Acts 6 · The Lantern

In diebus illis, crescente numero discipulorum, factum est murmur Græcorum adversus Hebræos, eo quod despicerentur in ministerio quotidiano viduæ eorum.

And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains as servants, who discharged their duty ill, and who plundered widows and orphans of their livelihood.

Not on the same days, but on certain following ones. Yet, intending to begin the narration in the manner of Scripture, he proceeds in this way even now. He calls those speaking Greek not the religion, but those as Greek speakers. And by the murmuring he proclaims a kind of temptation, not from outside, but from within.

Not on the very same days when the Angel freed the apostles from prison, but several days after those — such a turn of speech is customary for Scripture. And by Hellenists, in my opinion, he means those who spoke Greek. So, the ministry to the widows was a daily matter. He calls the work of almsgiving a ministry.

Convocantes autem duodecim multitudinem discipulorum, dixerunt: Non est æquum nos derelinquere verbum Dei, et ministrare mensis.

A temperate man, too, must rise before the general company, and retire quietly from the banquet. "For at the time for rising," it is said, "be not the last; haste home." The twelve, having called together the multitude of the disciples, said, "It is not meet for us to leave the word of God and serve tables." If they avoided this, much more did they shun gluttony.

Oh, rich glory of the apostles' speech, never to permit people to feel a famine of virtues! A distributed sum of money desires increase. The coin of language entrusted [to them] was displeasing when it remained alone.

Not the apostles themselves choose, but they leave the choice to the people, who were to receive the benefit from the service of the deacons; it is they who choose and appoint. "It is not right for us, having left the word of God, to serve tables." Because what is necessary should be preferred to what is not necessary.

Considerate ergo, fratres, viros ex vobis boni testimonii septem, plenos Spiritu Sancto et sapientia, quos constituamus super hoc opus.

Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt,…

They remained filled with the Holy Spirit and wisdom, the appeal of the apostles required those who were to be chosen. For it is not for anyone to bear the curse of orphans and widows, nor of those who consume and devour them.

Those who are placed in charge of governing others ought to have mercy. "Consider therefore, brethren, from among you men of good testimony, full of the Holy Spirit and wisdom, whom we may appoint over this work" of distribution. He would not be a wise steward who would steal the goods of God.

Nos vero orationi et ministerio verbi instantes erimus.

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.

Such also are those who say that they follow Nicolaus, quoting an adage of the man, which they pervert, "that the flesh must be abused." But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh.

Of those who have a share in virtue, some possess it perfectly and others imperfectly. Hence it is said of Stephen that he was selected because he was full of faith and the Spirit, as every believer is not full of faith. Someone upon whom Peter looked is said to "have faith" but not to be full of faith.

"And the saying," we are told, "pleased the whole multitude." This too was worthy of their wisdom. All approved of what was said so sensible was it.

Hos statuerunt ante conspectum Apostolorum: et orantes imposuerunt eis manus.

It is to be noted that the ordination comes by the word of the leaders through their prayer and the imposition of their hands, and that the rank of deacons was given to deacons from the beginning, and that this custom has been observed until now.

They set them before the sight of the apostles, and praying, they laid hands on them. Not those who set them, but the apostles, laid hands on them.

"Having prayed, they laid hands on them." See how Luke is brief: he does not say how they were ordained, but says only that they were ordained with prayer. A hand is laid upon a man — this is what ordination consists of, but God accomplishes everything. What kind of ordination did these seven men receive? Was it the diaconate?

Et verbum Domini crescebat, et multiplicabatur numerus discipulorum in Jerusalem valde: multa etiam turba sacerdotum obediebat fidei.

"And the word of God increased: and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge upon the affair of Stephen, he puts first the causes which led to it.

"A great multitude also of the priests obeyed the faith," etc. One of those who had been chosen for the management of tables, one called Stephen, did great signs and wonders by the power of the Lord Christ; and since none of the unfaithful could withstand his preachings, false witnesses were brought against him to say that he had spoken words of blasphemy against God and Moses.…

It should be noted that the Church was placed in paradise, like the first man, "to till it," in such a way that no one would say "that anything he possessed" was "his own." For it began in a state of great perfection that is observed today in the religious life, for the love of Christ was still recent, and in those days "a large number also of the priests accepted the faith." T…

Stephanus autem plenus gratia et fortitudine, faciebat prodigia et signa magna in populo.

Whence, I pray you, did that grace bloom upon the countenance of Stephen? The writer gives him this report above, that he was "full of faith." 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 in such and such wise." But here, it seems to me, it says that he was also gracious to look at.

Stephen, full of grace and power, was performing great wonders and signs among the people. In Greek it is added: In the name of our Lord Jesus Christ. I wrote in the previous book that Stephen is interpreted as "crowned," and it is not far from the truth what I wrote.

Look how out of seven one was preferred over the rest: although the ordination was common to all, yet this one acquired greater grace. Turn your gaze also to the fact that before this time he did not work miracles, but began to work miracles when he became known as chosen and ordained, to show that grace alone is not sufficient, but ordination is also necessary.

Surrexerunt autem quidam de synagoga quæ appellatur Libertinorum, et Cyrenensium, et Alexandrinorum, et eorum qui erant a Cilicia, et Asia, disputantes cum Stephano:

Again he uses the phrase of "rising up" 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. The synagogues were diverse: to wit, "Of the Libertines": "of the Cyrenians, i.e.

However, there arose some from the synagogue called the Libertines and Cyrenians, etc. And in the Greek text, the name Libertines is written. Now, libertini are called the sons of freedmen, that is, those who, after servitude, were freed and granted liberty.

"They entered into a dispute with Stephen." In irritation and anger they argue in order to force him to say something. And he, perhaps, was speaking very openly and was talking about the cessation of the law, or rather, he was not speaking directly but hinting, because if he had spoken clearly, these "certain ones" would have had no need for false witnesses.

et non poterant resistere sapientiæ, et Spiritui qui loquebatur.

Tunc summiserunt viros, qui dicerent se audivisse eum dicentem verba blasphemiæ in Moysen et in Deum.

Commoverunt itaque plebem, et seniores, et scribas: et concurrentes rapuerunt eum, et adduxerunt in concilium,

et statuerunt falsos testes, qui dicerent: Homo iste non cessat loqui verba adversus locum sanctum, et legem:

They say not, "he speaketh," but, "he ceaseth not to speak. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law." "Ceaseth not," say they, as if he made this his business.

They brought men who said that "we have heard him uttering blasphemous words against Moses and God." What were the words? "That this Jesus of Nazareth will destroy this place." And indeed Stephen said this, though not perhaps in so bare a form. How then are these men persuaded and false witnesses? Because they did not hear it as they now reported, but lied.

"And they set up false witnesses, who said." Everywhere false testimony. They did not wish to kill simply, but by verdict, calculating that by this they would undermine the good reputation of those whom they were killing. They did not say of Stephen: "he speaks," but — "he does not cease.

audivimus enim eum dicentem quoniam Jesus Nazarenus hic destruet locum istum, et mutabit traditiones quas tradidit nobis Moyses.

Et intuentes eum omnes qui sedebant in concilio, viderunt faciem ejus tamquam faciem angeli.

But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning.

"And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." So possible is it even for one in a lower degree to shine. For what, I ask, had this man less than the Apostles? He lacked not miracles, and great was the boldness he exhibited.

"All who sat in the council, looking at him, saw his face as the face of an Angel." God made Stephen pleasant; since he still had something to say, in order to immediately strike them with his appearance, God illumined his face, because even toward the faces of people filled with spiritual grace, those who love them regard them with longing, and enemies with reverence.

Acts6