CHAPTER VIII.

OF THE

OF GETHSIMAM

PERSECUTION OF THE FAITHFUL.-CONVERSION OF THE SAMARITANS.-SIMON THE MAGICIAN.-THE EUNUCH BAPTIZED.

(a) "AND Saul was consenting to his death." It may even be said. that in keeping the garments of the murderers he became an accomplice in their crime. This man, who is to occupy so prominent a place in this history, tells us himself that he was an Israelite (1), of the tribe of Benjamin; a Pharisee in what regards the law; in his zeal, persecuting the Church of God; as far as legal justice was concerned living a blameless life, surpassing the greater part of his age and nation in the knowledge and practice of Judaism, and in his ardent attachment to the traditions of his fathers. In this portrait, drawn by his own hand, we may perceive both the germ of his virtues and the source of his fiery zeal. Integrity so great, joined to a disposition so ardent, must of necessity, if he were in error, make him a furious persecutor of the truth; and, supposing that he knew the truth, these same causes were sure to make him a zealous apostle, in so far as the natural.temperament can influence the grace-enlightened mind. He must be either one or the other in the highest degree, and there was a good opportunity just then for persecution. Jewish zeal, emboldened by success, had just thrown off all restraint, and its thirst for blood was increased to fury by the sight of that already shed. (b)" At that time there was raised a great persecution against the Church, which was at Jerusalem." All its ministers were dispersed through the countries of Judea and Samaria, except (a) Chap. vii., ver. 59.

(b) Chap. viii., ver. 1.

(1) Of the stock of Israel, of the tribe of Benjamin; according to the law, a Pharisee; according to zeal, persecuting the Church of God; according to the justice that is in the law, conversing without blame (Phil., iii. 5). And I made progress in the Jews' religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers (Gal., i. 14).

the apostles (1). (a) "But Saul," the most furious of all, "made havoc of the Church, entering in from house to house, and dragging away men and women, committed them to prison;" whence, as he himself relates, he only allowed them to come forth to go to the place of execution, unless he had succeeded in making them blaspheme the religion of Christ.

The malice of men was instrumental to the work of God. "They, therefore, that were dispersed, went about preaching the word of God." Amongst these new preachers we observe him who, by the death of Stephen, had become the chief of the Levitical order. Philip appears to have replaced him, not only by evangelical zeal, but also by the extraordinary gifts which God transferred to the second of the deacons immediately on the death of the first.

"And Philip, going down to the city of Samaria (2), preached

(a) Chap. viii., ver. 3.

(1) The new Church required the presence of its founders. Thus, although Jesus Christ had told them to fly from one city to another in time of persecution, they yet stood their ground, because this was the time when the pastors were to expose their life for their sheep.

If they had fled on this occasion, it might have been said that they deserted the Church, which was as yet inclosed within the walls of Jerusalem. For several years after this it so happened that the city which had been the cradle of the Church, continued to be its centre, and, as it were, its metropolis.

(2) Samaria was the name both of a country and a city. Hence it might be translated, as some have done, into a city of Samaria; but the greater number translate it as the city of Samaria, which was the capital of the country. It was founded by Amri, king of Israel, and destroyed by Hircan, but was magnificently rebuilt by Herod the Great, who, in order to conciliate the Emperor Augustus, gave it the name of Sebaste, a Greek word signifying Augustus.

When Jesus Christ sent the apostles on their first mission, he forbade them to enter the cities of the Samaritans (Matt., x. 5). He had made himself, however, an exception to this general prohibition, when, at the request of the inhabitants of Sichar, he stopped two days in their city (John, iv.). The interdict was removed when, after his resurrection, he announced to the apostles that they should be witnesses unto him in Jerusalem, in all Judea, in Samaria, and to the uttermost confines of the earth. There was, therefore, no objection to their preaching the Gospel amongst the Samaritans. What is said of the ends of the earth, gives no very clear intimation of the vocation of the Gentiles. It might as well have been understood of the Jews who were scattered abroad through every country, and so it appears to have been understood up to the time when St. Peter saw that wonderful vision on the occasion of the conversion of Cornelius the centurion.

Christ unto them. And the people with one accord were attentive to those things which were said by Philip, hearing and seeing the miracles which he did. For many of them who had unclean spirits, crying with a loud voice, went out. And many taken with the palsy, and that were lame, were healed. There was, therefore, great joy in that city."

"Now there was a certain man named Simon, who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one. To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great. And they were attentive to him, because for a long time he had bewitched them with his magical practices. But when they had believed Philip preaching of the kingdom of God, in the name of JESUS CHRIST, they were baptized, both men and women. Then Simon himself believed also (1), and being baptized, he stuck close to Philip; and being astonished, wondered to see the signs and exceeding great miracles which were done."

"When the apostles who were in Jerusalem had heard that Samaria had received the word of God, they sent unto them Peter and John (2), who, when they were come, prayed for them, that they might receive the Holy Ghost. For he was not as yet come upon any of them (3): but they were only baptized in the name of the

(1) Most of the ancient fathers, seeing how very soon Simon relapsed into his former sin, are of opinion that he only pretended to believe; but as the text simply says that he believed, we have no reason to doubt of his conversion. The miracles operated by Philip might well convince him of the truth of the doctrine announced by him. Nevertheless, the desire of being enabled to work similar wonders was the sole motive which induced him to embrace this faith; therefore he understood it not in its real object, which was the sanctification and salvation of those who professed it. Hence it might be said that he believed, and yet believed not.

(2) This sending was not, on the part of the apostles, an act of authority, but the result of a common deliberation. Thus they sent signifies that they thought it right for Peter and John to go there.

It was because another nation was to be added to the Church, that St. Peter, the head of the Church, went to Samaria.

(3) They had received in baptism the sanctifying spirit, but they had not yet received the Spirit of strength, or any other of those gifts which are the proper effect of confirmation.

Lord Jesus. Then they laid their hand upon them (1), and they received the Holy Ghost."

"And when Simon saw that by the imposition of the hands of the apostles the Holy Ghost was given, he offered them money (2), saying: Give me also this power, that on whomsoever I shall lay

my hands he may receive the Holy Ghost. But Peter said to him:

Keep thy money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money (3). Thou hast no part nor lot in this matter, for thy heart is not right in the sight of God. Do penance, therefore, for this thy wickedness; and pray to God, if perhaps (4) this thought of thy heart may be forgiven thee. For I see thou art in the gall of bitterness (5)

(1) In this imposition of hands, the ancients always recognized the sacrament of confirmation. There is no mention of the holy chrism, on which subject the theologians are divided. Some assert that it was used by the apostles, though not specially mentioned; while others are of opinion that it was their special privilege to confer the sacrament solely by the imposition of hands. However that might be, it is certain that unction with the holy chrism has ever since been regarded as indispensable to the due administration of the sacrament.

Baptism makes the Christian; confirmation, if one may say so, finishes and perfects him. The eagerness with which the apostles hastened to bestow it on the newly baptized would alone suffice to prove its importance. To neglect receiving this sacrament when one can obtain it, is a great sin. But how enormous is the guilt of those who, being charged with its administration, yet leave whole nations destitute of so great a boon!

(2) Every one knows that it is from this sacrilegious proposal that the traffic of sacred things has taken the name of Simony. Simon was also the first heresiarch, and most of the heresies of the three first centuries sprang from his foundation. It was always a mixture of Christianity and Platonism, to which each succeeding heresiarch added his own peculiar notions. There is no certainty regarding the dispute between Simon and St. Peter-his flight through the air, and his fall, being obtained through the prayers of the holy apostle. If there is good authority for, there are also strong presumptions against it.

(3) He announces to him the chastisement which he merited; perhaps he even predicted it, as has been already remarked when he spoke of Judas (chap. i.). But although he speaks in the tone of imprecation, he wishes him no ill, since he immediately adds: Do penance.

(4) This perhaps relates to the dispositions of the penitent, which are always uncertain. For if the dispositions were assuredly good, however enormous the crime might be, its forgiveness was certain.

(5) Commentators cannot agree as to the meaning of this expression-the gall of bitterness. Some take it to mean a soul poisoned with malice; others, the vexation with