Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: Acts 8:1b-8
Persecution of the Church (Continuation)
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[1b] And on that day a great persecution arose against the Church in Jerusalem; and they were all scattered throughout the region of Judea and Samaria, except the Apostles. [2] Devout men buried Stephen and made great lamentation over him. [3] But Saul laid waste the Church, and entering house after house, he dragged off men and women and committed them to prison.
Philip's Preaching in Samaria
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[4] Now those who were scattered went about preaching the Word. [5] Philip went down to a city of Samaria, and proclaimed to them the Christ. [6] And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. [7] For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. [8] So there was much joy in that city.
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Commentary:
1. Stephen's death signals the start of a violent persecution of the Christian community and Hellenist members in particular.
A new situation has been created. "Far from diminishing the boldness of the disciples, Stephen's death increased it. Christians were scattered precisely in order to spread the Word further afield" (Chrysostom, "Hom. on Acts", 18). This scattering of the disciples is not simply flight from danger. It originates in danger, but they avail of it to serve God and the Gospel. "Flight, so far from implying cowardice, requires often greater courage than not to flee. It is a great trial of heart. Death is an end of all trouble; he who flees is ever expecting death, and dies daily. [...] Exile is full of miseries. The after-conduct of the saints showed they had not fled for fear. [...] How would the Gospel ever have been preached throughout the world, if the Apostles had not fled? And, since their time, those, too, who have become martyrs, at first fled; or, if they advanced to meet their persecutors, it was by some secret suggestion of the Divine Spirit. But, above all, while these instances abundantly illustrate the rule of duty in persecution, and the temper of mind necessary in those who observe it, we have that duty itself declared in a plain precept by no other than our Lord: 'When they shall persecute you in this city,' He says, 'flee into another'" (John Henry Newman, "Historical Sketches", II, 7).
4. "Observe how, in the middle of misfortune, the Christians keep up their preaching instead of neglecting it" (Chrysostom, "Hom. on Acts", 18). Misfortune plays its part in the spread of the Gospel. God's plan always exceeds man's calculations and expectations. An apparently mortal blow for the Gospel in fact plays a decisive role in its spread. What comes from God cannot be destroyed; its adversaries in fact contribute to its consolidation and progress. "The religion founded by the mystery of the Cross of Christ cannot be destroyed by any form of cruelty. The Church is not diminished by persecutions; on the contrary, they make for its increase. The field of the Lord is clothed in a richer harvest. When the grain which falls dies, it is reborn and multiplied" (St. Leo the Great, "Hom. on the Feast of St. Peter and St. Paul").
The disciples are disconcerted to begin with, but then they begin to have a better understanding of God's providence. They may well have been reminded of Isaiah's words: "My thoughts are not your thoughts, neither are your ways My ways" (55:8), and of the promises of a Heavenly Father, who arranges all events to the benefit of His elect.
The different periods of Church history show certain similarities, and difficulties caused by hidden or overt enemies never create totally new situations. Christians always have good reason to be optimistic—with an optimism based on faith, self-sacrifice and prayer. "Christianity has been too often in what seemed deadly peril that we should fear for it any new trial now. So far is certain; on the other hand, what is uncertain [...] is the particular mode by which, in the event, Providence rescues and saves His elect inheritance. Sometimes our enemy is turned into a friend; sometimes he is despoiled of that special virulence of evil which was so threatening; sometimes he falls to pieces himself; sometimes he does just so much as is beneficial, and then is removed. Commonly the Church has nothing more to do than to go on in her own proper duties, in confidence and peace; to stand still and to see the salvation of God" (John Henry Newman, "Biglieto Speech", 1879).
Those who do not know Christ may resist the Gospel, but that resistance makes good Christians spiritually stronger and helps to purify the Church. "The storm of persecution is good. What is the loss? What is already lost cannot be lost. When the tree is not torn up by the roots--and there is no wind or hurricane that can uproot the tree of the Church--only the dry branches fall. And they...are well fallen" (St. J. Escriva, "The Way", 685).
5. This is not Philip the Apostle (1:13) but one of the seven deacons appointed to look after Christians in need (6:5). The Gospel is proclaimed to the Samaritans--who also were awaiting the Messiah. This means that it now spreads beyond the borders of Judea once and for all, and our Lord's promise (Acts 1:8) is fulfilled: "You shall by My witnesses in Jerusalem and in all Judea and Samaria."
The despised Samaritans became the first to benefit from the Gospel's determination to spread all over the world. We can sense St. Luke's pleasure in reporting its proclamation to the Samaritans; earlier he had already showed them in a favorable light: he is the only Evangelist to recount the parable of the Good Samaritan (cf. Luke 10:3-037) and to mention that the leper who came back to thank Jesus after being cured was a Samaritan (cf. Luke 17:16). On the Samaritans in general, see the note on John 4:20.
From: John 6:35-40
The Discourse on the Bread of Life (Continuation)
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[35] Jesus said to them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. [36] But I said to you that you have seen Me and yet do not believe. [37] All that the Father gives Me will come to Me; and him who comes to Me I will not cast out. [38] For I have come down from Heaven, not to do My own will, but the will of Him who sent Me; [39] and this is the will of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day. [40] For this is the will of My Father, that every one who sees the Son and believes in Him should have eternal life; and I will raise him up at the last day."
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Commentary:
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).
37-40. Jesus clearly reveals that He is the one sent by the Father. This is something St. John the Baptist proclaimed earlier on (Jn 3:33-36), and Jesus Himself stated it in His dialogue with Nicodemus (Jn 3:17-21) and announced publicly to the Jews in Jerusalem (Jn 5:20-30). Since Jesus is the one sent by the Father, the bread of life come down from Heaven to give life to the world, everyone who believes in Him has eternal life, for it is God's will that everyone should be saved through Jesus Christ. These words of Jesus contain three mysteries: 1) that of faith in Jesus Christ, which means "going to Jesus", accepting His miracles (signs) and His words; 2) the mystery of the resurrection of believers, something which begins in this life through faith and becomes fully true in Heaven; 3) the mystery of predestination, the will of our Father in Heaven that all men be saved. These solemn words of our Lord fill the believer with hope.
St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: "Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me, becomes humble; he who cleaves to Me will be humble, for he does not his will but God's" ("In Ioann. Evang.", 25, 15 and 16).