Homilies on Acts 22.1–22.4

“Now there was a man in Caesarea named Cornelius, a centurion of the cohort called the Italian, a devout man who feared God with all his household, … Cornelius.’ And he stared at him in fear and said, ‘What is it, Lord?’ And he said to him, ‘Your prayers and your alms have gone up as a memorial before God.’” This man is not a Jew, nor living according to the law, but had already anticipated our way of life. And see two believers so far, the eunuch from Gaza and this man, both in high rank, and much zeal shown on their behalf. But do not think that it was because of their rank. Not because of this, God forbid, but because of their piety. That is why their ranks are mentioned, so that their piety might be shown to be greater; for it is more wonderful when someone in wealth and power is such a man. But it is great praise of the eunuch that he undertook so long a journey, and that, though it was not the time for it, he read on the road, and invited Philip up while riding in his carriage, and countless other things; and it is great praise of this man that he gave alms and prayed and was devout while holding such an office. That is why he fittingly identifies the man by it, so that no one may say that the narrative of the Scriptures is false. “Of the cohort,” it says, “called … Devout and fearing God with all his household.” He says these things so that you may not think that his affairs were so ordered because of his rank. When Paul had to be brought over, there was no angel anywhere; the Lord himself appears; nor does he send him to one of the Twelve, but to Ananias. But here the opposite: he brings the leader of the apostles, as he brought Philip to the eunuch, condescending to their weakness, and teaching how one must deal with such people; since Christ too is seen often going himself to those who were suffering and could not come by themselves. And see here again another praise of almsgiving, as there through Tabitha. “A man,” it says, “devout and fearing God with all his household.” Let us hear this, all of us who neglect our households. This man cared even for his soldiers, “and gave alms to all the people.” So both his doctrines and his life had been set right. “He saw clearly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, ‘Cornelius.’” Why does he see the angel? This too was for Peter's full assurance; or rather not for his, but for that of the others, the weaker ones. At the ninth hour, when he was free of cares and at rest, when he was at prayer and in compunction. “And he stared at him in fear and said.” See the angel not saying at once what he has to say, but first dispelling his fear and lifting up his mind. For from the … Then the words dispelled the fear; or rather the praise in them smoothed away the harshness of the fear. And hear what the words were: “Your prayers and your alms have gone up as a memorial before God. Now send men to Joppa and summon Simon, who is called Peter.” So that they might not go to another man, he points out the man not only by his surname but also by his place: “He is lodging with a certain Simon, whose house is by the sea.” Did you see how the apostles sought out the secluded parts of cities, being lovers of solitude and quiet? What then if there happened to be another Simon who was also a tanner? But he had another sign too, living by the sea. The three could not coincide. And he did not say why, so as not to slacken his eagerness, but left it, so that he might be in desire and longing to hear. “When the angel who spoke to Cornelius had departed, he called two of his household servants …, and having explained everything to them, he sent them to Joppa.” Do you see that he does not say these things idly, but to show that those who attended him were also such men? “And having explained everything to them,” it says. See his freedom from pride. He did not say, “Call Peter for me,” but, so as to persuade him, he explained everything; so much was it a matter of good management. For he did not think it right to summon him on the strength of his rank; that is why he explains things. So moderate was the man; and yet it would have been no great thing to imagine about a man … “As they were on their journey and approaching the city, Peter went up on the housetop to pray, about the sixth hour.” See how the Spirit brings the times together, and makes this happen neither sooner nor later. “Peter went up,” it says, “on the housetop to pray, about the sixth hour”; that is, privately and in quiet, as in an upper room. “And he became hungry and wished to eat. While they were preparing it, a trance fell upon him, and he sees heaven opened.” What is a trance? A spiritual vision, he means, came to him; the soul, as one might say, stood outside the body. “And he sees heaven opened and a vessel like a great sheet coming down upon him, bound at four corners and let down to the earth, in which were all the four-footed creatures of the earth, and the wild beasts and the reptiles and the birds of heaven. And there came a voice to him, ‘Rise, Peter, kill and eat.’ But Peter said, ‘By no means, Lord, for I have never eaten anything common or unclean.’ And the voice came to him again a second time, ‘What God has cleansed, do not call common.’ This happened three times, and the vessel was taken up again into heaven.” The thing happens … The man was uncircumcised and had nothing in common with the Jews. Since then all were going to accuse Peter as a transgressor, and this … it was very offensive to them, it is arranged of necessity that he says, “I have never eaten”; not that he himself was afraid, God forbid, but because he was being directed by the Spirit, as I said, so that he might have a defense against those who accused him, since he had even objected; for they cared very much that the law should be kept. He was being sent to the Gentiles. So that these men too might not accuse him, as I said before, these things are arranged; or also so that it might not seem to be some illusion, he said, “By no means, Lord, for I have never eaten anything common or unclean.” “And a voice came to him, ‘What God has cleansed, do not call common.’” This seems to be said to him, but the whole is said to the Jews. For if the teacher is rebuked, much more these. The sheet, then, is the earth; the wild beasts in it are those from the Gentiles; “kill and eat” means that one must approach them too; and its happening three times signifies baptism. “By no means, Lord, I have never eaten anything common or unclean.” And why, someone says, did he object? So that no one might say that God was testing him, as in the case of Abraham, when he was commanded to offer his son as a sacrifice; as in the case of Philip, when he was asked by Christ, “How many loaves do you have?”, not so that Christ might learn, but testing him. And yet in the law Moses distinguished clean and unclean among creatures on land and in the sea; and nevertheless not even so did he know. “While Peter was perplexed in himself as to what the vision he had seen might mean, behold, the men sent by Cornelius, having inquired for Simon's house, stood at the gate, and calling out they asked whether Simon who is called Peter was lodging there.” … while Peter was by himself and perplexed, the men come, resolving the perplexity at the right moment; since he also let Joseph first be troubled, and then sends the archangel. For the soul readily receives the solution when it has first been in perplexity. So the perplexity neither lasts long for him, nor comes before this, but about the time of the meal. “While Peter was pondering the vision, the Spirit said to him, ‘Behold, men are seeking you. Rise, go down and go with them, doubting nothing, for I have sent them.’” And again this is Peter's defense before the disciples, so that they may learn that he both doubted and was taught to doubt nothing. “For I,” he says, “have sent them.” See how great is the Spirit's authority. What God does, this the Spirit is said to do. The angel did not speak so; first he said, “Your prayers and your alms,” and then, “Send,” to show that he had been sent from there; but the Spirit, since he is Lord, says, “I have sent them.” “And Peter went down to the men and said, ‘Behold, I am the one you are seeking. What is the reason for which you have come?’ And they said, ‘Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole nation of the Jews, was directed by a holy angel to send for you to his house and to hear words from you.’” They tell his praises, to persuade him that an angel had appeared to him. “So he called them in and lodged them.” Do you see from where the beginning of the Gentiles comes? From a devout man, shown to be worthy by his works. For if, though this happened, they were still offended, what would the Jews not have said if it had not been so? “He called them in,” it says, “and lodged them.” See how great the security. So that … nothing dreadful, he calls them in, and from then on lives with them with boldness. “And the next day Peter rose and went with them, and some of the brothers from … went with him; and the next day … Caesarea.” The man was notable, since he lived in a city. That is why everything concerning him is …, and it takes its beginning from Judea.

… such as his being seen not asleep, but awake, … in the daytime; for it was about the ninth hour; so … he had. But let us look at what was said from the beginning. … the angel: “Your prayers and your alms have gone up as a memorial before God.” … it is plain that the angel called him by voice, … saw him; so that if he had not called, he would not … he was intent on the matter in which … “Send for Simon who is called …” For the present, he says that he will summon him for good things; but what good things, no longer. So neither did he tell Peter everything; but everywhere the narratives are given in part, to rouse the hearers. So too Philip … into the wilderness. “Peter went up on the housetop to pray, about the sixth hour, and a trance fell upon him, and he sees a vessel like a sheet …” … that not even hunger compelled him to run … So that Peter might not be in greater perplexity, … the voice saying, “Rise, Peter, kill …” Perhaps he saw the vision while kneeling … he seems to have seen it because of the preaching. That what happened was divine is plain both from its coming down …, and from his being in a trance …, the voice being borne from there, and its happening three times, and heaven being opened, and the vessel being taken up there again, … that the thing was a great sign.

And why does this happen? Because of those … to whom he was going to explain it; since he himself had already heard … “Do not go into the way of the Gentiles.” And do not wonder … needed circumcision and sacrifice; Paul …, then, at the beginning of the preaching, being weaker … these were needed. “And behold the men,” it says, “… whether Simon who is called Peter was lodging there.” … a humble house, they inquired from below; they did not ask … “While Peter was pondering, … doubting nothing, for I have sent them.” He did not say, “For this is why the vision was shown to you,” but “I have sent them,” showing that one must so … without demanding explanations. For it is enough for full assurance to hear from him, “Do this, … speak,” and to seek nothing further. “He went down and said, ‘Behold, I am the one you are seeking.’” Why … did he not receive them at once, but inquires? … since those who had come were private persons. That is why he did not simply …, but first, having admitted that he was the man, then he inquires the reason for their coming, so that he might not be thought to be inquiring … as if wishing to hide himself. … he asks, so that if the matter pressed, he might go at once, and if not, that he might lodge them. And for what reason does Cornelius send for you to his house? Because the angel commanded them this. And perhaps too, as if apologizing for him, they all but say, “Do not condemn him; he did not send for you out of contempt, but was commanded to do so.” “… having called together his relatives and close friends.” Fittingly; for it was not right not to bring along his relatives and friends too; and besides, being present there, they would listen to Peter all the more. Did you see how great the power of almsgiving is, both in the earlier discourse and here? That almsgiving freed from temporal death; this, from eternal death; this also opened the doors of heaven. And see how much importance was attached to Cornelius's believing, so that an angel was sent, and the Spirit worked, and the leader of the apostles was summoned, and such a vision appeared, and nothing at all was left out. How many centurions there were, and tribunes, and kings, and none of them obtained what this man did? Hear, all you who are in military service, all who stand beside kings. “He was devout,” it says, “and feared God”; and the greater thing, that he was such “with all his household.” So well disposed and prepared was he for this, that he not only ordered his own affairs well, but did the same with his household. For he was not as we are, who do everything so that our servants may fear us, but nothing more so that they may be devout. This man was not so; he feared God with all his house, being as it were a common father, not only of all who were with him, but also of the soldiers under him. Hear what else they say; for “well spoken of by the whole nation” is added of necessity, so that no one may say, “What then, if he was uncircumcised?” “They too,” it says, “bear witness to him.” So nothing equals almsgiving; or rather, so great is the strength of the thing when it is poured out from clean storehouses, as …; but alms from just gains are like a clear and pure stream in a garden, sweet to see, sweet to touch, light and cool when given at midday. Such is almsgiving. Beside this spring there are no poplars and pines, nor cypresses, but other plants, much better than these, and tall: friendship with God, praise from men, glory directed to God, goodwill from all, the blotting out of sins, great boldness, contempt of money; almsgiving, by which the plant of love is nourished. For nothing is so apt to nourish love as being merciful. This makes the branches rise on high; this spring is better than the one in paradise, not divided into four heads, but reaching to heaven itself; this gives birth to that river that springs up to eternal life. Death, falling into it, is consumed like a spark by the spring; so, wherever it drips, it works great good. This quenches the river of fire as if it were a spark; this so chokes the worm that it is nothing. Whoever has this does not gnash his teeth. If a drop of its water falls on chains, it breaks them apart; even if it falls into furnaces, it quenches them all.

Just as, then, the spring in paradise does not pour out streams at one time and dry up at another (since it would then no longer be a spring), but always gushes up, so too let ours always pour out its stream more abundantly on those who most need mercy, so that it may remain a spring. This makes the receiver cheerful; this is almsgiving, that the stream should be not only strong but also continuous. If you wish God's mercy to rain on you as from springs, have a spring yourself too. Nothing equals this. If you open the mouths of this spring, the mouths of God's spring will be such as to surpass every abyss. God seeks only to receive an occasion from us, and his good things pour out from his storehouses. When he spends, when he pays out, then he is rich, then he abounds. Great is the mouth of that spring; its stream is pure and clear. If you do not stop up this one, neither will that one be stopped up. Let no fruitless tree stand beside it, so as not to consume its moisture. Do you have money? Do not plant poplars there; for such is luxury: it consumes much and shows nothing in itself, but destroys the fruit. Do not plant pine or fir, nor anything else of the kind that consumes but is of no use anywhere; for such is luxury in clothing: fine only to look at, but of no use anywhere. Plant tree-vines … in the hands …, whatever you wish. Nothing is richer than this soil; and though the span of a hand is small, yet the tree planted there reaches to heaven itself and stands firm. This is to plant. For what is planted in the earth will perish, if not now, then after a hundred years. Why do you plant trees that you will not enjoy, but before you enjoy them death comes and snatches you away first? This tree, when you have died, then gives you its fruit. If you plant, do not plant in the belly of gluttony, so that the fruit may not go out into the privy; but plant in a pinched belly, so that the fruit may leap up to heaven. … so that you may not cramp your own spacious one. Do you not see that trees watered without measure rot from the root, but those watered in measure grow? So you too, do not water your own belly without measure, so that the root of the tree may not rot; water the one that is thirsty, so that it may bear fruit. What is watered in measure the sun does not rot, but what is watered without measure it rots; for such is the nature of the sun. Everywhere lack of measure is an evil; so let us cut it away, so that we too may obtain what we ask. Springs are said to rise in the highest places. So let us too become lofty in soul, and almsgiving will quickly flow; for it is not possible for the lofty soul not to be merciful, nor for the merciful soul not to be lofty. At any rate the one who despises money is above the root of evils. Springs are mostly in solitary places; let us too lead our soul away from the crowd, and almsgiving will spring up in us. Springs, the more they are cleaned out, the more abundant they become; so too with us: the more we spend, the more good things sprout. The one who has a spring does not fear; so if we too have almsgiving as a spring, we will not fear. For this spring is useful to us for drinking, for irrigation, for building, for everything. Nothing is better than this drink; it does not know how to cause drunkenness. It is better to have such a spring than to have springs of gold flowing in. Better than any gold-bearing land is the soul that bears this gold. For it does not bring us into these palaces, but into those above. This gold becomes an ornament for the church of God; from this gold the sword of the Spirit is made, the sword by which the dragon is beheaded. From this spring come the precious stones that are around the king's head. Let us not neglect such wealth, then, but let us contribute almsgiving abundantly, so that we may be counted worthy of God's love for humankind, by the grace and compassion of his only-begotten Son, to whom be all glory, honor and might, together with the Holy Spirit, to the ages of ages. Amen.