Catechism Links[1]
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 661, 1025-1026, 2795: Christ opens for us the way to heaven
CCC 151, 1698, 2614, 2466: Believing in Jesus
CCC 1569-1571: The order of deacons
CCC 782, 803, 1141, 1174, 1269, 1322: “A chosen race, a royal priesthood”
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| “Saint Stephen” by Bernardo Zenale, 1502-07 |
Readings and Commentary:[4]
Reading 1: Acts 6:1-7
As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem
even a large group of priests were becoming obedient to the faith.
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Commentary on Acts 6:1-7
This account from Acts is considered to be the institution of the diaconate or the Order of Deacons. There is a clear delineation of roles. The Apostles retain their pastoral role as shepherds of the faith (through “prayer and ministry of the word”), while assigning the service role (distribution of food and material to the needy) to Stephen and his six brother deacons. It is noteworthy to observe that Stephen and Philip especially began their own service of the word as well, but in an evangelical rather than liturgical way.
Understanding the roots of the imposition of hands is key to understanding the rationale for its use as an ordaining function. While this was a Hebrew tradition for designating a person for a task, it was later adopted by the Church as a mark of ordination and sacramental selection by God. ("From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism.”[5]).
Responsorial Psalm: Psalm 33:1-2, 4-5, 18-19
R. (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Exult, you just, in the Lord;
praise from the upright is fitting.
Give thanks to the Lord on the harp;
with the ten-stringed lyre chant his praises.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
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Commentary on Ps 33:1-2, 4-5, 18-19
Psalm 33 is a hymn of praise. In these strophes, we hear the note of thanksgiving for God’s salvation and complete faith in God’s mercy. The final strophe (v. 18-19) hearkens to a time of great tribulation where the Lord’s saving hand was clearly seen. (“The eyes of the Lord are upon those who fear him, upon those who hope for his kindness.”) This song also can also be applied to the virtue of the seven deacons (See Acts 6:1-7 and 1 Timothy 3:12-13 "Upright is the word of the Lord, and all his works are trustworthy”).
Reading 2: 1 Peter 2:4-9
Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.
You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.
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Commentary on 1 Pt 2:4-9
St. Peter begins this selection exhorting the Christian reader to build the spiritual house of God. He tells the Christian to be part of that house, and strengthen it through prayer and sacrifice (the reference here seems to point to the Eucharistic sacrifice common in the homes of the persecuted Church).
The passage continues with the “building” analogy, the use of the foundation and cornerstone simile. ”Christ is the cornerstone (cf Isaiah 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Peter 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Peter 2:8); cf Romans 11:11.”[6]
CCC: 1 Pt 2:1-10 2769; 1 Pt 2:4-5 1141, 1179; 1 Pt 2:4 552; 1 Pt 2:5 756, 901, 1268, 1330, 1546; 1 Pt 2:9 709, 782, 803, 1141, 1268, 1546
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Gospel: John 14:1-12
Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”
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Commentary on Jn 14:1-12
This dialogue with the disciples is taking place at the Last Supper. Jesus has already responded to Peter and now Thomas chimes in with: “Master, we do not know where you are going; how can we know the way?” To which Jesus responds with a phrase known to all Christians: “I am the way and the truth and the life.” He ends with another phrase that has been used and twisted throughout the history of Christianity: “No one comes to the Father except through me.”
Also in this passage from St. John’s Gospel, part of the “Many Dwellings” discourse, we see the confusion in some of the disciples. St. Philip asks Jesus to show them the Father. This request allows Jesus to remind them that he and the Father are one, and that since they have seen Jesus, they have seen the Father.
He concludes this passage with a clear statement about the power of faith in himself saying that whatever is asked for in his name will be granted. Note especially that Jesus says these prayers (requests) will be granted for the glory of the Father.
CCC: Jn 14:1 151; Jn 14:2-3 2795; Jn 14:2 661; Jn 14:3 1025; Jn 14:6 74, 459, 1698, 2466, 2614; Jn 14:9-10 470; Jn 14:9 516
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Reflection:
There is a long standing debate among the clergy as to whether permanent deacons should be dispensed from wearing the Roman Collar (as priests, bishops, and seminarians do). We use the word “dispense” here because Church Law says clerics are obliged to wear the Roman Collar in public at all times. Some dioceses do not dispense them, most do. In fact most dioceses request that permanent deacons not wear clerical garb to avoid confusion as to their status.
On the side of those who feel deacons should wear “the collar” are those who believe that it provides an obvious and visible sign that a member of the Catholic Clergy is present in the world, and it is therefore a valuable symbol. It tells those who see this symbol that there is a person present who represents the Church, and is available for spiritual guidance or help at need.
On the side of those who believe “the collar” is not necessary, and is in fact confusing are those who believe that it should be the actions of the individual that proclaim a person dedicated to the service of God is present, not the outward symbol. They argue that like another deacon, St. Francis of Assisi, we should: “Proclaim the Gospel always and use words when we have to.” (As an aside, I recently read a scholarly article that says St. Francis probably never actually said that but rather it is extracted from his first Rule for the Franciscan Order.)
On whichever side of this debate one comes down, a central principle is clear. As Christians, we are called to take our faith into the world and not hide it under a bushel (Matthew 5:15).
In the first reading from the Acts of the Apostles, we see the Church appointing its first deacons to insure that the mercy and fidelity of Christ are carried to all the members of the believing community. They were selected, we are told, because they were “filled with the Spirit and wisdom.” One might ask, “Well, how did the Apostles know they were “filled with the Spirit and wisdom”? Did they go around asking the members of the faith community: “Excuse me, are you filled with the Holy Spirit and wisdom?” Probably not, they selected these men because they had been observed by others to act in ways which told the community that they had the heart of the servant Christ.
In the second reading, St. Peter tells the community: “…like living stones, let yourselves be built into a spiritual house.” The quote goes on with: “…to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.” This spiritual building that St. Peter calls for is an interior faith that manifests itself in an external way. It is only by the external actions of individuals that the community, depending upon the united actions of its entire membership, is built into the spiritual home that is the Church.
Finally, ultimately, in St. John’s Gospel the Lord himself says: “Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.” What can this mean but to tell us that we, who call him Savior and Lord, who proclaim him the Son of God, raised gloriously from the dead for our salvation, must act in the same way he did? We are to love as he did, universally and without reservation.
Today, five weeks following our Easter of Joy, we are reminded again what it means to have faith in the Risen Lord, Jesus. We are called to act in His Name to reveal the love of God the Father to all we meet, so there will be no confusion about who we are and what we stand for. Challenging times lay ahead for us.
Pax
In other Years: Memorial of Saint Matthias, Apostle
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[3] The picture is “Saint Stephen” by Bernardo Zenale, 1502-07
[4] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[5] CCC1288
[6] See NAB Footnote on 1 Peter 2:4-8
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