Homilies on Acts

Let us now look over again what has been said. [“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”] See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, “How we served (ἀ πεχρησάμεθα) the priests!” nor were they ambitious of honor: but, we read, they came unto their own company. Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. “And when they heard that, we read, with one accord they lifted up their voice to God.” That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. “Lord, Thou the God that made heaven and earth, the sea, and all that in them is.” Observe how they say nothing idle, no old wives' talk and fables, but speak of His power. Just as Christ Himself said to the Jews, “If I by the Spirit of God do cast out devils:” behold the Father also speaks by the Spirit. For what says it? “Lord, the God Who, by the Holy Ghost, through the mouth of our father Your servant David said, Why did the nations rage?” Scripture is wont thus to speak of one as of many. “For of a truth, Lord, against Your Holy Child Jesus, Whom You anointed, both Herod and Pontius Pilate,” etc. Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.— That is, Not they had power to do this: but Thou did it all, Thou that permitted, that dost call to account, and yet brought to accomplishment, Thou the All-skilful and Wise, that served You of Your enemies for Your own pleasure. “For to do whatever Your hand,” etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things You would: “For to do,” as it is said, “whatsoever Your hand and Your purpose determined before to be done.” What means, “Your hand?” Here he seems to me to denote one and the same thing by power and purpose, meaning that for You it is enough but to will: for it is not by power that one determines. “Whatsoever Your hand,” etc. i.e. Whatsoever You ordained: either this is the meaning, or, that by His hand He did effect. “And now, Lord, regard their threatenings.” As at that time, it is said, they “imagined vain things,” so “now,” grant that their imaginations may be in vain: i.e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching's sake. For they do not say, “and deliver us out of dangers;” but what? “And grant unto Your servants, that with all boldness they may speak Your word.” You Who brought to pass the former designs, bring these also to accomplishment. Observe, how they affirm God to be the Author of their confidence; and how they ask all for God's sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed; but they pray that signs may be wrought “by stretching forth Your hand to heal, and that signs and wonders may be done:” for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. For “when they had prayed,” it is said, “the place was shaken.” And wherefore this was done, hear from the prophet, when he says, He looks on the earth, and makes it to tremble. For by this He made it manifest that He is present to their prayers. And again, another prophet says, “The earth was shaken, and did tremble at the presence of the Lord.” And God did this, both to make it more awful, and to lead them on to a courageous trust. “And they were all filled with the Holy Ghost, and they spoke the word of God with boldness.” They gained increased boldness. As it was the beginning (of their work), and they had besought a sensible sign for their persuasion (πρὸς τὸ πεισθἥναι αὐτους)— but after this we nowhere find the like happening— therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance (ἀ σφαλείαν) that they sought: but that they might not be put to shame, but that they might speak with boldness. “The place was shaken,” and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, “Then there shall be famines, and pestilences, and earthquakes in various places.” But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are “filled with the Holy Ghost.” “And the multitudes of them that believed,” etc. Great, you perceive, is the virtue of this thing, seeing their was need of this (grace) even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: “Neither said any of them that anything of the things he possessed was his own,” “but they had all things common.” For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. “And with great power gave the Apostles witness,” etc. Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul says, “And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power.” And it is not merely, With power, but, “With great power.” “And great grace,” it says, “was upon them all; for neither was there any among them that lacked.” This is why the grace (was upon them all,) for that “there was none that lacked:” that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles' feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. However, let us now depict this state of things in words, and let all sell their possessions, and bring them into the common stock— in words, I mean: let none be excited, rich or poor. How much gold think you would be collected? For my part, I conjecture— for of course it is not possible to speak exactly— that supposing all here, men and women, to empty out their whole property, lands, possessions, houses—for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they sat at liberty—perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of “juga” (yokes) is our city rated? How many (of the population) shall we say are Christians? Shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands (of pounds) of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute?— But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? By taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? Was ever any of them not provided for with plenty of everything? Now, it seems, people are more afraid of this than of falling into a boundless and bottomless deep. But if we had made actual trial of this, then indeed we should boldly venture upon this plan (τοὕ πράγματος). What grace too, think you, would there not be! For if at that time, when there was no believer but only the three thousand and the five thousand: when all, throughout the world, were enemies, when they could nowhere look for comfort, they yet boldly entered upon this plan with such success; how much more would this be the case now, when by the grace of God there are believers everywhere throughout the world? What Gentile would be left? For my part, I think there would not be one: we should so attract all, and draw them to us? But yet if we do but make fair progress, I trust in God that even this shall be realized. Only do as I say, and let us successfully achieve things in their regular order; if God grant life, I trust that we shall soon bring you over to this way of life.