Augustine of Hippo

In his own words on Acts

• Acts 1:1

  This statement teaches us that, previous to this, Luke had written one of those four books of the gospel which are held in the loftiest authority in the church. At the same time, when he tells us that he had composed a treatise of all that Jesus began both to do and teach until the day in which he commissioned the apostles, we are not to take this to mean that he actually has given us a full account in his Gospel of all that Jesus did and said when he lived with his apostles on earth. For that would be contrary to what John affirms when he says that there are also many other things which Jesus did, and if they should all be written down, the world itself could not contain the books. And besides, all agree that many things are narrated by the other Evangelists, which Luke himself does not mention in his history. The sense, therefore, is that he wrote a treatise of all these things to the extent that he made a selection out of the whole mass of materials for his narrative and introduced those facts which he judged fit and suitable to fulfill the duty laid upon him.

  HARMONY OF THE GOSPELS 4.8.9

• Acts 1:7

  But when His disciples (who are our apostles) put this question to the all-knowing Christ, they were told: "It is not yours to know the times or the seasons which the Father hath put in His own power." [Acts 1:7] What if Christ, who knows what is expedient for us, knows this knowledge not to be expedient? Through Him I know that it is not ours to know the times which God has placed in His own power; but concerning the origin of souls, I am ignorant whether it is or is not ours to know. If I could be sure that such knowledge is not for us, I should cease not only to dogmatize, but even to inquire. As it is, though the subject is so deep and dark that my fear of becoming a rash teacher is almost greater than my eagerness to learn the truth, I still wish to know it if I can do so. It may be that the knowledge for which the psalmist prays: "Lord, make me to know mine end," [Ps. 39:4] is much more necessary; yet I would that my beginning also might be revealed to me.

  Jerome LETTER 144.8, From Augustine to Optatus

• Acts 1:11

  How did they see him go? In the flesh which they touched, which they felt, the scars of which they even probed by touching; in that body in which he went in and out with them for forty days, manifesting himself to them in truth, not in any falsity; not as an apparition, not as a shadow, not as a spirit, but as he himself said, not deceiving, "Handle and see, for a spirit does not have flesh and bones, as you see me to have." Now, indeed, that body is worthy of a heavenly dwelling place, not subject to death, not changeable through ages. For as he had grown to that age from infancy, so he does not decline to old age from the age which was young adulthood. He remains as he ascended. He is going to come to those to whom, before he comes, he wanted his word to be preached. So, therefore, he will come in a human form. The ungodly, too, will see this. Those placed to the right will see it too; those separated to the left will see it too, as it was written, "They shall see him whom they have pierced." If they will see him whom they have pierced, they will see the same body which they thrust through with a spear; [for] the Word is not struck by a spear. Therefore, the ungodly will be able to see this very one whom they were also able to wound. They will not see the God lying hidden in the body; after the judgment he will be seen by those who will be on the right. This, therefore, is why he said, "The Father judges no one but has given all judgment to the Son," because the Son will come, clearly visible, to the judgment, appearing in human body to human beings, saying to those on the right, "Come, blessed of my Father, receive the kingdom"; saying to those on the left, "Go into everlasting fire which was prepared for the devil and his angels."

  TRACTATES ON THE GOSPEL OF JOHN 21.13.2-4

• Acts 1:26

  This saying, "I have chosen you twelve," may be understood in this way, that twelve is a sacred number. For the honor of that number was not taken away because one was lost, for another was chosen into the place of the one that perished. The number remained a sacred number, a number containing twelve. These twelve were to make known the Three [the Trinity] throughout the whole world, that is, throughout the four quarters of the world. That is the reason of the three times four. Judas, then, only cut himself off; he did not profane the number twelve. He abandoned his Teacher, but God appointed a successor to take his place.

  TRACTATES ON THE GOSPEL OF JOHN 27.10

• Acts 1:26

  What lesson then, my brothers, did our Lord Jesus Christ wish to impress on his church, when it pleased him to have one castaway among the twelve, but this, that we should bear with the wicked and refrain from dividing the body of Christ?… Such was this man Judas, and yet he went in and out with the eleven holy disciples. With them he came even to the table of the Lord: he was permitted to converse with them, but he could not contaminate them. Both Peter and Judas partook of one bread, and yet what communion had the believer with the infidel? Peter's partaking was to life, but that of Judas to death. For that good bread was just like the sweet savor. For as the sweet savor, so also does the good bread give life to the good and bring death to the wicked. "For whoever eats unworthily eats and drinks judgment against himself": "judgment against himself," not against you. If, then, it is judgment against him, not against you, bear as one that is good with him that is evil, that you may attain the rewards of the good and not be hurled into the punishment of the wicked.

  TRACTATES ON THE GOSPEL OF JOHN 50.10

• Acts 1:26

  He reproved them by saying, "Are there not twelve hours in the day? If any man walks in the day, he does not stumble." Follow me, if you do not wish to stumble: do not give counsel to me, from whom you ought to receive it. To what, then, refer the words "Are there not twelve hours in the day"? So as to point himself out as the day, he chose twelve disciples. If I am the day, he says, and you the hours, is it for the hours to give counsel to the day? The day is followed by the hours, not the hours by the day. If these, then, were the hours, what in such a reckoning was Judas? Was he also among the twelve hours? If he was an hour, he had light; and if he had light, how was the Day betrayed by him to death? But the Lord, in so speaking, foresaw not Judas himself but his successor. For Judas, when he fell, was succeeded by Matthias, and the twelvefold number preserved. It was not, then, without a purpose that the Lord chose twelve disciples, but to indicate that he himself is the spiritual Day. Let the hours then attend upon the Day, let them preach the Day, be made known and illuminated by the Day, and by the preaching of the hours may the world believe in the Day. And so in a summary way it was just this that he said, "Follow me, if you do not wish to stumble."

  TRACTATES ON THE GOSPEL OF JOHN 49.8

• Acts 2:1

  The Holy Spirit, through whom love is shed abroad in our hearts, which is the fulfilment of the law, is designated in the gospel as "the finger of God." Is it not because those very tables of the law were written by the finger of God, that the Spirit of God by whom we are sanctified is also the finger of God, in order that, living by faith, we may do good works through love? Who is not touched by this congruity, and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb, to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God, so, in like manner, from the death and resurrection of Him who was led as a lamb to the slaughter, there were fifty complete days up to the time when the finger of God—that is, the Holy Spirit—gathered together in one perfect company those who believed.

  ON THE SPIRIT AND THE LETTER 16.28

• Acts 2:2

  But I am surprised that you think it possible for the sound of that voice which said, "You are my Son," to be produced by the divine will acting on physical nature without the agency of a living being, and you do not think it possible for the physical appearance of any living creature and of movement like that of life to be produced by the divine will in the same way without the agency of any animal life-principle. If created nature obeys God without the actions of a vivifying soul, so that sounds are uttered such as are usually uttered by a living body and the form of articulate speech is brought to the ears, why should it not obey him so that without the agency of a vivifying soul the form and movement of a bird should be presented to the sight by the same power of the Creator?… Therefore, there is no need to inquire how the corporeal appearance of the dove was produced, just as we do not inquire how the words of an articulate body produce their sound. For, if it were possible for a soul not to be the medium by which a voice is said to have been made audible and not as a voice usually is, how much more possible was it when the dove was spoken of that this word should signify merely a physical appearance presented to the eyes without the actual nature of a living creature! These words, also, were said in that sense, "And suddenly there came a sound from heaven as of a mighty wind coming, and there appeared to them parted tongues as it were of fire," where a certain phenomenon is said to be "as of a wind" and "as it were" a visible fire, like the natural fire with its customary nature, but it does not seem to mean that natural fire of the customary kind was produced.

  LETTER 169

• Acts 2:3

  Therefore, when he sent the Holy Spirit he manifested him visibly in two ways—by a dove and by fire: by a dove upon the Lord when he was baptized, by fire upon the disciples when they were gathered together.… The dove shows that those who are sanctified by the Spirit should be without guile. That their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, therefore the appearance was that of cloven tongues. "Cloven tongues," it said, "as of fire, and it sat upon each of them." There is a diversity of tongues, but the diversity of tongues does not imply schisms. Do not be afraid of separation in the cloven tongues, but in the dove recognize unity.

  TRACTATES ON THE GOSPEL OF JOHN 6.3

• Acts 2:4

  For that same manifest bestowal of the Holy Spirit the Lord made, not once, but on two separate occasions. For close on the back of His resurrection from the dead He breathed on them and said, "Receive ye the Holy Spirit." And because He then gave [the Spirit], did He on that account fail in afterwards sending Him according to His promise? Or was it not the very same Spirit who was both then breathed upon them by Himself, and afterwards sent by Him from heaven? And so, why that same giving on His part which took place publicly, also took place twice, is another question: for it may be that this twofold bestowal of His in a public way took place because of the two Commandments of love, that is, to our neighbor and to God, in order that love might be impressively intimated as pertaining to the Holy Spirit. And if any other reason is to be sought for, we cannot at present allow our discourse to be improperly prolonged by such an inquiry: provided, however, it be admitted that, without the Holy Spirit, we can neither love Christ nor keep His commandments; while the less experience we have of His presence, the less also can we do so; and the fuller our experience, so much the greater our ability. Accordingly, the promise is no vain one, either to him who has not [the Holy Spirit], or to him who has. For it is made to him who has not, in order that he may have; and to him who has, that he may have more abundantly. For were it not that He was possessed by some in smaller measure than by others, St. Elisha would not have said to St. Elijah, "Let the spirit that is in thee be in a twofold measure in me."

  TRACTATES ON THE GOSPEL OF JOHN 74.2.2-3

• Acts 2:4

  Now, amidst this admirable correspondence, there is at least this very considerable diversity in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Ghost came upon them who were gathered together in expectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified; here it was given inwardly, so that they might be justified. For this, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not covet; and if there be any other commandment,"—such, of course, as was written on those tables,—"it is briefly comprehended," says he, "in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." Now this was not written on the tables of stone, but "is shed abroad in our hearts by the Holy Ghost, which is given unto us." God's law, therefore, is love. "To it the carnal mind is not subject, neither indeed can be;" but when the works of love are written on tables to alarm the carnal mind, there arises the law of works and "the letter which killeth" the transgressor; but when love itself is shed abroad in the hearts of believers, then we have the law of faith, and the spirit which gives life to him that loves.

  ON THE SPIRIT AND THE LETTER 17.29

• Acts 2:20

  the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith.

• Acts 2:24

  After having said that "Christ was put to death in the flesh, and quickened in the spirit," the apostle immediately went on to say: "in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;" thereafter he added the words: "which baptism also now by a like figure has saved you." [1 Peter 3:18-21] This, therefore, is felt by me to be difficult. If the Lord when He died preached in hell to spirits in prison, why were those who continued unbelieving while the ark was a preparing the only ones counted worthy of this favour, namely, the Lord's descending into hell? For in the ages between the time of Noah and the passion of Christ, there died many thousands of so many nations whom He might have found in hell. I do not, of course, speak here of those who in that period of time had believed in God, as, e.g. the prophets and patriarchs of Abraham's line, or, going farther back, Noah himself and his house, who had been saved by water (excepting perhaps the one son, who afterwards was rejected), and, in addition to these, all others outside of the posterity of Jacob who were believers in God, such as Job, the citizens of Nineveh, and any others, whether mentioned in Scripture or existing unknown to us in the vast human family at any time. I speak only of those many thousands of men who, ignorant of God and devoted to the worship of devils or of idols, had passed out of this life from the time of Noah to the passion of Christ. How was it that Christ, finding these in hell, did not preach to them, but preached only to those who were unbelieving in the days of Noah when the ark was a preparing? Or if he preached to all, why has Peter mentioned only these, and passed over the innumerable multitude of others? It is established beyond question that the Lord, after He had been put to death in the flesh, "descended into hell;" for it is impossible to gainsay either that utterance of prophecy, "You will not leave my soul in hell," — an utterance which Peter himself expounds in the Acts of the Apostles, lest any one should venture to put upon it another interpretation — or the words of the same apostle, in which he affirms that the Lord "loosed the pains of hell, in which it was not possible for Him to be holden." Who, therefore, except an infidel, will deny that Christ was in hell? As to the difficulty which is found in reconciling the statement that the pains of hell were loosed by Him, with the fact that He had never begun to be in these pains as in bonds, and did not so loose them as if He had broken off chains by which He had been bound, this is easily removed when we understand that they were loosed in the same way as the snares of huntsmen may be loosed to prevent their holding, not because they have taken hold. It may also be understood as teaching us to believe Him to have loosed those pains which could not possibly hold Him, but which were holding those to whom He had resolved to grant deliverance... As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. [Wisdom 10:1-2] Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell... But seeing that plain scriptural testimonies make mention of hell and its pains, no reason can be alleged for believing that He who is the Saviour went there, except that He might save from its pains; but whether He did save all whom He found held in them, or some whom He judged worthy of that favour, I still ask: that He was, however, in hell, and that He conferred this benefit on persons subjected to these pains, I do not doubt... You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving in the days of Noah when the ark was a preparing — and also the difficulties which prevent me from pronouncing any definite opinion on the subject.

  Letter 164 (A.D. 414), Sections 2, 3, 6, 8, 10

• Acts 2:27

  But does He bring them down to hell and bring them up again? It is without controversy among believers that we best see both parts of this work fulfilled in Him, to wit our Head, with whom the apostle has said our life is hid in God. "For when He spared not His own Son, but delivered Him up for us all," in that way, certainly, He has killed Him. And forasmuch as He raised Him up again from the dead, He has made Him alive again. And since His voice is acknowledged in the prophecy, "Thou wilt not leave my soul in hell," He has brought Him down to hell and brought Him up again.

  City of God 17.4

• Acts 2:29

  I know it seems to some that the death of the Lord brought to certain just souls the same resurrection that is promised to us at the end of time, since it is written that by the earthquake that occurred at his passion the rocks were rent and the graves opened and many bodies of the saints arose and were seen with him in the holy city after his resurrection. But, if these did not resume their sleep by the reburial of their bodies, and if so many preceded him in that resurrection, we must certainly examine and find out how Christ is the "firstborn from the dead." The answer to this might be that it was said by anticipation, but it meant that the tombs were opened by the earthquake, while Christ hung on the cross, while the bodies of the just did not rise then, but later, after he had first risen, although it was added to that sentence by anticipation, as I said, so that we should unhesitatingly believe that Christ was the firstborn from the dead, and that it was then granted to the just to rise to eternal incorruption and immortality following his leadership. In that case, there still remains this difficulty, how Peter could say—and he said it with absolute truth, since he asserted that Christ, not David, was foretold by that prophecy—that his flesh did not see corruption, but he added that the tomb of David was still with them. And this would certainly not be a convincing argument, if David's body were no longer there, because, if he had risen at the time of Christ's death, his flesh would not have seen corruption, but his tomb would still be there. It seems hard that David should not have been in that resurrection of the just, when Christ was of his seed, as is so often, so distinctly and so honorably repeated to his praise. Those words also would be made ineffective that were said to the Hebrews concerning the just people of old: that they provided better things for us "that they should not be perfected without us," which would happen if they were established in that incorrupt resurrection that is promised for our perfection at the end of the world.

  LETTER 164

• Acts 2:33

  Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, and of the Holy Spirit. And in the Acts of the Apostles it is more plainly written of Him, "Because God anointed Him with the Holy Spirit." Certainly not with visible oil but with the gift of grace which is signified by the visible ointment wherewith the Church anoints the baptized. And Christ was certainly not then anointed with the Holy Spirit, when He, as a dove, descended upon Him at His baptism. For at that time He deigned to prefigure His body, i.e. His Church, in which especially the baptized receive the Holy Spirit. But He is to be understood to have been then anointed with that mystical and invisible unction, when the Word of God was made flesh, i.e. when human nature, without any precedent merits of good works, was joined to God the Word in the womb of the Virgin, so that with it it became one person. Therefore it is that we confess Him to have been born of the Holy Spirit and of the Virgin Mary. For it is most absurd to believe Him to have received the Holy Spirit when He was near thirty years old: for at that age He was baptized by John; but that He came to baptism as without any sin at all, so not without the Holy Spirit. For if it was written of His servant and forerunner John himself, "He shall be filled with the Holy Spirit, even from his mother's womb," because, although generated by his father, yet he received the Holy Spirit when formed in the womb; what must be understood and believed of the man Christ, of whose flesh the very conception was not carnal, but spiritual? Both natures, too, as well the human as the divine, are shown in that also that is written of Him, that He received of the Father the promise of the Holy Spirit, and shed forth the Holy Spirit: seeing that He received as man, and shed forth as God. And we indeed can receive that gift according to our small measure, but assuredly we cannot shed it forth upon others; but, that this may be done, we invoke over them God, by whom this is accomplished.

  On The Trinity, Book 15

• Acts 2:34

  We know that Christ took his seat at the right hand of the Father after his resurrection from the dead and his ascension into heaven. It is already accomplished. We do not see it, yet we believe it. We have read it in the sacred Books, we have heard it preached, we hold it by faith. And by the very fact that he was the son of David, he has become David's Lord. That which was born of David's seed is so honored that he is also David's Lord. You wonder at this as if such things did not happen in human affairs. For if it should happen that someone became king, though his father was a commoner, would he not be the lord of his father? It is wonderful that it can happen: not only does the son of a commoner become king and thus the lord of his father, but the son of a layman becomes a bishop and thus the father of his father. Therefore, by the very fact that Christ took on flesh, that in the flesh he died, that in the same flesh he rose again, and in the same flesh he ascended into heaven and sits at the right hand of the Father, and in the same flesh now so honored and glorified, transformed into a heavenly condition, he is still the son of David and also the Lord of David.

  EXPLANATIONS OF THE PSALMS 109.7

• Acts 2:37

  For on the sending down of the Holy Spirit after the Lord's passion, and resurrection, and ascension, when miracles were being done in the name of Him whom, as if dead, the persecuting Jews had despised, they were pricked in their hearts; and they who in their rage slew Him were changed and believed; and they who in their rage shed His blood, now in the spirit of faith drank it; to wit, those three thousand, and those five thousand Jews whom now He saw there, when He said, "When ye have lifted up the Son of man, then shall ye know that I am [He]." It was as if He had said, I let your recognition lie over till I have completed my passion: in your own order ye shall know who I am. Not that all who heard Him were only then to believe, that is, after the Lord's passion; for a little after it is said, "As He spake these words, many believed on Him;" and the Son of man was not yet lifted up. But the lifting up He is speaking of is that of His passion, not of His glorification; of the cross, not of heaven; for He was exalted there also when He hung on the tree. But that exaltation was His humiliation; for then He became obedient even to the death of the cross. This required to be accomplished by the hands of those who should afterwards believe, and to whom He says, "When ye have lifted up the Son of man, then shall ye know that I am [He]." And why so, but that no one might despair, however guilty his conscience, when he saw those forgiven their homicide who had slain the Christ?

  Tractates on John 40

• Acts 2:44

  ...now mortifying the earthly cravings of the old man, and inflamed with the new experience of the spiritual life, as the Lord had enjoined in the Gospel, they sold all that they had, and laid the price of their possessions at the feet of the apostles, in order that these might distribute to every man according as each had need; and living in Christian love harmoniously with each other, they did not affirm anything to be their own, but they had all things in common, and were one in soul and heart toward God. Afterwards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord. For He who in meekness had endured them, enjoined them in meekness to endure for His sake.

  On the Catechising of the Uninstructed

• Acts 2:45

  They first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles. And distribution was made to each one as he had need, and none called anything his own, but they had all things common. And what is "together in unity"? They had, he says, one mind and one heart God-wards. So they were the first who heard, Behold how good and how pleasant is it, that brethren dwell together.

  Exposition on the Psalms, Psalm 133

• Acts 2:46

  If, as they drew near to God, those many souls became, in the power of love, but one soul and these many hearts but one heart, what must the very source of love effect between the Father and the Son? Is not the Trinity for even greater reasons, but one God?… If the love of God poured forth in our hearts by the Holy Spirit, who is given to us, is able to make of many souls but one soul and of many hearts but one heart, how much more are the Father and the Son and Holy Spirit but one God, one Light, one Principle?

  TRACTATES ON THE GOSPEL OF JOHN 39.5

• Acts 2:46

  One who wishes to make a place for the Lord should rejoice not in private joy but in the joy of all (gaudio communi).

  EXPLANATIONS OF THE PSALMS 131.5

• Acts 2:46

  First of all, because you are gathered together in one that you might live harmoniously (unanimes) and that there be one soul and one heart toward God. And you should not call anything your own, but let all things be common to you and distributed to each one of you according to need.

  LETTER 211.5

• Acts 3:17

  And see that the true doctor does not become angry with the insane assaulting him, but rather pities them and wishes to heal the raging ones from what he suffers. Listen to the doctor hanging on the cross; surrounded by a crowd of raging madmen, he says: Father, forgive them, for they do not know what they are doing. And his voice was not in vain. For after he rose again and was glorified in the eyes of his disciples, so much so that he showed them the scars of the same resurrected flesh, not only presenting himself to be seen but also to be touched, he ascended into heaven, sent the Holy Spirit: miracles began to occur in the name of the one killed, in the name of the crucified, and those who killed him were more deeply pierced than when they saw him hanging on the cross. For they thought that such things happened in the name of the one who was believed to have been killed by their hands. They felt the living one, whom they had mocked as he was dying. They were pierced in heart, as it is written in the Acts of the Apostles; many of the Jews who crucified the Lord sought counsel from the apostles; they also received counsel, because that hanging one did not say in vain: Father, forgive them, for they do not know what they are doing. The apostle said to them: Repent, and be baptized every one of you in the name of our Lord Jesus Christ, and your sins will be forgiven you. It happened: they were baptized and believed in the one whom they crucified.

  Sermon 360B

• Acts 3:25

  And He promised his seed, what? In your seed all nations will be blessed. His seed is Christ: because from Abraham Isaac, from Isaac Jacob, from Jacob the twelve, from the twelve the people of the Jews, from the people of the Jews the virgin Mary, from the virgin Mary our Lord Jesus Christ. And our Lord Jesus Christ became the seed of Abraham; and what was promised to Abraham we find fulfilled in us. In your seed, He says, all nations will be blessed. He believed this before he had seen anything; he believed, and he did not see what was promised. But we see what was promised to him; and whatever was promised to him was in the future.

  Sermon 113A

• Acts 4:12

  For "there is one God, and one Mediator between God and men, the man Christ Jesus," since "there is no other name under heaven given to men, whereby we must be saved," and "in him God has defined to all men their faith, in that he has raised him from the dead." Now without this faith, that is to say, without a belief in the one Mediator between God and humankind, the man Christ Jesus; without faith, I say, in his resurrection by which God has given assurance to all people and which no one could of course truly believe were it not for his incarnation and death; without faith, therefore, in the incarnation and death and resurrection of Christ, the Christian truth unhesitatingly declares that the ancient saints could not possibly have been cleansed from sin so as to have become holy and justified by the grace of God. And this is true both of the saints who are mentioned in holy Scripture and of those also who are not indeed mentioned therein but must yet be supposed to have existed—either before the deluge or in the interval between that event and the giving of the law or in the period of the law itself—not merely among the children of Israel, as the prophets, but even outside that nation, as for instance Job. For cleansing from sin was by the self-same faith. The one Mediator cleansed the hearts of these too, and there also was "shed abroad in them the love of God by the Holy Spirit," "who blows where he wills," not following people's merits but even producing these very merits himself. For the grace of God will in no wise exist unless it be wholly free.

  ON ORIGINAL SIN 2.24.28

• Acts 4:27

  For that priesthood in the body of Christ had an anointing, and its salvation is secured by the bond of unity. For indeed Christ Himself derives His name from chrism, that is, from anointing. Him the Hebrews call the Messiah, which word is closely akin to the Phoenician language, as is the case with very many other Hebrew words, if not with almost all... on those who show themselves to be brave in His Church, and cling to the light of His countenance, to preach the truth without fear, there descends from Christ Himself, as from the head, a sacred ointment, that is to say, the sanctification of the Spirit.

  In Answer to the Letters of Petilian, Book 2

• Acts 4:32

  If love made one soul of so many souls and one heart of so many hearts, how great must be the love between the Father and the Son! Surely it must be greater than that between those people who had one heart. If, then, the heart of many brothers was one by charity, if the soul of many sisters was one by charity, would you say that God the Father and God the Son are two? If they are two Gods, there is not the highest charity between them. For if love is here so great as to make your soul and your friend's soul one soul, how can it be, then, that the Father and the Son are not one God? Let true faith banish the thought. In short, understand from this how excellent that love is: the souls of many people are many, and if they love one another, it is one soul; still, in the case of people, they may be called many souls, because the union is not so strong. But there it is right for you to say one God; two or three Gods it is not right for you to say. From this, the supreme and surpassing excellence of love is shown to you to be such that a greater cannot be.

  TRACTATES ON THE GOSPEL OF JOHN 14.9

• Acts 4:32

  For … the love that God puts in people makes one heart of many hearts and makes the many souls of people into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, "They had one soul and one heart toward God." If, therefore, my soul and your soul become one soul, when we think the same thing and love one another, how much more must God the Father and God the Son be one God in the fountain of love!

  TRACTATES ON THE GOSPEL OF JOHN 18.4

• Acts 7:51

  Therefore when he sent the Holy Spirit, he manifested him visibly in two ways, as a dove and as fire; as a dove upon the baptized Lord, as fire upon the assembled disciples.… Here we saw a dove upon the Lord; there parted tongues upon the assembled disciples; in the one, simplicity is shown, in the other, fervor. For there are those who are said to be simple, and they are indolent; they are called simple, but they are lazy. Not such a one was Stephen, full of the Holy Spirit. He was simple, because he harmed no one; he was fervent, because he reproached the impious. For he did not keep silence before the Jews; his are those fiery words, "Stiff-necked and uncircumcised in heart and ears, you have always resisted the Holy Spirit." Great vehemence! He rages, but as a dove without bile. For, in order that you may know that he raged without bile, they who were ravens, when they heard these words, immediately ran for stones [to use] against the dove. Stephen began to be stoned; and he, who but a little before was raging and boiling spirit, as if he had attacked his enemies, and as if he had assailed them with violence by those fiery and blazing words as you have heard, "Stiff-necked and uncircumcised in heart and ears," so that he who heard these words might think that Stephen, if he were allowed, wished them immediately annihilated—when the rocks were coming on him from their hands, on his knees he said, "Lord, lay not this sin to their charge." He adhered to the unity of the dove. For earlier his master, on whom the dove descended, had done that; hanging on the cross, he said, "Father, forgive them, for they know not what they do."

  TRACTATES ON THE GOSPEL OF JOHN 6.3.1-4

• Acts 7:56

  He now sits at the right hand of the Father in heaven. We ought to give careful consideration to this fact with the eyes of faith to prevent the impression that he is immovably fixed in any spot so as not be permitted to stand or to walk. For, the fact that St. Stephen said that he saw him standing does not mean that St. Stephen's vision was distorted or that his statement is at variance with the words of the creed. Far be such a thought, far be such a statement from us! The Lord's dwelling in lofty and ineffable blessedness has merely been expressed in this way to indicate that he dwells there.

  SERMON 214.8

• Acts 7:60

  He showed his love for his murderers, in that he died for them.… That is the perfection of love. Love is perfect in him whom it makes ready to die for his brothers; but it is never perfect as soon as it is born. It is born that it may be perfected. Born, it is nourished: nourished, it is strengthened: strengthened, it is made perfect. And when it has reached perfection, how does it speak? "To me to live is Christ, and to die is gain. My desire was to be set free and to be with Christ; for that is by far the best. But to abide in the flesh is needful for your sake." He was willing to live for their sakes, for whom he was ready to die.

  HOMILIES ON 1 JOHN 5.4

• Acts 7:60

  And in the Acts of the Apostles, blessed Stephen prays for those by whom he is being stoned, because they had not as yet believed in Christ and were not contending against that universal grace.

  SERMON ON THE MOUNT 1.22.73

• Acts 8:13

  The good baptized the evil, as Simon Magus was baptized by Philip, a holy man. These four types, therefore, my brothers, are well known. Look, I repeat them again. Hold fast to them, count them, pay attention to them. Beware those types which are evil; hold fast to those which are good. The good are born from the good when holy people are baptized by holy people; the evil from the evil when both they who baptize and they who are baptized live wickedly and impiously; the good from the evil when they who baptize are evil and they who are baptized are good; and the evil from the good when they who baptize are good and they who are baptized are evil.

  TRACTATES ON THE GOSPEL OF JOHN 11.9.1-2

• Acts 8:16

  For the Holy Spirit was at that time given in such sort, that he even visibly showed himself to have been given. For those who received him spoke with the tongues of all nations, to signify that the church among the nations was to speak in the tongues of all. So then they received the Holy Ghost, and he appeared evidently to be in them.

  SERMON 49 (99).10

• Acts 8:32

  See how often it stresses this point and teaches this to those who are proud and contentious: "He was a wounded man," it says, "and one who knew how to endure weaknesses; for this reason his face is turned away, bearing injuries and not much appreciated. He bears our infirmities, and he is amid sorrows on our behalf. And we thought that he was suffering sorrows, wounds and punishment. But he was wounded on account of our sins, and he became weak on account of our iniquities. In him we learned of our peace; by his bruises we were healed. We all went astray like sheep, and the Lord handed him over for our sins. And he did not open his mouth because he was mistreated. He was led off like a sheep for sacrifice, and like a lamb before his shearer, he made not a sound; thus he did not open his mouth. His judgment was removed in humility. Who will tell of his generation? For his life will be taken away from the earth. He was brought to death by the iniquities of my people. I will repay evil people on account of his burial and the rich on account of his death, because he did no wrong and had no deceit upon his lips. The Lord wishes to cleanse him of his wound. If you have given your life on account of your sins, you will see offspring with a long life. The Lord wishes to remove his soul from sorrows, to show him the light and form his mind, to justify the righteous one who serves the many well, and he will bear their sins. For this reason he will have many heirs and share the spoils with the mighty, because his soul was handed over to death and he was reckoned as one of the wicked. And he bore the sins of many and was handed over on account of their iniquities."

  ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.54

• Acts 8:38

  This same Philip, who had baptized people, and the Holy Spirit had not come upon them until the apostles had come along and laid their hands on them, baptized the eunuch of queen Candace who had been worshiping in Jerusalem, and on his way back from there he was reading the prophet Isaiah in his chariot and not understanding it. Philip was prompted to approach the chariot, and he explained the reading, insinuated the faith, preached Christ. The eunuch believed in Christ and said, when they came to some water, "Look, here is water; who is to prevent me being baptized? Philip said to him, "Do you believe in Jesus Christ?" He answered, "I believe that Jesus Christ is the Son of God." And immediately he went down with him into the water. Once the mystery and sacrament of baptism had been carried out, since there was no expectation of the apostles coming as on the previous occasion, so that no one should think the gift of the Holy Spirit was at the disposal of mortals, the Holy Spirit came immediately.

  SERMON 99.11

• Acts 9:4

  How can we show that he is there and that he is also here? Let Paul answer for us, who was previously Saul.… First of all, the Lord's own voice from heaven shows this: "Saul, Saul, why are you persecuting me?" Had Paul climbed up to heaven then? Had Paul even thrown a stone at heaven? It was Christians he was persecuting, them he was tying up, them he was dragging off to be put to death, them he was everywhere hunting out of their hiding places and never sparing when he found them. To him the Lord said, "Saul, Saul." Where is he crying out from? Heaven. So he's up above. "Why are you persecuting me?" So he's down below.

  SERMON 122.6

• Acts 9:25

  He would not have fled from the snares laid for him by the prince, his persecutor, except that he wished to save himself for others who needed him, and that is why he said, "But I am pulled between the two: having a desire to be dissolved and to be with Christ, a thing by far the better; but to abide still in the flesh is needful for you."

  LETTER 228

• Acts 10:2

  For it is often said, "He deserved to believe, because he was a good man even before he believed." This may be said of Cornelius since his alms were accepted and his prayers heard before he had believed on Christ; and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed? But if he could have been saved without the faith of Christ, the apostle Peter would not have been sent as an architect to build him up. For, "Except the Lord build the house, they labor in vain who build it." And we are told, faith is of ourselves; other things that pertain to works of righteousness are of the Lord; as if faith did not belong to the building—as if, I say, the foundation did not belong to the building. But if the foundation primarily and especially belongs to the building, he labors in vain who seeks to build up the faith by preaching, unless the Lord in his mercy builds it up from within. Whatever, therefore, of good works Cornelius performed, whether before he believed in Christ or when he believed or after he had believed, all to be ascribed to God. Otherwise, it might be assumed that human initiative is being lifted up.

  PREDESTINATION OF THE SAINTS 1.7.12

• Acts 10:5

  Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the church. Cornelius the centurion, although an angel announced to him that his prayers were heard and that his alms were remembered, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle's hands but was also instructed by him as to the proper objects of faith, hope and love. And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of people as the ministers of his word to [other people]. For how could that be true which is written, "The temple of God is holy, and that temple you are," if God gave forth no oracles from his human temple but communicated everything that he wished to be taught to people by voices from heaven or through the ministration of angels? Moreover, love itself, which binds people together in the bond of unity, would have no means of pouring soul into soul, and, as it were, mingling them one with another, if people never learned anything from [others].

  CHRISTIAN INSTRUCTION, PREFACE 6

• Acts 10:11

  So, by the grace of the blessed Trinity, the whole earth from its four corners is called to the faith. According to this reckoning, when four is taken three times, the apostolic number, twelve, is consecrated as symbolizing the salvation of the whole world from its four corners in the grace of the Trinity. This number was also indicated by the vessel full of all kinds of animals, as it were of all nations, shown to Peter. For this vessel, let down from the heavens by the four corners, was lowered and taken up three different times, so that the four became twelve. On that account, perhaps, when twelve days had elapsed after the birth of Christ, the magi, the firstfruits of the Gentiles, came to see and to adore Christ and thus merited, not only to insure their own salvation, but also to prefigure that of all Gentiles.

  SERMON 203.3

• Acts 11:18

  "Zion heard and was glad." What did Zion hear? That all God's angels worship him? Yes, to be sure; but what else did Zion hear? This is what it heard: "The heavens have proclaimed his justice, and all nations have seen his glory. Let all who worship graven images be put to shame, those who boast of their idols." The church had not yet extended to the Gentiles, you see. Some of the Jews in Judea had come to believe, but these Jews imagined that they alone belonged to Christ. Then the apostles were sent to the Gentiles, and the word was preached to Cornelius. He believed and was baptized, and his companions were baptized with him. You know what happened to lead them to baptism.… An angel was sent to Cornelius; the angel sent Cornelius to Peter, and Peter came to Cornelius's house. But Cornelius was from the Gentiles, so he and his friends were uncircumcised. In order, therefore, that Peter and his companions might have no hesitation about delivering the gospel to uncircumcised persons, the Holy Spirit came upon Cornelius and the others even before they were baptized; the Spirit filled them, and they began to speak in tongues. Until this time the Holy Spirit had never fallen upon any unbaptized person; but he fell on these before their baptism. Peter might well have hesitated over whether to baptize the uncircumcised, but the Holy Spirit came, and they began to speak in tongues. The invisible gift was conferred and removed any doubt about the visible sacrament, so they were all baptized.Now you find it recorded in Scripture that "the apostles and the brothers in Judea heard that the Gentiles too had accepted the word of God, and they glorified God." It is this thanksgiving on their part that is mentioned in our psalm: "Zion heard and was glad, and the daughters of Judea leaped for joy."

  EXPLANATIONS OF THE PSALMS 96.13

• Acts 13:9

  Accordingly Paul, who, although he was formerly called Saul, chose this new designation, for no other reason, as it seems to me, than because he would show himself little, — the "least of the apostles," — contends with much courage and earnestness against the proud and arrogant, and such as plume themselves on their own works, in order that he may commend the grace of God. This grace, indeed, appeared more obvious and manifest in his case, inasmuch as, while he was pursuing such vehement measures of persecution against the Church of God as made him worthy of the greatest punishment, he found mercy instead of condemnation, and instead of punishment obtained grace.

  ON THE SPIRIT AND THE LETTER 7.12

• Acts 15:9

  Faith in God purifies the heart, the pure heart sees God. But faith is sometimes defined as followed by people who wish to deceive themselves; as if it were enough merely to believe—some people, you see, promise themselves the vision of God and the kingdom of heaven for believing while living bad lives. Against these the apostle James indignantly took umbrage out of spiritual charity, so he says in his letter, "You believe that God is one." You pat yourself on your back for your faith; you observe that many godless people assume there are many gods, and you congratulate yourself for believing that there is only one God. "You do well. The demons also believe—and shudder." Shall they too see God? Those who are pure of heart shall see him. Whoever would say that the unclean spirits are pure of heart? And yet, "they believe—and shudder."So our faith must be distinguished from the faith of demons. Our faith, you see, purifies the heart, their faith makes them guilty.… So let us distinguish our faith and see that believing is not enough. That is not the sort of faith that purifies the heart. "Purifying their hearts," it says, "by faith." But which faith, what sort of faith? The one, surely, which the apostle Paul defines when he says "faith that works through love." This faith is different from the faith of demons, different from the morals of dissolute and desperate people. "Faith," he says. "Which faith?" The one "that works through love," hopes for what God promises. You could not have a more perfect, a more carefully thought-out definition than that.

  SERMON 53.10-11

• Acts 15:10

  Why did he say this, unless they were saved through the grace of our Lord, Jesus Christ, not through the law of Moses? Through the law there came not healing but the knowledge of sin, as the apostle teaches when he says, "For knowledge of sin came through the law. But now the righteousness of God has been revealed apart from the law, though the law and the prophets have borne witness to it." Therefore, if it has been revealed, it existed at that time but was hidden. The veil of the temple signified its being hidden, and that veil was torn at Christ's death to signify its revelation. At that time the grace of the one mediator between God and human beings, the man Christ Jesus, existed in the people of God, but it was hidden as rain upon fleece—a rain that God bestows on his heritage, not as something due but as gratuitous. But now, with the fleece squeezed dry, that is, with the Jewish people rejected, it lies revealed in all the nations as upon the threshing floor.

  ON ORIGINAL SIN 2.29

• Acts 15:11

  The Apostle Peter also says, "Why do ye wish to put a yoke upon the heathen, which neither we nor our fathers have been able to bear? But, by the grace of the Lord Jesus Christ, we believe that we shall be saved, even as they." You who are enemies to this grace do not wish this, that the ancients should be believed to have been saved by the same grace of Jesus Christ; but you distribute the times according to Pelagius, in whose books this is read, and you say that before the law men were saved by nature, then by the law, lastly by Christ, as if to men of the two former times, that is to say, before the law and under the law, the blood of Christ had not been necessary; making void what is said: "For there is one God and one Mediator between God and men, the man Christ Jesus."

  AGAINST TWO LETTERS OF THE PELAGIANS 1.39

• Acts 16:3

  As to Paul's circumcising of Timothy, performing a vow at Cenchrea and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow, it is manifest that Paul's design in these things was not to give to others the impression that he thought that by these observances salvation is given under the Christian dispensation. [His intent was] to prevent people from believing that he condemned, as no better than heathen idolatrous worship, those rites that God had appointed in the former dispensation as suitable to it and as shadows of things to come. For this is what James said to him, that the report had gone abroad concerning him that he taught people "to forsake Moses." This would be by all means wrong for those who believe in Christ, to forsake him who prophesied of Christ, as if they detested and condemned the teaching of him of whom Christ said, "If you had believed Moses, you would have believed me, for he wrote of me." LETTER 82.

  TO JEROME

• Acts 17:27

  "He is not far from every one of us," as the apostle says, who adds, "For in Him we live, and are moved, and have our being." And if this were said in respect to the body, it might be understood even of this corporeal world; for in it too in respect to the body, we live, and are moved, and have our being. And therefore it ought to be taken in a more excellent way, and one that is spiritual, not visible, in respect to the mind, which is made after His image. For what is there that is not in Him, of whom it is divinely written, "For of Him, and through Him, and in Him, are all things"? If, then, all things are in Him, in whom can any possibly live that do live, or be moved that are moved, except in Him in whom they are? Yet all are not with Him in that way in which it is said to Him, "I am continually with Thee." Nor is He with all in that way in which we say, The Lord be with you. And so it is the especial wretchedness of man not to be with Him, without whom he cannot be. For, beyond a doubt, he is not without Him in whom he is; and yet if he does not remember, and understand, and love Him, he is not with Him.

  ON THE TRINITY 14.16

• Acts 18:3

  [Paul] has repeatedly said of himself that he was working with his own hands so as not to burden anyone, and it is written of him that he joined with Aquila because of the similarity of their handicraft, so that they might work together to maintain a livelihood. From these and other such passages of the Scripture it is clear enough that our Lord does not reprove a person for procuring these things in the usual manner, but that he reproves a person who would serve in the army of God for the sake of these things, one who in his works has his eye fixed not on the kingdom of God but on the acquisition of these things. This entire precept is reduced, therefore, to the following rule: namely, that even in the procuring of these things we should keep our mind on the kingdom of God and that in the service of the kingdom of God we should give no thought to these things. In this way, even if these things be lacking at times (and God permits this usually for the purpose of exercising us), not only do they not weaken our resolve, but they even strengthen it for trial and approval.

  SERMON ON THE MOUNT 2.17.57-58

• Acts 19:5

  Did he baptize after a heretic had baptized? Or, if perhaps you dare to say that the friend of the bridegroom was a heretic and was not in the unity of the church, I wish you would write that also. But, if it is complete madness either to think or to say that, then it is the duty of your prudence to reflect on the reason why the apostle Paul baptized after John. If he baptized after an equal, all of you ought to baptize after yourselves; if after a superior, you ought to baptize after Rogatus; if after an inferior, Rogatus should have baptized after you, because you baptized as a priest. On the other hand, if the baptism that is now given is equally valid to those who receive it in spite of the unequal merit of those who give it, because it is the baptism of Christ, not of those by whom it is administered, I think you now understand that Paul gave to some the baptism of Christ for the reason that they had received the baptism of John but not that of Christ.

  LETTER 93

• Acts 20:11

  Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord's day. For the day now known as the Lord's day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord's resurrection is called by Matthew "first day of the week" and by the other three Evangelists "the first day of the week," and it is well ascertained that the same is the day which is now called the Lord's day. Either, therefore, it was after the close of the seventh day that they had assembled—namely, in the beginning of the night that followed and that belonged to the Lord's day or the first day of the week—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord's day. Or if it was on the first day of the week, at an hour before sunset on the Lord's day, that they had assembled, the words of the text, "Paul preached to them, ready to depart the next day," themselves expressly state the reason for his prolonging his discourse—namely, that he was about to leave them and wished to give them ample instruction. The passage does not therefore prove that they habitually fasted on the Lord's day but only that it did not seem proper to the apostle to interrupt, for the sake of taking refreshment, an important discourse that was listened to with the ardor of most lively interest by persons whom he was about to leave, and whom, on account of his many other journeys, he visited but seldom, and perhaps on no other occasion than this, especially because, as subsequent events prove, he was then leaving them without expectation of seeing them again in this life.

  LETTER 36.12.28

• Acts 20:34

  For neither ought we, for example, to preach the gospel with this object, that we may eat; but to eat with this object, that we may preach the gospel: for if we preach the gospel for this cause, that we may eat, we reckon the gospel of less value than food; and in that case our good will be in eating, but that which is necessary for us is preaching the gospel. And this the apostle also forbids, when he says it is lawful for himself even, and permitted by the Lord, that they who preach the gospel should live of the gospel, that is, should have from the gospel the necessaries of this life; but yet that he has not made use of this power.

  SERMON ON THE MOUNT 2.16.54

• Acts 21:20

  It is quite clear, I think, that James gave this advice in order to show the falsity of the views supposed to be Paul's, which certain Jews who had come to believe in Christ, but who were still "zealous for the law," had heard about him, namely, that through the teaching of Christ the commandments, written by the direction of God and transmitted by Moses to the fathers, were to be thought sacrilegious and worthy of rejection. These reports were not circulated about Paul by those who understood the spirit in which the Jewish converts felt bound to those observances, namely, because of their being prescribed by a divine authority and for the sake of the prophetic holiness of those ceremonies but not for the attaining of salvation, which has now been revealed in Christ and is conferred by the sacrament of baptism. Those who spread this rumor about Paul were the ones who wished to make these observances as binding as if without them there could be no salvation in the gospel for believers. For they had experienced him as a most vigorous preacher of grace and as one who taught the exact opposite of their view, that one is not justified by these but by the grace of Jesus Christ and that all the ordinances of the law were foreshadowings meant to announce him. That was why they tried to stir up hatred and persecution against him, making him out to be an enemy of the law and of the divine commandments, and there was no more fitting way for him to repel the injustice of this false charge than by performing personally the ceremonies that he was supposed to condemn as sacrilegious. In this way [Paul] would prove two things: that the Jews were not to be prevented from observing these obligations as if they were wrong and that the Gentiles were not to be forced to observe them as if they were necessary.

  LETTER 82

• Acts 21:20

  I say, therefore, that circumcision and other ordinances of this sort were divinely revealed to the former people through the Testament which we call Old, as types of future things, which were to be fulfilled by Christ. When this fulfillment had come, those obligations remained for the instruction of Christians, to be read simply for the understanding of the previous prophecy, but not to be performed through necessity, as if people had still to await the coming revelation of the faith that was foreshadowed by these things. However, although they were not to be imposed on the Gentiles, they were not thereby to be removed from the customary life of the Jews, as if they were worthy of scorn and condemnation. Gradually, therefore, and by degrees, through the fervent preaching of the grace of Christ, by which alone believers were to know that they were justified and saved—not by those shadows of things, formerly future but now present and at hand—through the conversion of those Jews whom the presence of the Lord in the flesh and the times of the apostles found living thus, all that activity of the shadows was to be ended. This was to be enough praise for it, that it was not to be avoided and despised as idolatry was, but was to have no further development and was not to be thought necessary, as if salvation either depended on it or could not be had without it. This is what some heretics thought, who wanted to be both Jews and Christians and could be neither Jews nor Christians. You [i.e., Jerome] were so kind as to warn me very earnestly against that opinion, although I have never held it.

  LETTER 82

• Acts 22:25

  However, the face cannot be designated as the right face and the left, but high rank can be either according to God or according to this world. Hence, it is as though the face were divided into the right cheek and the left, in order to signify that, whenever his becoming a Christian becomes an occasion of contempt in the case of any follower of Christ, he should be much more ready to be despised in his own person if he holds any of the honors of this world. Just as in the case of the apostle himself, when in his person people were persecuting the Christian denomination; if he then remained silent regarding the dignity which he held in the world, he would not have turned the other cheek to those who were striking him on the right cheek. But by saying, "I am a Roman citizen," he was not unprepared to have them despise in his person the thing that he deemed of least value, when in his person they had despised a name so precious and salutary. Did he thereby endure in any less degree the chains which it was not lawful to place on Roman citizens? Or did he blame anyone for this injustice? Even though some people spared him on account of the title of Roman citizen, he did not on that account fail to offer them something to strike, for he yearned to correct by his own patience the perversity of those whom he saw to be honoring in his person the left portion rather than the right. The one thing to be considered is the spirit of kindness and clemency with which he acted toward those from whom he was suffering the injuries.

  SERMON ON THE MOUNT 1.19.58

• Acts 23:3

  Of course, those who do not understand him think that [Paul] uttered a reproach when he had been slapped by order of the high priest, for, with seeming insolence, he then said, "God will strike you, you whitewashed wall." But those who understand him take this as a prophecy. The "whitewashed wall" stands for hypocrisy; it is pretense, veiled beneath the priestly dignity, and under this title—as though beneath a white covering—it conceals, as it were, an inner slimy filthiness.

  SERMON ON THE MOUNT 1.19.58

• Acts 23:4

  But when [Paul] was asked, "Do you revile the high priest?" then he marvelously complied with the requirements of humility, for he replied, "Brothers, I did not know that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.' " The mildness of this prompt reply shows how calmly he had spoken what he seemed to have uttered in anger, for such a reply could not be given by those who are angered or perturbed. And in the reply, "I did not know that he was the high priest," he spoke the truth to those who understand him. It is as though he were saying, "I have come to know another high priest, for whose name's sake I am suffering these injuries—a high priest whom it is not lawful to revile but whom you are reviling, because in me you hate nothing else than his name." Thus, a man ought not to parade those prerogatives under a false pretense, but he should have his heart prepared for everything, so that he will be able to accord with that expression of the prophet, "My heart is ready, O God, my heart is ready."

  SERMON ON THE MOUNT 1.19.58