So farre is persecution from preuailing against the Church, that by it the Church greweth from Hierusalem into al Ievvrie and Samaria. 5 The second of the Deacons, Philip conuerteth vvith his miracles the citie it self of Samaria, and baptizeth them, euen Simon Magus also him self among the rest, 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost. 18 Which ministerie Simon Magus vvould bie of them. 16 The same Philip being sent of an Angel to a great man of Aethiopia, Who came a Pilgrimage to Hierusalem, first catechizeth him: 16 and then (he professing his faith and desiring Baptisme) doth also baptize him.
1And at that time, there was raised a great persecution against the church which was at Jerusalem. And they were all dispersed through the countries of Judea, and Samaria, except the apostles.E si levò allora una grande persecuzione contro la Chiesa, che era in Gerusalemme, e tutti si dispersero pei paesi della Giudea, e della Samaria, fuori che gli Apostoli.AND the same day there vvas made a great persecution in the Church, vvhich vvas at Hierusalem, and al vvere dispersed through the countries of Ievvrie and Samaria, sauing the Apostles.Facta est autem in illa die persecutio magna in ecclesia quæ erat Jerosolymis, et omnes dispersi sunt per regiones Judææ et Samariæ præter Apostolos. 2And devout men took order for Stephen’s funeral and made great mourning over him.Ma uomini timorati fecero il funerale di Stefano, e fecero gran pianto sopra di lui.And deuout men tooke order for Steuens funeral, and made great mourning vpon him.Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum. 3But Saul made havock of the church, entering in from house to house: and dragging away men and women, committed them to prison.Saulo poi devastava la Chiesa, entrando per le case, e strascinando via uomini, e donne, li faceva metter in prigione.But Saul vvasted the Church: entring in from house to house, and dravving men and vvomen, deliuered them into prison.Saulus autem devastabat ecclesiam per domos intrans, et trahens viros ac mulieres, tradebat in custodiam. 4They therefore that were dispersed went about preaching the word of God.Quelli frattanto, che si eran dispersi, andavan da un luogo all'altro annunziando la parola di Dio.They therfore that vvere dispersed, passed through, euangelizing the vvord.Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei. 5And Philip, going down to the city of Samaria, preached Christ unto them.E Filippo arrivato alla città di Samaria predicava loro Cristo.And Philippe descending into the citie of Samaria, preached CHRIST vnto them.Philippus autem descendens in civitatem Samariæ, prædicabant illis Christum. 6And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did.E la moltitudine concordemente prestava attenzione a quello, che diceva Filippo, ascoltandolo, e vedendo i miracoli, che egli faceva.And the multitudes vvere attent to those things vvhich vvere said of Philippe, vvith one accord hearing, and seing the signes that he did.Intendebant autem turbæ his quæ a Philippo dicebantur, unanimiter audientes, et videntes signa quæ faciebat.
7For many of them who had unclean spirits, crying with a loud voice, went out.Imperocché da molti, che avevano spiriti immondi, uscivan questi, gridando ad alta voce. E molti paralitici, e zoppi furon sanati.For many of them that had vncleane spirits, crying vvith a loud voice, vvent out.Multi enim eorum qui habebant spiritus immundos, clamantes voce magna exibant. Multi autem paralytici et claudi curati sunt. 8And many, taken with the palsy, and that were lame, were healed.Per la qual cosa fu grande allegrezza in quella città.And many sicke of the palsey and lame vvere cured.Factum est ergo gaudium magnum in illa civitate. 9There was therefore great joy in that city. Now there was a certain man named Simon who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one:Ma un cert'uomo chiamato Simone stava già tempo in quella città, esercitando la magia, e seduceva la gente di Samaria, spacciandosi per qualche cosa di grande:There vvas made therfore great ioy in that citie. And a certaine man named Simon, vvho before had been in that citie a Magician, seducing the nation of Samaria, saying him self to be some great one:Vir autem quidam nomine Simon, qui ante fuerat in civitate magnus, seducens gentem Samariæ, dicens se esse aliquem magnum: 10To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.Cui davano tutti retta dal più piccolo fino al più grande, e dicevano: Questi è quella virtù grande di Dio.vnto vvhom al harkened from the least to the greatest, saying, This man is the povver of God, that is called great.cui auscultabant omnes a minimo usque ad maximum, dicentes: Hic est virtus Dei, quæ vocatur magna. 11And they were attentive to him, because, for a long time, he had bewitched them with his magical practices.E lo ubbidivano, perché da molto tempo gli avea ammaliati colle sue magie.And they vvere attent vpon him, because a long time he had bewitched them vvith his magical practises.Attendebant autem eum: propter quod multo tempore magiis suis dementasset eos. 12But when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women.Ma quando ebber creduto a Filippo, che evangelizzava loro il regno di Dio, si battezzarono nel nome di Gesù Cristo e uomini, e donne.But vvhen they had beleeued Philippe euangelizing of the kingdom of God, and of the name of IESVS CHRIST, they vvere baptized, men and vvomen.Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Jesu Christi baptizabantur viri ac mulieres.
13Then Simon himself believed also and, being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.Allora Simone anch'egli credette: e battezzatosi era intimo di Filippo. E osservando i segni, e miracoli grandi, che seguivano, andava fuori di se per lo stupore.Then Simon also him self beleeued: and being baptized, he cleaued to Philippe. Seing also signes and very great miracles to be done, he vvas astonied vvith admiration.Tunc Simon et ipse credidit: et cum baptizatus esset, adhærebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur. 14Now, when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.Or avendo udito gli Apostoli, che erano in Gerusalemme come Samaria aveva abbracciata la parola di Dio, vi mandaron Pietro, e Giovanni.And vvhen the Apostles vvho vvere in Hierusalem, had heard that Samaria had receiued the vvord of God: theysent vnto them Peter & Iohn.Cum autem audissent Apostoli qui erant Jerosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Joannem. 15Who, when they were come, prayed for them that they might receive the Holy Ghost.I quali arrivati che furono, pregarono per essi, affinchè ricevesser lo Spirito Santo.Vvho vvhen they vvere come, praied for them, that they might receiue the holy Ghost.Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum Sanctum: 16For he was not as yet come upon any of them: but they were only baptized in the name of the Lord Jesus.(Imperocché non era peranco disceso in alcuno di essi, ma solamente erano stati battezzati nel nome del Signore Gesù).For he vvas not yet come vpon any of them, but they vvere only baptized in the name of our Lord IESVS.nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Jesu. 17Then they laid their hands upon them: and they received the Holy Ghost.Allora imponevano ad essi le mani, e ricevevano lo Spirito Santo.Then did they impose their handes vpon them, and they receiued the holy Ghost.Tunc imponebant manus super illos, et accipiebant Spiritum Sanctum. 18And when Simon saw that, by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money,Avendo adunque veduto Simone, come per l'imposizione delle mani degli Apostoli davasi in Spirito Santo, offerse loro del denaro,And vvhen Simon had seen that by the imposition of the hand of the Apostles, the holy Ghost vvas giuen, he offered them money,Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus Sanctus, obtulit eis pecuniam, 19Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:Dicendo: Date anche a me questo potere, che a chiunque imporrò le mani, riceva lo Spirito Santo. Ma Pietro gli disse:saying, Giue me also this povver, that on vvhomsoeuer I impose my handes, he may receiue the holy Ghost.dicens: Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum Sanctum. Petrus autem dixit ad eum:
20Keep thy money to thyself, to perish with thee: because thou hast thought that the gift of God may be purchased with money.Il tuo denaro perisca con te: mentre hai giudicato, che il dono di Dio per denaro si acquisti.But Peter said to him, Thy money be vvith thee vnto perdition: because thou hast thought that the gift of God is purchased vvith money.Pecunia tua tecum sit in perditionem: quoniam donum Dei existimasti pecunia possideri. 21Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God.Tu non hai parte, né ragione in queste cose: perché il tuo cuore non è retto dinanzi a Dio.Thou hast no part, nor lot in this vvord. For thy hart is not right before God.Non est tibi pars neque sors in sermone isto: cor enim tuum non est rectum coram Deo. 22Do penance therefore for this thy wickedness: and pray to God, that perhaps this thought of thy heart may be forgiven thee.Fa' adunque penitenza di questa tua malvagità: e raccomandati a Dio, se a sorte ti sia perdonato questo vaneggiamento del tuo cuore.Doe penance therfore from this thy vvickednesse: and pray to God, if perhaps this cogitation of thy hart may be remitted thee.Pœnitentiam itaque age ab hac nequitia tua: et roga Deum, si forte remittatur tibi hæc cogitatio cordis tui. 23For I see thou art in the gall of bitterness and in the bonds of iniquity.Imperocché io ti veggo pieno di amarissimo fiele, e trai lacci della iniquità.For I see thou art in the gall of bitternes and the obligation of iniquitie.In felle enim amaritudinis, et obligatione iniquitatis, video te esse. 24Then Simon answering, said: Pray you for me to the Lord that none of these things which you have spoken may come upon me.Rispose Simone, e disse: Pregate voi per me il Signore, affinchè non cada sopra di me niente di quello, che avete detto.And Simon ansvvering said, Pray you for me to our Lord, that nothing come vpon me of these things vvhich you haue said.Respondens autem Simon, dixit: Precamini vos pro me ad Dominum, ut nihil veniat super me horum quæ dixistis. 25And they indeed, having testified and preached the word of the Lord, returned to Jerusalem: and preached the gospel to many countries of the Samaritans.Ed eglino dopo aver predicato, e renduto testimonianza alla parola di Dio, se ne tornavano a Gerusalemme, e annunziavano il Vangelo a molte terre de' Samaritani.And they in deede hauing testified and spoken the vvord of our Lord, returned to Hierusalem, and euangelized to many countries of the Samaritans.Et illi quidem testificati, et locuti verbum Domini, redibant Jerosolymam, et multis regionibus Samaritanorum evangelizabant.
26Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert.Ma l'Angelo del Signore parlò a Filippo, e dissegli: Levati su, e va verso mezzo giorno alla strada, che mena da Gerusalemme a Gaza: questa è deserta.And an Angel of our Lord spake to Philippe, saying: Arise, and goe tovvard the South, to the vvay that goeth dovvne from Hierusalem into Gaza: this is desert.Angelus autem Domini locutus est ad Philippum, dicens: Surge, et vade contra meridianum, ad viam quæ descendit ab Jerusalem in Gazam: hæc est deserta. 27And rising up, he went. And behold, a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore.E si alzò, e parti. Ed eccoti un uomo di Etiopia, eunuco, che molto poteva appreso Candace regina degli Etiopi, e aveva la soprintendenza di tutti i suoi tesori, il quale era stato a Gerusalemme a fare adorazione:And rising he vvent. And behold, a man of Aethiopia, an eunuch, of great authoritie vnder Candace the Queene of the Aethiopians, vvho vvas ouer al her treasures, vvas come to Hierusalem to adore:Et surgens abiit. Et ecce vir Æthiops, eunuchus, potens Candacis reginæ Æthiopum, qui erat super omnes gazas ejus, venerat adorare in Jerusalem: 28And he was returning, sitting in his chariot and reading Isaias the prophet.E se ne tornava sedendo sopra il suo cocchio, e leggendo il profeta Isaia.and he vvas returning and sitting vpon his chariot, and reading Esay the prophet.et revertebatur sedens super currum suum, legensque Isaiam prophetam. 29And the Spirit said to Philip: Go near and join thyself to this chariot.E lo spirito disse a Filippo: Va' avanti, e accostati a quel cocchio.And the Spirit said to Philippe, Goe neere, and ioyne thy self to this same chariot.Dixit autem Spiritus Philippo: Accede, et adjunge te ad currum istum. 30And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest?E portatovisi di corsa Filippo, lo sentì, che leggeva il profeta Isaia, e disse: Intendi tu quello, che leggi?And Philippe running therevnto, heard him reading Esay the prophet, and he said: Trovvest thou that thou vnderstādest the things vvhich thou readest?Accurrens autem Philippus, audivit eum legentem Isaiam prophetam, et dixit: Putasne intelligis quæ legis ? 31Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.E quegli disse: Come lo poss'io, se qualcheduno non m'insegna? E pregò Filippo, che salisse a seder con lui.Vvho said, And hovv can I, vnlesse some man shevv me? & he desired Philippe that he vvould come vp and sit vvith him.Qui ait: Et quomodo possum, si non aliquis ostenderit mihi ? Rogavitque Philippum ut ascenderet, et sederet secum.
32And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter: and like a lamb without voice before his shearer, so openeth he not his mouth.Il passo della Scrittura, che egli leggeva, era questo: Come pecorella è stato condotto al macello: e come agnello, che si sta muto dinanzi a colui, che lo tosa, così egli non ha aperto la sua bocca.And the place of the scripture vvhich he did reade, vvas this: As a sheepe to slaughter vvas he led: and as a lambe before his shearer, vvithout voice, so did he not open his mouth.Locus autem Scripturæ quem legebat, erat hic: Tamquam ovis ad occisionem ductus est: / et sicus agnus coram tondente se, sine voce, / sic non aperuit os suum. 33In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth?Nella sua depressione fu scancellata la sua condannazione. Chi spiegherà la di lui generazione, perché è tolta dal mondo la di lui vita?In humilitie his iudgement vvas taken avvay. His generation vvho shal declare, for from the earth shal his life be taken?In humilitate judicium ejus sublatum est. / Generationem ejus quis enarrabit ? / quoniam tolletur de terra vita ejus. 34And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? Of himself, or of some other man?Rispose a Filippo l'eunuco, e disse: Ti prego, di chi il Profeta dice egli queste cose? Di se, o di alcun altro?And the eunuch ansvvering Philip, said, I beseeche thee, of vvhom doth the Prophet speake this? of him self, or of some other?Respondens autem eunuchus Philippo, dixit: Obsecro te, de quo propheta dicit hoc ? de se, an de alio aliquo ? 35Then Philip, opening his mouth and beginning at this scripture, preached unto him Jesus.E Filippo aperta la bocca, e principiando da questa scrittura, gli evangelizzò Gesù.And Philip opening his mouth, and beginning from this scripture, euangelized vnto him IESVS.Aperiens autem Philippus os suum, et incipiens a Scriptura ista, evangelizavit illi Jesum. 36And as they went on their way, they came to a certain water. And the eunuch said: See, here is water: What doth hinder me from being baptized?E seguitando a camminare arrivarono a un'acqua: e l'eunuco disse: Ecco dell'acqua, qual ragione mi vieta d'esser battezzato?And as they vvent by the vvay, they came to a certaine vvater: and the eunuch said, Lo vvater, vvho' doth let me to be baptized?Et dum irent per viam, venerunt ad quamdam aquam: et ait eunuchus: Ecce aqua: quid prohibet me baptizari ?
37And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.E Filippo disse: Se credi di tutto cuore, ciò è permesso. Ed egli rispose, e disse: Credo che Gesù Cristo è Figliuolo di Dio.And Philip said, If thou beleeue vvith al thy hart, thou maiest? And he ansvvering said, I beleeue that IESVS CHRIST is the sonne of God.Dixit autem Philippus: Si credis ex toto corde, licet. Et respondens ait: Credo Filium Dei esse Jesum Christum. 38And he commanded the chariot to stand still. And they went down into the water, both Philip and the eunuch. And he baptized him.E ordinò, che il cocchio si fermasse: e sceser nell'acqua l'uno, e l'altro, Filippo, e l'eunuco, e lo battezzò.And he commaunded the chariot to stay: and both vvent dovvne into the vvater, Philip and the Eunuch, and he baptized him.Et jussit stare currum: et descenderunt uterque in aquam, Philippus et eunuchus, et baptizavit eum. 39And when they were come up out of the water, the Spirit of the Lord took away Philip: and the eunuch saw him no more. And he went on his way rejoicing.E usciti che furon dall'acqua, lo Spirito del Signore rapì Filippo, e l'eunuco nol vide più. E se v'andava allegramente al suo viaggio.And when they vvere come vp out of the vvater, the Spirit of our Lord tooke avvay Philip, and the eunuch savv him no more. And he vvent on his vvay reioycing.Cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum, et amplius non vidit eum eunuchus. Ibat autem per viam suam gaudens. 40But Philip was found in Azotus: and passing through, he preached the gospel to all the cities, till he came to Cæsarea.E Filippo si trovò in Azoto, e io passando predicava il Vangelo a tutte le città, finché giunse a Cesarea.But Philip vvas found in Azótus, & passing through, he euangelized to al the cities, til he came to Caesaréa.Philippus autem inventus est in Azoto, et pertransiens evangelizabat civitatibus cunctis, donec veniret Cæsaream.
8:1
about the year A.D. 33.
Tirinus
Were dispersed. During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. (Tirinus)
St. Augustine
They were burning torches, which communicated of their holy fire to every place, in which they were scattered. (St. Augustine, Serm. cxvi.)
Witham
And Samaria. Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matthew 10:5.) they now knew that the time of that precept was past. (Witham)
8:2
Took care. In an ancient work, which gives the history of the finding of St. Stephen's body, generally considered authentic, and printed at the end of the 7th volume of St. Augustine's works, we find the following account. "Stephen having been stoned without the northern gate, lay there without burial one day and a night, according to the order of the Jewish rulers, that his body might become a prey to birds and beasts, but God did not suffer either to touch it."
St. Augustine
"Then I, Gamaliel, compassionating these servants of Jesus Christ, and desiring to have some share in the faith and religion of this holy man, sent among the Jews some Christians who feared God, dwelling at Jerusalem, to take away privately the body, and bring it in my chariot to my country house, where it was deposited in my tomb towards the east, and we mourned over it for forty days," etc. It is an injury to pray for a martyr, who ought to assist us by his prayers. (St. Augustine, Serm. xvii.)
We see great devotion used in burying his body, and four centuries afterwards, at the finding and translating thereof. Very many miracles were performed on that occasion, as St. Augustine witnesses in his work de Civitate Dei, lib. xxii. Acts 8., and Serm. de S. Steph. T. viii.
8:10
This man is the power of God, which is called (that is, which is truly) great. Simon pretended to be God, and the great God. See St. Irenaeus, lib. 1:chap. 20.
8:11
Witham
He had bewitched them with his sorceries,[Ver. 11. Dementasset, exestakenai autous. So ver. 15. Stupens admirabatur, the same word, existato.] or magic: he had put them out of their wits, turned their heads, charmed them, stupefied them. (Witham)
8:13
Menochius
Simon himself believed. That is, pretended to believe, that he might obtain the power of speaking tongues, and working miracles, which was frequently imparted to the faithful at baptism. (Menochius)
In Psalm cxxx
He was filled with pride and presumption, says St. Augustine. He wished to imitate the prodigies of the apostles, but loved not their justice, nor the truth they preached. He entered into the Church, and desired baptism, not to obtain the grace of justification, but to have an occasion of extolling himself. He wished to walk in wonders above himself. (In Psalm cxxx.)
8:15
The Holy Ghost, which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, praecipuos et non alios videmus hoc facere. See St. Chrysostom, hom. xviii. in Acta.
Ep. lxx
There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. St. Cyprian, in the third age [third century], says: "it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God." (Ep. lxx.)
In the next age [fourth century], St. Pacianus writes: "Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing." (Ep. 1:ad Sym. Bibl. Max. T. 4:p. 307)
8:17
Witham
They received the Holy Ghost. Not but that they had received the grace of the Holy Ghost at their baptism; but not that plentitude of grace, and those gifts, which they received from bishops in the sacrament of confirmation. This sacrament, as St. Chrysostom observes,[Ver. 17. St. Chrysostom, hom. xviii. oude gar eichen exousian.] St. Philip, the deacon, had not power to give. (Witham)
8:18
Witham
Simon ... offered them money. From hence it is called the sin of simony, to buy, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. (Witham)
Haydock
Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. (Haydock)
St. Clement of Rome
Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication, by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. (St. Clement of Rome)
8:20
Witham
May thy money perish with thee; or go with thee to perdition. This was a prophecy, says St. Chrysostom, of St. Peter who saw him incorrigible, and that he would not repent. (Witham)
8:21
Witham
Nor lot in this matter. Literally, in this saying. (Witham)
8:22
Witham
That perhaps this thought of thy heart may be forgiven thee. The word perhaps, as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says St. Chrysostom, only as to his repenting: if he repented, it is certain he would find remission of his sins. (Witham)
St. Augustine (ep. cviii.) understands the text, metanoeson apo, etc. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulgate, both here and 2 Corinthians 12:21, and Apocalypse 9:21, and adds, that very good men do daily penance for venial sins, by fasting, prayer, and alms.
8:23
Witham
In the gall of bitterness. In the bitter gall of hypocrisy, in the bonds, fetters, and chains of sin and iniquity. (Witham)
8:24
Calmet
Pray ... for me. Instead of following the advice of St. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. Sts. Justin, Irenaeus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of Sts. Peter and Paul, and died a few days after, of the wounds he received by the fall. (Calmet)
See also Eusebius, Theod., St. Augustine, etc.
8:26
Witham
This is desert. In construction, whether we regard the Latin or Greek, to be desert, may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. (Witham)
Bible de Vence
To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. (Bible de Vence)
8:27
Witham
An eunuch. It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says St. Chrysostom, not only by coming to Jerusalem, but by reading the prophets in his chariot. (Witham)
8:31
Witham
How can I, unless some one shew me,[Ver. 31. Et quomodo possum, nisi aliquis ostenderit mihi? ean me tis odegese me.] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham)
Grotius
It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.)
St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke 24:45.)
8:32
As a sheep, or a lamb, etc. The eunuch, by divine Providence, was now reading the 53d Acts of Isaias, which is of Christ, and his sufferings.
Witham
In humility his judgment was taken away. The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection, and ascension. (Witham)
8:36
Witham
Here is water. This shews, that baptism is to be given with water. (Witham)
8:37
Witham
If thou believest, etc. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, etc. (Witham)
Denis the Carthusian
Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. (Denis the Carthusian)
And as the defilement was not personal, but that of others, so are they purified by the faith of others.
8:38
We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: "insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done."
8:17
They laid their hands upon them, etc.... The apostles administered the sacrament of confirmation, by imposition of hands, and prayer; and the faithful thereby received the Holy Ghost. Not but they had received the grace of the Holy Ghost at their baptism: yet not that plenitude of grace and those spiritual gifts which they afterwards received from bishops in the sacrament of confirmation, which strengthened them to profess their faith publicly.
8:37
If thou believest with all thy heart.... The scripture many times mentions only one disposition, as here belief, when others equally necessary are not expressed, viz., a sorrow for sins, a firm hope, and the love of God. Moreover, believing with the whole heart signifies a belief of every thing necessary for salvation.
8:2
2. Deu•us men.] S. Steuens relikes. As here great deuotion vvas vsed in burying his body, so aftervvard at the Inuention & Translation thereof. And the miracles vvrought by the same, and at euery litle memorie of the same, vvere infinite: as S. Augustine vvitnesseth. li. 〈◊〉 de Ciuil. Dei. c. •. & Sermon. de S. Steph. 〈◊〉. 10.
curauerunt 〈Greek〉
8:3
Concordanza Act. 22. 4.
8:4
This persecution wrought much good, being an occasion that the dispersed preached Christ in diuers Coūtries where they came.
8:5
Liturgia The Epistle vpō Thursday in whitsunweeke.
8:14
14. Sent Peter.] Some Protestants vse this place to proue S. Peter not to be head of the Apostles, because he and S. Iohn were sent by the Tvvelue, by vvhich reason they might as vvel conclude that he vvas not equal to the rest. for commonly the Maister sendeth the man, and the Superior the inferior, That Peter was sent, is no reason against his Primacie. vvhen the vvord of Sending is exactly vsed. But it is not alvvaies so taken in the Scriptures, for then could not the Sonne be sent by the Father, not the Holy Ghost from the Father and the Sonne: nor othervvise in cōmon vse of the vvorld, seing the inferior or equal may in•ea•e his frend or Superior to doe his busines for him, and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him. so may the Citizens send their Maior to the Prince or Parliament, though he be the head of the citie, because he may be more fitte to doe their busines, also the Superior or equal may be sent by his ovvne consent or desire. Lastly, the College of the Apostles comprising Peter vvith the rest, (as euery such Body implieth both the head and the members) vvas greater then Peter their head alone. as the Prince and Parliament is greater then the Prince alone. And so Peter might be sent as by authoritie of the vvhole College, notvvithstanding he vvere the head of the same.
Liturgia The Epistle vpō Tuesday in whitsūweeke. And in a votiue of the Holy Ghost.
Sape sibi so•••e Petrus facit esse Ioannem: Ecclesiae quia virgo placet. Arator apud Bedam in Act.
8:17
17. Did they impose.] If this Philip had been • an Apostle (saith S. Bede) he might haue imposed his handes, that they might haue receiued the Holy Ghost, but this none can doe sauing Bishops. For though Priests may baptize, The Sacrament of Confirmation, ministred by Bishops onely. and anoint the Baptized also vvith Chrisme consecrated by a Bishop: yet he can not signe his forehead vvith the same holy oile, because that belongeth only to Bishops. vvhen they giue the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified (vvhich no doubt vvere the very same that the Church yet vseth to that purpose) vvas the ministration of the Sacrament of Confirmation. Whereof S. Cyptian saith thus. •p. 73. 〈◊〉. 3 ad lubaianum. They that in Samaria vvere baptized of Philip, because they had lavvful and Ecclesiastical Baptisme, ought not to be baptized any more: but only that vvhich vvanted, vvas done by Peter and Iohn, to vvit, that by praier made for them and imposition of handes, the Holy Ghost might be povvred vpon them. Vvhich novv also is done vvith vs, that they vvhich in the Church are baptized, be by the Rulers of the Church offered, and by our praier and imposition of hand receiue the Holy Ghost, and be signed vvith our Lordes seale. So S. Cyprian. But the Heretikes obiect that yet here is no mention of oile. To vvhom vve say, that many things vvere done and said in the administration of this and other Sacraments, and al instituted by Christ him self and deliuered to the Church by the Apostles, vvhich are not particularly vvritten by the Euangelists or any other in the Scripture, among vvhich this is euident by al antiquitie and most general practise of the Church, to be one.
S. Denys saith, Ec. Hier. c. 2 & 4. The Priests did present the baptized to the Bishop, Chrisme in Cō firmation. that he might signe them diuino & d•ifico vnguento, vvith the diuine and deifical ointment. And againe, Aduentum S. Spiritus consummans inunctio largitur, the inunction consummating giueth the comming of the Holy Ghost. Tertullian de resur carn. nu. 7 & li. 1 adu. Marcio. speaketh of this Cōfirmation by Chrisme thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be sensed: the flesh by imposition of hand is shadovved, that the soul by the Spirit may be illuminated. S. Cyprian likevvise, ep. 70. nu. 2. He must also be anointed, that is baptized, vvith the oile sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expresly calleth it a Sacrament, ioyning it vvith Baptisme, as Melchiades doth (ep. ad omnes Hispania• Episcopos nu. 2. to 1 Con•.) shevving the difference betvvixt it and Baptisme. S. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy, euen as Baptisme it self. Vve omit S. Cyril mystag. 3. S. Ambrose li. 3 de Sacram. c. 2. & de ijs qui mysterijs initiantur c. 7. S. Leo ep. 88. the aūcient Councels also of Laodicea, can. 48. Carthage 3 can. 39. and Arausicanum 4 can. 1. and others. And S. Clement (Apost. Const. li. 7. c. 44) reporteth certaine cōstitutions of the Apostles touching the same. Ec. Hier. c. 4. S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction. S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most aūcient Martyr S. Fabian •p. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. Sacramēt of the Altar. And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and vvhy this kinde of oile and balsme vvas taken of the old Lavv, & vsed in the Sacraments of the nevv Testament. Vvhich thing the Heretikes can vvith lesse cause obiect against the Church, seeing they confesse Beza in Act. c. 6. v. 6. that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments, from the Ievves maner of consecrating their hostes deputed to sacrifice.
To conclude, Old heresies against confirmation and Chrisme. neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme, but knovven Heretikes. S. Cornelius that B. Martyr so much praised of S. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that Nouatus fel to Heresie, for that he had not receiued the Holy Ghost by the con•ignation of a Bishop. Vvhom al the Nouatians did folovv, neuer vsing that holy Chrisme, as Theodorete vvriteth, li, 1 Fabul. Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists, to conculcate the holy oile. But al this is nothing to the sauage disorder of Caluinists in this point.
17. And they receiued the Holy Ghost.] The Protestants charge the Catholikes, ke••nit. in exam. conc. Trid. de Con⸢f⸣ir. that by approuing and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish the force of Baptisme, chalenging also boldly the aūcient Fathers for the same. As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for. If they diminish the vertue of Baptisme, then did Christ so, appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost & vertue from aboue. then did the Apostles iniurie to Baptisme, in that they imposed hands on the baptized, The effectes of Baptisme and Confirmation differ. and gaue them the Holy Ghost. And this is the Heretikes blindnes in this case, that they can not, or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against al our spiritual enemies, and to stand constantly in confession of our faith, euen to death, in times of persecution either of the Heathen or of Heretikes, vvith great increase of grace. And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point: Haeretical shiftes and euasiōs against manifest Scriptures, and against this Sacrament of Confirmation. some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church, vvhen it is plaine that not only the Gouerners but al that vvere baptized, receiued this grace, both men and vvomen. Some, that it vvas no internal grace, but only the gift of diuers languages: Vvhich is very false, the gift of Tongues being but a sequele and an accident to the grace, and an external token of the invvard gift of the Holy Ghost, and our Sauiour calleth it vertue from aboue. Some say, that vvhatsoeuer it vvas, it vvas but a miraculous thing, and dured no longer then the gift of the Tongues ioyned therevnto, by vvhich euasion they deny also the Sacrament of Extreme Vnction, and the force of Excommunication, because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it, ceaseth, and so may they take avvay (as they meane to do) al Christs faith or religion, Tractat. 6 in •p. 10. because it hath not the like operation of miracles as in the beginning. But S. Augustine toucheth this point fully. Is there any man (saith he) of so peruerse an hart, to deny these Children on vvhom vve novv imposed hands, to haue receiued the Holy Ghost, because they speake not vvith Tongues? &c. Lastly, some of them make no more of Confirmation or the Apostles facte, but as of a doctrine, instruction, or exhortation to continevv in the saith receiued. Vvherevpon they haue turned this holy Sacrament See Con•. Trid. Sess. • can. 1 de Confirmat. into a Catechisme. Cone. Trid. sess. • can. 14 de Bapt. There are also that put the baptized cō ming to yeres of discretiō, to their ovvne choise vvhether they vvil cōtinevv Christiās or no. To such diuelish and diuers inuentions they fall, that vvill not obey Gods Churche nor the expresse Scriptures, vvhich tel vs of praier, of imposition of hands, of the Holy Ghost, of grace and vertue from aboue, and not of instruction, vvhich might and may be done as vvel before Baptisme, & by others, as by Apostles and Bishops, Bishoping. to vvhom only this Holy function pertaineth, in so much that in our Countrie it is called Bishoping.
8:18
18. Offered money.) This vvicked sorcerer Simon is noted by S. Irenaeus li, 1 c. 20. and others, to haue been the first Heretike, & father of al Heretikes to come, in the Church of God. He taught, only faith in him, vvithout good life and vvorkes, to be ynough to saluation. •e gaue the onset to purchase vvith his money a spiritual function, that is to be made a Bishop. for, to haue povver to giue the Holy Ghost by imposition of hādes, is to be a Bishop: as to bye the povver to remitte sinnes or to consecrate Christs body, Simonie. is to bye to be a Priest, or to bye Priesthod: and to bye the authoritie to minister Sacraments, to preach or to haue cure of soules, is to bye a benefice, and likevvise in al other spiritual things, vvhereof either to make sale or purchase for money or money vvorth, is a great horrible sinne called Simonie: and in such as thinke it lavvful (as here Simon iudged it) it is named Simoniacal Heresie, of this detestable man vvho first attempted to bie a spiritual function or office. D. Greg. apud Ioan. Diac. in vit. li. •, c. 2. •. 4. 5.
8:21
〈Greek〉
8:22
22. Doe penance.) S. Augustine (ep. 108) vnderstanding this of the penance done in the Primitiue Church for heinous offenses. Pena⸢n⸣ce. doth teach vs to translate this and the like places (2 Cor. 12, 21. Apoc. 9, 21) as vve doe, and as it is in the vulgar Latin, and consequently that the Greeke 〈Greek〉 doth signifie so much. Yea vvhen he addeth, that very good men doe daily penance for venial sinnes by fasting, praier, and almes, he vvarranteth this phrase and translation through out the nevv Testament, specially him self also reading so as it is in the vulgar Latin, and as vve translate.
22. If perhaps.] You may see, great penance is here required for remission of sinne, & that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie. Vvhereby al men that bye or sel any spiritual functions, dignities, offices, or liuings, may specially be vvarned that the sinne is exceding great.
Concordanza See Apocal. 9, 21.
8:24
24. Pray you for me.] As this Sorcerer had more knovvledge of the true religion then the Protestants haue, Simon Magus more religious then the Protestants. vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament, or other, vvhich he plainely perceiued and confessed, so surely he vvas more religious then they, that being so sharply checked by the Apostle, yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church, but desired the Apostles to pray for him.
8:26
Liturgia The Epistle vpon Thursday in Easter weeke.
8:27
27. This is desert.] Intolerable boldnes of some Protestants, here also (as in other places) against al copies both Greeke and Latin, to surmise corruption or falshod of the text, saying it can not be so: Beza. Vvhich is to accuse the holy Euangelist, Annot. 〈◊〉. Test. 155•. and to blaspheme the Holy Ghost him self. See Beza, vvho is often very saucie vvith S. Luke.
Note that this Aethiopian came to Hierusalem to adore, that is, on Pilgrimage. where by we may learne that it is an acceptable acte of religion to go from home to places of greater deuotiō & sanctificatiō.
8:31
The Scriptures are so writtē that they can not be vnderstood without an interpreter, as easy as our Protestants make them. See S. Hierom Ep. ad Paulinū de omnibus diuin•• historia• libris, set in the beginning of latin bibles.
8:32
Concordanza Es. 53, 7.
8:36
vvhat.
8:38
38. He baptized him.] When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church, The ceremonies of Sacraments done, though not mentioned. they imagine no more vvas done then there is expresly told, nor scarsly beleeue so much. As if imposition of hands in the Sacrament of Confirmation be onely expressed, they thinke there vvas no chrisme nor other vvorke or vvord vsed. De fid. & •p. •. 9. So they thinke no more ceremonie vvas vsed in the baptizing of this noble man, then here is mentioned. Vvherevpon S. Augustine hath these memorable vvordes, In that that he saith, Philip baptized him, he vvould haue it vnderstood that al things vvere done, vvhich though in the Scriptures for breuitie sake they are not mentioned, yet by order of tradition vve knovv vvere to be done.
8:1
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
8. These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture. When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
“And Saul was consenting unto his death.” Hereupon arises a persecution, and it becomes a great one. “And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.” (
8:2
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “And were all scattered abroad,” it says, “except the Apostles.” But this was divinely ordered, so that they should no longer all sit there in Jerusalem. “And devout men,” it says, “carried Stephen to his burial, and made great lamentation over him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
You see they are thoroughly furnished martyrs. For in Nero’s time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. (
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… And when we read that, for Moses and Aaron, lamentation was made after ancient custom, this ought not to surprise us, for even in the Acts of the Apostles, in the full blaze of the gospel, we see that the brethren at Jerusalem made great lamentation for Stephen.
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… If so, why did the apostles allow themselves to walk in that funeral procession before the body—the unclean body—of Stephen? Why did they make great lamentation over him,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —And when the divine Scripture says “And devout men carried Stephen to his burial and made great lamentation over him”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 131
… All this is described by the four evangelists with frequent mention of the body. But if our opponents adduce the words of the angel to Mary and her companions, “Come where the Lord lay,” let them be referred to the passage in the Acts which states that devout men “carried Stephen to his burial”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 145
This is the unanimous teaching of the evangelists. But if your opponents urge that the angels said “Come see the place where the Lord lay” let the foolish folk learn that the divine Scripture says also about the victorious Stephen “And devout men carried Stephen to his burial.”
8:3
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
9. During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
“As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 13
Wouldst thou see the hands too? those which he now hath? Or wouldest thou rather behold first their former wickedness? (
san Girolamo † 420 d.C. The Letters of St. Jerome 16
… and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul, and he who once haled Christ’s servants in chains before the council of the Jews,
8:4
sant'Atanasio di Alessandria † 373 d.C. Second Arian Persecution under Constantius 1
… although afterwards, like Pharaoh, he repented. The holy men therefore shaking off the dust, and looking up to God, neither feared the threats of the Emperor, nor betrayed their cause before his drawn sword; but received their banishment, as a service pertaining to their ministry. And as they passed along, they preached the Gospel in every place and city
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
The persecution turned out to be no slight benefit as “to them that love God all things work together for good.” ( Rom. viii. 28 .) If they had made it their express study how best to establish the Church, they would have done no other thing than this—they dispersed the teachers.
8:5
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
10. Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.25
… And at another time Philip was called by the Angel of the Lord in the way, for the sake of that most godly Ethiopian, the Eunuch, and heard distinctly the Spirit Himself saying, Go near, and join thyself to this chariot
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.19
Chapter 19.— 25. They indeed who say that baptism is not to be repeated, because only hands were laid on those whom Philip the deacon had baptized,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.10
10. But He who remitteth by man, can also remit even without man. For He who is able to give by another, hath no less the power to give by Himself. To some He gave by the ministry of John. By whom did He give to John himself? With good reason, as God wished to show this, and to attest this truth, when certain in Samaria had had the Gospel preached to them,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.18
… Undoubtedly to one that was baptized. Baptism he had already; but he did not cleave to the bowels of the dove. Understand that he did not; attend to the very words of the Apostle Peter, for he goes on, “Thou hast no part nor lot in this faith: for I see that thou art in the gall of bitterness.”
8:7
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
( a ) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But
8:9
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.23.1
… And to him they had regard, because that of long time he had driven them mad by his sorceries.”
Tertulliano † 220 d.C. On Idolatry 9
… For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.
Tertulliano † 220 d.C. A Treatise on the Soul 57
… The serpents which emerged from the magicians’ rods, certainly appeared to Pharaoh and to the Egyptians as bodily substances. It is true that the verity of Moses swallowed up their lying deceit. Many attempts were also wrought against the apostles by the sorcerers Simon and Elymas,
Tertulliano † 220 d.C. Appendix: Against All Heresies 1
Of these the first of all is Simon Magus, who in the Acts of the Apostles earned a condign and just sentence from the Apostle Peter.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.2
… This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
… And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.13.1
1. But faith in our Saviour and Lord Jesus Christ having now been diffused among all men, the enemy of man’s salvation contrived a plan for seizing the imperial city for himself. He conducted thither the above-mentioned Simon,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.14.4
4. Immediately the above-mentioned impostor was smitten in the eyes of his mind by a divine and miraculous flash, and after the evil deeds done by him had been first detected by the apostle Peter in Judea,
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.10
16. But it will be urged that the bad outside are worse than those within. It is indeed a weighty question, whether Nicolaus, being already severed from the Church, or Simon, who was still within it,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 10.4
… which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic.
Pseudo-Clement The Clementine Homilies 4.4
… And many who attempted to prove him an impostor he speedily reconciled to him; and afterwards, under pretence of a banquet, having slain an ox, and given them to eat of it, he infected them with various diseases, and subjected them to demons. And in a word, having injured many, and being supposed to be a god, he is both feared and honoured.”
8:10
san Giustino † 165 d.C. The First Apology epistle-of-marcus-aurelius-to
… And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.
Origene † 254 d.C. Origen Against Celsus 6.11
… Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
11. Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the great power of God.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 46
… For to have arrived at this virtue only suffices for thy not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 4
… For this reason he is ignorant, for this reason also, after having purposed, he frequently does not come, that they might perceive there were many things he knew not. Great advantage then came of this. For if there were some yet saying, “This man is that power of God which is called Great” (
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… the Galatians had been led away to the observance of the law, and the Apostle was a second time in travail with them; the Corinthians did not believe the resurrection of the flesh, and he endeavoured by many arguments to bring them back to the right path. Then came Simon Magus and his disciple Menander. They asserted themselves to be
8:11
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
8:12
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… 11 .) ( a ) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. (
8:13
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.2
2. Even Simon Magus once came to the Laver
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. ( v. 12 .) “And Simon,” it says, “being baptized, continued with Philip (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.82
… Thus also in the people of God, those spiritually free not only have children born into the enjoyment of liberty, like those to whom it is said, "Be ye followers of me, as I also am of Christ," but they have also children born into guilty bondage, as Simon was born of Philip.
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.9
… If they not only know, but even possess the sacraments, as Simon Magus did;
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.10
… For the Church had herself given birth to Simon Magus through the sacrament of baptism; and yet it was declared to him that he had no part in the inheritance of Christ.
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.16
… "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will." Since, then, the sacrament is one thing, which even Simon Magus could have;
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.21
… For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit; Simon, even after baptism, was puffed up with an unclean spirit.
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.12
… another thing to say that every one who is born of water and the Spirit shall enter into the kingdom of heaven, which is assuredly false. For Simon Magus also was born of water and of the Spirit,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.7
… For that Simon was dead who was baptized by Philip in Samaria, who wished to purchase the gift of God for money; but the baptism which he had lived in him still to work his punishment.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.103
… Abstain then from blaspheming the sacrament of baptism from any misunderstanding, or rather error, even when found in a man of most abandoned character; for not even in the lying Simon was the baptism which he received a lying water,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.16
16. So again when we hear, “He that believeth and is baptized shall be saved;” we do not of course understand it of one who believes in such a way “as the devils believe and tremble;” nor of those who receive baptism in such sort as Simon Magus,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.9
… If these men baptized any persons like themselves, evil men baptized evil men: if they baptized such as the Lord admonishes, when He says, “Whatsoever they bid you, do; but do not ye after their works,” they were evil men that were baptizing good. Good men baptized evil men, as Simon the sorcerer was baptized by Philip, a holy man.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 111.2
… “In the counsel,” he saith, “of the upright, and in the congregation:” I suppose, of those who shall “sit upon the twelve thrones, judging the twelve tribes of Israel.” For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he designeth to sell it;
Pseudo-Clement The Recognitions of Clement 3.49
… For why should I further say that he once believed in our Jesus, and was persuaded that souls are immortal?
8:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 24
… But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 25
… Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. “They heard that Samaria had received the word, and” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.10
… Tidings were brought to the disciples who were at Jerusalem, and they came to Samaria,
8:15
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
8:16
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. “For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 9
… Nothing is equal to this Name, marvelous is it everywhere. “Thy Name,” he saith, “is ointment poured forth.” ( Cant. i. 3 .) He that hath uttered it is straightway filled with fragrance. “No man,” it is said, “can call Jesus Lord, but by the Holy Ghost.” ( 1 Cor. xii. 3 .) So great things doth this Name Work. If thou have said, In
8:17
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 71.1
… to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.9
… What then? did the Apostles who had been dead two hundred years, wait for Manes, until they should be endued with the power ; and will any dare to say, that they were not forthwith full of the Holy Ghost? Moreover it is written, Then they laid their hands on and they received the Holy Ghost
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.10
… Tidings were brought to the disciples who were at Jerusalem, and they came to Samaria, in order that they who had been baptized, might by imposition of their hands receive the Holy Ghost. And so it was; “They came and laid their hands on them, and they received the Holy Ghost.”
8:18
Tertulliano † 220 d.C. A Treatise on the Soul 34
… There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him , and a vain remorse that he and his money must perish together,
Origene † 254 d.C. Origen De Principiis 1.3.2
… In the Acts of the Apostles, the Holy Spirit was given by the imposition of the apostles’ hands in baptism.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.14
14. The inventor of all heresy was Simon Magus : that Simon, who in the Acts of the Apostles thought to purchase with money the unsaleable grace of the Spirit, and heard the words, Thou hast neither part nor lot in this matter
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.26
… He had however also come down upon many before. For it is written, And Jesus the son of Nun was filled with a spirit of wisdom; for Moses had laid his hands upon him . Thou seest the figure everywhere the same in the Old and New Testament;—in the days of Moses, the Spirit was given by laying on of hands; and by laying on of hands Peter
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “And when Simon saw that through laying on of the Apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.19
… And the same Peter said to him, “Thy money perish with thee: because thou hast thought to purchase for money the gift of God.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.26
… but, “that on whomsoever I may lay my hands, he may receive the Holy Spirit.” Because neither had the Scriptures said before, And Simon, seeing that the apostles gave the Holy Spirit; but it had said, “And Simon, seeing that the Holy Spirit was given by the laying on of the apostles’ hands.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.48
… In fact, no greater honor and glory could have been paid by men to their fellow-creatures. It was the sinful desire for this glory in the Church which led the reprobate Simon in his blindness to wish to purchase for money what was freely bestowed on the apostles by divine grace.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.15
… Thou hast tempted God, as if thou wert not a Christian, unless thou didst this. Many who desired such things have fallen. For that Simon the sorcerer desired such gifts of the Apostles, when he wished to buy the Holy Spirit for money.
Pseudo-Clement The Recognitions of Clement 3.45
… Thus he answered: “I beseech thee, Peter, by that good God who is in thee, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet of the true God, and therefore you alone know the secret and hidden things of men.”
8:19
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.10
… For he said not, “Give me also the fellowship of the Holy Ghost,” but “Give me the power;” that he might sell to others that which could not be sold, and which he did not himself possess. He offered money also to them who had no possessions
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria.” ( v. 4–9 .) Observe
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… 17 .) O thou accursed, thou execrable one! if then thou knowest that it is “His way of salvation” that “they show,” why dost thou not come out freely? But just what Simon wished, when he said, “Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.10
… What he thought to be of men, he wished to buy of men. “How much money,” says he, “will ye take of me, that by imposition of my hands the Holy Ghost may be given?” Then Peter says to him with execration, “Thou hast neither part nor lot in this faith. For thou hast thought that the gift of God may be purchased with money. Thy money perish with thee;
8:20
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.23.1
… “Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity.”
Tertulliano † 220 d.C. De Fuga in Persecutione 12
… No otherwise did Simon even try to do, when he offered the apostles money for the Spirit of Christ. Therefore this man also, who in buying himself has bought the Spirit of Christ, will hear that word, “Your money perish with you, since you have thought that the grace of God is to be had at a price!”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.101
In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 11
… it could not have fallen without being missed on account of its size; and he who had lost it having turned back, to seek it, would have found it, for it is a desert place. This is some wile of the devil. O thou Evil One, not with this shalt thou hinder my purpose; let it go with thee to destruction.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.30
… and they leave nothing undone, and they put forward the ‘Thought’ and ‘Will’ of Valentinus, so that they may but separate the Son from the Father, and may call Him a creature instead of the proper Word of the Father. To them then must be said what was said to Simon Magus; ‘the irreligion of Valentinus perish with you
san Basilio † 379 d.C. The Letters 53
… If the allegation be true, let it be so no more. Let a better state of things begin. To the recipient of the bribe it must be said, as was said by the Apostles to him who was willing to give money to buy the fellowship of the Holy Ghost, “Thy money perish with thee.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.10
… And he considered not that they who trod under foot the wealth which was brought for the maintenance of the poor, were not likely to give the power of the Holy Ghost for a bribe. But what say they to Simon? Thy money perish with thee, because thou hast thought to purchase the gift of God with money
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… Think how it fared with Simon Magus. What signifies it that you give not money, if, in place of money, you pay court, you lay many plans, you set engines to work? “Thy money perish with thee!” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others ( Num. xv. 32 ) and in no other instance did any suffer the same fate. So too on the present occasion, “Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money.”—(
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… For if by entering gradually you fall into this ocean of madness, you will not be able to get up out of it with ease, and as if you were in whirlpools, struggle as often as ever you may, it will not be easy for you to get clear; so after falling into this far worse abyss of covetousness, you will destroy your own self, with all that belongs to you. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 36
… For many things are of themselves evident and clear. And further, even if thou be ignorant of all, even so oughtest thou to be quiet, not to put out them that are attentive; that God, accepting thy quietness and thy reverence, may make the obscure things also plain. But canst thou not be silent? Well then, go out, not to become a mischief to others also.
san Girolamo † 420 d.C. The Letters of St. Jerome 22.33
… others that they should be given to the church, while others were for sending them back to the relatives of the deceased. However, Macarius, Pambo, Isidore and the rest of those called fathers, speaking by the Spirit, decided that they should be interred with their owner, with the words: “Thy money perish with thee.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.11
… But the relation is not itself apparent in that name, but it is apparent when He is called the gift of God;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.18
… And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God.
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.46
… Now we know with what animadversion the Prince of the apostles attacked this heresy, having pronounced the first sentence of condemnation against Simon, when he said, Thy money be with thee unto perdition, because thou hast thought that the gift of God may be purchased with money (
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 16
… to whom Simon Peter, in the Acts of the Apostles, said, “Thy money perish with thee, because thou hast thought that the grace of God could be possessed by money; thou hast neither part nor lot in this work; for thy heart is not right with God.”
Pseudo-Cyprian Exhortation to Repentance 1
… Thou hast no part nor lot in this faith, for thy heart is not right with God. Therefore repent of this thy wickedness, and pray the Lord, if haply the thought of thy heart may be forgiven thee. For I see that thou art in the bond of iniquity, and in the bitterness of gall.”
8:21
Tertulliano † 220 d.C. On Idolatry 9
… If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours.
sant'Ambrogio † 397 d.C. Concerning Repentance 2.4
… “Thou hast neither part nor lot in this faith, for thy heart is not right with God. Repent therefore of this thy wickedness, and pray the Lord, if perchance this thought of thy heart may be forgiven thee, for I see that thou art in the bond of iniquity and in the bitterness of gall.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, “Thou hast no part nor lot in this matter, for thine heart is not right before God “because thou hast thought,” etc. (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.12
… Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator.
8:22
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of inquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… for he would not obey the command of the blessed Peter who said: “Repent of thine iniquity, and pray God if haply the thoughts of thine heart may be forgiven thee; for I perceive that thou art in the gall of bitterness and the bonds of iniquity.”
8:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… “Repent and pray, if haply the thought of thine heart may be forgiven thee.” ( v. 22 .) Seest thou it was a wicked thought he had entertained? Therefore he says, “If haply it may be forgiven thee:” because he knew him to be incorrigible. ( a ) “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 7
… Canst thou call this a pleasure? To gratify the eyes of others, dost thou subject thyself to chains, and cares, and perils, and uneasiness, and daily quarrels? This is deserving of every censure and condemnation. Nay, I entreat you, let us not do thus, let us burst every “bond of iniquity” (
8:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
( a ) “Therefore they that were scattered abroad, went everywhere, preaching the word.” But
8:25
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… 15–17 .) Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. ( b ) By degrees it is, that those receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man.
8:26
Tertulliano † 220 d.C. On Baptism 4
… nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others .
Tertulliano † 220 d.C. On Baptism 18
… “Give not the holy thing to the dogs, nor cast your pearls before swine;” and, “Lay not hands easily on any ; share not other men’s sins.” If Philip so “easily” baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.15
As, then, we have shown that the beginning of the Gospel, according to one interpretation, is the whole Old Testament, and is signified by the person of John, we shall add, lest this should be called a mere unsupported assertion, what is said in the Acts
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.1.5
13. But as the preaching of the Saviour’s Gospel was daily advancing, a certain providence led from the land of the Ethiopians an officer of the queen of that country,
san Basilio † 379 d.C. De Spiritu Sancto 23
54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius was not at one and the same moment with Philip;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… 20 .) Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
“And the Angel of the Lord,” etc. (Recapitulation,
san Girolamo † 420 d.C. The Letters of St. Jerome 3.1
… For I who fancied it too bold a wish to be allowed by an exchange of letters to counterfeit to myself your presence in the flesh, hear that you are penetrating the remotest parts of Egypt, visiting the monks and going round God’s family upon earth. Oh, if only the Lord Jesus Christ would suddenly transport me to you as Philip was transported to the eunuch,
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… Hence it is that without ordination and the bishop’s license neither presbyter nor deacon has the power to baptize. And yet, if necessity so be, we know that even laymen may, and frequently do, baptize. For as a man receives, so too he can give; for it will hardly be said that we must believe that the eunuch whom Philip
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine pref.7
… on the contrary, at the suggestion of God, Philip, who did understand the prophet, came to him, and sat with him, and in human words, and with a human tongue, opened to him the Scriptures.
8:27
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.23
2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians’ queen reading these words which had been written: “He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away;”
sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Liberius 1
… And the most remarkable circumstance in the matter is this; that the Arian heresy which denies the Son of God, receives its support from eunuchs, who, as both their bodies are fruitless, and their souls barren of virtue, cannot bear even to hear the name of son. The Eunuch of Ethiopia indeed, though he understood not what he read
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: The Pearl. Seven Hymns on the Faith 3.2
The eunuch of Ethiopia upon his chariot saw Philip: the Lamb of Light met the dark man from out of the water. While he was reading, the Ethiopian was baptised and shone with joy, and journeyed on!
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… And what other token is set forth in the same Prophet, that they should serve the Lord under one yoke? From beyond the rivers of Ethiopia they shall bring me offerings . Thou knowest what is written in the Acts, when the Ethiopian eunuch came from beyond the rivers of Ethiopia
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… Let no one think that it is out of season to discourse on this subject, because it is not Lent now. Nay, this it is that vexes me, that ye look to a set time in such matters. Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… And he did not ask, Wherefore? but “arose and went. And, behold,” it says, “a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 53.5
… How many there are to-day who fancy themselves learned, yet the scriptures are a sealed book to them, and one which they cannot open save through Him who has the key of David, “he that openeth and no man shutteth; and shutteth and no man openeth.” In the Acts of the Apostles the holy eunuch (or rather “man” for so the scripture calls him
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… Paul the persecutor of the church, that ravening wolf out of Benjamin, bows his head before Ananias one of Christ’s sheep, and only recovers his sight when he applies the remedy of baptism. By the reading of the prophet the eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.11
11. Then immediately quickening her pace she began to move along the old road which leads to Gaza, that is to the ‘power’ or ‘wealth’ of God, silently meditating on that type of the Gentiles, the Ethiopian eunuch, who in spite of the prophet changed his skin and whilst he read the old testament found the fountain of the gospel.
san Girolamo † 420 d.C. Against Jovinianus 1.12
… These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth of Isaiah that they have a place prepared in heaven for sons and daughters. Their type is Ebed-melech the eunuch in Jeremiah, and the eunuch of Queen Candace in the
8:28
Tertulliano † 220 d.C. On Baptism 18
… but, after going up to the temple for prayer’s sake, being intently engaged on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 1
But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! ( c ) “An eunuch,” it says, “a man of great authority, under Candace, queen of the Ethiopians.” ( v. 27 .) For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert: ( d ) but
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.11
… That same Philip, who had baptized the men, and the Holy Ghost had not come upon them, unless the Apostles had met together and laid their hands upon them, baptized the officer, that is, the eunuch of queen Candace, who had worshipped in Jerusalem, and returning thence was reading in his chariot Isaiah the Prophet,
8:29
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.14
14. And wouldest thou know that He discourses and speaks? Philip by revelation of an Angel went down to the way which leads to Gaza, when the Eunuch was coming; and the Spirit said to Philip, Go near, and join thyself to this chariot
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… And,” it says, “the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him reading the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me?” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.11
… Philip being admonished went up to his chariot, explained the Scripture, unfolded the faith, preached Christ.
8:30
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… and we know that God spake to Moses ;’ dealing the more falsely by that very expression, and accusing themselves. For had they believed him to whom they hearkened, they would not have denied the Lord, Who spake by Moses, when He was present. Not so did the eunuch in the Acts, for when he heard, ‘Understandest thou what thou readest
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… Observe the wisdom of Philip: he did not accuse him, not say, “I know these things exactly:” did not pay court to him, and say, “Blessed art thou that readest.” But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. “Understandest thou what thou readest?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 53.5
… and shutteth and no man openeth.” In the Acts of the Apostles the holy eunuch (or rather “man” for so the scripture calls him ) when reading Isaiah he is asked by Philip “Understandest thou what thou readest?”, makes answer:—“How can I except some man should guide me?”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… “All we, as sheep, have gone astray; and He hath Himself been delivered up for our sins.” The whole of this passage of prophecy is that famous one in Isaiah which was expounded by Philip to the eunuch of Queen Candace, and he believed in Jesus.
8:31
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, “He that seeketh, findeth,” ( Matt. vii. 8 .) was fulfilled in him. “And,” it says, “he besought Philip, that he would come up and sit with him.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… (Recapitulation.) He sent, it says, to Joppa to fetch Peter. “He was waiting for him,” etc; see how fully he believed that Peter would certainly come: ( b ) “and fell down at his feet, and worshipped him.” ( v. 24, 25 .) ( a ) Mark how on every side it is shown how worthy he is! (So) the Eunuch there desired Philip to come up and sit in the chariot (
8:32
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.8
… Was it not He of whom the prophet spoke: “He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth?” “But who shall declare His nativity? for His life shall be taken away from the earth.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.” (
8:34
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… lest the reader, from ignorance missing either these or any similar particular, may be wide of the true sense. This understood that inquiring eunuch, when he thus besought Philip, ‘I pray thee, of whom doth the Prophet speak this? of himself, or of some other man
8:36
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.44
In the Acts of the Apostles: “Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
XXVI. Let nothing hinder you from going on, nor draw you away from your readiness. While your desire is still vehement, seize upon that which you desire. While the iron is hot, let it be tempered by the cold water, lest anything should happen in the interval, and put an end to your desire. I am Philip; do you be Candace’s Eunuch.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… 32–35 .) Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 46.13
… We shall see the prophet, Amos, upon his crag blowing his shepherd’s horn. We shall hasten, if not to the tents, to the monuments of Abraham, Isaac and Jacob, and of their three illustrious wives. We shall see the fountain in which the eunuch was immersed by Philip.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.33
… he had tried to fortify this statement by the example of John, in hopes that he might find auditors either of the greatest negligence or of the greatest ignorance, he then went on to advance other testimonies of Scripture wholly irrelevant to the matter in hand, as the saying of the eunuch to Philip, "See, here is water; what doth hinder me to be baptized?"
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.11
… The eunuch believed on Christ, and said when they came unto a certain water, “See water, who doth hinder me to be baptized? Philip said to him, Dost thou believe on Jesus Christ? He answered, I believe that Jesus Christ is the Son of God. Immediately he went down with him into the water.”
8:37
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.8
… for His life shall be taken away from the earth.” [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.”
san Ponzio, diacono di Cartagine † 300 d.C. The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon 3
… The apostle’s epistle says that novices should be passed over, lest by the stupor of heathenism that yet clings to their unconfirmed minds, their untaught inexperience should in any respect sin against God. He first, and I think he alone, furnished an illustration that greater progress is made by faith than by time. For although in the Acts of the Apostles
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 7
… They did not say, How shall we be saved? but, “What shall we do?” Here again Peter, though the question is put to all, is the man to answer. “Repent,” says he, “and be baptized every one of you, in the name of Jesus Christ.” ( v. 38 .) He does not yet say, Believe, but, “Be baptized every one of you.” For
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?” ( v. 36 .) Mark the eager desire, mark
8:38
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… 36 .) Mark the eager desire, mark the exact knowledge. “And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.” (
8:39
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… ( d ) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? “Was reading the prophet Esaias.” ( v. 28 .) For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). ( e ) “And the Spirit said unto him.” ( v. 29 .) Not now the Angel
8:40
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 19
… (Hereby) the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. “For,” it says, “he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… 37 )—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” ( v. 38 .) He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him:
8:1
1. FACTA EST AUTEM IN ILLA DIE (id est illo tempore, est synecdoche) PERSECUTIO MAGNA IN ECCLESIA, — ἐπὶ τὴν ἐκκλησίαν, id est in Ecclesiam, contra Ecclesiam. Ita Tigurina. Dorotheus tradit cum Stephano occisos esse bis mille Christianos, uti paulo ante dixi. Certe plures tunc occisos indicat Paulus, Act. xxvi, 20, dicens: « Et cum occiderentur, ego detuli sententiam. » Haec ergo fuit prima generalis Ecclesiae persecutio, quam moverunt Judaei hostes ejus exinde, et deinceps semper infensissimi. Ita Eusebius, in Chronico. Multi censent hoc tempore S. Magdalenam, cum sorore S. Martha, fratre Lazaro, Maximino, Marcella et Josepho ab Arimathia (qui deinde in Britanniam trajiciens, ibi evangelizans Christum in pace quievit) a Judaeis navi sine velis et remis impositos, Dei ductu Massiliam appulisse, ibique Christi fidem propagasse. Ita ex Actis S. Magdalenae, et Historia Vaticana Baronius, tom. I Annal., et in Martyrol. 22 julii, licet Lucius Dexter in Chronico tradat tardius id contigisse, scilicet anno Christi 48, qui et subjungit: « Anno Christi 48, Maria Magdalena miraculis clara, mirifice divinis laudibus et contemplationi dedita, in Galliam migrat. » Sic et alii plures scribunt eam grandaevam, octogesimo aetatis suae anno e vita migrasse. Postquam enim apostolatu perfuncta Massilienses ad Christum convertit, instinctu Dei secessit in montem, futura saeculis omnibus poenitentiae et contemplationis exemplar; ibi per triginta annos vitam angelicam in orationibus et lacrymis egit. Hoc enim ei denuntiarat S. Michael Archangelus dicens: « Deus quem tantum, o Magdalena, concupiscis, et semper habes, te vult hunc locum lacrymis irrigare profusis, ut futuris saeculis exemplum poenitentiae perpetuo fias. » Ac iterum angelus, qui ad Purgatorii loca eam deduxerat, reponens ipsam ad crucem in Bauma, edixit, et praedixit: « Quanto tempore tuus ac noster amor Jesus, in terris te propter evixit, tanto tu quoque in hac spelunca moraberis; » uti ipsa apparens Eliae anachoretae Baumam suam incolenti narravit, teste Bartare Sylvestro Prierate apud Surium, die 22 julii. Sane Judaei prae caeteris Magdalenae, ejusque familiae infensi, ob eximium ejus in Christum amorem, et ob mirum dolorem, quem in morte Christi cruci astans ostenderat, in eam virus odii sui illico evomuisse videntur. ET OMNES DISPERSI SUNT PER REGIONES JUDAEAE. — « Omnes, » scilicet fideles, qui erant de Ecclesia de qua praecessit: non ergo soli seniores dispersi sunt, ut videtur velle Eusebius, lib. II Hist., cap. 1, sed et caeteri; nonnulli tamen qui potentes habebant amicos, vel in latebras sese abdebant, aut periculis et carceri se offerebant, remanserunt. « Omnes » ergo intellige commode, qui scilicet facile fugere poterant, q. d. Plerique, permulti dispersi sunt, Graece διεσπαρμένοι, id est « disseminati sunt, quasi seminantes frumenta ad panem supercoelestem conficiendum; universumque orbem peragrantes, vivificae doctrinae virtutes, efficaciasque disseminarunt, » ait S. Athanasius, hom. De Fermento. Ecce quantum bonum ex malo elicit Deus, quantam ex persecutione Ecclesiae dilatationem, et Gentium conversionem: ita « crescit adversis agitata virtus. » Unde Nyssenus, hom. De S. Stephano, docet persecutionem S. Stephani Evangelium per orbem evulgasse. Ob ejus enim caedem discipuli per alias regiones dispersi, eas converterunt; et S. Stephanus e coelo earum conversionem suis precibus impetravit, ac praecipue ut S. Paulus conversus orbem evangelizando obiret. Sic enim impiorum conatibus, quibus opera Dei impedire conantur, Deus opera sua promovet et exequitur, uti ostendi cap. IV, 28. Primo ergo dispersi sunt « per regiones Judaeae et Samariae; » sed mox inde longe ulterius se sparserunt. Testis est Lucas, cap. xi, 19: « Et illi quidem, ait, qui dispersi fuerant a tribulatione, quae facta fuerat sub Stephano, perambulaverunt usque Phoenicen et Cyprum, et Antiochiam. » Quare Antiochiae, crescente fidelium numero, primum discipuli cognominati sunt Christiani: idem ait, vers. 26. Unde Baronius conjectat dispersorum numerum fuisse ad quindecim millia, additque illos ipsos esse quibus S. Petrus et Jacobus suas epistolas inscribunt, dicentes: « Advenis dispersionis Ponti, Galatiae, etc.; » vel: « Duodecim tribubus quae sunt in dispersione, salutem. » Astipulatur Lucius Dexter, in Chronico, quod dedicat S. Hieronymo (illi enim fuit coaevus); sic enim habet: « Anno Christi 35, occiso lapidibus Stephano, magna persecutio Hierosolymis et confiniis exoritur: plusquam quindecim mille viri, qui praedicantibus Apostolis in Christum crediderant, fugantur. Alii ad Asiam, nonnulli ad Europam veniunt. Ex his plusquam quingenti nave Cypro educti, ad portum Carthaginensem Hispaniae pertingunt: divisi per Hispanias, mortem Christi resurrectionemque denuntiant, et Mariae vitam, ad quam frequens ex Hispania fiebat peregrinatio; totamque provinciam undique mirificis et inauditis nuntiis complent. Ex his primi a beato Jacobo eliguntur urbium Pontifices et Pastores. Dubium an omnes Judaei fuerint. Hispani praecipue Judaei mittunt legatos ad Apostolos, ut quam primum aliquis eorum veniat ad eos, qui de rebus recensitis de Christo eos verius et uberius doceat. » Unde mox addit, ad eos profectum S. Jacobum anno 37 Christi, qui fuit tertius ab ejus ascensu in coelum: « S. Jacobus, ait, Apostolus, Zebedaei filius, peragratis urbibus Hispaniae, multisque erectis Ecclesiis et Episcopis creatis ex advenis, Petrum Bracarae reliquit Episcopum; ac primum oratorium B. Virgini, ejus jussu praesentiaque super columnam Caesaraugustae erexit. » Idem tamen Dexter paulo post addit plerosque alios Apostolos tardius discessisse in provincias quae sibi obtigerant, nimirum anno Christi 41. Sic enim ait: « Ex Hispania rediens Jacobus, Galliam invisit, et Britanniam, et Venetiarum oppida, ubi praedicat, ac Hierosolymam revertitur, de rebus gravissimis consulturus B. Virginem et Petrum, Jacobus interest profectioni ad praedicandum nonnullorum Apostolorum; scilicet Matthiae, Thomae, Andreae, Philippi, Bartholomaei, Simonis, Judae et Matthaei, qui Deo duce profecti sunt hoc anno, cum eodem anno scripsisset is Evangelium. Eodem anno Joannes Theologus, comitante B. Virgine, Ephesum proficiscitur. » Additque anno sequenti, qui fuit Christi 42, Jacobum redeuntem Hierosolymam, ibidem ab Herode fuisse occisum. Porro constat Apostolos in hac persecutione S. Stephani non fuisse dispersos. Ait enim Lucas, « praeter Apostolos. » Ex quo merito Beda hic refellit Pseudo-Melitonem, libro De Obitu B. Virginis, qui asserit anno secundo a Christi ascensione Apostolos dispersos, profectos esse in suas provincias. Dei enim consilio et protectione manserunt Apostoli Hierosolymae, ut inibi Ecclesiam a Christo et a se inchoatam fundarent et firmarent, ne Judaei eam a se dispersam et eversam criminarentur; sed potius ipsa ibidem Synagogae succederet, eamque sepeliret. Hinc rursum nonnullis parum probabile videtur, quod aliqui apud Baronium, in Martyrol., 25 julii, censent in hac dispersione S. Jacobum profectum esse in Hispaniam, ibique Hispanis non Gentilibus, sed Judaeis duntaxat, evangelizasse: fuit enim et ipse unus ex Apostolis, quos Lucas ait non fuisse dispersos. Nisi dicas unum Jacobum hic excipi. Sane Verulis in Italia valde colitur S. Maria Salome, mater S. Jacobi, quam ferunt Hierosolymis tunc eo profugisse, et labore aetateque fractam ibidem in Domino pie obdormivisse; ita Baronius et Ribadeneira in Vita S. Jacobi. Sed de hoc plura dicam cap. XII.
8:2
2. CURAVERUNT AUTEM STEPHANUM. — Syrus, positum in arca sepelierunt. Graecum κομίζω significat curare, gestare, portare, estque subinde verbum funerale, significans mortuum efferre et sepelire. Quocirca Noster uti generalius, ita plenius vertit, curaverunt. Curare enim funus et corpus defuncti, est illud abluere, componere, ungere, vestire, loculo imponere, efferre, sepelire, justa persolvere, omnemque funeris pompam adornare. Porro Graecum συνεκόμισαν, id est « curaverunt una, » vel « pariter, » ut vertunt Pagninus et Tigurina, significat viros timoratos unanimi consensu, collatisque operis funus composuisse. Minus recte Cajetanus interpretatur, una cum persecutione eos funus S. Stephani curasse. Alii vertunt: « comportarunt, » « simul extulerunt, » uti videmus funera multis simul succollantibus efferri. VIRI TIMORATI — εὐλαβεῖς, id est pii, religiosi. Ita Pagninus et Tigurina. Nam « timor Dei » in Scriptura, idem est quod pietas, religio et cultus Dei: et « timere Deum, » est eum pie venerari et colere. Horum dux fuit Gamaliel: nam ut ipse revelavit Luciano, qui idipsum scribit in Invent. S. Stephani, Judaei corpus Stephani abjecerunt in agrum, ut a feris et volucribus voraretur; quocirca per diem et noctem ibi mansit insepultum, et a feris avibusque Dei nutu intactum; sed Gamaliel nocte sequenti misit viros fideles et religiosos, qui illud occulte ad villam suam deferrent, quae ex nomine suo dicebatur Caphargamala, viginti passuum millibus distans a Jerusalem, ibique eum posuit in monumento novo, faciens ei planctum 70 diebus. Nota hic proprium piorum opus esse sepelire mortuos, a quo in Scriptura laudatur Tobias, et incolae Jabes Galaad sepelientes Saulem, II Reg. ii, 4. Celebratur in Martyrolog. die 8 decembris S. Eutychianus Pontifex, quod suis manibus sepelierit 342 martyres. Idem de martyribus sanxit Pius I Pontifex et Martyr anno Domini 166, epist. 2 ad Justum, Viennensem Episcopum, quae exstat tomo I Biblioth. SS. Patrum: « Cura, ait, S. Martyrum corpora, sicut membra Dei, quemadmodum curaverunt Apostoli Stephanum. » Additque: « Carceres Sanctorum visita, ne aliquis tepescat in fide. Martyria sancta Spiritu Sancto proba. Ut perseverent in fide, eis incitator insiste. Plebs universa tua sanctitate protegatur. Revelatum mihi esse scias, collega beatissime, citius me finem hujus vitae esse facturum: » sequenti enim anno martyrio est coronatus. ET FECERUNT PLANCTUM MAGNUM SUPER EUM. — Syrus, planxerunt eum vehementer. Quaeres, quis et qualis hic planctus? Respondeo primo, fuisse luctum et lacrymas. « Quis enim, ait Chrysostomus, non plorasset, videns illum mansuetum agnum lapidari et jacere mortuum? » Plangunt enim pii suos mortuos, non quasi omnino perierint, ut mundani faciunt, qui extincto corpore de salute actum esse credunt, quos redarguit Apostolus, I Thess. iv, 1; sed ex amore et charitatis affectu, quia eorum praesentia, ope et consolatione vident se destitutos. Plangunt Stephanum, ait Œcumenius, quod se tanto profectu, tanto patrono, tanta doctrina, tantisque signis privatos conspicerent. Sic Martha et Magdalena planxerunt Lazarum, quin et Christus ipse, Joan. xi. Sic Joseph planxit Jacob, Gen. l. Israelitae Mosen, Deuter. cap. ult., et Josue, cap. ult. Hoc est quod Sapiens monet, Eccli. xxii, 10: « Super mortuum plora, defecit enim lux ejus, etc. Modicum plora super mortuum, quoniam requievit, etc. Luctus mortui septem diebus: fatui autem et impii, omnes dies vitae illorum. » Quare nullo modo mortuis compati, nec moerere, misanthropon est, Timonicum et ferinum; nimium autem dolere, muliebre et Ethnicum; moderate lugere, humanum est et pium. Porro Judaei in luctu funebri plangebant non tantum voce lugubri et lacrymis, sed et gestibus, complodendo manus, stringendo brachia, tundendo pectus, etc. Et hoc proprie significat Graecum κοπετός, a κόπτω, id est pulso, ferio. Hinc adhibebant tibicines, qui triste carmen modulantes, cierent planctum et ejulatum, ut patet Matth. ix, 23. Secundo, planctus hic significat funebrem pompam, puta atras vestes (in funere enim omnia erant furva; unde et funus nomen accepit, ait Festus), aromata et unguenta, quibus corpus ungebant; thurificationem, lugentium catervas, taedas funebres, exequias, eleemosynarum distributionem in pauperes, convivium funebre, etc.; ad haec, orationes et sacrificia pro defuncto. Sed his non eguit Stephanus, utpote martyr: « Quoniam injuriam facit martyri, qui orat pro martyre, cujus nos debemus orationibus commendari, » ait S. Augustinus, tract. 84 in Joan. « Sic planctus magnus et fortis totius Aegypti pro Jacob: non longas imperabat Aegyptus lacrymas, sed funeris monstrabat ornatum, » ait S. Hieronymus ad Paulam, consolans eam de obitu filiae Blesillae, ubi et addit: « Grandis in suos pietas, hoc est effusae nimium lacrymae, impietas in Deum est. » Tertio, planctus hic significat processionem cum accensis cereis, psalmodiam et hymnodiam, tum cleri, tum populi in funere, etiam Sanctorum, adhiberi solitam. Unde tradit Nicetas, orat. De Martyr. et Invent. S. Stephani, Apostolos ipsos cum frequentia fidelium, in psalmis et hymnis transtulisse et sepelivisse Stephanum, facientes planctum magnum per quadraginta dies. Sic et S. Hieronymus, epist. 53 ad Riparium, scribit Apostolos curam corpori Stephani impendisse: funus enim hoc erat non fidelis cujuslibet, sed martyris, ejusque primi et illustrissimi. Planctus ergo hic significat pompam religiosam, sed gloriosam, martyris triumpho debitam et impensam. Quocirca merito urget hunc locum S. Hieronymus pro cultu SS. Reliquiarum Contra Vigilantium, epist. jam citata: « Ergo, ait, martyrum immundae sunt reliquiae? Et quid passi sunt Apostoli, ut immundum Stephani corpus tanta funeris ambitione praecederent, ut facerent ei planctum magnum, ut eorum luctus in nostrum gaudium verteretur? » Ad planctus hujus pompam pertinet martyrium, id est martyris tumulus et monumentum, ad quod orationis causa convenire solent fideles. Ita in Actis S. Laurentii, qui S. Stephano fuit compar et consimilis, tum diaconatu, tum fortitudine et zelo, tum martyrii gloria, legimus, eo in craticula animam Deo exhalante, convenisse S. Justinum sacerdotem, Hippolytum aliosque fideles, praesertim pauperes, in quos opes Ecclesiae jussu S. Xisti Pontificis distribuerat, eumque planxisse lacrymando, ac funebri et solemni pompa corpus ejus efferendo in agrum Veranum, ibique tumulum honorificum ei erigendo, juxta quem omnes constiterunt tribus diebus in jejuniis, vigiliis nocturnis et orationibus, poscentes ejus ope beneficia sibi dari a Domino Deo: quibus exactis, S. Justinus Missam celebravit, in qua omnes communicarunt; itaque eos dimisit, ne a persecutoribus comprehenderentur, eo quod rumor hujus conventus et pompae jam percrebresceret. Similes fuerunt planctus et pompae funebres aliorum martyrum, uti videre est in eorum Actis. Denique huc pertinet memoria et celebritas annua S. Stephani et S. Martyrum, ab Apostolis fidelibus indicta et sancita, teste S. Clemente, lib. VIII Constit., cap. xxxiii. Similia leges de S. Polycarpo et Martyribus Lugdunensibus, apud Eusebium, lib. V Hist., cap. xv, et lib. V, cap. 1 et seq. Haec nota contra haereticos, pro cultu Sanctorum et reliquiarum eorumdem. Caute quoque hic legendus Cajetanus, qui funus hoc et planctum Stephani mere Judaicum fuisse putat. Hoc enim ex Actis liquet esse falsum. Rursum, ex hoc loco recte Baronius tradit originem ritumque funeris Christianorum: « Exemplo, ait, Apostolorum, laudabilis in Ecclesia Dei, in curandis defunctorum corporibus consuetudo permansit, ut eadem in primis aromatibus condirentur; unde Tertullianus: Si Arabiae quaeruntur, sciant Sabaei pluris et carius suas merces Christianis sepeliendis profligari, quam diis fumigandis. Gregorius Nyssenus haec in funere Meletii: Sindones mundae, et panni serici, unguentorum et aromatum largitas, liberalitas mulieris ornatae et honestae, etc. Gregorius Nazianzenus non sine myrrha Caesarium fratrem sepelivit. De qua etiam consuetudine pristina Prudentius agit his versibus: « Candore nitentia claro / Praetendere lintea mos est, / Aspersaque myrrha Sabaeo / Corpus medicamine servat. » Et in fine: « Nos tuta fovebimus ossa / Violis ac fronde frequenti, / Titulumque et frigida saxa / Liquido spargemus odore. » Rursum vero accensis cereis, cantu prosequi pompam funeris apud Christianos antiquo usu receptum esse, multis habetur testatum exemplis; ut quod habet Pontius Diaconus de funere S. Cypriani martyris his verbis: « Inde eum cereis et scholaribus in area cujusdam Candidi procuratoris magno triumpho sepultum est. » Quod insuper Gregorius Nyssenus factum tradidit in funere Meletii, cum ait: « Quomodo utrimque quasi ignei omnes continentibus facibus, tractu continuo perpetuoque fluentes, quoad oculi longissime prospicere solent, porrigebantur. » Gregorius Nazianzenus de matre sua in funere Caesarii filii gestante faces, haec habet: « Cum multiplici hymnorum cantu deducitur, celebrique pompa ad martyrum sedem affertur, sanctisque parentum manibus honoratur, matre accensas faces gestante. » Eadem plane habet cum agit de funere Constantii, in orat. 1 Adversus Julianum Apostatam. Hoc etiam idem qui supra Gregorius Nyssenus, cum meminit de funere S. Macrinae sororis testatur. Idipsum Eusebius in funere Constantini; sed et Hieronymus de funere S. Paulae, haec ait: « Translata Episcoporum manibus, et cervicem feretro subjicientibus, cum alii Pontifices cereos lampadesque, alii choros psallentium ducerent, in medio ecclesiae speluncae Salvatoris est posita. » Athanasius eadem feliciter et explicat et probat, cum ait: « Si quis diem obierit, licet in aere ponatur inhumatus, ne omiseris oleum et ceram, invocato Christo Deo ad sepulcrum accendere: accepta enim Deo sunt, plurimamque secum referunt retributionem: oleum et cera holocaustum est; incruentae vero hostiae oblatio, propitiatio est. » Quid vero Chrysostomus? « Quid, ait, ardentes quaeso, lampades sibi volunt? nonne tanquam athletas eos comitamur? Quid autem hymni? nonne glorificamus Deum, et illi gratias agimus, quia jam defunctum coronavit, et ab incertitudine sublatum penes se retinet? » Idemque alias laudatissimam Christianorum consuetudinem in celebrandis exequiis defunctorum saepe commendat. Incenso etiam thure, defunctos honorari consuevisse, idque praetermisisse piaculum grande existimatum esse, satis declarant Acta sacrosanctae Synodi Chalcedonensis: ubi recitatur libellus accusationis adversus Dioscorum, oblatus ab Ischyrione Diacono, quo inter alia datur crimini, quod ejus avaritia factum sit, ut in funere Peristeriae, piissimae feminae, quae sua legaverat sanctis locis, oblatio incensi (quantum ad ipsum pertinuit) fuerit praetermissa. Porro, post annos 380, puta anno Christi 415, qui fuit Innocentii I Pontificis 14, Honorii Imperatoris 21, inventae sunt reliquiae S. Stephani, per revelationem Gamalielis apparentis Luciano presbytero, qui rem gestam fuse perscripsit, ex eoque Beda, Marcellinus, Gennadius, Nicephorus et Baronius, anno jam nominato. Addit Lucianus: « Joannes Episcopus Hierosolymorum (cui quasi Episcopo loci in quo erat sepulcrum, jusserat Gamaliel Luciano demandare translationem corporis S. Stephani sepulti) assumpsit secum duos alios Episcopos, Eleutherium de Sebaste, et Eleutherium de Jericho, et venerunt ad locum. Qui cum aperuissent domini Stephani thecam, statim terrae motus factus est, et tanta suavitas et fragrantia odoris inde egressa est, quantam nullus hominum se meminit vel audivisse, vel sensisse; ita ut putaremus nos in amoenitate paradisi esse positos. Multitudo namque populi aderat nobiscum, inter quos erant plurimi infirmi variis languoribus. Et ipsa hora mox de odore suavitatis ejus septuaginta tres animae curatae sunt: ab aliis fugati daemones; aliorum fons restinctus est sanguinis; alii strumis et furunculis liberati; alii a stringio sanati, alii a tertianis et quartanis; alios febris reliquit, alios morbus regius; alii a cephalea curati et hemicrania; nonnulli a viscerum occulto dolore liberati; et multas alias curationes senserunt homines, quas enumerare longum. Exosculantes sacras reliquias iterum clauserunt. Et tunc cum psalmis et hymnis portaverunt reliquias B. Stephani in sanctam ecclesiam Sion, ubi et Archidiaconus fuerat ordinatus, etc. Tunc jugis et infinita siccitas erat; sed eadem hora pluvia magna descendit, et abundanter inebriata est terra. » Haec Lucianus. Meminit ejusdem S. Augustinus, serm. 31 De Diversis: « Latuit, inquit, tanto tempore corpus ejus: processit quando Deus voluit, illuminavit terras, tanta miracula fecit: mortuus vivos facit, quia nec mortuus. » Idem enim S. Augustinus, lib. XXII De Civit., cap. viii, narrat, per reliquias S. Stephani, sex mortuos revocatos ad vitam. Nam Paulus Orosius peregrinatus in Terram Sanctam, incidens in tempus inventionis S. Stephani, reliquias ejus detulit in Africam ad S. Augustinum, qui per varias Ecclesias eas dispertitus est. Partem alteram detulit Orosius secum in Minoricam, insulam tertiam; et in suam Hispaniam: inde in Lusitaniam fuere distributae et Franciam, ubi multis claruere miraculis, teste Gregorio Turonensi, lib. De Gloria Martyr., cap. xxxiii, et lib. I Histor., cap. xxxi. Rursum anno Domini 439, qui fuit Theodosii Junioris Imperatoris 32, Eudoxia ejus uxor, peregrinata Hierosolymam, inde reliquias S. Stephani secum detulit Constantinopolim, easque in martyrio, id est templo, S. Laurentii martyris collocavit. Ita ex Marcellino et aliis Baronius, qui et addit ex Cedreno: « Cum reliquiae dexterae manus S. Stephani essent Chalcedonem perlatae, ea ipsa nocte Pulcheria Augusta (soror Theodosii Imperatoris) S. Stephanum vidit sibi dicentem: En impetrasti quod precibus tuis petebas, et ego Chalcedonem veni. Itaque ipsa, assumpto fratre obviam sacris reliquiis profecta est, iisque in palatium illatis, munificum templum B. Stephano condidit, in eoque reliquias deposuit. » Hic verum illud quod de Christo et Christi asseclis praedixit Isaias, cap. xi, vers. 10: « Erit sepulcrum ejus gloriosum. » Et Psaltes, Psal. cxxxviii: « Nimis honorati sunt amici tui Deus. » Porro reliquiae S. Stephani Romam translatae, in monumento S. Laurentii collocatae, nobile archidiaconorum martyrumque par, quasi geminos, eosque lucidissimos Ecclesiae oculos, urbi orbique dederunt. Ita tabulis sacris in Martyrol. consignatum est die 7 maii, ubi sic legimus: « Translatio corporis S. Stephani Protomartyris, quod, Pelagio summo Pontifice, a Constantinopoli ad urbem allatum, atque in sepulcro S. Laurentii martyris in agro Verano positum, ibidem magna piorum religione colitur. » Ferunt S. Laurentii corpus, veniente S. Stephano, per miraculum se commovisse, ac adventanti hospiti locum cessisse, illumque intra suum loculum recepisse. Ita refert Pompeius Ugonius in Station. Roman. stat. 19; Petrus de Natal., lib. IV, cap. xiii, et alii, quos citat et sequitur Octavius Pancirolius in Thesauris Romae, secundae editionis, agens de templo S. Laurentii extra muros. Estque haec fidelium Romae traditio. Quid mirum? S. Stephanus toto orbe tot coruscavit miraculis, ut S. Augustinus, lib. XXII De Civit., cap. viii, multis recensitis, tandem multitudine victus, reliquis recensendis supersedeat. « Si enim, inquit, miracula sanitatum, ut alia taceam, modo velim scribere, quae per hunc Martyrem, id est gloriosissimum Stephanum, facta sunt in Colonia Calamensi et in nostra, plurimi conficiendi sunt libri; nec tamen omnia colligi poterunt. » Continuum vero et perenne S. Stephani miraculum est, quod sanguis ejus concretus in vitrea ampulla ex Africa Neapolim a S. Gaudioso Episcopo delatus, et nunc in ecclesia S. Gaudiosi repositus, quoties inter Missarum solemnia in altari exponitur, liquescit fluitque, ac si recens effusus esset. Testes oculati sunt cives Neapolitani. Denique Christianis Hierosolymam invadentibus S. Stephanus eamdem tradidisse videtur. Nam ut narrat Gulielmus Tyrius, lib. VIII Belli sacri, cap. xvi et sequent., cum Christiani oppugnatione urbis defatigati recederent, et dilaberentur, « Ecce rebus desperatis adfuit virtus divina. Nam de monte Oliveti miles quidam (forte S. Stephanus, aut angelus ab eo missus), qui tamen postea non comparuit, splendidum et refulgentem ventilando clypeum, signum dabat nostris legionibus ut redirent in idipsum et congressum iterarent. Accessit oraculum viri sancti, qui habitans in monte Oliveti, praedixerat urbem illo die capiendam. » Quo signo exhilaratus dux Godefridus Bullonius, primus cum fratre Eustachio in moenia conscendit, quem alii secuti, illico ejus jussu effregerunt portam S. Stephani, quae monti Oliveti obversa est, ac per eam totum in urbem induxerunt Christianorum exercitum. Itaque a Godefrido et Christianis capta est Hierosolyma anno Christi 1099, die 15 julii, feria sexta, qua olim Christus moriens ibidem de morte hostibusque omnibus triumpharat, ut hanc Christianis de infidelibus pareret daretque victoriam. Ecce quantam gloriam in coelo et in terra, labore et fervore septem mensium (tot enim circiter fluxerunt ab ejus diaconatu, usque ad diem vigesimum sextum decembris quo martyrium obiit) consecutus est S. Stephanus. « Consummatus in brevi explevit tempora multa. » Vere dixit ille: « Praestat mori ut leonem, quam vivere ut asinum: » praestat paucis annis vivere in fervore et efficacia heroicorum operum, quam multis in tepore, vel torpore. Christus tribus duntaxat annis evangelizans, fundavit Ecclesiam per omnia saecula duraturam. Totidem annis praedicans S. Joannes Baptista in spiritu vehementi, contrivit naves Tharsis, puta tumida et dura Judaeorum corda, ac gloriam eximiam adeptus est. S. Xaverius undecim annis apostolatu in India perfunctus, quot quantasque gentes fide imbuit? quanta patravit mira et miracula? quantum nomen et decus aeternum sibi peperit? Gaspar Barzaeus, septennio Goae et Armuziae exacto, quanta patravit? quantos labores exantlavit? quot infideles ad fidem, quot fideles ad pietatem et sanctitatem traduxit? stupet qui legit Vitam ejus scriptam a P. Nicolao Trigautio. Ex adverso quam multi Sancti initio fervidi, longitudine temporis refrixerunt, imo ceciderunt et dederunt maculam in gloriam suam, uti dedit Salomon, Tertullianus, Origenes, etc.
8:3
3. SAULUS AUTEM DEVASTABAT. — Ecce Benjamin, puta Paulus oriundus e Benjamin, quasi lupus rapax saevit et furit in gregem Domini, adeo ut non tantum viros, sed et mulieres Christianas domatim perscrutetur trahatque in carceres ad tormenta et mortem, uti ipse conversus confitetur cap. XXII, vers. 4. Quod enim nos habemus « per domos, » graece est κατὰ τοὺς οἴκους, quod Tigurina vertit « domesticatim »; Pagninus, « per singulas domos »: scrutabatur ergo singulas domos et angulos, ut Christianos persecutionem fugientes et latebras quaerentes reperiret et raperet ad vincula, perinde ac faciunt modo praetores et lictores Catholicorum in Anglia.
8:4
4. QUI DISPERSI ERANT, PERTRANSIBANT, EVANGELIZANTES. — Ecce quam provide pieque primi illi fideles, Dei instinctu, bona sua vendiderunt pretiumque ad pedes Apostolorum deposuerunt, cap. iv, vers. 34: alioqui enim illa in hac persecutione diripuissent Judaei; ac fideles occupati ut ea tutarentur, venderent vel conservarent, non fuissent expediti ad fugam, ut dispersi evangelizarent aliis gentibus. Nunc autem iis venditis, expedite fugiunt et evangelizant, dicuntque illud Biantis: « Omnia mea mecum porto. »
8:5
5. PHILIPPUS — non Apostolus, ut vult Polycrates apud Eusebium, lib. V Histor., cap. xxiv: Apostoli enim manserunt Hierosolymis, uti Lucas dixit vers. 1; sed Diaconus, cap. vi, vers. 5, primus a S. Stephano ejusque haeres, ait Glossa. Unde non potuit imponere manus Samaritis; sed ad hoc, vers. 14, mittuntur apostoli Petrus et Joannes. Hic tamen Philippus, licet Diaconus, vocatur subinde Apostolus, ut a Tertulliano, lib. De Baptismo, cap. viii; S. Augustino, lib. I De Doctrina Christiana, in Proemio, et aliis, quia circumibat regiones evangelizando. Sic et Paulus, Barnabas aliique similes vocantur Apostoli, etiamsi non fuerint e numero duodecim Apostolorum. Porro ex hac evangelizatione, quam Philippus primus fecit in Samaria, Evangelistae nomen accepit, cap. xxi, vers. 8; ita Baronius. Descendens. — Jerusalem enim altiori loco sita erat, quam Samaria. IN CIVITATEM SAMARIAE, — hoc est in Samariam civitatem, quae erat metropolis provinciae Samariae, aeque ac regni Israel, sive decem tribuum, ac proinde illi nomen suum dedit. Distat a Jerusalem sedecim leucis: sita erat in monte Someron, a quo et nomen accepit: uti et mons a suo possessore Semer, III Reg. xvi, 24. Postea in honorem Augusti Caesaris, cui illam dedicavit Herodes Ascalonita, sive Infanticida, appellata est Σεβαστή, id est Augusta: fuit enim in fabricis murorum, domorum, palatiorum, aeque ac opibus et deliciis magnifica et superba. In hac sepulti sunt Eliseus et Abdias prophetae, item Joannes Baptista, ad quorum sepulcra cum pervenisset S. Paula, multis intremuit consternata mirabilibus. Nam videbat daemones variis rugire cruciatibus, et ante sepulcra Sanctorum homines energumenos ululare more luporum, vocibus latrare canum, fremere leonum, sibilare serpentum, mugire taurorum, alios rotare caput et post tergum terram vertice tangere, ait S. Hieronymus in Epitaphio S. Paulae, et in Abdiae cap. 1. PRAEDICABAT ILLIS CHRISTUM. — Praecepit Christus ut se vivo non praedicarent Gentibus, nec Samaritis, Matth. x, 5; sed iturus in coelum permisit, imo praecepit iis praedicari Evangelium, Actor. 1, 8. Primi ergo post Judaeos fidem Christi suscepere Samaritae, quia et ipsi inter Judaeos generali nomine censebantur, etsi ab eis in fide et religione, uti regno, ita et schismate essent divisi a Jeroboam, primo eorum rege, subducente se suosque a Roboam, filio Salomonis. Unde et Christus vivens in transitu, biduo eis praedicaverat multosque converterat, Joan. cap. IV, 40. Missum fuisse Philippum Samariam praedicatum ab Apostolis, tradit S. Cyprianus, epist. 37 ad Jubaianum.
8:6
6. INTENDEBANT, — non tantum audiendo, sed et credendo. Ita Syrus, et patet ex sequent.
8:7
7. MULTI ENIM EORUM QUI HABEBANT SPIRITUS IMMUNDOS. — Ita lege cum Romanis, id est multi spiritus habentium spiritus, hoc est, multi spiritus daemoniacorum, sive energumenorum, clamantes exibant, scilicet ex daemoniacis, sive energumenis. Adjectivum ergo « multi » non refert substantivum « homines habentes spiritus, » puta energumenos, sed « spiritus, » quod sequitur; hoc ergo hic subauditur, et repetendum est. Nec enim spiritus ex seipso, sed ex energumeno egreditur. Noster legit πολλά, videlicet πνεύματα, id est multi spiritus in nominativo; jam legunt πολλῶν, in genitivo, id est « multorum, » quod clarius se nonnulli vertere putant hoc modo: « Multorum enim habentium spiritus immundi clamantes exibant. » Unde Pagninus et Tigurina vertunt: « Spiritus enim immundi e multis, qui illis tenebantur, exibant. » Sed sensus omnium eodem redit. Est hebraismus: Hebraei enim saepe rei magis quam verbis intenti, verbum aliquod ex iis quae praecedunt vel sequuntur, intelligendum relinquunt.
8:9
9. Simon, qui ante fuerat (et etiamnum erat, ut mox patebit, sed exterius simulabat se velle converti fierique Christianum) in civitate Magus. Graece, μαγεύων, id est magiam exercens, magica patrans opera, magicas praestigias ostentans et seducens. Est hendiadys, q. d. Magicis suis artibus erat seducens multos. Graece est, ἐξιστῶν τὸ ἔθνος, id est obstupefaciens et quasi in extasin rapiens vulgus. Noster, vers. 11, vertit, « dementans. » DICENS SE ESSE ALIQUEM MAGNUM, — puta Prophetam, vel angelum, aut semideum, imo Deum et Dei Filium. Unde S. Hieronymus, in cap. xxiv S. Matthaei, ait Simonem hunc in tantam prorupisse superbiam, ut diceret: « Ego sum sermo Dei, ego sum speciosus, ego paracletus, ego omnipotens, ego omnia Dei. » Et S. Augustinus, lib. De Haeres., cap. 1, ait eum se vocasse Christum et Jovem, id est Messiam Judaeorum et Deum Gentium, ut ab utroque haberetur Deus. Addit S. Augustinus: « Dixerat, inquit, se in monte Sina legem Moysi in persona Patris dedisse Judaeis; tempore Tiberii in Filii persona putative apparuisse; postea se in linguis igneis Spiritum Sanctum super Apostolos venisse; Christum autem nec venisse, nec a Judaeis quidquam pertulisse. » Ubi adverte quaedam ex his dixisse post auditum Evangelium et susceptum baptismum. Nam ante illud nesciebat, utpote Judaeus et Samarita, imo nec audierat nomen Paracleti, aut Verbi vel sermonis Dei; sed utrumque didicerat a Philippo et Apostolis evangelizantibus, a quibus baptizatus, factus est apostata et haereticus, imo haeresiarcha, isque omnium qui post Christum extiterunt, primus. Unde a S. Ignatio, epist. ad Trallianos, vocatur « primogenitus Satanae; » ac a S. Augustino, Epiphanio, Philastrio et aliis qui scribunt de haeresibus, inter haeresiarchas primo loco collocatur. Illo ergo Mago, qui cum daemone rem habebat, duce et chorago glorientur Lutherus, Calvinus caeterique haeresiarchae, qui pariter daemones, partim visibiliter, partim invisibiliter familiares habuerunt, ab eoque sua dogmata hauserunt, uti ostendi I Timoth. cap. IV, 1. Hinc et a priscis haereticis, Simonis asseclis, puta Marco, Menandro, Basilide, Carpocratianis, Gnosticis, cultam fuisse magiam, testatur S. Irenaeus, lib. I, cap. viii; Epiphanius, Contra Gnosticos; Tertullianus, lib. De Praescript., aeque ac a modernis nostris eadem laudatur et defenditur. Sane Lutherus, haeresum hujus aevi pater et princeps, lib. De Missa angulari, saxonice scripto, palam profitetur sibi notum et familiarem esse malum spiritum, seque cum eo plus quam modium salis comedisse. Idem refert Jacobus Lingaeus in Vita Lutheri. Rursum nota hic superbiam esse fontem haeresis; haec enim Simonem impulit ut talia et tanta de se jactaret, seque faceret Deum. Eadem impulit caeteros haeresiarchas ad commiscendum novos errores, ut eorum haberentur inventores, in eosque post se ducerent discipulorum agmina. Proprium ergo signum et quasi stigma haeretici est superbia; aeque ac orthodoxi, praesertim doctoris, est humilitas. Hic enim sequitur S. Petrum et Paulum, qui fuerunt humillimi, imo Christum qui « cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, » id est non rapuit divinitatem, uti fecit Simon; « sed semetipsum exinanivit in similitudinem hominum factus, et habitu inventus ut homo, » Philipp. II, 7. Denique vide hic odium diaboli in Christum et Ecclesiam, et ex adverso Christi virtutem omnia ejus tela superantem. Diabolus enim hostes Christo suscitavit, Annam, Caipham, Scribas et Pharisaeos: aemulos vero, Theodam in Judaea, Judam Galilaeum in Galilaea, Simonem hunc in Samaria, Apollonium Thyanaeum in Asia; sed hos omnes supplantavit sua sapientia, sanctitate et miraculis Christus ejusque Apostoli. Idem respectet vir sanctus et zelosus qui magna molitur, cogitet se diabolum totumque infernum ad duellum provocasse: virtutis enim comes est invidia, tum diaboli, tum hominum malevolorum. Ubi recte advertit Baronius daemonem esse simiam Christi. Sicut enim Christus primum Apostolorum suorum creavit Simonem, quem deinde vocavit Petrum, ita diabolus primum ei antagonistam, suum pseudoapostolum opposuit Simonem Magum, ideoque Simon Petrus a Christo et Apostolis destinatus est Samariam, ut Simonem Magum profligaret. Symbolice: Simon Magus, puta superbus et insipiens, se jactat esse aliquem, cum sit nullus et nihil. Ex adverso humilis et sapiens dicit se esse nullum et nihil, cum per Deum sit omnia. Sapuit hoc prudens Ulysses, qui vocando se Nullum, Pelopum manus evasit. Nam, ut narrat Homerus, Odyss. IX, Ulysses cum sociis captus a Polyphemo Cyclope, petensque ab eo gratiam libere redeundi in patriam, rogatus a Polyphemo « quod ejus esset nomen? » respondit: Οὖτις, id est « Nullus vocor. » Cui Polyphemus: « Ego, inquit, Nullum sociorum suorum ultimum comedam, alios vero prius: hoc nostrum munus habeto. » Ulysses ergo Polyphemum inebriavit ebriumque exoculavit. Evigilans ille exclamat advocatque alios Cyclopes dicens: « Adjuvate, Nullus me per dolum excaecavit. » Cui illi: « Si nullus tibi soli existenti vim affert, morbum magni Jovis non est evitare, » q. d. Si nullus hominum, sed Jupiter te ferit, nolumus contra Jovem pugnare, ut tibi opem feramus. Ita evasit Ulysses tectus pelle arietis. Simili modo humilis Cyclopum, id est daemonum, manus evadit. Unde S. Antonius, cum vidisset totum mundum usque ad coelum plenum laqueis daemonum, et anxius rogaret, « Quis hos laqueos evadet? » audivit, « Humilitas. » Ita S. Athanasius, in ejus Vita.
8:10
10. HIC EST VIRTUS DEI, QUAE VOCATUR MAGNA. — Tigurina, « iste est potentia Dei illa magna, » q. d. Simon est Dei potentia, non qualis qualis, sed maxima et sublimissima. Unde Theodoretus, lib. I De Fabulis haeret., asserit Simonem se vocasse infinitam potentiam, id est Deum omnipotentem. Et Clemens Romanus, lib. II Recog., « Excelsam virtutem supra creatorem Deum. » Audi Tertullianum, lib. De Praescript., cap. xlvi: « Simon Magus, inquit, ausus est summam se dicere virtutem, id est summum Deum: mundum autem ab angelis suis institutum, etc. Post hunc Menander, discipulus ipsius, similiter Magus, eadem dicens quae Simon ipse: quidquid se Simon dixerat, hoc se Menander esse dicebat, negans habere posse quemquam salutem, nisi in nomine suo baptizatus fuisset. » Et Irenaeum, lib. IX, cap. xx: « Hic (Simon Magus) a multis quasi Deus glorificatus est, et docuit semetipsum esse, qui inter Judaeos quidem quasi Filius Dei apparuerit in Samaria, quasi Pater descenderit, in reliquis vero Gentibus quasi Spiritus Sanctus adventarit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater. Hic Selenem quamdam secum circumducebat, dicens hanc esse primam mentis ejus conceptionem, per quam initio mente concepit Angelos facere et Archangelos, » etc. Vide hic ingenium haeresiarcharum, nimirum quam carnales sint et mulierosi. Pergit Irenaeus de Simone docente: « Cum angeli moderarentur mundum, eo quod unusquisque eorum concupisceret principatum, se venisse ad rerum emendationem, et descendisse transfiguratum et assimulatum virtutibus, et potestatibus, et angelis, ut et in hominibus homo appareret, cum non esset homo, et passum in Judaea putatum, cum non esset passus. Prophetas autem e mundi fabricatoribus angelis inspiratos, dixisse prophetias: quapropter nec ulterius curarent eos hi, qui in eum et Selenem ejus spem habeant, et ut liberos agere quae velint: secundum enim illius gratiam salvari homines, sed non secundum opera justa. » Haec fecit post susceptum baptismum, seque pro Christo ipso substituit. Hunc fastum didicit Simon a patre suo diabolo, de quo S. Antonius apud S. Athanasium: « Vidi, inquit, aliquando diabolum excelsum corpore, qui se Dei virtutem et providentiam ausus est dicere, et ait ad me: Quid vis ut a me tibi donetur, Antoni? At ego sputum vi maxima in os ejus ingeminans, totum me Christi nomine armatum in eum ingessi; et statim ille procerus aspectu inter medias manus exolevit. »
8:11
11. PROPTER QUOD, — id est eo quod, propterea quod: patet ex Graeco.
8:12
12. De regno Dei. — Regnum Dei est Ecclesia tum militans, in qua Deus per gratiam regnat in fidelibus; tum triumphans, in qua Deus in iisdem regnat per gloriam. Utrumque praedicavit Philippus et Apostoli. IN NOMINE JESU CHRISTI BAPTIZABANTUR. — Ita Romana, q. d. Baptizabantur baptismo, non Joannis, non Pharisaeorum, sed Christi, in quo inter caeteras personas S. Trinitatis, invocatur nomen Filii Dei, puta Jesu Christi. Vide dicta cap. II, vers. 38. Aliter haec legunt et dispungunt Graeci codices moderni, nimirum: « Cum vero credidissent Philippo evangelizanti de regno Dei et de nomine Jesu Christi, baptizabantur »: ita Tigurina, Pagninus et alii. Sic quoque accipi et dispungi potest nostra versio Latina, si ante « baptizabantur » ponas comma. Tunc enim erit sensus, q. d. Cum credidissent Philippo evangelizanti de regno Dei, scilicet illud acquirendum esse in nomine, id est per fidem et invocationem nominis Jesu Christi, baptizabantur.
8:13
13. Credidit, — nota, id est simulavit se credere, tum ne a suis discipulis Philippo credentibus desereretur, tum ut potestatem loquendi variis linguis et faciendi miracula acciperet, sicut videbat eam accepisse Philippum et fideles in baptismo. Audi Eusebium, lib. II Hist., cap. 1: « Simon callide se in Christi religionem insinuavit, et usque eo fidem in Christum veteratorie simulavit, quoad baptismatis lavacro tinctus est, » additque idem suo adhuc tempore factitari solitum ab ejus asseclis Simonianis. Hinc S. Augustinus, tract. 6 in Joannem, ait quod Simon ut corvus ingressus sit in Ecclesiam. Idem censent S. Hieronymus, scribens in cap. xvi Ezech.; Irenaeus, lib. I, cap. xx; S. Gregorius, in Psal. iv poenitentiali; Ambrosius, lib. II De Paenit., cap. iv; Cyrillus Hierosolymitanus, Cathech. 3; Chrysostomus, hom. 60 ad Populum, qui ait Simonem accessisse ad fidem et Ecclesiam, sicut Judas in ultima coena accessit ad Eucharistiam. Nota: Scriptura saepe loquitur more hominum, iis enim se accommodat: homines autem judicant et loquuntur de rebus et personis prout exterius apparent, interiora enim et arcana cordis perspicere nequeunt. Sic ergo Simon hic dicitur credidisse, quia exterius profitebatur se credere; esto id fingeret, et revera interius in corde non crederet. VIRTUTES, — δυνάμεις, id est opera potentia et miraculosa. Vide dicta cap. II, vers. 22. ADMIRABATUR, — tum quia majora faciebat Philippus, quam ipse Simon; tum quia miracula Philippi vera erant et realia, Simonis autem pleraque erant praestigiae, quibus oculis hominum illudebat, ut videretur facere quod revera non faciebat; tum denique quia videbat in baptismo Philippi visibiliter in baptizatos descendere Spiritum Sanctum in specie ignis, linguarum, etc. Quod sane uti novum et divinum, summe erat stupendum et reverendum. Quid enim mirabilius, quid majoris dignationis, quid optabilius, quam Deum omnipotentem in hominem descendere, in eo inhabitare, loqui, operari?
8:14
14. MISERUNT. — Mittitur hic Petrus, non tanquam minor, cui jubeatur; sed ut caput et superior, qui rogatur, ut hoc iter tam sanctum et arduum, ad Dei gloriam et Ecclesiae propagationem, capessat, quomodo respublica rogat regem, ut proficiscatur ad legationem maximi momenti: ut cum S. Leo Pontifex, ut votis fidelium satisfaceret, profectus est ad Attilam, ejusque furorem a Romana Ecclesia avertit. Sic Pater misit Filium in mundum, et cum eo misit Spiritum Sanctum in Pentecoste; esto omnes tres personae in divinis, auctoritate et gloria sint pares. Unde Cajetanus: « Petrum, inquit, Apostoli mittunt, non imperio, sed fraterna charitate ac impulsione, ut multi fratres mittunt quandoque majorem; et capitulares mittunt Episcopum ad Papam, vel Caesarem. » Porro mittitur Petrus potius quam alius, tum ut quasi pastor Ecclesiae in eam gentem externam recipiat; tum ut quasi caput omnium, Samaritas uniat Judaeis, a quibus ante implacabili schismate dissidebant; tum ut se opponat Simoni Mago et primo haeresiarchae futuro.
8:15
15. ORAVERUNT PRO IPSIS, — ut scilicet ipsi congrue se disponerent ad sacramentum Confirmationis, utque in eo super eos visibiliter descenderet Spiritus Sanctus. UT ACCIPERENT SPIRITUM SANCTUM, — puta plenitudinem Spiritus Sancti, per signum visibile, de quo mox: alioqui enim jam in baptismo invisibiliter acceperant Spiritum Sanctum, per gratiam sanctificantem. Unde sequitur:
8:16
16. NONDUM ENIM IN QUEMQUAM ILLORUM VENERAT. — Graece ἐπιπεπτωκώς, id est erat illapsus, puta per signum visibile: licet enim Spiritus Sanctus visibiliter illapsus sit in baptismo super primos credentes, ad primas conciones S. Petri, cap. II, vers. 41, et cap. iv, vers. 4, atque in Cornelium ejusque familiam, mox ut credidit ante baptismum, cap. x, vers. 44, tamen id non fuit baptismo proprium, ideoque rarum, ac forte concessum duntaxat S. Petro ob primatus apicem. Unde nec hic in baptismo Samaritarum, nec vers. 38 in baptismo Eunuchi, nec alibi legimus in baptismo visibiliter datum fuisse Spiritum Sanctum; sed id reservatum est sacramento Confirmationis, utpote in qua confertur robur et plenitudo Spiritus Sancti, ad libere profitendum et praedicandum fidem Christi, ut patet vers. seq., et cap. xix, vers. 5 et 6. Notat Epiphanius, lib. 1, haeres. 9, Samaritarum haeresim fuisse non esse Spiritum Sanctum, itaque eo mitti Petrum, ut eam evellat, non tam argumentis, quam reipsa per Confirmationis sacramentum, visibiliter conferendo eis Spiritum Sanctum.
8:17
17. Tunc imponebant manus super illos, — conferendo illis sacramentum Confirmationis. Ita passim Doctores contra Calvinum, qui negat Confirmationem esse Sacramentum, aitque hanc manus impositionem fuisse meram orandi pro aliquo caeremoniam. Vide Bellarminum de hoc Sacramento. Et patet: quia per hanc manus impositionem accipiebant Spiritum Sanctum, qui est effectus Sacramenti. Nota hic primo, solius Episcopi esse conferre hoc Sacramentum. Unde Philippus Diaconus id non poterat, sed ad hoc vocavit Episcopos, puta Petrum et Joannem. Ita definit Concilium Florentinum in formula unionis Armenorum; et Tridentinum, sessione VII, can. 3. In necessitate tamen Summus Pontifex potest presbyterum auctorare facereque ministrum sacramenti Confirmationis, uti S. Gregorium fecisse legimus, lib. IV, epist. 33. Vide Franciscum Suarez, De Sacram. Confirm. Porro in tribus Sacramentis imponitur manus, scilicet in Ordine, Poenitentia et Confirmatione; de qua hic agi patet ex eo quod conferebatur recens baptizatis. Nota secundo: Dubium est an Petrus et Joannes hic adhibuerint chrisma, an vero per solam manus impositionem contulerint hoc Sacramentum. Utrumlibet est probabile: nonnulli Doctores propendent in hoc quod non adhibuerint chrisma, dispensante in hoc Deo, eo quod tunc loco chrismatis esse ipsum visibile signum, per quod illabebatur in confirmandos Spiritus Sanctus. Ita S. Thomas, Bonaventura, Scotus, Durandus, Gabriel, Richardus, Paludanus et Soto, in IV, dist. VII, Suarez et alii. Favere videtur Concilium Florentinum, dum ait sacramentum Confirmationis successisse loco manus impositionis Apostolicae. Verum longe probabilius est, imo quasi certum, nunquam Apostolos hoc Sacramentum sine chrismate exhibuisse, ut docet Hugo de S. Victore, lib. II De Sacram., part. VII, § 2, et Waldensis, tom. II, cap. cxiii. Et probatur primo, quia in caeteris Sacramentis non habuerunt istam libertatem, neque alia Sacramenta sine sua ordinata materia administraverunt. Secundo, quia nullus veterum dicit illos hoc Sacramentum vario modo administrasse, nempe nunc per solam manus impositionem, nunc per chrismatis unctionem, cum tamen multi dicant illos usos fuisse chrismate, ut S. Dionysius, cap. IV Eccl. Hier.; Clemens Romanus, lib. VII Constit. Apostolic., cap. XLIV; Fabianus Papa, epist. 2, denique ipse S. Thomas, III part., Quaest. LXXII, art. 2. Tertio, quia sub nomine impositionis manuum commodissime simul comprehendimus unctionem, etiamsi non exprimatur, ut docent Hugo et Waldensis supra. Nam qui inungit, manus imponit: quia « manus imponere » phrasi hebraica significat « tangere. » Unde Marci III, 2, cum quidam petiissent a Domino, ut lunatico manus imponeret, ipse id fecit digito tangens linguam ejus et aures. Vide Pagninum in verbum samach, quod significat ungere, imponere, confirmare, fulcire, stabilire, seu tangere ad fulciendum. Sic dicitur, Sap. viii, 12: « Manus ori suo imponent, » id est apponent. Quarto, quia Patres qui uno loco dicunt Spiritum Sanctum dari manus impositione, iidem alio loco dicunt dari unctione chrismatis: tanquam haec duo pro eodem habentes, vel alterum in altero per compendium intelligentes, ut patet in testimonio Tertulliani mox citando, ubi meminit unctionis, signationis et manus impositionis. Idem autem, lib. I Contra Marcionem, solum exprimit unctionem; Cyprianus, epistola 70, solum meminit unctionis; epist. autem 72, vocat manuum impositionem; et tamen idem significat. Accedit, quod Apostoli facile potuerint habere oleum et balsamum, utpote quod in Judaea nascitur illique est proprium: ex oleo autem et balsamo conficitur chrisma. Cur ergo illud a Christo sancitum omisissent, ubi nulla urgebat causa vel necessitas? Secus est de libro Evangeliorum: hunc enim adhibere non potuerunt in ordinatione primorum Diaconorum, eo quod ille necdum esset conscriptus. Quinto, quia Patres, quando dicunt solos Episcopos dare Spiritum Sanctum per unctionem chrismatis, id probant ex hoc loco Act. viii et xix, ubi soli Apostoli manus imponebant: ergo aperte significant in illa manus impositione fuisse comprehensam chrismatis unctionem. Vide Cyprianum, epist. 73; Innocentium, epist. 1, et Damascenum, epist. 4. Sexto, quia familiare est Scripturae res multas conjungi solitas per compendium perstringere, una tantum expressa, ut, Act. viii et xix, dicit Lucas Apostolos baptizasse in nomine Christi, relinquens nobis alias personas cointelligendas; Act. viii, dicit Eunuchum a Philippo baptizatum, cum dixisset: « Credo Filium Dei esse Jesum; » tamen non est dubitandum quin de aliis multis fuerit interrogatus Eunuchus. Dices: Concilium Florentinum, in Instruct. Armen., dicit, loco impositionis manuum Apostolorum, dari nunc in Ecclesia Confirmationem; et Innocentius III, cap. Cum venisset, tit. De S. Unctione, dicit per frontis chrismationem designari manus impositionem Apostolorum. Respondeo, non distinguunt isti ritum a ritu, sed tantum modum loquendi a modo loquendi: nam solum volunt dicere idipsum quod Apostoli faciebant, cum dicebantur manus imponere, nunc facere Episcopos, cum dicuntur confirmare: quod enim tunc vocabatur manus impositio, nunc vocatur Confirmatio; quanquam sit idem prorsus Sacramentum. Quod hoc velint dicere clarissimum est, si loca inspiciantur: alioquin dicerent tempore Apostolorum non fuisse sacramentum Confirmationis. ET ACCIPIEBANT SPIRITUM SANCTUM. — Nam sacramento Confirmationis datur plenitudo gratiae acceptae in baptismo. Unde S. Cyprianus, epist. 73 ad Jubaianum, illud vocat « signaculum Dominicum quo Christiani consummentur; » ut qui antea erant fideles, jam fiant milites, athletae et pugiles Christi. Et S. Melchiades, epist. ad Episcop. Hisp.: « In Baptismo, inquit, regeneramur ad vitam, in Confirmatione armamur ad pugnam. » Et S. Urbanus, in Epist. Decret.: « Omnes, inquit, fideles per manuum impositionem Episcoporum, Spiritum Sanctum post baptismum accipere debent, ut pleni Christiani inveniantur. » Quocirca S. Cornelius Pontifex, epist. ad Fabianum Antioch., apud Eusebium, lib. VI Hist., cap. xxxiii, agens de Novato: « Non fuit, inquit, signaculo chrismatis consummatus; unde nec Spiritum Sanctum potuit promereri. » Et S. Dionysius, Eccl. Hier., cap. II, p. 3: « Perficiens, ait, illa unctio facit perfectum. » Pulchre vero Tertullianus, lib. De Resur. carnis, cap. VIII, paucis totum Sacramenti hujus ritum, puta unctionem, signum crucis et manus impositionem perstringit: « Caro, inquit, ungitur, ut anima consecretur; caro signatur, ut anima muniatur; caro manus impositione adumbratur, ut anima Spiritu illuminetur. » In sacramento Confirmationis datur Spiritus Sanctus: Primo, quia datur augmentum gratiae acceptae in baptismo, ac consequenter virtutum omnium. Unde Eusebius Emissenus (vel quisquis est Auctor, certe priscus est et gravis), hom. De Pentecoste: « Spiritus Sanctus, inquit, qui super aquas baptismi salutifero descendit illapsu, in fonte plenitudinem tribuit ad innocentiam, in Confirmatione augmentum praestat ad gratiam. » Secundo, quia datur in eo plenitudo septem donorum Spiritus Sancti, ac praesertim ingens robur ad luctandum cum diabolo. Audi S. Cyprianum (vel quisquis est Auctor), tract. De Cardinal. Christi operibus: « Hujus unctionis beneficio, et sapientia nobis, et intellectus divinitus datur, consilium et fortitudo coelitus illabitur; scientia, et pietas, et timor inspirationibus supernis infunditur. Hoc oleo uncti cum spiritualibus nequitiis colluctamur. » Unde forma sacramenti Confirmationis est haec: « Consigno te signo crucis et confirmo te chrismate salutis, in nomine Patris, et Filii, et Spiritus Sancti. » Quocirca in historiis legimus saepe energumenos in susceptione hujus Sacramenti a daemone fuisse liberatos. Idipsum quoque testatur Nazianzenus, orat. in Julian.; Lactant., lib. IV, cap. xxvii; Prudentius, in Apotheosi. Quin et S. Bernardus, in Vita S. Malachiae, sic scribit de ejus praeceptore, Malcho Episcopo: « Puerum mente captum ex his quos lunaticos vocant, inter confirmandum sacra unctione curavit. » Ex adverso Eusebius, lib. VI Hist., cap. xxxv, vel juxta aliam editionem, xxxiv, scribit Novatum rejicientem hoc Sacramentum a daemone fuisse correptum; et cum esset presbyter, in persecutione prae metu negasse se esse presbyterum. Rursum Gregorius Turonensis, lib. I De Gloria Martyr., cap. XLI, narrat artes magicas, per praesentiam cujusdam Christiani qui chrismate confirmatus erat, fuisse irritatas et discussas. Tertio, datur animus et fortitudo ad intrepide profitendam fidem, praesertim in persecutione et martyrio. Unde ejus virtute Martyres de tyrannis, tormentis et morte triumpharunt: qua de re inter alia illustre est exemplum Aproniani, qui, cum esset commentariensis, et Sisinnium Diaconum praesidi examinandum sisteret, vocem e coelo audivit: « Venite, benedicti Patris mei, percipite regnum quod vobis paratum est a constitutione mundi; » qua voce conversus, a Sisinnio baptizatus, et a Marcello Papa confirmatus, ad martyrium vocatus, fortiter ejus agonem obiit, uti habent ejus acta apud Surium 16 januarii. S. Bonifacius, Germanorum apostolus in Frisia, dum a se baptizatos Confirmationis sacramento munire parat, a Frisiis trucidatus, ejus fidem prior ipse eo confirmatus, suo sanguine confirmavit. Ita habet ejus Vita apud Surium die 5 junii. Quarto, saepe Deus per hoc Sacramentum patravit miracula, quae sunt opera Spiritus Sancti et gratiae gratis datae. Praeter ea quae jam recensui, S. Rembertus, secundus Bremensis Archiepiscopus, ante annos 800, cum in Sueciam profectus esset et ibi Pontificali more sacro chrismate caecum inunxisset, illi visum restituit. Ita habet ejus Vita apud Surium 4 februarii. Sic et Faro, Meldensis Episcopus, puerum caecum confirmans illuminavit, ut habet ejus Vita apud Surium 5 octobris. Memorabile est quod scribit Optatus Milevitanus, lib. II Contra Donatistas, nimirum ampullam sacri chrismatis a Donatistis impie violatam, et per fenestram praecipitatam, ab angelis fuisse exceptam, ne frangeretur aut laederetur. Fideles ergo mature curent suos filios confirmari, ut haec Spiritus Sancti dona percipiant; Episcopi vicissim diligentes sint, ut illud suis impertiant, illoque suas, imo Christi oves obsignent et confirment. Celebre est exemplum S. Maurilii, Episcopi Andegavensis, qui vocatus ad quemdam puerum moribundum confirmandum, paululum tardans reperit puerum jam defunctum. Quare hanc suam, ut ipse dicebat, negligentiam multis annis luxit, ac relicto episcopatu, secreto fugiens longam et molestam peregrinationem suscepit, uti refert Venantius Fortunatus in ejus Vita.
8:18
18. Cum vidisset. — Recte hinc infert S. Chrysostomus visibili signo, puta ignis, linguarum ignearum, columbae, aut quo simili tunc in fideles confirmatos descendisse Spiritum Sanctum: unde et visibiles, id est sensibiles, ejus affectus emanabant, ut quod loquerentur variis linguis, quod prophetarent, quod jubilarent, psallerent, concionarentur supra captum hominum, quasi enthusiasmo Spiritus Sancti acti et impulsi. Quocirca Simon Magus pecunia voluit idipsum emere ab Apostolis, scilicet ut non tantum ipse reciperet Spiritum Sanctum, sed ut et aliis quoque eumdem communicare, imo vendere posset, longe utique majori tum pecuniae, tum honoris et gloriae pretio. Ita Œcumenius et S. Cyprianus, serm. De Jejunio et Tentatione. Multi enim ingens ei dedissent pretium, si per impositionem manus conferendo Spiritum Sanctum, contulisset pariter ipsis donum loquendi variis linguis, revelandi arcana et futura, explicandi S. Scripturam (haec enim multi ambiunt magnique aestimant), uti faciebant Apostoli. Hinc sequitur Simonem saltem implicite (forte etiam explicite) ambivisse et voluisse emere Episcopatum: quia solorum Episcoporum est imponere manus, et hac impositione conferre Spiritum Sanctum in sacramento Confirmationis et Ordinis; hanc autem potestatem conferendi Spiritum Sanctum emere volebat Simon. Rursum cupiebat superbus Simon inter suos Samaritas excellere et eminere quasi propheta et vir divinus, uti hactenus per magicas artes excelluerat. Quare videtur voluisse a S. Petro creari Hierarcha et Episcopus Samariae; unde ab eo hodie qui emunt episcopatus et beneficia, vocantur Simoniani vel Simoniaci. Ita Bellarminus, lib. IV De Notis Eccl., cap. xiii: « Constat, ait, ex Act. VIII, Simonem Episcopalem auctoritatem ambivisse, et data pecunia emere voluisse: ubi vero exclusus fuit, haeresim novam excogitasse, ut qui in Ecclesia non poterat, saltem extra eam principatum gereret. » Simili enim modo Arius, Valentinus, Marcion, Montanus, Novatianus, Lutherus caeterique haeresiarchae, quia ab episcopatu, similive officio et gradu, quem ambiebant, repulsi sunt, nova dogmata et haereses adinvenerunt, novasque cathedras extra Ecclesiam sibi erexerunt, uti ostendam II Petr. II. En tibi primum post promulgatum Evangelium (nam ante illud simoniaci fuerunt, Balaam, pretio volens vendere sua oracula, benedictiones et maledictiones, Num. xxii, 7; et Esau, vendens jus primogeniturae, eique annexum sacerdotium, fratri Jacobo, Hebr. xii, 16; et Giezi, qui a Naaman) et ideo gratis dari debent, propter sua lucra vendit vel emit, cum eodem Simone donum Dei pecunia possideri existimat, etc., cum principalis intentio Simonis fuerit, sola pecuniae avaritia, id est idololatria, ut ait Apostolus Paulus. » Hinc rursum Henricus II Imperator, anno Domini 1047, ob simoniae labem a Spiritu Sancto desertus, professus est se toto triduo daemones infestos vidisse, flammam in se per fistulam jaculantes adeo pertinacem, ut noster ignis in comparatione illius jocus putetur, et nihil calere; sed liberatum fuisse a juvene semiustulato, scilicet a S. Laurentio, cujus ecclesiam restauraverat. Ita ex Wilhelmo Malmesburiensi et Mattheo Westmonasteriensi refert Baronius, tom. XI, anno Christi 1047.
8:20
20. PECUNIA TUA TECUM SIT IN PERDITIONEM. — Maledicit hic Petrus Simoni, ex zelo justitiae, non vindictae, tanquam judex vindexque sceleris, puta simoniae, ad caeterorum exemplum et terrorem. Ex charitate ergo id fecit, et studio religionis, ut primi Christiani discerent quantum esset Simonis et Simoniae flagitium, q. d. Pereas et damneris, o sacrilege, cum tuis nummis sacrilegis. Justam enim in scelus profert sententiam, eique debitam poenam irrogat; subaudi: Nisi poenitentiam agas, teque emendes. Unde paulo post ad illam eum hortatur, dicens: « Poenitentiam itaque age. » Magis ergo minando, quam feriendo id dicit, q. d. Dignus es qui pereas morte praesenti et aeterna: minor tibi, et ex parte Dei denuntio, te periturum iturumque in gehennam, nisi ab hoc crimine resipiscas. Alioqui enim, si absoluta et efficax fuisset haec Petri sententia, non autem comminatoria, utique subito occidisset Simonem, eumque trusisset in tartara, uti occidit Ananiam et Sapphiram, cap. v, qui tamen longe minus peccaverant quam Simon. Sed voluit Deus servari Simonem ad majores S. Petri cum eo Romae coram Nerone agones et triumphos. Addunt Beda et Glossa haec verba Petri non tam esse imprecationem, quam prophetiam et praedictionem, quod scilicet Simon in hoc suo scelere aliisque esset periturus et damnandus; esto ex officio suo hortetur eum ad poenitentiam, vers. 22. Sic maledicit Psaltes impiis ex eodem zelo, Psal. LXVIII: « Deleantur de libro viventium. » Sic et iisdem maledicit Christus, non minando, sed feriendo in die judicii, dicendo: « Ite, maledicti, in ignem aeternum. » Porro maledicit Petrus non tantum Simoni, sed et ejus pecuniae, non qua pecunia est: sic enim est Dei creatura, et consequenter res bona; sed quatenus pretium erat simoniae et sceleris materia. Sic enim pecunia haec erat impia et sacrilega, dignaque perire, seque ac impius et sacrilegus ejus nundinator Simon. Unde S. Hieronymus, in cap. III Michaeae: « Oblatam, inquit, pecuniam cum offerente damnavit. » Et S. Chrysostomus sic explicat: « Peccatum tuum sit in perditionem. » Et S. Bernardus, ep. 237, citatis hisce Petri verbis, exclamans ait: « O vox tonitrui, o vox magnificentiae et virtutis, ad cujus terrorem confundantur et convertantur retrorsum omnes qui oderunt Sion! » Vide de maledictione et quomodo creaturae maledicere liceat, disserentem S. Thomam, II II, Quaest. LXXVI. Quocirca simonia proprie est peccatum contra Spiritum Sanctum. Hinc refert Petrus Damianus, epist. 5, cap. VII, simoniacum quemdam scelus suum parvi pendentem, jussum pronuntiare doxologiam SS. Trinitatis, « Gloria Patri, et Filio, et Spiritui Sancto, » nequivisse dicere, « Et Spiritui Sancto; » sed tantum, « Gloria Patri, et Filio, » etiamsi secundo et tertio idem iterando, conatus fuisset addere, « Et Spiritui Sancto, » sed frustra. Nam, ut subjicit Damianus: « Merito Spiritum Sanctum dum emit, amisit, ut qui exclusus erat ab anima, procul etiam consequenter esset a lingua. » Porro Urbanus II Pontifex, anno Domini 1099, ut grassantem illo saeculo simoniae pestem reprimeret, contra eam scripsit epistolam decretalem ad Lucium, praepositum S. Juventii apud Ticinum, qua inter alia docet, simoniam esse emere vel vendere beneficium Ecclesiasticum, aut aliam rem sacram, eo quod Simon idem hic fecerit. Audi eum: « Objicitur utrum vendere Ecclesiasticam rem, simoniacum sit? Hoc simoniacum esse patenter colligitur ex hoc quod beatus Petrus Apostolus ait Simoni: Pecunia tua tecum sit in perditionem, quia donum Dei existimasti pecunia possideri. Donum quippe Dei est Spiritus Sanctus, et donum Dei est res ipsius Ecclesiae oblata. Et si bene advertis, Simon Magus qui ficte ad fidem accessit, non Spiritum Sanctum propter Spiritum — actum quo ipse indignus erat (quoniam scriptum est: Spiritus Sanctus disciplinae effugiet fictum) — sed ideo quantum in ipso est emere voluit, ut ex venditione signorum, quae per eumdem fiebant, multiplicatam pecuniam quam obtulerat, lucraretur. Nec Apostolus emptionem Spiritus Sancti, quam bene noverat fieri non posse, sed ambitionem talis quaestus, id est avaritiam, quae est idolorum servitus, in eodem Simone exhorruit, et maledictionis jaculo perculit. Quisquis itaque res Ecclesiasticas, quae Dei dona sunt, quoniam a Deo fidelibus, et a fidelibus Deo donantur, quaeque ab eodem gratis accipiuntur, in perditionem. » Addunt aliqui S. Petrum hac voce Simonem expulisse ex Ecclesia, ideoque Jure Canonico simoniacos excommunicari. Ita Turrianus, in lib. I Constit., cap. xi. Quin et S. Petrus, in Canon. Apost., can. 28: « Si quis, ait, Presbyter, etc., per pecuniam hanc obtinuerit dignitatem, etc., a communione modis omnibus abscindatur, sicut Simon Magus a me Petro abscissus est. » Memorabile est quod scribit S. Hieronymus, in Vita S. Hilarionis, nimirum eum, cum plurimos miraculose curaret, nihil unquam ab eis oblatum gratitudinis erga voluisse recipere, illudque Christi obtendisse: « Gratis accepistis, gratis date. » Cumque Orionas, vir primarius, quem a legione daemonum liberaverat, veniret ad eum quasi gratiam redditurus, dona afferens, dixit ei Sanctus: « Non legisti quid Giezi, quid Simon passi sint, quorum alter accepit pretium, alter obtulit, ut ille venderet gratiam Spiritus Sancti, hic mercaretur? Cumque Orionus flens diceret: Accipe, et da pauperibus, respondit: Tu melius potes tua distribuere, qui per urbes ambulas, et nosti pauperes: ego qui mea reliqui, cur aliena appetam? Tristi autem et in terra jacenti: Noli, inquit, contristari, fili: quod facio, pro me et pro te facio. Si enim haec accepero, et ego offendam Deum, et ad te legio revertetur. » Disce hic quam Deus velit sua gratis dari, Sanctosque, praesertim thaumaturgos, ab avaritia esse puros et ab acceptione munerum esse liberos. QUONIAM DONUM DEI. — Nomen proprium Spiritui Sancto est quod sit donum, quia ipse est donum primum increatum et notionale: procedit enim a Patre et Filio quasi amor utriusque: amor autem est primum optimumque donantis donum, quo gaudet ille cui donatur, et a quo cetera dona largiter profluunt, eoque largius quo major est amor. Ita ex S. Augustino S. Thomas, I part., Quaest. XXXVIII, art. ult., ibique Scholastici ad unum omnes. Simon ergo volebat emere Spiritum Sanctum, ut cum aliis venderet, puta dona et gratias Spiritus Sancti, non tam gratum facientes, quam gratis datas: has enim ostentationem, gloriam et quaestum apud homines pariunt; quales sunt, loqui linguis, prophetare, morbos curare, etc. Ita Urbanus II, cujus verba paulo ante recitavi.
8:21
21. NON EST TIBI PARS, NEQUE SORS IN SERMONE ISTO, — id est in re ista; Tigurina vertit, in hoc negotio, puta in receptione et donatione Spiritus Sancti. Est metonymia. Sermo enim ponitur pro re, quam suo sermone expresserat Simon, aeque ac Petrus. Syrus legit, « non est tibi pars, nec sors in fide ista; » Clemens, lib. VI Constit., cap. VII: « Non est tibi pars in sermone hoc, neque sors in fide hac. » Sic quoque legunt S. Augustinus, tract. 6 in Joan., et Ambrosius, lib. II De Paenit., cap. IV, q. d. Tu non habes fidem veram Christi, sed fingis te eam habere, ac proinde Christianae religionis et Ecclesiae non es particeps, atque consequenter Spiritus Sancti non es capax. Rursum Vatablus proprie accipit sermonem pro praedicatione, q. d. Praedicatio nostra nihil ad te pertinet: neque enim es ex eorum numero, qui revera credunt; vel, non es dignus qui admittaris in consortium Evangelistarum, quorum est conferre Spiritum Sanctum.
8:22
22. SI FORTE REMITTATUR. — Dices: Ergone dubitat Petrus num Simoni, si vere poeniteat, remittendum sit peccatum? Respondeo: Nequaquam. Nam primo, « to forte » non est dubitantis, sed expletiva confirmantis particula: Graece enim est ἄρα, quod non tantum « forte, » sed et « utique, » « sane, » « profecto » significat, estque saepe expletiva particula apud Homerum, ut notat Gaza, lib. II Grammat. Sic Christus ait, Matth. XI, 23: « Si in Sodomis factae fuissent virtutes quae factae sunt in te (o Capharnaum), forte mansissent usque in hanc diem; » ubi « to forte, » non est dubitantis (sciebat enim determinate Christus, quid in hoc casu futurum fuisset), sed confirmantis: Graece enim est ἄν, id est « utique. » Pluribus exemplis id demonstrat S. Ambrosius, lib. II De Paenit., cap. IV et V, ubi docet nullum esse tam grave peccatum, quod paenitentia non deleat. Secundo, « to forte » significat dubium eventum et effectum remissionis, ex dubia causa: licet enim certum esset quod Simon, si ageret poenitentiam, veniam consequeretur, tamen quia anceps et incertum erat an esset acturus poenitentiam, hinc pariter anceps et incertum erat an veniam consequeretur. Liberi enim erat arbitrii, ex eoque libere poterat poenitere, vel non poenitere; ac videtur Petrus per « to forte » hic innuere, quod non esset acturus poenitentiam, ac proinde veniam non consecuturus, uti revera non egit, nec consecutus est. Sic forte Latini usurpant in rebus quae evenerunt, sed incerta de causa; forte enim idem est quod « contingenter, » « casu » et velut « per sortem. » Sic Terentius in Andria: « Forte, inquit, aspicio militem, aggredior hominem. » Et Livius, lib. I: « Forte evenit. » Et infra: « Forte ita acciderat. » Tertio, « to forte » significat fortuitam remissionem non culpae, si paeniteat, sed paenae, v. g. mortis temporalis: Deus enim saepe paenitentibus, licet condonet culpam, non tamen condonat paenam, ut patuit in Davide paenitente, II Reg. XII, 14: « Non morieris, verumtamen, etc., filius qui natus est tibi, morte morietur. » Simile fuit in Ninivitis, quibus intonabat Jonas: « Adhuc quadraginta dies, et Ninive subvertetur; » egerunt enim poenitentiam, etsi non essent certi se per eam evasuros excidium. Unde S. Augustinus, in Psal. L, 8: « Ninivitae, inquit, de incerto egerunt poenitentiam, et certam misericordiam invenerunt. » COGITATIO. — ἐπίνοια, id est consilium, conceptus, excogitatio, machinatio; Syrus, dolus.
8:23
23. IN FELLE ENIM AMARITUDINIS, — id est in felle amarissimo. Jam primo, per hoc fel accipi potest ira et invidia: irae enim sedes et materia est fel, q. d. Video te vehementer iratum esse amaro et invido corde, eo quod videas te a tuis despici, tuosque discipulos a te ad nos transire: invides ergo nobis excellentiam, tum gratiarum, tum auctoritatis et aestimationis. Ita Vatablus. Secundo, per fel hoc accipi potest hypocrisis. Sicut enim fel colore est simile melli, sed sapore dissimillimum, ita hypocritae os habent melleum, sed felleum cor, q. d. Tu simulas bonitatem, et ambis columbam fellis expertem, id est Spiritum Sanctum suavissimum, ejusque dona; at intus plenus es malitia et impietate: os ergo habes melleum et columbinum, sed cor felleum et serpentinum. Tertio, per fel accipi potest simonia: hoc enim fuit proprium Simonis peccatum. Simonia enim vocatur fel, quia ipsa est sacrilegium felleum, id est pessimum et amarissimum. Porro Simon videtur non tantum voluisse emere et vendere Spiritum Sanctum, sed et pertinaciter sensisse hoc esse licitum, quae est haeresis. Fuit ergo ipse haereticus, ut habetur I, Quaest. V, can. Petrus. Haeresis ergo est fel amaritudinis. Quarto, fel significat quodlibet peccatum, quod amaricat conscientiam, et exacerbat Deum ac Spiritum Sanctum, qui totus suavis est et melleus. Hinc in Scriptura peccatores dicuntur Deum suis peccatis exacerbare, amaricare, potare felle et aceto, ut patet Psal. LXVIII, 22; Osea XII, 14, et Deuter. XXXII, 32, et maxime Deuter. XXIX, 18: « Ne forte, etc., sit inter vos radix germinans fel et amaritudinem, » quo hic alludit S. Petrus. Hujus rei symbolo Judaei fellei Christo in cruce propinarunt fel et myrrham, Matth. XXVII, 34. Peccator ergo habet cor felleum, id est pessime affectum erga Deum, erga legem, erga virtutem et honestatem, haec enim omnia odit. Nota: Pro « fel, » locis citatis hebr. est רֹאשׁ (rosh), quod tam toxicum, quam fel significat. Peccatum ergo est fel et toxicum: primo, occidens ipsam animam quae peccat; nam « anima quae peccaverit, ipsa morietur, » Ezech. XXVIII, 20; secundo, Deo et hominibus noxium, invisum et exosum, adeoque est Deicidium et Christicidium. Si enim veneno, vel telo aliquo perimi et occidi posset Deus, non alio quam peccato occideretur, uti de facto eodem occisus est Christus. Hinc vicissim Deus peccatis et peccatoribus erga se felleis, est felleus, eisque fel irae et vindictae suae propinat, juxta illud Job XX, 14: « Panis ejus in utero illius vertetur in fel aspidum. » Et Jerem. VIII, 14: « Potum dedit nobis aquam fellis. » Et cap. XXIII, 15: « Cibabo eos absinthio, et potabo eos felle. » Et Thren. III, 5: « Circumdedit me felle et labore. » Hoc fel gehennae longe amarius est omni felle terrae, quod ejus respectu pictum tantum est et fictum. Cogitent hoc sal gulosi et peccatores, qui hic cupiditatis suae exiguum mel sorbent, dicantque: Tanti poenitere non emo, non ita demens ero, ut modico melle aeternum et amarissimum fel mihi accersam. Denique pro « in felle amaritudinis, » Graece est, εἰς χολὴν πικρίας, id est « in fel acerbitatis video te esse »: « in fel, » id est « in felle, » ut vertit Noster. Saepe enim εἰς ponitur pro ἐν, utrumque enim respondet Hebraeo beth, id est « in »; nisi subaudias τρέχοντα, id est « currentem, » vel « ruentem. » Unde noster Lorinus suspicatur Petrum per revelationem Dei vidisse et cognovisse Simonem fore reprobum et addicendum poenis aeternis, utpote in quas hoc suo scelerum felle sponte rueret, quaeque sunt fel omnis amaritudinis. Unde et subdit: ET OBLIGATIONE INIQUITATIS. — Graece εἰς σύνδεσμον, id est in colligatione, q. d. Video te multis peccatis, quasi funibus et catenis, undique colligatum esse. Syrus, in vinculis iniquitatis te esse video. Significat Simonem multis peccatis obstrictum, in iisque obstinatum esse; scilicet immersum esse superbiae, avaritiae, invidiae, magiae, hypocrisi, simoniae, sacrilegio, etc. Talibus intonat Isaias, cap. V, 18: « Vae, qui trahitis iniquitatem in funiculis vanitatis, et quasi vinculum plaustri peccatum. » Vide ibi dicta. Ecce quam acri censura simonia in suo auctore, Simone, a S. Petro perstricta est et damnata: quam proinde concionatores in ejus asseclas, puta simoniacos, pari ratione et jure intorqueant. Denique noster Mariana, per « felle et obligatione iniquitatis, » accipit poenam, non culpam, q. d. Video te felli et obligationi, id est gravi supplicio et vinculis, destinari: quia enim irretitus es peccatis, hinc video quod te maneant fel et supplicium.
8:24
24. PRECAMINI. — Simon fingit se poenitere, ne poenam evadat; timebat enim ne morte mulctaretur, uti Ananias mulctatus erat ab eodem Petro, quem in signis terribilem et thaumaturgum videbat et metuebat. Nam post discessum Apostolorum multos Samaritanos seduxit et a fide Christi avertit, uti indicat Irenaeus, lib. I, cap. xx. Refert S. Clemens, lib. VI Constit., cap. VII, S. Petrum rursum cum Simone Caesareae congressum, eum disputando convicisse, ac ad fugam in Italiam coegisse. Inde ergo proficiscens Petrum praevenit, et Neronem circumvenit, cui ob suas praestigias in admiratione fuit, adeo ut illi in insula Tiberina, ubi nunc est templum S. Bartholomaei, statua posita fuerit hoc titulo: « Simoni Deo sancto, » teste Eusebio, lib. II Hist., cap. XIII. Sed tandem certans cum S. Petro, et volans per aera, ejus precibus dejectus et ad saxum afflictus, crura confregit, teste Epiphanio, haeres. 22. Qua de causa Nero, aegre ferens suas in Simone curiosas delicias sibi ereptas, S. Petrum cum S. Paulo morte damnavit, uti habent ejus Acta.
8:25
25. ET ILLI QUIDEM TESTIFICATI, — διαμαρτυράμενοι, id est suo testimonio confirmantes ea quae de Christo praedicata fuerant a Philippo, dicendo se eadem vidisse et audisse a Christo, esseque testes non tantum auritos, sed et oculatos. Sic in judicio et tribunali διαμαρτυρῶν, dicebatur is qui affirmabat et testificabatur quiddam, non in sua, sed in aliena causa, in qua exceptionem intendens liti se offerebat, quo facto litem suam faciebat testificando, qui si mendacii convinceretur, ψευδομαρτυριῶν, id est falsi testimonii, crimine damnabatur, ait Budaeus in Comment. ET MULTIS REGIONIBUS. — Graece, κώμας, id est oppidis, villis, castellis; Syrus, pagis; Pagninus, vicis: nec enim in Samaria erant multae regiones, id est provinciae; sed ipsa unica erat regio integra, sive provincia. Apostolicum ergo est evangelizando obire pagos et villas, et rusticos docere res fidei et salutis. Id enim fecerunt hic S. Petrus et Joannes, imo Christus, dicens: « Pauperes evangelizantur, » uti recte advertit S. Chrysostomus.
8:26
26. VADE CONTRA MERIDIANUM. — Vade versus meridiem, ita Tigurina et Pagninus. Samaria enim, unde veniebat Philippus, erat ad septentrionem Gazae. HAEC EST DESERTA. — « HAEC, » scilicet non via, ut vertit Syrus; sed urbs Gaza. Addit hoc Lucas ad distinctionem. Duplex enim fuit Gaza: una in Perside, ita dicta, quod in ea, utpote munitissima, Cambyses omnes suas opes congesserat, ait Curtius, lib. XIII; altera Philistinorum, quae plane eversa et vastata fuit ab Alexandro Magno, teste Curtio, lib. IV, ideoque vocatur Deserta. Ita Beda, Hugo, Cajetanus, Gagneius et alii. Perperam ergo Beza putat « to haec est deserta » irrepsisse in textum, esseque delendum: unam enim tantum esse Gazam, scilicet quintam Satrapiam Philistinorum, quae nunquam plane fuerit deleta, ut dici possit deserta. Hoc enim falsum est. Audi Adrichomium in Descript. Terrae Sanctae, in Gaza: Alexander Magnus statim atque Tyrum expugnavit, Gazam post bimestrem obsidionem occupans, in sempiternum vertit tumulum: unde ob id deserta appellatur. Nova vero Gaza non longe a veteri aedificata, tempore Machabaeorum, Josephi et Hieronymi magnopere floruit: unde juxta eam vixit S. Hilarion; sicut olim et Samson in Gaza veteri mirum sui roboris decus, vivens, auferendo ejus portas, et moriens collisione columnarum domum cum tribus hominum millibus evertens et occidens, ostendit, Judic. XVI, 21 et 29. Quae, qualis, et quanta fuerit Gaza, dixi Jerem. XLVII, 1.
8:27
27. AETHIOPS, — Abyssinus: ubi nunc regnat Preto Joannes. Unde liquet eum fuisse Gentilem genere; an etiam religione, dubium est. Affirmant Beda, Hugo, Cajetanus, noster Lorinus et Sanchez. Verius negant Irenaeus, lib. IV, cap. XL; Baronius, Carthusianus et alii, censentque eum religione fuisse Judaeum, puta proselytum, tum quia legebat Isaiam, tum quia venerat adorare in Jerusalem, tum quia primo Gentili, puta Cornelio Centurioni, Evangelium praedicavit S. Petrus, Act. X, tum quia magna fuit Aethiopibus cum Judaeis familiaritas, et in religione consensio, teste Strabone, lib. XVII. Unde et circumcidebantur aeque ac Judaei, teste Josepho, lib. VIII, cap. IV, praesertim quia reges Aethiopiae scribunt se filios Salomonis et Davidis, utpote prognatos a regina Saba ex Salomone, uti fuse narrat Damianus Goes, lib. De Moribus Aethiopum. Hic adimpletum est illud Psal. LXVII, 32: « Aethiopia praeveniet manus ejus Deo: » praeveniet, id est prima veniet, prima extendet, manus ejus, id est suas (ut patet ex Hebraeo), Deo, scilicet ad fidem, obedientiam, foedus et munera ei offerenda. Unde S. Hieronymus vertit, « Aethiopia festinet dare manus Deo »; Pagninus, « currere faciet manus suas Deo, » est necessarium. Simile est Joan. XII, 20; Sophon. II, 11, et alibi. Mystice S. Augustinus: Credendo « praeveniet manus, » id est opera sua; fides enim praecedit bona opera. Per hunc enim Aethiopem principem, aeque ac paulo post per S. Matthaeum Apostolum eodem missum, Aethiopia fidem Christi recepit. Ita S. Hilarius, Basilius et alii, in Psal. LXVII, ac S. Hieronymus, in Abdiam. EUNUCHUS, — id est princeps, reginae et gynaecei aestos: quia enim feminarum regiarum pudicitia commendabatur eunuchis, hinc illi effecti sunt aulae principes, adeo ut « eunuchus » idem fuerit quod « princeps, » ut dixi Daniel. cap. I. Nam, teste Aristotele, cum cetera animalia mansuescant si castrentur, solus homo eo fit ferocior. Unde Euthymius, in Psal. CXVII [LXVII], scribit hunc Eunuchum in imperio Aethiopiae, post reginam, fuisse primum. CANDACES. — Nazianzenus, orat. in S. Baptisma, et Euthymius, in Psal. LXVII, censent hoc esse nomen Eunuchi. Verum alii omnes censent esse nomen reginae Aethiopum: nam hi regebantur a feminis quasi reginis, quas « Candaces » nuncupabant. Ita Plinius, lib. VI, cap. XXIX; Strabo, lib. XVII, et Eusebius, lib. II Hist., cap. I. Post reginam enim Saba, quae venit ad Salomonem, videtur receptum ut reginae regnarent, ait Mariana. Sic « Pharao, » et postea « Ptolemaeus, » fuit commune nomen regum Aegypti; « Antiochus, » regum Syriae; « Caesar, » Imperatorum Romanorum. Tradunt Aethiopes hanc Candacem, sive reginam Aethiopiae, vocatam fuisse Indich, eamque ab Eunucho conversam ad Christum, convertisse pariter Aethiopiam. Sic enim aiunt apud Damianum Goes, cap. XVI, De Aethiopum moribus: « Nos ferme prius ceteris Christianis cambus, baptismum ab Eunucho Candacis, reginae Aethiopiae, cui nomen erat Indich, accepimus. » Idem refert Ortelius, in Theatro orbis, in Abyssia, qui pro Indich, ait eam vocatam Judith. QUI ERAT SUPER OMNES GAZAS EJUS, — qui praeerat thesauro regio, quasi reginae thesaurarius, sicut Romae dignitas erat quaesturae et quaestorum, qui praeerant thesauro reipublicae. VENERAT ADORARE IN JERUSALEM, — scilicet Deum verum Judaeorum, tum proprie dicta oratione et adoratione, tum sacrificio. Hoc enim ex legis praescripto nullibi peragi poterat, nisi in templo Hierosolymitano; cum oratio et adoratio in Aethiopia et quovis alio loco fieri posset. Sic « adorare » sumitur pro « sacrificare, » Joan. IV, 20. « Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Hierosolymis est locus ubi adorare oportet. »
8:28
28. LEGENSQUE ISAIAM PROPHETAM. — Videtur ergo calluisse linguam Hebraicam, ait Hugo et Glossa, quasi proselytus; nisi dicas Isaiam fuisse conversum in linguam Aethiopicam. Notat S. Chrysostomus diligentiam et devotionem hujus Eunuchi, qui etiam per iter in curru lectitabat Isaiam. Et S. Hieronymus, epist. 103 ad Paulinum: « Reliquit, inquit, aulam regiam, et tantus amator legis divinaeque scientiae fuit, ut etiam in vehiculo sacras Litteras legeret. » Sic hoc saeculo Cardinalis Hosius, Concilii Tridentini Praeses, ne quid temporis in itinere perderet, solebat in curru lectitare, ac nominatim lectitabat paraphrasim Osorii in Isaiam, quae tunc recens prodierat, ait Protonotarius Reschius in ejus Vita.
8:29
29. DIXIT AUTEM SPIRITUS PHILIPPO, — scilicet Spiritus Sanctus per internam inspirationem et locutionem. Ita Beda, Hugo et Dionysius, licet Cajetanus et noster Lorinus accipiant angelum. Hic enim vocatur Spiritus Domini, vers. 39.
8:31
31. QUOMODO POSSUM, SI NON ALIQUIS OSTENDERIT MIHI? — Graece ὁδηγήσει, id est dux viae mihi fuerit, ut vertit Pagninus et Tigurina. Ergo verba intelligebat, non sensum abditum, cujus ducem et interpretem postulat. Notent hoc haeretici, qui sacram Scripturam intellectu facilem et cuilibet apertam pronuntiant. Audiant S. Hieronymum, epist. 103, jam citata: « Nec sanctior sum hoc Eunucho, nec studiosior, qui, etc., ignorabat eum quem in libro nesciens venerabatur. Venit Philippus, ostendit ei Jesum qui clausus latebat in littera, etc., ut intelligeres te in Scripturis Sanctis sine praevio et monstrante semitam non posse ingredi. » Idem senserunt et fecerunt S. Basilius et S. Nazianzenus, apud Ruffinum, lib. XI Hist., cap. IX, et S. Augustinus, epist. 119, cap. XXI: « In ipsis, ait, Sanctis Scripturis multo nescio plura, quam scio. » Idem, lib. XII Confess., cap. XIV: « Mira, ait, profunditas eloquiorum tuorum, Deus meus, mira profunditas; horror est intendere in eam, horror honoris, et tremor amoris. » S. Ambrosius, epist. 44 ad Constant.: « Mare, inquit, est in se Scriptura divina, habens in se sensus profundos, altitudinem propheticorum aenigmatum. » Quocirca S. Hieronymus, praefat. in epist. ad Ephes.: « Nunquam, ait, ab adolescentia aut legere, aut doctos viros quae nesciebam interrogare cessavi, aut me ipsum habui magistrum. Denique nuper Alexandriam perrexi, ut viderem Didymum, et ab eo in Scripturis omnibus quae habebam dubia, sciscitarer. » Idem dicunt alii, quos citavi Proemio in Pentateuchum.
8:32
32. LOCUS AUTEM SCRIPTURAE. — Direxit Spiritus Sanctus oculos Eunuchi in cap. LIII Isaiae, quod totum est de Christo ejusque passione, ut ex eo, explicante Philippo, Christum agnosceret in eumque crederet. Unde discimus, quam utile sit legere libros pios, praesertim S. Scripturam. Huic enim lectioni interserit se Spiritus Sanctus, eorum auctor, piasque rerum lectarum cogitationes intellectui et affectiones voluntati instillat, quibus homo convertatur, vel ad majorem sanctitatem provehatur. Ita ex lectione Vitae S. Antonii, conversi sunt duo illi aulici Imperatoris, ipseque S. Augustinus, uti ipse refert, lib. VIII Confess., cap. VI et VII. Imo cum S. Athanasius fugiens Arianos, Vitam S. Antonii a se scriptam Romam detulisset, eamque legendam dedisset, multi Romani nobiles, viri et feminae, spreto mundo vitam religiosam instar S. Antonii amplexi sunt: quorum dux fuit S. Marcella, teste S. Hieronymo, in ejus Epitaphio, epist. 16 ad Principiam, ejus filiam. Sic Societatis nostrae fundator S. Ignatius, ex vulnere decumbens, cum casu, vel potius Dei nutu et ductu, Vitam Christi et Sanctorum lectitaret, ex milite saeculari factus est dux militiae sacrae et religiosae, uti narrat Ribadeneira, initio Vitae ejus. Qui ergo suae salutis et perfectionis, aeque ac divinae inspirationis et gratiae est avidus, sequatur et exequatur hoc S. Basilii, imo Spiritus Sancti, placitum: « Lectioni piae succedat oratio, orationi lectio. » Et illud S. Augustini, serm. 112 De Tempore: « Qui vult cum Deo semper esse, frequenter debet orare et legere. Nam cum oramus, ipsi cum Deo loquimur; cum vero legimus, Deus nobiscum loquitur. » Fecit hoc S. Marcella, de qua S. Hieronymus, epist. 16 jam citata: « Divinarum, inquit, Scripturarum ardor erat incredibilis, semperque cantabat: In corde meo abscondi eloquia tua, ut non peccem tibi. Et illud de perfecto viro: Et in lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte; meditationem legis non in replicando quae scripta sunt, ut Judaeorum existimant Pharisaei, sed in opere intelligens, juxta illud Apostolicum: Sive comeditis, sive bibitis, sive quid agitis, omnia ad gloriam Domini facientes. Et Prophetae verba, dicentis: A mandatis tuis intellexi, ut postquam mandata complesset, tunc se sciret mereri intelligentiam Scripturarum. » S. Ambrosius, serm. 35: « Quod, inquit, sacrarum litterarum lectio vita sit, Dominus testatur dicens, Joan. VI: Verba quae ego locutus sum vobis, spiritus et vita sunt. » Idem, lib. I Offic., cap. XX: « Cur, ait, non illa tempora, quibus ab Ecclesia vacas, lectioni impendas? cur non Christum revisas, Christum alloquaris, Christum audias? Illum alloquimur cum oramus, illum audimus cum divina legimus oracula. » S. Chrysostomus, hom. 35 in Genes.: « Magna, inquit, diligentia divinarum Scripturarum lectioni vacemus. Nam, licet desit nobis hominis magisterium, ipse Dominus superne corda nostra intrans illustrat mentem, rationi jubar suum infundit, detegit occulta, doctorque fit eorum quae ignoramus, etc. Igitur lectioni vacemus magna pietate et attentione, ut possimus a Sancto Spiritu ad scriptorum intelligentiam duci, et multum inde fructum percipere. » Id deinde probat exemplo nostri hujus Eunuchi, quod fuse explicat et perurget. TANQUAM OVIS. — Vide haec explicata in ipso Isaia.
8:35
35. APERIENS AUTEM PHILIPPUS OS SUUM, — id est, orsus loqui, docere et praedicare Jesum. Haec enim phrasis significat rem, quam quis ore suo prolocuturus est, esse gravem et sublimem, eamque cum pondere et auctoritate eloqui. Symbolice Beda: Apposite, ait, haec apertio oris alludit ad nomen Philippi; Philippus enim hebraice idem est quod « os lampadis »; quae scilicet hic obscuritatem prophetiae Isaiae illustret et convertat in lucem scientiae. Porro Philippus hic catechizavit Eunuchum, eumque docuit mysterium incarnationis et redemptionis Christi, illi antea inauditum. Sic et Apostoli omnes fuerunt catechistae, eorumque conciones erant catecheses, uti ait Paulus, Galat. VI, 6. Hisce ergo ducibus glorientur nostri catechistae, sciantque suum munus esse Apostolicum. Alacriter ergo et strenue rudes, puta pueros, plebeios, rusticos catechizent. Hoc fecit Christus, hoc Apostoli. Vide dicta Galat. VI, 6.
8:36
36. ECCE AQUA. — Modeste petit baptismum. q. d. Baptiza me, « fides plena est, aqua prope, baptizator praesens, » ait Glossa. Inde haec aqua vocata est fons Aethiopis, de quo ex S. Hieronymo et Salignaco audi Adrichomium, in Descript. tribus Dan: « Fons Aethiopis, inquit, est in medio itinere quo itur ab Jerusalem in Gazam contra Bethsuram, vigesimo ab urbe lapide, ad radices montis ebulliens, et eadem qua gignitur, sorbetur humo, in quo Philippus Eunuchum Aethiopem baptizavit, qui dum in curru vetus instrumentum relegeret, fontem reperit Evangelii. »
8:37
37. CREDO FILIUM DEI ESSE JESUM CHRISTUM. — Multa alia credenda sunt, ut quis digne suscipiat baptismum: ut mysterium S. Trinitatis, Ecclesia Catholica, remissio peccatorum, resurrectio et cetera quae Symbolo Apostolico continentur. Quare dubium non est ea evangelizasse Philippum et credita esse ab Eunucho. Praecipuum ergo articulum de Christi divinitate duntaxat hic nominat Lucas, et sub eo ceteros intelligit, quia is unus toti orbi erat novus et pene incredibilis, ac recenter peractus: eum ergo ubique prae ceteris praedicabant et inculcabant Apostoli. Similiter non est dubium Philippum exegisse et Eunuchum exhibuisse signa doloris et contritionis de peccatis admissis. Hic enim dolor requiritur ante baptismum, ut quis sit capax remissionis eorumdem et justificationis. Ita S. Augustinus, lib. I De Fide et Operibus, cap. viii et ix.
8:39
39. Spiritus Domini, — puta angelus, qui nominatus est vers. 26. Ita Salmeron, Sanchez, Lorinus, et innuit Hieronymus, in cap. LXIII Isaiae. RAPUIT PHILIPPUM. — Sicut rapuit subitoque ex Judaea in Babylonem transtulit Habacuc, ut ferret prandium Danieli, cap. xiv, 35, sic hic subito ex via Gazena transtulit Philippum in Azotum, urbs Palaestinae sita inter Doram et Joppen; quae a Gaza distat quadraginta milliaribus. Ita S. Chrysostomus, Œcumenius et alii. Idque primo, ut per hunc raptum sciret Eunuchus Philippum esse virum admirabilem et divinum, ait S. Chrysostomus; secundo, ut sciret Philippum a Deo ad ipsum catechizandum et baptizandum, esse missum: unde eo facto, ab eodem abripi; ita Lyranus; tertio, quia alias Eunuchus diutius detinuisset Philippum, quem Deus volebat aliis quoque evangelizare. Ita Œcumenius. Porro haec omnia contigerunt paulo post caedem S. Stephani, ut patet ex vers. 4. Unde Chronicon Alexand. asserit secundo anno ab ascensu Christi in coelum conversum esse Eunuchum a Philippo, et Cornelium a S. Petro, de quo cap. x. Idem sentit Gaspar Sanchez, tract. 1 De Praedic. S. Jacobi in Hispan., cap. IX. IBAT AUTEM PER VIAM SUAM GAUDENS. — Gaudium enim est fructus Spiritus Sancti quem in baptismo receperat. Merito gaudebat de tam magno Dei dono, et tam mira et speciali ejus providentia sibi collato. Vere S. Augustinus in Sententiis, Sentent. 90: « Non potest, ait, quisquam fraudari delectationibus suis, cui Christus est gaudium. Aeterna enim exultatio est ei qui bono laetatur aeterno. » Et Sent. 131: « Christiano recte gaudendi causa, non praesens saeculum est, sed futurum. » S. Hieronymus, in cap. LIII Isaiae, scribit hunc Eunuchum praedicasse Christum in Aethiopia, eumque Apostolum Aethiopum, ac de discipulo magistrum. Idem testatur Irenaeus, lib. III, cap. xii; Cyrillus, Catechesi 17, et Eusebius, lib. II Historiae, cap. 1. Fertur ipse suscepisse S. Matthaeum in Aethiopiam missum, in urbe Nadaber, inquit Gagneius. Addit Dorotheus, in Synopsi Sanctorum, et ex eo Nicephorus, lib. II, cap. vi et vii, hunc Eunuchum in Arabia Felici, Taprobana, et universa Erythraea Evangelium praedicasse, tandemque martyrio coronatum ibidem sepultum: insuper coemeterium ipsius fidelibus esse munimentum insuperabile, barbaros et scelestos fugans, morbos depellens, et sanationes operans usque ad praesentem diem.
8:40
40. Donec veniret Caesaream. — « Caesarea » urbs Palaestinae sita inter Doram et Joppen; prius dicta est Turris Stratonis; sed ab Herode Ascalonita in honorem Augusti Caesaris, cui eam dedicavit, dicta est Caesarea; diversa fuit a Caesarea Philippi, quae scilicet a Philippo, Herodis filio, in honorem Tiberii Caesaris, ad radices Libani est aedificata; inde nomen utrumque accepit, ac postea ab Herode Agrippa in honorem Neronis, dicta est Neronias. Porro, in hac nostra Caesarea Philippus hic Diaconus domum habuit, in qua et habitavit cum quatuor suis filiabus Prophetissis, de quibus cap. xxi. In eadem Herodes Agrippa senior, cum quinquennalia celebraret, neque adulatores compesceret, qui ei peroranti acclamabant: « Vox Dei, non hominis, » ab angelo percussus interiit, Act. xii. In eadem Cornelius Centurio a S. Petro baptizatus, primus in ea Episcopus fuisse traditur, Act. x. Hic quoque Agabus propheta zona Pauli se astringens, ejus vincula praedixit: unde paulo post Hierosolymis Paulus vinctus, missus est Caesaream, ubi coram rege Agrippa et Felice praeside causam suam egit, ac detentus in vinculis a Festo Caesarem appellavit, Act. xxiii et seq. Hujus urbis Episcopus postea fuit Eusebius, Eccles. Historiae scriptor, qui inde Caesareensis est dictus; sicut S. Basilius alterius Caesareae, quae est in Cappadocia, fuit Episcopus. Ita Adrichomius in Descriptione Terrae Sanctae.
8:2
v. 2 curaverunt autem Stephanum viri timorati et fecerunt planctum magnum super eum ἄνδρες εὐλαξεῖς, ea dictione nec Christiani nec Iudaei, sed proselyti alienigenae designari videntur, qui minime veriti synedristarum aliorumque iram palam mortem eius lamentabantur eumque honorifice sepelierunt. In epistola illa Luciani ad universam ecclesiam ipse Gamaliel dicitur de sepultura eius fuisse sollicitus (vide supra ad 5,34). Saulus autem pharisaeus, aemulator legis et paternarum traditionum (Gal. 1,14) falso illo testimonio (6,11. 15) seductus ex hac in Stephanum ultione vires et zelum hausit ad omnes quos contemptores et eversores legis putabat acerrime persequendos
8:3
v. 3 Saulus autem devastabat ecclesiam, ἐλυμαίνετο verbum grave, imprimis de feris arva vastanlibus, tamquam saeva quaedam bellua vineam Domini devastabat (Beel.) et qua ratione id exsecutus sit additur : per domos intrans et trahens viros ac mulieres tradebat in custodiam; cf. 26,9 et ego quidem existimaveram me adversus nomen Iesu debere multa contraria agere; quod et feci Ierosolymis et multos sanctorum ego in carceribus inclusi ἃ principibus sacerdotum potestate accepta etc. Synedristae itaque consilium illud a Gamaliel datum, ut abstinerent a persecutione, mox abiecerunt. « Tu mihi perpende quot quantaque dispensentur per mortem Stephani; disperguntur per regiones [udaeae et Samariae, evange. lizant verbum, praedicant Christum, edunt signa » (Chr.); vide quomodo Deus inimicorum adversus Christum insidias ad bonum finem deducat (Oec.)
8:4
v. & igitur qui dispersi erant pertransibant evangelizantes verbum (Det); bene notat Chr. : disperguntur doc-. tores (οἱ διξάσχαλοι), ut doctrina amplius propagetur (ὥστε πλείονα γενέσθαι τὴν μαθητείαν); vide ad v. 1. Domini enim nutu gerebatur, ut tribulationis occasio fieret evangelii seminarium (Beda); pertransibant autem non solum regiones Iudaeae et Samariae (v. 1), sed etiam aliqui pervenerunt usque Phoenicen et Cyprum et Antiochiam solis Iudaeis loquentes verbum (11,19). « Eritis mihi testes in lerusalem et in omni Iudaea et Samaria » (1,8). Iam enarratur quomodo in regione samaritana evangelium Sit propagatum idque per illum quem post Stephanum in ordine ministrorum commemorat Lucas (6,5)
8:5
v. 5 Philippus autem descendens in civitatem Samariae εἰς τὴν πόλιν τῆς Σαμαρείας; non est cur dubitemus hanc civitatem esse urbem ipsam Samariam, quod etiam e versibus 18 et 25 inter se collatis fortasse colligi potest; non tamen urbs sed regio est quae 90700776 hoc loco vocatur; alias enim ex usu constant legeremus εἰς τὴν πόλιν Σαμάρειαν (cf. 11,5; 97,8; Patr.). Ceterum eo tempore nomen urbis iam non erat Samaria, sed Sebaste, quod nomen Herodes urbi quam magníificentissime exor- ' navit in honorem August indiderat (cf. losephus, Antiq. 15,8,5. Bell? Iud. 1,21, 2). « Videte regiones, quia albae sunt iam ad messem » dixerat Iesus cum versaretur in regione samaritana; ipsi incolae exspectabant Messiam et credebant in Iesum salvatorem mundi (Ioan. 4,95. 35. 42); unde bene erant praeparati ad praedicationem evangelii; et Philippus praedicabat illis Christum,
8:6
v. 6 intendebant autem turbae his quae a Philippo dicebantur unanimiter, maxima animorum consensione praedicationi attendebant audientes et videntes signa quae faciebat ἐν τῷ 00060 etc. cum audirent etc. ; impletur promissio Christi Marc. 16,17;
8:7
v. 7 multi enim eorum qui habebant spiritus immundos clamantes voce magna ezibant, βοῶντα ἐξήρχοντο, graece igitur patet, πνεύματα dici exire clamantia voce magna; unde πολλοί ponitur cum anacoluthia; satis dure quidem; unde lectio orta πολλῶν 1. e. ex multis... exibant; aliter Bl. textum sanat inserto pronomine 4 : πολλοὶ «Qv ἐχόντων zv. ἀκ. & βοῶντα ἐξήρχοντο, tum enim verbum curati sunt ex v. 8 absolvit hanc quoque sententiam, v. 8 multi autem paralytici dissoluti nervis et claudi curati sunt;
8:8
v. 9 factum est ergo gaudium magnum n illa civitate; in praecipua totius regionis urbe haec esse gesta , etiam ex eo fit probabilissimum, quia ibi versabatur Simon magus, qui sane non sibi delegit quamlibet civitatem , sed primariam. Iam quanto successu praedicaverit Philippus et quam efficax fuerit apud Samaritanos gratia Dei praeclare illustratur in sequentibus eo, quod qui tantopere artibus maximi praestigiatoris capti erant et decepti, nihilominus prompte fidem susceperunt : eir autem quidam nomine Simon (qui, non habetur graece nec in gig; eo posito habetur anacoluthia sat molesta) ante fuerat in civitate magus μαγεύων artes magicas exercens, prout variis praestigiis uti solebant γόητες tum temporis valde frequentes per orientem, seducens ἐξιστάνων obstupefaciens, admiratione maxime percellens gentem Samariae dicens se esse aliquem. magnum; et quantopere mentes credulorum aestimatione sui compleverit declaratur
8:10
v. 10 cui auscultabant προσεῖχον intendebant, uti v. 6, qua oppositione Lutas consulto et vim praestigiatoris et vim maiorem Philippi effert, omnes a minimo usque ad maztmum dicentes : hic est virtus Dei quae vocatur magna, in eo igitur apparuisse aiebant virtutem Dei quae simpliciter magna vocatur; virtus Dei, δύναμις, fortasse angeli nomen est (cf. Rom. 8,38; 1 Petr. 3,92; Feit.), unde Simon excellentissimus angelus, cui nomen sit virtus Dei magna, declarari videtur, vel tamquam is in quo virtus Dei speciali modo humanam sibi copularit naturam, ut in ea magna manifestaretur. Quia tamen ἡ χαλουμένη aliquid miri habeat, Klostermann coniecit μεγάλη esse accipiendum pro nomine samaritano מגלא seu כוגלי revelans : Simonem esse virtutem Dei revelantem (cf. Felt. Wendt, Bl.); quam explicationem falsam esse Nestle affirmat monens illud χαλουμένη in sat mullis codicibus non legi )1. c. p.52); videlect. var. — | Iustinus martyr, qui ipse erat Samaritanus, testatur Simonem oriundum fuisse Gittis e vico Samariae (cf. Apol. 1,99. 56; c. Tryph. n. 120; M. 6,368. 413. 756). Inde quoque explicatur, cur Samaritani ei se addixerint honori sibi ducentes quod suus civis tanla potestate sit praeditus
8:11
v. 11 attendebant autem eum προσεῖχον, propter quod multo tempore magiis suis dementasset eos ἐξεσταχέναι, in admirationem, in stuporem eos rapuisset. Quo magis eum admirabantur, eo magis elucet vis evangelii, virtus Dei in salutem (Rom. 1,16).
8:12
v. 19 cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Iesu et de nomine Iesu (cf. 3,6; 4,10.18( , gig : evangelizanti regnum Dei et de nomine Iesu, óaptizabantur viri ac mulieres ; de locutione vulg. in nomine Iesu baptizari vide ad 2,38. Cum igitur maxima pars credidisset,
8:13
v. 18 tunc Simon et ipse credidit et cum baptizatus esset adhaerebat Philippo ; utrum revera crediderit, an in speciem, incertum esse Patr. ait; commendat expendenda verba Petri in v. 21.93, 66 1. censet posse disputari verene crediderit, an vero externa tantum specie fidem sit professus; « neque enim in Lucae narratione dictum quidquam est quod te cogat, utaltera sententia reiecta alteram amplectaris »; nam cum Scriptura loquatur more hominum, potest Simon dici credidisse, quia exterius profitebatur se credere (Lap.). Veteres generatim satis dure de eo loquuntur; ita Eusebius τὴν εἰς Χριστὲν πίστιν χαθυποχρίνεται (h. e. 2,1; M. 20,137), Augustinus eum corvum in Ecclesia fuisse dicit (tract. in loan. 6,18; M. 35,1435) Ambrosius ; puram conscientiam fidei non habebat (de poenitentia 2,5; M. 16 ,:903), Hieronymus eum quidem aqua baptizatum dicit, sed nequaquam in KNABENBAUER. — IN ACTUS APOST. — 0 salutem (in Ez. 16; M. 25,127), eum fidem simulasse existimant Irenaeus (adv. haer. 1,23,1; M. 1,610) et Cyrillus hierosolymitanus (prooem. cat., catech. 3,7; M. 33,351. 437) etc. Quidquid est, magnitudine miraculorum pervidit, in Philippo veram Dei potentiam esse efficacem : videns etiam signa et virtutes maximas fieri stupens admi- | rabatur, δυνάμεις μεγάλας cum: allusione ad v. 10. Philippus diaconus solum baptizabat; Spiritum sanctum dare manuum impositione apostolorum erat (Isidorus, Epiphanius in cat.)
8:14
v. 18 cum autem audissent apostoli qui erant lerosolymis, cf. v. 1; perperam censet spittía hoc additamento apostolos in Ierusalem opponi Philippo apostolo in Samaria et proinde non Philippum diaconum, sed apostolum in Samaria praedicasse, sed Lucas refert id quod 8,1 indicaverat; posse quoque intelligi in oppositione ad eos qui in Iudaea vel Galilaea commorati sint 2606. existimat (p. 250), quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Ioannem; « aliquem mittere non eius tantummodo est qui illi auctoritate praestat; sic Iudaei Ismaelem pontificem maximum πέμπουσι mittunt, inquit Flavius Iosephus, ad Neronem usque Romam » (Antiq. 20,8,11; Patr.). Plura in eundem sensum afferunt 001. Salm. Lap. Beel. etc. cf. Ios. 22,13. 14; Act. 15,9 et Salm. concludit: > quae omnia in haereticos hunc locum sine ratione urgentes mihi dicta sunt, qui propter verbum ambiguum et aequivocum missionis non debebant tot ac tanta Petri apertissima privilegia infringere; nam certis incerta, perspicuis ambigua, rebus verba et plurimis pauca merito cedere oportet ». Cur hi missi sint declaratur
8:15
v. 15 qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum sanctum;
8:16
v. 16 nondum enim in quemquam illorum venerat, sed baptizati tantum erant in. nomine εἰς τὶ ὥγομα Domini Iesu; cf. 2,88; notum est in latinitate vulgari poni promiscue ἐπ cum ablativo, ubi accusativum exspectabas. Baptismus Christi est baptismus quo Spiritus sanctus datur; nam ille est qui baptizat in Spiritu sancto (cf. Matth. 3,11). Quare intelligitur illos nondum accepisse gratiam abundantem Confirmationis, quae gratia abundantior illis temporibus saepe donis charismaticis etiam externe manifestabatur. Unde dicit σ΄», : Spiritum acceperant remissionis peccatorum , nondum Spiritum signorum ;
8:17
v. 17 (unc imponebant manus super illos et accipiebant Spiritum. sanctum; habes hic praeter baptismum alterum ritum sacramentalem : signum externum, manuum impositionem, orationem (v. 15), quod signum est efficax gratiae. Eodem modo Paulus apostolus baptizatis manus imponit et Spiritus sanctus venit super eos et loquebantur linguis et prophetabant (19,5. 6); cf. Eph. 1,13 credentes signati estis SpiApud Samaritanos quoque Spiritum sanctum ex manuum impositione datum esse signis externis et visibilibus, perspicuum fit ex
8:18
v. 18 cum vidisset autem Simon quia per impositionem manus apostolorum daretur Spiritus sanctus , obtulit eis pecuniam
8:19
v. 19 dicens : date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum sanctum; rite intellexit eam potestatem talem esse debere quae non in solis apostolis concludatur, sed quae per apostolos aliis quoque tribui et ita in regno Christi continuari et conservari possit ac debeat. Ea quidem in re Simon se prudentiorem praebet quam aliqui recentiores acatholici qui Petrum quidem primatem apostolorum agnoscunt, at eam dignitatem debere permanere in Ecclesia adeoque ad successores transire non intelligere volunt. Simon autem eam potestatem indignissime tractavit, dum eam in quaestum turpem sibi procurare vellet et simul ostendit quam longe mens ipsius abesset a fide, quoniam petiit, ut cuicumque imponeret manus ille acciperet Spiritum. | Animi eius perversitatem Petrus perspexit; ambos ille compellaverat, Petrus, ut primas respondet : Petrus autem dixit ad eum :
8:20
v. 20 pecunia tua lecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri; talem quippe animi dispositionem manifestat , qua in perditionem et damnationem abreptum eum iri certum videtur; u£ Petrus suum exprimat horrorem, simul pecuniam quam ad scelus illud adhibere voluit tamquam rem plane scelestam et praemium flagitii perditioni devovet. Infertur enim Deo iniuria quia donum coeleste venale esse et a quocumque pecunia possideri posse existimavit. « Nonimprecando, sed comminando , vel quemadmodum in aliis Bibliorum locis similia horum prolata videmus, praedicendo Petrus Simoni haec dixit; nam hunc continuo, ut poenitentiam ageret v. 99, hortatus est » (Patr.). Talia proferri ex zelo iustitiae alii monent (Bed. Lap.). Plane indignum se exhibet qui eiusmodi potestatis particeps fiat
8:21
v. 91 non est tibi pars neque sors in sermone isto i. e. hac in re quam accipere vis (v. 19), scil. in receptione et donatione Spiritus; λέγος accipitur uti דבר (Cai. Salm. Lap. Beel. Patr. Felt.), Weiss intelligit verbum quod Simon modo protulit; B/. in evangelio ei non esse partem explicat; cor enim tuum non est rectum coram Deo, videns enim artes suas magicas ingenti intervallo distare a virtute Spiritus, hancpotestatem acquirere exoptavit, quo maiore successu pergeret suas agere partes apud Samaritanos, quas eousque cum magna admiratione egerat. Ad quid mentem suam dirigere debeat, docet eum Petrus simul declarans quomodo evitet ne comminatio illa v. 20 sibi contingat
8:22
v. 99 poenitentiam itaque age ab hac nequitia tua, ἀπὸ ut scil. mentem vera resipiscentia mutes et cum dolore de nequitia admissa animum mentemque omnino ab illa avertas; de notione μεταvosty vide 2,38 et 3,19 ct quae notavi in Comment. Matth. I p. 117; et roga Deum, si forte. remittatur tibi haec cogitatio cordis tui. ἐπίνοια consilium, propositum; εἰ ἄρα, qua particula apposita docetur valde difficile esse negotium poenitentiae pro eiusmodi homine (cat.) et Ammonius notat ambigue Petrum loqui, ut eum in timorem coniiciat, quo magis cum lacrimis et fervore Deum exquirat (cat.) et Athanasius ea dictione indicari ait valde difficile esse tale vulnus curare, at spem sanationis non auferri (cat.). Dubitat Petrus, num Simon in tantum vere acturus sit poenitentiam, quantum requiratur, ut Deus ignoscat. Et cur cum aliqua dubitatione loquatur, revera multum est causae
8:23
v. 3 in. felle enim amaritudinis et obligatione vinculo iniquitatis video Le esse eig χολὴν... ὄντα 1. e. video te cecidisse in vinculum et nunc ibi esse, te pervenisse ad fel amarum et in hac animi pravitate esse; est enim fel amaritudinis (Deut. 29,17. Hebr. 12,15) mali ac depravati animi vitiositas quae aliis quoque noxia sit (Patr.) ; σόνδεσμος, 1. e. vinculo et compedibus, ita iniquitate firmiter est tentus et constrictus. Iam vero qui ita sese pravitati addixit et quasi immersit, de eius sincera poenitentia licet dubitare. Simon comminatione v. 20 utique territus est
8:24
v. 24 respondens autem Simon dixit : precamini vos pro me ad Dominum, ut nihil veniat super me horum quae dixistis; horum, unum habetur in v. 90, sed quod multa complectitur; alterum innuitur in v. 22; plura fortasse comminati sunt Petrus et Ioannes. Solum poenas averti cupit; nihil de resipiscentia. Notat CAr. : cum oportuisset ex corde poenitentiam agere, cum oportuisset lacrimas fundere, ille solum ἀφοσιώσει (specie tenus) hoc: facit; et Cassiodorus : tali reverberatione convictus petebat labiis pro se orari quod in corde non habuit. Atque eum non resipuisse, iis satis superque patet quae veteres de hoc haeresiarcha narrant; cf. Irenaeus (adv. haer. 1,23, 1; M. 7,670); Iustinus (Apol. 1,26. 56; c. Tryph. n. 120; M. 6,368. 513. 756), Tertullianus (de praescript. 56; M. 2,61), Gregorius (in ps. poenit. 5,13; M. 79, 610), ut omitlam quae in Recognitionibus (1,72; M. 1,1256 seq.) et in homiliis clementinis (M. 2,89 etc.) de eo dicuntur. Quandoque putatum est apud losephum quoque fieri mentionem de Simone mago (Antiq. 20,7,2); verum recentissimus editor eo loco iam non legit Σίμωνα, sed ἴΛτομον, qui Iudaeus et genere Cyprius dicitur, quod utrumque Simoni mago non congruit, si Iustino fides est adhibenda. Apostoli autem, uti Samaritanis maiorem Spiritus gratiam attulerant, ita fidem quoque confirmarunt et inter eos propagarunt v. 25 quinam intelligendi sint, ex v. 95 ὑμεῖς, εἰρήχατε salis elucet; colligitur quoque ex μέν, qua particula iam innuitur narrationi de apostolis subiungi aliud de Philippo; test:ificati et locuti verbum Domini (cf. 2,40; 4,99. 31) redibant- Ierosolymam diutius scil. in reditu immultis regionibus Samaritanorum evangelizabant. Cum Aethiops hic ad festum ascendat in lerusalem et cum studio quoque et lectioni s. litterarum deditus sit, videtur fuisse non solum proselytus portae, sed iustitiae; neque opus est vocem eunuchi accipere sensu stricto de spadone (ef. Gen. 39,1). Philippus qui Samaritanis praedicaverat etiam eligitur, ut eum in regnum messianum admittat;
8:26
v. 26 angelus autem (δὲ; cf. v. 25 οἱ μὲν) Domini locutus est ad Philippum dicens : surge et vade contra meridiem plagam meridionalem versus, ad viam quae descendit ab Ierusalem in Gazam; haec est deserta + Philippum in regione samaritana hoc accepisse mandatum plerique recte censent (CÀr. Oec. Theoph. Salm. Lap. Calm. Patr. Felt. Wendt) et arcta connexione cum v. 25 (μὲν-δὲ) omnino suadetur; eum in lerusalem fuisse aliqui volunt (Zeller, Weiss), sed si angelus in lerusalem locutus esset, vix dixisset quae descendit ab lerusalem. Indicatur Philippo, per quam viam ire debeat, cum et olim et hodie per plures vias quis a Ierusalem in Gazam tendere possit; viam eligat desertam, quae scil. per regionem solitariam et desertam ducat. lllud Aaec est deserta referri ad viam iam exprimitur in versione syriaca et sequuntur Chr. (hoc dicit, ne timeat Iudaeorum incursum) Oec. Patr. Felt. Wendt, Bl. Weiss, Hilg.; alii ad urbem Gazam referunt (Jed. Cai. Nalm. Lap. Calm. Deel.); sed cum Philippus non in ipsam urbem perveniat, cur urbs describeretur? Qualis via sit seligenda, ut eunuchuin inveniat, hoc angelus eum docere debet; de ipsa urbe Gaza neque angelus neque Lucas sollicitus est. Gaza, עצה (Gen. 10,19. los. 10,51. Iud. 1,18 etc.) urbs philisthaea prope a mari mediterraneo in regione meridionali Chanaan sita, ab Alexandro Jannaeo eversa erat et destructa (anno 96 a. Ch.); Gabinius urbem iterum instauravit; denuo a Iudaeis eversa est initio belli iudaici (cf. Josephus Antiq. 13,13,3; 15,5,3. Bell. iud. 1,4,9; 4,48,1)... | Illud χατὰ μεσημέρίαν aliqui accipiunt non de regione, sed de tempore diei : surge et vade circa tempus meridiei (Nestle, Hilg.; cf. Gen. 18,1; 43,16); sed
8:27
v. 27 οἱ surgens abiit, dictione hac iisdem verbis expressa (cf. graece) indicatur mandatum angeli esse statim implétum;'quare in ea acceptione: potius narrari debuit angelum circa meridiem ad eum locutum esse, non autem : vade circa .meridiem; et ecce, vir. Aethiops, eunuchus, potens: Candacis reginae Aethiopum; qui erat super omnes gazas eius, εὐνοῦχος dicitur etiam notione generaliore de aulico; additur δυνάστης princeps, minister in aula regia potens, cuius munus erat praeesse aerario et thesauris reginae. Regnare feminas apud Aethiopes Eusebius de suo etiam tempore testatur (h. e. 2,1; M. 20,137). Nomen earum reginarum commune erat Candace, uti Pharao regis nomen apud Aegyptios; regnare enim: feminam Candacem quod nomen multis iam annis ad reginas transiit, scribit P/tnius, (n. ἢ. 6,35,7; cf. Dio Cassius 55,5). Metropolis eius reginae fertur Napata; venerat adorare in Ierusalem; .erat itaque proselytus;
8:28
v. 98 et revertebatur sedens super currum suum legensque Isaiam prophetam; > magnis hic laudibus celebra- | ur, siquidem in Aethiopia vivens et tot negotiis obrutus, cum in civitate superstitionibus dedita versaretur, venit adoraturus in lIeru- = Sslem; magnaque erat diligentia, nam in curru sedens legebat, et hoc illius discendi cupiditatis signum est, quod prophetam illum aliis sublimiorum (ὑψηλότερον) prae manibus habuerit » (Chr.). = lam discit cur missus sit
8:29
v. 29 dizit autem Spiritus PAilippo : accede et adiunge te ad currum istum; τὸ πνεῦμα de illo angelo intelligere (Saím.) non est ratio; « quid enim causae sit, cur quem modo angelum vocaverat, nunc Spiritum nominaret? itaque sentio intelligendum hic esse Spiritum sanctum qui per internam inspirationem aut mentale verbum, ut infra 13,2 et 16,6. 7 Philippum iussit ut accederet » (Beel. sim. Patr. Felt.); vidit enim cordium inspector, qui omnes homines vult fide salvari, pium illum (οὕτως ἔχοντα φιλο- θέως) eique Philippum inexspectato sistebat (Severus cat.);
8:30
v. 30 accurrens autem Philippus audivit eum legentem Isaiam prophetam et dirit : putasne intelligis quae legis? 206 6 γινώσχεις ἃ ἀναγινώσχεις; paronomasiam habes, uti Matth. 6,16; 2 Cor. 3,2; 2 Thess. 3,11; Hebr. 5,8 etc.; ἄρα i. e. num, ponitur, « ut aliquid sive verae sive fictae dubitationis admisceat » (Buttmann); cum hic γε addatur particula sermonem acuens, vera exprimitur dubitatio. Ille vero candide fatetur
8:31
v. 31 qui ait : et quomodo possum , si non aliquis ostenderit mihi? « non respexit habitum, non dixit : tu quis es? non redarguit, non arroganter loquitur, non se scire dicit, sed ignorare fatetur; ideoque discit; monstrat vulnus medico » (CAr.); monent Saím. Lap. contra haereticos scripturas non esse adeo faciles, apertas, perspicuas; verba recitant Hieronymi : « agricolae, caementarii, fabri metallorum, lignorum caesores, lanarii quoque et fullones et ceteri qui variam supellectilem et vilia opuscula fabricantur, absque doctore non possunt esse quod cupiunt; quod medicorum est, promittunt medici, tractant fabrilia fabri; sola Scripturarum ars est quam. sibi omnes passim vindicant... hanc universi praesumunt, lacerant, docent antequam discant », et : = venit Philippus, ostendit ei Iesum qui clausus latebat in littera... ut intelligeres te in Scripturis sanctis sine praevio et monstrante semitam. non posse ingredi » (cf. ep. 53 n. 5. 6; M. 92, 544). > Vide studium, vide desiderium (Chr.); rogavitque Philippum, ut ascenderet et sederet secum;
8:32
v. 32. locus autem. Scripturae quam legebat erat hic, περιοχή, dicitur de argumento alicuius scripti vel de ipsis verbis; alia est significatio particula alicuius libri vel sectio qua altera significatione (quam tamen aliqui negant, uti Wendt; ὑπόθεσιν explicat Hesychius) vocem accipit CAr. eamque admittunt Beel. Feit. Bl. et exprimit versio syriaca פסוקא) sectio), tamquam ovis ad occistonem ductus est et sicut agnus coram tondente se, sine voce, stc non ape- «ruit os suum;
8:33
v. 33 in humilitate iudicium eius sublatum est ἡ, κρίσις αὐτοῦ ἤρθη, sensus esse videtur, Christum passum, esse eousque se deprimi, ut in ipsius causa cognoscenda aequum iudicium seponeretur proculque amandaretur (Patr.); generationem etus quis enarrabit, quoniam tolletur de terra vita eius? verba desumpta sunt ex Is. 53,7. 8 secundum LXX; explicationem vide in Comment. Is. ad ἢ. l.; v. 3% respondens i. e. ex loco hoc lecto occasionem interrogandi capiens vel ansam loquendi; ita saepe respondere usurpatur, autem eunuchus Philippo dixit * obsecro te, de quo propheta dicit hoc? de se an de alio aliquo? duce benigna Dei providentia in locum incidit annuntiationi messianae aptissimum;
8:35
v. 33 aperiens autem Philippus os suum, formula est sollemnis ad sermonem gravem longioremque indicandum (cf. ad Matth. 5,2; 13,35. Iob 3,1) et incipiens a scriptura ista evangelizavit illi. Iesum, simulque ei exposuit quo modo oporteat intrare in regnum messianum, scil. per regenerationem ex aqua et Spiritu sancto, uti apparet ex
8:36
v. 36 et dum irent per ciam, venerunt ad quandam aquam, et ait eunuchus : ecce aqua; quid prohibet me baptizari? « non dixit : baptiza me; sed quid prohibet? per interrogationem magnum suum ostendens baptismi desiderium » (Theoph.Y. De v. 37 notat Bl. : > facile intellegitur οἱ a plena narratione haec abesse non potuisse, et potuisse a contractiore »; ceterum versus non caret valenti antiquitatis testimonio; nam Irenaeus et Cyprianus antiquitate suae testificationis longe superant codices omnes;
8:37
v. 37 autem Philippus : si credis ez toto corde ἐξ Zi; τῆς γαρξίας oco, nota eodem modo legi Luc. 10,27, dum in loco parallelo Matth. et Marc. aliter habeatur, 150617 et. respondens ait : credo Filium Dei esse Iesum Christum, Christum omittunt vulg. quidam codices et Irenaeus. Habemus hic antiquissimam eandemque brevissimam formulam confessionis in baptizando adhibitae (B/.); fides erat profitenda dogmatica, Iesum hominem illum esse vere Filium Dei; proin mysterium Incarnationis et quod ei intime iunctum est redemptionis mysterium nogci et credi debuit; atque in ipsa loci Isaiae explicatione sermo erat inferendus de redemptione, de satisfactione Messiae vicaria, de eius morte ac resurrectione; ex hac autem satisfactione etiam perspicitur malitia peccati. Unde omnia quae ad baptismum rite suscipiendum requiruntur, ibi contineri et exposita esse liquet. Bene notat Beel., versum hunc speciem cuiusquam glossematis nullatenus referre; > talia enim sunt quae commate dicuntur, ut dramatice referant actum ab eunucho et Philippo positum ; atqui eiusmodi non sunt quae cognoscuntur glossemata ». Audivit eunuchus /ice/; unde
8:38
v. 38 et 100551] stare currum, et. descenderunt uterque in aquam Philippus et eunuchus, et baptizavit eum; scribit Hieronymus : « Bethsoron vicus est euntibus ab Aelia Chebron in vigesimo lapide, iuxta quem fons ad radices montis ebulliens (ab eadem in qua gignitur sorbetur humo); referunt in hoc esse eunuchum baptizatum » (de situ et nominibus locorum hebr. M.
8:39
923, 882); v. 39 cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum et amplius non vidit eum eunuchus; cum subito dispareret ex oculis Philippus, eunuchus aperte didicit rem actam esse divinam, non esse humanum quod circa ipsum factum sit (Chr.), verum se insigni beneficio divino esse edoctum et ad fidem adductum et regno messiano adscriptum ; unde cum magna animi laetitia revertitur ad suam regionem : 100/ autem per viam suam gaudens; evanuit quasi ex oculis Philippus; id eunucho quoque signo erat iter esse continuandum, sibi esse revertendum ad munus et regionem suam, in qua beneficii accepti memorem aliis quoque viam salutis eum demonstrasse facile tibi persuaseris. Graece γάρ : continuabat enim etc. i. e. explicatur, quomodo ex subita illa ablatione Philippi didicerit sibi esse iter continuandum ; vis enim particulae id quod iam explicatur refert ad id quod praecessit, quasi pro re nata iam recte atque ordine hoc ita se habere dicatur, quod latini igitur dicunt; quare Devarius γὰρ dixit fere eodem modo usurpari quemadmodum γοῦν (cf. Klotz , Dev. 1I p. 235; sim. Beel. : continuabat igitur iter suum). Philippo autem idem accidit quod 3 Reg. 18,12 enuntiatur (cf. Ez. 3,14. Dan. 14,35. 38);
8:40
v. &0 PAilippus autem Spiritu Domini raptus et miraculo in aliam regionem translatus inventus est in. Azoto, in urbe philisthaea, ducentis septuaginta stadiis septemtrionem versus a Gaza sita; tempore Machabaeorum bis erat expugnata et partim destructa (1 Mach. 5,68; 10,84; 11,5); Gabiniuseam instauravit (anno 55 a. Ch. cf. Iosephus, Antiq. 15,5,3) et pertransiens evangelizabat civitatibus cunctis regionis maritimae illius donec veniret Caesaream ; hic domicilium constituit (21,8); urbs eo loco ad mare sita est inter Ptolemaidem et loppen, ubi antea Turris Stratonis erat; Herodes urbem condidit et in honorem Augusti eam nominavit 1420020500 Σε- 60010 ; Sedes erat procuratorum romanorum (cf. Antiq. 15,9,6 ; 16,5, 1; 18,3,1. Bell. iud. 1,21,5-8; 2,9,2; 7,10,1); eam Tacitus quoque Iudaeae caput vocat (Hist. 2,79). Mirantur aliqui critici quod nunc sermo inferatur de fidelibus Damasci commorantibus, cum ea de re in antecedentibus nihil dicatur, immo id excludatur, quia 8,1 solum per regiones Iudaeae et Samariae et 11,19 usque Phoenicen, Cyprum, Antiochiam fideles dispersi perambulaverint. Quare Hilg. hoc loco iterum alium fontem (i. e. tertium) dicit à Luca excerpi, quia quod iam narratur cum antecedentibus componi nequeat (p. 431). Verum acuti homines non attendunt id quod iam 2,5 seq. narratum est. Aderant die pentecostes ludaei et proselyti ex variis regionibus; tria millia Iesu nomen dederunt; num hi omnes erant incolae hierosolymitani? multi ex iis post aliquod tempus domum redierunt (cf. Beel. Patr. Bels.). Cur non aliqui etiam ex Damasco adfuisse censendi sunt, ex urbe, quacum magnum Hierosolymitanis intercedebat commercium? Atque maximam Iudaeorum multitudinem Damasci habitasse, colligitur eo quod magno bello exorto ad decem millia Iudaeorum iugulata sunt (losephus, Bell. iud. 2,20,2; immo 7,8,7 Eleazarum loquentem facit octodecim millia esse trucidata ea in civitate). Certum itaque est ex tot Iudaeis damascenis etiam inultos in urbe die illo festo. fuisse. Insuper scriptoris consilium nequaquam est omnia enarrare. Ergo quomodo potuerint esse Christiani Damasci, patet ex 2,5 seq.; eos ibi fuisse nunc dicitur. Quid plus requiri potest a scriptore qui ex pluribus quae facta sunt pauca solum narranda sibi sumit? lta septem diaconos esse electos narravit; de duobus solum aliqua refert ; duodecim apostolos nominavit, de tribus, Petro, Ioanne, Iacobo pauca quaedam refert. Frustra quoque quaeruntur fontes narrationum diversi. Quos fontes habeat Lucas ipse nos docet : sicut tradiderunt nobis, qui ab initio ipsi viderunt et ministri fuerunt sermonis (Luc. 1,9). Ipse comes Pauli et quod supra narraverat (7,57 ; 8,3) et quae nunc refert, ab optimo fonte, ipso Paulo, accepta habet;
8:2
I. ONORI ALLA SALMA NEL RITO OCCIDENTALE. — I primi cristiani continuarono (Act. 8, 2) l'uso di lavare la salma affidandola in alcune Chiese a chierici o addetti, di ungerla e comporla secondo la costumanza locale, avvolgendola in bende, lenzuola di lino o di seta, …
II. CULTO. - 1. Ritrovamento del corpo di s. S. nel 415. - Dopo la sua gloriosa morte, il primo μάρτυς del Signore (s. Paolo in Act. 22, 20), ebbe da « uomini più » degna sepoltura (Act. 8, 2), ma non si ha il minimo cenno a manifestazioni cultuali in suo onore. …
8:4
… Evangelizzò la Samaria, compiendo molti miracoli; vi convertì a battezzò anche Simon Mago (Act. 8, 4-13). Sulla via che scende da Gerusalemme a Gaza istruì e battezzò l'etope eunuco della regina Candace, indi dallo Spirito del Signore fu trasportato in Azoto e di là evangelizzando tutte …
… inequivocabile (Mt. 10, 17-23). Senza parlare poi dell'esempio stesso di Gesù che più volte si sottrasse con la f. e di quello dell'apostolo Paolo che a Damasco si calò dalle mura per sfuggire ai suoi persecutori (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). Lo stesso più grande ammiratore di Tertulliano, s. Cipriano, nella persecuzione di Decio (250) si tenne nascosto nei pressi della città di Carragine; ugualmente si era …
8:5
… una speciale classe di catechisti detti nel Nuovo Testamento « evangelisti » o banditori della « buona novella », ai quali si aggiungevano i « dottori » o « maestri », ossia persone insignite dallo Spirito del « dono » dell'insegnamento (cf. Act. 21,8; 8,5 sgg. 40; Eph. 4, 11; II Tim. 4, 5; Rom. 12,7; I Cor. 12,8: agli « evangelisti » era forse affidata la prima evangelizzazione, e ai « dottori » o « maestri » il compito di perfezionare l'istruzione, …
… Ma anche solo, ὁ Χριστός esprime tutta la fede nella natura e missione di Gesù (Mc. 8, 29b). L'appellativo ὁ Χριστός designa Gesù in bocca dei credenti nella sua trascendente messianità (Mt. 1, 17; 11, 2; Act. 8, 5; s. Paolo) o degli increduli che lo motteggiano (Mt. 26, 68; 27, 17 e 22 con ὁ λεγόμενος). …
… Stefano e Filippo evangelizzavano (ibid., 6, 8 sgg.; 8, 5; 26, 40), Filippo anzi battezzava (ibid., 8,12 sgg.; 38). A cominciare da s. Ignazio Martire i Padri pongono il diaconato come l'inferiore dei tre gradi della gerarchia dell'Ordine. …
… avuto la possibilità di ricevere indicazioni preziose provenienti da ambienti giovannei (ibid. 9, 54), da Pietro (ibid. 22, 8), da Cleophas (ibid. 24, 18), dal diacono Filippo (Act. 21, 8), particolarmente al corrente di quanto riguardava la Samaria (Act. 8, 5-8; Lc. 9, 52-56; 17, 11-19). Le pie donne (Lc. 8, 2-3; 23, 55), Marta e Maria (ibid. 10, 38) hanno potuto informarlo di episodi che specialmente le riguardavano. …
8:9
… Nell'Impero romano il termine aveva questo senso peggiorativo di fattucchiere (il mago Elima, Bariess, Act. 13, 6-8; Simone μαγεών, Act. 8, 9). Nella Volgata del Vecchio Testamento magus rende diversi termini ebraici indicanti «indovini», «incantatori».
Gli scritti profetici abbondano di rimproveri contro il ricorso alla m. (cf. Os. 4, 12; Is. 2, 6; 3, 2 sg.; 57, 3; Ier. 27, 9; Mal. 3, 5), e l'avversione perdura negli scritti del Nuovo Testamento (Act. 8, 9; 13, 6.10; 19, 19). Ciò dimostra quanto fosse radicata nel popolo la tendenza verso la m.; in epoca ellenistica appare evidente anche dai numerosi papiri magici greci, nei quali ricorrono …
… P. lo rimproverò e Simone sembrò pentito (Act. 8, 9-24). Il preteso incontro di P. con Simon Mago al principio dell'impero di Claudio, quindi verso il 12, è riferito solo dagli Acti Petri e dagli Atti di P. e di Paolo. …
In S., il cristianesimo fu introdotto dal diacono Filippo, che vi si incontrò con Simon Mago (Act. 8, 9-14). Durante i torbidi del 64 i soldati maltrattarono molto i Giudei, i quali si vendicarono terribilmente nel 66, bruciando la città.
SIMONE MAGO. - Samaritano, contemporaneo degli Apostoli (Act. 8, 9-24). S. Giustino (Apol., I: PG 6, 3-68) lo dice nativo di Gitton (Πττων); il diacono Filippo nell'ermagelizzare la Samaria vi trovò S., il quale si era acquistata straordinaria fama per …
8:10
… Quest'impostore si montò pian piano la testa fino al punto da spacciarsi come la grande Virtù di Dio (Act. 8, 10) e poi come Dio stesso. …
… Gli Apostoli attuarono tale missione universale ricevuta da Gesù (cf. Act. 8, 10-11, ecc.).
8:12
… Stefano e Filippo evangelizzavano (ibid., 6, 8 sgg.; 8, 5; 26, 40), Filippo anzi battezzava (ibid., 8,12 sgg.; 38). A cominciare da s. Ignazio Martire i Padri pongono il diaconato come l'inferiore dei tre gradi della gerarchia dell'Ordine. …
8:14
… Essi andarono, imposero le mani sui nuovi cristiani, e quelli ricevettero lo Spirito Santo (Act. 8, 14-18). Da un altro luogo si ricava che tale era l'usanza abituale: nessuno di quelli che amminstravano il Battesimo aveva la facoltà di dare lo Spirito Santo. …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… 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. …
8:15
del Figlio e dello Spirito Santo » (Mt. 28, 19). In seguito dovevano imporre le mani ai neofiti e con ciò dare loro lo Spirito Santo (Act. 8, 15-17). E prima essi avevano sentito Gesù proclamare: « Tutto fu consegnato in mano mia da mio Padre. …
… Essa serve ad indicare il significato particolare che si vuol dare al rito, lo scopo specifico che con esso si intende conseguire. È già menzionata questa preghiera in alcuni testi neo-testamentari, come associata all'i. d. m.: cf. Act. 6, 6; 8, 15-17; 13, 3. Tertulliano, poi, De Baptismo, 8, scrive: « Manus imponitur per benedictionem advocans et invitans Spiritum Sanctum »; s. Cipriano, Epist., 73, 9: « Per nostram orationem …
8:17
… Tertulliano, De Baptismo, 8: « Dehine manus imponitur »; s. Stefano a s. Cipriano, Epist., 74, 1: « Ut manus imponatur in poenitentiam »; mentre è più comune l'uso del plurale sia nei documenti neo-testamentari (cf. Mt. 19, 13, 15; Mc. 10, 16; Act. 8, 17; 19, 6; Hebr. 6, 2; I Tim. 4, 14; 5, 22; II Tim. 1, 6), sia presso gli scrittori greci. …
… s. Policarpo vescovo di Smirne celebra il Sacrificio eucaristico alla presenza del papa Aniceto a Roma), da s. Giustino [I Apol., 65 e 67; PG 6, 427, 430]) e i Sacramenti (p. es., s. Pietro e s. Giovanni impongono le mani ai battezzati per la Cresima [Act. 8, 17], s. Paolo, come vescovo, ordina con l'imposizione delle mani [I Tim. 4, 14; II Tim. 1, 6], i presbiteri amministrano l'Estrema Unzione [Jac. 5, 12-15], i diaconi battezzano [Act. 8, 26-40]).
… I primi cristiani ricevevano lo Spirito Santo «per impositionem manus Apostolorum» (Act. 8, 17; 19, 6); Cristo afferma che la sua carne (eucaristica) è principio di vita e soprannaturale, come il pane è causa della vita materiale «qui manducat me et ipse vivet propter me» (Io. …
8:18
BAR IESU (ΒΑΡΙΗΣΟΎΣ: « FIGLIO DI GESÙ »)
F. C. Bauer e E. Zeller negarono la storicità di questa narrazione, considerandola un doppione dell'alterco di Pietro con Simon Mago (Act. 8, 18-24); ma fra i due passi l'unico punto comune è la presenza di un mago.
… 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. 3, …
8:20
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Dalla narrazione inoltre risulta che egli era il capo anche in confronto a Giovanni (ibid. 8, 20 sgg.). …
8:22
… L'ultimo comando del Signore (« ... praedicari in nomine eius paenitentiam in remissionem peccatorum »: ibid. 24, 47) fu fedelmente eseguito nella predicazione apostolica (cf. Act. 2, 38; 3, 19; 8, 22; 17, 30). Se nelle epistole paoline, come via della vita viene proposta la fede, la morte di s. Paolo include la « metanoia », della quale lo stesso s. Paolo è fulgido esempio.
8:23
ATTRIZIONE (DAL LAT. ATTERO = ABBATTO, SCHIACCIO)
… Tale dottrina è ben fondata nella Scrittura, che presenta i Profeti (Ier. 31, 18-20; Ez. 36, 31-32; Dan. 3, 38-40), Gesù Cristo (Mt. 5, 20-30; 10, 28-33; 13, 41; Lc. 7, 44; 3, 5; Io. 6, 14), gli Apostoli (Act. 8, 23; II Pt. 3, 3-9) come predicatori di penitenza, che fanno leva soprattutto sul timore delle pene eterne. …
8:26
… Viene specialmente ricordato «l'a. del Signore», particolare protettore del nuovo Israele, come lo era stato dell'antico (Act. 5, 19; 8, 26; 10, 3 sgg.; 12, 7 sgg.; 27, 23). Sono protettori d'individui o a. custodi (Mt. 18, 10; Act. 12, 15); prendono sommo interesse alla salvezza di ogni uomo (Lc. 15, 10); sono mandati …
… Nella tradizione cristiana, attestata da Eusebio, Onomasticon, 52, 3-4 (ed. Klostermann), seguito poi da altri, e segnata nella Carta di Madaba, B. è indicata come il luogo ('Ajn ed-Dirweh) dove il diacono Filippo battezzò l'Eunuco della regina Candace (Act. 8, 26-39).
EUNUCO ETIOPE. - Ministro di Candace regina d'Etiopia, convertito e battezzato dal diacono Filippo (Act. 8, 26-39).
… Mago (Act. 8, 4-13). Sulla via che scende da Gerusalemme a Gaza istruì e battezzò l'etope eunuco della regina Candace, indi dallo Spirito del Signore fu trasportato in Azoto e di là evangelizzando tutte le città per le quali passava, arrivò a Cesarea (Act. 8, 26-40).
… Pietro e s. Giovanni impongono le mani ai battezzati per la Cresima [Act. 8, 17], s. Paolo, come vescovo, ordina con l'imposizione delle mani [I Tim. 4, 14; II Tim. 1, 6], i presbiteri amministrano l'Estrema Unzione [Jac. 5, 12-15], i diaconi battezzano [Act. 8, 26-40]).
8:27
2. In Act. 8, 27 si parla del ministro delle finanze della regina C. (Κανδάκης) d'Etiopia. …
… Quindi occorre distinguere tra una c. prima e rudimentale (come, ad es., all'eunuco d'Etiopia, Act. 8, 27-38) e una c. più ampia e approfondita (cf. Act. 18, 26; s. Paolo distingue tra il lavoro di « piantare » e quello d'« innaffiare », tra il gettare le fondamenta ed il costruirvi sopra, …
… Ma non pare il caso di Act. 8, 27, dove segue la qualifica di «ministro» (δυνάστης), che verrebbe ad essere quasi una tautologia.
GAZOFILACIO (γαζοφυλάκων). - Da γάξα (cf. Act. 8, 27; che in persiano significa « tesoro ») e φυλάκων (= « custodire »): nei Settanta, nei Vangeli, presso Giuseppe Flavio e Strabone indica il luogo ove si custodiva il tesoro del tempio …
8:32
… formola (cf. Io. 1, 30-34), che allude al duplice a. quotidianamente sacrificato nel Tempio, e specialmente all'a. pasquale la cui immolazione doveva avvenire di lì a poco (Io. 2, 13), e al sacrificio espiatorio del «servo di Jahweh» (Is. 53, 7; cf. Act. 8, 32). L'Evangelista dà sommo rilievo al rito pasquale di Gesù (Io. 13, 1-3, 31-33; cf. 18, 28) per poi sottolineare il 'realizzarsi in lui del tipo dell'a. pasquale (Io. 19, 33-36). …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per gli scrittori del Nuovo Testamento basta confrontare Mt. 12, 18-21 con Is. 42, 1-4; Rom. 15, 21 con Is. 52, 15; Io. 12, 38 con Is. 52, 1; Mt. 8, 17 con Is. 53, 4; Act. 8, 32-35 con Is. 53, 7-8; Lc. 22, 37 con Is. 53, 12. Nei quali si rileva adempito in Cristo quanto è detto del S. di J. (cf. anche Lc. 2, 32 - Is. 42, 6; Mt. 11, 5 - Is. 42, 7; Apoc. 19, 13-15 …
8:34
RELIGIONI, STUDIO COMPARATO DELLE
… purifica; gli Indù si purificano delle loro colpe nelle acque del Gange; Giovanni il Precursore battezzava nelle acque del Giordano in segno di penitenza (Mt. 3, 5-6); i primi Apostoli battezzavano dovunque nel nome di Gesù in segno di rigenerazione (Act. 8, 34-38); stesso rito, ma differente spirito (v. BATTESIMO, II, coll. 1003-45). Puri incontri casuali sono anche quelli che derivano dal richiamo quasi obbligatorio di temi generali: origine …
8:35
… Dio importava anche, come è ovvio, la fede in Gesù Cristo legato divino e Figlio di Dio: difatti si aveva cura di annunziare Cristo fin dal principio della c. allo scopo di impartire una conoscenza almeno sommaria della sua vita e della sua opera (cf. Act. 8, 35; 10, 36-43; al centurione Cornelio). …
8:36
… La narrazione di Act. 8, 36-37 è significativa: l'apostolo Filippo e questo servo della regina arrivano dove c'è acqua « e disse l'eunuco: ecco l'acqua, che cosa impedisce che io sia battezzato? …
… Quanto al Battesimo, sebbene fin da principio anche i diaconi (Act. 8, 36-38) esercitassero queste funzioni, era tuttavia ufficio proprio e ordinario del v. (cf. s. Ignazio, Smyrn., 8, 2) ossia del summus sacerdos (Tertulliano, De Baptismo, 17, che ricorda …
8:37
… La più antica formola conosciuta è quella usata dall'eunuco della Regina di Etiopia: « Io credo che Gesù Cristo è il Figlio di Dio » (Act. 8, 37). Fin dal tempo apostolico però si conobbero altre formole più diffuse che contenevano le verità più importanti della Redenzione, come quella in I Cor. 15, 3-4: « Vi trasmisi fra le …
8:38
… 49-51; A. Rücker, Ritus Baptismi et Missae quem descripsit Theodorus ep. Mopsuestenus in sermonibus catecheticis [Opuscula et Textus, Series liturgica, 2], Münster 1933, pp. 17-18). Avvenne certamente per immersione il B. dell'eunuco della regina Candace (Act. 8, 38). Dovette essere per immersione il B. di cui parlano la Didaché, 7, Tertulliano, De Baptismo, 4, e le Recognitiones dello Pseudo-Clemente, 32; PG 1, 1329, cioè il B. fatto nell'acqua …
8:40
AZOTO (EBR. ʾAŠDĀDH; ASIR. AŠDĀDH; GR. ʾAŠḎŌR; OGGI EŠDĀDH)
Evangelizzata dal diacono Filippo (Act. 8, 40) fu sede vescovile della Palaestina prima nei secc. …
… Là risiedeva il diacono Filippo con a figlie profetesse (Act. 8, 40; 21, 18). S. Pietro vi battezzò Cornelio, centurione della coorte italica (Act. 10), primo incirconciso che entrava nella Chiesa. …
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.