[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts VI : 1-7
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| St Peter consecrates Stephen as Deacon. Fra Angelico. 1447-49. Niccoline Chapel, Vatican City. |
[2] Then the twelve calling together the multitude of the disciples, said: It is not reason that we should leave the word of God, and serve tables.
[3] Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business.
[4] But we will give ourselves continually to prayer, and to the ministry of the word.
[5] And the saying
was liked by all the multitude. And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch.
was liked by all the multitude. And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch.
[6] These they set before the apostles; and they praying, imposed hands upon them.
[7] And the word of the Lord increased; and the number of the disciples was multiplied in Jerusalem exceedingly: a great multitude also of the priests obeyed the faith.
[1] In diebus illis, crescente numero discipulorum, factum est murmur Graecorum adversus Hebraeos, eo quod despicerentur in ministerio quotidiano viduae eorum. [2] Convocantes autem duodecim multitudinem discipulorum, dixerunt : Non est aequum nos derelinquere verbum Dei, et ministrare mensis. [3] Considerate ergo fratres, viros ex vobis boni testimonii septem, plenos Spiritu Sancto, et sapientia, quos constituamus super hoc opus. [4] Nos vero orationi, et ministerio verbi instantes erimus. [5] Et placuit sermo coram omni multitudine. Et elegerunt Stephanum, virum plenum fide, et Spiritu Sancto, et Philippum, et Prochorum, et Nicanorem, et Timonem, et Parmenam, et Nicolaum advenam Antiochenum. [6] Hos statuerunt ante conspectum Apostolorum : et orantes imposuerunt eis manus. [7] Et verbum Domini crescebat, et multiplicabatur numerus discipulorum in Jerusalem valde : multa etiam turba sacerdotum obediebat fidei.
Notes
1. in those days. The note of time is indefinite, but the reference must be to the interval between the release of the apostles, and the martyrdom of St Stephen.
This is conjectured by some authorities to have taken place some three or four years after the Crucifixion, i.e. circa 33 or 34 A.D.
Greeks, — i.e. the Grecian Jews or “Hellenists,” which latter word is derived from the (ἑλληνιζειν) “to speak Greek.” The Palestinian Jews, especially those inhabiting the province of Judea, despised the Jews of the Dispersion, who spoke Greek, mixed freely with Gentiles, lived in foreign lands, and, to a certain extent, adopted foreign customs, and held more liberal views than were tolerated in Judea. The Jews of Judea spoke Aramaic, and considered it a crime to learn Greek. Living under the shadow of the Temple, they prided themselves on their exclusiveness, and despised even the Jews of Galilee, because this province was partly peopled by Gentiles.
The Hellenists used the Septuagint version of the Old Testament, and had special synagogues for their use, in which the services were conducted in Greek. The inveterate antagonism between these two classes of Jews naturally led to difficulties, and the immediate action taken by the apostles, when the murmuring arose, was a tacit recognition that the complaints were not unfounded. This was the first of a series of difficulties stirred up by the Judaizing party, who wished to graft the religious observances of the Christian faith upon the ceremonies and observances of the Mosaic Law. They had yet to learn that the Gospel was to place all believers on the same footing, and thus to remove all racial, and lingual, and social prejudices.
Hebrews. The Palestinian Jews.
widows. The Law of Moses enjoined that special provision should be made for orphans and widows.
neglected. The apostles could not look after the material duties of distributing food when the Church had increased so considerably, and evidently, before the appointment of the seven deacons, some Hebrews had been discharging these duties for the apostles. This view is favoured by a Bezan text, which reads “ in the daily ministrations, the widows of the Hellenists were neglected by the ministers (i.e. servers or deacons) of the Hebrews,” and by the apostles’ words, “It is not reason that we should leave the word of God,” etc.
daily. The word rendered “ daily ” (καθημερινος) is not found elsewhere in the New Testament, and is rarely used by Greek authors.
ministration. The daily distribution of food.
The three subjoined sets of words correspond
Greek. Latin. English.diaconos minister servantdiaconein ministrare servediaconia ministratio service
The English triplet is, however, derived from the Latin “servus,” a slave, whereas a “ diaconos ” was of higher rank than a slave, and might even be a steward.
2. the multitude. St Luke no longer attempts an approximation as regards numbers.
It is not reason. Lit. “it is not fit or pleasing” (Οὐκ ἀρεστον ἐστιν). The same word is translated “ was liked ” (i.e. pleased) in verse 6.
should leave. Better, “having forsaken or deserted” (καταλειψαντας ). After the example set them by our Saviour, they refused to be judges or administrators of temporal matters. Cf. And one of the multitude said to him : Master, speak to my brother that he divide the inheritance with me. But he said to him : Man, who has appointed me judge or divide over you ? (St Luke xii, 13-14).
serve tables. The position of these words in the original denotes emphasis. The expression “to serve tables” (διακονειν τραπεζαις ) was used of waiting on those who took food, and also of changing money at a banker’s bench or counter.
Here It probably denotes the daily distribution of food, since a community of goods presupposes alms in kind rather than in money, and this mode of life was evidently adopted in imitation of the practice of our Lord during His public life, when He and His apostles had all things in common, and Judas kept the purse.
8. brethren. This was the usual way of addressing the disciples collectively (see supra, i. 17), and is particularly appropriate here, since a division had arisen among them.
look ye out among you, etc. “The fixing the number, and the ordaining them — this kind of business rested with them ; but the choice of the men they made over to the people, that they might not seem to act from favour, just as God also leaves it to Moses to choose as elders those whom he knew ” (St John Chrys.).
And the Lord said to Moses: Gather unto me seventy men of the ancients of Israel whom thou knowest to he ancients and masters of the people .... that they may hear with thee the burden of the people, and thou mayst not be burthened alone (Num. xi. 16-17).
seven men. Various conjectures have been put forth as to why this number was chosen, e.g. —
(a) Seven is the number which signifies fulness or completeness, e.g. —
The seven gifts of the Spirit.The seven sacraments.The seven days of the week.
(b) The Christians dwelt in seven different wards or districts of Jerusalem, and a minister was appointed for each one.
Note. — The word “deacon” does not occur in the Acts. It is derived from the Greek word (διακονειν) “to serve.” St Paul speaks of the “ deacon ” as ministering to a bishop. The name was ultimately given to a body of men who ranked below the priests and waited on them. They constituted the lowest grade of the greater or Holy Orders. An ancient tradition traces the order of deacons to the appointment of the Seven, but, as circumstances changed, the duties of the deacons were modified and their office became more exclusively spiritual in character, but even from the beginning we find Stephen and Philip evangelizing. In spite of occasional indistinctness in certain passages of the Acts and of the epistles in the use of the terms bishop, priest, and deacon, the Catholic Church teaches that the orders of the diaconate, priesthood, and episcopate are all three of divine origin, and distinct from one another, and that they are all component parts of the Hierarchia of the Church of Christ.
of good reputation, etc. Lit. “ borne witness to ” (μαρτυρουμενος) in a good sense. Note the qualifications exacted by the apostles were the possession of —
(а) A blameless life.(b) The fulness of the Spirit.(c) The gift of wisdom.
whom we may appoint. The appointment of the ministers of the Church, following the precedent given in the Acts of the Apostles, has always been the prerogative of the Holy Father, the successor of St Peter. Although at various times-— under the Catholic Tudors in England and after the French Revolution — civil rulers have been allowed to choose and present candidates for the office of a bishop, yet the Pope reserves to himself the right of appointing them ; and, in like manner, priests and deacons are appointed by the bishops.
over this business. Lit. “over this need” or “want” (ἐπι της χρειας ταυτης). The word is also translated “ office ” or “ charge, ” since every “ office ” presupposes some “ need.”
4 . give ourselves continually. Better, with the R.V., “ continue steadfastly in ” (προςκαρτερηςομεν ). This word frequently occurs in the Acts,
(a) All these were persevering .... in prayer (i. 14).(b) They were persevering in the doctrine of the apostles (ii. 42).
In each of these passages the verb “to continue steadfastly” (προςκαρτερεω) is employed.
to prayer. The duty of prayer is incumbent on the minister of God, since, like Moses, he is called to stand between God and the people. Thus the Church enjoins on her priests the duty of reciting the seven Canonical Hours daily. Prayer includes both public offices and private devotions, just as “ the ministry of the word ” includes preaching, catechizing, instructing converts, and composing works on religious subjects to instruct Catholics or to refute heresies.
ministry of the word. This was the special work assigned to them by our blessed Lord.
5. was liked by. Better, “ pleased.”
Stephen. The word signifies “ a crown,” and St Stephen was the first disciple of Christ who obtained the crown of martyrdom. In view of what St Luke is about to relate concerning St Stephen, he dwells particularly on his virtues, although all the Seven must have fulfilled the conditions laid down by the apostles.
full of faith — i.e. of that living faith which is manifested by good works.
and of the Holy Ghost. St Stephen not only received those gifts of the Spirit which are bestowed on all Christians in baptism and confirmation, but also the plenitude of the “charismata” or extraordinary spiritual gifts, as we see from the fact that he did great wonders and signs and that the Hellenists were not able to resist his eloquence or to refute his statements.
Philip. His “ acts ” are narrated in ch. viii., and he is spoken of as “an evangelist” in ch. xxi. 8.
Prochorus, Nicanor, Timon, Parmenas, Nicolas. Of these we know nothing beyond their names. All the seven deacons bore Greek names, which seems to point to most of them being Hellenists, but this inference cannot be too rigidly pressed, for many Jews who were not Hellenists bore Greek or Latin names, e.g. SS. Philip, Andrew, Mark, Peter, Didymus, etc. The object of having a certain number of Hellenists among the deacons was to ensure impartiality in the distribution of alms.
According to St Irenæus (Contra Hæres, 1. 26) and Tertullian (de Præser, c. 47). Nicolas the deacon was the founder of the sect of the Nicolaites, which encouraged immorality and partook of food offered to idols. This error is condemned by St John in the Apocalypse. Cf. So hast thou also them that hold the doctrine of the Nicolaites (ii. 15). St Hilary (in Matt, xxv.) and St Epiphanius (Adv. hæres, i. 25) confirm this tradition. On the other hand, St Clement of Alexandria (Strom., 3, 4) speaks of Nicolas the deacon as an “ apostolic man,” while Eusebius (Hist. Eccles., ill. 20) defends his reputation, and asserts that his words were misconstrued by his enemies, and St Clement also states that Nicolas led a pure life. The Nicolaites certainly claimed Nicolas the deacon as their leader, but as the traditions are so contradictory, the true facts of the case are unknown.
a proselyte. A convert to Judaism. These were divided into two classes —
(a) Proselytes of Righteousness, who accepted all the obligations of the Mosaic Law, with all its observances.
(b) Proselytes of the Gate, who accepted the moral law, but not the ceremonial laws.
Christianity found many converts among this second class, since they were not attached to the ceremonies and traditions of the Jewish ritual.
of Antioch. St Luke was also ‘‘a proselyte of Antioch.”
6. set before. They presented those chosen, that the apostles might confirm their choice.
praying, imposed hands. The outward sign of the sacrament of Holy Order is the laying on of the bishop’s hands, the form is the words said, and the inward grace in this case was the reception of the power to accomplish the special duties of a deacon.
In all the sacraments we have these three essential parts. The laying on of hands is proper to the sacraments of Confirmation and Holy Order. This rite was symbolical of bestowing a blessing.
(a) Jacob blessed the sons of Joseph. Cf. He, stretching forth his right hand, put it upon the head of Ephraim the younger brother ; and the left upon the head of Manasses who was the elder, changing his hands (Gen. xlviii. 14).
(b) When the Levites were consecrated to the service of God, the representatives of the people laid their hands on them.
(c) Moses appointed Josue as his successor by laying hands on him. Cf. Moses laying his hands on his head, repeated all things that the Lord had commanded (Num. xvii. 23).
7. word of the Lord increased. The deacons having been chosen, it follows that —
(a) The apostles were free to devote themselves more exclusively to evangelizing.(b) St Stephen, by his eloquence and wisdom, helped to spread the knowledge of the truth.(c) It is probable that St Philip and the other deacons who were “ full of the Holy Ghost and of wisdom ’’ also evangelized.
multiplied in Jerusalem. “ Where Christ was slain, there the preaching increased. . . . But I would have thee remark under what circumstances the multitude increased after these trials,” i.e. the threatening of the Sanhedrin, the scourging of the apostles, the deceit of Ananias, the murmuring of the Hellenists (St John Chrys. Hom., xiv.).
a great multitude also of the priests. After the Captivity we know that 4289 priests returned, but in the days of the apostles there must have been even more. The fervour of the disciples in frequenting the services in the Temple certainly attracted the attention of the priests who ministered in their courses. Evidently only the lower grades of the priesthood are referred to here. The high-priests still held aloof. The prosperity of the Church in Jerusalem was now at its zenith, and this great multitude of priests was an important acquisition. At this point of time their acceptation of the Gospel did not prevent their performing the accustomed duties in the Temple, for the Church had not yet separated from the Jewish forms of worship, though she supplemented them by her special rites.
obeyed the faith. A scriptural expression for the acceptation of the truths taught by the apostles. Cf. By whom we have received grace and apostleship for obedience to the faith in all nations for his name (Rom. i. 5).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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