Choosing SEVEN DEACONS The first five chapters presented a living portrait of the Church of the New Testament in her early days; how the Holy Spirit of God led her in Jerusalem amid the persistent tribulations and persecutions, to grow and spread incessantly. Now, as the number of the disciples were multiplying greatly, there appeared to be two groups of them: a group of Hebrew origin, with a special regard to the law, the temple, and the Jewish rites; and another group, the ‘Hellenists, who spoke the Greek language and tended to liberate themselves of the literacy of the law and of submitting to the Jewish rites. Yet, this did not mean neither separation in worship among the two groups, nor any dissension or schism, as they all were connected to each other, in one Spirit, although each group worshipped with its own language. Together with the increase in number and the spreading of ministry, certain inner problems and commitments surfaced up, which were beyond the apostles to cover, as they were primarily preoccupied by the ministry of preaching the word. Hence, there was a need to ordain the first group of deacons to take over those new responsibilities. Some may probably ask why that was not done directly after the day of the Pentecost. The answer is that the number of believers was then small; and the apostles and the disciples could easily fulfill the material needs of the people, out of the offerings of the believers. But the great and rapid increase in the number of believers brought the Church into new commitments and responsibilities. It was not possible then for the apostles to take care of them on the expense of preaching the word and the testimony to the Lord Christ. 1- The Hellenists murmuring against the Hebrews 1-4. 2- Choosing seven deacons 5-8. 3- The ministry of the Archdeacon 9-10. 4- St. Stephen before the Sanhedrin 11-15. 1- THE HELLENISTS MURMURING AGAINST THE HEBREWS “Now in those days, when the number of the disciples was multiplying, there arose a murmuring against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution” (Acts 6: 1). By the word ‘disciples’, the Evangelist St. Luke means the believers, and not the twelve disciples and the seventy apostles. Who were those Hellenists? Different views were presented to define that category: Were they the Hebrews who lived among the Gentiles for a long time, then came back, having forgotten their original language along the generations? Or were they of Gentile origin, who accepted the Jewish faith (the Proselytes), then believed later in the Lord Christ? Or were they Gentiles who accepted the Christian faith directly without passing through Judaism? Most scholars believe that their majority to be of the first category, namely, Hebrews who lived for long generations in countries that speak the Greek language, and adopted that language as their own. Among them were probably Gentiles who directly accepted the Christian faith, or became Jews first, then later believed in the Lord Christ, like Nicolas’ a proselyte from Antioch (Acts 6: 5). This shows that the Church in Jerusalem embraced Christians of Hebrew origin, who spoke in Hebrew or Aramaic, beside other members who came from countries of Greek culture and spoke in Greek (And most probably they did not know the Aramaic). 291 Each of those two categories had its own culture, thoughts, customs, characteristics, and behavior. The majority of the former category was nationally and religiously superior; they were businessmen and landlords. Whereas the later group were culturally superior; they spoke the Greek language; they were coming back from the Diaspora and were living as foreigners in Jerusalem. As those responsible for serving the widows and the needy were Hebrews, there was some kind of discrimination in dealing with the families of both categories that led to such murmuring against the Hebrews by the Hellenists. As the apostles had no time for investigating those material allegations, there appeared the need for ordaining deacons. The apostles and even those responsible for the ministry certainly had no such favoritism, but the Hebrews, inhabitants of Jerusalem, in their zeal for their poor brethren, probably demonstrated greater effort and care for them. Some scholars believe that it was some kind of inner jealousy from the Hellenists against the Jewish Christians, who harbored a feeling of superiority, even after accepting the Christian faith, because of their reference to the fathers and the prophets and their privilege to enter the temple to worship. The distribution had obviously been a daily affair; and the ministry to the widows had occupied a special place since the beginning of the Church. “Then the twelve summoned the multitude of the disciples and said, ‘It is not desirable that we should leave the word of God and serve tables” (Acts 6: 2). The apostles felt that it was not desirable to be preoccupied by material matters, even if those were for serving the widows and the poor. Their pleasure was in the spreading of the word and in praying. Although scourges, trials, and prisons could not deprive them of being dedicated to the word of God and the testimony to the gospel of Christ, they feared that other responsibilities would do. As preaching was their main mission, they would not allow the administrative or material matters of the Church, despite their importance that they counted as serving tables, to draw their hearts or time away from that task. "Then it was that they provided for the ordination of deacons, that they themselves might not be drawn aside from the duty of preaching the word"1. St. Augustine Preaching and serving tables Here, we have to clarify the relationship between the ministry of the word (and prayers) and serving the tables. The apostles, even though they feared that the later ministry might distract them from their main task, that does not mean that they did not care for the material needs of the people. The two apostles Peter and John cared for the lame man from his mother’s womb and healed him in the name of Christ, as they did not carry with them any of the believers’ money that was cast at their feet (Acts 3). The apostle Paul cared for collecting donations for the sake of the poor of Jerusalem from many churches, and he even delivered those donations to Jerusalem himself. On the other hand, we find the Archdeacon Stephen, one of the seven chosen for the service of the tables, preaching the word and debating in the Synagogues of the Jews (Acts 6: 9, 10); and he kept doing that until he was stoned. 1 in Joan. tr. 109.5. 292 Not only the ministers, but the regular members of the congregation as well, as they were scattered because of persecution, “went everywhere preaching the word” (Acts 8: 4). In other words, the ministry of the word and of preaching is not separate from that of serving tables, as preaching bears man’s love for God the Savior, as well as for the world, the subject of salvation. In the service of tables, as well, man bears love for his needy or suffering brother, together with a living testimony of love for his salvation and his eternal glory. The heart of a believer – a priest or a member of the congregation – is spacious by love for testifying and preaching, in one way or another, as well as spacious by love toward his needy brethren. In an article on the mission of the Christian, St. John Chrysostom addressed the congregation saying: [What a huge loss, O brethren, that few care for issues pertaining to salvation! A great part of the body of the Church is motionless like a dead body. You may probably say, "What have we to do with this?" Actually, you are responsible if you do not advise them, keep them away from evil, and draw them strongly here, from their slothfulness. Is it fitting for man to be of benefit just for himself alone, and not for many others as well? The Lord Christ made this clear, when He called us “salt” (Matt 13: 33), and “light” (Matt 5: 14), as these things are of benefit both for us and for others as well. A lamp does not illuminate for its own sake, but for that of those sitting in the dark. You are a lamp, not to enjoy your light alone, but to bring back someone who lost his way. What is the benefit of a Christian who does not benefit others, or who does not bring someone back to virtue? “Salt” likewise does not benefit itself, but keeps food from corruption. So God made you a spiritual salt, to mend the corrupt members, the slothful brethren, to strengthen them, to save them from slothfulness as well as from corruption, and to bind them to the rest of the body of the Church. That is why the Lord also called us “leaven”, because leaven does not benefit itself, but, despite its tiny size, it can leaven the whole dough whatever its size may be. So are you, even if you are few in number, yet you are many in faith and zeal toward God. As the leaven is not as weak, as its tiny size may suggest, it has incredible strength and capabilities by nature. So are you, if you will, are capable to draw more people than you are, to make them as zealous as you are]. “Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts 6: 3). The apostles gave the whole congregation (the multitude of the disciples) the right to choose with no interference on their part, “men of good reputation, full of the Holy Spirit and wisdom”, then recommend them to the apostles to set or ordain them. Conditions of ordainment 1- The whole “multitude of disciples” would choose (Acts 6: 2). Some scholars believe that the multitude here means both men and women, as all of them are responsible for the affairs of the Church. Designating a certain category to choose would be a sign of some weakness in shepherding. The blame for the inability of the 293 congregation to choose ministers on the level of priests, deacons, or bishops, falls upon the Overseers, rather than upon the congregation. The “multitude of disciples” also means that the choice should be impartial to the Hebrews or to the Hellenists. It should be from the congregation as a whole with no discrimination. Here, the apostles confirm their intention to be above any suspicion of interference, either direct or indirect. 2- A number of seven: That the deacons should minister on earth all the days of life (The seven days of the week), until the Lord Christ comes on the eighth day, to set forth with His Church to eternity. 3- Of good reputation among the whole congregation, as they would be working among the families and widows. The testimony of the congregation to those nominated for priesthood is most probably more accurate even than that of the clergymen themselves, as some people are double-faced: one before the clergymen, with signs of piety, holiness, and a dedication of the heart to worship and ministry; and another among the congregation in situations like weddings and funerals, or in their daily material dealings. That is why the apostles presented this general principle, that the whole congregation should take over the choice of the ministers or the clergymen, whatever their clerical levels are. 4- Full of the Holy Spirit, to work through them, to transform the service of tables into a spiritual ministry, as it is fitting for all their works to be sanctified. Being full of the Holy Spirit does not mean to have the ability to do miracles or to speak with tongues, as their ministry among the believers does not require such abilities; but it rather requires pious people who walk with the Spirit of God. 5- Full of wisdom, to act with wisdom, to avoid extravagance, yet, at the same time, they should not be tight-handed in giving. “Wisdom” is a feature required for every Christian, to carry out both his spiritual and material affairs, and required for deacons to fulfill the needs of the families with reason, both in giving and in saving. Indeed, the congregation should undergo the choice and the testimony themselves, by the guidance of the Holy Spirit, But, as far as deciding the number, and the ordainment process are concerned, this is the apostles' job. The choice is left to the congregation, to avoid partiality and preference, as God left it to Moses to choose the elders according to his discretion (Num 11: 16). St. John Chrysostom They were sought out from among the congregation. See how the author avoided the unnecessary details, saying directly that they ordained them by praying, that is the meaning of the (xeirotonia): ordainment or ‘laying the hands’. Although Man’s hand is laid on the person nominated, the whole work is done by God, whose hand is the one that touches the ordained, if the conditions of his nomination are soundly followed. St. John Chrysostom The twelve apostles set an important condition for the congregation in choosing the seven deacons, which is that they should be “full of the Holy Spirit and wisdom”, to undergo the daily service of tables, the ministry to widows and the needy. Here, we go back to the time of the prophet Moses, who was commanded by the Lord to set the tabernacle, according to the pattern which was shown to him on the mountain (Exod. 25: 294 40) it should be a shadow of the heavenly dwelling. For that task, God called the name of Bezaleel the son of Uri of the tribe of Judah, and filled him with the Spirit of God, in wisdom, in understanding, and in knowledge (Exod 31: 1-2). What God did in the Old Testament was a symbol of what should be realized in the Church of the New Testament. The chosen deacons, as well as the priests, the bishops, and all the ministers, should receive the call from God personally and should bow before Him, to fill them with wisdom, understanding, and knowledge, to set, not only a tabernacle, but a heavenly temple, built not of gold, silver, bronze, but of the souls of believers, as the apostle Peter says, “You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2: 5). The work of the deacon, appointed for the service of tables in the Church, does not stop at fulfilling the material, psychological, and social needs of the poor and the needy, but to set out of them a heavenly temple for the Lord, to be dwelt by His Holy Spirit. His work should not stop at taking the money cast at the feet of the apostles, and handing it over to the needy, but should extend to taking from the riches of the grace of God that is in him and pouring it in the hearts, by the Spirit of God dwelling in him and by the Lord Christ Himself, the Wisdom of God. If that is the work of the deacon, how would be that of the priest or the bishop? It would be fitting for him, as an angel of the Lord, who bears a fellowship in the divine nature, and who sits together with the apostle Paul in the heavenly places, to lift the hearts of those ministered up to heaven itself, for the Church to become indeed "the dwelling place of the angels" as we sing in the midnight praises, ‘hail to the church, the dwelling place of the angels’. This is the essential work, not only of a spiritual leader in the Church, but of every member in Christ’s body, to bear the heavenly features, in order to draw every soul to heaven itself. The deacons ministered to the widows, and here, the world is full of widows, I.E. souls that lost their heavenly Groom, to become in a state of spiritual widowhood, that can only be ministered by him who is full of God’s Holy Spirit, who alone is able to take away the state of widowhood, through the transfiguration of the Groom, the wisdom of God, through His dwelling in the soul and its union with Him on an eternal level. “But we will give ourselves continually to prayer and to the ministry of the word” (Acts 6: 4). The apostles intended to keep themselves from being distracted from their main goal, to dedicate their whole life to both worship (praying) and preaching together, whether on the personal or the collective (Church level). They put prayer first, as without it, no preaching could be done collectively. It is fitting for them, not only to give themselves up to the work, but to do that continually1. St. John Chrysostom St. John Chrysostom presents the role of the congregation, of the apostles, and above all, of God, in the ordination of the deacons. 1Hom. On Acts. Hom. 14. 295 "They separated them from the multitude, and it is the people that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained (exeirotonhqhsan) with prayer: for this is the meaning of xeirotonia, (i.e. "putting forth the hand,") or ordination: the hand of the man is laid upon (the person,) but the whole work is of God, and it is His hand which touches the head of the one ordained, if he be duly ordained"1. St. Peter says, “We will give ourselves continually to prayer and to the ministry of the word”, So the apostles appear to be praying at the beginning and at the end, As it is fitting for them, not only to pray, when the circumstances are suitable, or in designated times, but continually and at all times. St. John Chrysostom When man dedicates his life to the Lord Christ, he becomes wholly blessed; his soul and all his body members, his heart, mind, and all his energies become sanctified, working to the account of the kingdom of God. If that is, as far as every believer is concerned, how could it be for the apostles and disciples, who receive special talents for ministry? That is why, we should not marvel that the Lord has used the hands of the apostles to ordain the deacons. Now, the eyes are blessed (Luke 10: 23-24). But I assume that, accordingly and logically, all the other body members of the saints are also blessed, as it is said, “Blessed is the womb that bore You, and the breasts which nursed You” (Luke 11: 27). And how even the feet are welcomed of those by whom the good news are brought (Isa 52: 7). Blessed are the hands lifted up as evening sacrifice (Ps 141: 2), Whose lifting up meant victory for Israel, and defeat for Amalek (Exod 17: 11). Blessed is the heart out of which flow rivers of living waters for an eternal life (John 7: 38). Blessed are the knees that bow to the name of Jesus (Phil 2: 10). Blessed is the tongue that confesses that Jesus Christ is Lord, to the glory of God the Father (Phil 2: 11). Blessed is the mouth that ministers to the word of God (Acts 6: 4). And blessed is the nose, for whose sake it is said: “We run after You to smell Your fragrance”2. Scholar Origen The Holy Spirit instructs man to keep his whole body – from head to feet – in harmony: To keep the eyes to see with purity; To keep the ears to hearken with peace, to listen to things pertaining to peace, without enjoyment of the evil talks about the others; To keep the tongue, to utter only good, giving weight to every word, and not allowing anything unclean or defiled to mingle with his talks; To keep the hands to move naturally, to be lifted up to pray, and to do mercy and give abundantly; 1Hom. On Acts. Hom. 14. 2 Fragment 165 on Luke 10.23-24. 296 To keep the stomach, to have proper limits for eating and drinking, according to what is enough for sustaining the body, not allowing the lust or greed to have the upper hand; And to keep the feet to walk with righteousness according to the will of God, to do good works. Thus, the whole body would get used to do good, to submit to the authority of the Holy Spirit, and to change gradually, until it ultimately partake – to a certain extent – of the features of the spiritual body, that man acquires in the just resurrection1. St. Anthony the Great 2- CHOOSING SEVEN DEACONS “And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch” (Acts 6: 5). What was the rank and the level of those seven? What was their official job that they received from the apostles? Were they deacons? But this title was not known at that time in the Church. Was their job somewhat related to that of the priests? Up till then, there were no bishops, but only apostles. In my opinion, it is obvious that they were neither deacons nor priests; but they were ordained and appointed for that particular ministry; that is, serving the needs of the Church. That ministry was given to them after the apostles offered special prayers to God to provide them with strength. They were not just spiritual men; but they were full of the Holy Spirit and wisdom, because their ministry required a high level of prudence to solve the complaints of the widows. As what would be the use of having an honest minister who does not steal, yet, at the same time, would scatter the money, or deal roughly with people, and is easily aroused to anger? St. John Chrysostom The Evangelist St. Luke presented a list of the deacons, starting with St. Stephen, who according to the Church tradition, was the Archdeacon, and the Protomartyr. St. Luke presented a living portrait, not of his service of tables, but of his fiery testimony to the gospel of Christ before the Synagogues and the Sanhedrin. The name ‘Stephen’ is a Greek name meaning (A crown of flowers). He was probably a Jew with Greek culture. (We shall make an account him at the end of this chapter and in the next one). The next on the list is ‘Philip’, a Greek name meaning (Who loves horses). He is not Philip, one of the twelve apostles (Matt 10: 3). Philip the deacon was called ‘the preacher’. He preached the gospel in Samaria with great success (Acts 8: 1-8, 21: 8). Through him, Simon the Sorcerer believed (Acts 8: 9-25). He was commanded by the Holy Spirit to go toward the south along the road which goes down from Jerusalem to Gaza, where he met an Ethiopian eunuch of great authority under Candace the queen of the Ethiopians, whom he preached and baptized (Acts 8: 26-39). He was then caught away by the Spirit to Azotus, and passing through, he preached in all the cities till he came to Caesarea (Acts 8: 39-40). After several years, he played host to St. Paul, on his 1 Ep. 1. 297 way to Rome, and had four virgin daughters who prophesied (Acts 21: 8-9). Finally, he was ordained a bishop over Tralis. The last on the deacons’ list is ‘Nicolas’, a Greek name meaning (the conqueror of people). Some, like St. Irenaeus and St. Epiphanius, believe that the heresy of the Nicolaitans (Rev 2: 6, 15m) refers to that deacon ‘Nicolas’: 1- St. Irenaeus says1 "The Nicolaitans are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. (Acts 6: 5) [The Nicolaitans were the followers of Nicolas, one of the seven deacons. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practise adultery, and to eat things sacrificed to idols." 2- St. Clement of Alexandria and St. Augustine clear Nicolas of that heresy, and refer it to his followers. Some explain the reference of that heresy to him to a misinterpretation of his words: [he with a wife is as though without], by which he meant that he lives with his wife with the Spirit, both preoccupied the more with their salvation, their spiritual growth, and testimony to the gospel of salvation. But some of his followers misinterpreted his words with the assumption that he proclaimed that, who has a wife, let him desert her, to become as though without one, allowing her to become available to everyone. 3- The scholar Tertullian and St. Jerome believe that once he was chosen for deaconry, he refrained from any contact with his wife; yet, because of her great beauty, he got back to her. And when he was rebuked for that, he diverted into that heresy which allows adultery. A reaction to that came in the writings of the scholar Tertullian: ‘Omnia indiscreta apud nos praeter upores’, which means (We share everything between us except our wives)2. Nicolas, one of the seven Deacons, and one whose lechery knew no rest by night or day, indulged in his filthy dreams"3. St. Jerome 4- Some others believe that he was extremely jealous because of his wife’s great beauty. When he was blamed for his exaggerated fondness of her, with the intention of showing otherwise, he allowed anyone to have her, falling in such horrible heresy. The responsibility of Nicolas’ divergence does not fall upon the saintly apostles. In a message addressed to Deacon Sabinianus, enticing him to repent, and not to depend on the fact that he was ordained by a holy bishop, St. Jerome says, "Have mercy I beseech you upon your soul. Consider that God's judgment will one day overtake you. Remember by what a bishop you were ordained. The holy man was mistaken in his choice; but this he might well be. For even God repented that he had anointed Saul to be king. (1 Sam 15: 11). Even among the twelve apostles Judas was found a traitor. And Nicolas of Antioch-a deacon like yourself (Acts 6: 5) disseminated the Nicolaitan heresy and all manner of uncleanness (Rev 2: 6, 15)"4. St. Jerome 1 St. Irenaeus. Against Heresies. 26.2. CF. Fr. Hippolytus in his answer against heresies. 2 1 Apology, ch. 39. 3Dialogue against Luciferiaus, 23. 4 Letter 147 to Sabinianus, 4. 298 It is to be noticed that the seven bear Greek names; and they were probably chosen to show some compassion toward the murmuring Hellenists. Not a single one of them was a Jew by birth. Because the twelve apostles were all Hebrews, those seven were chosen from the Hellenists to show some kind of equality and balance, and that all are committed to work. It is obvious that the work of the seven did not last long. Following Stephen’s martyrdom, a great affliction came upon the Church; and the congregation were scattered outside Jerusalem preaching the word, while the apostles stayed in Jerusalem. “Whom they set before the apostles, and when they had prayed, they laid hands on them” (Acts 6: 6). The apostles prayed for those chosen ones to get filled with the Holy Spirit, to become capable of doing the work allotted to them and be successful in it according to the thought of God, not according to that of men. After praying, they laid hands on them, the ordination was realized by praying and laying the hand. Laying the hand, called ‘Semoukha’, probably means (the chosen) in Hebrew. In the rites of sacrifices, the sinner used to put his hand on the head of the sacrifice before being slain, so that his sins would be transferred to it. In the sacrament of confession, the priest puts his hand on the head of the sinner, to give him the blessing and the work of the Holy Spirit, through the hand of Christ Himself. When the apostle Paul encountered the father of Publius, who was sick with a fever and dysentery, "He prayed and laid his hands on him and healed him” (Acts 28: 8). St. John Chrysostom believes that laying the hand here is to let the glorified Head of the Church work in them and pour on them the gifts of the Holy Spirit to realize their mission. "For all the miracles which they did He wrought in them, “And the hand of the Lord was with them” (Acts 11: 21) 1. St. John Chrysostom “And the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith” (Acts 6: 7). What an amazing portrait of the exalted goodness of God, who turns the outer afflictions and the inner troubles, into a continuous growth and edification of the Church. The murmuring of the Hellenists against the Hebrews neither break the mentality of the apostles nor made them preoccupied with trying to find a solution for that problem on the expense of their main mission which is praying and preaching the word of God, But provoked them to ordain the seven deacons that in turn has resulted in such a growth of the Church. Such is the goodness of God, who works in our life, to turn the bitterness into sweetness. From our side, as love and wisdom together with honesty and clear goal reign on our life, no troubles or obstacles can hinder our path, or harm us, but would rather turn into an enjoyment of marvelous good things, and getting in touch with exalted works of God. We should not disregard the spiritual Church atmosphere that turned the murmuring of the Hellenists against the Hebrews, not into more stubbornness, but into a 1Homilies on St. John. Hom. 74.2. 299 serious and wise spiritual behavior, when the Jewish Christians chose the deacons from among the Hellenists, to give them peace of mind. Yet, that was not on the expense of the ministry, as they chose men of exalted spiritual stature. So that problem, mentioned in this chapter, and the way of solving it, will always remain a living example of how to deal with the future problems in the Church, with the spirit of love, wisdom, and truth. St. Luke intended, through that episode, to demonstrate that the ordination of those ministers has given the chance to the twelve apostles to carry out their preaching work and their prayers, without being preoccupied with the material and administrative affairs of the congregation. This gave the Church an increasing growth that even a great number of Jewish priests were drawn to the Christian faith, with a spirit of submission and obedience. Through the work of the Holy Spirit, the apostles managed to get into the heart of the temple itself, through the hearts of the priests, to set in them the kingdom of Christ. The acceptance of the Christian faith by many priests reveals the power of the gospel and its ability to draw the souls, even of those opposing it and to submit them to the obedience of faith. The priests were so serious in getting salvation that they did not preoccupy themselves with their prominent position in the Jewish society, preferring their enjoyment of God’s grace among the simple common Christian congregation to their enjoyment of temporal dignities. "In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! But remark, under what circumstances the multitude increased: after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God"1. St. John Chrysostom "Him therefore let us also imitate. He received them (His crucifiers), and did not cast them out. So let us requite those our enemies, who have wrought us even numberless ills. Whatever good thing we may have, let us impart to them: let us not pass them by, in our acts of beneficence. For if we ought, by suffering ill, to sate their rage, much more, by doing them good. This is the dignity of Christ's disciples. I beseech you, let us be imitators of Christ: in this regard it is possible to imitate Him: this makes a man like unto God: this is more than human. Let us hold fast to Mercy: she is the schoolmistress and teacher of that higher Wisdom"2. St. John Chrysostom St. Clement of Alexandria warns the Clergymen -bishops, priests, or deaconsagainst leaning upon their ordination and their priesthood status, as a source of justifying themselves. "Such a one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord's; not as being ordained by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honored with the chief seat, he will 1Hom. On Acts. Hom. 14. 2Hom. On Acts. Hom. 14. 300 sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse"1. St. Clement of Alexandria We should not forget here that the spreading of the word and the great increase of the number of believers was not based upon making signs and wonders, but rather upon the enjoyment of the Church of the spirit of love, wisdom, and mutual respect, not only between the Hebrews and the Hellenists, but also between the apostles and the people as a whole, as there is no range for the work of God’s grace in the life of the believer, or in that of the Church, like the range of mutual love, shared by all the members. “And Stephen, full of faith and power, did great wonders and signs among the people” (Acts 6: 8). He was “full of faith”: full of confidence in the truthful promises of God. Being full of faith, he was also full of power, as faith is our enjoyment of God’s power working in us. By faith we give our life or make ourselves “of no reputation”, for Christ to dwell in us. Having found comfort in Stephen, the Holy Spirit used him in every way to draw souls to faith. Although that great among the deacons was chosen to serve tables, his main role in this ministry was the salvation of souls. The Spirit granted him faith and power to do great wonders and signs, to draw souls to the heavenly table. As we shall see, St. Philip, the deacon and preacher, shared that same Spirit with St. Stephen, having likewise been preoccupied with the salvation of many. St. John Chrysostom believes that St. Stephen concentrated on the ministry of the word, giving some of his fellow deacons the responsibility of serving the widows and the needy, based on the differences of gifts2. "See how even among the seven one was preeminent, 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"3. St. John Chrysostom 3- THE MINISTRY OF THE ARCHDEACON “Then there arose some from what is called the Synagogue of the Freedmen (Cyenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen” (Acts 6: 9). We should not marvel that the revolt against Stephen started with the Hellenist Jews, or those with Greek culture, who then provoked the Sanhedrin against him. As Stephen has been before a member of one of those Synagogues, and now became, not only a believer, but also a leader, working to the account of the Church of Christ, his exfellow members could not bear that. It is also probable that Stephen, with his Greek culture, happened to encounter with some members of those Synagogues, on account of his culture, friendship, and his old membership, something that incited the members of those Synagogues, to gather together and to join forces to debate with the saint. 1 Stromata 6.13. 2Hom. On Romans. Hom. 2. 3Hom. On Acts. Hom. 15. 301 A Synagogue here in Hebrew is ‘beth-keneseth’, I.E., the house of the church, or the house of assembly, and in Aramaic ‘kenichta’, or the church, being the place of assembly for local worship that was confined to reading, interpreting, and teaching the Torath, but not to offering sacrifices. This became a nucleus for the Church of the New Testament that inherited even its very name. There are various views of the word ‘Freedmen’, the most important of which are: 1- A Latin word that probably means someone who gained freedom from servitude. Many believe that they were slaves of Roman origin, then were set free, and became proselytes in the Jewish religion and had their own Synagogue in Jerusalem. Tacitus1 mentions that in Rome, there were as many as 4000 of those Jewish Roman slaves, who were freed, and sent as one batch to Sardinia. 2- They were Jews by birth, captivated by the Romans, then set free, that is why they were called Freedmen. This undoubtedly applies to most of the Jews. When Pompaii submitted Judea, he sent great numbers of Jews to Rome2. When they got their freedom, they chose a location beyond the River Tiber to dwell there together. Many Jews as well were sent by Ptolomy I to Egypt, where they settled down. 3- Some believe that they were so named after a specific location, basing their view on the fact that the other Synagogues mentioned in the same phrase were referred to names of certain cities, like Cyrene, Alexandria, Cilicia, etc. In one of the writings of the fathers, it came: Victor, Bishop of the Catholic Church of Libertina’, a city, not far from old Cartage, in North Africa. Those Synagogues started to appear since the Babylonian captivity, so as not to deprive the people of reading, listening to, interpreting, and teaching the Torath. The number of those Synagogues, in Jerusalem alone, according to the Talmud, reached 480, prior to the destruction of the temple and the evacuation of Jerusalem. Those Synagogues were named after the cities of origin, where people worshipped in their own languages. The Synagogue of the Freedmen was one of the most important and great of those Synagogues, where worship was conducted in Latin. That of the Cyrenians, on the other hand, embraced those who came from Cyrene in Libya. Some believe that St. Stephen had been a member of the Alexandrian Synagogue. Such view is based on the wisdom by which he was known, just like Apollos the Alexandrian Jew. Josephus3 says that Alexander the Great, himself, allotted a quarter in Alexandria for the Jews and gave them the same privileges he gave to the Greeks. On the other hand, Philo confirms that out of five quarters of Alexandria, two were allotted to the Jews, which indicates that the number of Jews in Egypt was not less than one million at that time. Cilicia was a province in Asia Minor on the sea coast, north of Cyprus. Its capital was Tarsus. Saul was a member of the Synagogue of those who came from Cilicia, as he came from Tarsus the capital of Cilicia. He probably was the chief disputant of Stephen (See Acts 7: 58). The word ‘dispute’ here does not refer to an angry debate, but to search for the truth. A subject of that dispute was: Is Jesus the anticipated Messiah? But that amiable 1 Ann, lib. 2.2.85. 2 Philo. In Legat at Caium. 3 Antiq. 12.7, 2; Against Apion 2.4. 302 atmosphere might have taken a violent trend among the Synagogues’ members, when Stephen got the upper hand in them. Stephen incited all those synagogues with his views, full of power, and wisdom, by which he intended for them to be enlightened by the Spirit and to realize the truth of faith in the Lord Christ. “And they were not able to resist the wisdom and the Spirit by which he spoke” (Acts 6: 10). His talk was so full of grace and wisdom by the Holy Spirit, that they were not able to oppose. When he asked, they had no answer; and when they ask, they find in his answer a Spirit of truth that could not be opposed. Despite their rejection of the faith, they felt weakness and defeat. They assumed that, by joining forces together, by their capabilities, talents, and knowledge, they would be able to overcome him, but they did not realize that they were not disputing with Stephen personally, but with the Spirit of God in him. The two sides of disputants were far from equal. The word “Spirit” here refers to the power, to the energy, or to the zeal of Stephen. Having been a Jew who was raised outside Judea, and with Greek education and culture, he was a Philosopher full of wisdom. His wisdom was sanctified by the power of the Holy Spirit that made him convincing and full of grace, together with peace of Spirit, and an ability of doing signs and wonders. That is why those Synagogues “were not able to resist the wisdom and the Spirit with which he spoke”. 4- STEPHEN BEFORE THE SANHEDRIN “Then they secretly induced men to say, ‘We have heard him speak blasphemous words against Moses and God” (Acts 6: 11). They realized the danger of Stephen’s preaching on the law, having been preparing the listeners to be liberated from its literality, to practice it spiritually. This, according to them, constituted a blasphemy against the law. As to their charge against him of blasphemy against God, this was based upon his preaching the Person of the crucified Jesus, as the Word of God, the One and equal to God the Father. This according to them is blasphemy. “And they stirred up the people, the elders, and the scribes, and they came upon him, seized him, and brought him to the council” (Acts 6: 12). Whenever the Jews felt unable to resist the truth, they used to induce false witnesses to claim that a certain person speaks blasphemous words against Moses, the law, the temple, or against God, in order to cut him off from the people of God (Num. 15: 30), and to have him stoned. The Lord Christ Himself was accused of blasphemy, and now here is Stephen, to be followed later by the apostle Paul (Acts 1: 27-28). Why were they particularly stirred up against Stephen more than against the rest of the apostles? 1- Some think that they did not care much for the apostles, having been a bunch of illiterate Galileans. They thought themselves of a much higher level, to dispute with them, while Stephen was an educated person. 2- Others assume that they were intimidated by the apostles, especially after what happened to Ananias and Sapphira, and the episode of their getting out of prison by the angel of the Lord. 303 3- Still others believe that the apostles, who spread the word of God in a simple way, chose Stephen, as an educated man to enter into debates against the opponents. He was qualified for this task, especially that some of them claim that he was taught at the feet of Gamaliel, like Saul of Tarsus, and was accordingly capable of disputing with them on the same level. 4- As the apostles used to speak about Moses, the law, and the temple, with due respect, shared with the Jews their worship in the temple, and partook of their feasts, yet without offering bloody sacrifices, they “had favor with all the people” (Acts 2: 47). But there was now a need for the appearance of Stephen in Jerusalem, to proclaim, with the power of the Holy Spirit, the setting forth of the Church of the New Testament, from the deadly letter and the narrow Jewish concepts gradually to the freedom of the children of God, that the door of faith would be opened before the Gentiles, to be no more committed to the literacy of the law. And as Peter the apostle of the circumcision said in the first Council of Jerusalem, “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear” (Acts 15: 10)? The apostle Peter was probably wrestling between his commitment to the yoke of the law, to gain the Jews to faith, and his wish to set himself free from it to gain the Gentiles. According to the apostle Paul: “ when Peter had come to Antioch, I withstood him to his face, because he was to be blamed, for before certain men came from James, he would eat with the Gentiles, but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy” (Gal 2: 11-13). “They also set up false witnesses who said, ‘This man does not cease to speak blasphemous words against this holy place and the law” (Acts 6: 13). There was no way to have Stephen stoned, except by stirring up the people, by claiming that he threatened the destruction of the temple, the highest symbol of the whole nation and its glory, that expressed the legacy of the people since their exodus from Egypt. It was one of the wonders of the world, and, in their sight, the holiest place in the whole world that represented heaven itself. Stephen’s speech actually was a testimony to the glory of God and His work in the life of Abraham, the father of fathers, and of the prophet Moses. In it as well, was reverence to the temple that David, the king and prophet, yearned to build, but was built by his son Solomon. Despite all that, and because they felt the danger of Stephen’s presence, they set up false witnesses, in order to get rid of him. Those literal people had neither realized the truth, nor come in touch with the power of the Spirit, to see that what Stephen preached was actually the goal of Moses and the law; that what is set inside the soul is the temple of the Holy Spirit; that the cross has consummated the temporary goal of the animal sacrifices; that Baptism is the circumcision of the Spirit and the heart, and not that of the flesh; and that the presence of the Lord Christ in the middle of His Church is the incessant feast. “For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us” (Acts 6: 14). The charges were very serious, as, because it included a true part, and another false, it made the defense difficult. The same charge was addressed to the Lord Christ during His trial, to which he gave no answer (Mark 14: 56-60), not because he was 304 unable to, but because the charge was false, as He did not say that He would destroy the temple, but said, “You destroy”. He did not come to destroy the law but to fulfill it, and not to destroy the temple, but, as they destroy it by condemning Him to death (I.E., destroying the temple of His body), He would raise it up by His divine power. Although He has indeed proclaimed the destruction of the temple, He did not say that He would be the One to destroy it, but, through rejecting faith in Him, their house would be destroyed. "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"1. St. John Chrysostom “And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel” (Acts 6: 15). Having concentrated on the Person of Christ, disregarding the opposition of the wicked, the Lord’s splendor reflected upon Stephen, and his face became as the face of an angel. When Moses came down from Mount Sinai, the skin of his face shone that the children of Israel feared to come near him (Exod 34: 29-30; 2 Cor 3: 7, 13). The believer, serious in his spiritual life, as he enjoys grace over grace and bears the fruit of the Spirit, of love, joy, peace, etc, his features bear a living portrait of the peace of the Spirit in him, to sing together with the apostle, “He made us sit together in the heavenly places in Christ Jesus” (Eph 2: 6). Stephen testified by his behavior, as well as by his words, and ultimately by the shining of the Lord’s glory on him, as St. Paul says, “We all with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image” (2 Cor 3: 18). All those present, including the chief priest and those around him, saw that magnificent scene, yet, as the eyes of their hearts were sealed against beholding the truth, and the love of vain glory and wealth corrupted their insight, the shining face of Stephen became a witness against them. St. Jerome believes that the splendor of Stephen’s face is a kind of an advance payment of the eternal glory, in which a believer grows here and enjoys glory after glory (2 Cor 3: 18). "For this refers to the glory which is then to be revealed (1 Pet 5: 1) to His saints; just as also in another place we read the words "from glory to glory" (2 Cor 3: 18), of which glory the saints have even in this world received an earnest and a small portion. At their head stands Moses, whose face shone exceedingly, and was bright with the brightness of the sun. (Exod 34: 20; 2 Cor 3: 7), Next to him comes Elijah, who was caught up into heaven in a chariot of fire, (2 Kings 2: 11), and did not feel the effects of the flame. Stephen, too, when he was being stoned, had the face of an angel visible to all (Acts 6: 15) "2. St. Jerome He has been charged by blasphemy against the law and the customs delivered by Moses, whom they honored, whose face also shone, as it came in (Exod 34: 35), as a sign 1Hom. On Acts. Hom. 15. 2 Letter LI. From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. 305 of the grace of God dwelling upon him. Yet God Himself who granted Moses that grace has granted it also to Stephen, whose face shone as the face of an angel. If it was true that he blasphemed against Moses, God would never have granted him that same gift. "For there are, yes, there are faces full-fraught with spiritual grace, lovely to them that love, awful to haters and enemies"1. As that man was falsely charged, his features defended him before all people2. St. John Chrysostom In his speech about the resurrected body, the scholar Tertullian says3 that The change of something does not mean its perdition, as for example Moses’ face which shone (Exod 34: 29, 35), yet remained as it was, despite its splendor that made everyone unable to look at it. So also the appearance of Stephen as that of an angel, although it was the same it used to be, yet that did not save Stephen of being stoned. St. Stephen with his heavenly features presented an evangelic thought to Saul, having preached to him in truth that faith in the Lord Christ is a true invitation to enjoy the royal heavenly life. This lesson became a main line in the life of St. Paul, to be felt beyond his writings. I wish you always set your minds on these things (Col 3: 1), as this would set us free from the earth and bring us up to heaven4. St. John Chrysostom There would be no entrance into that land (the land of the light of light and the world of eternity) to him who does not experience it from now. He would not get into it, he who does not tread through it here, as the eye of his insight would suffer a cloud that interferes with his enjoyment of that light. Once the sun of this world sets before his eyes, he would forsake his inheritance, and depart to encounter the great sun, the light of the exalted worlds5. 1Hom. On Acts. Hom. 15. 2Hom. On Acts. Hom. 15. 3 on the Resurrection of the Flesh, 55. 4 Baptismal Instructions, 7.14. 5 The Spiritual Elder. Ep. 3.1. CF. the Epitaphs of Fr. Selim Dekash, the Jesuit. Elshrouq Printing House: Beirut, and the book of the Spiritual Elder: the Coptic Printing House, 1952 (taken from a manuscript found in Elmoharaq Monastery). 306 AN INSPIRATION FROM THE BOOK OF ACTS 6 SANCTIFY, O LORD, THE TABLE MINISTRY How amazing You are in Your love! You, who satisfy the souls and bodies. Not wishing to let the multitudes go hungry, You stretched Your hand, to let Your disciples offer an abundance of food. All were satisfied, and an abundance of leftovers remained. Now, Your disciples bear Your Spirit; And Your Church cares for the needs of Your children. The apostles, to concentrate on praying and preaching the word, Chose deacons for the table ministry. Grant Your priests the spirit of exalted fatherhood. Together with preaching the word, they also preach practical love. And together with their yearning to save, They also yearn to edify everyone, spiritually, physically, and socially. Also grant our people the spirit of testimony to Your gospel. Together with their love to fulfill the needs of the poor, They would not stop praying and striving for the salvation of the world, For every believer to testify to Your joyful gospel, And yearn to the edification of the whole world by Your Holy Spirit. How amazing! The table ministers are full of the Holy Spirit and the wisdom. The Archdeacon never stopped testifying to You. With courage he entered the Synagogues to debate with them with love. With courage he faced the forces of darkness. The features of his face muted the tongues of those who charged him. His face shone with an amazing splendor. All saw his face as the face of an angel. How amazing! He offered spiritual food to the hungry. To the non-believers, he offered the word of truth. And to the men of darkness, he offered a heavenly light. Let me become like Your deacons, full of Spirit and wisdom, To acquire You, O Wisdom of God, Not to suffer the bitterness of inner widowhood, But always enjoy an incessant heavenly spiritual wedding, To consummate my joy, as many are drawn to You, Not one single widow, As all unite to you. You alone, work in and by me, For the sake of the enjoyment of humanity of the eternal wedding.
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