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*H And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
Ver. 2. Disputed against him. S. Epiphanius makes Cerinthus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against S. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. S. Epiph. hæres. 28. c. ii.
*H Saying: Why didst thou go in to men uncircumcised and didst eat with them?
Ver. 3. And didst eat with them. The Jews looked upon it as a thing altogether abominable, for them to eat with uncircumcised Gentiles; but S. Peter satisfied them, or silenced them by a plain and sincere recital of his vision, and of what happened at the house of Cornelius. Wi.
* Summa
*S Part 4, Ques 72, Article 2
[III, Q. 72, Art. 2]
Whether Chrism Is a Fitting Matter for This Sacrament?
Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A. 1, ad 1), was instituted by Christ when He promised His disciples the Holy Ghost. But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the Holy Ghost." Therefore chrism is not the matter of this sacrament: since the matter is essential to the sacrament.
Obj. 2: Further, Confirmation perfects, in a way, the sacrament of Baptism, as stated above (Q. 65, AA. 3, 4): and so it ought to be conformed to it as perfection to the thing perfected. But the matter, in Baptism, is a simple element, viz. water. Therefore chrism, which is made of oil and balm, is not a fitting matter for this sacrament.
Obj. 3: Further, oil is used as the matter of this sacrament for the purpose of anointing. But any oil will do for anointing: for instance, oil made from nuts, and from anything else. Therefore not only olive oil should be used for this sacrament.
Obj. 4: Further, it has been stated above (Q. 66, A. 3) that water is used as the matter of Baptism, because it is easily procured everywhere. But olive oil is not to be procured everywhere; and much less is balm. Therefore chrism, which is made of these, is not a fitting matter for this sacrament.
_On the contrary,_ Gregory says (Registr. iv): "Let no priest dare to sign the baptized infants on the brow with the sacred chrism." Therefore chrism is the matter of this sacrament.
_I answer that,_ Chrism is the fitting matter of this sacrament. For, as stated above (A. 1), in this sacrament the fulness of the Holy Ghost is given for the spiritual strength which belongs to the perfect age. Now when man comes to perfect age he begins at once to have intercourse with others; whereas until then he lives an individual life, as it were, confined to himself. Now the grace of the Holy Ghost is signified by oil; hence Christ is said to be "anointed with the oil of gladness" (Ps. 44:8), by reason of His being gifted with the fulness of the Holy Ghost. Consequently oil is a suitable matter of this sacrament. And balm is mixed with the oil, by reason of its fragrant odor, which spreads about: hence the Apostle says (2 Cor. 2:15): "We are the good odor of Christ," etc. And though many other things be fragrant, yet preference is given to balm, because it has a special odor of its own, and because it confers incorruptibility: hence it is written (Ecclus. 24:21): "My odor is as the purest balm."
Reply Obj. 1: Christ, by the power which He exercises in the sacraments, bestowed on the apostles the reality of this sacrament, i.e. the fulness of the Holy Ghost, without the sacrament itself, because they had received "the first fruits of the Spirit" (Rom. 8:23). Nevertheless, something of keeping with the matter of this sacrament was displayed to the apostles in a sensible manner when they received the Holy Ghost. For that the Holy Ghost came down upon them in a sensible manner under the form of fire, refers to the same signification as oil: except in so far as fire has an active power, while oil has a passive power, as being the matter and incentive of fire. And this was quite fitting: for it was through the apostles that the grace of the Holy Ghost was to flow forth to others. Again, the Holy Ghost came down on the apostles in the shape of a tongue. Which refers to the same signification as balm: except in so far as the tongue communicates with others by speech, but balm, by its odor. because, to wit, the apostles were filled with the Holy Ghost, as teachers of the Faith; but the rest of the believers, as doing that which gives edification to the faithful.
In like manner, too, when the apostles imposed their hands, and when they preached, the fulness of the Holy Ghost came down under visible signs on the faithful, just as, at the beginning, He came down on the apostles: hence Peter said (Acts 11:15): "When I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning." Consequently there was no need for sacramental sensible matter, where God sent sensible signs miraculously.
However, the apostles commonly made use of chrism in bestowing the sacrament, when such like visible signs were lacking. For Dionysius says (Eccl. Hier. iv): "There is a certain perfecting operation which our guides," i.e. the apostles, "call the sacrifice of Chrism."
Reply Obj. 2: Baptism is bestowed that spiritual life may be received simply; wherefore simple matter is fitting to it. But this sacrament is given that we may receive the fulness of the Holy Ghost, Whose operations are manifold, according to Wis. 7:22, "In her is the" Holy "Spirit . . . one, manifold"; and 1 Cor. 12:4, "There are diversities of graces, but the same Spirit." Consequently a compound matter is appropriate to this sacrament.
Reply Obj. 3: These properties of oil, by reason of which it symbolizes the Holy Ghost, are to be found in olive oil rather than in any other oil. In fact, the olive-tree itself, through being an evergreen, signifies the refreshing and merciful operation of the Holy Ghost.
Moreover, this oil is called oil properly, and is very much in use, wherever it is to be had. And whatever other liquid is so called, derives its name from its likeness to this oil: nor are the latter commonly used, unless it be to supply the want of olive oil. Therefore it is that this oil alone is used for this and certain other sacraments.
Reply Obj. 4: Baptism is the sacrament of absolute necessity; and so its matter should be at hand everywhere. But it is enough that the matter of this sacrament, which is not of such great necessity, be easily sent to all parts of the world. _______________________
THIRD
* Footnotes
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Matthew
3:11
I indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Ghost and fire.
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Mark
1:8
I have baptized you with water: but he shall baptize you with the Holy Ghost.
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Luke
3:16
John answered, saying unto all: I indeed baptize you with water: but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose. He shall baptize you with the Holy Ghost and with fire;
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John
1:26
John answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not.
*H Having heard these things, they held their peace and glorified God, saying: God then hath also to the Gentiles given repentance, unto life.
Ver. 18. They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. Wi.
*H But some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.
Ver. 20. Some of them, at Antioch, spoke also to the Grecians: [1] by which many understand, to the Gentiles, though in most Greek copies we read, to the Hellenists. Wi.
* Footnotes
- A.D. 41.
*H For he was a good man and full of the Holy Ghost and of faith. And a great multitude was added to the Lord.
Ver. 24. Multitude was added, as before, (c. x.) a few were added to the visible Church. Ever since Christ's ascension, this Church has been notoriously seen. Of her ministers, their preaching has been open, their sacraments visible, their discipline visible, their persecutions visible, their wonderful increase visible, and their manifestly divine protection visible, and known to all the world. Whilst all that have separated themselves by schism from this venerable body, have fallen into discredit, and most into complete oblivion. The Catholic Church was the first, and it will be the last.
* Footnotes
- A.D. 41.
*H And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.
Ver. 25. To seek Saul, who had retired for a while, to his native city, Tarsus. These two remained at Antioch about a year, during which time they reaped a plentiful harvest.
*H And they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.
Ver. 26. At Antioch the disciples were first named Christians, when S. Paul and S. Barnabas were preaching there. Before that, they were called the disciples of Jesus, and sometimes Nazarenes, (see Acts xxiv. 5.) or perhaps Galileans. This honourable name of Christians, distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as Simonites, Cerinthians, Nicolaits, &c. Of which see S. Epiphanius. The faithful had also after some time the name of Catholics, being taught in the apostles' creed to believe in the Catholic Church. And S. Augustin, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See S. Aug. de util. credendi. c. viii. de vera relig. c. vii. cont. epis. fundam. c. iv. Whosoever is of the true faith of Christ, may justly say, Christian is my name, Catholic my surname: a greater honour, and a greater advantage, than to be of any royal family. Wi. — The faithful disciples, believers, &c. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. S. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that S. Paul ever did in any of his writings. Calmet, Tirinus, &c. — The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. "If you hear," says S. Jer. any where such as are said to be of Christ, "not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, &c. &c. &c. &c.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist." S. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called Christians, are now surnamed also Catholics. Christian is my name and Catholic my surname. By this term Catholic, the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that S. Augustin hesitates not to say: "In the lap of the Church the very name Catholic keepeth me." Cont. ep. fund. c. iv. — Again, in his book on the utility of believing, he says: "if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed from hence to the latest posterity." 1 Tim. iii. 15.
*H And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea.
Ver. 29. Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. De Dion. Carth. — Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! S. Chrys. hom. xxvi. in Act.
* Footnotes
- A.D. 42.
*H Which also they did, sending it to the ancients, by the hands of Barnabas and Saul.
Ver. 30. Sending it to the ancients; [2] elders, &c. In this and diverse other places, are not to be understood such as were elder in age, but such as had offices and dignities, and by divine authority, and who with a due subordination were to govern the Church: so that by this word, were signified apostles, bishops, and priests. But of this more hereafter. Wi. — The ancients or priests, seniors, πρεσβυτερους . This is the first place in the New Testament, where priests are mentioned. Some interpreters think, that by this word, ancients, are meant the apostles; but this is not likely. The apostles must at that time have been dispersed over all the world. Others think it was some of the older deacons, who had charge of the alms. We like the opinion of those who think it means priests, subordinate to the apostles, who had the charge of governing the faithful, in their absence. Thus the Christian Church will appear modelled after the form of the synagogue. First, the bishop, who presides, corresponding to the head of the synagogue; the priests, to the ancients, who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. S. Paul, (1 Tim. v. 1. 17. 19.) S. James (v. 14.) orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word ancient, or priest, is often used in Scripture, and primitive writings, to designate a bishop. Calmet.