Homilies on Acts 11.1–11.3

[Lemma] “And when they had been released, they went to their own people and reported all that the chief priests and [the elders had said to them].”

They do not tell it out of ambition (how could they?), but they display these things as proofs of the grace of Christ. That is why they tell all that those men said; and even if they pass over their own part, still by this too the hearers become more courageous. And consider how again they took refuge in the true help, in the alliance that cannot be fought against, and again with one accord and with zeal; for it is no prayer made carelessly. “And when they heard it, they lifted their voices with one accord to God and said.” See how exact their prayers are. When they were asking that the man worthy of the apostleship be shown to them, they spoke thus: “You, Lord, who know the hearts of all” (for that was what was needed there); but here, since the opponents had to be muzzled, they speak of his sovereignty. That is why they began thus: “Sovereign Lord, God, who made the heaven and the earth and the sea and everything in them, who said by the mouth of David your servant, Why did the nations rage, and the peoples plot vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against his Anointed.” As though claiming from God the terms of an agreement, they bring the prophecy forward, at the same time comforting themselves that the enemies plot everything in vain. What they say, then, is this: Bring those words to fulfillment, and show that they plotted vain things. “For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and Israel, to do whatever your hand and your plan had predestined to take place. And now, Lord, look upon their threats.” Do you see their philosophy, and how these are not the words of men who curse? They did not set down the threats one by one, but only say that they threatened; for the writer shortens the account. And see: they did not say, “Strike them, cast them down,” but what? “And grant to your servants to speak your word with all boldness.” So let us too learn to pray. And yet how full of anger would anyone be, if he fell among men trying to kill him and threatening him? How full of hatred? But not these saints. “While you stretch out your hand to heal, and signs and wonders are done through the name of your holy servant Jesus.” If the mighty works are done in that name, he says, the boldness will be great. “And when they had prayed, the place in which they were gathered was shaken.” This was a proof that they had been heard and of God’s visitation. “And they were all filled with the Holy Spirit.” What does “were filled” mean? It stands for “were set on fire by the Spirit”; for the gift was kindled in them. “And they spoke the word of God with boldness. Now the heart and soul of the multitude of those who believed was one.” Do you see that along with the grace of God they also brought in their own part? For everywhere one must observe this: that along with the grace of God they also show their own part, as Peter said, “Silver and gold I do not have.” What he said above, that all were together, he says again here, making the same point: “The heart and soul of the multitude of those who believed was one.” Having said that they were heard, he now tells of their virtue as well. For he is about to come to the story of Sapphira and Ananias. So, wishing to show their foulness, he first speaks of the virtue of the others. Tell me, did love give birth to the renouncing of possessions, or the renouncing of possessions to love? To me it seems that love gave birth to the renouncing, or rather that the renouncing drew love tighter still. And hear what he says: “The heart and soul of all was one.” See: heart and soul, that is what “together” means. “And not one of them said that any of the things he possessed was his own, but they had everything in common. And with great power the apostles of the Lord Jesus Christ rendered their testimony to the resurrection.” He shows them as men to whom it had been entrusted; or he speaks as of a debt: that is, they rendered the testimony of the kingdom to all with boldness. “And great grace was upon them all; for there was not a needy person among them.” They felt as sons all of equal rank in their father’s house. For one cannot say that they fed the others, but felt as though they were feeding them from their own; the wonderful thing is rather this, that they parted with their possessions and fed them in such a way that they no longer seemed to feed them from their own, but from what was common. “For as many as were owners of lands or houses sold them and brought the proceeds of what was sold, and laid them at the apostles’ feet; and it was distributed to each as anyone had need.” Great was the honor they paid, if they laid it not in their hands but at the apostles’ feet. “And Joses, who was surnamed Barnabas by the apostles, which means son of encouragement.” This does not seem to be the man who stood with Matthias; for that man was called both Joses and Barsabbas, and later was also surnamed Justus; but this one was named Barnabas, son of encouragement, by the apostles. And it seems to me that he received the name from his virtue, as being able and fit for this. “A Levite, a Cypriot by birth, having a field, sold it and brought the money and laid it at the apostles’ feet.”

Here observe, I pray you, how he shows the law being dissolved, and how he says that, being a Levite, he was a Cypriot. For thereafter, even when they lived abroad, they were called Levites. But let us look at what was said from the beginning. “When they had been released,” he says, “they went to their own people and reported all that the chief priests and the elders had said to them.” See the apostles’ freedom from pride and their philosophy … how they had dealt with the priests, nor did they seek honor by the report, but simply came and told what they had heard from them … we learn that they did not throw themselves into trials, but rather bore nobly those that were brought on them. Another man, if there had been such a one, emboldened perhaps by the support of the crowd, would have insulted them and said countless harsh things. But not these philosophers: they did everything gently and mildly. “And when they heard it,” he says, “they lifted their voices with one accord to God.” The cry came from pleasure and great feeling. For such prayers do their work: prayers full of philosophy, prayers made for such things, by such men, at such times, in this manner; whereas the others are abominable and unclean. See how they say nothing superfluous, but speak only of his power. Or rather, just as Christ said to the Jews, “But if I by the Spirit of God …,” so they too say, “through the Holy Spirit.” See, the Savior too speaks in the Spirit. And hear what they say: “Sovereign Lord, God, who said by the mouth of David your servant, Why did the nations rage?” For it is the custom of Scripture to speak of one as of many. What they say, then, is this: It was not they who prevailed, but you did the whole, who permitted it and brought it to completion, you who are full of resource and wise, who used the enemies for your purpose. For here they speak of his resourcefulness and wisdom, showing that the others came together as enemies, with murderous intent, and as opponents; yet they did what you nevertheless willed to be done: “whatever your hand and your plan predestined to take place.” What does “your hand” mean? Here it seems to me that he calls power and plan “hand.” It is enough, he means, that you willed it; for no one predestines by power. So “whatever your hand” means “whatever you ordained.” Either this is what he means, or that he accomplished it by his hand. Just as they then plotted vain things, so now too, they say, make their plotting vain. “And grant to your servants”: that is, let their threats not come to deeds. And they said this not to beg off from suffering anything hard themselves, but for the sake of the preaching. For they did not say, “And deliver us from dangers,” but what? “And grant to your servants to speak your word with all boldness.” You, then, who brought those things to completion, bring these too. “Whom you anointed,” he says. See how even in their prayer they set out the passion in detail, and refer the whole to him, and say that he is the cause of their boldness. Did you see how they ask everything for God’s sake, and nothing for their own glory or honor? Their own part they promise, that they will not be terrified; but they ask that signs may happen. “While you stretch out your hand,” he says, “to heal, and signs and wonders are done.” Rightly; for without these, even if they had shown countless eagerness, they would have done everything in vain. He assented to their petition, and made it clear, by shaking the place, that he is present to their prayers. “For when they had prayed,” he says, “the place was shaken.” That it happened for this reason, hear the prophet saying, “He who looks upon the earth and makes it tremble”; and again, “At the presence of the Lord the earth was shaken, at the presence of the God of Jacob.” God does this both to inspire greater fear and to lead them to courage after those threats, anointing them for greater boldness. For since it was the beginning, they also needed a sign the senses could perceive, so that they might be believed; but after this it nowhere happens. So great was the comfort they obtained from the prayer. And rightly they also ask for signs; for they had no other means of showing that he had risen than the signs. So they sought not only their own security, but also not to be put to shame, and to speak with boldness. The place was shaken, and that established them all the more. This is sometimes a sign of anger, sometimes of visitation and providence; but now of anger. At the saving passion it happened in a strange way, beyond nature; for then the whole earth was shaken. And the Savior himself said, “Then there will be famines and plagues and earthquakes in various places.” Besides, the anger was against those men; for these he filled with the Spirit. See, the apostles too are filled with the Spirit after the prayer. “And great grace was upon them all,” he says, “for there was not a needy person among them.” Do you see that the power of the thing is great, since even there this was needed? For this is the foundation of good things, which he mentions a second time, urging on everyone contempt for money: above he said, “Not one of them said that any of the things he possessed was his own,” and here, “There was not a needy person among them.”

For that what was happening came not only from the signs but also from their own choice is shown by Sapphira and Ananias. And they displayed their testimony to the resurrection not by word only but by power, as Paul too says, “And my preaching was not in persuasive words, but in demonstration of the Spirit and of power.” And not simply “with power,” but “with great power.” And rightly he said, “Grace was upon them all.” For this was the grace: that no one was needy; that is, because of the great eagerness of those who gave, no one was needy. For they did not give part and store up part; nor did they give all and yet treat it as their own. They removed inequality from their midst and lived in great abundance; and they did this with great honor. For they did not dare to give it into the apostles’ hands, nor did they offer it with pride, but brought it to their feet and let them become its stewards and made them its masters, so that it might be spent from then on as from common funds, and not as from their own. This also helped them not to be vainglorious. If this happened now too, we would live with greater pleasure, rich and poor alike; and it would bring no more pleasure to the poor than to the rich. And if you like, let us for the time being sketch it in words, and in this way enjoy the pleasure, since you are not willing to do it in deeds. Indeed it is clear from what happened then that by selling they did not become needy, but even made the poor rich. But still, let us now sketch it in words. Let everyone sell all he has and bring it into the common stock: in words, I mean; let no one be alarmed, rich or poor. How much gold do you think would be collected? I guess (for it is not possible to say it exactly) that if all, men and women, emptied out their money here, and sold their lands and properties and houses (slaves I would not mention, for there were none then either; perhaps they let them go free), perhaps a million pounds of gold would have been collected, or rather twice and three times as much. For tell me, how great a number of people, all mixed together, does our city now count? How many do you want to say are Christians? Shall we say a hundred thousand, and the rest Greeks and Jews? How many thousands in gold would have been collected? And how many are the poor? I do not think more than fifty thousand. To feed these every day, how great an abundance would there have been? Or rather, if the food were common and they ate together, not even a great outlay would be needed. “What then,” someone says, “were we going to do after it was spent?” Do you think it could ever be spent? Would not the grace of God have become ten-thousandfold? Would not the grace of God have been poured out richly? What then? Would we not have made earth a heaven? If, where there were three thousand and five thousand, this, once done, shone out so brightly, and none of them complained of poverty, how much more in so great a multitude? And who even of those outside would not have contributed? And to show that living apart is costly and the cause of poverty, let there be a house with ten children and a wife and husband: let her work wool, and him bring in income from outside. Tell me, would these spend more eating together and having one house, or living apart? Clearly, living apart. For if the ten children were to live apart, there would be need of ten dwellings, ten tables, ten servants, and all the rest of the outlay in proportion. And what of a house where there is a crowd of slaves? Do they not all have one table for this very reason, so that the expense may not be great? For division always produces diminishing, while concord and agreement produce increase. So those in the monasteries live now, as the faithful once did. Who, then, would have died of hunger? Who would not have been fed in great abundance? Now people fear this more than falling into a vast and boundless sea. But if we made trial of it, then we would boldly venture on the thing. How great a grace do you think there would be? For if then, when no one was a believer but only the three thousand and the five thousand, when everyone in the world was an enemy, when they expected comfort from nowhere, they boldly ventured on the thing, how much more would this happen now, when by the grace of God there are believers everywhere in the world? And who would remain a Greek any longer? Not one, I think: so would we have drawn all and attracted them to us. But still, if we go forward on this road, I trust in God that this too will come about. Only be persuaded by me, and we will set things right in their order; and if God gives life, I trust that we will soon [bring] you to this way of life.

For the time being, set right the law about the oath and make it firm; and let the one who has kept it make known the one who has not, and accuse him, and rebuke him sharply. For the appointed day is near, and I will make an examination of the matter, and the one found guilty I will excommunicate and shut out. But may no such person be found among us; may all keep this spiritual watchword exactly. Just as in war friends and strangers are known by the watchword, so let it be now; for now too we are at war, and so we must recognize our own brothers. How good it is for us to have this as our mark, both here and in a foreign land! What a weapon this is against the devil’s scheming! For a mouth that does not know how to swear will quickly draw God to itself in prayers and strike the devil a mortal blow; a mouth that does not know how to swear will not know how to insult either. Cast this fire out of the tongue as out of a house, and drag it outside. Give the tongue a little room to breathe; make the sore weaker. Yes, I beg you, so that I may give you another lesson too; for while this one is not yet set right, I dare not go on to another. Give me first the sense that this has been achieved, and then I will bring in other laws for you too; or rather not I, but Christ. Plant this good thing in your soul, and little by little you will be a paradise of God, much better than that one; for there is no serpent among us, nor death-bearing tree, nor anything else of the kind. Fix this habit deep. If this happens, not only you who are present will be benefited, but all who are in the world; and not only they, but also those who come after them. For a good custom, once it has come in and is kept by all, will be handed down to long ages, and no time will be able to cut it out. If a man who gathered wood on the sabbath was stoned, the one who does things much worse than that gathering, and gathers a load of sins (for that is what the multitude of oaths is), what will he not undergo? What will he not endure? You will receive great help from God, if this is set right among you. If I say, “Do not insult,” at once you bring your anger forward; if I say, “Do not envy,” you will give another excuse. Here you have nothing of the kind to say. That is why I began with the easy things, since in all the crafts too they do the same. So one comes to the greater things, by first learning the much easier ones. You will know how easy this is when, having succeeded by the grace of God, you receive another law as well. Give me boldness before Greeks and before Jews, and above all before God. Yes, I beg you by love, by the travail with which I travailed for you, “my little children.” What follows I will not add, “with whom I am again in travail”; nor will I say, “until Christ is formed in you.” For I believe that Christ has been formed in you. But I will say other words to you: “My brothers, beloved and longed for, my joy and crown.” For believe me, I do not speak otherwise than I feel. If someone now set countless jeweled royal crowns on my head, I would not rejoice as I rejoice at your progress; or rather, I do not think even the emperor rejoices as I do over you. What am I saying? If he came back having conquered all the nations at war with him, and received many other crowns besides the customary one, and other diadems as tokens of his victory, I do not think he would rejoice over his trophies as I do over your progress. For I exult as though I had countless crowns on my head; and rightly. For if by the grace of God this custom is set right among you, you have won countless wars, and much harder than that one, having wrestled and fought against evil demons, against avenging spirits, not with swords but with the tongue and the will. For see how much is achieved, if indeed you succeed. First, you cut out a hard habit; second, an evil reasoning, from which all evils come: thinking that the thing is indifferent and does no harm; third, anger; fourth, love of money; for the oath gives birth to all these. And from this you will also gain a great starting point toward the other good deeds. For just as children who learn their letters do not learn only those, but through them are trained little by little to read, so you too: the evil reasoning will no longer deceive you, nor will you say, “This is indifferent”; you will no longer speak from habit, but will stand nobly against everything, so that, having accomplished virtue according to God in all things, you may enjoy the eternal good things, by the grace and love for humankind of his only-begotten Son, with whom to the Father together with the Holy Spirit be glory, might, and honor, now and always and to the ages of ages. Amen.