Acts 11:26Meaning & Commentary from the Church Fathers

Indeed, the believers came to be called Christians in Antioch because Paul remained there for so long. "For a whole year they assembled in the Church and taught a great many people, and in Antioch the disciples were first called Christians."

This is no small praise for the city. One may truly declare before all that, before all other cities, it enjoyed those lips for so long. Therefore, before all others, the believers there were counted worthy of this name.

Do you see to what height he raised this city, and how glorious he made it? This is Paul's achievement.

"And it came to pass that for a whole year they assembled in the Church and taught many people." It was no small praise for the city that, before all others, it enjoyed his lips for such a period of time.

"And the disciples were first called Christians in Antioch." This also speaks of the success of Paul's preaching. He raised Christianity there to such a height that this name could be given to Christians as a kind of distinctive mark.

Where three thousand believed, and where five thousand believed, there was such a multitude. Yet there was nothing of this kind, such as this name. Christians were simply called people of "this Way."

Here, for the first time, they were counted worthy of this name. It is remarkable that Antioch was especially counted worthy of the chief ruling throne because Christians were first called by this name there.

Those who are obliged to pay daily taxes to the government act in this way if they have failed to bring money for many days. I shall act in the same way toward your holiness. As soon as a convenient occasion presents itself, they pay by installments what they owed, joining the debt into one sum. I also owe you letters without interruption, for to Christians a promise is a debt. Therefore I wish now to make up for the involuntary omission of correspondence in the past. I shall extend the measure of this letter so far that, if divided into letters of ordinary size, it could count as many.

But so that the length of the letter may not be an empty passing of time, I think it good in this written discourse to imitate our personal conversation. Surely you remember that the constant subject of our mutual discussions was care for virtue and exercise in the worship of God. You always pressed questions about the matter under discussion and accepted nothing said without examination. I, being older in age, resolved each question that arose in the course of the discourse.

If this could be so even now, so that your understanding might direct the word, it would be best of all. For both of us would have a double benefit. We would benefit from seeing one another, for what in life is sweeter to me than this? We would also benefit because your prudence, like a musician's plectrum, would set our old lyre in motion.

Since the circumstances of life cause us to be separated in body, though united in souls, it will be necessary for me also to speak on your behalf. I shall do so whenever, in the course of the discourse, an objection to what has been said arises in us. It is also good first to propose some soul-profiting subject as the aim of the letter, and only then to examine what has been proposed.

Therefore the subject of our inquiry will be this question: what does "Christian" mean? Perhaps an investigation of this will not be without profit. If we discovered exactly what "Christian" means, we would receive great assistance for virtuous life. By a lofty manner of life, we would strive truly to be what we are called.

Indeed, if someone wished to be called a physician, or rhetorician, or geometer, he would not allow the falsehood of the title to be revealed by his ignorance. He would not wish to fail in fact to be what he is called. Rather, anyone wishing to be called such a thing will try to justify the name by knowledge of the thing itself.

Let us act in precisely the same way. If, by inquiry, we define the meaning of the name "Christian," we shall resolve not to be what this name itself excludes. Then the story known among the pagans about the monkey will not be applicable to us.

They say that in the city of Alexandria a certain skilled man trained a monkey to assume, with some dexterity, the posture of a dancer. He put on it a dancer's mask and clothing suitable to that occupation. The theater-goers praised the monkey as it danced to the rhythm of the music, and praised whatever else it did.

While the spectators were carried away by the spectacle, a certain wit, for the sake of a joke, showed them that before them was only a monkey. While all were crying out and applauding the skill of the monkey, which danced in order to the rhythm, he threw onto the stage treats for which such animals are especially greedy. Seeing the almonds scattered before the stage, the monkey paid attention to nothing else. It forgot the dance, the applause, and the elegant clothing. It ran to them and began gathering what it found by handfuls. So that the mask would not hinder its mouth, it tried to throw it off, tearing it with its claws. Thus, instead of praise and admiration, it suddenly provoked laughter from the spectators. Through the pitiful remains of the mask, its ugly and ridiculous appearance became visible.

Thus, the falsely assumed appearance was not enough for the monkey to be considered human, for greed for treats exposed its nature. In the same way, those who have not truly formed their nature by faith are easily exposed through the treats offered by the devil. They are shown to be something other than what they pretend to be.

Instead of figs, almonds, and things of that kind, the devil offers evil provisions to insatiable men. These are vainglory, ambition, love of money, love of pleasures, and other things of the same kind. They easily reveal souls like monkeys. By imitation, such souls hypocritically assume the appearance of Christianity. Yet in the season of passions, they cast off the mask of chastity, meekness, or another virtue.

Therefore it is necessary to consider the meaning of the name "Christianity." Perhaps we shall become what the name requires. Then, having the appearance of Christians only by confession and by the covering of the name, we shall not prove to be other than what we seem before Him who sees in secret (cf. Mt 6:6).

First, then, let us consider what meaning is contained in the very name "Christianity." Those wiser than we can surely find some higher and more majestic meaning, corresponding to the height of this name. What is accessible to our understanding concerning this name is this.

The name "Christ," if replaced by a clearer and more intelligible expression, means "King." Sacred Scripture uses this name chiefly to indicate royal dignity. Yet, as Sacred Scripture says, the Godhead is ineffable, incomprehensible, and above all comprehension by thought. Therefore the prophets and apostles, moved by the Holy Spirit, guide us toward understanding the incorruptible Nature through many names and concepts.

Each concept befitting God directs us toward a certain thought. Authority over all is signified by the name of kingdom. Purity and freedom from every passion and every evil are called by the names of the virtues. Each virtue is understood in the Perfect One and is spoken of Him. Thus the same Godhead is righteousness and wisdom, power and truth, goodness and life, salvation and incorruption, immutability and unchangeableness. Whatever exalted thing is understood through the indication of these names is Christ and is spoken of Him.

Therefore, if the name "Christ" signifies the totality of all that is exalted, for in the highest of meanings the others are contained, and each is conceived as kingdom, then, drawing the conclusion from this, we can understand what Christianity means. If we also are named with the name that surpasses all names used to explain the incorruptible nature, because we have been united with Him through faith in Him, then we must share in the names of those concepts that are contemplated in this incorruptible nature.

Through participation in Christ we received the name Christians. Therefore this must entail our communion with all the exalted names. Let there be another similar example. Whoever pulled one end loop would also pull all the others joined to it. Since the other names explaining this ineffable and manifold blessedness are joined to the name of Christ, one who has received the one name must, together with this single name, draw the others also.

Therefore, if someone takes upon himself the name of Christ but does not show in life what is conceived with this name, he falsely bears the name. He is only a lifeless mask with the features of a human form placed upon a monkey. For as Christ cannot be Christ if He is not righteousness, purity, truth, and estrangement from every evil, so no one can be a Christian, that is, a true Christian, who shows nothing in himself that is common with these names.

Therefore, if it were necessary for someone to interpret the meaning of the word "Christianity," we would say this: Christianity is imitation of the divine nature. Let no one reproach this definition as excessive and beyond the humility of our nature. This definition does not exceed the limits of nature.

Whoever reflects on the first state of man will find from Sacred Scripture that this definition does not exceed the measure of our nature. For the first formation of man was according to imitation of the likeness of God. Moses philosophizes thus concerning man: "God created man; in the image of God He created him" (Gen 1:27). The word "Christianity" signifies the restoration of man to his ancient blessedness.

If in ancient times man was the likeness of God, then perhaps we have not made a chance definition by saying that Christianity is imitation of the divine nature. Now it is time to consider whether it is safe for the one who bears this name to live in a way that does not correspond to it.

Let us explain what we ask by an example. Suppose someone declares himself skilled in painting. A ruler commands him to depict the image of the king for those who live far away. If he draws on a panel some unseemly and shapeless form and calls it the image of the king, will he not provoke just indignation? A bad image may become the cause of an insulting opinion about the original for those who do not know it. For as the appearance in the painting seems, so the original image must necessarily be considered.

Therefore, if Christianity is imitation of God, then a man who leads life in imitation of God, as he is convinced, will also consider our Godhead to be such. If he sees examples of every good, he will believe that the Godhead worshiped by us is good. But if someone is given over to passions, and in his morals depicts the forms of various beasts according to various passions, for the distortions of our nature must be seen precisely as depictions of beasts, yet calls himself a Christian, then by his life he gives unbelievers cause to reproach the Godhead in whom we believe. Not in vain does Scripture proclaim the most fearful threat against such people, saying: "Woe to those because of whom My name is blasphemed among the nations" (Is 52:5).

It seems to me that the Lord was guiding us especially toward this thought when He said to those able to hear: "Be perfect, as your heavenly Father is perfect" (Mt 5:48). Having named the true Father as Father of the faithful, He desires that those born of Him have likeness to the perfection of the good contemplated in Him.

You will ask me: how is it possible for human humility to stretch toward the blessedness contemplated in God, when the very command seems to show that it is hard to fulfill? How is it possible for the earthly to be likened to Him who is in the heavens, when the very difference in nature shows that imitation is unattainable? As it is impossible with one's face to reach the greatness of the heavens and the beauties contained in them, so it is impossible for an earthly man to be likened to the heavenly God.

But the word of Scripture on this is clear. It does not command us to equate human nature with the divine nature. It commands us to imitate His good actions in life, as far as possible. Therefore, what actions of ours can be like God's actions? To become estranged from every evil, as far as possible, and to strive to be pure from defilement in deed, word, and thought.

In this lies the true imitation of the divine and of the perfection proper to the heavenly God. I do not think that the Gospel, in the words by which it commands us to be perfect as the heavenly Father is perfect, speaks of the element of heaven as some separate dwelling of the Godhead. For the Godhead is equally present in all and equally penetrates all creation. There is nothing that exists outside Him who Is. The divine nature touches every being, containing all things in itself by an all-embracing power.

The prophet also teaches this, saying: if I carry my thought to heaven, if I descend in mind and examine what is beneath the earth, or if I stretch the rational power of the soul to the limits of existing things, in all I shall see Thy all-ruling right hand. His actual saying is this: "If I ascend into heaven, Thou art there. If I descend into Hades, Thou art there. If I take my wings at dawn and dwell in the uttermost parts of the sea, even there Thy hand shall guide me, and Thy right hand shall hold me" (Ps 138:8-10).

You are Christians, and you must live by true faith. Destroy and annihilate within yourselves all defects of soul and body, so that God may be glorified in you.

Agabus may be understood as "messenger of suffering." In accordance with his name, he prophesies here of the enduring famine, and later of the bonds of the Apostle Paul.

They knew that a more severe famine would be in Judea, and especially in Jerusalem. There, among the saints, were poor men who had sold their possessions, houses, and fields, and had brought the money to the apostles who gathered the funds. They had no means left by which to find support.

Some, because of their confession of the faith, were punished by the unbelieving Jews themselves, who seized their own possessions. To them apply the Apostle's words: "You accepted the plundering of your property with joy" (Heb 10:34).

The divine Barnabas attained his purpose. From the time Paul arrived in Antioch, both he and Paul went to the Church for a whole year and taught the people who gathered there.

"And the disciples were first called Christians in Antioch." These words mean that the disciples, those who believed in Christ, were then called Christians for the very first time.

Although it is not mentioned here by whom they were so called, we may conclude without error that the faithful were named Christians by the God-bearing Apostles through revelation. This is clear from the words already mentioned, is suggested by reason, and is confirmed by the Holy Fathers.

Some ascribe this honor to Paul. They say that he glorified the name of Christ in Antioch by calling the disciples Christians.

The proof of the power with which Christianity was spreading there independently among the Gentiles was that believers there first received the name Christians.

In their relations with one another they called themselves disciples of the Lord, disciples of Jesus, brethren, and believers. But in distinction from Jews and Gentiles, as believers in Christ, they were called Christians.

Some think that Christians did not adopt this name by themselves, but received it from others. It came not from the Jews, but from the Gentiles.

The Jews would have given them a name expressing contempt. They certainly would not have called them followers of the Messiah.

Until then, the Gentiles saw that they observed the Jewish ceremonial law and did not know how to distinguish them from the Jews.

The Apostle Barnabas, in the founding of the Church of Christ from the Gentiles in Antioch, undoubtedly saw that the time predetermined by God had come. The Gospel preaching was to be carried from the narrow confines of Judaism into the boundlessly wide realm of the Gentiles.

There, spreading abroad, it was to reach, according to Christ's word, even to the end of the earth (Acts 1:8).

On the other hand, he certainly knew of Saul's calling to be an apostle to the Gentiles (Acts 9:15). He judged that the field opened in Antioch for sowing the word of the Gospel among the Gentiles fully corresponded to Saul's calling.

Και διδάξαι όχλον ίχανόν, χςηματίσαι τε πρώτον τοΰτ μαθητάς Χριστιανούς, and so forth. The disciples could not have called themselves by any new name. Who, then, named them?

Was it their teachers? If their teachers had done so, the name Christian would afterward have been more customary and used at least by them. Yet Saint Paul never once uses it anywhere in his epistles.

He continued everywhere to call believers the faithful, disciples, saints, elect, brethren, and so forth. The name in itself would seem to express completely that we are disciples of no one else but Christ (Mt 23:8).

The success of Christian preaching in Antioch foretold a rich harvest among the Gentile peoples in general. The harvest was abundant, but there was need of special laborers for it.

The enlightened Barnabas labored in this harvest. Yet he saw that his strength was insufficient, since the field was ripening for harvest faster than his hands could gather it.

Then he remembered Saul and his special destiny for preaching to the Gentile peoples. He went for him to Tarsus, where Saul lived in seclusion, preparing himself for the great field of apostleship.

Finding him there, he came with him to Antioch. There the whole Church gathered around them.

They came forward with the preaching of the Gospel and taught with such success that their assemblies took a definite place among the religious and philosophical schools of that enlightened city. Their disciples were first called "Christians."

They assembled in the Church, that is, in the common liturgical gatherings of Christians. They taught a considerable number of people who gathered for worship and to hear their teaching.

The Greek word by which their teaching activity is characterized here points not so much to spreading Christ's teaching among new members. Rather, it points to instructing and confirming those already converted in the truths of the Christian faith and the rules of life.

It is noteworthy that Saul's preaching activity, of course together with Barnabas's, is described here by the word teaching, διδάσκειν. The author of Acts uses this word only of the apostles' preaching (Acts 4:2; Acts 4:18; Acts 5:25; Acts 5:28; Acts 5:42; cf. Acts 2:42).

Saul's first preaching in Antioch together with Barnabas continued for a full year. It is clear how much such Spirit-bearing teachers as the inspired Saul and the divinely wise Barnabas could do there for spreading and confirming the faith.

It is no wonder that their students were very numerous and their assemblies frequent. Christianity was clearly defined there, both in its doctrine and in its life, as wholly distinct not only from paganism, but also from Judaism.

And here someone first called believers in Christ Christians, that is, followers of Christ, just as the disciples of the philosopher Plato were called Platonists.