{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110007.htm","path":"chr/ecf/111/1110007.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110007.htm","text":"\u201cWhen they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?\u201d\nWhen the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, \u201cOf that day knoweth no man\u201d (Matt. xxiv. 36), He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying any thing to Him of the Holy Ghost, they put this question: \u201cLord, wilt Thou at this time restore the kingdom to Israel?\u201d They did not ask, when? but whether \u201cat this time.\u201d So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. 30 And they do not say, When shall these things be? but they approach Him with greater honour, saying, \u201cWilt Thou at this time restore again the kingdom,\u201d as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ. Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, \u201cOf that day not even the Son of Man knoweth\u201d (Mark xiii. 32); but He says, It is not for you to know the times or the seasons which the Father hath put in His own power (Acts i. 7.) Ye ask things greater than your capacity, He would say. And yet even now they learned things that were much greater than this. And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity (John v. 17-20); they learned that there will be a resurrection (Matt. xvii. 9); that when He ascended He sat on the right hand of God (Luke xxii. 69); and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again (Mark xvi. 19); they learned what is to take place in the judgment (Matt. xvi. 27); learned that they shall then sit and judge the twelve tribes of Israel (Luke xxi. 27); learned that the Jews would be cast out, and in their stead the Gentiles should come in (Matt. xix. 28). For, tell me, which is greater? to learn that a person will reign, or to learn the time when? (Luke xxi. 24). Paul learned \u201cthings which it is not lawful for a man to utter\u201d (2 Cor. xii. 4); things that were before the world was made, he learned them all. Which is the more difficult, the beginning or the end? Clearly to learn the beginning. This, Moses learned, and the time when, and how long ago: and he enumerates the years. And 31 the wise Solomon saith, \u201cI will make mention of things from the beginning of the world.\u201d And that the time is at hand, they do know: as Paul saith, \u201cThe Lord is at hand, be careful for nothing.\u201d (Phil. iv. 5). These things they knew not [then], and yet He mentions many signs (Matt. 24). But, as He has just said, \u201cNot many days hence,\u201d wishing them to be vigilant, and did not openly declare the precise moment, so is it here also. However, it is not about the general Consummation that they now ask Him, but, \u201cWilt Thou at this time,\u201d say they, \u201crestore the kingdom to Israel?\u201d And not even this did He reveal to them. They also asked this [about the end of the world] before: and as on that occasion He answered by leading them away from thinking that their deliverance was near and, on the contrary, cast them into the midst of perils, so likewise on this occasion but more mildly. For, that they may not imagine themselves to be wronged, and these things to be mere pretences, hear what He says: He immediately gives them that at which they rejoiced: for He adds: \u201cBut ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.\u201d (Acts i. 8.) Then, that they may make no more enquiries, straightway He was received up. Thus, just as on the former occasion He had darkened their minds by awe, and by saying, \u201cI know not;\u201d here also He does so by being taken up. For great was their eagerness on the subject, and they would not have desisted; and yet it was very necessary that they should not learn this. For tell me, 32 which do the Gentiles most disbelieve? that there will be a consummation of the world, or that God is become man, and issued from the Virgin? 33 But I am ashamed of dwelling on this point, as if it were about some difficult matter. Then again, that the disciples might not say, Why dost thou leave the matter in suspense? He adds, \u201cWhich the Father hath put in His own power.\u201d And yet He declared the Father\u2019s power and His to be one: as in the saying, \u201cFor as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.\u201d (John v. 21.) If where need is to work, Thou actest with the same power as the Father; where it behooves to know, dost Thou not know with the same power? Yet certainly to raise up the dead is much greater than to learn the day. If the greater be with power, much more the other.\nBut just as when we see a child crying, and pertinaciously wishing to get something from us that is not expedient for him, we hide the thing, and show him our empty hands, and say, \u201cSee, we have it not:\u201d the like has Christ here done with the Apostles. But as the child, even when we show 34 him [our empty hands], persists with his crying, conscious he has been deceived, and then we leave him, and depart, saying, \u201cSuch an one calls me:\u201d and we give him something else instead, in order to divert him from his desire, telling him it is a much finer thing than the other, and then hasten away; in like manner Christ acted. 35 The disciples asked to have something, and He said He had it not. And on the first occasion he frightened them. Then again they asked to have it now: He said He had it not; and He did not frighten them now, but after having shown 36 [the empty hands], He has done this, and gives them a plausible reason: 37 \u201cWhich the Father,\u201d He says, \u201chath put in his own power.\u201d What? Thou not know the things of the Father! Thou knowest Him, and not what belongs to Him! And yet Thou hast said, \u201cNone knoweth the Father but the Son\u201d (Luke x. 25); and, \u201cThe Spirit searcheth all things, yea, the deep things of God\u201d (1 Cor. ii. 10); and Thou not know this! But they feared to ask Him again, lest they should hear Him say, \u201cAre ye also without understanding?\u201d (Matt. xv. 26.) For they feared Him now much more than before. \u201cBut ye shall receive power, after that the Holy Ghost is come upon you.\u201d As in the former instance He had not answered their question (for it is the part of a teacher to teach not what the disciple chooses, but what is expedient for him to learn), so in this, He tells them beforehand, for this reason, what they ought to know, that they may not be troubled. In truth, they were yet weak. But to inspire them with confidence, He raised up their souls, and concealed what was grievous. Since he was about to leave them very shortly, therefore in this discourse He says nothing painful. But how? He extols as great the things which would be painful: all but saying, \u201c\u2018Fear not\u2019: for ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria.\u201d For since he had said, \u201cGo not into the way of the Gentiles, and into any city of the Samaritans enter ye not\u201d (Matt. x. 5), what there He left unsaid, He here adds, \u201cAnd to the uttermost part of the earth;\u201d and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace. \u201cAnd having this said, while they beheld, He was taken up; and a cloud received Him out of their sight\u201d (Acts 1.9). Seest thou that they did preach and fulfil the Gospel? For great was the gift He had bestowed on them. In the very place, He says, where ye are afraid, that is, in Jerusalem, there preach ye first, and afterwards unto the uttermost part of the earth. Then for assurance of what He had said, \u201cWhile they beheld, He was taken up.\u201d Not \u201cwhile they beheld\u201d did He rise from the dead, but \u201cwhile they beheld, He was taken up.\u201d Inasmuch, however, as the sight of their eyes even here was not all-sufficient; for in the Resurrection they saw the end, but not the beginning, and in the Ascension they saw the beginning, but not the end: because in the former it had been superfluous to have seen the beginning, the Lord Himself Who spake these things being present, and the sepulchre showing clearly that He is not there; but in the latter, they needed to be informed of the sequel by word of others: inasmuch then as their eyes do not suffice to show them the height above, nor to inform them whether He is actually gone up into heaven, or only seemingly into heaven, see then what follows. That it was Jesus Himself they knew from the fact that He had been conversing with them (for had they seen only from a distance, they could not have recognized Him by sight), 38 but that He is taken up into Heaven the Angels themselves inform them. Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did \u201ca cloud receive Him?\u201d This too was a sure sign that He went up to Heaven. Not fire, as in the case of Elijah, nor fiery chariot, but \u201ca cloud received Him;\u201d which was a symbol of Heaven, as the Prophet says; 39 \u201cWho maketh the clouds His chariot\u201d (Ps. civ. 3); it is of the Father Himself that this is said. Therefore he says, \u201con a cloud;\u201d in the symbol, he would say, of the Divine power, for no other Power is seen to appear on a cloud. For hear again what another Prophet says: \u201cThe Lord sitteth upon a light cloud\u201d (Is. xix. 1). For 40 it was while they were listening with great attention to what He was saying, and this in answer to a very interesting question, and with their minds fully aroused and quite awake, that this thing took place. Also on the mount [Sinai] the cloud was because of Him: since Moses also entered into the darkness, but the cloud there was not because of Moses. And He did not merely say, \u201cI go,\u201d lest they should again grieve, but He said, \u201cI send the Spirit\u201d (John 16:5, 7); and that He was going away into heaven they saw with their eyes. O what a sight they were granted! \u201cAnd while they looked stedfastly,\u201d it is said, \u201ctoward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven\u201d\u2014they used the expression \u201cThis\u201d demonstratively, saying, \u201cthis Jesus, which is taken up from you into heaven, shall thus\u201d\u2014demonstratively, \u201cin this way\u201d\u2014\u201ccome in like manner as ye have seen Him going into heaven.\u201d (Acts 1:10, 11.) Again, the outward appearance is cheering [\u201cin white apparel\u201d]. They were Angels, in the form of men. And they say, \u201cYe men of Galilee:\u201d they showed themselves to be trusted by the disciples, by saying, \u201cYe men of Galilee.\u201d For this was the meaning: else, what needed they to be told of their country, who knew it well enough? By their appearance also they attracted their regard, and shewed that they were from heaven. But wherefore does not Christ Himself tell them these things, instead of the Angels? He had beforehand told them all things; [\u201cWhat if ye shall see the Son of Man] going up where He was before?\u201d (John vi. 62).\nMoreover the Angels did not say, \u2018whom you have seen taken up,\u2019 but, \u201cgoing into heaven:\u201d ascension is the word, not assumption; the expression \u201ctaken up,\u201d 41 belongs to the flesh. For the same reason they say, \u201cHe which is taken up from you shall thus come,\u201d not, \u201cshall be sent,\u201d but, \u201cshall come. He that ascended, the same is he also that descended\u201d (Eph. iv. 10). So again the expression, \u201ca cloud received Him:\u201d for He Himself mounted upon the cloud. Of the expressions, some are adapted to the conceptions of the disciples, some agreeable with the Divine Majesty. Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. For this, \u201cShall thus come,\u201d means, with the body; which thing they desired to hear; and, that he shall come again to judgment \u201cthus\u201d upon a cloud. \u201cAnd, behold, two men stood by them.\u201d Why is it said, \u201cmen?\u201d Because they had fashioned themselves completely as such, that the beholders might not be overpowered. \u201cWhich also said:\u201d their words moreover were calculated for soothing: \u201cWhy stand ye gazing up into heaven?\u201d They would not let them any longer wait there for Him. Here again, these tell what is greater, and leave the less unsaid. That \u201cHe will thus come,\u201d they say, and that \u201cye must look for Him from heaven.\u201d For the rest, they called them off from that spectacle to their saying, that they might not, because they could not see Him, imagine that He was not ascended, but even while they are conversing, would be present ere they were aware. For if they said on a former occasion, \u201cWhither goest Thou?\u201d (John xiii. 36) much more would they have said it now. 42\n\u201cWilt Thou at this time,\u201d say they, \u201crestore the kingdom to Israel?\u201d (Recapitulation). They so well knew his mildness, that after His Passion also they ask Him, \u201cWilt thou restore?\u201d And yet He had before said to them, \u201cYe shall hear of wars and rumors of wars, but the end is not yet,\u201d nor shall Jerusalem be taken. But now they ask Him about the kingdom, not about the end. And besides, He does not speak at great length with them after the Resurrection. They address then this question, as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? hence they do not again ask, \u201cWhat is the sign of Thy coming, and of the end of the world?\u201d for they are afraid to say that: but, \u201cWilt Thou restore the kingdom to Israel?\u201d for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near, 43 and here where they asked, and He answered thereto, \u201cYe shall receive power,\u201d says He, \u201cwhen the Holy Ghost is come upon you. Is come upon you,\u201d not, \u201cis sent,\u201d [to shew the Spirit\u2019s coequal Majesty. How then darest thou, O opponent of the Spirit, to call Him a creature 44 ?]. \u201cAnd ye shall be witnesses to Me.\u201d He hinted at the Ascension. [\u201cAnd when he had spoken these things. 45 ] Which they had heard before, and He now reminds them of. [\u201cHe was taken up.\u201d] Already it has been shown, that He went up into heaven. [\u201cAnd a cloud, etc.\u201d] \u201cClouds and darkness are under His feet,\u201d (Ps. xviii. 9; xcvii. 2) saith the Scripture: for this is declared by the expression, \u201cAnd a cloud received Him:\u201d the Lord of heaven, it means. For as a king is shown by the royal chariot, so was the royal chariot sent for Him. [\u201cBehold, two men, etc.] That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, (2 Kings ii. 12) who, when his master was taken up, rent his mantle. And what say they? \u201cThis Jesus, which is taken up from you into heaven, shall thus come.\u201d And, \u201cBehold, two men stood by them.\u201d (Matt. xviii. 16.) With good reason: for \u201cin the mouth of two witnesses shall every word be established\u201d (Deut. xvii. 6): and these utter the same things. And it is said, that they were \u201cin white apparel.\u201d In the same manner as they had already seen an Angel at the sepulchre, who had even told them their own thoughts; so here also an Angel is the preacher of His Ascension; although indeed the Prophets had frequently foretold it, as well as the Resurrection. 46\nEverywhere it is Angels as at the Nativity, \u201cfor that which is conceived in her,\u201d saith one, \u201cis by the Holy Ghost\u201d (Matt. i. 20): and again to Mary, \u201cFear not, Mary.\u201d (Luke i. 30.) And at the Resurrection: \u201cHe is not here; He is risen, and goeth before you.\u201d (Luke 24.6.) \u201cCome, and see!\u201d (Matt. xxviii. 6.) And at the Second Coming. For that they may not be utterly in amaze, therefore it is added, \u201cShall thus come.\u201d (Matt. 25.31.) They recover their breath a little; if indeed He shall come again, if also thus come, and not be unapproachable! And that expression also, that it is \u201cfrom them\u201d He is taken up, is not idly added. 47 And of the Resurrection indeed Christ Himself bears witness (because of all things this is, next to the Nativity, nay even above the Nativity, the most wonderful: His raising Himself to life again): for, \u201cDestroy,\u201d He says, \u201cthis Temple, and in three days I 48 will raise it up.\u201d (John ii. 19.) \u201cShall thus come,\u201d say they. If any therefore desires to see Christ; if any grieves that he has not seen Him: having this heard, let him show forth an admirable life, and certainly he shall see Him, and shall not be disappointed. For Christ will come with greater glory, though \u201cthus,\u201d in this manner, with a body 49 ; and much more wondrous will it be to see Him descending from heaven. But for what He will come, they do not add.\n[\u201cShall thus come,\u201d etc.] This is a confirmation of the Resurrection; for if he was taken up with a body, much rather must He have risen again with a body. Where are those who disbelieve the Resurrection? Who are they, I pray? Are they Gentiles, or Christians? for I am ignorant. But no, I know well: they are Gentiles, who also disbelieve the work of Creation. For the two denials go together: the denial that God creates any thing from nothing, and the denial that He raises up what has been buried. But then, being ashamed to be thought such as \u201cknow not the power of God\u201d (Matt. xxii. 29), that we may not impute this to them, they allege: We do not say it with this meaning, but because there is no need of the body. Truly it may be seasonably said, \u201cThe fool will speak foolishness.\u201d (Is. xxxii. 6.) Are you not ashamed not to grant, that God can create from nothing? If he creates from matter already existing, wherein does He differ from men? But whence, you demand, are evils? Though you should not know whence, ought you for that to introduce another evil in the knowledge of evils? Hereupon two absurdities follow. For if you do not grant, that from things which are not, God made the things which are, much more shall you be ignorant whence are evils: and then, again, you introduce another evil, the affirming that Evil (\u03c4\u1f74\u03bd \u03ba\u03b1\u03ba\u03af\u03b1\u03bd) is uncreated. Consider now what a thing it is, when you wish to find the source of evils, to be both ignorant of it, and to add another to it. Search after the origin of evils, and do not blaspheme God. And how do I blaspheme? says he. When you make out that evils have a power equal to God\u2019s; a power uncreated. For, observe what Paul says; \u201cFor the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made.\u201d (Rom. i. 20.) But the devil would have both to be of matter, that there may be nothing left from which we may come to the knowledge of God. For tell me, whether is harder: to 50 take that which is by nature evil (if indeed there be ought such; for I speak upon your principles, since there is no such thing as evil by nature), and make it either good, or even coefficent of good? or, to make of nothing? Whether is easier (I speak of quality); to induce the non-existent quality; or to take the existing quality, and change it into its contrary? where there is no house, to make the house; or where it is utterly destroyed, to make it identically exist again? Why, as this is impossible, so is that: to make a thing into its opposite. Tell me, whether is harder; to make a perfume, or to make filth have the effect of perfume? Say, whether of these is easier (since we subject God to our reasonings: nay, not we, but ye); to form eyes, or to make a blind man to see continuing blind, and yet more sharp-sighted, than one who does see? To make blindness into sight, and deafness into hearing? To me the other seems easier. Say then do you grant God that which is harder, and not grant the easier? But souls also they affirm to be of His substance. Do you see what a number of impieties and absurdities are here! In the first place, wishing to show that evils are from God, they bring in another thing more impious than this, that they are equal with Him in majesty, and God prior in existence to none of them, assigning this great prerogative even to them! In the next place, they affirm evil to be indestructible: for if that which is uncreated can be destroyed, ye see the blasphemy! So that it comes to this, either 51 that nothing is of God if not these; or that these are God! Thirdly, what I have before spoken of, in this point they defeat themselves, and prepare against themselves fresh indignation. Fourthly, they affirm unordered matter to possess such inherent (\u1f10\u03c0\u03b9\u03c4\u03b7\u03b4\u03b5\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1) power. Fifthly, that evil is the cause of the goodness of God, and that without this the Good had not been good. Sixthly, they bar against us the ways of attaining unto the knowledge of God. Seventhly, they bring God down into men, yea plants and logs. For if our soul be of the substance of God, but the process of its transmigration into new bodies brings it at last into cucumbers, and melons, and onions, why then the substance of God will pass into cucumbers! And if we say, that the Holy Ghost fashioned the Temple [of our Lord\u2019s body] in the Virgin, they laugh us to scorn: and if, that He dwelt in that spiritual Temple, again they laugh; while they themselves are not ashamed to bring down God\u2019s substance into cucumbers, and melons, and flies, and caterpillars, and asses, thus excogitating a new fashion of idolatry: for let it not be as the Egyptians have it, \u201cThe onion is God;\u201d but let it be, \u201cGod in the onion\u201d! Why dost thou shrink from the notion of God\u2019s entering into a body? 52 \u2018It is shocking,\u2019 says he. Why then this is much more shocking. But, 53 forsooth, it is not shocking\u2014how should it be?\u2014this same thing which is so, if it be into us! \u2018But thy notion is indeed shocking.\u2019 Do ye see the filthiness of their impiety?\u2014But why do they not wish the body to be raised? And why do they say the body is evil? By what then, tell me, dost thou know God? by what hast thou the knowledge of existing things? The philosopher too: by means of what is he a philosopher, if the body does nothing towards it? Deaden the senses, and then learn something of the things one needs to know! What would be more foolish than a soul, if from the first it had the senses deadened? If the deadening of but a single part, I mean of the brain, becomes a marring of it altogether; if all the rest should be deadened, what would it be good for? Show me a soul without a body. Do you not hear physicians say, The presence of disease sadly enfeebles the soul? How long will ye put off hanging yourselves? Is the body material? tell me. \u201cTo be sure, it is.\u201d Then you ought to hate it. Why do you feed, why cherish it? You ought to get quit of this prison. But besides: \u201cGod cannot overcome matter, unless he (\u03c3\u03c5\u03bc\u03c0\u03bb\u03b1\u03ba\u1f25) implicate himself with it: for he cannot issue orders to it (O feebleness!) until he close with it, and (\u03c3\u03c4\u03b1\u03b8\u1f25) take his stand (say you) through the whole of it!\u201d And a king indeed does all by commanding; but God, not by commanding the evil! In short, if it were unparticipant of all good, it could not subsist at all. For Evil cannot subsist, unless it lay hold upon somewhat of the accidents of Virtue: so that if it had been heretofore all unmixed with virtue, it would have perished long ago: for such is the condition of evils. Let there be a profligate man, let him put upon himself no restraint whatever, will he live ten days? Let there be a robber, and devoid of all conscience in his dealings with every one, let him be such even to his fellow-robbers, will he be able to live? Let there be a thief, void of all shame, who knows not what blushing is, but steals openly in public. It is not in the nature of evils to subsist, unless they get some small share at least in good. So that hereupon, according to these men, God gave them their subsistence. Let there be a city of wicked men; will it stand? But let them be wicked, not only with regard to the good, but towards each other. Why, it is impossible such a city should stand. Truly, \u201cprofessing themselves to be wise, they became fools.\u201d (Rom. i. 22.) If bodily substance be evil, then all things visible exist idly, and in vain, both water and earth, and sun, and air; for air is also body, though not solid. It is in point then to say, \u201cThe wicked have told me foolish things.\u201d (Ps. cxix. 85.) But let not us endure them, let us block up our ears against them. For there is, yea, there is, a resurrection of bodies. This the sepulchre which is at Jerusalem declares, this the pillar 54 to which He was bound, when He was scourged. For, \u201cWe did eat and drink with Him,\u201d it is said. Let us then believe in the Resurrection, and do things worthy of it, that we may attain to the good things which are to come, through Christ Jesus our Lord, with Whom to the Father, and the Holy Ghost together, be power, honor, now and for ever, world without end. Amen.\nThe emphatic position of \u1f10\u03bd \u03c4\u1ff7 \u03c7\u03c1\u03cc\u03bd\u1ff3 \u03c4\u03bf\u03cd\u03c4\u1ff3 as well as the answer of Jesus shows that the disciples\u2019 earnest hope and expectation were that their Lord should, during their life-time, personally organize a kingdom on the basis of the Jewish theocracy. Chrys. is explicit in pointing out their incorrect conception of the kingdom of Christ, but does not here explain the specifically Jewish character of that conception. In the early disciples we behold the constant struggle of the Christian spirit to break away from the forms of Jewish nationalism.\u2014G.B.S.\ni:31\nCod. C. omits this sentence here, and inserts it below (p. 12), where it is evidently out of place. The passage referred to seems to be Ecclesiasticus 51.8.\ni:32\nThe connection must be supplied: e.g. It was not that this point of knowledge was too high for them; for, as has been shown, they knew already, or were soon to know, things much higher than this, and which their hearers would find much harder to believe. For tell me, etc.\ni:33\nHere C. has the sentence: \u201cAlso the wise Solomon saith, etc.\u201d p. ii, note 1.\ni:34\n\u039a\u03b1\u1f76 \u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bd\u03c4\u03c9\u03bd \u1f21\u03bc\u1ff6\u03bd, C. the modern text has \u03bc\u03ae.\ni:35\nThese illustrations, which seem to admit a half deceptive element in our Lord\u2019s conversations, are as little justified by the passage in hand as by the character of Jesus. What Jesus promises, viz.: the Holy Spirit, is not promised in order to \u201cdivert\u201d the disciples from their desire, but to assure to them a greater blessing than they then knew how to anticipate. The disciples wish a temporal kingdom with personal prerogatives; Jesus promises them the Spirit of Truth and opens before them the life of spiritual growth and usefulness. The illustration would have been more appropriate, had Chrys. said: \u201cThe child persists in his crying, but Jesus quiets him by giving him something far better than he had asked.\u201d\u2014G.B.S.\ni:36\n\u1fbd\u0391\u03bb\u03bb\u1f70 \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78 \u03b4\u03b5\u1fd6\u03be\u03b1\u03b9 (as above, \u03ba\u03b1\u1f76 \u03b4\u03b5\u03b9\u03ba\u03bd\u03cd\u03bd\u03c4\u03c9\u03bd \u1f21\u03bc\u1ff6\u03bd, sc. \u03b3\u03c5\u03bc\u03bd\u1f70\u03c2 \u03c4\u1f70\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2), \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03b5\u03c0\u03bf\u03af\u03b7\u03ba\u03b5\u03bd, sc. \u03c6\u03bf\u03b2\u03b5\u1fd6. The mss. except C and A, and the Edd. have \u1f43 before \u03c0\u03b5\u03c0\u03bf\u03af\u03b7\u03ba\u03b5\u03bd, which gives no sense.\ni:37\nChrys. therefore explains these sayings of our Lord (polemically against the Arians) as \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1: i.e. the thing said is not objectively true, but the morality of all actions depends on the subjective condition of the \u03c0\u03c1\u03bf\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03c2 or purpose (\u03c0\u03b1\u03c1\u1f70 \u03c4\u1f74\u03bd \u03c4\u1ff6\u03bd \u03c7\u03c1\u03c9\u03bc\u03ad\u03bd\u03c9\u03bd \u03c0\u03c1\u03bf\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03bd \u03b3\u03b9\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c6\u03b1\u1fe6\u03bb\u03bf\u03bd \u1f22 \u03ba\u03b1\u03bb\u1f78\u03bd, de Sacerdot. 1. 8.), so that where this is right and good, a deception is lawful. This lax view of the morality of Truth was very general in the Greek Church: not so in the early Latin Church. See the two Treatises of St. Augustine, De Mendacio (\u201cLib. of Fathers,\u201d Seventeen Short Treatises of St. Aug.) The stricter doctrine however is maintained by St. Basil, who in his shorter Monastic Rule peremptorily condemns all \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1, and pious fraud (officiosium mendacium) of every description, on. the ground that all falsehood is from Satan, John v. 44. and that our Lord has made no distinction between one sort of lying and another. Again, the monk Johannes of Lycopolis in Egypt: \u201cAll falsehood is foreign from Christ and Christian men, be it in a small or in a great matter: yea, though a good end be served by it, it is never to be allowed, for the Saviour hath declared, that all lying is from the Wicked One.\u201d Pallad, Hist. Lausiac in Bibl. Patr. t. xiii. p. 965.\ni:38\n\u03a0\u03cc\u03c1\u03c1\u03c9\u03b8\u03b5\u03bd \u03b3\u1f70\u03c1 \u03bf\u1f50\u03ba \u1f10\u03bd\u1fc6\u03bd \u1f30\u03b4\u03cc\u03bd\u03c4\u03b1\u03c2 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9; i.e. had they but seen the Ascension from a distance, and not been conversing with the Lord at the moment of His Assumption. Cod. E. transposes the clause to the end of the sentence; meaning that they could not by mere sight have been cognizant of the fact of His ascension into heaven.\ni:39\nPs. civ. 3. \u1f41 \u03c4\u03b9\u03b8\u03b5\u1f76\u03c2 \u03bd\u03ad\u03c6\u03b5\u03b9 \u03c4\u1f74\u03bd \u1f10\u03c0\u03af\u03b2\u03b1\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6: \u201cWho maketh on a cloud His stepping,\u201d or, \u201cgoing.\u201d\ni:40\nAt first sight it looks as if this sentence were out of place here. But the connection may be thus explained: this circumstance, of the cloud, is not idle, but very significant; and the minds of the disciples were alive to its import, as betokening His Godhead. True, might it not also be said of Moses on the mount Sinai, that a cloud received him out of their sight? For \u201cMoses entered into the darkness,\u201d Exod. xx. 21. But the cloud there was because of Him, \u201cwhere God was,\u201d not because of Moses.\ni:41\ni.e. the Angels had before used the phrase of assumption: but this does not express the whole matter; therefore, to show that it is the act of His own Divine power, they now say, going and afterwards express it that He will come, not that He will be sent. He ascended, as He descended, by His own Divine power. So again it is said, \u201cA cloud received Him:\u201d but in this He was not passive; as God He stepped upon the cloud: \u1f10\u03c0\u03ad\u03b2\u03b7 alluding to the expression in the Psalm above cited, \u03c4\u03b9\u03b8\u03b5\u1f76\u03c2 \u03c4\u1f74\u03bd \u1f10\u03c0\u03af\u03b2\u03b1\u03c3\u03b9\u03bd.\ni:42\nAll the Editions and the Latin Versions connect with this the following sentence: \u201cMuch more would they have said now, Dost Thou at this time restore the kingdom to Israel?\u201d But it is evident, that at this point begins the recapitulation, or renewed exposition. It is in fact a peculiarity of these Discourses, that Chrys. having gone through the exposition of the text, often, as here, goes over the same ground again, usually with some such formula as, \u201cBut let us look through what has been said from the beginning.\u201d\ni:43\nThe reference here must be to such parables as: \u201cThe Sower,\u201d \u201cThe Leaven,\u201d \u201cThe Grain of Mustard Seed.\u201d (Matt. xiii. 1-43), and the parable of the Growing Seed (Mark iv. 26-29), all of which seem to represent the progress of his truth as a long and slow development. To these might be added such expressions as \u1f15\u03c9\u03c2 \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03b5\u03af\u03b1\u03c2 \u03c4\u03bf\u1fe6 \u03b1\u1f30& 242\u00b7\u03bd\u03bf\u03c2 (Matt. xxviii. 20) and \u1f11\u03c9\u03c2 \u1f10\u03c3\u03c7\u03ac\u03c4\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 (Acts i. 8).\u2014G.B.S.\ni:44\nThis sentence is from the later recension.\ni:45\nThe text of these Homilies is often greatly confused by the omission, especially in the recapitulations, of the words on which Chrys. is commenting.\ni:46\nHere Erasmus has followed another reading (of E.), the very reverse in sense; \u201cAnd if indeed the Prophets did not foretell this, be not astonished, for it was superfluous to say any thing individually about this, being necessarily involved in the idea of the resurrection, (\u03c4\u1fc7 \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9 \u03c3\u03c5\u03bd\u03bd\u03bf\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03c2).\u201d\ni:47\nIn the later recension it is added: \u201cbut is declaratory of His love towards them, and of their election, and that He will not leave those whom He has chosen.\u201d\ni:48\nJohn ii. 19; \u1f10\u03b3\u1f7c \u1f10\u03b3\u03b5\u03c1\u1ff6 \u03b1\u1f50\u03c4\u1f78\u03bd, Chrys. adding the pronoun for emphasis.\ni:49\nThe emphasis of the \u03bf\u1f55\u03c4\u03c9\u03c2 and \u1f43\u03bd \u03c4\u03c1\u03cc\u03c0\u03bf\u03bd is better preserved if we interpret them to mean visibly, or with the accompaniment of a cloud, in reference to the \u03bd\u03b5\u03c6\u03ad\u03bb\u03b7 (9), rather than merely (as Chrys.) \u201cwith a body.\u201d They had not raised the question as to his coming with or without a body. What they wanted to know was whether he was coming in such a way that they could recognize him.\u2014G.B.S.\ni:50\nThe text in both classes of manuscripts, and in the Edd., needs reformation. The argument is, If good and evil be, as the Manich\u00e6ans say, both self-subsistent, then evil must subsist for ever. For if, as they affirm, God cannot create out of nothing, neither can He change a thing into its opposite; nay, much less, for this is harder than that. In E. (the text of the Edd.) the reading is, \u03c4\u03bf \u03c6\u03c5\u03c3\u03b5\u03b9 \u03ba\u03b1\u03ba\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03bd \u03c0\u03bf\u03b9\u1ffe\u03c3\u03b1\u03b9 (\u03b5\u03b9 \u03b3\u03b5 \u03c4\u03b9 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b8\u1f57 \u03c5\u03bc\u03b1\u00a8 \u03b3\u03b1\u03c1 \u03bb\u03b5\u03b3\u03c9: \u03c6\u03c5\u03c3\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03bf\u03c5\u03b4\u03b5\u03bd \u03b5\u03c3\u03c0\u03b9 \u03c0\u03bf\u03b9\u1ffe\u03c3\u03b1\u03b9 \u03ba\u03b1\u03ba\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u03bd) \u1ffe \u03c4\u03bf \u03b5\u03be \u03bf\u03c5\u03ba \u03bf\u03bd\u03c4\u03c9\u03bd: which as usual in this ms. is an attempt to explain the meaning, but is not what the context requires. in C. A. (the original text) \u03c4\u1f78 \u03c6\u1f7a\u03c3\u03b5\u03b9 \u03ba\u03b1\u03ba\u1f78\u03bd \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 (\u03b5\u1f34 \u03b3\u03b5 \u03c4\u03af \u1f10\u03c3\u03c4\u03b9\u00b7 \u03ba\u03b1\u03b8\u1fbd \u1f51\u03bc\u1fb6\u03c2 \u03b3\u1f70\u03c1 \u03bb\u03ad\u03b3\u03c9\u00b7 \u03c6\u03cd\u03c3\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f14\u03c3\u03c4\u03b9 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03ba\u03b1\u03ba\u1f78\u03bd \u1f22 \u03ba\u03b1\u03bb\u1f78\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03bb\u03bf\u1fe6 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1f78\u03bd) \u1f22 \u03c4\u1f78 [\u03bf\u1f50\u03ba. A.\u0313\u0300 \u1f10\u03be \u03bf\u1f50\u03ba \u1f44\u03bd\u03c4\u03c9\u03bd. Read, \u03c4\u1f78 \u03c6\u03cd\u03c3\u03b5\u03b9 \u03ba\u03b1\u03ba\u1f78\u03bd (\u03b5\u1f34 \u03b3\u03b5 \u03c4\u03af \u1f10\u03c3\u03c4\u03b9\u00b7 \u03ba\u03b1\u03b8\u1fbd \u1f51\u03bc\u1fb6\u03c2 \u03b3\u1f70\u03c1 \u03bb\u03ad\u03b3\u03c9\u00b7 \u03c6\u03cd\u03c3\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03b4\u03ad\u03bd \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u03ba\u1f78\u03bd) \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u1f22 \u03ba\u03b1\u03bb\u1f78\u03bd \u1f22 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03bb\u03bf\u1fe6 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03cc\u03bd.\ni:51\n\u1fde\u03a9\u03c3\u03c4\u03b5 \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u1f22 \u03bc\u03b7\u03b4\u1f72\u03bd \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03b1\u1fe6\u03c4\u03b1\u00b7 & 217\u00b7 \u03ba\u03b1\u1f76 \u0398\u03b5\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9. For so it seems the passage should be read, for which the mss. have \u1f22 \u03b5\u1f30 \u03bc\u1f74 \u03c4\u03b1\u1fe6\u03c4\u03b1, and then in the older text, \u1f22 \u03ba\u03b1\u1f76 \u0398\u03b5\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, for which the modern recension, D. E. F. and Edd. have \u1f22 \u03ba\u03b1\u1f76 \u0398\u03b5\u1f78\u03bd \u03bc\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9.\ni:52\n\u03c4\u1f74\u03bd \u1f10\u03bd\u03c3\u03c9\u03bc\u03ac\u03c4\u03c9\u03c3\u03b9\u03bd \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6. Edd. \u03bc\u03b5\u03c4\u03b5\u03bd\u03c3\u03c9\u03bc\u03ac\u03c4\u03c9\u03c3\u03b9\u03bd. But the Manichees affirmed a \u03bc\u03b5\u03c4\u03b5\u03bd\u03c3\u03c9\u03bc\u03ac\u03c4\u03c9\u03c3\u03b9\u03bd of the particle of the Divine Substance, the human soul; viz. the more polluted soul transmigrates into other men, and animals (Archelai et Manet. Disput. \u00a7. ix. Routh, Rell. Sacc. iv. 161.), but in the last stage of the process of its purgation, into vegetable substances less attached to the earth by roots, such as gourds, etc. in which the Divine particle is self-conscious and intelligent (see the following note), whereas in animal substances it is brutified. In this sense it is said above, \u1f21 \u03bc\u03b5\u03c4\u03b5\u03bd\u03c3. \u1f10\u03ba\u03b2\u03b1\u03af\u03bd\u03b5\u03b9 \u03b5\u1f30\u03c2 \u03c3\u03b9\u03ba\u03cd\u03bf\u03c5\u03c2 \u03ba. \u03c4. \u03bb. What they denied was, an \u1f10\u03bd\u03c3\u03c9\u03bc\u03ac\u03c4\u03c9\u03c3\u03b9\u03c2 \u0398\u03b5\u03bf\u1fe6 by Incarnation.\ni:53\n\u1fbd\u0391\u03bb\u03bb\u1fbd \u03bf\u1f50\u03ba \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd; \u03c0\u1ff6\u03c2 \u03b3\u03ac\u03c1; \u1f45\u03c0\u03b5\u03c1 (om. A.) \u1f02\u03bd \u03b5\u1f30\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9\u00b7 \u03c4\u1f78 \u03b4\u1f72 \u03c3\u1f78\u03bd \u1f44\u03bd\u03c4\u03c9\u03c2 \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd. Edd. \u1f00\u03bb\u03bb\u1fbd \u03bf\u1f50\u03ba \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd; \u03c0\u1ff6\u03c2; \u1f45\u03c0\u03b5\u03c1 \u03b3\u1f70\u03c1 \u1f02\u03bd \u03b5\u1f30\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9 \u1f44\u03bd\u03c4\u03c9\u03c2 \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd. Erasmus; An non hoc turpe est? Quomodo non turpe sit in Deum, quod, si nobis contingat, revera turpe futurum sit? Ben. Quandoquidem si in nobis fiat, vere turpe est. i.e. For, that same which, if it take place in us, is indeed shocking [how should it not be so in God?]. The exclamation, \u0395\u1f34\u03b4\u03b5\u03c4\u03b5 \u03c3\u03c5\u03c1\u03c6\u03b5\u03c4\u1f78\u03bd \u1f00\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u03c2! seems to imply either that \u1f44\u03bd\u03c4\u03c9\u03c2 \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd is part of the Manich\u00e6an\u2019s reply, or that something is omitted. Perhaps the reporter wrote, \u03c4\u1f78 \u03b4\u1f72 \u03c3. \u1f45\u03bd\u03c4\u03c9\u03c2 \u03b1\u1f30\u03c3\u03c7\u03c1\u03cc\u03bd, meaning \u03c3\u1ff6\u03bc\u03b1: \u201cBut the body, etc.\u201d \u1fcd\u0391\u03bd \u03b5\u1f30\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9 can hardly be, as taken by Erasm., quod si nobis contingat, i.e. that our substance should migrate into plants, etc. but rather, if it be into us that this (embodying of the Divine Substance) takes place. For illustration of the Manich\u00e6an tenets here alluded to, comp. Euod. de Fid. adv. Manich. \u00a735. (Opp. St. Augustin., Append. t. viii. Ben.) Non Deus Manich\u00e6i luctum pateretur de partis su\u00e6 abscissione vel amissione; quam partem dicunt quum in fructibus vel in herbis fuerit, id est, in melone, vel beta, vel talibus rebus, et principium suum et medietatem et finem nosse, cum autem ad carnem venerit omnem intelligentiam amittere; ut propterea magister hominibus missus sit, quia stulta in illis facta est pars Dei, etc \u201cThen the God of the Manich\u00e6an would not suffer grief in consequence of the cutting off or loss of part of his substance; which part, they say, if it be in fruits or in herbs, as in the melon or beet or such-like, knows its beginning and middle and end; but when it comes to flesh, loses all intelligence: so that the reason why the Teacher was sent to men was, because in them the particle of God was stultified, etc.\u201d And Commonitor, de recip. Manich. Art. 3. (ibid.) ut credatur pars Dei polluta teneri in cucumeribus et melonibus et radiculis et porris et quibusque vilissimis herbulis, etc.\ni:54\n\u03c4\u1f78 \u03be\u03cd\u03bb\u03bf\u03bd \u1f14\u03bd\u03b8\u03b1 \u03c0\u03c1\u03bf\u03c3\u03b5\u03b4\u03ad\u03b8\u03b7 \u03ba\u03b1\u1f76 \u1f10\u03bc\u03b1\u03c3\u03c4\u03b9\u03b3\u03ce\u03b8\u03b7. The \u2018Pillar of Flagellation\u2019 is exhibited in the Latin Choir of the Church of the Holy Sepulchre.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily II on Acts i. 6.","type":"page"}