Tuesday

3rd Week of Easter

1st Reading: Acts 7:51-8:1a

Stephen's Address to the Sanhedrin
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(Stephen addressed the Sanhedrin,) [51] "You stiff-necked people, uncircumcised
in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.
[52] Which of the prophets did not your fathers persecute? And they killed those
who announced beforehand the coming of the Righteous One, whom you have
now betrayed and murdered, [53] you who received the law as delivered by angels
and did not keep it."

The Martyrdom of Stephen
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[54] Now when they heard these things they were enraged, and they ground their
teeth against him. [55] But he, full of the Holy Spirit, gazed into Heaven and saw
the glory of God, and Jesus standing at the right hand of God; [56] and he said,
"Behold, I see the heavens opened, and the Son of Man standing at the right hand
of God." [57] But they cried out with a loud voice and stopped their ears and
rushed together upon him. [58] Then they cast him out of the city and stoned him;
and the witnesses laid down their garments at the feet of a young man named
Saul. [59] And as they were stoning Stephen, he prayed, "Lord Jesus, receive my
spirit." [60] And he knelt down and cried with a loud voice, "Lord, do not hold this
sin against them." And when he had said this, he fell asleep.

Persecution of the Church
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[1a] And Saul was consenting to his death.

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Commentary:

55-56. "It is clear", St. Ephraem comments, "that those who suffer for Christ
enjoy the glory of the whole Trinity. Stephen saw the Father and Jesus at His
side, because Jesus appears only to his own, as was the case with the Apostles
after the Resurrection. While the champion of the faith stood there helpless in the
midst of those who had killed the Lord, just at the point when the first martyr was
to be crowned, he saw the Lord, holding a crown in His right hand, as if to encou-
rage him to conquer death and to show that he inwardly helps those who are
about to die on his account. He therefore reveals what he sees, that is, the hea-
vens opened, which were closed to Adam and only opened to Christ at the Jordan,
but open now after the Cross to all who share Christ's sufferings, and in the first
instance open to this man. See how Stephen reveals why his face was lit up: it
was because he was on the point of contemplating this wondrous mission. That
is why he took on the appearance of an angel--so that his testimony might be
more reliable" ("Armenian Commentary, ad loc.").

57-59. The cursory trial of Stephen ends without any formal sentence of death:
this Jewish tribunal was unable to pass such sentences because the Romans
restricted its competence. In any event no sentence proves necessary: the
crowd becomes a lynching party: it takes over and proceeds to stone Stephen,
with the tacit approval of the Sanhedrin.

Tradition regards Stephen as the first Christian martyr, an example of fortitude
and suffering for love of Christ. "Could you keep all God's commandments," St.
Cyprian asks, "were it not for the strength of patience? That was what enabled
Stephen to hold out: in spite of being stoned he did not call down vengeance on
his executioners, but rather forgiveness.... How fitting it was for him to be Christ's
first martyr, so that by being, through his glorious death, the model of all the mar-
tyrs that would come after him, he should not only be a preacher of the Lord's
Passion, but should also imitate it in his meekness and immense patience" ("De
Bono Patientiae", 16).

Martyrdom is a supreme act of bravery and of true prudence, but to the world it
makes no sense. It is also an _expression of humility, because a martyr does
not act out of bravado or overweening self-confidence; he is a weak man like any-
one else, but God's grace gives him the strength he needs. Although martyrdom
is something which happens rarely, it does show Christians what human nature
can rise to if God gives it strength, and it establishes a standard, both real and
symbolic, for the behavior of every disciple of Christ.

"Since all the virtues and the perfection of all righteousness are born of love of
God and one's neighbor," St. Leo says, "in no one is this love more worthily
found than in the blessed martyrs, who are nearest to our Lord in terms of imita-
tion of both His charity and His Passion.

"The martyrs have been of great help to others, because the Lord has availed
of the very strength as He granted them to ensure that the pain of death and
the cruelty of the Cross do not frighten any of His own, but are seen as things
in which man can imitate Him....

"No example is more useful for the instruction of the people of God than that of
the martyrs. Eloquence is effective for entreating, argument for convincing; but
examples are worth more than words, and it is better to teach by deeds than by
speech" ("Hom. on the Feast of St. Laurence").

The Second Vatican Council has reminded us of the excellence of the martyrdom
as a form of witness to the faith. Although there are heroic ways of imitating and
following our Lord which do not involve the drama of bloodshed and death, all
Christians should realize that confession of the faith in this way is not a thing of
the past and is sometimes necessary.

"Since Jesus, the Son of God, showed His love by laying down His life for us, no
one has greater love than he who lays down his life for Him and for his brothers
(cf. 1 John 3:16; John 15:13). Some Christians have been called from the begin-
ning, and will always be called, to give this greatest testimony of love to all,
especially to persecutors. Martyrdom makes the disciple like his Master. [...]
Therefore, the Church considers it the highest gift and supreme test of love. 
And although it is given to few, all must be prepared to confess Christ before
men and to follow him along the way of the Cross amidst the persecutions which
the Church never lacks.

"Likewise the Church's holiness is fostered [...] by the manifold counsels which
the Lord proposes to His disciples in the Gospel" (Vatican II, "Lumen Gentium",
42).

The Liturgy of the Church sums up the asceticism and theology of martyrdom in
the preface for Christian martyrs: "Your holy martyr followed the example of Christ,
and gave his life for the glory of Your name. His death reveals Your power shining
through our human weakness. You choose the weak and make them strong in
bearing witness to You."

Like Jesus, Stephen dies commending his soul to God and praying for his perse-
cutors. At this point St. Luke brings in Saul who cooperates in the proceedings
by watching the executioners' clothes; Saul will soon experience the benefits of
Stephen's intercession. "If Stephen had not prayed to God, the Church would
not have had Paul" (St. Augustine, "Sermons", 315, 7).

Stephen has died, but his example and teaching continue to speak across the
world.


Gospel Reading: John 6:30-35

The Discourse on the Bread of Life (Continuation)
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[30] So they said to Him (Jesus), "Then what sign do You do, that we may see,
and believe You? What work do You perform? [31] Our fathers ate the manna
in the wilderness; as it is written, He gave them bread from Heaven to eat.'"
[32] Jesus then said to them, "Truly, truly, I say to you, it was not Moses who
gave you the bread from Heaven; My Father gives you the true bread from Hea-
ven. [33] For the bread of God is that which comes down from Heaven, and gives
life to the world." [34] They said to Him, "Lord, give us this bread always."

[35] Jesus said them, "I am the bread of life; he who comes to Me shall not
hunger, and he who believes in Me shall never thirst."

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Commentary:

28-34. This dialogue between Jesus and His hearers is reminiscent of the
episode of the Samaritan woman (cf. John 4:11-15). On that occasion Jesus
was speaking about water springing up to eternal life; here, He speaks of bread
coming down from Heaven to give to the world. There, the woman was asking
Jesus if He was greater than Jacob; here the people want to know if He can
compare with Moses (cf. Exodus 16:13). "The Lord spoke of Himself in a way
that made Him seem superior to Moses, for Moses never dared to say that he
would give food which would never perish but would endure to eternal life. Jesus
promises much more than Moses. Moses promised a kingdom, and a land
flowing with milk and honey, good health and other temporal blessings [...],
plenty for the belly, but food which perishes; whereas Christ promised food
which never perishes but which endures forever" (St. Augustine, "In Ioann.
Evang.", 25:12).

These people know that the manna--food which the Jews collected every day
during the journey through the wilderness (cf. Exodus 16:13ff) -- symbolized mes-
sianic blessings; which was why they asked our Lord for a dramatic sign like the
manna. But there was no way they could suspect that the manna was a figure
of a great supernatural messianic gift which Christ was bringing to mankind -- the
Blessed Eucharist. In this dialogue and in the first part of the discourse (verses
35-47), the main thing Jesus is trying to do is bring them to make an act of faith
in Him, so that He can then openly reveal to them the mystery of the Blessed
Eucharist--that He is the bread "which comes down from Heaven, and gives life
to the world" (verse 33). Also, St. Paul explains that the manna and the other
marvels which happened in the wilderness were a clear prefiguring of Jesus
Christ (cf. 1 Corinthians 10:3-4).

The disbelieving attitude of these Jews prevented them from accepting what
Jesus revealed. To accept the mystery of the Eucharist, faith is required, as
Paul VI stressed: "In the first place we want to remind you that the Eucharist is
a very great mystery; strictly speaking, to use the words of sacred liturgy, it is
'the mystery of faith'. This is something well known to you but it is essential to
the purpose of rejecting any poisonous rationalism. Many martyrs have wit-
nessed to it with their blood. Distinguished Fathers and Doctors of the Church
in unbroken succession have taught and professed it. [...] We must, therefore,
approach this mystery, above all, with humble reverence, not following human
arguments, which ought to be hushed, but in steadfast adherence to divine reve-
lation" ("Mysterium Fidei").

35. Going to Jesus means believing in Him, for it is through faith that we approach
our Lord. Jesus uses the metaphor of food and drink to show that He is the one
who really meets all man's noblest aspirations: "How beautiful is our Catholic faith!
It provides a solution for all our anxieties, calms our minds and fills our hearts with
hope" (St. J. Escriva, "The Way", 582).
　

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.

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