cajetanus. Simplicius Syrus pro «respondit,» vertit, dixit, ut et Noster. Sic enim Hebraei respondere sumunt pro dicere et ordiri sermonem. SI TANTI. — Expressit Petrus pretii quantitatem, quae ab Anania oblata fuerat. Ita Lyranus; eam tamen tacet Lucas.
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9. QUID UTIQUE CONVENIT VOBIS. — Τί συνεφωνήθη ὑμῖν, id est quid convenit inter vos? quid compacti estis? Tigurina et Pagninus, quid conspirastis inter vos. TENTARE SPIRITUM DOMINI. — « Spiritus » hic primo, propheticus accipi potest, q. d. Ut quid voluistis tentare et experiri, an ego Spiritu prophetico praeditus sim, sciamque occultam vestram fraudem et furtum? Esto enim ipsi non intenderent hanc tentationem, re ipsa tamen tentabant. Ita Cajetanus. Secundo, Spiritus hic accipi potest pro judicio, condemnatione, zelo et indignatione Domini, cui pretium oblatum suffurati erant, q. d. Ut quid voluistis experiri judicium, indignationem et punitionem Domini? Unde sequitur: ECCE PEDES EORUM, QUI SEPELIERUNT VIRUM TUUM, AD OSTIUM. — q. d. Juvenes, qui occisum tuum maritum sepelierunt, sunt ad ostium, ut pari modo efferant et sepeliant te; Spiritu enim divino video eos redeuntes a sepultura viri tui, et pedibus suis appropinquantes ostio domus hujus.
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11. ET FACTUS EST TIMOR. — « Nullus, ait Chrysostomus, ibi ingemuit, nullus ejulavit, cum divinum judicium venerarentur et discerent Deum non esse contemnendum. » ET IN OMNES, — super omnes. Ita Pagninus. Ergo etiam Judaeos non credentes in Christum timor hic pervasit: cogitabant enim, si Petrus fideles ita perculit et occidit, ergo etiam nos potest percellere et occidere, si eum offendamus.
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12. PER MANUS AUTEM APOSTOLORUM, — hoc est, per Apostolos, quasi per instrumenta thaumaturga omnipotentiae Dei; manus enim est organum organorum, ait Aristoteles, lib. De Partibus animalium. Adde revera multa miracula facta esse per manus, puta benedictione, extensione, elevatione vel contactu manuum, uti Petrus, manu elevans claudum, eum sanitati restituit, cap. III, vers. 7. IN PORTICU SALOMONIS, — ut ibi liberius et pluribus praedicarent. Erat enim haec porticus in atrio Gentium, ut dixi cap. III, vers. 2, quod omnibus, etiam immundis et Gentilibus patebat aditus; cum atrium Judaeorum solis Judaeis mundis et incontaminatis pateret. Adde porticum hanc fuisse amplissimam, ideoque capacem tot millium jam conversorum ad Christum, qui ad Apostolos orationis, Eucharistiae et praedicationis causa confluebant.
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13. CAETERORUM AUTEM NEMO. — Primo, aliqui sic exponunt, q. d. Nemo Judaeorum adhuc infidelium audebat nomen dare Christo et se aggregare Ecclesiae et Apostolis, ob metum principum Apostolos persequentium. Verum obstat quod sequitur: « Magis autem augebatur credentium in Domino multitudo. » Secundo, alii explicant, q. d. Nemo fidelium eorum qui necdum se bonis abdicaverant, audebat se sociare Apostolis: timebant enim ne in casum Ananiae et Sapphirae inciderent. Sed hoc parum est probabile: ex casu enim Ananiae potius incitati sunt ad contrarium, scilicet ad liberaliter offerendum sua omnia Apostolis: hoc enim faciendo, certi erant sibi nihil mali irrogandum; non faciendo autem, dubii et meticulosi. Dico ergo sensum esse, q. d. Apostoli soli degebant in porticu Salomonis, nemo caeterorum audebat se iis adjungere, se iis inserere, se profiteri Apostolum, aut Apostolis familiarem, idque partim metu Magistratuum, partim ex admiratione et reverentia Apostolorum, quod ad eorum dignitatem et virtutem se assurgere posse diffiderent. Erant enim, inquit Chrysostomus, « sicut angeli ita admirabiles, » interriti ad minas et pericula, divitiis et deliciis speciores, spirantes ignem divinum, gravitate venerabiles, affabilitate amabiles, charitate fervidi, oratione coelestes, moribus divini. Unde sequitur: « Sed magnificabat eos populus. »
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14. CREDENTIUM IN DOMINO, — id est credentium Domino, scilicet Jesu Christo. Est hebraismus, puta beth contactus, quod Hebraei jungunt omnibus verbis quae tactum aliquem, sive corporalem, sive spiritualem significant. Dicunt enim tangere in manu, id est tangere manum; percutere in capite, id est percutere caput; credere in Domino, id est credere Domino. Credere enim significat contactum spiritualem; qui enim credit, mentem suam per fidem extendit ad eum cui credit, itaque eum spiritualiter fide sua tangit. Vide dicta Exod. cap. XII, vers. 31.
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15. IN PLATEAS EFFERRENT; — in plateas efferebant: hoc enim est Graecum ἐκφέρειν, q. d. Tanta erat miraculorum multitudo, tanta aegrorum ad Apostolos concurrentium copia, ut eos nec ad Apostolos deferre, nec Apostoli eos domatim obire possent; quare efferebant eos in plateas, per quas transituri erant Apostoli, ut ibi ab eis curarentur. Ita Cajetanus. Grabatum est species lecti simplicior et vilior, qualis est pauperum et aegrorum gestatilis, dum in eo jacentes a bajulis, vel jumentis ad nosodochium portantur, vel alio transferuntur. Ita Cicero, lib. II De Divinatione. UT VENIENTE PETRO SALTEM UMBRA ILLIUS OBUMBRARET QUEMQUAM ILLORUM. — Mira thaumaturgia Petri: non tantum corpore, sed et umbra sola corporis, quae res inanis est corporisque et lucis mera privatio, sanat infirmos. Ecce hic impletum illud Christi: « Qui credit in me, opera quae ego facio et ipse faciet, et majora horum faciet. » Petrus enim fecit miracula majora quam Christus. Porro non umbra, sed corpus Petri per umbram suam contingens aegros, sanabat eos quasi instrumentum et causa instrumentaria Dei omnipotentis, vel physica, vel potius moralis. Notat Bozius, lib. XVIII De Notis Eccl. cap. 1 (idque insinuat S. Chrysostomus), τὸ « quemquam illorum, » censetque eo significari, quod umbra Petri tangente unum duntaxat, caeteri omnes qui illi vicini vel in eadem platea expositi erant, sanarentur, esto ab umbra Petri non contingerentur. Sequitur enim in plurali: « Et liberarentur ab infirmitatibus suis. » In hunc sensum pronus est totus hic contextus nostrae versionis Latinae, non vero Graecus, nec Syrus; uterque enim expungit illud: « Et liberarentur ab infirmitatibus suis. » Simplicior ergo et certior sensus est, q. d. Certatim omnes ambiebant inserere se in umbram Petri: quotquot enim ea tangebantur, sanabantur. Sic S. Vincentius Fererius, serm. in Parasceve, ait quosdam censere ideo unum duntaxat latronem, qui a dextris erat Christi crucifixi, fuisse conversum, quia ipsum solum tangebat umbra Christi crucifixi. Causam dat S. Ambrosius, lib. III Hex.: « Hanc viriditatem gratiae semper florentis in Christo, inquit, secula Ecclesia dicit, Cant. II: In umbra ejus concupivi et sedi. Hanc praerogativam doni virentis acceperunt et Apostoli, quorum nec folium unquam potuit elabi, ut eorum etiam umbra curaret aegrotos. Obumbrabat enim infirmitati corporis fides mentis, et florentia merita virtutum. » Symbolice, Beda censet per umbram Petri significari Ecclesiae Sacramenta (quae quasi gratiae sunt velamenta), quorum in praesenti vita, quae umbratica est, et instar umbrae pertransit, contactu justificamur, itaque per ea deducimur ad res coelestes quae umbris hisce figurantur. Rursum S. Augustinus, serm. 29 De Sanctis, infert, si tantum potuit umbra Petri, quantum poterunt ejus catenae et reliquiae? « Si tam medicabilis, inquit, fuit obumbratio visitantis, quanto magis catena vincientis? etc.; plus enim de corpore meruerunt attrahere salubritatis ferreo pondere sacris impressa membris vincula passionis. » Rursum si hoc potuit umbra, quid poterit imago Petri? Umbra enim est naturalis imago corporis, sed inanis et evanida; imago vero est realis et stabilis. Unde ab umbra ortam esse pingendi et effigiandi artem, post Plinium docet Clemens Alexandrinus, in Exhortatione. Denique Petri umbra docet praelatos debere residere, ut praesentes subditis suis eos curent, obumbrent, tegant et regant. Physice Plinius, lib. XVII, cap. XII, docet corpora suam qualitatem communicare umbrae: quare magnam vim in utramque partem inesse umbrae, ideoque in arboribus serendis ejus exactam habendam esse rationem. « Umbra, inquit, juglandium gravis et noxia, etiam capiti humano, omnibusque juxta satis, etc. Ficorum levis, quamvis sparsa, ideoque inter vineas seri non vetantur. Ulmorum levis, etiam nutriens quaecumque opacat. Jucunda platani, quanquam crassa. Populo nulla, ludentibus foliis. Pinguis alno, sed pascens sata. Vitis sibi sufficit, mobili folio jactatuque crebro solem umbra temperans. Omnium fere levis umbra, quorum pediculi longi. Non fastidienda haec scientia, atque non in ultimis ponenda, quando quibusque satis umbra aut nutrix, aut noverca est. Juglandium quidem, pinorumque et picearum, et abietis, quaecumque attigere, non dubie venenum est. » Idem, lib. VIII, cap. XXX, scribit: « Umbrae hyaenae contactu canes obmutescunt. » Simili modo umbra Petri et Sanctorum salutifera est bonis, noxia malis, non vi naturali, sed divina. Allusit ergo Deus in hoc umbrae Petri miraculo, ad naturalem umbrae proprietatem jam recensitam.
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16. VEXATOS (ὀχλουμένους, id est turbatos, perturbatos, agitatos) A SPIRITIBUS IMMUNDIS, — puta energumenos a daemonibus vel possessos, vel obsessos et divexatos. Dicuntur immundi, quia ardent superbia, ira et odio Dei et hominum; et quia homines ad gulam, venerem omniaque peccata sollicitant. Hinc et cum apparent, non nisi in specie asinorum, hircorum, felium, porcorum similiumque foedorum et immundorum animalium apparent. Nota: Hic et in Evangeliis crebra fit mentio possessorum a daemone, quos curavit Christus et Apostoli: imo crebrior quam in toto veteri Testamento; quia vigebat tempore Christi haeresis Sadducaeorum, negans esse angelos et spiritus, ad hanc refutandam permisit Deus daemoni corpora humana possidere in eisque se et vim suam ostendere, idque aliquando sine culpa, aliquando ad puniendam culpam vel obsessorum, vel parentum, praesertim gravem et lethalem; subinde tamen quoque ob venialem, uti modicam gulam, iram, acediam, quorum exempla exstant apud S. Gregorium, lib. I Dialog. cap. IV; Cassianum, Collat. VII, cap. XXVII, et alios. Simili de causa Deus nunc permittit tot sagas et magos, totque eorum maleficia, contra atheos, qui pariter negant omnem spiritum, imo omne numen. Porro, inter alias dotes et notas Ecclesiae collatas a Christo, una eminens est, potestas ejiciendi daemones, uti ex continua experientia Gentilibus objicit S. Justinus, dialog. contra Tryph., et S. Antonius, apud S. Athanasium. Unde exorcistas ad hoc Ecclesia ordinat, ut per sacros exorcismos daemones expellant: cum ex adverso Lutherus, anno 1545, volens ejicere daemonem, ab eo in extremas angustias redactus sit, uti narrat ejus tunc discipulus, sed postea hostis, Staphylus in responsione Contra Smidelinum, et Bredembachius, lib. VII Collat. cap. XL, qui et cap. XLII et XLIII plura similia exempla recenset. QUI CURABANTUR OMNES. — Verisimile est multos ex his, visis miraculis Apostolorum, credidisse in Christum, ac cum baptizarentur, vi baptismi, utpote in quo adhibetur exorcismus ad expellendum daemonem, a daemone liberatos esse. Id enim multis aliis contigisse narrat hic noster Lorinus: eos vero qui post baptismum corripiebantur a daemone, vi sacramenti Confirmationis, quod suscipiebant, ab eo liberari solitos narrat Prudentius, in Apotheosi, et Lactantius, lib. IV, cap. XXVII.
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17. QUAE EST HAERESIS, — id est secta; Tigurina, factio, ut patet Act. cap. XXIV, vers. 14. SADDUCAEORUM. — Syrus, qui erant ex doctrina Sadducaeorum, q. d. Pontifex cum suis, qui secta erant Sadducaei, persecuti sunt Apostolos, eo quod praedicarent resurrectionem, quam ipsi, utpote Sadducaei, pertinaciter negabant. Innuit Pontificem fuisse pariter Sadducaeum, ideoque Apostolis indignatum. REPLETI SUNT ZELO. — Pagninus, aemulatione; Syrus, invidia, q. d. Induerunt zelum suae sectae, puta Sadducaeismi tuendi, ideoque inviderunt Apostolis eum per miracula impugnantibus, et quasi de eo triumphantibus, eosque opprimere conati sunt; sed zelus Apostolorum, utpote coelestis et divinus, vicit et oppressit zelum terrenum et perversum Sadducaeorum.
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18. IN CUSTODIA PUBLICA, — δημοσίᾳ, id est populari et plebeia, in qua incarcerati tenebantur fures et latrones aliique malefici plebeii et viles, ut eo majori ignominia et dolore afficerent Apostolos, quasi aliis maleficis similes, uti in culpa, ita et in poena. Nobiles enim ponebantur in carcere secreto honoratiore et commodiore, ait Hugo.
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19. ANGELUS AUTEM DOMINI. — Aliqui censent fuisse S. Michaelem, cui commissa est cura Ecclesiae, ideoque et capitis ejus, puta Pontificis, qualis erat S. Petrus. Ita Pantaleon Chartophylax in Encomio S. Michaelis, quod extat apud Surium 29 septembris; Sophronius, tom. II Biblioth. S. Patrum, in Encomio angelorum, et alii. Addit Arator angelum hunc venisse coruscum ingenti lumine, eoque carcerem et noctem illustrasse, alioqui enim eum videre non potuissent Apostoli. APERIENS JANUAS CARCERIS. — Rupertus, Dionysius, Gagneius et alii censent januas revera non fuisse apertas, sed per phantasiam; angelum enim eos eduxisse e carcere portis clausis, per penetrationem dimensionum (uti Christus nascens penetravit clausum matris uterum, et resurgens penetravit lapidem quo clausum erat sepulcrum), sed ita expedite, ac si per portas carceris apertas eos eduxisset: unde eis visum fuisse quod per portas apertas egressi essent. Verum contrarium est verius, scilicet angelum revera aperuisse carcerem: angelus enim non potest facere, ut corpus unum penetret aliud; sed mox ut eos eduxit, rursum januas clausit: unde eas clausas invenerunt ministri Magistratus, vers. 23. Moraliter, disce hic in rebus arctis maxime suis adesse Deum, tumque suam potentiam, etiam per miraculum, in iis tuendis ostendere: itaque nemini tunc desperandum, sed potius acuendam spem in Deum, ejusque opem maxima fiducia invocandam esse, uti hic fecisse Apostolos non est dubium.
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20. ITE, ET STANTES, — quasi constantes in fide et praedicatione Christi. Statio enim est symbolum et gestus constantiae et constantium. Unde Sap. cap. V, vers. 1, de iis dicitur: « Stabunt justi in magna constantia adversus eos qui se angustiaverunt. » Nota hic quantam libertatem et generositatem a praeconibus suis requirat Deus et angeli, ut scilicet sese opponant toti concilio, eoque invito praedicent, ejus nec minas, nec tormenta, nec mortem metuentes. LOQUIMINI, etc., OMNIA VERBA VITAE HUJUS. — « Vitae, » id est instituti, puta Christianismi; secundo, « vitae, » scilicet Christianae; tertio, « vitae, » scilicet aeternae: quae nimirum viam ostendunt, ducuntque ad salutem et vitam aeternam.
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21. INTRAVERUNT DILUCULO IN TEMPLUM. — Syrus, tempore pulchritudinis. Aurora enim est pulcherrima, tum sole oriente auricomo, tum avium cantu, tum suavi per lucem et calorem e floribus, herbis, germinibus et rore, exhalante spiritu. Scribit Plato, lib. X De Legibus, Graecos omnes, aeque ac Barbaros sole tam oriente quam occidente adorare Deum: quocirca Clemens, lib. II Constit., cap. XXIV, acriter redarguit Christianos tardius templa adeuntes, cum Gentiles et Judaei suas Synagogas diluculo frequentent; quin et Sapiens, cap. XVI, vers. 28, docet manna coelitus ninxisse diluculo: « Ut notum omnibus esset, » inquit, « quoniam oportet praevenire solem ad benedictionem tuam, et ad ortum lucis te adorare. » Ita hic Apostoli dimissi e carcere, primo diluculo adeunt templum, tum orationis et gratiarum actionis, tum praedicationis causa, scientes utique Judaeos auditores de more diluculo ad orationem venturos in templum. Praeclare Climacus, magnus spiritualis vitae magister, gradu 26, docet quemque debere diem cum oratione incipere et finire, ut cum Deo evigilet eique indormiat: inde enim totum reliquum vel diem, vel noctem pendere; ac proinde daemonium vespertinum vespere, matutinum vero mane nobis insidiari: « Quoties, inquit, quietis causa lectulo decubuerimus, adveniens immundus spiritus iniquas ac sordidas cogitationes, velut spicula quaedam jaculatur in nos, ut cum per desidiam ad orationem non exsurgimus, neque contra illum ocyus armamur, in sordidis obdormiamus cogitationibus sordidaque videamus somnia. » Subdit deinde de matutino: « Est e spiritibus unus qui praecursor dicitur, qui nos e somno surgentes protinus excipit, primumque nostrum cogitatum inquinare nititur. Da Domino primitias diei tuae. Erit enim tota ejus, qui prior occupaverit. Memorabile verbum operarius quidam optimus locutus est: Ab ipso, inquit, matutino tempore cursum totum meum diei scio. » Fideles ergo illico ut evigilant, instar volucrum et cum volucribus incipiant jubilare Deo. ADVENIENS, — ad locum concilio destinatum. CONVOCAVERUNT CONCILIUM. — Syrus, suos socios et collegas, puta pontifices inferiores, qui ei a consilio erant, uti modo sunt Cardinales Pontifici.
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24. Magistratus templi, — στρατηγός, id est dux militum, et quasi praetor templi, ut ex Chrysostomo et Beda dixi cap. IV, vers. 1. DE ILLIS QUIDNAM FIERET? — τί ἂν γένοιτο τοῦτο, quidnam hoc esset; vel, quidnam de illis factum esset? Ita Syrus; Tigurina, quidnam hoc sibi vellet? Vatablus, quomodo hoc factum esset? An scilicet Apostoli pecunia corrupissent custodes carceris, ad eum ipsis aperiendum, an vi perfregissent carcerem, an magico praestigio ex eo evasissent, uti videtur fecisse Apollonius Thyanaeus, qui Romae a Domitiano incarceratus, subito Puteolis apparuit, teste Philostrato, lib. VIII Vitae ejus, cap. IV. Aliter vertit Linus, quidnam hoc futurum esset? q. d. Ne coant quonam res haec evaderet, quem exitum habitura esset.
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26. ADDUXIT ILLOS SINE VI. — Paruerunt Magistratui, sive Praetori Apostoli, etsi non tenerentur possentque ejus vim propulsare plebis sibi addictae auxilio, ut darent exemplum Evangelicae humilitatis, patientiae, integritatis, constantiae et obedientiae erga Magistratus, etiam infideles et hostiles, juxta mandatum Christi, Matth. cap. X, vers. 12, et Joan. cap. XIV, vers. 27. Nihil enim timet bona conscientia nixa Deo certaque ejus ope et praesidio, « qui tanquam volucres illos (Apostolos) semper ex ipsorum (Judaeorum) manibus eripiebat, » ait S. Chrysostomus.
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28. Praecipiendo praecepimus. — q. d. Diserte, graviter et severe sub poenis magnis praecepimus vobis. ET VULTIS INDUCERE. — q. d. Vultis nobis imputare et imponere crimen homicidii, quod scilicet impie et injuste Christum verum, innocentem et sanctum occiderimus, itaque nobis afflare infamiam et periculum vitae, tum apud plebem, tum apud Romanos rerum dominos, potentes aeque ac justos scelerum vindices. Inducere enim sanguinem alicujus super alium, est cum reum facere homicidii, ejusque poenas ab eo deposcere, scilicet ut det suum sanguinem, et vitam pro sanguine alterius quem injuste effudit. « Oblitus est, ait Beda, princeps Sacerdotum debiti, quod ipse sibi et suis imprecatus erat, dicens: Sanguis ejus super nos et super filios nostros. » Hominis istius, — Jesu Christi, quem dedignantur nominare, vel propter ejus claritatem, inquit Glossa: quia nimirum ei invident ejusque nomen obscurare et abolere conantur; vel propter odium: quos enim odimus, nec videre, nec audire, nec nominare sustinemus.
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29. RESPONDENS AUTEM PETRUS, ET APOSTOLI. — Lyranus censet Petrum solum locutum esse pro caeteris, ne si omnes loquerentur, esset confusio vocum, quae intelligi nequiret. Melius Hugo, Dionysius et alii censent, Petro responsionem inchoante, alios ei succenturiatos fuisse, ac quemque responsionem confirmasse: erant enim pleni zelo et ardore, tum praedicandi et profitendi Christum, tum pro eo patiendi. OBEDIRE OPORTET DEO MAGIS QUAM HOMINIBUS. — Aurea est haec gnome, modesta et fortis, cordibus omnium insculpenda, quae praxim exigit quotidianam et jugem in quovis loco et tempore. Ea freti Apostoli et Martyres, opposuerunt se edictis Imperatorum de adorandis idolis aliisque rebus a Deo vetitis, usque ad ignes, cruces et bestias. Ita Machabaei responderunt Antiocho mandanti ut contra legem Dei vescerentur carne porcina: « Non obedio praecepto regis, sed praecepto legis, quae data est nobis per Moysen, » II Machab. cap. VII, vers. 30. Huic simile est axioma Platonis in Phaedro: « Nulli hominum fas est discedere ab eo munere quod Deus ei imperavit. » Nam, ut idem ait in Eutyphrone: « Illud sanctum est, quod Deo gratum est et placet. » Secundo, Apostoli tacite hac sententia et sequenti perstringunt suos judices et pontifices: « Magna enim sapientia ostendunt, quod illi cum Deo pugnent, » ait S. Chrysostomus.
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31. HUNC PRINCIPEM ET SALVATOREM. — σωτῆρα, de quo S. Augustinus, lib. III De Trinit., cap. X: « qui est hebraice Jesus, inquit, graece σωτήρ, nostra autem locutione Salvator. » Sic Gentiles Antiochum cognominarunt Soterem, a salute suis allata. Exaltavit, — a terra in coelum per gloriosam ascensionem, ait S. Chrysostomus, sicut eumdem, vers. 30, « suscitavit » a morte per resurrectionem. Rursum exaltavit eum in terra per nostram praedicationem, dando ei nominis claritatem, eique sensim subjiciendo Judaeos et Gentes, « ut in nomine Jesu omne genuflectatur, coelestium, terrestrium et infernorum, et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris, » Philip. cap. II, vers. 11. AD DANDAM POENITENTIAM, — ut per Christum, perque Christi merita, ad ejus gloriam, daret Israeli locum modumque poenitentiae, et per eam remissionem peccatorum, puta justitiam et salutem: non quod justificatio nostra consistat tota in remissione peccatorum per imputatam nobis justitiam Christi, uti delirat Calvinus, negans gratiam habitualem et virtutes infusas, cujus proinde errorem damnat Concilium Tridentinum, sess. VI, can. 11; sed quod justificatio nostra in hac vita, potius peccatorum remissione constet quam perfectione justitiae, ait S. Augustinus, lib. XIX De Civ., cap. XXVII. Nam post peccatum originale remissum in baptismo, remittuntur nobis peccata mortalia post baptismum admissa in sacramento Poenitentiae; post illud crebro ex innata concupiscentia relabimur in peccata saltem venialia, pro quorum remissione quotidie oramus ex praecepto Christi, dicentes: « Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. » Vide Bellarminum, lib. II De Justificat., cap. III et VI. Porro Petrus prae aliis donis Christi et Christianismi, proponit judicibus remissionem peccatorum, quia eis objiciebat peccatum gravissimum, quod scilicet Christum occidissent; ne ergo ejus veniam desperent, asserit Deum per Christum omnia omnino peccata, etiam hoc Christicidii, eis, si poeniteant et credant in Christum, condonaturum. Nam « Christus, inquit Oecumenius, a Deo exaltatus, injuriarum obliviscitur. »
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32. Et nos sumus testes horum verborum, — id est harum rerum et mysteriorum (verbum enim ponitur pro re verbo significata, per metonymiam), puta Christi resurrectionis, ascensionis et exaltationis, ac poenitentiae et remissionis peccatorum, a Deo in Christum credentibus promissae. Ita Lyranus. ET SPIRITUS SANCTUS. — Graece καὶ τὸ πνεῦμα δὲ τὸ ἅγιον, hoc est ut Pagninus et Tigurina: « insuper autem et Spiritus Sanctus, » q. d. Non tantum nos testes sumus Christi, sed et Spiritus Sanctus, qui per nos intrepide eloquitur hoc de Christo testimonium, quique per nos in fidem hujus sui testimonii tot signa et miracula operatur, imo omnibus in Christum credentibus se communicat, ac proinde et vobis, licet Christicidae sitis, se communicabit, si in Christum credatis. Porro Spiritus Sanctus non tantum dabat testimonium Christi per Apostolos, sed et per seipsum, tum quia in forma linguae, ignis, venti, visibiliter illabebatur credentibus in baptismo; tum quia menti credentium internam suggerebat fidem, spem et amorem in Christum. Qualis quantusque testis sit Spiritus Sanctus, docet S. Cyrillus, lib. X in Joan., cap. XXXIII.
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33. Haec cum audissent, dissecabantur. — Syrus, dilacerabant se prae furore; alii, frendebant et stridebant dentibus, quasi per os serram traherent. Optime Noster «dissecabantur,» quasi serra irae et furoris per medium cor dissecti et disserrati; hoc enim est Graecum διαπρίεσθαι. Nam ingens dolor, livor et ira, est quasi serra mentem irati dissecans, et discerpens in mille cogitationes, motus et aestus impatientiae et indignationis. Ex adverso Apostoli mites et fortes, inter medios hostes constituti, summa pace mentisque serenitate fruebantur. Tanti est mens sibi conscia recti et in Deum defixa. COGITABANT, — ἐβουλεύοντο, id est consultabant, ut vertit Tigurina et Pagninus.
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34. Pharisaeus. — Pharisaeus hebraice idem est quod expositor, explanator, scilicet S. Scripturae et legis divinae; vel separatus ab aliis, scilicet religione et vitae sublimitate. Habebantur enim inter Judaeos legis peritissimi et observantissimi. Unde et Paulus ante conversionem fuit Pharisaeus, cap. XXIII, 6, et Philipp. III, 5. Vide ibi dicta. GAMALIEL. — Fuit hic magister S. Pauli, S. Barnabae et S. Stephani, qui postea credidit in Christum ejusque fidem publice professus est, ac relatus inter Sanctos in Martyrol., die 3 augusti, una cum filio suo Abibone, ut patet ex Luciano in Relatione inventionis corporis S. Stephani, Nicodemi, Gamalielis et Abibonis, quam recenset Baronius. Luciano enim apparens Gamaliel, locum sepulturae suae et sociorum revelavit. Jam ergo occulte favebat Christo et Apostolis, imo S. Clemens, lib. I Recogn., cap. IX, et ex eo Beda asserunt eum jam fuisse Christianum (licet id neget Chrysostomus), sed Apostolorum suasu fidem celasse, ut in concilio Apostolos tueri et Pontificum contra eos consilia dissipare posset, uti fecit S. Sebastianus pro Christianis apud Diocletianum. Porro Gamaliel hebraice idem est quod « retributio mea Deus, » vel « ablactatus Dei, » vel « camelus meus fortis, » inquit Pagninus in Nominibus hebraicis, quae omnia Gamalieli egregie quadrant. HONORABILIS, — τίμιος, id est in pretio habitus. Ita Tigurina et Pagninus, idque tum ob sapientiam, tum ob virtutem morumque gravitatem. JUSSIT FORAS AD BREVE HOMINES FIERI. — q. d. Praesidi concilii suggessit, ut juberet Apostolos ad breve tempus extra concilium educi. Ita Syrus, tum ne collegis suspicionem injiceret, quod Apostolis occulte faveret, si eos in praesentia excusasset, ait S. Chrysostomus; tum ut absentes efficacius defenderet. Ita Lyranus. 35. ATTENDITE VOBIS. — Lenit furorem judicum, suadendo cunctationem maturam, q. d. Nolite praecipitare sententiam ex passione et ira, ne ejus vos postea, sed sero paeniteat. Ita S. Chrysostomus. Sapienter Aristoteles, lib. VI Ethic., cap. IX, asserit, « celeriter quidem deliberata agenda esse, cum mora autem consulendum. »
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36. EXTITIT THEUDAS. — Alii Theudas. Alius est hic a Theuda, de quo Josephus, lib. XX Antiq., cap. II, qui sub Cuspio Fado, Praeside Judaeae, id est anno quarto Claudii Caesaris, prophetam se finxit, multis post hanc Gamalielis orationem annis (haec enim dixit Gamaliel anno 34 Christi, qui fuit 18 Tiberii Caesaris: cui deinde successit Caius Caligula, Caio Claudius). In quo falsus est Eusebius, lib. II Histor., cap. XI, Beda, Dionysius et alii; nisi dicas in chronologia Theudae errare Josephum, ac Theudam diu ante Claudium rebellionem apud Judaeos concitasse, quod tamen creditu est difficile, scilicet Josephum tot annis in re aevi sui errasse; fuit enim ipse Claudio coaevus. Forte Theudas Josephi fuit filius vel nepos Theudae nostri, qui ejus rebellionem sopitam suscitare patrisque vel patrui necem vindicare conatus est, uti et hodie fieri videmus. DICENS SE ESSE ALIQUEM. — Graeca addunt μέγαν, id est magnum; Syrus, dicens se esse Rab, vel Rabbi, id est magnum quemdam doctorem et prophetam. Persuasum erat populo ex oraculis Prophetarum, et ex sceptro a Juda in Herodem alienigenam translato, instare tempus Messiae, qui Judaeis regnum restitueret et toti orbi imperaret. Hujus persuasionis meminit quoque Tacitus, lib. XXI, et alii. Multi ergo impostores eam occasionem arripuerunt se pro Messia venditandi, inter quos videtur fuisse hic Theudas. Audi de eo Josephum: « Apud Judaeam praestigiator quidam, nomine Theudas, persuasit magnae vulgi multitudini, ut assumptis suis facultatibus sequeretur se ad Jordanem fluvium (prophetam enim se jactabat), pollicens scissurum se verbo Jordanem fluvium, ac facilem praebiturum transitum, talique promissione multos seduxit. At Fadus misit in eos equitum turmas, qui ex improviso irruentes ex his multos interemerunt, multos vivos ceperunt, et in his ipsum Theudam, cujus caput abscissum reportavit Hierosolymam. » Sive enim unus idemque fuerit Theudas Josephi et Gamalielis hic, sive diversus, certe uterque similis fuit genii et ingenii. Cui consensit, — ᾧ προσεκολλήθη, id est cui agglutinatus est; Pagninus, cui adhaesit.
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37. POST HUNC EXTITIT JUDAS GALILAEUS. — Hinc rursum colligas alium fuisse Theudam nostrum, alium Josephi; hic enim fuit sub Claudio, noster sub Augusto: fuit enim ante Judam Galilaeum, qui Romanis rebellare coepit nascente Christo. Ita Origenes, lib. I Contra Celsum, et tract. 21 in Matth., docet Theudam fuisse ante Christi nativitatem, Judam vero paulo post eam, puta in censu quem fecit Augustus nascente Christo. Sic et Lucius Dexter, in Chronico, anno secundo Christi, qui fuit urbis Romae 753, haec habet: « Tres soles apparuerunt in Hispaniis in unum collecti. Augustus Tiberium et Agrippam in filios adoptat. Judas Galilaeus Judaeos ad rebellandum Romanis cohortatur; » imo et Lucas hic, aut potius Gamaliel dicens: « Post hunc extitit Judas Galilaeus in diebus professionis, » id est in diebus census, ut mox dicam. Alii, qui volunt eumdem esse Theudam nostrum cum illo Josephi, ideoque posteriorem Juda Galilaeo, respondent post hunc idem esse quod praeter hunc: Graecum enim μετά non semper significat ordinem temporis, sed rerum connexionem. Verum dura et contorta videtur haec expositio: Graece enim μετὰ τοῦτον, proprie significat post hunc, ut vertit Noster, Tigurina, Pagninus et alii passim, non praeter hunc. In diebus professionis, — ἀπογραφῆς, id est descriptionis. Ita Tigurina. Syrus, in diebus quibus homines descripti sunt in pecunia capitationis, puta capitatim in censu. In censu enim fiebant haec tria: primo, singuli profitebantur se subditos Caesaris Augusti; secundo, ei solvebant censum in signum subjectionis; tertio, describebantur a praeside in tabulis Caesareis, ad ineundum numerum Judaeorum et aliarum gentium, quae se Caesari subditas profitebantur, ut ex illo sciret Caesar quantae essent provinciarum vires, tum ad pendendum vectigal, tum ad conscribendum militem, vel etiam imponendum, ne provinciae fretae sua multitudine et robore, Caesari rebellarent. Hic est census de quo Lucas, cap. II, 1: « Exiit edictum a Caesare Augusto, ut describeretur universus orbis. Haec descriptio prima facta est a praeside Syriae Cyrino: et ibant omnes ut profiterentur singuli in suam civitatem. Ascendit autem et Joseph, etc. » Judas ergo, occasione accepta hujus census, coepit concitare Judaeos ad rebellandum Romanis, dicens indignum esse ut gens fidelis, et filii Abrahae hucusque liberi, servire inciperent infideli Caesari et Romanis. Addebat lege iis vetitum esse dare Romanis vectigal. Nam Deuter. XXIII, post versum 17: « Non erit meretrix, » etc., Septuaginta addunt: « Non erit τελεσφόρος de filiabus Israel, » quod Tertullianus, lib. De Pudicitia, cap. IX, et S. Hieronymus, epist. 146, vertunt: « Non erit vectigal pendens ex filiis Israel; » τέλος enim significat vectigal. Verum perperam; nam haec sententia non habetur in Hebraeo textu, nec in Latino et aliis. Quare videtur addita a Septuaginta ad explicandum praecedentem legem: « Non erit meretrix de filiabus Israel, nec scortator de filiis Israel, » scilicet per meretricem et scortatorem maxime hic intelligi eos qui se suamque turpitudinem Veneri et Priapo sacrilege dedicabant, qualis fuit mater Asa, regis Juda, et effeminati, de quibus III Reg. XV, 12 et 13; τελεσφόρος enim non tam a τέλος, id est vectigal, quam a τελετή, id est consecratio, deducitur. Unde S. Augustinus, lib. X De Civit., cap. IX, ait, hac voce teletarum significari consecrationes quasdam, quae vere erant fallaces ritus daemonum, in quibus scilicet meretrices et effeminati dona ac praesertim partem pretii et lucri suae turpitudinis offerebant Veneri, vel Priapo, sicut canephorae apud Athenienses; planeque videtur τελεσφόρος dictum de femina, non de viro. Sequitur enim, « de filiabus Israel. » Et mox: « Et non erit τελισκόμενος, id est initiatus, de filiis Israel. » Ubi Theodoretus, Quaest. XXVIII in Deuter.: « Telesphoron, ait, vocat eum qui mysteriis initiat; teleskomenon autem eum qui initiatur, » id est consecratur Veneris aut Priapi sacerdos, aut cultor vel cultrix. Tales enim Hebraice vocabantur kades kadesca, quod Noster in Deuter. vertit meretrix et scortator; alibi vero effeminati. Kades enim proprie significat sanctum et consecratum alicui numini, ut hic meretricem Veneri. Ita et S. Cyrillus, lib. XV De Adoratione. Judas ergo hic fuit auctor sectae Galilaeorum, qui pro libertate sua tuenda omne vectigal et dominium Caesaris, etiam morte proposita abnuebant. Vide Josephum, lib. XVIII Antiq., cap. I, qui et lib. XX, cap. III, addit Judae filios, Jacobum et Simonem, sub Claudio Imperatore, eadem de causa crucifixos esse. Sed audi eumdem de Galilaeorum, etiam puerorum, pertinacia scribentem, lib. VII Belli, cap. XXIX: « Omni genere tormentorum et vexatione corporum in eos excogitata, ob hoc duntaxat, ut Caesarem dominum faterentur, nemo cessit, neque dicere velle visus est; sed omnes illa necessitate validiorem sententiam conservavere, tanquam brutis corporibus, non animis etiam cruciatus ignemque susciperent. Maxime vero puerorum aetas miraculo spectantium fuit: nec enim vel eorum quisquam commotus est, ut dominum Caesarem nominaret, usque adeo corporum infirmitatem vis audaciae superabat. » Diu haec secta inter Judaeos viguit, adeoque erupit in publicum bellum, quo Judaei a Tito et Vespasiano subjecti et excisi sunt. Hac de causa Christus et Apostoli, quia sub idem tempus coeperunt docere, et quia aeque ac Judas ejusque asseclae, erant Galilaei, in haeresis eorum suspicionem apud Judaeos et Romanos venerunt, ideoque ut ab ea se alienos ostenderent, passim docent jubentque ut fideles principibus, etiam infidelibus, obediant, eisque debitum honorem et tributum impendant. Vide S. Paulum toto cap. XIII ad Rom. Quin et Christus hac de causa voluit solvere tributum, etiamsi ad id non obligaretur, Matth. XVII, 27. Hinc et Scribae tentarunt Christum, ut eum apud Pilatum accusarent, dicentes: « Licetne tributum dare Caesari, an non? » Matthaei XXII, 17. Ita S. Hieronymus ibidem. Hi sunt Galilaei quos occidit Pilatus miscendo sanguinem sacrificiis eorum, Lucae XIII, 1. De iisdem agit Hegesippus, lib. II De Excid. Hieros., cap. V, ubi tamen eos Samaritanos vocat. Sed respondeo origine fuisse Galilaeos, secta Samaritanos, ideoque a Judaeis separatos templo, religione et sacrificiis. Aut certe mixti erant ex Samaritis et Galilaeis. Porro quo fine et sensu Gamaliel citet rebelliones Theudae et Judae, mox patebit. AVERTIT POPULUM. — Graece additur ἱκανόν, id est multum. Sic et Syrus. Dispersi sunt, — annihilata est eorum secta et rebellio, quia omnes vel occisi, vel dispersi sunt, q. d. Pari modo annihilabitur haec Apostolorum secta, si vergat ad seditionem vel aliud scelus: eo enim detecto, praeses Romanus eos comprehendet et puniet, aeque ac nos Pontifices et Scribae, qui in eorum doctrinam et mores invigilamus; sin autem eorum secta sit pia et a Deo, non possumus, nec debemus ei resistere, uti ipse subdit vers. 38. Quare non praecipitemus consilium et sententiam, sed exspectemus et videamus quonam res eorum evadant: ita in nullam partem peccabimus; nec enim a populo vel Praeside negligentiae, nec a Deo imprudentiae et temeritatis argui poterimus. Hoc est quod subdit:
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38. ET NUNC ITAQUE DICO VOBIS: DISCEDITE AB HOMINIBUS ISTIS. — Hoc est, ut Syrus, Tigurina et Pagninus, abstinete ab hominibus istis. q. d. Nolite vos miscere eorum praedicationi: uti eam non probatis, ita nec improbate: tempus, quod veritatis est magister, docebit nos an ex Deo sit, an ex spiritu humano; hactenus neminem laeserunt, nec quid impii aut perversi docuerunt: non enim docent cultum idolorum, nec blasphemant Deum Israelis: ergo adhuc in eos actionem nullam habemus, nullum jus persequendi aut puniendi. « Discedite » ergo, graece ἀπόστητε, id est abscedite et desistite a vestra contra eos inquisitione, nolite eorum res et acta dijudicare, nolite eorum conciones impedire, ne si novi Prophetae sint a Deo missi, in Deum injurii sitis, ab eoque castigemini: sin autem humano seditionis aut ostentationis spiritu agantur, ille se prodet, eosque populo contemptibiles et magistratibus reos constituet, qui proinde eos compescent et punient; itaque hoc eorum opus et consilium per seipsum dissolvetur et corruet.
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39. SI VERO EX DEO EST, NON POTERITIS (nec physice, nec etiam moraliter, q. d. Licite non potestis, nec debetis) DISSOLVERE ILLUD. — Unde sequitur: « Ne forte et Deo repugnare inveniamini. » Poterat dicere Gamaliel: Certum est hoc Apostolorum opus esse a Deo, idque probant tot eorum miracula. Verum quia judices ab eis plane aversos, imo in eos furentes vidit, prudenter id tacuit, ne et suum in Apostolos affectum proderet, et Judaeorum furorem magis concitaret, sibique et Apostolis vitae periculum crearet. Dicit ergo conditionate: « Si vero ex Deo est (uti revera est), non poteritis dissolvere; » ut injecto Dei metu, quasi aqua frigida, eorum furorem mitiget et restinguat, quem plane extinguere et suffocare non poterat. Simul hoc dicto innuit, ut serio et sine passione inquirant an hoc opus non sit ex Deo: si enim considerent eorum mores sanctos ac miracula, facile visuros hoc esse opus Dei, q. d. « Credite quod non poteritis dissolvere, » ait S. Chrysostomus. Esto enim Apostoli docerent novam legem novumque Testamentum, quo vetus lex et sacrificia abroganda erant, tamen id ipsum futurum esse praedictum fuerat a Prophetis. Hujus autem mutationis jam tempus adesse, multis Scripturis et miraculis probabant Apostoli. Abutuntur hac sententia Gamalielis haeretici, dicentes, cum accusamur apud Magistratus novae doctrinae, respondendum eis est: Si hoc opus est ex hominibus, dissolvetur; si ex Deo, non poteritis dissolvere illud. Sed perperam: certum enim est omnem haeresim esse haeresim, id est doctrinam falsam et pestilentem, a Deo et Ecclesia damnatam, quam proinde Magistratus statim succidere debent, ne proserpat, multosque inficiat et perdat. Notum est quantum induciae a Carolo V coacto datae haereticis in Germania usque ad Concilium generale, nocuerint Ecclesiae, haeresimque propagarint, ut illa hucusque eradicari non potuerint. « Sermo enim eorum ut cancer serpit, » II Timoth. II, 17. Quocirca eos statim occidi jussit Deus, Deuter. XIII, 5. Secus fuit hic in Apostolis; certum enim erat Gamalieli eorum doctrinam esse sanctam et divinam. Scribis vero et judicibus idipsum si non certum, certe dubium esse debebat ob tot signa et prodigia, quae indies de Apostolis audiebant vel videbant. In tanto autem dubio non poterant bona conscientia Apostolos damnare; cumque ex praeconcepto contra eos praejudicio et aversione non vellent eos absolvere, omnino faciendum eis erat Gamalielis consilium, scilicet: Absistite ab hominibus istis, quoniam si ex hominibus est hoc eorum opus, dissolvetur; sin ex Deo, dissolvere non poteritis illud. Quid enim aliud suadeas homini furenti et in scelus ruenti? Consenserunt autem illi, — scilicet, ne Apostolos interficerent, uti paulo ante furentes cogitarant vers. 33; non tamen furor eorum ita restinctus fuit, quin eos flagellarent et juberent praedicatione Christi abstinere, ut sequitur.
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40. Caesis denuntiaverunt; — flagellarunt ergo vel fustigarunt Apostolos; Syrus, verberarunt. Graecum δείρω significat verberare et excoriare. Fecerunt id, quia quoquo modo « suae libidini satisfacere voluerunt, ne nihil egisse viderentur, et insipienter ea tentasse quae ipsis impossibilia erant, » ait S. Chrysostomus. Porro S. Clemens, lib. V Constit., cap. II, hujus verberationis auctores facit Caipham, Annam et Alexandrum, asseritque non semel, sed saepius ab eis verberatos esse Apostolos. Vere S. Athanasius, epist. ad Orthodoxos in persec.: « Flagella pati, inquit, Christianorum est, inferre Caiphae et Pilati. » Impletur hic oraculum, quod Apostolis praedixit Christus: « In synagogis suis flagellabunt vos, » Matth. X, 17. Praeclare S. Nazianzenus, oratione 23 in laudem Heronis: « Philosophi animus ex eo quod passus est, generosior redditur, atque ut candens ferrum frigidae aspersione, ita ipse periculis obdurescit. » NE LOQUERENTUR IN (id est de) NOMINE JESU, — ne de Jesu praedicarent, scilicet eum resurrexisse et esse salvatorem mundi.
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41. IBANT GAUDENTES. — « Tam fortis, ait Chrysostomus, invictaque res est virtus; et dum patitur, affligentes vincit. » Et mox: « Est quippe fortitudinis excellentissimus gradus, non tantum patienter et libenter, sed laetanter quoque adversas res ferre. Hoc est omne gaudium, in varias tentationes incidere, » ut ait Jacobus, cap. I, vers. 2. Additque hanc fortitudinem et laetitiam in plagis, mirabiliorem esse omnibus signis et miraculis. Cassianus, Collat. XII, cap. XIII, narrat Christianum quemdam a Gentilibus divexatum, cum illi petulanter rogarent: « Quid miraculi Christus vester, quem colitis, fecit? » respondisse: « Ut his, ac majoribus, si intuleritis, non movear, nec offendar injuriis. » Ita S. Paulus exultat passim et gloriatur in suis vinculis, plagis, flagellis, lapidationibus. Vide totum cap. XI Epist. II ad Cor. Unde S. Chrysostomus, hom. 4 in II ad Cor.: « B. Paulus, ait, cum videret quasi nivis cumulos tentationes quotidie ingruentes, non aliter quam si in medio paradiso vixisset, gaudebat gestiebatque. » Et S. Augustinus, lib. LXXXIII, Quaest. II, asserit « justos etiam sequestrata spe futurae vitae, jucundius et laetius prae amore veritatis torqueri, quam luxuriosi prae cupiditate ebrietatis epulentur. » Ita in craticula exultabat S. Laurentius, irridens tyrannum: « Assatum est, versa et manduca. » Ita in equuleis et acerbissimis tormentis exultabat S. Vincentius, sua laetitia vincens et affligens Dacianum judicem et tortorem. S. Tiburtius, prunis candentibus insistens nudis plantis, dicebat « se super rosas ambulare. » S. Theodorus Martyr die nona novembris, toto corpore dilaceratus cantabat: « Benedicam Dominum in omni tempore. » S. Bonifacius, 14 maii ungulis excarnificatus jubilabat: « Gratias tibi ago, Domine Jesu Christe Fili Dei. » S. Ignatius damnatus ad leones, audiens eos rugientes in amphitheatro Romano, exultans exclamabat: « Frumentum Christi sum, dentibus bestiarum molar, ut panis mundus inveniar. » S. Barlaam manu thure plena, igni a carnificibus ante idolum imposita, ut, si manum ab igne retraheret, thusque in ignem excuteret, videretur idolo thurificasse, manum ardentem immotam in igne continuit, psallens: « Benedictus Dominus Deus meus, qui docet manus meas ad praelium, et digitos meos ad bellum. » Ita S. Basilius, orat. in S. Barlaam. Joannes Fischerus, Episcopus Roffensis, damnatus ab Henrico VIII, Angliae rege schismatico, ad mortem, cum duceretur ad supplicium, canebat hymnum: « Te Deum laudamus. » Idem fecit noster Campianus in tribunali damnatus, cui Scherwinus in damnatione socius succinens, in hunc mentis vocisque jubilum erupit: « Haec dies quam fecit Dominus, exultemus et laetemur in ea. » Hoc est quod ait Jeremias, Thren. III, 30: « Dabit percutienti se maxillam, saturabitur opprobriis, » quasi ea esuriens iisque se pascens et exultans. Vide ibi dicta. Quocirca S. Saturninus durum obiens in martyrio dolorum agonem, aiebat: « Breviter patior, libenter patior; gratias ago, nec agere sufficio. Christe, da sufferentiam. Tibi laus, tibi decus. » Ita habet ejus Vita apud Surium die 11 februarii. Marcus Arethusius sub Juliano Apostata excarnificatus, eo quod idolum confregisset, stylis confossus, melle illitus et suspensus, ut a vespis comederetur, suos tortores irrisit dixitque eos abjectos esse et humi repere, se vero erectum et in sublimi positum. Hac constantia et alacritate eos convertit. Ita Theodoretus, lib. III cap. VI. Idem dixit nuper Martyr quidam in Anglia, ex alto suspensus. Quoniam digni habiti sunt. — Est enim ingens Dei donum, ut docet Apostolus, Philip. I, 29, pati pro Christo, ac consequenter ingens est dignitas, laus et gloria. Vide dicta Philip. I, ac S. Cyprianum, tract. De Exhort. martyrii, et epistola nona ad Martyres, ubi eos vocat fortissimos, fidelissimos, benedictos, beatissimos. Vide et Tertullianum, lib. ad Martyres, ubi eos vocat pugiles veritatis, milites Christi, victores saeculi. Idem, lib. De Anima, cap. XXXII: « Tota paradisi clavis, inquit, tuus sanguis est, » o Martyr. Idem, lib. De Cultu femin., in fine: « Stolae, inquit, martyriorum praeparantur, angelis bajulis sustinentur. » Et Clemens Alexandrinus, lib. IV Strom.: « Martyria, inquit, sunt gloriosae conversationis exemplaria. » Pro nomine Jesu. — Haec est causa tantae dignitatis passionum et patientiae, scilicet quod pro nomine, honore et amore Jesu patiantur. Hoc est mel, quod omne dolorum fel dulcorat. Audi S. Augustinum, in Soliloq., cap. XXII: « Tu, Domine, es dulcedo inaestimabilis, per quam omnia amara dulcorantur. Tua enim dulcedo Stephano lapides torrentis dulcoravit; tua dulcedo craticulam beato Laurentio dulcem fecit; pro tua dulcedine ibant Apostoli gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine tuo contumeliam pati. Ibat Andreas securus ad crucem et gaudens, quoniam ad tuam dulcedinem properabat. Haec enim tua dulcedo ipsos Apostolorum principes sic replevit, ut pro ipsa crucis patibulum unus eligeret, alter quoque caput ferienti gladio supponere non timeret. Pro hac emenda Bartholomaeus propriam pellem dedit. Pro hac quoque gustanda veneni poculum intrepidus Joannes potavit. Hanc vero ut gustavit Petrus, omnium interiorum oblitus, clamavit quasi ebrius dicens: Domine, bonum est nos hic esse, faciamus hic tria tabernacula: hic moremur, te contemplemur, quia nullo alio indigemus: sufficit nobis, Domine, videre te, sufficit, inquit, tanta dulcedine satiari. Unam enim stillam dulcedinis ille gustavit, et omnem aliam fastidivit dulcedinem. Quid putas dixisset, si magnam illam multitudinem dulcedinis divinitatis tuae gustasset, quam abscondisti timentibus te! Hanc tuam dulcedinem ineffabilem et illa gustaverat virgo (S. Agatha), de qua legimus quod laetissima et glorianter ibat ad carcerem, quasi ad epulas invitata. Hanc, ut reor, ipse gustaverat, qui dicebat: Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! quique monebat: Gustate et videte, quoniam suavis est Dominus. Haec est enim illa beatitudo, Domine Deus noster, quam exspectamus daturum te nobis, pro qua tibi, Domine, continue militamus; pro qua tibi mortificamur tota die, ut in tua vita tibi vivamus. » CONTUMELIAM PATI. — Vere S. Hieronymus: « Non quaeras gloriam, et non dolebis cum eris inglorius: qui laudem non appetit, nec contumelias sentit. » Id videre est hic in Apostolis, qui spernendo contumelias, veram gloriam adepti sunt. Quid enim gloriosius, quam pati pro Deo suaque passione Dei gloriam illustrare? Quid gloriosius, quam vitam expendere et sanguinem profundere pro eo qui eam nobis dedit? Quid gloriosius, quam Christo tanta et tam dura pro nobis passo vicem reddere (ut ait Tertullianus, lib. De Resurrectione carnis), plagas plagis, probra probris, cruorem cruori rependere? Etsi enim illius cruor infinities majoris sit pretii quam noster, tamen noster nobis pariter maximi est pretii: nec enim habemus quid pretiosius, quod ei rependamus. Hinc illae laureae, illae coronae, illi triumphi Martyrum in Ecclesia tam militante, quam triumphante. Sanctissimi viri, ut S. Franciscus, S. Xaverius, S. Antonius de Padua, ambierunt martyrium, ideoque ad Barbaros profecti sunt; sed Deus eos hoc dono dignatus non est: hinc Martyres, qui eo digni habiti sunt, summas pro eo Deo egerunt gratias, ut patet ex Actis S. Agnetis, S. Luciae, S. Agathae, S. Polycarpi, S. Marci et Marcelliani et aliorum Martyrum. Quocirca S. Ignatius, fundator Societatis nostrae, Christi causa in vincula conjectus, cum ab eo quaereret Franciscus Mendosius, postea Episcopus Burgensis et Cardinalis, num dolenter ferret illum carcerem ac vincula? respondit: « An tantum malum tibi videtur carcer esse? At vero non tam multae Salmanticae compedes sunt, non tot catenae, quin ego plures pro Christo cupiam. » Ita Ribadeneira, in ejus Vita, lib. I, cap. xv. Idem roganti, « Quaenam esset compendiaria via ad perfectionem? » respondit: « Multa pati pro Christo, » idque assidue postulare a Deo. Merito ergo S. Hieronymus, epist. ad Hedibiam, Quaest. XI: « Triumphus Dei, inquit, est passio Martyrum, et pro Christi nomine cruoris effusio, inter tormenta mira perseverantia stare, torqueri et in suis tormentis gloriari. Ideo odor disseminatur inter gentes, et subit tacita cogitatio, nisi verum esset Evangelium, nunquam id sanguine defenderent. » Id sapiebat Michael illustris in Japonia martyr anno Domini 1609. Audi ejus animos et ignes, e litteris quas e carcere ad suos scripsit: « Non possum, inquit, Dei in me beneficentiam verbis exequare, quod pro ejus fide captus sim, nimirum ex illo die dignatam esse augustissimam illam Majestatem, et animae et corporis mei velut adire et capere possessionem: inde in summa pace fui. Aestuabat cor meum inaestimabili desiderio, sui ad omnem Dei nutum, in prosperis et adversis, ad unguem conformandi. » Et nonnullis interjectis: « Nunc intelligo irrisiones, contemptus, fastidia, quaslibet denique injurias pro Dei amore aequo animo toleratas, omnibus regum et Imperatorum sceptris ac diadematibus esse infinitis partibus anteponenda. Quadriennio fui in carcere ita laetus et alacer, ut uno tantum die mihi fuisse videar. » Ecce hi sunt spiritus primitivae Ecclesiae, in novella Japonum Ecclesia recalescentes, quos suscitat mustum Spiritus Sancti.
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42. OMNI AUTEM DIE NON CESSABANT. — Mirare hic tum Apostolorum fortitudinem, tum Pontificum et Magistratuum stuporem. Paulo ante caesis denuntiaverunt, ne amplius praedicarent Christum: praedicant nihilominus ipsi ubique et publice, et tamen tacent Pontifices et Magistratus, perinde ac si elingues et enerves essent: nimirum Deus ligabat eis mentem, manum et linguam. CIRCA DOMOS, — κατ' οἴκους, per domos, de domo in domum; Tigurina, domesticatim; Pagninus, in singulis domibus. Ita boni Pastores non tantum suas oves pascunt et docent publice in templo, sed et privatim obeuntes singulorum domos, eos instruunt, consolantur, hortantur et incitant ad omne bonum. Nota: Sub hoc tempus occasione persecutionum Judaeorum, Apostoli ex impulsu Spiritus Sancti quem recenter in Pentecoste ad hoc receperant, coeperunt cogitare de implendo testamento Christi: « Euntes in mundum universum praedicate Evangelium omni creaturae, » Matth. xxviii. Quocirca Lucius Dexter, Praefectus praetorio Orientis, in suo Chronico nuper edito (si tamen illud ipsum sincerum est), quod dedicavit S. Hieronymo, sicut vicissim S. Hieronymus eidem dedicavit tract. De Scriptor. Ecclesiasticis, de iis ita scribit: « Anno Christi trigesimo quarto (quo mortuus est, resurrexit et ascendit in coelum); ultima die junii, sancti Dei Apostoli, triginta et octo diebus plus minus post adventum Spiritus Sancti (puta post Octavam Pentecostes), conveniunt in coenaculo Sion (quae domus erat Mariae, matris Joannis, cognomento Marci), ac habito consilio sortitioneque divina, provincias mundi praedicationis gratia inter se partiuntur. Contigitque S. Jacobo, Zebedaei filio, Hispania; Joanni Asia, Matthaeo Aethiopia, Thomae India, Philippo Scythia et Gallia (forte Gallograecia sive Galatia). Quo tempore Canones eduntur et Apostolicae Constitutiones componuntur, ad Sacramentorum et totius Ecclesiae oeconomiam, » multo magis Symbolum Apostolorum. Unde subdit anno Christi 37, qui fuit tertius post ascensum Christi in coelum, S. Jacobum profectum esse in Hispanias, ibique evangelizasse, de quo plura cap. viii, 1. Addit Dexter: « Sacra virgo Maria consilio, luce doctrinae et mirabili vitae exemplo collegio praesidet Apostolico, nihilque grave gerunt illi, quod non ejus consilio ductuque gerant. » Et mox: « Anno Christi trigesimo septimo B. Virgo, Jacobo preces fundenti Caesaraugustae in columna apparet in spiritu, veniente quoque Joanne Theologo. » Et paulo ante: « Jacobus primum templum, vel oratorium B. Virgini, ex ejus jussu praesentiaque super columnam Caesaraugustae erexit. » Et inferius ad annum Christi 86: « Apud Messanenses celebris est memoria B. Virginis Mariae, missa prius ab eadem dulci epistola. » Et iterum ad annum Christi 35: « Ad quam (B. Virginem) frequens ex Hispania fiebat peregrinatio. » Hac enim de causa Christus matrem sibi superstitem esse voluit, ut quasi sui Vicaria, et levamen esset Ecclesiae, doctrix Apostolorum et consolatrix fidelium. Verum de his alias. Sane post Pentecosten Apostolos e Jerusalem abiisse in suas provincias, censent Gaspar Sanchez, Christophorus a Castro aliique viri eruditi; qua de re quid sentiendum videatur, dicam cap. xii.
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v. 1 vir autem quidam , Barnabae liberalitati ingenuae opponitur (δέ) fucata Ananiae eiusque uxoris (Bee/.), nomine Ananias , 331 nomen satis usitatum cf. Ier. 28,1; 37,13. Dan. 1,6. 1Par. 3,19 etc., vel etiam fortasse זנניה Neh. 3,23 LXX , cum Saphira שפירא formosa, pulchra (Buztorf, Lex. chald. p. 2503), uxore sua vendidit agrum <> possessionem i. e. V. 3.8 χωρίον agrum, fundum vel praedium (uti habet gig v. 8) v. 9 et fraudavit ἐνοσφίσατο, sibi seposuit, clam subduxit (cf. Tit. 2,10), subtraxit (gig) de pretio agri conscia uxore sua et afferens partem quandam ad pedes apostolorum posuit, professus scil. vel verbo vel alio modo se integrum pretium dare et consecrare Deo in bonum commune ; « quo animo hoc illi fecerint non satis constat; an avaritia et cupiditate retinendi sua, an hypocrisi, ut possent cum aliis sanctis connumerari, an incredulitate quod timerent egestate se enecandos, si omnia abdicassent » (Salm.). Fraudulentam illam et mendacem affirmationem, qua Ananias fingebat se eadem liberalitate qua alios laudari sciebat obtulisse totum pretium, Petrus a Spiritu sancto edoctus cognovit
Inter apostolos unus fuerat proditor; fore ut zizania seminarentur in medio tritici praedixit Christus (Matth. 13,25). Quare non mirum est quod etiam inter primos fideles mox scelus deprehendatur;
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v. 3 dizit autem Petrus : Anania, cur tentavit satanas cor (tuum, tentatione scil. efficaci per consensum cordis, ut Est. ait; non enim increpandus erat Ananias, quod tíentasset eum satanas, cum id non esset in eius potestate, sed quod consensisset, id quod graeca lectio significat ἐπλήρωσεν implevit; neque enim satanas cor eius implere potuisset, nisi ille per consensum cor suum aperuisset pravae suggestioni (Est.); proin implere i. e. occupare cor (cf. Ioan. 16,0), mentiri te. Spiritui sancto, 50000002 zz... fallere Spiritum s. mendacio; « est enim verisimile quod quando ad pedes apostolorum adferebant quod tunc votum emitterent et per illud sua Deo consecrarent » (Saílm.), vel quod sola oblatio illa continebat in se tacitum votum nihil sibi reservandi et omnia in communem Ecclesiae usum conferendi (Calm.); et fraudare de pretio agri, in illa. significatione oblationis hoc utique erat quasi conatus fallendi Spiritum sanctum. | Quam perverse et stulte egerit ei exprobrat
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v. & nonne manens tibi manebat , manens i. e. ager ille non venditus tuus erat; nemo te coegit ut illum venderes, et venumdatum πραθέν 1. e. pretium venumdati in tua erat potestate? « hoc est, an necessitas et violentia quaedam erat? num vos invitos trahimus » (CÀr.)? Inde merito concludit Ca:. libera caritate fidelibus fuisse omnia communia. Ait itaque : si igitur rem vel pecuniam retinere désiderasti, quare id non aperte fecisti? quare ipsa oblatione finxisti te totum a te abdicare et totum transscribere Deo et Ecclesiae ? Hanc oblationem et consecrationem Deo factam saepe vocant, votum ; ita v. g. Hieronymus : post votum abstulerunt, quasi sua et non eius cui semel ea voverunt, partem sibi iam alienae substantiae reservantes (ep. 130; M. 92,1118) et Augustinus : dum ex eo quod promiserat partem subtraxit, sacrilegii damnatur et fraudis; sacrilegii quod Deum in pollicitatione 160611021) , fraudis quod integris muneribus portionem quandam putaverit subtrahendam (serm. 148 n. 2; M. 38,799) et Gregorius : Ananias pecunias Deo voverat, quas postea victus persuasione diaboli subtraxit (epist. lib. 1,3*; M. 77,488) et similiter Barh. Salm. Lap. Patr.; quare posuisti in corde hanc rem «i ὅτι elliptice pro τί γέγονεν ὅτι )20.( ; cf, Ioan. 15,22; increpantis est vox : quare induxisti in animum, tale consilium cepisti? שום על לב ponere super cor, hebraismus est; non es mentitus hominibus , sed Deo; inde iterum patet oblationem illam ut rem sacram, ut Deo factam considerari; quare mendacium et fraudem non in homines, sed in Deum, in Spiritum sanctum committi affirmatur. Ex quo loco Patres divinitatem Spiritus sancti probare vide apud Petavium (de Trinit. II, 13,1). Hoc itaque, ut ajt Chr., in erimen vocatur quod cum illas pecunias sacras fecisset, de illis subripuit; unde poena ei divinitus infligitur v. b audiens autem. Ananias haec verba. cecidit et exspiravit; quo iudicio divino animi omnium salutari terrore affecti sunt : e£ factus est timor magnus super omnes qui audierunt i. e. non solum super eos qui tum in coetu religioso aderant. Simul apostolorum auctoritas plurimum commendabatur fidelibus; eos enim a Spiritu sancto doceri eorumque reprehensionem a Deo ratam haberi in comperto erat;
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v. 6 surgentes autem iuvenes οἱ νεώτεροι, luniores ceteris praesentibus (Patr.), ex natura rei tale ministerium ad eos pertinebat; putant tales fuisse quibus in publicis ecclesiae conventibus definitum aliquod officium incumberet (Bee/. aliique quos recensent Fe/t. Wendt) ; verum ᾿γεώτεροι non 6184 titulus alicuius muneris, et in v. 10 vocantur νεανίcxot, Gmoverunt eum συνέστειλαν, quam vocem alii explicant : vestimentis obtexerunt, obvolverunt (Beel. Bl. Felt.), alii contraxerunt eum i. e. membra rigide extensa contraxerunt, quasi complicuerunt, quo facilius efferretur ( Wendt) et efferentes sepelierunt ; propter mortem in qua poena divinitus inflicta apparuit manifesto quam maxime funus est maturatum, id quod etiam propter periculum immunditiei multiplicis leviticae (Num. 19,11) consultum erat. In uxore conscia (v. 2) impletur praeterea illud : os quod mentitur occidit animam (Sap. 1,11) et : perdes omnes qui loquuntur mendacium (Ps. 5,7)
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v. 7 factum est autem quasi horarum trtum spatium et uxor ipsius nesciens quod factum fuerat introivit; ei data est po- ᾿ testas resipiscendi (Oec.) ; virum tantum increpavit, qui sane auctor et dux peccati fuerat (CAr.) ; ab eo confessionem non exegit; eam exigit ab uxore, ut daret ei locum poenitentiae quippe quae a viro fuisset persuasa et tracta (Salm.)
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v. 8 dizit autem ei Petrus : dic mihi, mulier, si tanti agrum vendidistis? εἰ, si, in interrogatione indirecta; cf. 4,19; « hanc volebat servare (σῶσαι), : ideoque fortasse dat ei tempus defensionis (ἀπολογίας) et facultatem poenitentiae, ἐξουσίαν μεταvcíaz.» Chr.). Pretium nominavit, vel ut etiam cogitari potest, pecu- ' niam allatam digito demonstravit; at illa dizit : etiam tanti;
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v. 9 Petrus.autem ad eam : quid utique «i ὅτι ef. v. &. convenit vobis tentare Spiritum. Domini? velle experiri, curictane cognoscat, vel experimentum eius sumere, num fraudem puniat , num apostolos edoceat, dirigat. | Mulier concessam sibi opportunitatem datamque i in ipsa illa interrogatione admonitionem resipiscendi negligit et obfirmatum in fraude animum ostendit; unde par ei poena infligitur ecce pedes eorum qui sepelierunt virum tuum ad ostium zi z52«c, forte tum audiebantur gressus redeuntium ; ceterum cf. Is. 52,7; 58,13; 59,7. Luc. 1,79. Rom. 3,15, et efferent te;
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v. 10 confestim cecidit ante pedes eius et exspiravit. Intrantes autem iuvenes invenerunt illam mortuam et extulerunt et sepelierunt ad virum suum ; voluerunt experiri Spiritum sanctum, ut ait A/Aanasius (cat.), consecuti sunt experimentum quod volebant, et TAeopA. adnotat : Petrus mendacium arguit, at Spiritus qui vitae necisque potestatem habet eos qui in ipsum peccaverant interfecit, et idem quoque de Saphira dici debet; non Petrus eam interfecit, sed quoniam amborum fuerat delictum, iudex aequaliter utrumque condemnavit. Et similiter scribit Hieronymus : apostolus nequaquam eis imprecatur mortem, ut stultus Porphyrius calumniatur, sed Dei iudicium prophetico spiritu annuntiat, ut poena duorum sit doctrina multorum (ep. 130 1. c.). Per illorum poenam temporalem Deus sciri voluit disciplinam, ut Augustinus ait (serm. 148; M. 38,799) et ultio eorum cessit in lucrum aliorum (Oec.)
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v. 11 et factus est timor magnus in universa ecclesia et in omnes qui audierunt haec, proin in eos quoque qui nondum ecclesiae nomen dederant. Erat itaque illa poena inflicta non crudelitate sententiae sed correptionis exemplo (Hier. 1. c.) et Augustinus l. c. addit : « credendum est autem quod post hane vitam eis pepercerit Deus; magna est enim eius misericordia ». Atque bene advertunt initia legum in primis transgressoribus fuisse vindictis semper commendata; nam in lege vetere primus violator sabbati fuit lapidatus, primi violatores altaris, filii Aaron fuerunt exstincti; ita in nova lege primi hi transgressores (Ca?.). Tunc enim, scribit Isidorus pelusiota (epist. I, 181; M. 78,300, et in cat.), cum evangelii semina iacere coepissent apostoli statimque exoriri zizania conspexissent, prudenter ea protinus evulserunt, qua ratione multorum peccata praecavebantur (sim. Oec.). Opportunum quippe fuit illa aetate nascentis Ecclesiae, quemadmodum miracula quae Christianorum fidem ' confirmarent, ita et severiora et terribiliora divinae iustitiae specimina frequentius exhiberi, quae illos a peccatis admittendis absterrerent (Patr.). lta obviam itur periculo zn£erno; id quod necesse fuit etiam ob periculum quod ab externo imminebat.
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v. 12. per manus autem apostolorum i. e. per apostolos; addit Lap. etiam facta esse miracula per manus i. e. benedictione, extensione, contactu manuum, /iebant signa et prodigia multa in plebe cf. 2,43; exemplum habes in v. 15. Hisce signis coetui fidelium apud alios maxima conciliabatur reverentia et auctoritas, ita - ut sine ullo obstaculo etiam in templo se congregare possent; e/ erant unanimiter omnes tn porticu Salomonis ; cf. 3,11; de apostolis id dici sat multi censent (CÀr. Oec. Theoph. Salm. Lap. Calm. Patr. H:lg.), alii autem de apostolis et fidelibus (Cati. Beel. Hake, Feit. Wendt, Bl.), id quod verum esse videtur, cum dicatur.omnes unanimiter quod de solis apostolis efferri profecto necessarium non erat. Sermonem esse de fidelibus, suadetur etiam ex
ritur auctoritas et reverentia fidelium apud populum et magna quoque accessio credentium (v. 12-16). Quare synedristae apostolos omnes, ut progressum rei christianae cohiberent, in carcerem coniiciunt, ex quo per angelum liberantur et in templo praedicare iubentur. Synedristis congregatis nuntiatur illos in templo docere. — Quae narrantur v. 12-16 rationem quoque continent, cur magistratus in apostolos decernat. Quod Christus apostolis promisit : qui credit in me opera quae ego facio et ipse faciet et maiora horum faciet (Ioan. 14,12) egregie impletur
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v. 13 ceterorum autem nemo audebat se coniungere illis; isti enim ceteri non sunt fideles, sed reliqui ex plebe qui nondum rei christianae nomen dederant, qui non audebant 1/0166 , scil. omnibus in v. 12 i. e. fidelibus, se coniungere χολλᾶσθαι, « se adiungere saepius in Act. 8,29; 9,96; 10,98; sed hic : se eis ?mmiscere in porticu congregatis 1. e. interpellare, vexare » (Bl.); alii tamen vocem accipiunt de familiari commercio (Beel. Patr. Felt. Grimm, Lexic., Hilg.). n utraque acceptione satis clarum est, non agi de modo quo fideles erga apostolos se habuerint, sed exprimi qua reverentia habiti sint fideles apud plebem reliquam; sed magnificabal eos populus i. e. magni aestimabat (B/.). Uti in v. 13 unus effectus signorum in animos hominum declaratur, ita alter designatur (unde mirum est hunc versum in Revue biblique declarari une glose postérieure, 1898 p. 341) in
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v. 1& magts autem augebatur credentium in Domino multitudo virorum ac mulierum, πλήθη magis emphatice multitudinem explicat; προσετίθεντο adiungebantur credentes Domino, saepius neque numero parvo, verum multitudines. Tam efficacia exhibebantur signa et istis fides ac confidentia plurimum invaluit; unde refertur tertius effectus signorum
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v. 15 ifa ut ἐπ plateas eiicerent ἐχφέρειν efferrent infirmos et ponerent tn lectulis ac grabalis, κράβαττον vox est macedonica lectum viliorem et humilem significans; designantur varii generis lectuli (Beel.), vel innuitur aegrotos et ditiores et pauperes esse in plateas exportatos, wt veniente Petro saltem umbra illius obumbraret quemquam illorum et liberarentur ab infirmitatibus suis; vide lect. var. « constat parum adminiculi hisce verbis (et liberarentur...) esse a graecis codicibus vetustisque interpretibus » (Patr.); sunt tamen complendae sententiae apta et nisi vim illam umbrae Petri salutarem experti essent, non exportassent aegros. Cur populus Petrum potius quam alios apostolos sectaretur, alterutra causa fuit, vel quod ea quoque re Petrus ceteris praecelleret, vel quod iam fama percrebruisset hunc illis praeesse; utrumvis accipias, argumentum id erit unum de multis quae novum testamentum suppeditat ad Petri primatum asserendum (Partr.). Fama istorum signorum mox innotuit,
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v. 16 concurrebat autem et multitudo vicinarum civitatum lerusalem afferentes aegros et 0620405 a spiritibus immundis — ita dicuntur, ut quam maxime eos esse oppositos sanctitati Dei eiusque 5820₪8 consiliis significetur (vide ad Marc. 1,93), qui curabantur omnes; merito adnotant in Petri umbra salutifera egregie impleri illud Ioan. 15,12 : maiora faciet (cf. Chr. Oec. Bed. Salm. Lap. Calm.); et vetus quidam haud immerito infert : « si tunc opem ferre poterat umbra corporis, quanto magis nunc plenitudo virtutis? si tunc supplicantibus proderat aura quaedam pertranseuntis, quanto magis gratia nunc permanentis? si tamen medicabilis fuit obumbratio visitantis, quanto magis catena vincientis? si inanis quaedam species vacuae imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis ferreo pondere sacris impressa membris vincula passionis » (in appendice Aug. serm. 103,4. 5; M. 39,2123). Merito inde commendatur veneratio reliquiarum .et invocatio Sanctorum. Ceterum vide ad 19,19. ἘΝ Cum itaque fideles tanta valerent apud plebem auctoritate et credentium multitudo augeretur et ex vicinis quoque oppidis homines ad apostolos accurrerent, qui (uti patet) in nomine Iesu sanationes perficiebant (cf. v. 28), pontifex et eius asseclae vi utendum rati sunt ad rem christianam exstinguendam
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v. 17 exsurgens autem princeps sacerdotum, ἀναστάς, ut hebr. קום de co qui ad agendum se accingit, qui aliquid magni moliturus est; « excitatus est, inquit, iis quae acciderant commotus » (CAr.). Hic mirandi sunt acuti quidam critici, uti Weiss, Fetne, qui clamant nullam prorsus in textu afferri rationem et causam cur apostoli mittantur in carcetem; etiam Hilg. dicit v. 15-16 esse interpolationem, quia v. 17 seq. non ad hos versus, sed ad v. 19. 13 referatur. Verum nexum adeo obvium et causam actionis in apostolos veteres iam bene exposuerunt, uti CAr. Oec. Theoph. et Beda : haec lectio in graeco ita incipit respiciens ad priora : et videns haec, exsurgens princeps sacerdotum, et Cassiodorius quoque qui breviter summa capita perstringit scribit : cognitis talibus (scil. v. 12-16) princeps etc.; similiter Sa/m. Calm. Hake, * Beiser et Bl. : > primores popularem motum qui latius in dies crescebat reprimere studuerunt .כ Cum 4,6 et in evangelio Luc. 9 (graece) Annas vocetur princeps sacerdotum, etiam hic videtur intelligendus (Salm. Hake, Felt.); alii Caipham designari censent (Calm. Beel. Patr.), et omnes qui cum 1llo erant, quae est haeresis, pars, factio, sadducaeorum repleti sunt zelo; cf. &,1 ct 93,6. Ananus filius Annae sectam sadducaeorum sequebatur ([osepAus, Invidiosa itaque aemulatione de successu apostolorum exacerbati sunt
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v. 18 e£ iniecerunt manus in apostolos et posuerunt eos in custodia publica; « non statim eos adducunt ad iudicium, quia putabant se magis illis terrorem iniecturos esse carcere publico » (Theoph. Chr.); putat Salm. quia sub vesperam capti sunt. Antequam pontifex totum convocaret synedrium, tradidit eos quasi viros scelestos ut carcere detinerentur;
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v. 19 angelus autem Domini per noctem aperiens ianuas carceris et educens eos dizit :
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v. 90 ite et stantes loquimini in templo ἐν τῷ ἱερῷ 1. e. in atriis, in porticibus, in aedificiis aedi sacrae adiectis, plebi omnia verba vitae huius, salutis messianae, qua vera vita et beata continetur. Explicationem rationalistarum priscam, apostolos vel terrae motu vel fulgure exorto potuisse evadere, vel ab amico ianuas esse apertas rationalistae hodierni rident; esse enim evidens scriptorem velle narrare miraculum liberationis per angelum factum; nos vero quid rei gestum sit iam non posse eruere; esse aliquem eventum fama mythice exornatum (cf. 12,1). Insuper hoc loco perperam illatum esse miraculum, idque patere quia ad nihil prorsus utile sit (statim enim iterum comprehendi apostolos v. 26) et quia in inquisitione iudiciali nulla fiat de eorum eva- -sione quaestio vel mentio (cf. v. 28). Miraculum defendere non opus est. Eius utilitatem iam exposuit Ammonius in cat. factum esse εἰς ἐχείνων παραμυθίαν et esse synedristarum ὠφέλειαν xai διδασχαλίαν, et declarat δὲ. : > augetur apostolorum audacia (v. 91), tum ira adversariorum magis accenditur; nihilominus Deus suos perire non patitur ». Praeterea adversariis ostenditur vanos esse et irritos conatus; possunt ibi agnoscere digitum Dei, nisi vellent seipsos excaecare; apostoli autem hoc novo documento opis divinae simul cum fidelibus magna consolatione, alacritate, fiducia replentur. De altero vide 80 v. 25. Angeli voci dicto audientes sunt
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v. 21 qui cum audissent, intraverunt diluculo in templum et docebant. Tum totum svynedrium congregatum est : adveniens autem princeps sacerdotum ad locum sessioni destinatum e£ qui cum eo erant reliqui ex genere pontificum, qui erant synedristae, convocaverunt concilium et omnes seniores filtorum [srael missis scil. per urbem nuntiis qui senatores invitarent sessionemque indicerent; τὸ συνέδριον xai πᾶσαν τὴν γερουσίαν; significat γερουσία saepe idem ac synedrium, iudicium supremum Iudaeorum (cf. Iudith 4,8; 11,14; 15,8. 1 Mach. 12,6. 2 Mach. 1,10; 4,44; 11,297; etiam Iosephus, Antiq. 13,5,8 : ἀρχιερεὺς xai ἡ γερουσία), sed dicitur etiam de magistratu alicuius urbis (cf. Deut. 19,12 etc.). Hoc loco nostro videtur addi per xoi explicativum : et quidem totum senatum convocarunt, ut scil. quam plurimi assessores adessent, vel, ut Bl. dicit : « bis idem significatur addita formula sollemniore post nomen vulgatum »; similiter Beel. ait senatum esse coactum quam frequentissimum (cf. Felt. Wendt); συνέδριον dicere-concilium sacerdotum scribarumque, γερουσίαν senatum i. e. seniores populi et ex ambobus constitui סנהדרין הגדול synedrium magnum, ὅλον τὸ συνέδριον (Matth. 26,59. Marc. 18,55; 15,1. Act. 22,30) Patr. censet; alii demum putant praeter synedristas etiam collegium quoddam seniorum exstitisse et cotivocatum fuisse, quo collegio populus repraesentetur, sicuti primores per.synedristas; verum ipsi seniores tamquam membra synedrii recensentur (Luc. 22 ,66); ; et miserunt ad. carcerem ut addwucerentur apostoli. Angelo comite ita educti erant apostoli, ut nemo id adverterit ;
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v. 99 cum autem venissent ministri et aperto carcere non invenissent . illos, reversi nuntiaverunt
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v. 93 dicentes < carcerem quidem invenimus clausum cum omni diligentia et custodes stantes ante ianuam; aperientes autem neminem intus. invenimus; inquisitione itaque diligenter facta constabat testatos esse constodes de carcere clauso et de custodia accurate facta, et simul evidens erat apostolos non fuisse in carcere repertos;
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v. 9& ut autem audierunt hos sermones magistratus templi ὁ στρατηγός οἷ. &,1; et principes sacerdotum, ambigebant de illis quidnam fieret διηπόρουν maxime dubii erant, consternati et solliciti de his sc. quae nuntiata erant, et quaerebant inter se «i xv γένοιτο τοῦτο quid hoc factum 814 1. e. quomodo hoc posset esse factum. Rem explicare non possunt; proin scientes per apostolos iam facta esse signa multa dubitare tandem non poterant quin haec ipsa evasio 6880) per prodigium 180)8; atque id negari non posse viderunt. Quare iam explicatur id quod « criticis » est offensioni, scil. cur in interrogatione iudiciali de modo evasionis non inquisierint. Nolebant exponi novum prodigium, quod tamquam testimonium divinum censeri debuit. Valde prudenter id silentio premunt, quod si exponeretur non posset non evadere ipsis maxime molestum. Ita ubique quantum possunt miracula tacent, de illis loqui refugiunt (cf. 4,16. Ioan. 5,12; 9,25). Proinde secundum animorum indolem valde consentaneum est, ut eam quaestionem non moveant et solum mirum est quod « critici » id nolunt videre quod tamen valde psychologicum est;
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v. 95 adveniens autem quidam nuntiavit eis : quia ecce viri, quos " posuistis in carcerem, sunt in templo stantes et docentes populum ; ita intrepide obsecuti sunt admonitioni angeli v. 20. 40. Et convocantes apostolos, caesis « Ingenita malitia cor perfidum in signis etiam manifestis obdurat » (Beda). Habebant synedristae in liberatione apostolorum novum documentum divinae erga eos protectionis; verum a proposito recedere minime iis in animo est;
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v. 96 (unc abiit magistratus ὁ στρατηγός cf. &,1 (princeps, gig) cum minisiris et adduxit 1llos sine vi (non cum vi, gig), ita scil. ut non quasi captivi ad poenam abduci viderentur; timebant enim populum, ne lapidarentur; populus itaque jam maxima reverentia apostolorum affectus erat; iungunt Beel. Patr. : sine vi (timebant enim populum) ne lapidarentur; alii tamen construunt, uti verba inter se excipiunt;
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v. 97 et cum adduzissent illos, statuerunt in concilio et interrogavit eos princeps sacerdotum
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v. 98 dicens : praecipiendo praecepimus vobis, hebraismus est, i. e. etiam atque eliam, magna vi praecepimus (Sa/m.); cum praecedat interrogavit, explicatur lectio altera : οὐ nonne severe praecepimus? ipsa vero affirmatio praecepti est quasi quaestio, qua ratione ausi sint denuo docere, vel quomodo excusare possint transgressionem mandati, ne doceretis in nomine isto, ipsum Iesum ex odio et contemptu nominare nolunt. Notat Ammonius : oportuit prius quaerere : quomodo evasistis? ipsi autem ac si nihil accidisset, interrogant : nonne etc. et 21. advertit : non iam interrogat pontifex, quomodo antea evaserint, quandoquidem nunc adsunt. Sed, ut dixi, consulto et prudenter id silentio premunt quasi nihil scirent et unum illud in medium proferunt, ex quo accusatio formari potest ob 54,18; et ecce replestis lerusalem doctrina vestra et vultis inducere super nos sanquinem hominis istius, vultis nobis imputare crimen homicidii, quod impie eum innocentem occiderimus et ita nobis conflare periculum, ut seditione plebis facta ultio de nobis capiatur (cf. Salm. Lap.); in nos culpam caedis coniicere vultis! Antea clamaverant : sanguis eius super nos et super filios nostros (Matth. 27,95); si itaque quid culpae sit in caede eius, id se minime vereri, omnem in se reatum et poenam suscipere velle spondebant. Ipsis eorum verbis confirmatur magnum iam exsistere in urbe numerum fidelium et reliquam plebem favere apostolis. Miraculosa liberatione, monitione angeli, synedristarum contra veritatem contumacia Petrus ad maiorem accenditur respondendi fortitudinem et libertatem,
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v. 29 respondens autem Petrus et apestoli direrunt, Petrus ubique primas apparet, qui nomine reliquorum loquitur, cui loquenti ceteri vel verbis vel nutibus se consentire manifestant : obedire oportet Deo magis quam hominibus, gravius, seve- -rius quam antea loquitur, neque enim eos reverenter compellat, ut 4,8, neque ad ipsorum iudicium provocat modeste, uti 4,19, verum maxima cum asseveratione iis denegat obedientiam quam soli Deo se debere in re evangelii praedicandi affirmat. Cum evidens sit tale mandatum iis a Christo datum esse idque ab angelo denuo inculcatum, summus ille magistratus prohibitione sua apertissime contra Deum agit; proin eius mandatum omni destituitur auctoritate; ipsi synedristae iam non potestate a Deo data praecipiunt; proin valet illud : oportet etc. ; ipsi in eo mandato iam non sunt magistratus legitimus, verum solum 20201705 qui sese Deo opponunt. Quibus consideratis omnis abusus eius sententiae excluditur; debet enim certo constare de Dei mandato. Quod Petrus ex ipsa re a Deo facta probat,
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v. 30 Deus patrum nostrorum suscitavit Iesum , quem vos interemistis Σιεχειρίσασθε quasi propriis manibus occidistis, graviter designat eos solos auctores, et quam ignominiose in eum manus iniecerint declarat : suspendentes in ligno scil. hanc mortem illi inferre volebant, quia maledictus omnis qui pendet in ligno (cf. Deut. 91,293. los. 10,26. Gal. 3,13): eodem modo Petrus loquitur 10,39 et in priore epistola 2,24. Ex mentione mortis apparet illud suscitavit ἤγειρεν esse idem ac suscitare ex mortuis (3,15; 4,10; 13,30), revocare ad vitam, et non solum facere prodire, mittere, uti dicitur suscitare prophetam (Matth. 11,11 οὖν, ἐγήγερται maior loanne; 25,11. Luc. 7,16). Quae acceptio etiam mentione exaltationis exigitur. Quem synedristae tanta ignominia interemerunt, Deus non solum &d vitam revocavit, verum etiam
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v. 31 Àunc principem τοῦτον ὃ θεὸς ἀρχηγὸν ipsa collocatione effertur oppositio illa, quid ipsi, quid Deus eidem Iesu contulit, et salvatorem Deus exaltavit dextera sua; hic itaque est summus populi dux, hic unicus salutis auctor etlargitor et hic potenti Dei manu exaltatus est in coelum (2,33) ad dandam poenitentiam Israeli et remissionem peccatorum ; proin misericors Dei consilium et spem salutis ipsis synedristis aperit Petrus. Christi itaque gloria in . nostrum bonum redundat ; similiter dicit apostolus : resurrexit propter iustificationem nostram (Rom. 54,25) i. 6. ex Dei consilio Christus in gloria constitutus merita sua nobis applicat, homines operatione Spiritus sancti ad poenitentiam et iustificationem adducit. Et quam verum sit quod asseruit duplici argumento demonstrat
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v. 32 et nos sumus testes horum verborum, explica per hebraismum דברים rerum, resurrectionis, exaltationis, eum esse salvatorem; simul declarat apostoloruni dignitatem et munus; testes sunt magnalium Dei, testes rerum, in quibus omnis spes salutis nititur .et tales testes debent testificari, . praedicare; ἐν αὐτῷ i. e. testimonium eorum habet firmum suum fundamentum in eo; totum innititur et fulcitur in eo. Ad apostolos testes alter accedit testis et Spiritus sanctus quem dedit Deus (omnibus) obedientibus sibi, cuius testimonium manifestum apparet in charismatis, in dono linguarum, in miraculis et signis, quae synedristae negare non possunt. Omnis qui male agit odit lucem (Ioan. 3,20) et luce hac 15 proposità ad maiorem furorem pro mala sua conscientia provocantur, quemadmodum oculi aegri lumine solis offenduntur;
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v. 33 haec cum audissent, dissecabantur διεπρίοντο serra dissecabantur, i. e. indignatione, ira quasi serra quadam animi eorum veluti dissecabantur et in tantam rabiem coniiciebantur, ut iam eos interimere vellent : et cog1tabant interficere illos ἑξούλοντο, propositum habebant, ex animi affectu cupiebant. Verum hanc animorum excandescentiam aliquatenus repressit pharisaeus quidam. Sunt pharisaei teste Iosepho (Antiq. 13,10,6) naturali indoleclementes in poena irroganda, dum sadducaeos dicit prae ceteris Iudaeis crudeles (Antiq. 20,9,1); praeterea sadducaeis quidem mentio resurrectionis iam erat offensioni (5,29), non item pharisaeis , adversariis sadducaeorum. Iusuper Gamaliel vir erat prudens, iustus, aequitatis amans, liberalis ingenii;
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v. 3& surgens autem quidam 1n concilio pharisaeus, nomine Gamaliel, legis doctor honorabilis universae plebi, qui nominatur in mischna rabban Gamliel senior et ibidem magna cum laude celebratur, ita ut dicatur: mortuo Gamaliele sene evanuit honor legis (cf. Surenhusius III p. 315) et in | quaestionibus legis saepe eius fit mentio (cf. 1. 6.1 p. 315; 1] 331; III. 308. 333 etc.); imo traditione christiana fertur fidem adoptasse (cf. PAotius , cod. 171; M. 103,501; Calmet , Diction. bibl. s. v.), quae traditio refertur in Recognitionibus clementinis (1,65 ; M. 1,12*2 seq.) et in epistola Luciani (cuius mentionem facit saepius, uti videtur, Augustinus; cf. M. 41,807 seq. et quam Gennadius quoque commemorat, de scriptor. eccles. 46; M. 58,1084; ipsa epistola habetur in tomo 7 August. 1. c.); de quodam eius monumento narratur etiam apud SurenAus. III p. 31% n. 19; is itaque surgens in illo consessu tussit foras ad. breve homines (ita sane ex eius mente legere oportet, non apostolos) fier, ne consultationi interessent et quo liberius omnes dicerent sententias, vel, ut Cr. censet, ne ipse in suspicionem veniret quod idem cum illis sentiret. EE i Collegas quasi ebrios furore alloquitur (Chr.)
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v. 35 dixitque ad illos : viri Israelitae , attendite vobis super hominibus istis quid acturi sitis; ne temere sententiam praecipitent, sed sollicite perpendant, ἐπί τοῖς... videtur referendum esse traiectione ad τί μέλλετε πράσσειν : quid de istis facturi sitis (cf. Beel. Wendt); nam locutio πράσσειν τι ἐπί τινι est usitata, neque tamen illa προσέχειν ἐπί τινι» quare altera lectione praebetur ἀπὸ τῶν... cavete vobis ab istis, quae tamen notio hic apta non est (cf. v. 38). Cur itaque res non statim decernenda sit, sed exspectandum; prosequitur
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v. 36 ante hos enirn dies exstitit ἀνέστη suvrexit, uti dicitur de iudicibus, regibus, prophetis ,קוס) Iud. 4,9. 2 Par. 6,10. 1 Mach. 154,41) 7760005 dicens se esse aliquem, se esse quendam magnum (gig, ueyav D); cf. 8,5, cui consensit numerus virorum circiter quadringentorum 05050 sese applicuerunt ; cf. 2 Mach. 15,94 (erat viro inclinatus, vulg.), qui occisus est et omnes qui credebant ei, dissipati sunt et redacti ad. nihilum; videtur velle explicare hoc exemplo : « si necem inferatis viris istis, facile fieri potest, ut contra vos tumultus exoriatur in urbe, cum Ierosolymitani eos magni passim faciant; itaque consultius est in eos non saevire, eoque magis quod recentia exempla docuerunt auctore sectae e medio sublato sectatores brevi evanescere » (Beel.). Eo facilius autem exspectare possunt, quia Iesum auctorem sectae jam e medio sustulerunt. Idem altero exemplo persuadet
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v. 37 pos! hunc ezstitit Iudas Galilaeus in diebus professionis τῆς ἀπογραφῆς tempore census et avertit populum post se, et ipse periit et omnes, quotquot consenserunt ei, dispersi sunt ; avertit populum ab obedientia Romanorum et ad se sequendum impulit. De hoc Iuda Josephus quoque refert; erat is ex oppido Gamalis Gaulanites (Antiq. 18,1,1), quem tamen ipse Zosephus etiam Galilaeum appellat nostro loco nomen esse illatum ; « cum Eusebius nihil dubitet locum hunc Actorum ex Iosepho illustrare (h. e. 2,11), suspicio subit posse in hunc ex Actis nomen Theudae quod certe rarius est perperam illatum esse, cum vel simile ibi fuisset vel (sicut Antiq. 20,8,6. 10) omnino nullum ». — Ex hisce satis patet non esse cur Lucas erroris chronologici arguatur. Non defuerunt qui Theudam invenire voluerint vel in Matthia scriba (de quo Bell. iud. 4,33,2 et Antiq. 17,6) vel in Simone (de quo supra) vel in Theudione (Antiq. 17,4). Sed teste Iosepho multi exsistebant rebelles quos ipse non nominat. Ex hisce itaque concludit Gamaliel
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v. 38 οὐ nunc itaque xai τὰ vov cf. 4,99 et iam ad rem praesentem quod attinet (Beel.) dico vobis : discedite ab hominibus istis ἀπόστητε, desistite, manus ab eis abstinete (Beel.) , desinite vexare (B/.); cf. 22,29. Luc. 6,183 et sinite 116085 6 dimittite, sinite eos abire; scil. ne iam ulterius curent de eorum agendi ratione neve sibi ipsi negotium facessant, et rationem affert : quoniam si est ez hominibus auctoribus, ergo solummodo humanum consilium hoc aut opus, dissolvetur, uti alia exempla probant;
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v. 39 si vero ez Deo est, non poteritis dissolvere illud, ne forte et Deo repugnare inventamini, θεομάχοι, maiore emphasi alii addunt testes : neque vos neque principes vestri (gig, vide lect. var.). Dicitur in priore ἐὰν ἧ, in hac sententia εἰ δὲ ἐχ Θεοῦ ἐστίν ; unde prius tamquam rem cogitat quae evenire possit, alterum autem tamquam verum assumere videtur (Fe/t.), nisi malueris dicere alterum hoc ab eo proferri ex mente apostolorum. Sed cum addat : ne forte θεομάχοι cum Deo pugnantes inveniamini, tamen satis clare suam quoque mentem aperit facile fieri posse, ut Deus eius rei sit auctor. Nam sane nemo jam ignorare poterat signa et miracula facta esse per apostolos eosque et fideles eorum sectatores vitam agere vere piam esseque viros omnino probos. Unde nisi quis se ipsum excaecare et oculos luci occludere voluit, debuit rem esse divinitus ordinatam vehementer saltem suspicari. Inde vero simul patet nullatenus eam esse Gamaliel sententiam ac si de origine vel causa divina ex solo rei successu iudicium feratur — quae norma iudicandi utique est falsa ac perni- 01058. — Nam, ut Sali. advertit, in causa illa et illo tempore eius sententia optima fuit et sancta; praedicabatur enim Christus a prophetis promissus iam venisse, probabatur signis et vita inculpata et Scripturis; item illum a ludaeis interfectum resurrexisse. Probarunt consilium eius ita, ut a caede abstinerent : consenserunt autem illi , ἐπείσθησαν sibi persuaderi patiebantur; ei obtemperabant. Simul tamen suam auctoritatem et mandatum sustinere volentes poenam iis infligunt de mandati neglectu (5,18; 5,28) et illud denuo iniungunt
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v. &0 et convocantes apostolos caesis denuntiaverunt &iραντες 1. e. cum eos flagellassent; iam impleri coeptum est quod Christus eis praedixit Matth. 10,17; fiebat flagellatio secundum Deut. 25,3 (cf. 2 Cor. 11,24), ne omnino loquerentur in nomine Iesu ulli hominum (τινί E, et ita Leif, gig), ἐπὶ τῷ ὀνόματι ita. scil. docere, ut nomen, persona Iesu sit ratio, fundamentum, fulcrum doctrinae; et dimiserunt eos; irritum esse mandatum bene norunt. Sed quid facerent? eos interimere non ausi sunt ob populum; irae. 8uae et odio satisfaciunt inflicta ignominia et poena flagellationis;
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v. &1 et τἰϊ quidem ibant gaudentes a. conspectu concilii ἀπὸ προσώπου cf. hebr. מפני laetabundi ἃ synedristis digrediuntur, quoniam digni habiti sunt pro nomine (Iesu) contumeliam pati; en quales eos effecit Spiritus sanctus! jam in se exhibent illud Christi : gaudete et exsultate (Matth. 5,11. 12); apparet maxima apostolorum perfectio et tam ingens mutatio ut gauderent se contumeliose caesos (Cat.); vide quanta sit vis Spiritus sancti (Sa/m.). Ex quo Christus dignatus est pro nobis subire ignominiam, insignis honor evasit pro eo similia pati. Et quod Petrus nomine omnium intrepide professus est v. 29, id constanter rebus gestis exhibent
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v. 42 omn? autem die non cessabant in templo et circa domos, publice ac palam in ipso templo, proin minime novas timent vexationes et fortiter ius suum ac munus contra synagogam tuentur; circa domos, privatim, in coetibus illis per domos congregatis (cf. 2,46) docentes et evangelizantes Christum Iesum, Iesum praedicare Messiam. Nihil igitur profecerunt adversarii; apostoli laetiores et audaciores in Iesu impleri vaticinia messiana annuntiant palam. 8. Perseculio fidelium et fructus inde enaté 6,1-9,90. a) Hellenistae eliguntur diaconi 6,1-7. Querelae tandem ad apostolos deferebantur
5:1
ANANIA (GR. 'AVAVIXÇ, DALL'EBR. HĀNANJĀH 'JAHWEH HA USATO MISERICORDIA')
… Con sua moglie, A. defraudava la Chiesa, poiché riteneva per sé una parte del ricavato dalla vendita di un campo, asserendo invece («sedotto da Satana e mentendo allo Spirito Santo») che lo consegnava tutto (Act. 5, 1-11). Sulle rappresentazioni di A. e Saffira nell'arte cristiana, v. sotto.
… sulla uguaglianza tra i figli di Dio, sorse nelle prime comunità cristiane (Act., 4, 37). Ma non era obbligatorio; ciascuno, come poteva vendere liberamente in tutto o in parte i suoi beni e mettere in comune il ricavato, così poteva conservarli (cf. Act. 5, 1-10, l'episodio di Anania e Saffira). …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… 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, 14) in Samaria con Giovanni, ciò indica che gli Apostoli ritenevano insostituibile la sua opera per stabilire la nuova comunità. …
5:3
… Onde l'opposizione tra «i figli del d.» e «i figli di Dio» (Io. 8, 44, 47 [Giuda è d.: 6, 71]; I Io. 3, 8,10) i primi compiuti le «opere del d.» (Act. 13, 10) che si riassumono nell'impostura o seduzione (Io. 8, 44; I Tim. 4, 2; Apoc. 12, 9; 20, 9; cf. Act. 5, 3-4), con cui alla verità e giustizia si sostituisce il peccato (Rom. 1, 25-27; Iac. 5, 19). Il cristiano deve «resistere al d.» (Iac. 4, 7; I Pt. 5, 8) con «l'intera armatura» (Eph. 6, …
… dall'evangelo della gloria del Cristo» (II Cor. 4, 41), mediante la capziosa «sapienza di questo mondo» (I Cor. 2, 6) e le «profondità di S.» (Apoc. 2, 24). «Il tentatore» (ὁ παρᾶς ἄννε: I Thess. 3, 5; I Cor. 7, 5; cf. Mt. 4, 1-3) induce a mentire a Dio (Act. 5, 3); ha per metodo il mendacio (Io. 8, 44) e per sedurre «si trasfigura in angelo di luce» (II Cor. 11, 14). Contro le sue seduzioni (II Cor. 2, 11) e violenze, contro le «sinagoghe» …
5:9
… Non enim in incerto Dominus reliquit ». Con lui molti Padri greci e latini la trovano espressa nelle parole: « Misit Deus Spiritum Filii sui in corda vestra » (Gal. 4, 6); « Si quis autem Spiritum Christi non habet hic non est eius » (Rom. 8, 9; cf. Act. 5, 9; 16, 15; II Cor. 3, 17; Phil. 1, 19). Alla luce di questi testi s. Basilio si meravigliava come Eunomio potesse rifiutare di ammettere la processione « ab utroque »: « Quomodo igitur …
5:12
… Apostoli usarono dell'i. d. m. per guarire gli infermi: in Act. 9, 12.17, è narrato che Anania ridiede a Paolo la vista « imponens ei manus »; ibid. 28, 8 si legge che Paolo guarì il padre del governatore di Malta « cum... imposuisset ei manus »; ibid. 5, 12 è detto, in forma generica, che molti prodigi erano fatti tra il popolo « per manus Apostolorum »; ibid. 19, 11 si legge che Dio faceva miracoli straordinari « per manum Pauli ».
… 10) e avverte i Colosssesi che non vige più l'obbligo di osservare i noviluni e i sabati (Col. 2, 16). Gli Apostoli e i primi cristiani, se per qualche tempo si riuniscono, insieme con i Giudei, nel giorno di sabato per la lode a Dio (Act. 2, 46; 3, 1; 5, 12; 21, 26), ben presto hanno proprie adunanze per la preghiera e per la celebrazione eucaristica (Act. 2, 42), in modo da introdurre la consuetudine della santificazione del giorno seguente …
… Servivano per riparare dalle intemperie, per passeggio, per ascoltare i maestri (Io. 10, 23; Act. 3, 11; 5, 12), per la vendita degli animali ed il cambio delle valute. …
5:15
… d'accostarsi tanto a Gesù quanto bastava per sfiorargli appena le vesti; oppure nella ressa dei primi cristiani di riuscire a toccare gli abiti o le ombre degli Apostoli per sentirsi sollevati nello spirito e spesso guariti nel corpo (Mc. 5, 28; 6, 56; Act. 5, 15; 19, 11).
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… presiedette all'idezione di un nuovo apostolo (Act. 1, 15-26); per primo, come capo degli Apostoli predicò (ibid. 2, 14) e come tale fu interpellato dagli uditori (ibid. 2, 37); operò il primo miracolo (ibid. 3, 6) e altri poi con la sola sua 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 …
… seguito a sogni e « per inanes quasi revelationes ». Presso le turbe attratte verso il divino Maestro vi fu chi cercò di toccare le sue vesti per ottenere la guarigione (Mc. 5, 28; 6, 56); i primi fedeli fecero altrettanto con le vesti degli Apostoli (Act. 5, 15; 19, 11). Sempre nell'età apostolica si apprende che i fedeli di Efeso portavano agli infermi gli asciugatoi e le cinture di s. Paolo e i malati ottenevano la guarigione (Act. 19, …
5:16
… da lui fondato l'espulsione di Satana e dei suoi demòni (Mt. 12, 28; Lc. 10, 17; 11, 20) e trasmette questo carisma esorcistico ai suoi Apostoli, alla sua Chiesa (Mt. 10, 1; Mc. 16, 17). Gli Apostoli espellevano a loro volta gli « spiriti immondi » (Act. 5, 16; 19, 12-16), e la Chiesa si gloriava di questo vittorioso potere su Satana: « Quid isto opere manifestius? …
5:17
… 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.). …
5:19
… Viene specialmente ricordato «l'a. del Signore», particolare protettore del nuovo Israele, come lo era stato dell'antico (Act. 5, 19; 8, 26; 10, 3 sgg.; 12, 7 sgg.; 27, 23). Sono protettori d'individui o a. custodi (Mt. 18, 10; Act. 12, 15); prendono sommo interesse alla salvezza di ogni uomo (Lc. 15, 10); sono …
5:24
… Uno στρατηγός (Lc. 22, 4, 52; Act. 4, 1; 5, 24, 26) vi manteneva l'ordine. …
5:29
in qualche modo di ricostruirne le grandi linee (discorsi di Pietro: Act. 2, 14-40; 3, 12-26; 5, 29-32; 10, 34-43; discorsi di Paolo: Act. 13, 16-41; 17, 22-31; discorso di Stefano: Act. 7, 2-53). Soprattutto nei Vangeli sinottici si hanno il riflesso e l'espressione della c. apostolica. …
… vinto il mondo » (Io. 16, 33; cf. Mc. 13, 9; Lc. 21, 12). Ebrei ed artani subito passarono alla persecuzione contro questi inermi missionari del Vangelo, i quali non ebbero che una risposta da dare: « Bisogna ubbidire piuttosto a Dio che agli uomini » (Act. 5, 29), e non fecero altro che rendere a Dio quello che è di Dio, riconoscendo a Cesare quello che è di Cesare.
… essere obbedita quando ciò sia necessario per evitare un danno maggiore (« propter vitandum scandalum vel turbationem »); non però se essa sia contraria ai precetti divini (« contra Dei mandatum »), poiché in tal caso, secondo il detto degli Apostoli (Act. 5, 29), « obedire oportet Deo magis quam hominibus » (ibid., q. 96, a. 4; cf. in egual senso le encieli. …
… 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.
5:30
… Perciò nel Nuovo Testamento la c. è chiamata semplicemente «legno» (Act. 5, 30; I Pt. 2, 24; ecc.). …
… Secondo Act. 5, 30 sgg. l'Apostolo suscita l'Ira degli Ebrei esaltando Gesù. …
5:32
… estesa a tutto il genere umano, una perenne professione pubblica e sociale della f. in lui e nel Padre; la missione apostolica consiste essenzialmente nell'incarico di testimoniare pubblicamente la f. in Gesù Cristo (Lc. 24, 48; Io. 15, 27; Act. 1, 8; 5, 32); i suoi discepoli per essere salvi dovranno professare la loro f. in lui in faccia agli uomini (Mt. 10, 32), affidando il loro odio persecutore (Io. 15, 18-21). Anche s. Paolo ricollega …
… «restare» (Io. 14, 16.17.23). Accanto a questi termini che esprimono la dimora di Dio in atto nell'anima, ve ne sono altri che piuttosto indicano o il suo divenire (Spirito Santo mandato a noi: ibid. 14, 26; Gal. 4, 6; dato a noi: Io. 7, 39; 14, 16; Act. 5, 32; 8, 18; Rom. 5, 5; I Thess. 4.8; I Io. 3, 24; 4, 13; ricevuto come dono: Act. 2, 38; I Cor. 2, 12), ovvero la nostra trasformazione, anima e corpo, in tempio di Dio (ibid. …
5) Gli Apostoli, d'altronde, appaiono pienamente consapevoli della loro i. (Act. 5, 32; 15, 28) e trasmettono i loro poteri ai successori (I Tim. 4, 11-16; II Tim. 2, 2; Tit. 1, 5) secondo una legge di successione chiaramente attestata da s. Clemente Romano (Cor., 44, …
… 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.). …
5:33
Gli z. si organizzarono in un partito politico con Giuda il Galileo (Act. 5, 33) al tempo dei procuratori romani. …
5:34
… Ivi studiò « ai piedi di Gamaliel » (Act. 22, 3), dottore abbastanza noto nelle tradizioni ebraiche e di spirito sereno ed equilibrato (cf. ibid. 5, 34 sgg.).
… Alcuni, con Wettstein, Zahn, Plummer, identificano S. nel rabbân S., figlio di Hillèl e padre di Gamaliele I (cf. Act. 5, 34). Siccome però questo rabbân era ancora vivo nel 13 d. C., mentre il S. di Lc. 2 sembra sia morto poco dopo la presentazione di Gesù al Tempio, l'identificazione è assai discutibile. …
… Aser. 2, 10. Il maestro religioso si chiama, al tempo di Gesù, « uomo della t., maestro della t. » (νομικός; Mt. 22, 35; Lc. 7, 30, ecc.; νομοδιδάσκαλος; Lc. 5, 17; Act. 5, 34). Per i rabbini del sec. 1, la sapienza consiste nella scienza della T. ('Abōth, III, 9); perciò il rabbino è oggi chiamato « sapiente » (ḥākhām). …
5:36
… Si ricorderanno, fra tanti, Giuda Galileo nel 6 d. C. (G. Flavio, Ant. Iud., XVIII, 1, 1 e Act. 5, 37) un certo Teoda (ibid. 5, 36), un altro giudeo venuto dall'Egitto che riuscì ad attirare intorno a sé migliaia di sicari ai tempi del procuratore Felice, e uno scriba di nome Mattia (G. Flavio, op. cit., XX, 3, …
TEODA (Θεοδάς, Theodas). - Capo di un'insurrezione nazionalista messianica che raccolse ca. 400 uomini; ma, ucciso T., non ebbe più seguito (Act. 5,36 sg.; secondo la traduzione «opto-sa'idica T. si dichiarava Messia»). …
5:37
… Si ricorderanno, fra tanti, Giuda Galileo nel 6 d. C. (G. Flavio, Ant. Iud., XVIII, 1, 1 e Act. 5, 37) un certo Teoda (ibid. 5, 36), un altro giudeo venuto dall'Egitto che riuscì ad attirare intorno a sé migliaia di sicari ai tempi del procuratore Felice, e uno scriba di nome Mattia …
… La sua riuscita iniziale è documentata dalla breve rievocazione di Gamaliele 25 anni dopo (Act. 5, 37). Il gesto di questo capopopolo aveva anche un motivo religioso-messianico: intendeva affrettare l'avvento del Messia liberatore dalla tirannia romana. …
QUIRINIO (ΚΥΡΊΝΑΣ, ΚΥΡΉΝΑΣ), PUBLIO SULPICIO
… Infatti la legazione durante la quale Q. fece il censimento della Palestina (cf. Act. 5, 37) è troppo tardiva (6 d. C.), essendo Gesù indiscutibilmente nato qualche anno prima della morte di Erode il Grande (750 di Roma).
5:40
subirono per ordine del sinedrio (Act. 5, 40). Anche
5:42
Divenuto attributo corrente di Gesù (Ἰησοῦς ὁ Χριστός; ὁ Χριστός Ἰησοῦς; Act. 5, 42), l'appellativo «C.» si trasformò in un secondo nome proprio di Gesù. …
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.