Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
λέγων· δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας λαμβάνῃ Πνεῦμα Ἅγιον.
глаго́лѧ: дади́те и҆ мнѣ̀ вла́сть сїю̀, да, на него́же а҆́ще положꙋ̀ рꙋ́цѣ, прїи́метъ дх҃а ст҃а́го.
He did not say, "Give me also the participation in the Holy Ghost," but "Give me this power," with a view to selling to others what could not be sold—something he himself did not possess.
Catechetical Lecture 16.10But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
Πέτρος δὲ εἶπε πρὸς αὐτόν· τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.
Пе́тръ же речѐ къ немꙋ̀: сребро̀ твоѐ съ тобо́ю да бꙋ́детъ въ поги́бель, ꙗ҆́кѡ да́ръ бж҃їй непщева́лъ є҆сѝ сребро́мъ стѧжа́ти:
Then, when Simon, depraved by long practice of magic, had thought he could gain by money the power of conferring the grace of Christ and the infusion of the Holy Spirit, Peter said, "You have no part in this faith, for your heart is not right with God. Repent therefore of your wickedness, and pray to the Lord, if perhaps this thought of your heart may be forgiven, for I see that you are in the bond of iniquity and in the bitterness of gall." We see that Peter by his apostolic authority condemns him who blasphemes against the Holy Spirit through vain magic, and all the more because he had no clear consciousness of faith. And yet he did not exclude him from the hope of forgiveness, for he called him to repentance.
Concerning Repentance 2.4.23He who through ignorance wishes to buy is less guilty than he who sells the gift of God, making it a business transaction. And, if you sell what you have received as a gift, you will be deprived of its grace, as if you had been sold to Satan. Furthermore, you are introducing into the church, where we have been entrusted with the body and blood of Christ, the bartering of material for spiritual things.
LETTER 53"Your money perish with you," and other things. When holy men pronounce a sentence of cursing, they do not erupt from the desire of vengeance, but from the justice of examination. For they see the subtle judgment of God inwardly, and recognize the evils rising outwardly that ought to be carried by a curse; and they do not sin in the curse, since they do not disagree with the inner judgment. For when the innocence of the one cursing remains, and yet the curse swallows up the one who is cursed to destruction, from the outcome of both sides it is gathered that the sentence received from one internal judge is hurled at the guilty one. Thus Simon, who received the curse from Peter, perished by eternal damnation. And below, Bar-Jesus, rebuked by Paul, was immediately deprived of common light.
Commentary on ActsMay your money perish with you. More accurately, it is written into perdition, according to the Greek authority, rather than in perdition. For in that perdition, in which a wicked man was condemned, his money was not to be with him, but he was commanded to retain the money he offered to the apostles for the sacrilegious bargain since they did not want to accept it, and this into his own perdition, so that, undoubtedly, due to this money which he had amassed for an unjust purchase, he would suffer eternal punishment.
Retractions on ActsOnly a wretched man sells the grace bestowed upon him. Whence did this selling first enter? Surely from Simon the magician, to whom the Apostle Peter said: "May your money perish with you."
Collationes de Septem Donis, Collation 1Such cupidity must be tamed by munificence, which includes generosity and magnificence. It is the fountain which pours out water: for the fountain does not keep water within. According to the Philosopher, it is hard to be completely cured from cupidity, for cupidity is delightful in that it makes a man imagine himself to be great, and makes others believe that he is. If a man indulges in excesses, his brain suffers: but a man rejoices in riches because they lead to presumption and reputation. And so, such cupidity infected Giezi, and he became a leper because he ran after Naaman. Even today those who practice simony consider it quite the right thing. Simon came to Peter and said to him: "Accept some money: I have enough. Grant that I may give the Holy Spirit through the laying of hands." But Peter did not consider it right, nor did he have any patience: "Thy money," he said, "go to destruction with thee."
Collations on the Hexaemeron, Collation 5That the grace of God ought to be without price. In the Acts of the Apostles: "Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money." Also in the Gospel: "Freely ye have received, freely give." Also in the same place: "Ye have made my Father's house a house of merchandise; and ye have made the house of prayer a den of thieves." Also in Isaiah: "Ye who thirst, go to the water, and as many as have not money: go, and buy, and drink without money." Also in the Apocalypse: "I am Alpha and Omega, the beginning and the end. I will give to him that thirsteth from the fountain of the water of life freely. He who shall overcome shall possess these things, and their inheritance; and I will be his God, and he shall be my son."
Treatise XII Three Books of Testimonies Against the JewsHe offered money to people without possessions, and that too after seeing people bring the price of what they sold and lay it at the feet of the apostles. He did not realize that they who trod underfoot the wealth offered for the sustenance of the poor would surely never sell him the power of the Holy Spirit for a price.
Catechetical Lecture 16.10Immediately, the above-mentioned sorcerer, as if struck in the eyes of his mind by a divine and marvelous flash when formerly in Judea he had been detected for his evil deeds by the apostle Peter, set out on a very long journey overseas from east to west and went off in flight, thinking that only in this way could he live according to his wish. And when he came to the city of the Romans, the power that obsessed him cooperated with him greatly, and in short time he was so successful in his undertakings that he was honored as a god by the erection of a statue by those in this city. However, his affairs did not prosper for long. Close on him in the same reign of Claudius, the all-good and kindly providence of the universe guided Peter, the great and mighty one of the apostles, because of his virtue the spokesman for all the others to Rome, as if against a great corrupter of life. And he, like a noble general of God, clad in divine armor, conveys the costly merchandise of the light from the east to those in the west, preaching the light itself and the Word that saves souls, the proclamation of the kingdom of heaven.
ECCLESIASTICAL HISTORY 2.14Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." This Simon, then—who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus—suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,—was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity."
Against Heresies Book 1How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks on the sabbath-day was put to death as a warning to others and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money." Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said.
Homily on Acts 18"Thy money with thee to perdition": since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. "To thee," he says, be it to thee: being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God may be purchased with money." Dost thou observe how on all occasions they are clean from money?
Homily on Acts 18"For thine heart is not right in the sight of God." Dost thou see how he does all of malice? To be simple, however, was the thing needed. For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly?
Homily on Acts 18"Your silver perish with you." This is not spoken as if to one being forgiven, but as disciplining, one might say: "Let your money perish with your choice." Peter does not now punish Simon as he formerly punished Ananias, in order to show that faith is not compelled, but in order also to introduce the elements of repentance. For to rebuke, to speak what is in the heart, and for that man to confess that he is guilty, is necessary for correction. [CHRYSOSTOM]
Commentary on ActsTherefore this man also, who in buying himself has bought the Spirit of Christ, will hear that word, "Your money perish with you, since you have thought that the grace of God is to be had at a price!" Yet who will despise him for being (what he is), a denier? For what says that extorter? Give me money: assuredly that he may not deliver him up, since he tries to sell you nothing else than that which he is going to give you for money.
On Flight in PersecutionThou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ· ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἐνώπιον τοῦ Θεοῦ.
нѣ́сть тѝ ча́сти ни жре́бїѧ въ словесѝ се́мъ, и҆́бо се́рдце твоѐ нѣ́сть пра́во пред̾ бг҃омъ:
Seeing him attempting this, Peter said, "What madness has moved you to this, wretch? Namely, that you think that what the grace of the Lord gives is something for sale. It is not gained by gold but by a [right] disposition [of mind]; nor is it permitted that corrupt money, which the person whose eyes are fixed on the earth loves, should earn heaven. Surely there remains no peace for you in this lot, nor will you, defiled by your tricks, be able to come to these things, you who seek what does not belong to you, swollen as you are with the gall of a bitter heart; for the Spirit enters those halls of the mind which are bright with honesty."
ON THE ACTS OF THE APOSTLES 1We must, I think, investigate the fact that often in the divine Scriptures heart stands for understanding.… It may be clear to all without doubting that the source of our thoughts is there, and that good and evil are drawn from there. The seat of thought is that tiny part of the body with the appearance of fire, so that it is rightly placed in the position from which good counsel can come to us.
EXPOSITION OF THE PSALMS 50.19If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.
On IdolatryRepent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·
пока́йсѧ ᲂу҆̀бо ѡ҆ ѕло́бѣ твое́й се́й и҆ моли́сѧ бг҃ꙋ, а҆́ще ᲂу҆́бѡ ѿпꙋ́ститсѧ тѝ помышле́нїе се́рдца твоегѡ̀:
AGAINST NOVATIAN. — His disciples say to Jesus, “Lord, do you want us to say that fire should come down from heaven and consume them, as Elijah did?” And the Lord answered them, saying, “You do not know of what spirit you are. For the Son of Man did not come to destroy souls, but to save them” (Luke 9:54–56). Although it was certainly fitting to take revenge on the Samaritans who did not receive him, nevertheless the Lord, who came to grant mercy, removed the sentence, so that those who were corrected afterwards might be changed. And the prophet Elisha, angered at the boys who insulted him, took vengeance on them with God as judge, so that in that place they were eaten by bears, where there is said to be no forest (2 Kings 2:23–24); but the Lord spared the prostitute who was brought before him, namely the one whom the leaders of the Jews said they had caught in adultery (Jn. 8:11), so that, since a loving declaration had begun, he might teach that she was not to be condemned, but pardoned. For the Law given through Moses, because it had justice directed to revenge, exercised severity in its beginnings. It took funeral revenge on the man who went out to gather wood on the sabbath (Num. 15:32–36); and similarly took punishment on the son of the Egyptian woman who had blasphemed God (Lev. 24:10–14); and in the matter of the molten calf struck the sons of Israel (Exod. 32:27). Each Law, then, in its very beginnings shows its full character: the old Law, because it was more ready to punish, appeared harsher in its early days, so that by instilling fear it might make its hearers diligent and watchful. But the new Law, because it is loving and inclined easily to mercy, showed its beginnings as most gentle and most compassionate, so that by this very charm and love it might call all to forgiveness. Afterwards, however, even that Law which seemed harsher, on account of the frailty of the human race, not only softened its severity, but also showed itself humane and loving, and this Law which seemed gentle at times took vengeance. For Ananias and his wife Sapphira were struck down by God (Acts 5:5, 10). And Elymas the magician, unbelieving and opposing the law of God, was blinded by the judgment and power of the Lord (Acts 13:8–11). And King Herod, because he did not give honor to the God of heaven, was struck by an angel of God and, swelling with worms, breathed his last (Acts 12:23). Lest, because mercy is preached, people should think there is absolutely no punishment and that they may sin with freedom, fear was imposed, showing that forgiveness of sins is given for this purpose: that, as if brought to life from the dead, they should afterwards abstain from the contrary things, so that it may be brought about that no one departs from here with guilt, because there will be a coming to judgment. For the sentence in which each person dies is what is credited to him. Since, therefore, the new Law has the fullness of mercy, lest it be treated with contempt by lovers of sin, it took vengeance on the above-mentioned persons. The old Law, though given for vengeance, nevertheless pardoned some, lest it be called wholly cruel; but it took vengeance on many, because its disposition is ready to punish. Without doubt, then, the grace of the new Law is greater than that of the old. If, therefore, the grace is greater, how is it denied that this Law can grant what that Law granted, which had less grace? For the former was more inclined to severity. Therefore, if that Law is proved to have forgiven the repentant, how can it be that this Law, which is gentle, does not receive the repentant? For even the Jews were called sons of God, who, as we read on the authority of the apostle Paul, were baptized through Moses in the cloud and in the sea (1 Cor. 10:2). Indeed, they are known to have been purified as they were about to receive the Law, so that afterwards they might give an account of the Law they had received, and if they sinned, they might reform themselves through repentance; as the Lord says through the prophet Isaiah, “Do penance, you who err, and be converted” (Isa. 45:22). But perhaps, on the contrary, it is said: Repentance indeed was preached, but not remission. If, therefore, repentance has been preached by God, there will be fruit for those doing repentance. For the Lord would not admonish this in vain. Moreover, since the Lord knew that remission of sins must be given to the converted, he commanded this; for he said, “I do not desire the death of the sinner, only that he be converted and live” (Ezek. 18:32). And therefore there is fruit of repentance, as has become clear, for those who are converted to God. Therefore, the assertion wickedly fabricated by Novatian is excluded, by which he overturns the meaning of the Lord’s words, saying, “The Lord said, Whoever shall deny me, I also will deny him” (Matt. 10:33); so that if any Christian, for whatever reason, has denied, he can no longer return, or certainly, if he does return, he is in no way received. And where, then, is the repentance that has been enjoined? When the Savior, after having pronounced this sentence, did not deny the apostle Peter who had denied him. Why? Because, with repentance following, he wept bitterly over his sin (Matt. 26:75), knowing, of course, that forgiveness is granted to those who are converted, and that they are reformed through repentance. But Novatian pretends that repentance is to be done. Because he does not openly dare to deny that repentance should be granted, being limited by the Law, he strives subtly to frustrate it. For when he says that whoever has denied will by no means have pardon, but will himself be denied before the angels of God, how does he not deceitfully profess that repentance is to be done? From this his fraud clearly appears, when he adds, saying, “Whoever shall sin against the Holy Spirit, it shall not be forgiven him, neither here nor in the future” (Matt. 12:32). Although one cause is that by which there is sin against the Holy Spirit, and another to deny the Lord Jesus, Novatian, nevertheless, in order to deny pardon for this sin, wants there to be one and the same meaning for the one who denies the Lord and for the one who sins against the Holy Spirit, so that by this fudging he may cut off the fruit of repentance. For if denying the Lord is the same as having sinned against the Holy Spirit, there is no pardon to be hoped for by those who deny, nor any fruit of repentance; because this sin, neither here nor in the future, the Lord’s oracles have promised to remit. From this it becomes clear that Novatian speaks deceitfully when he says that penance must be done. For why should one repent, if it is denied that the sin can be removed? For the sighs, tears, and weeping of repentance obtain this: that it both merits pardon and restoration. Therefore David, repenting and confessing his sin, both obtained forgiveness (2 Kings 12:13) and was restored to his former state; for he remained king and afterwards prophesied. This is clearly proven: for in the fiftieth Psalm he repented, and afterwards, having suffered persecution from his son, he prophesied. For the third Psalm according to the historical order is after the fiftieth. But perhaps it will be said that a king had to be forgiven, whereas the lowly must not be forgiven, although it seems that it is rather more difficult to forgive those who are more powerful. For God does not regard the person of a man (Rom. 2:11). The higher one is, the more, even if his sin is slight, it is a grave crime. For just as humility in a powerful man is lofty and noble, so also his fault must be regarded as a crime. Except for those sins which are clearly unlawful for all, not everything is permitted to the powerful that is allowed to the lowly. For it is disgraceful for a man of rank to bargain in trade, and entering a tavern is noteworthy. For senators, lending at interest is a disgrace. If therefore in these lesser matters they are found worthy of censure, how much more must they be held guilty if they sin? From this, then, it appears that David sinned very grievously, and in fact in a twofold way. Yet, when he turned back, he obtained forgiveness for both murder and adultery, and what is more, he was reformed with tears. For when he was rebuked by the prophet Nathan, he did not dare hide his sin, but confessed it, saying, I have sinned against the Lord. Then the prophet answered and said, The Lord has taken away your sin, and you shall not die, because you have repented. And because he is afterwards found to have prophesied, there is no doubt that he was restored. For also Ahab, rebuked by the prophet because of the death of Naboth, went about weeping, and tore his garments, and girded himself with sackcloth; and the word of the Lord came by the hand of His servant Elijah concerning Ahab, and the Lord said: Have you seen how Ahab is moved before my face? I will not bring the evil upon him in his days (1 Kings 21:27–29). And when the Ninevites wept for their sins, with death awaiting, their life was restored (Jonah 3:10). See how great is the progress of repentance. But perhaps it may be said in reply: Repentance was granted indeed, but not for the crime of idolatry; although these sins are grave, the crime of idolatry is greater. Nevertheless, Novatian’s assertion is rightly overthrown in no small part, since two grave crimes appear to have been granted to repentance. For if fornication ought not to be forgiven, as Novatian thinks, how much less murder or adultery? Yet here his vanity is evident, since those sins which are more serious are shown to have been forgiven. Therefore now it must be asked whether God has promised that forgiveness can be granted even to idolaters. For whatever has not been lawfully granted here cannot be granted in the future. For here, as the Lord said, sins are either bound or loosed (Matt. 16:19); but in the future there will be nothing else but reward or condemnation. For everyone who is lawfully rejected here cannot be chosen or judged worthy in the future. Let us therefore hear what the Lord says about idolaters to the prophet Jeremiah: Go and say, he says, Return to me, backsliding Israel, says the Lord, and I will not set my face against you: for I am merciful, says the Lord, and I will not be angry with you forever. Nevertheless acknowledge your iniquity: you have acted wickedly, and have scattered your ways to strangers under every green tree (Jer. 3:12–13). See what God promises to those who, after their fall, turn back to Him, that after apostasy He will forgive their sins when they return. And again God says through Jeremiah: My delicate ones have walked rough ways, they were led as a flock plundered by enemies. Be steadfast, children, and cry out to God; your memory will be remembered in your captivity. For as your mind was to stray from God, being converted you will seek Him ten times as much. For He who brought evils upon you will bring upon you eternal joy with your salvation (Baruch 4:26–29). O the mercy of God! How He calls upon those who have fallen to rise up again! How He urges them, after the error of idols, to return to Him! Like a kindly father, He promises His children everlasting joy of salvation if they correct themselves. Likewise in the same prophet among other things: And I will restore them to this land, and I will build them up and not destroy; and I will plant them and not pluck them up (Jer. 24:6). Since He had threatened and said, Whoever sacrifices to gods shall be rooted out, sinners against God might despair of themselves, as though those who had sacrificed to idols, once uprooted, could not be planted again; He encourages them that, if they repent, they can be restored to their former state. For the sentence remains only if the sin is not corrected. Therefore it was proclaimed to the Ninevites that after three days their city would be overthrown. Why after three days, except that either they might repent and the sentence be lifted, or, remaining as they were, they would perish more justly? This is what He said through the prophet, I do not will the death of the dying, only that he should turn back and live. Therefore it came about that, though the Ninevites were destined to die because of their sins, they were forgiven when repentance followed. For what reason do we find the ark being built for a hundred years in the time of Noah (Gen. 5:31; 7:6), if not that, seeing and hearing what was coming, they might change themselves? For God wills no one to perish. Therefore it is that we read in Solomon: For, he says, the Most High has mercy on those who repent (Sirach 12:3). And again, You have mercy on all, because You can do all things, and You overlook the sins of men for the sake of repentance (Wis. 11:24). In this sense the Lord also, grieving over the treachery of the Jews, says: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you; how often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37)! Therefore the Lord always, throughout the whole Law, urges sinners to turn back to Him, not wishing His workmanship to be accountable to destruction; since there was no other reason for the giving of the Law than that men might be turned from error to the truth. Yet in such a way that in the New Testament the Author of the Law appears more merciful, because at the time when He agreed to reveal the mystery of His Son, our Lord, He willed to be more generous and abundant in mercy, so that there might be more grace when the Son preached than there had been when the servants preached. And not without reason: for it was fitting that greater gifts should be bestowed through the Son than through the servants. Accordingly, to those who turn to Him in faith He grants all sins together, without any preceding cry of penance. Therefore the Apostle Paul says: “For the gifts and the calling of God are without repentance” (Rom. 11:29). Afterwards, however, if they sin, they can deserve pardon through penance; so that, because they have sinned after receiving free mercy, they may no longer obtain it freely, but may reach forgiveness with intervening groans and tears. For it is impossible for a man not to sin. Therefore the Apostle John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 Jn. 1:8). Therefore David deserved pardon and renewal when he confessed his sin. John the Apostle is certainly speaking to Christians. For he says in what follows: “My little children, I write these things to you so that you may not sin; and if anyone sins, we have an advocate with the Father, Jesus Christ” (1 Jn. 2:1). He says this so that, if we sin after Baptism, we may humbly ask the Advocate to plead with the Father for us. For if among our ancestors penance had its place, how can it be that in this time it has no place, when the preaching shows greater mercy? And He who had mercy on His enemies by calling them to grace, will He not have mercy on His friends now that they are His, along with a reward? For the tribulation of the heart is the reward of the repentant. If what you say were true, men would grieve that they have been made friends from being enemies. Or what sort of person must He be thought to be, if He gave mercy to enemies who do not repent, but did not give it to friends who do? Moreover, since the Lord knows that the Devil exalts himself and rages more fiercely against the friends and servants of God, where the Apostle Peter says: “Be watchful and sober, because your adversary the Devil, like a roaring lion, goes about seeking whom he may devour” (1 Pet. 5:8), since, then, the Lord knows that we have a dreadful and powerful adversary, if we are overcome by him, He wills us to flee to His help, grieving that we have been cast down, so that, restored by His power, we may fight back bravely. For just as, unless those days which the Lord mentions were shortened (Matt. 24:22), no flesh would be saved, so also, if repentance is denied to men, no one can be saved. For “no one,” he says, “can boast that he has a pure heart” (Prov. 20:9); and elsewhere, “No one is without stain, not even an infant of one day” (Job 14:4). Who then will be able to escape, if repentance is denied? And where is that saying of the Lord, that “there will be joy in heaven over one sinner who repents” (Luke 15:7)? “But more serious crimes,” you say, “must not be forgiven, fornication and idolatry.” And where is the saying of the Lord in which He promises that all sins and blasphemies will be forgiven to men, “but the blasphemy against the Holy Spirit will not be forgiven to men” (Matt. 12:31)? He declares that absolutely all sins can be forgiven, except one. Now choose, Novatian, of whom you wish this to be understood: of those who do not yet believe, or of those who already believe. If of unbelievers, how is forgiveness of sins given, when it is clear that all, before they believe, sin against God and against the Holy Spirit? For some call the deeds of the Lord magical arts, assigning the work of the Holy Spirit to demons. But if you wish it to be said of believers, your statement is excluded, since He says that all sins will be forgiven: “And whoever speaks a word against the Son of Man, it will be forgiven him.” Therefore, whether one sins against God or against Christ, it will be forgiven to men. For He has included all sins, except that against the Holy Spirit. Therefore He does not wish that sin which is committed against God to be understood as the same as that against the Holy Spirit; for if this were so, He would not have excepted it. Since therefore He signifies another kind of sin when the Holy Spirit is blasphemed (for this saying refers to the person, not to the nature, of the Holy Spirit), all sins will be forgiven, either to those who already believe through penance, or to those who shall believe through Baptism. But that the Jews sinned against the Holy Spirit has another cause, belonging to that time. Therefore He shows that this will not be forgiven them, neither here nor in the future. For they did not sin against the Holy Spirit through error, but through hatred. Knowing and understanding that the works they saw in the deeds of the Saviour were of God, in order to turn the people away from faith in Him, they pretended that these were of the prince of demons. Therefore it is that the Lord says to them: “You have taken away the key of knowledge; you yourselves do not enter, and you hinder those who are entering” (Luke 11:52) Therefore this statement is made against the spiteful, for whom no remedy can be found so that they may be saved. For nothing is more serious than this crime: it pretends that what one knows to be true is false. For the Jews, who appeared to be under God’s law and to whom the promise of Christ had been made, seeing the great works and understanding that this was what God had promised, were blinded by envy so that they denied this was so; and not only did they deny it, but they also persecuted it even to death. It is therefore not right that this sin should ever be forgiven to those who, with their own conscience as witness, dared to resist the God to whom they said they were devoted. Now there are different reasons why one sins against God or against Christ. Either someone, envying another’s happiness, rises up against the Creator out of the pain of his own abasement; or, having suddenly suffered some adverse event, stirred to anger, he becomes disrespectful toward his Father. But the incarnation of Christ itself also provokes offense. For while people are ignorant of the mystery of the incarnate Christ, they blaspheme, considering it unworthy that the Son of God, who is of incorporeal and simple nature, should be said to have been born in the manner of men. They therefore blaspheme because they are ignorant of the mystery. Wherefore a helping hand must be extended to such people when they are converted, because they oppose the truth in such a way that they think they are acting for the truth. A person of this kind, once tortured and torn by the nails, declares to be true what he had persecuted. The aforementioned Jews, however, thought one thing and did another, and without judge and executioner they are always tormented by their own conscience as witness. For the one who, through error, has been an enemy of the truth, when he is converted rejoices that he has come to know the truth; but the spiteful man has nothing to correct: for if he were to turn back, he would begin to say that true which he previously did not know to be false. But as for an injury being done to the Holy Spirit, no cause exists: for his office produces no offense, since he appears in the power of signs and wonders. For who would dare hiss against him, seeing the dead raised? Or who would be angry with him, when through his effect he sees the paralyzed running, the blind receiving sight, the deaf hearing? Or how could he not love him, whom he sees casting out unclean spirits, cleansing lepers, and at the same time healing all diseases? The Jews preferred to do him an injury, saying that his work was the work of demons, provided only that, acting out their envy and hatred against the Savior, they could satisfy them. For this reason he shows that this sin is forgiven them neither here nor in the future. But Novatian says, More serious crimes are proved by name to be forgiven, that is, idolatry and fornication after the washing. For this reason, he says, all sins are forgiven at once in Baptism, so that thereafter, if they commit anything serious, they may in no way obtain pardon; because after the Holy Spirit has been received, nothing that is against the Holy Spirit ought to be committed. Who would deny that one ought never to sin, if it were possible? But since God knows the human race is weak, he has always followed them with saving remedies so that, after sins, they might have a way to be restored. If, however, the Spirit once given forbids repentance to be granted to those who sin, there is no providence in the New Testament, and it will seem that better provision was made for those of old, to whom this remedy was by no means denied. And how is grace greater in the New than in the Old? For such a view belongs to an enemy, who, knowing that people cannot otherwise be provided for so as to attain salvation than by the intervention of repentance, grants the Holy Spirit in such a way that, if any injury be done to him through some fear or through some error, then satisfaction has no place for the reforming of a person: this is to have sought an opportunity to destroy people, not to save them. But perish the thought, since the Lord says, The Son of Man came not to destroy souls, but to save (Luke 9:56). For if, when we sin against one another, God has commanded that our sins be forgiven one another, if we turn back, seventy times seven (Matt. 18:22), how much more does he himself, if one sins against him, forgive those who are converted? For he wills every sinner to be converted. Therefore the Apostle proves that forgiveness was granted to fornicators and the unclean, saying, Lest, when I come again, my God should humble me among you, and I should mourn for many of those who have sinned before, and have not repented of the uncleanness and fornication which they have committed (2 Cor. 12:21). He proves that some have done penance, for whom he does not grieve, but rejoices; but he indicates that some have not done penance for their fornication, and therefore he says that he mourns for them as not belonging to life, because they have not done penance. For if, in the case of such a crime, penance were to be done continually throughout this life, he would not say that he mourns for them because they have not done penance, but because they are not doing it. But knowing that penance both begins and is completed here, he says, because they have not done penance. For this is what he wanted, that when he came to them he might have peace in communion with them. Here, then, it has been proved that those who have committed fornication are to be admitted to communion after they have done penance. For they cannot be admitted to communion as long as they continue to commit the sin; but they are to be admitted when they cease from it, in accordance with the judgment of the Church. Now it remains to see whether we can prove that idolatry in particular can be forgiven. For we read in the Apocalypse of the blessed Apostle John that penance is preached even for idolatry. For the bishops, whom he calls angels, that is, messengers, as also the blessed Apostle Paul says, You received me as an angel of God (Gal. 4:14), are admonished to grant penance to those who sin, and not to allow those who cause scandals in the Church to be in no way admonished, since they too belong to the Church. He therefore says, And to the angel of the Church in Pergamum write: Therefore says he who has the sharp two-edged sword, I know where you dwell, where Satan’s throne is; and you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to place a stumbling block before the eyes of the sons of Israel, to eat things sacrificed, and to commit fornication; so you also have those who hold the doctrine of the Nicolaitans. Likewise, do penance. (Rev. 2:12-16) He says that this is the doctrine of the Nicolaitans which was also that of Balaam, that is, idolatry and fornication, for which he commands that penance be done. And because he speaks to the people of the Church, he shows this by saying, “These things says the Spirit to the Churches.” And as for what the fruit of penance is, he indicates it therefore: “To the one who conquers,” he says, “I will give to eat of the manna which is hidden”; (Rev. 2:17) so that by penance he may, as it were, conquer sins. For what is it to repent, if not to be grieved for past deeds, and from this time to abstain from those things which one has committed? “And to the angel of the Church in Thyatira write: These things says the Son of God, who has eyes like a flame of fire, and whose feet are like Tyrian brass: I know your works, and love, and faith, and ministry, and patience, and your works, the last of which are better than the first. But I have against you that you allow the woman Jezebel, who calls herself a prophetess, and teaches and seduces my servants to commit fornication, and to eat things sacrificed to idols. And I gave her time to repent, and she was not willing to do penance for her fornication. Behold, I will cast her into a bed; and those who commit adultery with her into great tribulation, unless they do penance for their deeds; and I will kill her children with death; and all the Churches shall know that I am he who searches reins and hearts; and I will give to each of you according to his works. But to you I say, and to the rest who are in Thyatira, who do not have this doctrine and do not know the depths of Satan, as they say, I will put upon you no other burden; only hold fast what you have until I come. But to the one who conquers and keeps my works unto the end, I will give authority over the nations” (Rev. 2:12–26). Under a single letter given to the Church of Thyatira he confuses and utterly rejects the double error of the Novatian heresy: for he promises fruit even to those doing penance on account of idolatry, and in one Church he shows that the wicked do not contaminate the good, though they were of one and the same communion; for he was not writing to those placed outside the Church when he said, “He who has ears, let him hear what the Spirit says to the Churches.” (Rev. 2:29) In a similar way the Apostle Paul says, “For we know that whatever the Law says, it speaks to those who are under the Law” (Rom. 3:19). And in another place, “For what have I to do with judging those who are outside?” (1 Cor. 5:12). Therefore, men of one and the same Church he partly calls to penance, and partly praises, saying, “But to you I say, and to the rest who are in Thyatira, whoever of you do not have this doctrine, that is, of idolatry, hold fast what you have until I come”; (Rev. 2:24-25) that is, persevere unto the end, because “he who perseveres unto the end, this one shall be saved” (Matt. 10:22). Likewise, the one who perseveres in evil shall be condemned. And therefore, just as the righteousness of the righteous will not free him on the day when he goes astray, so the iniquity of the unrighteous will not harm him when he is converted. Therefore it was said, “He who sacrifices to gods shall be rooted out”; (Exod. 22:20) but if he is converted, “he shall surely live.” So also is that saying of the Lord, “Whoever denies me, I will deny him” (Matt. 33). But if he is converted, he cannot be denied by the one whom he confesses. From this it is that he said in the Psalm, “In your sight no living man shall be justified” (Ps. 142:2). For this sentence is assigned to a man in which he dies. For since within the Church the wicked were to be with the good until the judgment of God, God himself indicated this, saying, “The kingdom of heaven is like a net cast into the sea, which gathers fish of every kind. When it was full, they brought it to shore; and they chose the good into their vessels, but cast the bad away. So it shall be at the end of the age: the angels will come out and will separate from the kingdom of God all offenses and those who do iniquity” (Matt. 13:47–49). This situation is also signified in that man who was found among the guests not having a wedding garment (Matt. 22:12–13): he shows that he alone was cast out from the company of the Church, because the crime of his unworthiness did not defile the others; and because this unworthiness of his was made evident by the fact that he did not have a wedding garment, he was revealed to the others. For they saw that he was clothed differently among them. From this comes what the Apostle Paul says: “In a great house there are not only vessels of gold and silver, but also of wood and clay” (2 Tim. 2:20). He set this forth because of Hymenaeus and Philetus, who, though they were of the Church, held a perverse opinion about the resurrection; just as some of the Church of the Corinthians denied the resurrection. But Novatian says that this great house is to be understood as the world, not the Church, so that he may not be forced to acknowledge in one Church the wicked with the good, the clean with the unclean. I think this can be easily refuted. For in one house all are under one name: although they differ in conduct, yet in profession they are all counted under the one name of their master. But this world contains men of diverse professions, so that utterly unlike people profess that they have different gods and lords. You see, therefore, that this could not have been said of the world, but of the Church, in which, living under one name, they differ in their deeds. I note that Novatian was not ignorant of this, but because he had no just grounds for the complaints of his secession, and would have been openly ashamed, he forged certain arguments for himself through a bad interpretation of the Law, by which he might try to excuse and cover the envious will of his resentment. Finally, he replies to what we have said, saying, “Nor do I refuse that penance be done for the idolatry committed, but I do not dare to grant remission, because this crime must be forgiven by him against whom it has been committed.” He replies therefore with deceit. For he is exposed by his own interpretations, through which his fraud appears. For when he says, “It is written.” Whoever denies me, I also will deny him, and the one whose words these are cannot lie; he shows that the repentance which he says must be done is empty and fruitless. For if a sentence has been passed, and he who passed it does not deceive, why do you compel a man to be tortured with mourning and groans, when you either deny or openly profess that you do not know the outcome of this matter? For whoever gives counsel to someone gives it precisely in order to declare what benefit may come from it. But because you, Novatian, profess this deceitfully, in order to dupe human minds, you say that repentance must be done. For knowing that this cannot be openly denied, you act subtly, because you cut off repentance not by word but by intention. You certainly say that everyone who sacrifices to idols sins against the Holy Spirit, and you insist by the words of the law that this sin is not forgiven either here or in the future. How then do you say that repentance must be done for this offense, except because you deceive, as I showed above? But you are accustomed to try to cover this fraud with another trick, saying that the apostle Peter also spoke in the same sense to Simon: “Repent of this wickedness of yours, if perhaps it may be forgiven you” (Acts 8:22). But when the apostle Peter looked upon the man’s old and venomous and intensely bitter hatred, he therefore gave him an answer worded in doubt. For which mortal ever sinned in such a way as to want to buy the gift of God with money? This answer, then, was given to ill will, not to error. For this is what has no remedy; because it is neither error, nor is there any necessity by which it might be excused so as to be able through tears to attain forgiveness. If, therefore, any are found in such a case, let them hear what Simon heard. For this reason the apostle Peter answered him doubtfully, saying, “For I see that you are in the anger of bitterness and in the bond of iniquity.” (Acts 8:23) If then in so grave a case, one which seems without remedy, the answer was given in doubtful terms, it is not doubtful that those who sin against God through some error or necessity can be forgiven, if they perform suitable repentance. For this has been granted to ecclesiastical law by its author: that it may both impose repentance and, after repentance, may receive back. And there is still something that Novatian criticizes: “Why,” he says, “do they hand over the body of the Lord to those whom they know to be sinners?” As though those who are judges could also be accusers. But if they are accused and exposed, they can be cast out. For what judge assumes the role of accuser? For if the Lord himself endured Judas, whom he knew to be a thief, and to carry off what was put in the money bag (Jn. 12:6), nor did he cast out the one who had not been accused, we ought to make use of this example, so that it is not permitted to cast out anyone who has not been publicly detected. For it does not suit a just man to accuse anyone. Therefore Matthew says: “Joseph, being a just man and not willing to expose her, wanted to dismiss her secretly” (Matt. 1:19). Therefore Judas, though he was among the disciples, did not stain them with his contagion, since they, of course, were opposed to his thefts; and when he received the Eucharist among them, he did not defile the innocent. Nor did the Lord deny his body to him whom he knew to be a robber; for, according to the Apostle, “He who receives unworthily receives a sword unto himself” (1 Cor. 11:27). Therefore the Lord did not turn his eyes away from him. For sinners defile only those who consent to their evil deeds. Where it is said, “You saw a thief, and you ran with him” (Ps. 49:18). From this comes the reason why the Apostle reproves the people of Corinth, because they did not correct or avoid him who openly had his father’s wife, so that he might amend himself, saying, “Do you not know that a little leaven corrupts the whole lump?” (1 Cor. 5:1, 6). Since there was no leader or bishop of the Church there, it belonged to the people to correct the man whom they saw behaving among them in such shameful and obscene ways. And therefore the Apostle rebukes them as if they were consenting to his crime. For in this matter there was no need of an accuser or of witnesses; he was publicly keeping his stepmother in the place of a wife. And so, as far as our cause is concerned, we have set forth our position, not accusing others, but defending ourselves. But I appeal to the conscience of the Novatians, who always accuse us, whether he knows all those who are with him to be saints. He is so angry with us that he even denies that we are Christians, though he knows that we have been initiated in the same faith on which he prides himself. Certainly it is profession and life that make a Christian. If, then, you see a man profess the same things as you do, and his life is not unlike yours, why do you deny that he is what you are? Surely, “whoever says ‘Lord Jesus’ says it in the Holy Spirit” (see 1 Cor. 12:3); for he speaks truth. For all truth is from God. Why do you not agree with the one who speaks truth, but deny? You contradict the one who confesses God, not with reason, but in madness. Do you not appear to be an enemy of God, when you resist one who speaks true things about him? Does a pagan, hearing someone say that idols are gods, deny that he is a pagan? Why then do you deny that the man is a Christian whom you hear profess the words of the full faith, when you read, “With the heart one believes unto righteousness, but with the mouth confession is made unto salvation” (Rom. 10:10)? But you, as an enemy, in your anger fail to see that you oppose God; you deny that the one who confesses this has salvation, though the Lord says, “Whoever confesses me, I also will confess him” (Luke 12:8). Did he say, “If Novatian confesses me”? But you establish it in such a way that you seem to defend this: that he is saved who is not only a Christian, but who is also a Novatian. Yet if confession made in Christ gives salvation, then wherever and among whoever this confession is whole, it possesses salvation. Therefore, if the handing down of this confession has been corrupted among us, or its sense altered, you rightly accuse us. For if this remains in us as it does in you, by denying us you seem also to deny yourself. But you accuse the ministers of faith: grant that what you say is true, even though you cannot prove it. Those who heard it from them, did they hear truth or falsehood? For if a flawed man has spoken the truth, it will not cease to be true because it was spoken by a flawed man; for the cause of one’s conduct is one thing, and the cause of one’s profession another. Does not the persecutor, out of hatred for the Christian name, persecute the profession, not the conduct? First of all, knowing that this benefits religion, when we confess that we are Christians, the sacrilegious man believes what we confess, though he does not wish to hear it, because he does in fact hear it. But you, although you bear the same profession and seal, do not believe us who confess what you yourself confess. If you knew that we were reborn in some way different from that in which you were reborn, then you would rightly not believe that we are what you are. Why then do I suffer persecution from a sacrilegious man, if I am not what you are? For if I professed concerning myself what you say about me, I would not suffer persecution. And in the end, I must be believed about myself, not you. For the judge seeks my own profession, not yours about me. Why then do you deny me when I confess, though it is true, when in this case not another’s testimony, but my own profession is required, either for me or against me? I was unwilling, for the sake of the name, to have you tortured against me, so that it might appear, if you too were to deny the one confessing the truth against me, to whom belief would be given. For you propose this deceitfully, so that you may seem to have a just cause for schism. For you are not ignorant that in this matter my own testimony about myself is required, not another’s; and that what I have confessed is held to be true, not what someone else has denied. It is clear that those are free who, out of love for Christ and without scrutinizing the deeds of men, press forward to obtain faith in him: approving in them only what they know to be useful for themselves, that is, to obtain the tradition of the faith which is of Christ. For whoever thinks that, besides the sacrament, something else is necessary for a man in this matter, does an injury to the tradition; for he thinks too little of the grace of God. For whenever he denies that the gift of God can profit one who is devoted to him unless some human merit is present, he makes man either superior or equal to the tradition itself, whereas man’s merit is far removed from such a role. As the apostle Paul says about this same matter: I planted, Apollos watered, but God gave the increase. Therefore neither he who plants is anything, nor he who waters, but God who gives the increase (1 Cor. 3:6–7). How then can anything be hoped for from man in this matter, since the words which are handed on have been given? Let us see then what advantage there will be if he is of good merit, or what disadvantage if he is of bad merit. One comes, desiring to hear the words of God, to which, by lending faith, he believes he will receive salvation. What difference does it make in this matter whether the one who delivers the solemn words is of good or bad life, since what is sought is the devoted faith of the recipient, so that he may with his whole mind believe what he hears? If the one who delivers them is of bad life, will he create an obstacle for the recipient, so that he will not believe what he hears and ought to believe, so that his sin might enter the other’s heart so that he does not believe? Or will God, who is just, despise one devoted to him because of the sin of that man whom he himself allows to be in office? Nor does man judge in this way, although it is clear that he frequently errs or is partial. If it were so, and a man were conducting his own case, would he not say to God: Who this man is whose fault makes you despise me, I do not know. I approached him on your account, because he was said to be your priest: I sought you, I desired you, I believed in you, I hoped for nothing from the man: why then should his sins harm me, whom I would not have known unless I had sought you? If his good deeds could profit me, it might perhaps seem just that his evil deeds should harm me. But just as, if I had believed his good deeds with hesitation, they would have profited me nothing, so also his evil deeds ought to harm me nothing, if I believe rightly. For I entrusted faith to his words, which are said to be given by you, and which are inspired by you, spoken by you, and promise you: to him I believed nothing about himself nor about his deeds; but I joined myself to the faith which is from you. According to this, the case of the believer is sound. Consider bishops after the manner of advocates: if an advocate is of bad life, will the judgment be against the client he has taken up? This is the advocate’s office, that according to the order of law he should plead the case of his client: can his life, if it is shameful, harm his client’s case? For the advocate’s person can neither harm nor profit; for as the case is, so will the judgment be upon it. So it is also with those who wish to become Christians: they come to the bishop, they declare to him their vows: he recites the words of ecclesiastical law. If the vows are true, they are received by the Judge: in what way then can he either harm or profit, since he does not even know the case of his client? For it is known to God alone the Judge, with what mind each one approaches. It is therefore the bishop’s task to perform the office delegated to him; but it is the Judge’s to accept or to reject the case of the petitioner. For he himself is found to have said: Daughter, your faith has made you whole (Matt. 9:22). You see then that each one is saved by his own faith, not by anyone’s assistance. For God has decreed this for faith, that if it does not doubt, it may obtain everything it wills. Yet you, not as a friend but as if an enemy of Christ, have gathered a people under your own name, so that they are not Christians unless they are also Novatianists; whereas the Apostle condemns anyone who says that he is of Paul or of some other (1 Cor. 3:4). But you, judging yourself superior, have placed your own name above the name of Christ, as though his name were not sufficient to guard his Church.
QUESTIONS ON THE OLD AND NEW TESTAMENTS, QUESTION 102: AGAINST NOVATIAN"Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of iniquity." Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, and not to say, "Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment shall take effect.
Homily on Acts 18For had it been done with simplicity, he would have even welcomed his willing mind. Seest thou that to have mean conceptions of great things is to sin doubly? Accordingly, two things he bids him: "Repent and pray, if haply the thought of thine heart may be forgiven thee." Seest thou it was a wicked thought he had entertained? Therefore he says, "If haply it may be forgiven thee": because he knew him to be incorrigible. "For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." Words of exceeding wrath!
Homily on Acts 18But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome.
Homily on Acts 18According to the fables of the heretics, it was superfluous to say to Simon: "repent," because he was created evil. They say that a man, being evil by nature, is incapable of changing by choice. But it was not said in vain: "therefore repent," because he too had free will, "and pray to God: perhaps the thought of your heart may be forgiven you." Peter said this to Simon, as though forgiveness would not have been granted to him if he had wept and repented. But this manner of expression was common also among the prophets. And especially Peter foresaw that he would not turn to repentance. Therefore he says: "perhaps it will be forgiven you." Because the words "pray to the Lord for me" Simon said not because he repented and converted, but only for the sake of appearances. For otherwise, where is the weeping? Where is the remorse and confession of sins?
Commentary on ActsFor I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
въ же́лчи бо го́рести и҆ сою́зѣ непра́вды зрю̀ тѧ̀ сꙋ́ща.
For I see you are in the gall of bitterness and the bond of iniquity. Therefore, the Holy Spirit descended in a dove to teach those who would receive Him to be simple. For he who retains the gall of bitterness in his heart, however baptized he may seem to be, is not freed from the bonds of his iniquity, but as if purged for a single moment at the hour of baptism, he is soon oppressed seven times more fiercely by a demon. Therefore, in vain does he attempt to buy the grace of the Spirit, who has taken care to divest himself with a raven's mind.
Commentary on Acts"For I see that you are full of bitter gall and in the bond of iniquity." Words full of anger. But Peter does not punish him, so that afterwards his faith would not appear to be compelled by the force of necessity and fear, and so that this matter would not appear cruel.
Commentary on ActsThen answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me.
ἀποκριθεὶς δὲ ὁ Σίμων εἶπε· δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν Θεὸν ὅπως μηδὲν ἐπέλθῃ ἐπ᾿ ἐμὲ ὧν εἰρήκατε.
Ѿвѣща́въ же сі́мѡнъ речѐ: помоли́тесѧ вы̀ ѡ҆ мнѣ̀ ко гдⷭ҇ꙋ, ꙗ҆́кѡ да ничто́же си́хъ на́йдетъ на мѧ̀, ꙗ҆̀же реко́сте.
"Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. For that he says, "Pray ye for me," is a confession that he has done wrong.
Homily on Acts 18Observe him, what a miscreant he is; when he was convicted, then he believed: when again he was convicted, then he became humble. Simon believed only in an intellectual sense, being impressed with wonder, rather than convinced of sin. So, now, it is fear of calamity and penalty, not repentance, which leads him to ask the apostles to pray for him. "Seeing his miracles," he was amazed, and came over. He thought to be able to escape detection: he thought the thing was an art: but when he had not power to defeat the Apostles, again he fears the multitude, and is afraid to deny it.
Homily on Acts 18He was struck with dismay first by the former circumstance, that he was overcome by the miracles and secondly by this, that his thoughts are made manifest. Therefore he now takes himself a long way off, to Rome, thinking the Apostle would not soon come there.
Homily on Acts 18For the saying, "Pray for me," is that of one confessing, even if it was not spoken from a right and wholehearted disposition. [CHRYSOSTOM]
Commentary on ActsBecause the words "pray to the Lord for me" Simon said not because he repented and converted, but only for the sake of appearances. For otherwise, where is the weeping? Where is the remorse and confession of sins?
Commentary on ActsAnd they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ Κυρίου ὑπέστρεψαν εἰς Ἱερουσαλήμ, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίσαντο.
Ѻ҆ни́ же ᲂу҆̀бо, засвидѣ́тельствовавше и҆ глаго́лавше сло́во гдⷭ҇не, возврати́шасѧ во і҆ерⷭ҇ли́мъ и҆ мнѡ́гимъ ве́семъ самарі̑йскимъ благовѣсти́ша.
"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem." "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed.
Homily on Acts 18"And preached the Gospel in many villages of the Samaritans." Observe them again, how they do not of set purpose come to Samaria, but driven by stress of persecution, just as it was in the case of Christ; and how when the Apostles go thither, it is to men now believers, no longer Samaritans. "But when the Apostles," it says, "which were at Jerusalem heard this, they sent unto them Peter and John." "Sent" them, again, to rid them of magic. And besides, the Lord had given them a pattern at the time when the Samaritans believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel." Observe how actively employed even their journeys were, how they do nothing without a purpose.
Homily on Acts 18"And they, when they had testified and preached the word of the Lord, returned back to Jerusalem." Perhaps they returned because of Simon, so as not to be deceived and so as to remain firm afterwards. Note that they do not go to Samaria from the very beginning, but when they are driven out of Judea, just as it was with Christ.
Commentary on Acts
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ Ἅγιον, προσήνεγκεν αὐτοῖς χρήματα
[Заⷱ҇ 19] Ви́дѣвъ же сі́мѡнъ, ꙗ҆́кѡ возложе́нїемъ рꙋ́къ а҆пⷭ҇льскихъ дае́тсѧ дх҃ъ ст҃ы́й, принесѐ и҆̀мъ сребро̀,
Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.
And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.
And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren...
And the brethren repented and entreated Peter to fight against Simon: (who said that he was the power of God, and lodged in the house of Marcellus a senator, whom he had convinced by his charms)...
But the brethren besought Peter to join battle with Simon and not suffer him any longer to vex the people... And Peter turned unto the people that followed him and said: Ye shall now see a great and marvellous wonder. And Peter seeing a great dog bound with a strong chain, went to him and loosed him, and when he was loosed the dog received a man's voice and said unto Peter: What dost thou bid me to do, thou servant of the unspeakable and living God? Peter said unto him: Go in and say unto Simon in the midst of his company: Peter saith unto thee, Come forth abroad, for thy sake am I come to Rome, thou wicked one and deceiver of simple souls. And immediately the dog ran and entered in, and rushed into the midst of them that were with Simon, and lifted up his forefeet and in a loud voice said: Thou Simon, Peter the servant of Christ who standeth at the door saith unto thee: Come forth abroad, for thy sake am I come to Rome, thou most wicked one and deceiver of simple souls. And when Simon heard it, and beheld the incredible sight, he lost the words wherewith he was deceiving them that stood by, and all of them were amazed...
And Simon, shrewdly beaten and cast out of the house, ran unto the house where Peter lodged, even the house of Narcissus, and standing at the gate cried out: Lo, here am I, Simon: come thou down, Peter, and I will convict thee that thou hast believed on a man which is a Jew and a carpenter's son...
Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him.
And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it?
But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon...
But the prefect desired to show patience unto both, that he might not appear to do aught unjustly. And the prefect put forward one of his servants and said thus unto Simon: Take this man and deliver him to death. And to Peter he said: And do thou revive him. And unto the people the prefect said: It is now for you to judge whether of these two is acceptable unto God, he that killeth or he that maketh alive. And straightway Simon spake in the ear of the lad and made him speechless, and he died...
And Peter said: God is not tempted nor proved, O Agrippa, but if he be loved and entreated he heareth them that are worthy. But since now my God and Lord Jesus Christ is tempted among you, who hath done so great signs and wonders by my hands to turn you from your sins -now also in the sight of all do thou, Lord, at my word, by thy power raise up him whom Simon hath slain by touching him. And Peter said unto the master of the lad: Go, take hold on his right hand, and thou shalt have him alive and walking with thee. And Agrippa the prefect ran and went to the lad and took his hand and raised him up. And all the multitude seeing it cried: One is the God, one is the God of Peter...
Then every man cast stones at him [Simon] and went away home, and thenceforth believed Peter...
But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end.
The Acts of Peter, III (THE VERCELLI ACTS), IV-XXXIIIt seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. [Acts 8:9-24] With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.
Refutation of All Heresies (Book VI), Chapter 2But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception. The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. If, however, He who stood, stands, and will stand, continues to exist only potentially in the six powers, and has not assumed any definite figure, He becomes, says Simon, utterly evanescent, and perishes. And this takes place in the same manner as the grammatical or geometrical capacity, which, though it has been implanted in man's soul, suffers extinction when it does not obtain (the assistance of) a master of either of these arts, who would indoctrinate that soul into its principles. Now Simon affirms that he himself is He who stood, stands, and will stand, and that He is a power that is above all things. So far, then, for the opinions of Simon likewise.
Refutation of All Heresies (Book X), Chapter 8Simon the magician had been here washed indeed in the fount but not clean in his heart; the subsequent punishment revealed him to the world as ignorant of the faith. He wished to liken the gifts of God to the gathering together of gold and to bring back by means of coin what a merchant buys at a price.
ON THE ACTS OF THE APOSTLES 1"And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spake with tongues. Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them.
Homily on Acts 18It was a twofold sign: both the giving to those, and the not giving to this man. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! "He offered them money." What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them?
Homily on Acts 18One can recognize that in the bestowal of the Holy Spirit something perceptible and remarkable took place. For Simon would not have approached otherwise, had he not seen this. How, then, without seeing the apostles doing this with money, did he dare to offer money? It was not ignorance, but a temptation. Therefore Peter also, showing "Your heart is not right," (Acts 8:21) indicates that even what had been formed in his mind did not escape him. See moreover the shamelessness of Simon. For he ought to have asked to receive the Holy Spirit, since he did not care for this himself, but in order that he might give it to others he asked. For he also wished to be more illustrious than Philip. For Philip, being one of the seven and a deacon, did not have authority by his laying on of hands to give the Holy Spirit. That this is true, and that he did not receive the Spirit of miracles, see how he says that, seeing powers and signs being done, he was amazed, and came up asking for this. [CHRYSOSTOM]
Commentary on ActsThis wicked man Simon, offering the money not out of faith that this would come to him, but so that this might be a source of gain and an occasion for acquiring money, he came up, therefore, having received such favor, to become wealthy through signs, performing acts by demons according to his former delusion, that is, testing the apostles, he did this, wishing to cast an accusation. Therefore he hears: "You have neither part nor portion in this matter; for your heart is not right before God. Repent therefore, if indeed that you may be forgiven of your sin." (Acts 8:20-21) For Peter foreknew that he would not turn to repentance. Therefore he says, "that you may be forgiven of your sin." For the phrase "Pray for you" (Acts 8:22) did not imply repentance and return, but only because of devotion he said this; since where are the tears and the confession? This indicates that the matter is hard to achieve and requires great repentance of those who sin against the divine gift itself, into which Simon likewise erred, submitting silver in regard to the operations of the Holy Spirit.
Commentary on ActsBut Simon hearing this, and being smitten by his conscience, changed color and became bloodless; for he was afraid, if he denied it, that his house would be searched, or that Peter in his indignation would betray him more openly, and so all would learn what he was. Thus he answered: "I beseech you, Peter, by that good God who is in you, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet of the true God, and therefore you alone know the secret and hidden things of men." Then said Peter: "You see, brethren, Simon seeking repentance; in a little while you shall see him returning again to his infidelity. For, thinking that I am a prophet, forasmuch as I have disclosed his wickedness, which he supposed to be secret and hidden, he has promised that he will repent. But it is not lawful for me to lie, nor must I deceive, whether this infidel be saved or not saved. For I call heaven and earth to witness, that I spoke not by a prophetic spirit what I said, and what I intimated, as far as was possible, to the listening crowds; but I learned from some who once were his associates in his works, but have now been converted to our faith, what things he did in secret. Therefore I spoke what I knew, not what I foreknew." But when Simon heard this, he assailed Peter with curses and reproaches, saying: "Oh most wicked and most deceitful of men, to whom fortune, not truth, hath given the victory. But I sought repentance not for defect of knowledge, but in order that you, thinking that by repentance I should become your disciple, might entrust to me all the secrets of your profession, and so at length, knowing them all, I might confute you. But as you cunningly understood for what reason I had pretended penitence, and acquiesced as if you did not understand my stratagem, that you might first expose me in presence of the people as unskilful, then foreseeing that being thus exposed to the people, I must of necessity be indignant, and confess that I was not truly penitent, you anticipated me, that you might say, that I should, after my penitence, again return to my infidelity, that you might seem to have conquered on all sides, both if I continued in the penitence which I had professed, and if I did not continue; and so you should be believed to be wise, because you had foreseen these things, while I should seem to be deceived, because I did not foresee your trick. But you foreseeing mine, have used subtlety and circumvented me. But, as I said, your victory is the result of fortune, not of truth: yet I know why I did not foresee this; because I stood by you and spoke with you in my goodness, and bore patiently with you. But now I shall show you the power of my divinity, so that you shall quickly fall down and worship me."
Clementine Recognitions, Book 3There is the (infamous) Simon of Samaria in the Acts of the Apostles, who chaffered for the Holy Ghost: after his condemnation by Him, and a vain remorse that he and his money must perish together, he applied his energies to the destruction of the truth, as if to console himself with revenge.
A Treatise on the Soul