Homilies on Acts

For the Prophets everywhere affirm this, that to create is God's prerogative. Not as those affirm that another is Maker but not Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his own, while he overthrows their doctrine. “Dwells not in temples made with hands.” For He does indeed dwell in temples, yet not in such, but in man's soul. He overthrows the corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but He wrought therein.

“Neither is worshipped by men's hands.” How then was He worshipped by men's hands among the Jews? Not by hands, but by the understanding. “As though He needed anything:” since even those (acts of worship) He did not in this sort seek, “as having need. Shall I eat,” says He, “the flesh of bulls, or drink the blood of goats?” Neither is this enough— the having need of naught— which he has affirmed: for though this is Divine, yet a further attribute must be added. “Seeing it is He that gives unto all, life and breath and all things.”

Two proofs of Godhead: Himself to have need of naught, and to supply all things to all men. Produce here Plato (and) all that he has philosophized about God, all that Epicurus has: and all is but trifling to this! “Gives,” he says, “life and breath.” Lo, he makes Him the Creator of the soul also, not its begetter. See again how he overthrows the doctrine about matter. “And made,” he says, “of one blood every nation of men to dwell upon all the face of the earth.” These things are better than the former: and what an impeachment both of the atoms and of matter, that (creation) is not partial (work), nor the soul of man either. But this, which those say, is not to be Creator. — But by the mind and understanding He is worshipped.— “It is He that gives,” etc.

He not the partial (μερικοὶ δαίμονες) deities. “And all things.” It is “He,” he says.— How man also came into being. — First he showed that “He dwells not,” etc., and then declared that He “is not worshipped as though He had need of anything.” If God, He made all: but if He made not, He is not God. Gods that made not heaven and earth, let them perish. He introduces much greater doctrines, though as yet he does not mention the great doctrines; but he discoursed to them as unto children.

And these were much greater than those. Creation, Lordship, the having need of naught, authorship of all good— these he has declared. But how is He worshipped? Say. It is not yet the proper time. What equal to this sublimity? Marvellous is this also— of one, to have made so many: but also, having made, Himself sustains them (συγκρατεἵ) in being, “giving life and breath and all things. (b) And has determined the times appointed, and the bounds of their habitation, that they should seek God, if haply they might feel after Him and find Him.” (a) It means either this, that He did not compel them to go about and seek God, but according to the bounds of their habitation: (c) or this, that He determined their seeking God, yet not determined this (to be done) continually, but (determined) certain appointed times (when they should do so): showing now, that not having sought they had found: for since, having sought, they had not found, he shows that God was now as manifest as though He were in the midst of them palpably (ψηλαφώμενος).

(e) “Though He be not far,” he says, “from every one of us,” but is near to all. See again the power (or, “what it is to be God,”) of God. What says he? Not only He gave “life and breath and all things,” but, as the sum and substance of all, He brought us to the knowledge of Himself, by giving us these things by which we are able to find and to apprehend Him. But we did not wish to find Him, albeit close at hand. “Though He be not far from every one of us.” Why look now, He is near to all, to every one all the world over!

What can be greater than this? See how he makes clear riddance of the parcel deities (τοὺς μερικούς)! What say I, “afar off?” He is so near, that without Him we live not: “for in Him we live and move and have our being.” “In him;” to put it by way of corporeal similitude, even as it is impossible to be ignorant of the air which is diffused on every side around us, and is “not far from every one of us,” nay rather, which is in us. (d) For it was not so that there was a heaven in one place, in another none, nor yet (a heaven) at one time, at another none.

So that both at every “time” and at every “bound” it was possible to find Him. He so ordered things, that neither by place nor by time were men hindered. For of course even this, if nothing else, of itself was a help to them— that the heaven is in every place, that it stands in all time. (f) See how (he declares) His Providence, and His upholding power (συγκράτησιν); the existence of all things from Him, (from Him) their working (τὸ ἐνεργεἵν), (from Him their preservation) that they perish not.

And he does not say, “Through Him,” but, what was nearer than this, “In him.”— That poet said nothing equal to this, “For we are His offspring.” He, however, spoke it of Jupiter, but Paul takes it of the Creator, not meaning the same being as he, God forbid! But meaning what is properly predicated of God: just as he spoke of the altar with reference to Him, not to the being whom they worshipped. As much as to say, “For certain things are said and done with reference to this (true God), but you know not that they are with reference to Him.”

For say, of whom would it be properly said, “To an Unknown God?” Of the Creator, or of the demon? Manifestly of the Creator: because Him they knew not, but the other they knew. Again, that all things are filled (with the presence)— of God? Or of Jupiter— a wretch of a man, a detestable impostor! But Paul said it not in the same sense as he, God forbid! But with quite a different meaning. For he says we are God's offspring, i.e. God's own, His nearest neighbors as it were.