Homilies on the Beginning of the Acts of the Apostles (1, 2, 4)

^A to say that you could not have brought them, for you know how to urge them. But if they do not listen, you at least will have been held guiltless by God through your own zeal. For the prophet says: 'You have delivered your soul' (Ezek. 3. 19). Therefore, do not cease to encourage them, to visit them, to provide them with the hope of the blessings to come, that we may all in common enjoy the kingdom of heaven, by the grace and mercy of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, and honor, now and ever, and to the ages of ages. Amen.

Homily on the Inscription of the Altar and on the Beginning of the Acts of the Apostles

^A Do you glory in these things? Or in riches? Or in silken garments? Why do you rather think upon these things, the invention of worms and barbarian men? They are for prostitutes and the dissolute, and the violators of sepulchers, and thieves. Recognize true riches, and from that summit fall not into vanity; acknowledge the vileness of nature. Earth and dust, ashes and cinders, smoke and shadow, grass and the flower of grass. But what indeed can be more ridiculous than glory? And yet, you rule over many men! What does it profit you that you rule over men, when you are a slave and captive to your own passions? Just as if someone were indeed beaten and wounded by his own servants at home, but on going out into the forum, he would boast—so it is that you are beaten by the passion of vainglory, while you are a slave to the luxury that inflicts harm upon you, even as you rule over those who are at your beck and call! Oh that you might rule over them, indeed! Oh that you might be equal to them!

^B 2. Not wealth, but the abuse of wealth is to be condemned. I do not say this to accuse the rich, but those who use their riches wrongly. For I do not say that wealth itself is an evil, if we only wished to use it appropriately, even without pride or arrogance. If wealth were an evil, we would by no means desire to reach Abraham, who had three hundred and eighteen household servants. Wealth, therefore, is not an evil; it is the illegitimate use of it that is the evil. And just as I was saying a little while ago concerning drunkenness (a), so I say here: for 'every creature of God is good, and nothing to be rejected' which is received with thanksgiving (1 Tim. 4. 4). It is not that I accuse the rich, nor do I bring money into hatred, but I bring accusation against the use of money, and against those who spend it on luxuries. Therefore, it is called 'money' (b), so that we may use it, and not that it may use us; it is called 'property' so that we may possess it, and not that it may possess us. Why, then, do you make yourself a slave? Why do you invert the order? I want you to know who they are who are occupied with these collections, and with what they occupy themselves. They are occupied with gambling, or entirely with secular matters, which result in turmoil. If you were here, my man, in tranquillity, as if in a harbor, no one entering would disturb you, no steward would interrupt you, no servant would bring you trouble through secular business, no one would annoy you; but living in quietude, you would be involved in divine readings. Never here is there any turbulence; ^C never, but only benediction and prayers, and spiritual discourse, and a migration to heaven. And already, in this place, having received the pledge of the kingdom of heaven, you would perceive it. For what reason do you desert a bountiful table and an opulent feast, to transfer yourself to another that is far more burdensome, and, having abandoned the harbor, commute to a place of turbulence? This, indeed, is grievous, that the poor are not present, whom you are not missing—but it is not so grievous that the rich are not present. What then?

Does it detain the poor in necessary occupations, occupied as they are in daily labor, providing sustenance for themselves, having the care of raising children, maintaining a wife, and unable to live unless they labor? These things are said not that I might form a defense for them, but that I might show that the rich are subject to a greater accusation. By how much more security they enjoy, by so much more will they be condemned, because they are occupied by no such things.

Judaeans are worse who are absent from the church. — Do you not see the Judaeans, those rebels, who resist the Holy Spirit, how stiff-necked they are? They are altogether worse, those who did not come. If one told them to cease from their labors for seven days, or ten, or twenty, or thirty, they would not object: although that leisure is troublesome to them. Do they shut their shops? They do not light fires, ^D nor do they draw water, nor do they engage in any business of that kind, and they are permitted to do nothing else; they are bound with the chain of leisure, and not even then do they contradict. And I say nothing; I do not command you to abstain from work for seventeen days, but that you provide me two hours of your time, and not even that measure do you grant me! Indeed, you do not grant me two hours, even as you yourself, that you might depart from prayer full of blessings, from every side secure, and become invincible to the devil through the spiritual arms you have received. What is more pleasant, I ask, than to pass time here? For if it is necessary to pass all the days, what more glorious? what more safe? where there are so many brothers, where the Spirit is, where Jesus is in the midst, and the Father also? What other such congregation do you seek? what other senate? what other assembly? It is of such great importance to you: the table, so many Scriptures, so many blessings, so many prayers, the very gathering itself, and the other conversation and discourse that you await. But what pardon do you deserve to think yourself worthy of? These things are spoken, not that you may listen: for you have no need of these medicines, since you yourselves have proven your health by your works, and you show your love by such great zeal; but what is said is addressed to you, that you might make them listen who do not listen. Do not say: 'I only accuse those who did not come,' but tell them the whole prayer from the beginning. Remind them of the memory of the Judaeans, bring back to mind how much more excellent this assembly is; tell them how much zeal you show for worldly things; tell them how much reward remains for you, who are gathering here. If you tell them only this, that they have been accused by me, you will kindle anger, and inflict a wound, not apply a medicine: but if you tell them that you did not accuse them as an enemy, but rather exhorted them as a friend; and you will persuade them, 'Faithful are the wounds of a friend, but the kisses of an enemy' (Prov. 27. 6); they will receive the accusation with much pleasure: for they will not attend to the words, but to the intent of him who says them. Look to your brothers. For the salvation of you all, who are present,

^A a report must be rendered to you regarding those who are absent. We ourselves cannot come into conversation with them, but let us come into conversation with them through you and through your erudition: let your love act as a bridge for us toward them; make it so that through your tongue our words may be carried to their ears. Perhaps what we have said about those who do not attend the gathering is sufficient, and nothing need be added. For we could indeed say more, but that we may not spend all the time on such accusations, such that no benefit flows to you yourselves who are present, come, let us set before you even an unusual and new repast: I say unusual and new, not regarding the spiritual table, but regarding your ears.

^B In previous days we have conversed on the apostolic words, and on the evangelical, when we were discussing Judas; we have also conversed on the prophetic; today I wish to speak from the Acts of the Apostles. Therefore, I said it was an unusual repast, and yet not unusual. Not unusual indeed, because it pertains to the order of the sacred Scriptures: but unusual, because perhaps your ears are not at all accustomed to such a narrative. For truly, to many, this book is not even known; to many, again, though it appears clear and open, it is nevertheless despised; and to these, knowledge, and to those, ignorance, provides an occasion for negligence. In order, therefore, that both those who have not known it, and those who think they understand it clearly, may learn that there are many deep and abstruse meanings in it, it will be worth the effort to correct the negligence of both today. First, it is necessary to know who wrote the book: for this is the best order of inquiry, to see regarding the author whether he is a man or indeed God: and if he is a man, let us reject it: "For do not," he says, "call any man master on earth" (Matt. 23:8): but if he is God, let us admit it: for our school is heavenly and supernal, since such is the dignity of this theatre, that we learn nothing from men, but through men from God.

^C It must be inquired by us, who wrote it, and when he wrote it, and concerning what, and for what cause the instruction was given that it should be read in this solemnity. For perhaps you do not hear the book read throughout the entire year. Indeed, it is also profitable to know this: and then it must be sought for what cause it bears this title before it, *Acts of the Apostles*. For neither are the titles to be passed over rashly, nor should the beginning of the book be touched upon immediately: but first the name of the book must be seen. For just as in our own bodies the rest of the body becomes better known from the head, and the face looming above renders it manifest, so from the upper part the title placed upon the text makes the remainder of the writing more known in the front. Do you not see this even in royal images, that the image is placed high up, which has the king's name inscribed, while below on the base are inscribed the king's triumphs, victories, and famous deeds? It is permitted to behold the same in the Scriptures. The royal image is painted above: but below are inscribed the victory, the trophies, and all things famously performed. We do the same even when we have received a letter: we do not immediately loosen the seal; nor do we immediately read what lies within: but we first run over the inscription placed on the exterior, and from it learn both who sent it, and by whom it ought to be received. Is it not, therefore, absurd that we should apply so much study to secular matters, and not be moved or disturbed, but run through each thing in order: while in this place we are annoyed and immediately rush to the beginning? Do you wish to understand how great the force of a title is, how great its power, how great a treasure is hidden in the beginnings of the Scriptures? Listen, that you may not despise the titles of the sacred Books.

^D Paul entered Athens at one time: this history is written in this very book; he found in the city not a sacred book, but an altar of idols; he found an inscription which held thus, TO THE UNKNOWN GOD (Acts 17:23): and he did not pass it by, but by the work of this altar inscription he overturned the altar itself. That holy Paul, who had the grace of the Spirit, did not pass by the inscription of the altar, and do you pass by the titles of the Scriptures? He did not omit what the idolatrous Athenians had written, and do you not judge what the Holy Spirit wrote to be necessary? With what indulgence, then, will you be worthy? But in very truth, let us see what great utility this inscription brought forth. When, therefore, you see that the inscription engraved on the altar provided such power, you will understand that this can be performed much more by the inscriptions of the Scriptures. Paul entered the city, he found an altar on which it was inscribed, *To the Unknown God*. What was needed to be done? They were all Gentiles, all impious; what, therefore, was to be done? To speak of the Gospels? But they would have rejected it. To speak of the books of the prophets, or the mandates of the Law? But they would not have believed. What, therefore, did he do? He ran to the altar, and attacked the enemies with their own weapons. And this is that which he was saying, "I have become all things to all men, to the Jews as a Jew, to those who were without the Law, as if I were without the Law" (1 Cor. 9:21). He saw the altar, he saw the inscription, the Spirit rose up. For such is the grace of the Spirit: it causes those who have received it to gather profit from everywhere; such are our spiritual weapons. For "bringing into captivity," he says, "every intellect into the obedience of Christ" (2 Cor. 10:5). He transferred the altar itself: or rather, omitting the letters, he transformed its sense: and just as in war a general of an army, if he sees a courageous soldier in the enemy's line, and having grabbed him by the hair has transferred that soldier to his own line, and has caused him to fight for him; so also Paul acted, when he found an inscription engraved on the altar as if in the enemy's line, he transferred it to his own line, that it might fight with Paul against the Athenians, and not strike Paul with the Athenians: for the sword was that of the Athenians, that inscription was the blade of the enemies: but this blade severed the head of the enemies. It would not have been so wonderful if someone had conquered them with his own weapons: for this happens by desert; but that is new and unusual, when we turn the enemies' weapons like engines against the enemies, when the sword that they wield against us, this very sword brings upon them the fatal blow.

^A 4. *Paul is compared to David.* — Such, indeed, is the power of the Spirit. David too once did this: he went out naked of weapons, so that God's grace might appear naked. For, he says, let there be nothing human when God fights on our behalf. He went out, then, naked of weapons, and brought down that tower. Then, because he had no weapons, he ran and snatched the sword of Goliath, and thus he beheaded the barbarian. So too did Paul act with regard to this inscription. And so that the manner of the victory may be clearer, I will tell you the power of the inscription. He found, then, an altar in Athens on which was inscribed: *To an Unknown God*. Who then was the unknown one, if not Christ? Do you see how he took the inscription captive, not for the harm of those who wrote it, but for their salvation and providence? What then? Did the Athenians write this on account of Christ, he says? If the Athenians had written it on account of Christ, it would not have been so wonderful; but this is the wonder, that they wrote it differently, yet he had the strength to change it. It is necessary first to say for what reason the Athenians wrote: *To an Unknown God*. For what reason then did they write it? They had many gods there, or rather many demons; for *all the gods of the gentiles are demons* (Ps. 95:5). They had both native ones and foreigners. You see how great the mockery is. For if he is God, he is not a foreigner; for he is the Lord of the whole world. Of these, then, some they had received from their fathers, others from neighboring nations, such as the Scythians, the Thracians, and the Egyptians; and if you were experienced in secular learning, I would have read all these histories to you. Since, therefore, they did not receive them all from the beginning, but they were introduced to them little by little—some in the time of their fathers, others in their own generation—they came together and said to one another: Just as we were ignorant of these, they said, and later we received and recognized them, so it happens that there is another who is unknown, who is indeed God, but is not recognized by us; and for this reason he lies unnoticed, neglected and not worshipped. What then, so that he may come to be? They set up an altar and wrote: *To an Unknown God*, saying this through the inscription: that if there is any other god not yet known to us, let us worship him too. Look at the excess of superstition. For this reason Paul, beginning, said: *In all things I perceive you as being more superstitious* (Acts 17:22); for you do not worship only the demons known to you, but also those not yet known to you. They wrote *To an Unknown God* for this reason, ^B but Paul interpreted it. For they were saying this about others, but he transferred it to Christ, having taken the thought captive and stationed it with himself in his own battle line. *For whom you worship in ignorance*, he says, *him I proclaim to you*; for there is no other unknown God but Christ. And behold the spiritual understanding. They were about to accuse him thereafter, saying, *You are introducing strange doctrines into our ears*, that you are an innovator, that you are introducing a god whom we do not know. Wishing, therefore, to be rid of the suspicion concerning innovation, and to show that he does not preach a strange God, but one whom they had already forestalled in honoring through their worship, he added and said: *Whom you worship in ignorance, him I proclaim to you.* You have preceded me, he says: your worship has arrived before my preaching.

In order, therefore, that we may not overlook the inscriptions of the divine Scriptures—if you are sober and vigilant, you will find something useful even in the works of others; but if you are slothful and relaxed, you will have no advantage even from the divine Scriptures. For just as he who knows how to gain, gains from everywhere; so too he who does not know, even if he finds a treasure, departs empty. Do you wish that I speak of another such endeavor, which another man spoke with a different intent, but the evangelist transferred the power of what was said to himself? Pay close attention, then, so that you may learn that he too took the thought captive to the obedience of Christ; so that you may learn that, if we are able to take captive the things of others, much more shall we trade and gain in our own matters. Caiaphas was high priest of that year—for this too was part of the Jewish wickedness; for they were disgracing the dignity of the priesthood by making high priests available for purchase. Before this it was not so, but the priesthood of the high priest was terminated only by death; but then, even while living, they were removed from their honor. Caiaphas, then, being high priest of that year, was arming the Jews against Christ, and saying: *That this man must die*, having nothing to accuse him of, but being consumed by envy. For such is envy; it pays back such rewards for benefits. ^C Whence, also, explaining the cause of the plot, he said: *It is profitable for one man to die, and that the whole nation should not perish* (John 11:50). Observe how the power of this word came to be on our side; so that you may learn that while the word was of the priest, the thought was able to become spiritual. *It is profitable for one man to die, and that the whole nation should not perish.* But he did not say this of himself, he says, but *because he was high priest of that year*, he prophesied *that Christ must die, not only for the Jews, but also for the whole nation* (John 11:51). For this reason he also said that *it is profitable for one man to die, and that the whole nation should not perish*. Do you see the power of God, how he compels even the tongues of enemies to speak what concerns the truth? ^D

5. *Neophytes who are present.* — Therefore, so that we do not omit the titles, let this be sufficient for now; I would have liked to say also who wrote the book, and when, and for what reason he wrote—but if God wills, we shall render these things on the morrow. For I desire at this point to hold these things for now; but the other matters for the following day, if God wills.

ON THE INSCRIPTION OF THE ACTS, AND ON THE BEGINNING OF THE ACTS

^A I have determined to turn the remainder of this discourse toward the newly illumined. I do not call only those newly illumined who were baptized two or three or ten days ago; I call by that name also those who were baptized a year ago, or even much longer than that, since these ought also to be so named. For if we display much zeal in cultivating our soul, we can remain "newly illumined" even after ten years, provided we preserve the youth in us that was begotten in the baptismal font. It is not time that makes one "newly illumined," but a clean life, since it is possible for someone, even after two days, to lose the dignity of this title if they do not care for themselves. And I shall offer you an example of this, how one who was newly illumined lost both the grace and the honor of the newly illumined immediately after two days. I offer this example so that when you see such a fall, you may place your own salvation in safety. For you are to be corrected and healed not only by the example of those who stood firm, but also of those who were tripped up. Simon Magus had been converted, he says, and being baptized, clung to Philip, seeing ^B the signs; but after a few days he immediately returned to his own wickedness, and wished to purchase his salvation with money. What, then, did Peter say to the newly illumined man? "You are in the gall of bitterness and in the bond of iniquity; therefore, pray to God, if perhaps this wickedness may be forgiven you" (Acts 8:23, 22). He had not even entered the contests, and already he had fallen into a state unworthy of pardon. Therefore, just as it is possible after two days to fall and lose the title and grace of the newly illumined, so also, even after ten or twenty years, and even until the very end of life, we can preserve this illustrious and venerable name and reality. And the Apostle Paul bears witness to this, he who was most illustrious in his old age. For since this youthfulness is not from nature, but we are masters of both purposes—so that it is in our power to grow old or remain young—it depends on our own resolve. While in the body, one may apply every effort, move every stone, take every precaution, and not afflict it with continuous toils; yet by the law of nature, old age will nonetheless invade it. But in the soul, it is not so; but if you do not vex it, nor torture it with worldly labors and secular cares, it retains its youth forever and keeps it unharmed. Do you not see these stars fixed in the heavens? They have been shining for six thousand years, and not one of them has become dimmer. If, where it is a matter of nature, the light has remained so fresh and vivid, where it is a matter of the will, shall it not much more remain such as it shone from the beginning? Nay, rather, if we wish, it will not only remain such, but will even be more splendid, so as to emulate the very rays of the sun. Do you wish to understand how we can be "newly illumined" even after a long time? Hear in what words Paul addresses men who had been illumined long before: "Among whom you shine as lights in the world, holding fast the word of life, to my glory" (Phil. 2:15, 16). You have put off the old and tattered garment, you have been anointed with spiritual ointment, you have all been made free; let no one hereafter return to the former servitude. These matters are a kind of war and contest. There is a trial of athletes in the Olympic games. No one competes who is a slave; no one serves as a soldier who is a servant; but if a slave is caught, he is cast out from the register of soldiers with punishment. And indeed, this same custom holds not only in this sort of soldiery, but also in the Olympic contests. For after thirty days spent there, they lead them out into the suburb, and with the whole theater sitting, the herald cries: "Does anyone accuse this man?" so that, all suspicion of servile condition having been dispelled, he may set foot into the contests. ^C But if the devil does not admit slaves into his contests, how do you, having escaped the slavery of sin, dare to enter into the contest of Christ? There, indeed, the herald says, "Is there anyone who is this man's accuser?" But here, Christ does not say this—but although everyone might accuse him before baptism, He says: "I shall admit him and free him from slavery, and having claimed him for liberty, I shall introduce him into the contests." Do you see the kindness of the judge of the games? He does not ask what has gone before; but he requires an account of what follows. When you were a slave, you had a thousand accusers: your conscience, your sins, all the demons. "Not one of them," He says, "moved me against you, nor did I judge you unworthy of my contests, but I admitted you to the wrestlings, not because of your merit, but because of my kindness." Remain, therefore, and contend; whether you must run, or box, or wrestle in the pancration, do not contend secretly, do not contend rashly, nor in vain. Hear what Paul did. Immediately when he ascended from the bath, straight after baptism, he was contending, he was preaching that "this is the Son of God," and he was confounding the Jews from the first day (Acts 9:22). But you, are you unable to preach, and do you lack the word of doctrine? Therefore, teach by your deeds, your conversation, and the splendor of your actions. "Let your light," He says, "so shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. 5:16). Can you not confound the Jews with your voice? Make them be confounded by your conversation; make the Gentiles be moved by your transformation. For when they see one who was lascivious, wicked, negligent, and corrupt, suddenly changed, and after the change from grace, having exhibited a change in conduct, will they not be confounded and say that which the Jews once said of the blind man: "Is this he? No, he is not; nay, it is he himself" (John 9:8, 9)? For these are the words of men who are ^D confounded—to doubt about a name known to them, to disagree among themselves, not to trust their own conscience, nor even their own eyes. He cast off bodily blindness; you have cast off spiritual blindness; he looked toward this sun; you, look toward the Sun of Justice. You have recognized the Lord; do, therefore, those things that are worthy of this recognition, that you may also attain the kingdom of heaven, by the grace and kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and power, together with the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.

After a long interval, we have returned to our mother, to this church so beloved and desired by all, to our mother and the mother of all churches. ^A For it is a mother, not only because it is older in time, but because it was founded by apostolic hands; for this reason, though often razed for the name of Christ, it was again set upright through the power of Christ. For not only did apostolic hands found it, but the decree of the Master of the apostles also walled it about with a new and paradoxical kind of fortification. He did not build the enclosure by joining together wood and stones, nor did he surround it with a trench, or drive in stakes, or raise towers to secure it; but he uttered two simple sentences, and these sufficed for it instead of a wall, and a tower, and a trench, and every kind of safety. And what are these words, which possess such great power? "Upon this rock I will build my Church, and the gates of hell shall not prevail against it" (Matt. 16:18). ^B This is the wall, this the enclosure, this the safety, this the harbor and refuge. Consider, then, the unbreakable nature of this wall. For he did not say that the plots of men would not prevail against her, but that not even the engines of hell themselves would; "The gates of hell," he says, "shall not prevail against her." He did not say, "They shall not attack her," but that "they shall not prevail against her"; for they do attack, but they do not overcome her. But what ever are the "gates of hell"? For the saying is perhaps obscure. Let us learn what the gate of a city is, and then we shall know what the gate of hell is. The gate of a city is the entrance into the city; therefore, the gate of hell is also a danger leading into hell. The meaning, then, is this: If such dangers break forth and attack as to carry us down to hell itself, the Church remains unshaken. He could have prevented her from experiencing these terrors; why, then, did he allow it? Because it is a far greater thing than preventing trials to allow them to come, and yet to allow no harm to be suffered from their onset. For this reason he allowed all the trials to come, so that he might make her more refined; "For tribulation worketh patience, and patience trial" (Rom. 5:3, 4). ^C And in order that he might display his own power with even greater abundance, he snatches her from the very gates of death. For this reason he allowed the storm to arise, but did not allow the ship to be sunk. We admire the pilot, not when he sails with a fair wind, or when the wind is at the stern, that he saves the ship; but when the sea is restless, and the waves are raging, and the winter storm is breaking, he opposes his art to the force of the winds and snatches the ship from the midst of the storm. Christ did the same. Having allowed the Church to be tossed once more upon the world like a ship upon the sea, he did not destroy the storm, but he snatched her from the storm; he did not calm the sea, but he secured the ship; and when the crowds everywhere were rising up like wild waves, and the evil spirits were attacking her like harsh winds, and the storm was rising from every side, he created great calm for the Church; and the marvel is that not only did the winter storm not sink the ship, but the ship itself destroyed the storm. ^D For the constant persecutions not only did not sink the Church, but they were dissolved by the Church. How and in what manner, and from whence? From this decree which says, "The gates of hell shall not prevail against her." How much did the Greeks labor, so that they might tear down this saying, so that they might make this decree like chaff, and they could not destroy it? For it was the decree of God. And just as enemies, pelting a tower constructed of adamant stones and precisely joined with iron from every side, neither weaken the structure nor loosen the harmony, but go away having caused no harm to the tower, and having destroyed their own strength; so too did this saying, like a high tower fortified with safety in the midst of the world, remain, while the Greeks, pelting it from every side, both revealed it as strong and, having destroyed their own strength, perished. For what did they not devise against this decree? Armies were prepared, weapons were moved, kings were armed, crowds were stirred up, cities were rising, judges were provoked, every form of punishment was invented; no method of torture was left out—fire, and iron, and the teeth of beasts, and cliffs, and drownings, and pits, and the stake, and the cross, and the furnace, and everything that has ever been seen as instruments of torture were brought into the midst; an unbearable weight of threats, ineffable promises of honors, so that by one means they might frighten, and by the other they might dissolve and entice. No form of deceit or violence was left out. For fathers handed over their children, and children forgot their parents; mothers forgot their pangs; and the laws of nature were overturned. But still, the foundations of the Church were not shaken even so; but through this kinship the war was raised and the...

^A assault did not touch or reach its walls, because of that word which said, *The gates of hell shall not prevail against it* (Matt. XVI, 18). For do not dwell on the word itself, but on the fact that it is the word of God. For God strengthened the heaven with a word (Ps. XXXII, 6), and founded the earth upon the waters (Ps. CIII, 5), and caused this dense and heavy nature to be supported by that light and flowing one; and the sea, whose force is indomitable, which rises up with so many waves and storms, he walled in on all sides with a weak rampart of sand by his word. Therefore, if he who strengthened the heaven, who founded the earth, who walled in the sea with a word, ^B why do you marvel if he has guarded the Church—more precious than heaven, earth, and sea—with this same word? So stable and unshaken is the building, so impregnable the defense. Let us see how the apostles laid the foundations, and how deep a trench they dug so that the building might become unshaken. They did not dig a deep trench, nor did they need so much labor. Why so? They found an ancient foundation, which had been laid by the prophets. Just as a man who is going to build a very large house, after he finds a foundation that is old, strong, and stable, does not pry up the foundations with crowbars or move the stones, but leaving them immovable, imposes the new building: so also the apostles, when they were about to build this great ^C building, the Church, which is erected everywhere in the world, did not dig a deep trench; but having found the ancient foundation of the prophets, they did not in the least subvert it, nor did they change the building or the doctrine; but leaving that intact, they then imposed their own teaching, namely, this new faith of the Church. And that you may learn that they did not move the ancient foundation, but built upon it, hear the wise architect Paul himself, who declares to us the exact diligence of the building: for he himself is a wise architect. *For as a wise architect*, he says, *I have laid the foundation* (I Cor. III, 10). But let us see how he laid the foundation himself. *Upon another*, he says, *an ancient foundation of the prophets*. Whence is this established? *You are now no longer strangers*, he says, *but citizens of the saints, built upon the foundation of the apostles and ^D prophets* (Eph. II, 19, 20). You see the foundation and the foundation; one of the prophets, the other of the apostles, which is placed above. And what is surely wonderful is that the apostles did not come immediately after the prophets, but much time elapsed in between. Why so? Because this is what all the best architects do: when they have laid the foundation, they do not immediately impose the building, lest perhaps, while the structure of the foundation is soft and recent, it may not be able to bear the heavy weight of the walls. Therefore, when they have let the stones be strengthened over a long time, when they see them properly joined and compacted, then they also impose a mass of walls. So too did Christ; when he had permitted the foundation of the prophets to be fixed in the minds of the hearers and the doctrine to become firm, when he saw that the building was immovable and 80 stable, when he saw that the dogmas were holy, so that they could even bear this new philosophy, then he sent the apostles, that they might raise the walls of the Church upon the foundation of the prophets. Therefore he did not say, *built upon the foundation of the prophets*, but *built upon* (superædificati), meaning built over. But let us see just how they were built.

Explanation of the title of the Acts of the Apostles; the difference between an action and a miracle; another difference between a miracle and an action.

But whence, truly, shall we know this? Whence, I ask, but from the book of the Acts, about which we discoursed in previous days? For perhaps we owe you some small debt from that source, which it is necessary that we pay this day. What, then, is that debt? Let us endeavor to interpret the very title of the book. For it is not as easy and open as many think, but requires much inquiry. What, then, is the title of the book? *The Acts of the Apostles*. Does it not seem to be a lucid thing, does it not seem clear to all, and manifest? But if you wish to attain to those things that are said, you will see how great the depth of this title is. For why did he not say, *The Miracles of the Apostles*? Why did he not inscribe it, *The Signs of the Apostles*, or *The Virtues and Prodigies of the Apostles*, but only *The Acts of the Apostles*? For *acts* and *signs* are not the same; *acts* and *miracles* are not the same; *acts* and *prodigies* and *virtues* are not the same; but there is much difference between the two. For an *act* is the work of one’s own diligence, but a *miracle* is a benefit of divine favor. You see how great a difference there is between an *act* and a *miracle*? An *act* is the effect of human labors; a *miracle* is a specimen of divine liberality. An *act* takes its beginning from our own will; a *miracle* draws its origin from divine grace; the former is of heavenly assistance, the latter is of human choice. An *act* is woven from both, from our diligence and from divine grace; a *miracle* exhibits only heavenly grace, nor does it stand in need of our labors. An *act* is to have virtuous morals, to be chaste, modest, to control anger, to subdue desires, to bestow alms, to exhibit kindness, to exercise every virtue: this is an action and labor and our sweat. A *miracle* is to drive away demons, to open sightless eyes, to cleanse the bodies of lepers, to knit together disjointed limbs, to raise the dead, and to perform other such wonderful works. You see how great is the difference between acts and miracles, between conduct and signs, between our diligence and the grace of God? For this reason is this discourse instituted by me this day, that you may learn what a miracle and a sign are. A miracle is indeed greater and more formidable, and surpasses our nature; but an action and conduct, although a thing lesser than signs, is more useful and fruitful; for it is the prize of labors and the reward of diligence. And that you may understand that an action is more fruitful and useful than a sign: for a good action, even without signs, leads those by whom it has been performed into heaven; but a miracle and a sign without conduct cannot lead to those vestibules. But I will show how this comes to pass; do you take note.

^A For it is in regard to the reward of wages that the matter is handled: in what way the signs, though they are in themselves signs, do not save those who perform them, while conduct, being in itself sufficient, requires nothing else for the salvation of those who possess it. ^B *Many will say to me,* says Christ, *in that day, Lord, Lord, did we not prophesy in thy name?* This is a sign and a wonder. *Did we not in thy name cast out many devils, and did many wonderful works?* (Matth. 7:22). Do you see signs and wonders everywhere? Let us see what God says. Since the wonders were bare, and nowhere was there conduct: *Depart from me,* he says, *I do not know you, you who practice lawlessness* (Ibid. v. 23). If he does not know them, how does he know them to be practicing lawlessness? So that you may learn that the words *I do not know you* are not a matter of ignorance, but of hatred and turning away. ^C *I do not know you.* For what reason, tell me? *Did we not in thy name cast out devils?* It is for this very reason that I cast you out and turn away from you, he says, because not even with these gifts did you become better, because having enjoyed such great honor, you remained in the same wickedness. *Depart from me, I do not know you.*

Why, then, were gifts formerly given to the unworthy; and why did those with corrupted lives demonstrate signs and enjoy the divine gift, without being mindful of excellent conduct? They enjoyed them because of God’s philanthropy, not because of their own worth. For it was necessary for the word of piety to be sown everywhere, since it was the beginning and the prelude of the faith. Just as an excellent gardener, when he first entrusts a newly planted tree to the bosom of the earth, deems it—while it is still tender—worthy of much care, fencing it in on all sides ^D with stones and thorns, so that it might not be pulled up by the winds, nor harmed by cattle, nor injured by some other such mishap; but when he sees it established and grown to height, he removes the fences—for the tree itself suffices to suffer no such thing—so also has it happened in the case of the faith. When it was newly planted, when it was tender, when it was lately cast into the souls of men, it was deemed worthy of much care from every side; but when it was established and rooted and had grown to height, when it had filled the whole inhabited earth, Christ removed the fences, and finally took away the safeguards. For this reason, in the beginning, gifts were given even to the unworthy; for the early faith, for its own sake, had need of this help; but now they are not given even to the worthy; for the strength of the faith no longer has need of this alliance. And so that you may learn that those men did not lie, but truly performed signs, and that gifts were given to unworthy men, and so that, in addition to what has been said, another thing might be attained, and that they, having revered the gift of God, might put away their wickedness: Judas, the one of the twelve, is acknowledged by all to have performed signs, to have cast out devils, to have raised the dead, to have cleansed lepers; and yet he fell from the kingdom of heaven. For his signs were not able to save him, because he became a thief, and a robber, and a traitor to the Master. ^A That signs do not possess the power to save without excellent conduct and a pure and precise life is demonstrated by these examples; but that conduct, not having the comfort of signs, and having received no such ally, but appearing by itself, was able with boldness to enter into the kingdom of heaven, hear Christ himself saying: *Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world* (Matth. 25:34). For what reason? Because you raised the dead? Because you cleansed lepers? Because you cast out devils? Not at all; but for what reason? *I was hungry,* he says, *and you fed me; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me* (Ibid. v. 35, 36). Nowhere are there wonders, but everywhere there is conduct. Just as there, everywhere there are wonders, and straightway there is punishment, because the wonders are bare of conduct; so also here, everywhere there is conduct, and nowhere are there wonders, and straightway there is salvation; because excellent conduct has the power in itself to save those who possess it. ^B For this reason, this blessed and noble and wonderful Luke inscribed his book thus: *Acts of the Apostles*, not *Wonders of the Apostles*; although they did perform wonders. But those came to pass at that time and passed away; but these must be displayed by all who are to be saved throughout all time. Since, therefore, our zeal is not for the signs, but for the deeds of the apostles, for this reason he inscribed the book thus. For so that you might not say—or rather, so that the slothful might not say—when we exhort them to the imitation of the apostles and say: "Imitate Peter, emulate Paul, be like John, follow James," so that they might not say: "We cannot, nor are we able; for those men raised the dead, cleansed the lepers," he stops our shameless excuse, saying: "Be silent, be muzzled; it is not wonders, but conduct that leads into the kingdom of heaven." Emulate, then, the conduct of the apostles, and you will have naught less than the apostles. ^C For it was not signs that made apostles, but a pure life. And that this is the mark of the apostolic image and of the character of the disciples, hear Christ declaring this sign. For, characterizing the images of the disciples, and showing what the mark of an apostle is, he said thus: *By this shall all men know that you are my disciples* (John 13:35). By this—by what? By performing wonders? By raising the dead? Not so, he says; but by what? *By this shall all men know that you are my disciples, if you love one another.* And love is not a matter of wonders, but of conduct. For *love is the fulfilling of the law* (Rom. 13:10). Have you seen the mark of the disciples? Have you seen the image of the apostolate? Have you seen the form? Have you seen the pattern? Seek no more; for the Master has declared that love characterizes the disciples. If, then, you possess love, you have become an apostle, and the first of the apostles.

^A Do you wish to learn this from another source? When he asks Peter, "Do you love me more than these?" he is saying: Nothing is as effective for obtaining the kingdom of heaven as it is to be clearly shown that we love Christ as he ought to be loved. Thus, he designated the evidence. What is it, then? And what must we do to show that we love him more than the apostles? Must we raise the dead? Must we perform other such miracles? By no means. But what must we do? Let us hear it from Christ himself, whom we must love. "If you love me," he says, "more than these, feed my sheep." Observe how here, too, conduct merits praise. For to have care, to be accustomed to sympathy, to offer help, not to seek one's own advantage, and all the rest that a shepherd ought to have—these are all matters of conduct, not of miracles or signs. But someone will say, "Those men became who they are on account of miracles." It was not on account of miracles, but on account of their conduct; and it is for this reason that they were especially famous and illustrious. Therefore, he said to them: "Let your light shine before men, so that men may see," not your miracles, but "your good works, and glorify your Father who is in heaven." Do you see how conduct and a life characterized by virtue are praised everywhere? ^B Do you wish me to show you Peter himself—this leader of the apostles, who both manifested outstanding conduct and performed miracles that surpassed human nature—and to compare both of these, the miracle and the conduct, and prove that he was honored more for his way of life than for his signs? Hear this history: "Peter and John were going up to the temple at the hour of prayer, the ninth hour." Do not pass over this account carelessly, but pause at the very beginning and learn how great their charity was, how great their concord, how great their consensus, and in what manner they communicated all things to one another, and how, bound together by the tie of friendship according to God, they did everything in such a way that both at the table, and in prayer, and in walking, and in all other things, they appeared joined together. But if those who were the columns and towers, who had great confidence before God, needed mutual help and were corrected by mutual support, how much more do we, the weak and miserable, and men of no worth, need mutual help? For "a brother who is helped by a brother is like a fortified city," and again, "Behold, what is good, and what is beautiful, but for brothers to dwell in unity?" Peter and John were together, and they had Jesus in their midst: "For where two or three are gathered," he says, "in my name, there am I in the midst of them." Do you see what it means to be gathered in unity? Nor indeed were they in unity in just any way—for even now we are all in unity—but one must be in unity by the bond of charity and the affection of the will. And just as our bodies are now close to one another and are constricted into one, so also ought our hearts to be constricted. "Peter and John were going up to the temple." The veil has been torn, the holy of holies has been made desolate, and the worship bound to a single place has been removed. Paul cries out and says: "In every place, lift up pure hands." Why, therefore, do these men run to the temple to pray? Have they returned to Jewish infirmity? God forbid! Rather, they were tempering themselves to the weaker ones, fulfilling that which Paul said: "I have become to the Jews as a Jew." They temper themselves to the weak, so that they might not remain weak. ^C But, on the other hand, the whole city was accustomed to congregate there. Just as the best fishermen pursue those bays in rivers where all the fish gather, so that they may catch their prey more easily, so too did these apostles, the spiritual fishermen, hasten to that bay in which the whole city gathered, so that once they had spread there the net of the Gospel, they might easily catch their prey. And when they did this, they were imitating the Master. For Christ says: "Daily I was with you in the temple." Why in the temple? So that he might catch those who were in the temple. So also did these men go up, indeed as if to pray, but they were going to sow doctrine there. "Into the temple, to pray, about the ninth hour." Nor did they observe the hour itself without cause. For I have often told you about this hour: in it paradise was unlocked, and the thief entered; in it, the curse was removed; in it, the sacrifice of the ends of the earth was offered; in it, darkness was dissipated; in it, light shone forth, both the perceptible and the spiritual. "About the ninth hour." When others, after lunch and drunkenness, are sleeping a deep sleep, then they, sober and watchful, and kindled with much love, were hastening to prayer. And if they needed prayer, such assiduous, such exact prayer—those who had such confidence, who were conscious of no crime—what shall we do, who are full of countless wounds, and do not apply to them the remedy of prayer? Prayer is a great weapon. Do you wish to know how great a weapon prayer is? The apostles were leaving off the care of the poor so that more leisure might be available to them for attending to prayer. "For establish," they said, "from among you seven men of good report: but we will be instant in prayer and the ministry of the word." ^D (Lest we depart from the argument of the discourse, so that it may be established that Peter both exhibited action, and performed a miracle, and was praised more for the action), he went up, therefore, into the temple to pray: "and behold, a lame man from his mother's womb was carried thither to the gate of the temple." From his very mother's womb his nature had been mutilated, and the illness surpassed the art of medicine, so that the grace of God might appear all the more. This lame man, therefore, was lying at the gate of the temple, and when he saw them entering, he fixed his eyes upon them, seeking to receive alms from them. What, then, did Peter do? "Look upon us," he said. From the appearance alone it can be established how poor he is: there is no need for words, no need for demonstration, no need for a reply, no need for doctrine: the very clothing indicates to you that he is poor. This, therefore, was the whole work and right action of the apostles, to say these things to the poor, so that you might provide a remedy not only to the destitution, but also that you might say, "You shall see greater riches." "Silver," he says, "and gold have I none; but what I have, that I give thee: in the name of Jesus Christ, arise, and walk." [alt-version omitted]

^A

6. Come then, let us retract what has been said by us before. In this shall all men know that you are my disciples, if you have love one to another (John 13:35). Behold, it is not from miracles, but from conduct, that the mark of being disciples is demonstrated. "Peter, do you love me more than these? Feed my sheep" (John 21:17). Behold another mark, and this again from conduct. A third mark: "Do not rejoice that the devils obey you, but rejoice that your names are written in heaven" (Luke 10:20). And this again is a success of conduct. And one might also wish to learn a fourth proof of this? "Let your light," He says, "shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. 5:16). And here too, works are what appear. And when He says again, "Everyone who has left house, or brothers, or sisters for my sake, shall receive a hundredfold, and shall inherit eternal life" (Matt. 19:29), He praises conduct and an exact life. See you how the disciples are identified by loving one another, and how he who loved Christ more than the apostles is shown by the feeding of the brethren, and how those who ought to rejoice are told to be glad not because they cast out demons, but because their names are written in heaven; and how some by the brightness of their works are shown as glorifying God, and others, having attained to life and receiving the hundredfold, have attained to this gift by the contempt of all present things? Imitate all these, and you shall be able both to be a disciple, ^B and to be numbered among the friends of God, and to glorify God, and to enjoy eternal life; and there will be no obstacle for you to attaining all these good things, even if you do not perform signs, if you have a well-ordered life. For this name itself, Peter, he did not receive from miracles and signs, but from zeal and genuine affection. For he was not so called because he raised the dead, nor because he set straight the lame; but because he displayed a genuine faith along with his confession, he inherited this name: "You are Peter, and upon this rock I will build my Church" (Matt. 16:18). For what reason? Not because he performed miracles, but because he said: "You are the Christ, the Son of the living God." Do you see that being called Peter, he received the beginning of it not from miracles, but from burning zeal? But since I have made mention of Peter, there also came into my mind the memory of another Peter, our common father and teacher, who, having succeeded to his excellence, inherited also his chair. For this too is one of the advantages of our city, to have received the leader of the apostles as its teacher from the beginning. For it was necessary that the city which, before all the world, bound upon itself the name of Christians, should receive the first shepherd of the apostles. But having taken him as a teacher, we did not keep him to the end, but yielded him to the queen of cities; or rather, we have had him to the end: for while we do not hold the body of Peter, we hold the faith of Peter as Peter; and holding the faith of Peter, we hold Peter. Thus also we see the imitator of him. ^C

Behold the gentleness of Peter: "Look upon us." He did not insult, he did not revile, as we often do to those who encounter us, accusing them of being idle. For were you commanded to do this, O man? He did not charge you to rebuke sloth, but to correct poverty; he did not make you an accuser of wickedness, but appointed you a physician of calamity; not that you should reproach laziness, but that you should stretch out a hand to those who have fallen; not that you should blame their way of life, but that you should relieve their hunger. But we do the opposite; instead of comforting those who approach us by giving of our wealth, we additionally grate upon their wounds by the application of reproaches. But he even apologizes to the poor man, and speaks with gentleness: "For bow down," he says, "your ear to the poor without grief, and answer him with peaceable words in meekness" (Eccl. 4:8). "Silver and gold have I none; but what I have, that I give thee: in the name of Jesus Christ, arise, and walk." There are two things here: conduct and miracle. Conduct is, "Silver and gold have I none"; for it belongs to conduct to despise earthly things, to reject possessions, to look down upon the present vanity; miracle is to raise the lame, to correct the crippled limbs. Behold then both conduct and miracle. Let us see then whence Peter boasts. What did he say? That he performed miracles? And yet he had performed miracles by then; but he did not say this; but what? "Behold, we have left all, and followed thee" (Matt. 19:27). ^D Do you see the conduct, and the miracle, and the conduct being crowned? What then does Christ do? He accepted this and praised it. "For I say unto you," He says, "that you who have left houses," and the rest. He did not say, "You who have raised the dead," but "you who have left your possessions, you shall sit upon twelve thrones"; and everyone who has left all his possessions shall enjoy this honor. Are you unable to raise a lame man, as Peter did? But you are able to say, as he did: "Silver and gold have I none." If you say this, you have become near to Peter; or rather, not if you say it, but if you do it. Are you unable to correct a withered hand? But you are able to cause your own hand, which is becoming withered by inhumanity, to be stretched out through philanthropy. For "let not," he says, "your hand be stretched out toward receiving, but drawn in when giving." Do you see that it is not dryness, but inhumanity that withers the hand? Stretch it out then through philanthropy and almsgiving. Are you unable to cast out a demon? But cast out sin, and you shall receive a greater reward. Do you see how everywhere conduct and good works have greater praise than miracles, and provide a larger reward? And if you wish, we will show this from elsewhere. "The seventy disciples," he says, "came to him, and were rejoicing, and saying: Lord, even the demons are subject to us in thy name. And he says to them: Do not rejoice that the demons are subject to you, but rejoice that your names are written in heaven" (Luke 10:17–20). Do you see conduct admired everywhere?

we retain, but we retain that faith of Peter just as we would retain Peter himself; for while we retain the faith of Peter, we possess Peter himself. Thus, when we behold an imitator of him, we seem to behold the man himself; since Christ called John "Elias," not because John was Elias, but because he had come in the spirit and power of Elias. Just as therefore John, because he had come in the spirit and power of Elias, was called Elias, so also this man, because he arrives in the confession and faith of Peter, will deservedly be endowed with his appellation as well. For the kinship of one's manner of life generates also a partnership of names. Let us all pray, moreover, that he may reach the old age of Peter; for the apostle finished his life already an old man. "When thou shalt be old," he says, "thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wilt not" (John 21:18). Let us pray also for this man that he may have a long life; for if his old age is prolonged, he will cause our spiritual youth to be more vigorous and lively: which may we be fortunate enough to keep forever flourishing and vivid, through his prayers and those of this Peter, and through the grace and kindness of our Lord Jesus Christ, to whom be glory and power together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

THAT THE READING OF HOLY SCRIPTURE IS USEFUL, AND THAT IT RENDERS ONE WHO IS INTENT UPON IT INVINCIBLE AGAINST SERVITUDE AND ALL ADVERSITIES; THAT THE NAME OF THE APOSTLES IS A NAME OF MANY DIGNITIES, AND THAT THE APOSTLES POSSESS GREATER POWER AND AUTHORITY THAN EXTERNAL MAGISTRATES AND EVEN KINGS THEMSELVES; AND AT THE END, TO THE NEWLY BAPTIZED.

When I consider the poverty of my own mind, I grow numb and retreat, invited to speak before such a great multitude; but when I look at the alacrity of your spirit, such that no weariness of listening ever takes hold of you, I resume my confidence and am stirred, and I gird myself with a ready mind for the stadium of doctrine. For you could, even if you had encountered a mind of stone, make it lighter than any feather by this desire and zeal of yours for hearing. And just as animals that hide in their dens and bury themselves within rocks in mid-winter, when they see summer appear, leave their dens, and congregate with other living creatures, and rejoice together with us: so also our soul, which was hiding itself as if in a den of the conscience of its own weakness, when it looks upon the desire of your charity, leaves its den, and congregates with you, and in this spiritual and divine meadow, in the paradise of Scripture, in the splendid leaps of the Scriptures, rejoices together with you. For the reading of the Holy Scriptures is a spiritual meadow and a paradise of delights, and a paradise much better than that one of old. God planted this paradise not on earth, but in the souls of the faithful; he placed this paradise not in Eden, nor in the east, circumscribed in one location, but expanded it everywhere in the world, and extended it to the ends of the earth. And that you may understand that the Scriptures have been spread throughout the whole world, hear the prophet saying: "Their sound hath gone forth into all the earth, and their words unto the ends of the world" (Ps. 18:5; Rom. 10:18). Whether you betake yourself to the Indians, whom the rising sun first beholds, or whether you betake yourself to the ocean, or to those British islands, or sail to the Euxine Sea, or go to the southern parts, you will hear all everywhere philosophizing about those things that are in Scripture, with a different voice indeed, but not a different faith, and with a different language indeed, but with a consonant mind. For languages differ in sound, but do not differ in the manner of religion: and they speak in a barbarian tongue, but philosophize in the sense of the mind; they commit solocisms in sound, but cultivate piety in their morals. ^{B C D} Do you see the breadth of the paradise extended to the ends of the world? Here there is no serpent, the place is immune from wild beasts, and it is fortified by the grace of the Holy Spirit. This paradise also has a fountain, just as that one did, a fountain from which are born numberless rivers, not merely four. For this fountain pours forth not the Tigris, nor the Euphrates, nor the Egyptian Nile, nor the Indian Ganges, but countless rivers. Who says this? God himself, who has bestowed these rivers upon us: "He that believeth in me," he says, "as the Scripture hath said, out of his belly shall flow rivers of living water" (John 7:38). Do you see how not four rivers, but infinite ones flow from that fountain? And indeed, the fountain is marvelous not only in multitude, but also in nature; for they are not streams of water, but gifts of the Spirit. This fountain is divided into the individual minds of the faithful, and is not diminished: it is divided, and is not consumed: it is distributed, and becomes none the less; it is whole among all, and whole in each. For such are the gifts of the Spirit. Do you wish to know the abundance of these streams? Do you wish to know the nature of the waters? And in what way they are not like these, but better and more marvelous than these? Hear Christ himself speaking again to the Samaritan woman, that you may know the abundance of the fountain. "The water that I will give," he says to the faithful, "shall become in him a fountain of water springing up into life everlasting" (John 4:14). He did not say "flowing out," he did not say "poured forth," but "springing up,"

^A accustomed to leaping and jumping from every side, which the springs cannot retain within their own bosoms, but, overcome by the continuity of the flow, they gush forth on all sides. Wishing, therefore, to show the abundance of these waters, he said "springing up," not "going out." Do you wish to learn its nature? Learn it from its utility. For it is useful not for the present life, but for life eternal. Let us, then, abide in this paradise; let us sit beside the spring; let us not suffer what Adam suffered and fall from paradise; let us not receive a deadly counsel; let us not admit the deception of the devil. Let us remain within, for the safety thereof is great; let us remain in the reading of these Scriptures. For just as those who sit by a spring, and enjoy that breeze, and, when the heat is present, constantly drench their face, repel the stifling heat with the waters and easily cure the ailment of thirst, having the remedy close at hand from the spring; so too, he who sits beside the spring of the divine Scriptures, even if he sees a flame of forbidden desire troubling him, by washing his soul with those waters, he easily repels the flame; and if burning anger troubles him, boiling his heart like a cauldron being heated from below, by letting fall a little of that water, he immediately suppresses the shamelessness of that passion; and from all wicked thoughts, as from the midst of flame, the reading of the divine Scriptures rescues the soul.

2. For this reason, also, that great prophet David, knowing the benefit from the reading of the Scriptures, likens the person who perpetually pays attention to the Scriptures and enjoys their conversation to a tree always flourishing, standing by the brooks of waters, saying thus: "Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent: but his delight is in the law of the Lord; and in his law will he meditate day and night. And he shall be like a tree which is planted near the running waters" (Ps. 1, 1-3). For just as that tree, which is planted near the running waters, standing by the very brooks, having a continuous supply of irrigation, becomes invincible to every atmospheric intemperance, and fears neither the sun when it becomes hotter nor is afraid of the air changing into drought—for having sufficient moisture locked up within itself, it immediately repels and thrusts aside any excess of solar heat striking it from without—so too, the soul ^B standing by the brooks of the divine Scriptures, and being continually watered, gathering those waters and the dew of the Spirit within itself, will be invincible against every complication of affairs. If disease, if injury, if calumny, if reproaches, if mockeries, if any listlessness, if all the evils of the world strike such a soul, it easily repels the searing of the passions, having sufficient consolation from the reading of the Scriptures. For neither greatness of glory, nor bulk of power, nor the presence of friends, nor anything else of human things will be able to console one in pain as well as the reading of the divine Scriptures. Why so? Because those things are passing and corruptible, and therefore their consolation is also corruptible; but the reading of the Scriptures is the conversation of God. When, therefore, God consoles the one who is in despondency, what of the things that exist can be able to cast him into despondency?

Let us, therefore, pay attention to the reading; let us not take only these few hours (for this simple hearing does not suffice us for safety), but let us be occupied with it continuously. Let each one depart to his home and take the books into his hands, and let him go over the thoughts of the things spoken, if he intends to have continuous and sufficient benefit from the Scripture. For that tree, standing by the brooks, does not converse with the waters for two or three hours, but all day and all night. For this reason it thrives with leaves, for this reason it is heavy with fruit, although no one waters it; because it stands by the brooks and draws up the moisture through its roots. So also, he who continuously reads the divine Scriptures, and stands by their brooks, even if he has no one to interpret, through the continuous reading, as if through certain roots, he draws much benefit. For this reason, also, we make your concerns stable, making the memory of what is said permanent. For a heavy rain, when it breaks forth, floods the surface and does not help the depth of the earth at all, but, as if through certain veins of its pores, slipping down to the depth, its moisture filling its cavities, it makes it most capable for the bearing of fruit. Therefore, we also let this spiritual rain fall quietly onto your souls. For the Scriptures are like spiritual clouds, and the words and thoughts are like rain much better than this; and for this reason, we let this spiritual rain fall on you little by little, so that the words may reach the very depth. For this reason, we have been occupied with the interpretation for the fourth day already, and we have not yet been able to pass by one inscription, but we are still revolving around it. For it is better, by digging a small plot and descending to the depth, to find a large treasure of things necessary, than to go over many ^C fields from above, simply and idly, and in vain. And yet I know many are annoyed at this slowness; but I care not about their accusation, but I care about your benefit. Those who are able to walk more swiftly should wait for the slower of their brethren; for these are able to wait for them, but the weaker are not able to stretch themselves out toward them. For this reason also Paul says that we ought not to compel the weak before the time to extend themselves toward the perfection of the strong, but that we who are strong ought to bear the infirmities of the weak (Rom. 15:1). We are concerned for your benefit, not for display; for this reason we dwell on the thoughts.

3. On the first day, therefore, I said that we should not simply pass over inscriptions, when also the title ^D of the reading is with God. Therefore, let each one take the books into his hands when he goes home, and let him go over in his mind the things that were said, so that he may have continuous and sufficient benefit from the Scripture. For that tree, standing by the brooks, does not converse with the waters for two or three hours, but all day and all night. For this reason it thrives with leaves, for this reason it is heavy with fruit, even if no man waters it; since it stands by the brooks, it sends the benefit through certain channels to the entire body. Just so, he who continuously reads the divine Scriptures, and stands by their brooks, even if he has no one to interpret for him, through continuous reading, as if through certain roots, he draws in much benefit. And for this reason, knowing your concerns, your many occupations, we quietly and little by little bring you to the thoughts of the Scriptures, by the leisure of the interpretation, quietly and little by little settling it like oil on the surface of the earth, as if through certain veins of its pores sliding down toward the depth, filling its cavities, making it most capable for the carrying of fruits. Therefore we also let this spiritual rain fall onto your souls quietly; for the Scriptures are like spiritual clouds, and the words and thoughts are like rain much better than this; and for this reason we let this spiritual rain drip onto you little by little, so that the words may reach to the depth itself.

^A I spoke on the first day of why it is not rashly that the inscriptions are passed over, at which time I read the title to you and demonstrated the wisdom of Paul, who took the alien soldier—inasmuch as he was standing in the ranks of the enemy—and transferred him to his own army. The whole teaching of the previous day ended in this. After that, on the second day, we inquired who the author of this book is, and by the grace of God we found the evangelist Luke, and through many proofs we demonstrated the matter set for inquiry, of which some were clearer, while others were deeper. For I know that many of the hearers did not follow what was said in the final part; yet we shall not therefore cease to pursue the more subtle meanings with confidence. Therefore, what is clearer will be useful for the simpler, while the deeper will profit those who look more sharply. For the table must be varied and different, because the appetite of those who are invited is also different.

On the first day, therefore, we discoursed about the inscription; on the second day, about who wrote the book; and on the third day, yesterday, we discoursed before those who had come regarding the beginning of the writing: and we showed, even as those who were present know, what is an act, and what is a miracle, and what is a manner of life, what is a sign, and a portent, and a power, and how much difference there is between each, and how the one is greater and the other more useful, and how the one of itself alone acquires a kingdom, while the other, if it does not take up the support of ^B deeds, is cast out outside the vestibule. Today it is worthwhile to speak of the remainder of the inscription, and to show what the name of Apostle signifies. For this name is not a bare title, but it is the designation of an office, of the greatest office, a most spiritual office, a heavenly office. But attend diligently. For just as in worldly affairs there are many offices, yet not all of the same dignity, but some are greater, some are lesser—as an example, that we may start the enumeration from below: there is the Defender of the city; there is the Governor of a province, who is higher than him; there is another office after him that is greater; there is, again, the Master of Soldiers; there is the Prefect; there is an office higher than these, the dignity of the Consuls; and all these of course are offices, but not all of the same dignity—so also there are many spiritual offices, not equal in dignity, but the dignity of the Apostolate is greater than all.

For you must be led by the hand from sensible things to spiritual things. Christ also did this, discoursing regarding the Spirit, He made mention of water. For "Everyone," He says, "who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst" (John IV, 13). Do you see Him leading that poor woman by the hand from sensible things to spiritual things? We do the same, and we ascend from the lower to the higher, so that the speech may become clearer. For this reason, when we were speaking of office, we made mention not only of the spiritual, but of the sensible office, so that we might lead you by the hand from the latter to the former. You have heard how many worldly offices we enumerated, and in what way some are greater, ^C others indeed are lesser, and in what way the office of Consul shines forth like a summit and head above all the rest: let us see the spiritual offices also. The office is spiritual: the office of Prophecy; there is another, that of the Evangelist; that of the Pastor, that of the Teacher, that of gifts, that of healings, that of the interpretation of tongues. These all are names of gifts, but they are matters of offices and powers. The Prophet is an office; with us he who casts out demons is an office; with us the Pastor and Teacher is a spiritual office; but greater than all these is the Apostolic office.

But whence is this evident? Because the Apostle takes precedence over all these. And just as among the sensible offices the Consul enjoys the prerogative of honor, so among the spiritual ones does the Apostle. Let us hear Paul himself enumerating the dignities, and placing the Apostolic in the higher place. What therefore does he say? "And God has appointed some in the Church, first apostles, second prophets, third teachers, then gifts of healings, helps, administrations, kinds of tongues" (I Cor. XII, 28).

The greatness of the Apostolic dignity. What he understands by kinds of tongues.

What therefore are "kinds of tongues"? Formerly, he who had been baptized and had believed immediately, for the manifestation of the Spirit, spoke in various tongues. For since the men of that age were still weaker, and could not contemplate spiritual gifts with the eyes of the flesh, a sensible gift was given, so that the spiritual might be known, and he who had been baptized immediately spoke in our tongue, and Persian, and Indian, and Scythian; so that the unbelievers might understand that he had been gifted with the Holy Spirit. And the sign indeed was subject to the senses—such, I mean, was the voice; for they heard it with the sense of the body; but that spiritual gift, which was not seen at all, this sign made manifest to all, being subject to the senses. And this sign was called "kinds of tongues." For he who had a single tongue by nature, by the benefit of the grace spoke in various and different tongues: and it was possible to see one man in number, but varied

various mouths and various tongues. Let us see, then, how the Apostle possessed this gift, and all the others. Concerning this he speaks as follows: *I speak with tongues more than you all* (1 Cor. 14:18). Do you see how he possesses the kinds of tongues, and not only possesses them, but even with greater abundance than all the rest of the faithful? For he did not merely say, "I have the power to speak with tongues," but, *I speak with tongues more than you all*. And the prophecy which he possessed, he demonstrates through those words, saying thus: *But the Spirit expressly says that in the latter times there shall be perilous times* (1 Tim. 4:1): and that to speak of "latter times" is prophecy, is clear to everyone. And again, *Know this, that in the last days perilous times shall come* (2 Tim. 3:1); and again, *I say to you in the word of the Lord, that in His coming we who are alive, who remain, shall not forestall those who have fallen asleep* (1 Thess. 4:15). And this also is prophecy. Do you see how he has kinds of tongues and prophecies? Do you wish to learn how he has also the gifts of healings? But perhaps this does not even need proof from words, when we see not only the apostles, but even their garments possessing gifts of healings. That he was also a teacher of the Gentiles, he says in many places, and that he cared for the whole world, and governed the Churches. When therefore you hear, *first apostles, second prophets, third pastors and teachers, gifts of healings, helps, governments, kinds of tongues* (1 Cor. 12:28), learn that the entire distribution of the remaining gifts resides in the apostolate, as if in a head. Did you not previously think the name of apostles to be a hollow one? Lo, now you know what depth of meaning the name contains. We have said these things, not making a show of our own power; for the things said are not ours, but of the grace of the Spirit ^B stirring up the sluggishness of the more indifferent, that nothing might pass by in vain. We have therefore rightly called the apostolate a spiritual consulate. For apostles are rulers ordained by God; rulers who did not receive various nations and cities, but all of them in common were entrusted with the world. And that they are spiritual rulers, I shall try to prove this too, so that after the proof you may learn that the apostles are as much better than worldly rulers as those worldly rulers themselves are better than children who are playing. For this rule is much greater than that one, and holds our life together all the more, and when it is removed, everything perishes and is dissolved. What then is the token of rule, and what must a ruler possess? The power of the prison, so that he is lord to bind some and to release others, to cast some out and to bring others in; again, to remit debts of money, and to be lord to release some who are liable, and to command others to pay; again, to lead forth to death, and to call back from death; nay, rather, this is not the work of a ruler, but of a king alone; or rather, not even the gift of a king is complete. For he does not call the departed back from death, but only from the procession to execution, and he can indeed dissolve a sentence, but he cannot recall from death; he has the lesser power, but is deprived of the greater. Again, we test the ruler by the belt, by the voice of the herald, by the lictors, by the carriage, by the sword: for these are all symbols of rule. Let us see therefore also the apostles' rule, if it has these symbols; it has them, yet not such as these, but far better. And that you may learn that these are but names of things, while those are the reality of things; that you may learn the difference between the rule of children playing, and the rule of those who possess true rule; and, if you wish, we will reckon from the prison ^C first. For we said that the ruler is lord of binding and loosing. See then the apostles possessing this rule. *For whatever you bind on earth*, He says, *shall be bound in heaven: and whatever you loose on earth shall be loosed in heaven* (Matt. 18:18). Do you see the power of a prison, and a prison? And the name is the same, but the reality is not the same. Bonds, and bonds; but some on earth, some in heaven. For heaven is to them the prison. Learn therefore the magnitude of the rule. Sitting on earth they carry the judgment, and the power of the judgment crosses the heavens. And just as kings sitting in one city vote and make laws, and the power of the decrees and laws runs through the whole world; so then, the apostles in one place sitting were legislating; but the power of the laws, and of these bonds, did not only run through the world, but even ascended to the very height of the heavens. Do you see a prison, and a prison; the one on earth, the other in heaven; the one of bodies, the other of souls; nay, rather of both souls and bodies; for they did not bind bodies only, but also souls.

5. Do you wish to learn how they were also lords to remit debts? For here too you will see a great difference; for they did not remit debts of money, but debts of sins; *for if*, He says, *you remit the sins, they are remitted to them; and whose you retain, they are retained* (John 20:23). What must be proved after this, that they even sent to death, and again called back from death, not from a sentence alone and an execution, but raising up those already lying and perished from death? Where then did they condemn? And where did they release from death? Ananias and Sapphira were caught in sacrilege; for even if they stole their own money, ^D yet it was the act of sacrilege; for after the promise the money was no longer theirs. What then the Apostle? Hear how, as if sitting in a court of law, he brings in the sacrilegious one, and applies questioning like a judge, and then pronounces the sentence.

^A For he does not pass sentence before he examines; although the crime was manifest, yet that he might persuade us who stand outside that the sentence passed was just, he therefore employs questioning, using these words: "Why hath Satan filled thy heart, that thou shouldest lie to the Holy Spirit, and keep back part of the price of the land? While it remained, did it not remain to thee? and after it was sold, was it not in thine own power? Thou hast not lied unto men, but unto God" (Acts v. 3, 4). What, then, hearing these words, did that man do? He fell, and expired. Do you see that the Apostles also have a sword? When you hear Paul saying, "And the sword of the Spirit, which is the word of God" (Ephes. vi. 17), ^B remember this judgment, that nowhere was there a sword, and the sacrilegious man fell, struck simply by words. Have you seen the sword sharpened and drawn? Nowhere, no iron, nowhere a hilt, nowhere a hand; but in place of a hand, the tongue, bringing forth words in place of a sword, at once killed him. After him, his wife entered, and he wished to provide her an opportunity for excuse, a handle for pardon; therefore he asks again, "Tell me, did ye sell the land for so much?" (Acts v. 8). Although he knew it was not sold for so much, yet in order that he might invite her by the questioning to repentance, and to condemn herself of the sin, and to grant her pardon, for this reason he interrogates her. She, however, persisted in her impudence; therefore she came into the partnership of her husband's punishment. Do you see the power of the prison? Do you see how they are able to dispatch to death? Let us see that which is better: in what way they again recall from death. Tabitha, the disciple, died, who was celebrated by many alms, and they ran at once to the Apostles. ^C For they knew that they had the power of death and life; they knew that the heavenly principality had descended to earth. What, then, did Peter do? "Tabitha, arise," he said (Acts ix. 40). No works did he need, no ministrations, but his words sufficed for the resurrection; having heard the voice, death ceased, and could not retain the dead woman. Do you see what kind of voices these judges use? For the voices of external judges are weak. For even if one of them commands, if a servant does not obey, the thing commanded is interrupted; but here there is no need of servants; he only spoke, and it was immediately done. Do you see their prison, which is the mark of a magistrate; do you see in what way they forgive sins, in what way they dispel death, in what way they call back to life? Do you wish to know their girdle also? For Christ sent them out girded, not with leather, but with truth; this girdle is holy and spiritual; therefore he says: "Having girded your loins about with truth" (Ephes. vi. 14). For the magistracy is spiritual, wherefore nothing sensible should be sought; "For all the glory of the king's daughter is from within" (Ps. xliv. 14). The Apostles have demons as executioners. ^D But what? Do you wish to see the executioners also? Executioners are those who beat the accused with rods, who hang them on a tree, and scourge their sides, who chastise, who punish. Do you wish, therefore, to see these? They do not have men, but the devil himself and demons; while being themselves encompassed with body and flesh, they had incorporeal powers as ministers. Hear, indeed, how Paulus commanded them with authority; for, writing about the one who had committed fornication, he said: "To deliver such a one unto Satan for the destruction of the flesh" (I Cor. v. 5). And again, concerning those who blasphemed, he did this same thing: "For I have delivered them," he says, "unto Satan, that they may learn not to blaspheme" (I Tim. i. 20). What remains to be shown? Do they have chariots too? But not even this demonstration will be lacking to us; for Philip, after he had baptized the eunuch, and initiated him in the holy mysteries, when it was time for him to return, the Spirit snatched him away, and he was found removed from the desert to Azotus (Acts viii. 39, 40). Do you see a winged chariot? Do you see a vehicle swifter than the wind? Again, it was necessary for the Apostle to go to paradise, distant by such a length of journey, by such an immense interval; then he, suddenly snatched away, was transferred thither without any difficulty and in a brief moment of time (II Cor. xii. 2). Such therefore are the chariots; but the voice of the herald is also itself worthy of the magistracy. For not a man went before them sending forth a voice, but the grace of the Spirit, and the demonstration through miracles, sent forth a voice clearer than any trumpet, and so made a way for them everywhere. And just as they are established in great dignity and magnificence, and private individuals do not dare to mingle with them, so it happened with the Apostles: "For of the rest," it is said, "no man dared to join himself to them; but the people magnified them" (Acts v. 13). Do you see the power of the prison, and the authority to remit debts, and that they carried swords, and were girded with a belt, and borne in a chariot, and had a voice going before them clearer than any trumpet, and were adorned in much pomp and splendor? But now it would be worth the labor to indicate all their deeds performed so gloriously, and what blessings of theirs exist for the whole world. For this also belongs to magistrates, that they should not only enjoy honor, but also manifest much solicitude and care for their subjects. But now more has been said than was fitting. Wherefore, deferring these things to another treatise, I will endeavor to transfer the discourse to the exhortation of those who have been recently enlightened. And let no one think the counsel inopportune; for I have already said that not only after ten and twenty days, and after ten and twenty years, can those who have been initiated into the mysteries be called "recently enlightened," if they are watchful and sober. What, therefore, is the best exhortation we shall use toward them? If, indeed, we call to their memory the manner of their birth, both the former and the latter, the natural and the spiritual, and demonstrate what the difference is between the two births. Nay, indeed, it is not necessary that they should learn these things from us; the son of thunder himself, John, the beloved of Christ, will admonish them about these things. What, therefore, does he say? "But as many as received him, to them gave he power to become the sons of God" (John i. 12); then, calling to their memory the former birth, and declaring from the comparison the holiness and dignity of the present grace, he says thus: "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John i. 13). In one phrase he expressed their nobility. O clean births! O spiritual deliveries! O new puerperal efforts! A conception without a womb, a birth without a belly, without flesh

partus, spiritual births, full of grace and the goodness of God, full of joy and gladness. But the former is not so; rather, it has its beginning in lamentations. For the child, slipping from the womb and being brought forth from the belly, utters its first cry with tears, as someone says: Uttering its first cry, similar to all, crying equally. For entry into life is through lamentations, through tears, with nature foretelling the coming pain. Why does the child cry upon coming into the light? For this reason: before sin, God said, “Increase and multiply” (Gen. 1. 28), which was a blessing; but “In sorrow you shall bring forth children” (Gen. 3. 16) came after the sin, which was a punishment. And there are not only tears at birth, but also swaddling clothes and bonds: tears at birth, tears at death; swaddling clothes at birth, swaddling clothes at death; that you may learn that this life ends in death and terminates in that end. But such is not this birth. Nowhere are there tears and swaddling clothes, but the one born is unbound, and prepared for contests; for this reason the feet and hands are free, that he may run and box; there is no lamentation here, no tears, but greetings, and friendships, and embraces of the brethren recognizing a member of their own family, and as if receiving one back from a long journey. For since before baptism he was an enemy, but after baptism he has become a friend of the common Master of us all, for this reason we all rejoice together; for this reason also the kiss is called peace, that we may learn that God has abolished war and has brought back to His own house that which was His. Let us therefore preserve this peace continuously, let us guard it, let us extend this friendship, that we may also attain the eternal tabernacles, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, dominion, together with the holy and life-giving Spirit, now and ever, and to the ages of ages. Amen.

That it is not without danger to the auditors to be silent about what is said in church, and why the Acts are read at Pentecost, and why Christ did not show Himself to all after having risen, and that He provided the proof of the resurrection through the signs of the apostles as more convincing than the sight.

^A 1. God exacts usury of the doctrine received. Those who demand usury are unjust. We have already paid the greater part of the debt incurred by the inscription of the Acts of the Apostles in the preceding days; but since a small remnant still remains, I have arisen to pay this also to you today. But if you guard the things said with accuracy, and hold them with much zeal, you who have received the money and are destined to give an account of these moneys to the Master on that day when those to whom the talents have been entrusted are called, and undergo their reckoning; when Christ coming shall demand of the bankers this money together with the interest. "For you ought," He says, "to have put my money to the bankers, and I, having come, would have demanded it back with interest" (Matt. 25. 27). Oh, the great and ineffable loving-kindness of the Master! While forbidding men to exact interest, He Himself exacts interest. Why? Because that place is defamed and worthy of accusation; but this is praiseworthy and worthy of great acceptance. That place, therefore—I mean that of money—injures both the one receiving and the one giving; and it destroys the soul of the one receiving, and wears out the poverty of the one giving. For what could be more grievous than when one trades upon the poverty of his neighbor, and traffics in the misfortunes of his brothers? When one, while wearing the mask of philanthropy, shows all inhumanity, and when the one who ought to reach out a hand pushes the one needing help into the abyss? What are you doing, O man? Not for this did the poor man come to your doors, that you might increase his poverty, but that you might relieve his poverty; but you do the same as those mixing poisonous drugs; for they, by mixing them with the usual food, render the treachery imperceptible, and these, having hidden ^B destruction under the pretext of philanthropy, do not allow those who are about to drink this deadly poison to perceive the harm. Wherefore it is timely to say concerning sin that which has been said about interest. And what has been said concerning sin? "For a time," it says, "it sweetens the throat, but later you will find it more bitter than gall, and sharper than a two-edged sword." This, therefore, happens also to those who borrow: when the one in need receives the money, he receives a small and temporary consolation; but later, as the interest increases, and the burden becomes greater than his strength, he will see that which was sweet and greased the throat become more bitter than gall, and sharper than a two-edged sword, being forced all at once to relinquish all his ancestral property.

2. But let us turn the discourse from sensible things to spiritual things. "You ought," He says, "to have put my money to the bankers," calling you the hearers of these words the bankers of that money. And for what reason did God call you bankers? Training everyone to show the same zeal regarding the examination of the things said, as those men have zeal regarding the examination and receipt of coinage. For just as bankers cast out the counterfeit and debased coin, but accept the standard and sound, and distinguish the false from the genuine; so you too, do likewise, and do not accept every word, but cast out from you the counterfeit and corrupted, and pass on to the mind the sound one and that which has salvation. For there is, there is also for you ^C scales and weights

^A not made of brass or iron, but fashioned from the refinement of manners and faith, and with these, examine every word. For this reason he said, "Be approved money-changers," not so that you might stand in the marketplace and count silver, but that you might examine words with all diligence. For this reason Paul, too, the apostle, said, "Prove all things; hold fast that which is good" (1 Thess. V, 21). He called them money-changers not only because of this, but also for the sake of the distribution of what is committed to them. For even if money-changers only receive money and keep it at home, and do not distribute it to others, their whole trade will perish; and the same happens to the hearers. For if you lock within yourself the teaching you have received, and do not pour it out into others, your whole business will come to nothing. For this reason, we see people coming and going in those workshops every day. Let this, therefore, be done also regarding teaching. For in the case of those money-changers, we see some committing money, others receiving it immediately and departing, and anyone can see that this is done all day long. Hence it happens that, although the money is not theirs at all, yet because they use it for things that are necessary, much profit is gathered from what belongs to others. Do you also do the same. These words are not yours, but the Holy Spirit's; if, however, you know how to use them well, you will gather much spiritual profit for yourself; for this reason, God has called you money-changers. But why did he call the word money? Because, undoubtedly, just as money is marked with the perfect image of the king (for unless it has it stamped upon it, it is not approved money, but is called counterfeit), so it is necessary that the teaching of faith should also have the perfect figure and mark of the word. Again, the use of money holds together our whole life and provides the occasion for all contracts, and whether something is to be bought or sold, we perform everything through these. This same thing happens in teaching, since this spiritual money is the occasion and the root of spiritual contracts: whence it happens that if we wish to obtain anything from God, by having first enumerated the word of prayer, only then do we receive what we ask for. But if we see a brother who is negligent and perishing, if we count out the word of teaching like money, we will gain his salvation and ensure his life. Everyone can perform the duty of a teacher; in what way? For this reason, care must be taken with all diligence and effort that we preserve everything and hold it in memory, so that we may distribute it to others, since interest on this money is required of us as well. Let us attend, therefore, while we receive them, so that we may also be able to distribute the money to others; seeing that each of us, if he wishes, is endowed with the faculty of teaching. You cannot correct such a great Church; yet you can admonish your own wife. You cannot speak to such a great multitude; yet you can lead your son back to a healthier mind. You cannot direct the word of teaching to so great a people; yet you can recall your servant to better ways. That care for disciples does not exceed your strength; that mode of teaching does not exceed your wisdom; but you can amend them all even more easily than we ourselves. ^B For I am among you once or most often once a week, but you have disciples in your private quarters continuously, and you can correct them in the evening, and at mealtime, and all day long. From elsewhere, too, this care becomes easier; since I, whilst I address such a great multitude, do not know which disease might be troubling your soul; wherefore I am forced to propose all medicines in individual gatherings; but it is not necessary for you to do so, but it is permitted for you, with less labor, to pluck the fruit of a fuller correction; for you know well the sins of those who live with you under the same roof: wherefore you can also apply medicine more quickly. ^C Let us not omit care, since the greatest punishment and an immense penalty is prepared for those who have neglected their own household. For if anyone, says Paul, does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an infidel (1 Tim. V, 8). Do you see how Paul strikes those who neglect the care of their household? And indeed deservedly: for he says, he who neglects his own household, how will he worry about strangers? I know that I have frequently used this exhortation among you, and I will never cease to use it, although henceforth I am innocent of others' negligence: "For it was necessary," he says, "for you to commit my money to the money-changers" (Matt. XXV, 27). I committed the money, and I am not liable to give any account: nevertheless, however much I might be innocent and freed from the punishment proposed for this crime, as if I were liable to punishment and penalty, so I fear and tremble for the sake of your salvation. ^D Let no one therefore listen to spiritual words rashly and perfunctorily: for these long introductions are not put forward by me in vain and without cause, but so that a more exact custody might be made of those things which are committed: so that you might not, having applauded and acted tumultuously rashly or in vain, return home. For I care nothing for your praises, but I am solicitous for your salvation. For those indeed who contend in the theater receive, as a reward for this thing, praise from the people; but we do not descend into this arena for this reason, but so that we might receive the reward proposed for this thing from the Lord. For this reason, we frequently exhort you to this, that those things which are said might be fixed deeply in your minds. For just as plants which have sent down deep roots cannot be shaken by any incursions of winds, so the sentences of Scripture, the more deeply they will have been fixed in the mind, the less easily they are pulled out by the incursions of affairs. Tell me, I pray, dearest one, if you saw your son exhausted by hunger, would you be able to despise him, and not rather judge that all things should be endured, so that you might be able to mitigate his hunger? Therefore, would you not despise one exhausted by the hunger for bread, but you can despise one who is perishing from the hunger for divine teaching? In what way, therefore, would you be worthy to be called a father? Since that hunger is much more grievous, insofar as it ends in a more fatal death, hence greater effort must be brought to this study. "Bring up," he says, "your children in the"

^A discipline and instruction of the Lord" (Eph. 6:4). This is the most beautiful care, this the genuine guardianship of parents; for so I acknowledge the kinship of nature, if they demonstrate greater zeal in spiritual matters. But this preamble is sufficient for our discourse; it is necessary at last to pay the debt. For this reason I have drawn out this long and extended discourse for you, so that you might receive what is paid with all vigilance. What then is the debt that we withdrew owing previously? Or have you perhaps forgotten even this? Therefore, it is necessary for you to be reminded by us, and first to read the script, through which we made the previous payment, and to speak of what was paid, so that we may see from what was paid what remains. What then are the things paid before? I said there who it was who wrote the book of the Acts, and who was the father of this discourse—or rather, not the father of the discourse, but the servant; for he did not himself beget what was said, but he ministered to what was said. I spoke about the Acts themselves, and what in the world the name of "Acts" signifies; I also spoke about the title "Apostles."

It is necessary, then, to say for what reason our Fathers decreed that the book of the Acts should be read at Pentecost. For perhaps you remember that we promised to say this then as well. For the Fathers did not observe these times for us simply or in vain, but they have done this according to some wise reason; not that they might subject our freedom to the necessity of times, but so that, by descending to the poverty of the weaker ones, they might lead them up to the wealth of knowledge. And that they observe times for this reason—not subjecting themselves to the necessity of observation, but striving to descend to the weaker—hear what Paul says: "You observe days and months and times and years? I am afraid of you, lest I have labored for you in vain" (Gal. 4:10–11). But do you not observe days and times and years? What then? If we saw someone who forbids the observation of days and months and times and years, observing them, what shall we say, tell me? That he fights against himself, and is contentious? God forbid! But rather that, wishing to remove the weakness of those who observe the times, he descends through the observation to them. Thus also physicians do; they first taste the food given to the sick, not themselves being in need of the food, but striving to correct the weakness of those others. Thus also Paul did; having no need of the observation of times, he observed the times so that he might relieve those who were observing them of the weakness according to the observation. And where did Paul observe times? Attend with precision, I beseech you. "On the morrow," he says, "we sailed to Miletus" (Acts 20:15–16). For Paul had decided to sail past Ephesus, so that it might not be necessary for him to waste time in Asia. For he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost. Do you see how he who says, "Do not observe days and months and times," observed the day of Pentecost?

^B 4. And he observed not only the day but also the place; for he hastened not only to spend the day of Pentecost, but also to fulfill it in Jerusalem. Why do you do this, O blessed Paul? Jerusalem has been destroyed, the Holy of Holies has been deserted by the decree of God, the previous way of life has been abolished. You shout to the Galatians, saying: "You who seek to be justified by the law, you have fallen from grace" (Gal. 5:4); and why do you lead us again to the slavery of the law? It is no small thing that is being agitated, to learn if Paul fights against himself. For Paul does not only observe days, but he also keeps other legal commandments, and he shouts, saying to the Galatians: "Behold, I Paul say to you, that if you be circumcised, Christ shall profit you nothing" (Ibid. v. 2). This Paul, then, who says that "if you be circumcised, Christ shall profit you nothing," appears himself circumcising Timothy. "For having found," he says, "a certain young man in Lystra, the son of a faithful Jewish woman, but of a Gentile father, he circumcised him" (Acts 16:1–3); for he did not want to send an uncircumcised teacher. Why do you do this, O blessed Paul? You abolish circumcision in your word, and yet you confirm it again with your deed? "I do not confirm it," he says, "but I abolish it through my deeds." For indeed Timothy was the son of a faithful Jewish woman, and of a Gentile father, of an uncircumcised race. Since, therefore, Paul was going to send him as a teacher to the Jews, he did not want to send an uncircumcised one, so that he might not immediately, from the very beginning, shut the doors against the Word. Paving the way, therefore, for the abolition of circumcision, and opening a road for the teaching of Timothy, he imposed circumcision upon him, so that he might remove circumcision. For this reason he says, "I became to the Jews as a Jew" (1 Cor. 9:20), not that he might become a Jew, Paul said this; but that he might persuade those who remained Jews no longer to be Jews. To this end, and with respect to this, he circumcised him, so that he might remove circumcision. He used circumcision, then, against circumcision. For Timothy also received circumcision, so that he might be able to be accepted by the Jews, and having entered, might little by little lead them away from this observation. Do you see for what reason Paul observed both Pentecost and circumcision? Do you wish that I prove to you that he kept other legal customs? Attend precisely. He once went up to Jerusalem, and the apostles seeing him said to him: "You see, brother Paul, how many myriads there are among the Jews who have come together, and they all have been instructed about you, that you teach apostasy from the law. What then? Do what we say to you. We have men among us who have a vow upon them; take them, be purified with them, and shave your head with them, so that they may be certified by deed that there is nothing in what they have been instructed about you, but that you yourself also keep the law of Moses" (Acts 21:20–24). Do you see a wonderful condescension? He observes times, so that he might remove the observation of times; he imposes circumcision, so that he might end circumcision; he offers a sacrifice, so that he might pull down the observation of sacrifices. And that he did these things for this reason, hear him saying: ^C "[I] became to those under the law as under the law, that I might gain those under the law, and being free from all, I made myself a servant" (1 Cor. 9:21).

^A And Paul did these things, that he might imitate his own Master. For just as He, "being in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant" (Phil. 2:6-7), and being free, became a servant: so also he, being free from all, made himself a servant of all, that he might gain all. Assuming our nature, the Lord became a servant, that He might render slaves free. "He bowed the heavens, and descended" (Ps. 17:10), that He might lift up those who remained below into heaven. "He bowed the heavens"—He did not say, He left the heavens, and descended, but "He bowed," that He might make the ascent into heaven easier for you. Paul also imitated this according to his power; wherefore he said: "Be imitators of me, even as I also am of Christ" (1 Cor. 11:1). ^B And you, O blessed Paul, how have you become so? How? Because I seek nowhere what is useful to myself, but to the many, that they may be saved; and being free from all, I made myself a servant of all. Nothing, therefore, is better than this servitude, since it produces liberty for others. Paul was a spiritual fisherman; "For I will make you," He says, "fishers of men" (Matt. 4:19). For when fishermen see a fish swallowing the hook, they do not immediately draw it out, but giving way for a long time, they follow it, and wait so that the hook may be well fixed, and thus draw out their prey more securely: even so the apostles were then acting; they were casting the hook of the doctrine of the word into the Jewish soul: but they were pulling back rashly, and holding on, and leading themselves into circumcision, to feasts, and observances of times, ^C to sacrifices, to the shaving of the head, and other such things to be performed; but the apostles followed them everywhere, and did not draw back. Therefore, if you seek circumcision, he says, I do not resist, but I follow: if you require sacrifice, I sacrifice: if you wish me to be shaven, who had defaulted from your religion, I am present, and I do what you command: if you instruct me to observe Pentecost, not even here do I refuse, but I follow wherever you lead me around, and I yield, waiting so that the hook of the word may be fixed, so that I might be able safely to draw your whole nation away from the old worship and religion. For this reason, indeed, I came from Ephesus to Jerusalem. Do you see how much Paul would condescend to the fishing of fish, to the word? Do you see again how the observation of times, and the indulgence of circumcision, and the communion of sacrifices were initiated for this reason, not that they might return ^D to the old religion, but so that those who clung to the figures might be led forward to the truth? For he who sits in a high place, if he remains forever on high, he will never be able to lift up him who lies below, but it is necessary for him first to lower himself, and then for that man to be exalted. For this reason the apostles descended from the height of the evangelical religion, so that they might lead the Jews forward from the lowliness of the Jewish religion to that height. That the observation of times and all the rest were done usefully and conveniently is clear from these instances: but it remains now for us to see for what reason the book of the Acts is read at Pentecost. For this is the reason that we have proposed all these things, so that, when you see the observation of times pressing, you may not think that the apostles wish to bind themselves to Jewish rites. But attend diligently, I ask: for the thing that we are about to say does not involve a mediocre question. On the day of the cross we read all things that pertain to the cross: on the great Sabbath again, that our Lord was delivered, was crucified, died according to the flesh, and was laid in a sepulchre: why therefore do we not also read the Acts of the Apostles after Pentecost, when they both happened, and took their beginning? And I know indeed that this is unknown to many, for which reason it is necessary that we demonstrate this from the book of the Acts itself, so that you may understand that the acts of the apostles took their beginning not from Pentecost, but from the time that followed Pentecost. Wherefore someone might deservedly inquire, for what end it was decreed that we should read the history of the cross on the day of the cross and of the passion: but that we should not read the Acts of the Apostles on those very days or at that time, in which they were performed, but that we should anticipate the time? For not immediately, when Christ rose, were miracles published by the apostles, but He was eating with them on earth for forty days. But why He was with them on earth for forty days, we will declare at another time; now let us return to our purpose, and show that Christ did not immediately ascend into heaven after the resurrection, but remained on earth for forty days with the disciples, and not simply remained, but also eating with them, and reclining at table with them, was familiarly with them, and at last after forty days ascended into heaven to the Father, and not even then did they perform miracles, but another ten days elapsed, and when Pentecost was completed, the Holy Spirit was sent to them, and then at last having received fiery tongues they began to perform miracles. And all these things, most beloved, we will demonstrate from the Scriptures: for instance, that He was with them for forty days, that the Holy Spirit descended after Pentecost, and then they received the fiery tongues, and from that time miracles began to be performed by them. Who therefore relates all these things? The disciple of Paul, the venerable and great Luke, while he begins thus, and uses these words: "The former treatise have I made of all that Jesus began both to do and teach, until the day in which, giving commandment to the apostles through the Holy Spirit, whom He had chosen, He was taken up. To whom also He showed Himself alive after His passion by many proofs, appearing to them for forty days, and speaking of the kingdom of God. And eating with them, He commanded them that they should not depart from Jerusalem" (Acts 1:1-4). Do you see that the Lord was with them on earth for forty days after the resurrection, speaking of the kingdom of God and eating with the apostles? Do you see also that He took food with them? "And He commanded them," he says, "that they should not depart from Jerusalem, but wait for the promise of the Father, which you have heard, says He, of me: for John truly baptized with water, but you shall be baptized"

^A with the Holy Spirit not many days hence.” These things the Savior said during the forty days. ^B Therefore, they who had gathered together asked Him, saying, “Lord, wilt Thou at this time restore the kingdom to Israel?” But He said to them, “It is not for you to know the times or the seasons, which the Father hath put in His own power; but you shall receive power, the Holy Spirit coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.” And when He had said these things, while they looked on, He was taken up, and a cloud received Him out of their sight. ^C You see how Christ remained with them on earth for forty days, and after the forty days He was then taken up into heaven. But let us see if the Holy Spirit was sent at Pentecost. And when the day of Pentecost was fully come, He says, there came suddenly a sound from heaven as of a rushing mighty wind, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them. You see the exact proof that was brought to pass—that Christ was on earth for forty days, and the apostles were not yet working miracles? For how were they to work miracles while not yet having the grace of the holy and life-giving Spirit?

On why the Acts of the Apostles are read after the Resurrection

You see that after the forty days Jesus was taken up into heaven; you see also that after the ten days the apostles began to work miracles. For when the day of Pentecost was fully come, the Holy Spirit was sent down. This, then, is the remaining question: why are the Acts of the Apostles read at Pentecost? For if the apostles began to perform signs at that time, namely after the Lord's Resurrection, then that book ought to be read at that time. For just as we read the accounts regarding the Cross on the day of the Cross, and likewise those concerning the Resurrection, and read again the things that happened on each feast on that same day, so too ought the apostolic miracles to be read during the days of the apostolic signs.

^D You did not see Him risen with the eyes of the body, but you see Him risen with the eyes of faith. You did not see Him risen with these eyes, but you shall see Him risen by means of those miracles. For the demonstration of signs leads you by the hand to the contemplation of faith. Hence, the occurrence of signs in His name was a far greater and clearer proof than His appearance as risen. Do you wish to learn how this establishes the Resurrection more than if He had appeared to all men before their eyes? Listen carefully; for many ask this and say, “For what reason did He not appear immediately to the Jews after He had risen?” But this argument is superfluous and vain. For if He were destined to draw them to faith, He would not have refused to appear to everyone after the Resurrection; but that He was not destined to win them over by appearing to them after the Resurrection, He demonstrates through Lazarus. For having raised this man who had been dead four days—he who smelled, who was corrupted, and who had even come forth bound with the burial cloths—He not only did not win them over to faith, but actually provoked them; for they wished to kill Him also for this reason. If, therefore, He raised another and they did not believe, if He had shown Himself having raised His own self, would they not have become mad against Him again? Even if they were to achieve nothing, yet by their attempt they would have committed impiety.

But because, wishing to spare them, He hid Himself—for He would have rendered them more liable to punishment had He appeared after the Cross—for this reason, sparing them, He hid Himself from their sight, but He demonstrated it through the proof of signs. For to hear Peter saying, “In the name of Jesus Christ, arise and walk,” was not less than seeing Him risen. And that this is the greatest proof of the Resurrection, and is easier for faith than that former one, and that the appearance of signs performed in His name was more able to persuade the minds of men than seeing Him risen, is clear from what follows. Christ rose and showed Himself to His disciples; yet even among them, one was found to be disbelieving, Thomas, who is called Didymus, and he needed to put his hands into the prints of the nails, and he needed also to examine His side. Now if that disciple, who had spent three years with Him, who had partaken of the Master’s table, who had beheld the greatest signs and wonders, who had shared in the Master's words, and who saw Him risen, did not believe until he saw the prints of the nails and the wounds of the lance—tell me, how was the world going to believe if it saw Him risen? And who would say these things? But listen carefully to the whole reason immediately after the Cross and the Resurrection. We proclaim the Resurrection of Christ immediately after the Cross, and the apostolic signs are the proof of the Resurrection, and this book is the school of the apostolic signs. That, therefore, which most confirms the Master’s Resurrection, this the Fathers established to be read immediately after the Cross and the life-bearing Resurrection. For this reason, then, beloved, we read the signs of the apostles immediately after the Cross and the Resurrection, so that we might have a clear and indisputable proof of the Resurrection. Do you see how this is easier for the faith of the Resurrection? For that, even the disciple himself saw and disbelieved; but these things, even the enemies, having observed, believed.

^A Why do I mention Thomas? For so that you may know that not even the rest of the disciples believed at the first glance, pay close attention. Yet do not condemn them, most beloved; for if Christ did not condemn them, neither should you: the disciples were seeing a strange and unusual thing, the Firstborn himself raised from the dead, and the greatest such miracles are wont to startle at first, until they have acquired some stability in the minds of the faithful as time progresses; which is what happened then to the disciples. For after Christ, who had risen from the dead, said to them, "Peace be unto you," they were, he says, "troubled and terrified," thinking they saw a spirit, and Jesus said to them, "Why are you troubled?" (Luke 24:36-38). After this, when he had shown them his hands and feet, ^B to those who did not believe for joy and were marveling he said, "Have you here any meat?" (Ibid. v. 41); wishing by this means to make faith in the resurrection in them. "Does not my side convince you," he says, "nor the wounds? Let the table at least convince you."

^C That he may learn accurately why he said, "Have you here any meat to eat?"—so that they might not think him a simulacrum or a spirit or a phantom, but a true and subsistent resurrection—hear how Peter confirms the resurrection by these things. For when he had said, "God raised him up and made him manifest to us, the witnesses preordained," he added, bringing in the demonstration of the resurrection: "Who did eat and drink with him" (Acts 10:40, 41). For this reason also, elsewhere, when Christ had raised a dead person, to make faith in the resurrection, he said, "Give her something to eat" (Mark 5:43). When, therefore, you hear that "he showed himself alive for forty days to them, appearing and eating with them," learn the reason for the eating: not that he needed food, but that he wished to heal the weakness of the disciples, from which it is clear that the signs and wonders of the apostles were the greatest demonstration of the resurrection. Therefore, he himself also says, "Amen, amen, I say to you, he that believes in me, the works that I do, he also shall do, and greater than these shall he do" (John 14:12). For since the Cross, having intervened, had scandalized many, for this reason there was need of more miracles. Otherwise, if when Christ had died he had remained held by death and buried, and had not risen, as the Jews say, nor ascended into heaven, not only would there have been no need for greater miracles to be done after the Cross, but even those which had been done before would have needed to be extinguished. To this, pay close attention: for these things we say contain an indubitable demonstration of the resurrection; wherefore I shall state them again.

^D Do you wish to learn why miracles were greater after the Passion?

Why Christ performed greater signs after his death

^A you will see it clearly. For it is confessed by all, that he who is disposed with goodwill toward a living man, perhaps does not even remember him once he is dead; but he who is disposed without goodwill toward someone living and has abandoned him while he yet survives, will much more forget him when he is dead. Wherefore no man who has left and abandoned his friend or teacher while living, holds him in high regard once he has reached his end, and especially when he sees that ten thousand dangers await him on account of his zeal for that person. But behold, this thing, which happens in no other case, came to pass in the case of Christ and the apostles; and they who had denied and abandoned him while he was living, and had left him when he was seized, and had fled—those same men, after those ten thousand reproaches and the cross, held him in such high regard that they surrendered their own lives for the sake of the confession of him and faith in him. Yet if Christ had indeed died and not risen, what reason was there for those who once fled because of the impending danger, to surround themselves with ten thousand dangers for his sake once he had died? The others indeed all fled, but Peter even denied him with an oath three times, and he who had denied him with a triple oath and had cowered in fear of a small servant girl—once he had died, wishing to persuade us through the deeds themselves that he had seen him risen, he was so suddenly changed that he mocked an entire populace, and leaped into the middle of the theater of the Jews and said that he who had been crucified and buried had risen from the dead on the third day and had ascended into the heavens, and that he feared no harm. Whence then did this boldness come to him? Whence else, but from the full assurance regarding the resurrection? Because he had seen him, and had spoken with him, and had heard about the things that were to come, for this reason, as if facing danger for one who was still living, he dared all things, as one who had received greater power and greater boldness to die for his sake, and to face the cross head-on. When therefore you see ^B both greater signs coming to pass, and the disciples possessing greater goodwill for him than they who had initially abandoned him, and demonstrating greater boldness, and the change of things becoming more brilliant from every side, and all things having advanced toward openness and joy, learn from the very experience of the facts that the things concerning Christ did not stop at death, but the resurrection followed him, and the crucified God lives and remains forever immutable. For if he had not risen and were not living, the disciples would not have performed greater signs after these events than those which came to pass before the cross. For then the disciples themselves abandoned him; but now the whole world runs to him, and not Peter only, but also ten thousand others, and far more after Peter, of those who had not seen him, surrendered their own lives for his sake, and their heads were cut off, and they suffered ten thousand grievous things, so that they might depart holding their confession toward him sound and entire. How then did the dead man, and he who remained in the tomb, as you say, O Jew, show such strength and power in all those who came after them, persuading them to worship him alone, and to choose to endure and suffer everything for the sake of not losing the faith in him? Do you see through all things the clear proof of the resurrection, through the signs of that time and of now, through the goodwill of the disciples of that time and of now, through the dangers in which they who believed continued? Do you wish also to see the enemies fearing his strength and power, and being much more anxious after the cross? Hear also about these things with understanding. For the Jews, ^C it says, seeing the boldness of Peter and John, and knowing that they were unlettered and private men, wondered, and were anxious—not because they were unlettered, but because, being unlettered, they overcame all the wise men, and seeing the man who had been healed standing with them, they had nothing to say in return; and yet before this, they had spoken in return, seeing signs coming to pass. How then did they not speak in return then? The invisible power of the crucified one blocked their tongues; he closed their mouths; he restrained their boldness: for this reason they stood having nothing to say in return. But when they did speak, see how they confess their own cowardice. "Do you wish," they say, "to bring upon us the blood of this man?" And yet, if he is a mere man, why do you fear his blood? How many prophets did you kill, how many righteous men did you slaughter, O Jew, and you feared the blood of none of them? For what reason do you fear it here? The crucified one did indeed strike their conscience, and not being able to hide the anxiety they had, even against their will they confess their own weakness before their enemies. And when they were crucifying him, they cried out saying, "His blood be upon us and upon our children"; thus they despised his blood. But after the cross, seeing his power shining through, they fear and are anxious, and they say, "Do you wish to bring upon us the blood of this man?" And yet if he were a deceiver and an anti-god, as you say, lawless Jews, for what reason do you fear his blood? For you ought even to have prided yourselves in the murder, if he were such a one. But because he was not such a one, for this reason they tremble. ^D 9. Do you see from every side even the enemies being anxious and afraid? Did you see their anxiety? Learn also the philanthropy of the crucified one. For those men indeed said, "His blood be upon us, and upon our children"; but Christ did not do so; rather, supplicating the Father, he says, "Father, forgive them; for they do not know what they are doing." For if his blood had come upon them and upon their children, the apostles would not have come from their children; three thousand would not have believed at once, nor five thousand. Do you see how they were cruel and harsh regarding their own offspring and did not know nature itself, while God has become more philanthropic than all fathers, and more affectionate than mothers?

^A For his blood was not upon all of them and upon all of their children; it was upon the children, yet not all of them, but only on those who imitated the ancestral impiety and iniquity, and as many as were not their children by the succession of nature, but by the madness of their choice; these alone became liable for the evils.

Consider, also, from another perspective, the goodness and philanthropy of God. ^B For He did not immediately bring upon them the punishment and the penalty; rather, He allowed forty and more years to pass after the passion. Indeed, the Savior himself was crucified under Tiberius, but their city was captured under Vespasian and Titus. Why, then, did He let the intervening time pass? He wished to grant them a space for repentance, so that they might put aside their sins, so that they might drive away their crimes. But after they had received the time for repentance and showed that they were suffering from an incurable disease, then at last He brought upon them the punishment and the penalty, and having destroyed their city, He scattered them, leading them out across the whole world. And this was a work of His kindness. Indeed, He scattered them so that they might see the Christ whom they had crucified being adored everywhere in the world, so that when they saw Him being adored by all, they might perceive His power, acknowledge their own extreme impiety, and in recognizing it, return to the truth. And later, the captivity itself became for them an occasion for teaching, and the punishment an occasion for admonition: for if they had remained in the land of Judea, they would not have acknowledged that the prophets were truthful. For what did the prophets say? "Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession" (Ps. II, 8). It was necessary, then, for them to go out to the ends of the earth, so that they might see with their own eyes that the ends of the earth were possessed by Christ. Again, another prophet says: "And they shall worship him, every one from his place" (Soph. II, 11). Therefore, it was necessary for them to be scattered into every place of the earth, so that they might see with their own eyes that everyone was worshiping Him. ^C Again, another said: "The earth shall be filled, that it may know the Lord, as much water as covers the seas" (Habak. II, 14). It was necessary, therefore, for them to go into every land, so that they might see it filled with the knowledge of the Lord, and the seas, that is, these spiritual Churches, overflowing with piety. Therefore, God scattered them everywhere in the world: for if they had remained in Judea, they would have been ignorant of these things. Now, however, He wishes them to know by the experience of their own eyes that the prophets are truthful and that He himself is powerful; so that, if they should be upright and thankful, they might be led to the truth through these things, but if they should persevere in impiety, they might have no excuse on the terrible day of judgment. Therefore He scattered them across the whole world, so that we too might reap some profit from this, that is, when we see those predictions set forth concerning their dispersion and the destruction of Jerusalem, which both Daniel, when he makes mention of the abomination of desolation (Dan. IX, 27), ^D and Malachi when he says: "Because even among you the gates shall be shut" (Mal. I, 10), and David and Isaiah and many other prophets had predicted about these things; so that, seeing those who had inflicted so many outrages upon the Lord being punished, deprived of their ancestral liberty and of all their own laws and ancestral traditions, we may acknowledge His power, which predicted and accomplished those things, and that the enemies, through our blessings, might understand His strength, while we, from the punishment taken upon them, might acknowledge His immense philanthropy and power, and might never cease to glorify Him, so that we may obtain eternal and ineffable blessings, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy and life-giving Spirit, be honor and dominion, now and always, and unto the ages of ages. Amen.