Acts 6:15

Now although, in proving that the flesh shall rise again we ipso facto prove that no other flesh will partake of that resurrection than that which is in question, yet insulated questions and their occasions do require even discussions of their own, even if they have been already sufficiently met. We will therefore give a fuller explanation of the force and the reason of a change which (is so great, that it) almost suggests the presumption that it is a different flesh which is to rise again; as if, indeed, so great a change amounted to utter cessation, and a complete destruction of the former self. A distinction, however, must be made between a change , however great, and everything which has the character of destruction . For undergoing change is one thing, but being destroyed is another thing. …

See how even among the seven one was preëminent, and won the first prize. For though the ordination was common to him and them, yet he drew upon himself greater grace. And observe, how he wrought no (signs and wonders) before this time, but only when he became publicly known; to show that grace alone is not sufficient, but there must be ordination also; so that there was a further access of the Spirit. For if they were full of the Spirit, it was of that which is from the Laver of Baptism. “Then there arose certain of them of the synagogue.” ( v. 9 .) Again he uses the phrase of “rising up” ( ἀνάστασιν , Hom. xiii. p. 81), to denote their exasperation and wrath. Here we have a great multitude. And observe the difference in the form of accusation: for since Gamaliel had stopped them from finding fault on the former plea, they bring in another charge. …

Whence, I pray you, did that grace bloom upon the countenance of Stephen? (Recapitulation.) The writer gives him this report above, that he was “full of faith.” ( ch. vi. 8 ). For it is possible to have a grace that does not consist in works of healing: “For to one is given the grace of the Spirit ( 1 Cor. xii. 8, 9 ) in such and such wise ( τοιὣσδε ). But here, it seems to me, it says that he was also gracious to look at: “They saw his face as it had been the face of an angel.” “Full of faith and of power”: ( v. 15 ) which is also the character given of Barnabas “he was a good man, full of faith and of the Holy Ghost.” ( ch. xi. 24 .) Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious. “Then they suborned men, which said, We have heard him speak blasphemous words.” ( v. …

“And God spake on this wise,” etc. (Recapitulation, v. 6, 7 .) This is suitable to be said here also: that God is rich in ways and means to bring us up from hence. For this above all showed the riches of God’s resources, that in its very reverses ( ἀποστροφῇ ) the nation increased, while enslaved, while evil-entreated, and sought to be exterminated. And this is the greatness of the Promise. For had it increased in its own land, it had not been so wonderful. And besides, it was not for a short time, either, that they were in the strange land: but for four hundred years. …

[6.] Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. ( Acts xix. 12; v. 15 . XX.) For had they not borne a King’s image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Wouldest thou see this beaming even through the body? “Looking steadfastly,” said he, “upon the face of Stephen, they saw it as it had been the face of an angel.” ( Acts vi. 15 .) But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea ‘rather’ even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal. …

7. Instead of the three proofs from Holy Scripture which you said would satisfy you if I could produce them, behold I have given you seven. Who, then, will put up with the follies of Origen? I will not use a severer word and so make myself like him or his followers, who presume at the peril of their soul to assert dogmatically whatever first comes into their head, and to dictate to God, whereas they ought either to pray to Him or to learn the truth from Him. For some of them say that the image of God which Adam had previously received was lost when he sinned. Others surmise that the body which the Son of God was destined to take of Mary was the image of the Creator. Some identify this image with the soul, others with sensation, others with virtue. These make it baptism, those assert that it is in virtue of God’s image that man exercises universal sway. …

24. And it was not in the Twelve Apostles only that the grace of the Holy Spirit wrought, but also in the first-born children of this once barren Church, I mean the seven Deacons; for these also were chosen, as it is written, being full of the Holy Ghost and of wisdom . Of whom Stephen, rightly so named, the first fruits of the Martyrs, a man full of faith and of the Holy Ghost, wrought great wonders and miracles among the people , and vanquished those who disputed with him; for they were not able to resist the wisdom and the Spirit by which he spake . But when he was maliciously accused and brought to the judgment hall, he was radiant with angelic brightness; for all they who sat in the council, looking steadfastly on him, saw his face, as it had been the face of an Angel . …