Saint Étienne
Diacre et premier
martyr (+ 35)
Étienne qui porte un nom grec (stephanos, le couronné) apparaît parmi les disciples des apôtres dans la première communauté chrétienne de Jérusalem. Quand des disputes (ce sont les premières mais, hélas pas les dernières dans l'histoire de l'Église) s'élèvent au sujet des veuves hellénistes et des veuves juives, on pense tout de suite à lui et il devient le premier des sept diacres chargés du service des tables. Il s'en acquitte à merveille sans pour autant se trouver exclu du service de la Parole. Ce n'est pas en effet pour son service de charité qu'il est arrêté mais bien pour avoir, devant des représentants de la "synagogue des Affranchis", proclamé avec sagesse l'Évangile de Jésus, le Christ. On le conduit devant le sanhédrin. Il parle. On l'écoute longuement sans l'interrompre. Toute la prédication des apôtres défile dans son discours qui se termine par une vision divine: "Je vois les cieux ouverts et le Fils de l'Homme debout à la droite de Dieu." C'en est trop. On se saisit de lui, on l'entraîne, on le lapide sous les yeux d'un certain Saul. Étienne meurt comme son Maître, pardonnant et s'abandonnant entre les mains du Père. Il est le premier martyr et, de ce grain tombé en terre, le premier fruit sera la conversion de Saul sur le chemin de Damas, pour qui le ciel s'est ouvert aussi. Paul en fut aveuglé parce qu'il n'avait pas encore reçu la grâce du Baptême.
Saint Étienne, premier martyr et saint patron du diocèse - (…) Eglise catholique de Seine et Marne - diocèse de Meaux : Étienne est le premier martyr. Aussi son témoignage a-t-il toujours gardé une valeur exemplaire dans l'Église. Choisi comme chef de file des Sept qui devaient décharger les Apôtres des tâches matérielles, il prit aussi sa part dans l'annonce de la Bonne Nouvelle. C'est en témoin du Christ ressuscité et en imitateur de sa passion qu'il mourut lapidé à Jérusalem.
- vidéo : 'Comme saint Etienne, portons le Christ au monde', Benoît XVI.
Saint Étienne, témoin courageux (source: VIS 091228 -300):
Le 26 décembre 2009, le Pape a dit que "celui qui se trouve dans la mangeoire, est le Fils de Dieu fait homme, qui nous demande de témoigner avec courage de son Évangile, comme l'a fait saint Étienne".
Premier martyr chrétien "rempli de l'Esprit Saint, il n'a pas hésité à donner sa vie par amour de son Seigneur. Il meurt, comme son maître, en pardonnant ses persécuteurs et nous fait comprendre comment la venue du Fils de Dieu dans le monde donne naissance à une nouvelle civilisation, la civilisation de l'amour, qui ne se rend pas devant le mal et la violence et qui abat les barrières entre les hommes en les rendant frères dans la grande famille des fils de Dieu".
"Le témoignage d'Étienne, comme celui des martyrs chrétiens, montre à nos contemporains souvent distraits et désorientés, sur qui doit reposer leur confiance pour donner un sens à leur vie. Le martyr, en effet, est celui qui meurt avec la certitude de se savoir aimé de Dieu, et, sans rien faire passer avant l'amour du Christ, sait qu'il a choisi la meilleure part". Benoît XVI a ajouté que "l'Église, en nous présentant le diacre saint Étienne comme modèle, nous montre aussi, dans l'accueil et dans l'amour envers les plus pauvres, un des chemins privilégiés pour vivre l'Évangile et témoigner aux hommes de façon crédible du Règne de Dieu qui vient".
Après avoir souligné que la fête de saint Étienne "nous rappelle aussi tous ces croyants qui, à travers le monde, sont mis à l'épreuve et souffrent à cause de leur foi", le Pape a demandé de s'engager "à les soutenir par la prière et à être fidèles à notre vocation chrétienne, en mettant toujours au centre de notre vie Jésus-Christ que nous contemplons, en ces jours, dans la simplicité et l'humilité de la crèche".
Les Églises orientales fêtent Marie, en son mystère d'être la "Theotokos", la Mère de Dieu, la toujours Vierge, le 26 décembre, au lendemain de la Nativité. Elles reportent la célébration de saint Étienne au 27 décembre.
Fête de saint Étienne, premier martyr, vers l'an 34. Homme rempli de foi et
d'Esprit Saint, premier des Sept que les Apôtres choisirent comme coopérateurs
de leur ministère, il fut aussi le premier des disciples du Seigneur à verser
son sang à Jérusalem, portant témoignage au Christ Jésus, qu'il affirma voir
debout dans la gloire à la droite du Père et, pendant qu'on le lapidait, il
priait pour ses persécuteurs.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/315/Saint-%C3%89tienne.html
98.
St. Stephen. The 140 Saints of the ColonnadeSt. Stephen. Died - c.34 AD. Feastday
- 26 December. Sculptor - Lazzaro Morelli. The dates in the documents and
stylistic evidence allows attribution to Morelli. There is a close affinity
between this statue and St Laurence (97). Statue created - c. 1662-1665. Sources
state that on 3 October 1665 a pin was inserted to hold the statue. Height -
3.1 m. (10ft 4in) travertine. Steven, like St Laurence, was a deacon and
therefore shown with alb and dalmatic. His extended right hand holds a
stone, as he was stoned to death. His left hand holds the palm of martyrdom. Traditionally
regarded as the first martyr of Christianity, he was according the Act of the
Apostles, a deacon in the early church at Jerusalem. Sources: The Book of
Saints, ©2002 Edited by Dom Basil Watkins, OSB. Le statue berniniani del
Colonnato di San Pietro, Martinelli, Valentino ©1987 by de Luca Editore s.t.l.
BENOÎT XVI
AUDIENCE GÉNÉRALE
Mercredi 10 janvier 2007
Etienne, le Protomartyr
Chers frères et soeurs,
Après la période des
fêtes, nous revenons à nos catéchèses. J'avais médité avec vous sur les figures
des douze Apôtres et de saint Paul. Puis nous avons commencé à réfléchir sur
les autres figures de l'Eglise naissante et ainsi, nous voulons aujourd'hui nous
arrêter sur la figure de saint Etienne, fêté par l'Eglise le lendemain de Noël.
Saint Etienne est le plus représentatif d'un groupe de sept compagnons. La
tradition voit dans ce groupe la semence du futur ministère des
"diacres", même s'il faut souligner que cette dénomination est
absente dans le Livre des Actes. L'importance d'Etienne découle dans tous les
cas du fait que Luc, dans son livre important, lui consacre deux chapitres
entiers.
Le récit de Luc part de
la constatation d'une sous-division établie au sein de l'Eglise primitive de
Jérusalem: celle-ci était certes entièrement composée de chrétiens d'origine
juive, mais certains d'entre eux étaient originaires de la terre d'Israël et
étaient appelés "Hébreux", tandis que d'autres de foi juive vétérotestamentaire
provenaient de la diaspora de langue grecque et étaient appelés
"Hellénistes". Voici le problème qui se présentait: les plus démunis
parmi les hellénistes, en particulier les veuves dépourvues de tout soutien
social, couraient le risque d'être négligés dans l'assistance au service
quotidien. Pour remédier à cette difficulté, les Apôtres, se réservant la
prière et le ministère de la Parole comme devoir central propre, décidèrent de
charger "sept hommes de bonne réputation, remplis de l'Esprit et de
sagesse" afin d'accomplir le devoir de l'assistance (Ac 6, 2-4),
c'est-à-dire du service social caritatif. Dans ce but, comme l'écrit Luc, sur
l'invitation des Apôtres, les disciples élirent sept hommes. Nous connaissons
également leurs noms. Il s'agit de: "Etienne, homme rempli de foi et de
l'Esprit Saint, Philippe, Prochore, Nicanor, Timon, Parménas et Nicolas
prosélyte d'Antioche. On les présenta aux Apôtres et, après avoir prié, ils
leur imposèrent les mains" (Ac 6, 5-6).
Le geste de l'imposition
des mains peut avoir diverses significations. Dans l'Ancien Testament, ce geste
a surtout la signification de transmettre une charge importante, comme le fit
Moïse avec Josué (cf. Mb 27, 18-23), désignant ainsi son successeur. Dans ce
sillage, l'Eglise d'Antioche utilisera également ce geste pour envoyer Paul et
Barnabé en mission aux peuples du monde (cf. Ac 13, 3). C'est à une imposition
analogue des mains sur Timothée, pour lui transmettre une fonction officielle,
que font référence les deux Epîtres de Paul qui lui sont adressées (cf. 1 Tm 4,
14; 2 Tm 1, 6). Le fait qu'il s'agisse d'une action importante, devant être
accomplie avec discernement, se déduit de ce que l'on lit dans la Première
Epître à Timothée: "Ne te hâte pas d'imposer les mains à qui que ce soit.
Ne te fais pas complice des péchés d'autrui" (5, 22). Nous voyons donc que
le geste d'imposition des mains se développe dans la lignée d'un signe
sacramentel. Dans le cas d'Etienne et de ses compagnons, il s'agit certainement
de la transmission officielle, de la part des Apôtres, d'une charge et, dans le
même temps, d'une façon d'implorer la grâce de Dieu pour qu'ils l'exercent.
La chose la plus
importante à souligner est que, outre les services caritatifs, Etienne
accomplit également une tâche d'évangélisation à l'égard de ses compatriotes,
de ceux qu'on appelle "hellénistes", Luc insiste en effet sur le fait
que celui-ci, "plein de grâce et de puissance" (Ac 6, 8), présente au
nom de Jésus une nouvelle interprétation de Moïse et de la Loi même de Dieu, il
relit l'Ancien Testament à la lumière de l'annonce de la mort et de la
résurrection de Jésus. Cette relecture de l'Ancien Testament, une relecture
christologique, provoque les réactions des Juifs qui perçoivent ses paroles
comme un blasphème (cf. Ac 6, 11-14). C'est pour cette raison qu'il est
condamné à la lapidation. Et saint Luc nous transmet le dernier discours du
saint, une synthèse de sa prédication. Comme Jésus avait montré aux disciples
d'Emmaüs que tout l'Ancien Testament parle de lui, de sa croix et de sa
résurrection, de même saint Etienne, suivant l'enseignement de Jésus, lit tout
l'Ancien Testament d'un point de vue christologique. Il démontre que le mystère
de la Croix se trouve au centre de l'histoire du salut raconté dans l'Ancien
Testament, il montre que réellement Jésus, le crucifié et le ressuscité, est le
point d'arrivée de toute cette histoire. Et il démontre donc également que le
culte du temple est fini et que Jésus, le ressuscité, est le nouveau et
véritable "temple". C'est précisément ce "non" au temple et
à son culte qui provoque la condamnation de saint Etienne, qui, à ce moment-là
- nous dit saint Luc -, fixant les yeux vers le ciel vit la gloire de Dieu et
Jésus qui se trouvait à sa droite. Et voyant le ciel, Dieu et Jésus, saint
Etienne dit: "Voici que je contemple les cieux ouverts: le Fils de l'homme
est debout à la droite de Dieu" (Ac 7, 56). Suit alors son martyre, qui,
de fait, est modelé sur la passion de Jésus lui-même, dans la mesure où il
remet au "Seigneur Jésus" son esprit et qu'il prie pour que les
péchés de ses meurtriers ne leur soient pas imputés (cf. Ac 7, 59-60).
Le lieu du martyre de
saint Etienne à Jérusalem est traditionnellement situé un peu à l'extérieur de
la Porte de Damas, au nord, où s'élève à présent précisément l'église
Saint-Etienne, à côté de la célèbre Ecole Biblique des Dominicains. La mort
d'Etienne, premier martyr du Christ, fut suivie par une persécution locale
contre les disciples de Jésus (cf. Ac 8, 1), la première qui ait eu lieu dans
l'histoire de l'Eglise. Celle-ci constitua l'occasion concrète qui poussa le
groupe des chrétiens juifs d'origine grecque à fuir de Jérusalem et à se
disperser. Chassés de Jérusalem, ils se transformèrent en missionnaires
itinérants: "Ceux qui s'étaient dispersés allèrent répandre partout la
Bonne Nouvelle de la Parole" (Ac 8, 4). La persécution et la dispersion
qui s'ensuit deviennent mission. L'Evangile se diffusa ainsi en Samarie, en
Phénicie et en Syrie, jusqu'à la grande ville d'Antioche, où selon Luc il fut
annoncé pour la première fois également aux païens (cf. Ac 11, 19-20) et où
retentit aussi pour la première fois le nom de "chrétiens" (Ac 11,
26).
Luc note en particulier
que les lapidateurs d'Etienne "avaient mis leurs vêtements aux pieds d'un
jeune homme appelé Saul" (Ac 7, 58), le même qui, de persécuteur,
deviendra un éminent apôtre de l'Evangile. Cela signifie que le jeune Saul
devait avoir entendu la prédication d'Etienne, et qu'il connaissait donc ses
contenus principaux. Et saint Paul était probablement parmi ceux qui, suivant
et entendant ce discours, "s'exaspéraient contre lui, et grinçaient des
dents" (Ac 7, 54). Et nous pouvons alors voir les merveilles de la
Providence divine. Saul, adversaire acharné de la vision d'Etienne, après sa
rencontre avec le Christ ressuscité sur le chemin de Damas, reprend la lecture
christologique de l'Ancien Testament effectuée par le Protomartyre, il
l'approfondit et la complète, et devient ainsi l'"Apôtre des
Nations". La Loi est accomplie, ainsi enseigne-t-il, dans la Croix du
Christ. Et la foi en Christ, la communion avec l'amour du Christ est le
véritable accomplissement de toute la Loi. Tel est le contenu de la prédication
de Paul. Il démontre ainsi que le Dieu d'Abraham devient le Dieu de tous. Et
tous les croyants en Jésus Christ, en tant que fils d'Abraham, participent de
ses promesses. Dans la mission de saint Paul s'accomplit la vision d'Etienne.
L'histoire d'Etienne nous
dit beaucoup de choses. Par exemple, elle nous enseigne qu'il ne faut jamais
dissocier l'engagement social de la charité de l'annonce courageuse de la foi.
Il était l'un des sept, chargé en particulier de la charité. Mais il n'était
pas possible de dissocier la charité et l'annonce. Ainsi, avec la charité, il
annonce le Christ crucifié, jusqu'au point d'accepter également le martyre.
Telle est la première leçon que nous pouvons apprendre de la figure de saint
Etienne: charité et annonce vont toujours de pair. Saint Etienne nous parle
surtout du Christ, du Christ crucifié et ressuscité comme centre de l'histoire
et de notre vie. Nous pouvons comprendre que la Croix reste toujours centrale
dans la vie de l'Eglise et également dans notre vie personnelle. Dans
l'histoire de l'Eglise ne manquera jamais la passion, la persécution. Et c'est
précisément la persécution qui, selon la célèbre phrase de Tertullien, devient
une source de mission pour les nouveaux chrétiens. Je cite ses paroles: "Nous
nous multiplions à chaque fois que nous sommes moissonnés par vous: le sang des
chrétiens est une semence" (Apologetico 50, 13: Plures efficimur quoties
metimur a vobis: semen est sanguis christianorum). Mais dans notre vie aussi la
croix, qui ne manquera jamais, devient bénédiction. Et en acceptant la croix,
en sachant qu'elle devient et qu'elle est une bénédiction, nous apprenons la
joie du chrétien également dans les moments de difficulté. La valeur du
témoignage est irremplaçable, car c'est à lui que conduit l'Evangile et c'est
de lui que se nourrit l'Eglise. Que saint Etienne nous enseigne à tirer profit
de ces leçons, qu'il nous enseigne à aimer la Croix, car elle est le chemin sur
lequel le Christ arrive toujours à nouveau parmi nous.
* * *
Je suis heureux d’accueillir les pèlerins francophones venus à cette audience. Je salue particulièrement les diacres du séminaire de Lille. Puissiez-vous, à l’exemple de saint Étienne, être d’ardents témoins de l’Évangile par votre engagement concret au service de vos frères et par l’annonce courageuse de la foi en Jésus. Que Dieu vous bénisse !
SOURCE : http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070110_fr.html
Stephanus, on panel and on softwood, circa 1480, 139.8 x 43.1, Sammlung Dursch, Museum of the Diocese of Rottenburg
FÊTE DE SAINT ÉTIENNE,
PREMIER MARTYR
BENOÎT XVI
ANGÉLUS
Chers frères et sœurs !
Au lendemain de la liturgie solennelle de la Nativité du Seigneur, nous
célébrons aujourd’hui la fête de saint Etienne, diacre et premier martyr de
l’Eglise. L’historien Eusèbe de Césarée le définit comme le « parfait martyr »
(Die Kirchengeschichte, v, 2, 5 : gcs ii, 1, Leipzig 1903, 430) parce
qu’il est écrit dans les Actes des Apôtres : « Etienne, rempli de
grâce et de puissance, opérait de grands prodiges et signes parmi le peuple »
(6, 8). Saint Grégoire de Nysse commente ainsi : « C’était un homme honnête et
plein d’Esprit Saint : avec bonté, il remplissait sa charge de nourrir les
pauvres et avec liberté de parole et par la force de l’Esprit Saint, il fermait
la bouche aux ennemis de la vérité » (Sermo in Sanctum Stephanum ii : gno
x, 1, Leiden 1990, 98). Homme de prière et d’évangélisation, Etienne, dont le
nom signifie « couronne » a reçu de Dieu le don du martyre. En effet, « plein
d’Esprit Saint (…), il vit la gloire de Dieu » (Ac 7, 55) et alors qu’il
était lapidé, il priait : « Seigneur Jésus, reçois mon esprit » (Ac 7,
59). Puis, tombé à genoux, il suppliait pour le pardon de ses accusateurs : «
Seigneur, ne leur impute pas ce péché » (Ac 7, 60). C’est pourquoi
l’Eglise orientale chante dans les hymnes : « Les pierres sont devenues pour
toi des marches et des échelles pour l’ascension céleste… et tu t’es approché,
joyeux, de l’assemblée des anges en fête » (mhnaia t. II, Rome 1889,
694.695).
Après la génération des apôtres, les martyrs acquièrent une place de premier
plan dans la considération de la communauté chrétienne. Aux temps des grandes
persécutions, leur éloge fortifie le chemin difficile des fidèles et encourage
ceux qui sont à la recherche de la vérité à se convertir au Seigneur. C’est
pourquoi, par une disposition divine, l’Eglise vénère les reliques des martyrs
et les honore par des surnoms comme « maîtres de vie », « témoins vivants », «
piliers animés », « messagers silencieux » (Grégoire de Nazianze, Oratio 43,
5 : pg 36, 500 C).
Chers amis, la véritable imitation du Christ, c’est l’amour, que certains
écrivains chrétiens ont défini comme « le martyre secret ». A ce propos, saint
Clément d’Alexandrie écrit : « Ceux qui mettent en pratique les commandements
du Seigneur lui rendent témoignage dans toutes leurs actions, puisqu’ils font
ce que lui veut, et qu’ils invoquent fidèlement le nom du Seigneur » (Stromatum iv,
7, 43, 4 : sc 463, Paris 2001, 130). Comme dans l’antiquité,
aujourd’hui aussi l’adhésion sincère à l’Evangile peut requérir le sacrifice de
la vie et de nombreux chrétiens dans différentes régions du monde sont exposés
à la persécution, et parfois au martyre. Mais le Seigneur nous rappelle que «
celui qui aura tenu bon jusqu'au bout sera sauvé » (Mt 10,22).
Nous adressons notre prière à la Très Sainte Vierge Marie, Reine des martyrs, afin
de garder intacte notre volonté de faire le bien, surtout à l’égard de ceux qui
s’opposent à nous. Aujourd’hui, nous confions en particulier à la miséricorde
divine les diacres de l’Eglise, afin qu’éclairés par l’exemple de saint
Etienne, ils collaborent, selon la mission qui leur est propre, à la tâche
d’évangélisation (cf. Exhortation apostolique post-synodale Verbum
Domini, 94).
À l'issue de l'Angélus:
Chers frères et sœurs,
Noël nous pousse, de façon encore plus forte, à prier Dieu afin que s’arrête la
main des violents qui sèment la mort et que la justice et la paix puissent
régner dans le monde. Mais notre terre continue à être irriguée du sang des
innocents. J’ai appris avec une profonde tristesse la nouvelle des attentats
qui, cette année aussi, le jour de la naissance de Jésus, ont apporté le deuil
et la douleur dans plusieurs églises du Nigeria. Je désire manifester à la
communauté chrétienne ma proximité sincère et affectueuse, ainsi qu’à tous ceux
qui ont été frappés par ce geste absurde et j’invite à prier le Seigneur pour
les nombreuses victimes. Je lance un appel afin qu’avec le concours des
différentes composantes sociales, on retrouve la sécurité et la sérénité. En
cet instant, je veux répéter encore une fois et avec force : la violence est un
chemin qui ne conduit qu’à la douleur, à la destruction et à la mort; le
respect, la réconciliation et l’amour sont l’unique chemin pour atteindre la
paix.
***
Chers pèlerins de langue
française, au lendemain de Noël l’Eglise fête le premier témoin du Christ
ressuscité. Saint Etienne a vécu, jusqu’à sa mort, le message de salut que le
Christ a apporté à notre monde. La naissance du Fils de Dieu nous encourage à
témoigner de sa présence au milieu de son peuple même dans l’adversité. Pensons
à tous les chrétiens persécutés à travers le monde, qui, suivant l’exemple de
ce saint, offrent leur vie à cause de leur foi. Le Pape ne les oublie pas. Que
Dieu les remplisse de courage et de force et que la Vierge Marie soit leur
soutien ! Avec ma Bénédiction apostolique !
Bonnes fêtes à vous tous. Merci !
© Copyright 2011 -
Libreria Editrice Vaticana
Brussels Initials Master (fl. 1390–1420), Manuscript Illumination with Saint Stephen in an Initial S, from an Antiphonary, Tempera, ink, and gold on parchment, circa 1410, Metropolitan Museum of Art
ACTES DES APÔTRES
Chapitre 6
1 En ces jours-là, le
nombre des disciples augmentant, les Hellénistes élevèrent des plaintes contre
les Hébreux, parce que leurs veuves étaient négligées dans le service de chaque
jour.
2 Mais les Douze, ayant
convoqué l'assemblée des disciples, dirent : " Il ne convient pas que nous
délaissions la parole de Dieu pour servir aux tables.
3 Cherchez donc parmi
vous, frères, sept hommes de bon renom, remplis d'Esprit et de sagesse, que
nous établirons dans cet office.
4 Quant à nous, nous
serons assidus à la prière et au ministère de la parole. "
5 Ce discours plut à
toute l'assemblée, et ils choisirent Etienne, homme plein de foi et
d'Esprit-Saint, Philippe, Prochore, Nicanor, Timon, Parménias et Nicolas,
prosélyte d'Antioche,
6 qu'ils présentèrent aux
apôtres; et (ceux-ci), après avoir prié, leur imposèrent les mains.
7 La parole de Dieu se
répandait de plus en plus, le nombre des disciples s'augmentait
considérablement à Jérusalem, et une multitude de prêtres obéissaient à la foi.
8 Etienne, plein de grâce
et de force, faisait des prodiges et de grands miracles parmi le peuple.
9 Mais il se leva des
gens de la synagogue dite des Affranchis, et des Cyrénéens, et des Alexandrins,
et de ceux de Cilicie et d'Asie, qui disputèrent avec Etienne;
10 et ils ne pouvaient
résister à sa sagesse ni à l'Esprit par lequel il parlait.
11 Alors ils subornèrent
des hommes qui dirent : " Nous l'avons entendu proférer des paroles
blasphématoires contre Moïse et contre Dieu. "
12 Ils excitèrent le
peuple, les Anciens et les scribes, et étant survenus, ils l'enlevèrent et le
menèrent au sanhédrin.
13 Et ils produisirent de
faux témoins qui disaient : " Cet homme ne cesse de proférer des paroles
contre le lieu saint et contre la Loi,
14 car nous l'avons entendu
dire que ce Jésus de Nazareth détruira ce lieu et changera les coutumes que
Moïse nous a transmises. "
15 Tous ceux qui
siégeaient dans le sanhédrin fixèrent les yeux sur lui et virent son visage
pareil au visage d'un ange.
Chapitre 7
1 Le grand prêtre dit :
" En est-il bien ainsi? "
2 Lui répondit : "
Frères et pères, écoutez. Le Dieu de gloire apparut à notre père Abraham,
lorsqu'il était en Mésopotamie, avant qu'il demeurât à Harran,
3 et il lui dit : Quitte
ton pays et ta famille, et va dans le pays que je te montrerai.
4 Alors il quitta le pays
des Chaldéens et demeura à Harran. De là, après la mort de son père, (Dieu) le
fit émigrer dans ce pays où vous-mêmes demeurez maintenant.
5 Et il ne lui donna
aucun lot, dans ce (pays), pas même une enjambée, mais il lui promit de le lui
donner en possession, et à sa postérité après lui, bien qu'il fût sans enfant.
6 Dieu parla ainsi : Sa
postérité séjournera en pays étranger; on l'asservira et on la maltraitera
pendant quatre cents ans;
7 mais la nation à
laquelle ils seront asservis, c'est moi qui la jugerai, dit Dieu, et après cela
ils sortiront et ils m'adoreront en ce lieu.
8 Et (Dieu) lui donna
l'alliance de la circoncision; et ainsi (Abraham), après avoir engendré Isaac,
le circoncit le huitième jour; puis Isaac engendra et circoncit Jacob, et Jacob
les douze patriarches.
9 Et les patriarches,
jalousant Joseph (le) vendirent pour l'Egypte; mais Dieu était avec lui,
10 et il le tira de
toutes ses épreuves, et lui donna grâce et sagesse devant Pharaon, roi
d'Egypte, qui le mit à la tête de l'Egypte et de toute sa maison.
11 Or il survint une
famine dans tout le pays d'Egypte et en Canaan, et une grande détresse, et nos
pères ne trouvaient pas de nourriture.
12 Mais Jacob, ayant
appris qu'il y avait des vivres en Egypte, (y) envoya nos pères une première
fois.
13 Et la seconde fois,
Joseph fut reconnu par ses frères, et Pharaon connut quelle était son origine.
14 Et Joseph envoya
chercher Jacob, son père et toute la famille, (composée) de soixante-quinze
personnes.
15 Et Jacob descendit en
Egypte, et il mourut, ainsi que nos pères.
16 Et ils furent
transportés à Sichem et déposés dans le sépulcre qu'Abraham avait acheté à prix
d'argent des fils d'Hémor, à Sichem.
17 Comme le temps
approchait où devait s'accomplir la promesse que Dieu avait faite à Abraham, le
peuple s'accrut et se multiplia en Egypte,
18 jusqu'à ce que se leva
sur l'Egypte un autre roi qui ne connaissait pas Joseph.
19 Ce (roi), usant de
ruse envers notre race, maltraita (nos) pères en leur faisant exposer leurs
enfants, afin qu'ils ne vécussent pas.
20 A cette époque naquit
Moïse, qui était beau pour Dieu; il fut nourri trois mois dans la maison de
(son) père
21 et, quand il eut été
exposé, la fille de Pharaon le recueillit et l'éleva comme son fils.
22 Moïse fut instruit
dans toute la sagesse des Egyptiens, et il était puissant en ses paroles et en
ses œuvres.
23 Mais quand il eut
atteint l'âge de quarante ans, il lui vint dans l'esprit de visiter ses frères,
les enfants d'Israël.
24 Et en ayant vu un
qu'on maltraitait, il prit sa défense et vengea l'opprimé en frappant
l'Egyptien.
25 Or il pensait que ses
frères comprendraient que Dieu leur donnait le salut par sa main; mais ils ne
comprirent pas.
26 Le jour suivant, il se
montra devant (deux) qui se battaient, et il tentait de les mettre en paix
disant : " Hommes, vous êtes frères : pourquoi vous maltraiter l'un
l'autre? "
27 Mais celui qui
maltraitait son congénère le repoussa, disant : Qui t'a établi chef et juge sur
nous?
28 Veux-tu me tuer, comme
tu as tué hier l'Egyptien?
29 A cette parole, Moïse
s'enfuit, et il alla séjourner au pays de Madian, où il engendra deux fils.
30 Quarante ans s'étant
écoulés, un ange lui apparut, au désert du mont Sinaï, dans la flamme d'un
buisson en feu.
31 A cette vue, Moïse
était étonné de l'apparition et comme il s'approchait pour regarder, la voix du
Seigneur se fit (entendre) :
32 Je suis le Dieu de tes
pères, le Dieu d'Abraham, d'Isaac et de Jacob. Mais, devenu tremblant, Moïse
n'osait regarder.
33 Et le seigneur lui dit
: Ote la chaussure de tes pieds, car le lieu où tu te tiens est une terre
sainte.
34 J'ai vu l'affliction
de mon peuple qui est en Egypte, j'ai entendu leur gémissement, et je suis
descendu pour les délivrer. Et maintenant viens, que je t'envoie en Egypte.
35 Ce Moïse qu'ils
avaient renié en disant : Qui t'a établi chef et juge? c'est lui que Dieu a
envoyé comme chef et rédempteur, avec l'assistance de l'ange qui lui était
apparu dans le buisson.
36 C'est lui qui les fit
sortir en opérant des prodiges et des miracles dans la terre d'Egypte, dans la
mer Rouge et au désert pendant quarante ans.
37 C'est ce Moïse qui dit
aux enfants d'Israël : Dieu vous suscitera d'entre vos frères un prophète comme
moi.
38 C'est lui qui, dans
l'assemblée, au désert, fut avec l'ange qui lui parlait sur le mont Sinaï et
avec nos pères; qui reçut des paroles de vie pour vous les donner;
39 à qui nos pères ne
voulurent pas obéir, mais qu'ils repoussèrent, tandis que, retournés de cœur
vers l'Egypte,
40 ils dirent à Aaron :
Fais-nous des dieux qui marchent devant nous, car ce Moïse, qui nous a fait
sortir du pays d'Egypte, nous ne savons ce qui lui est arrivé.
41 Ils fabriquèrent en
ces jours-là un veau (d'or), et ils offrirent un sacrifice à l'idole, et ils se
réjouissaient des œuvres de leurs mains.
42 Mais Dieu se détourna
et les livra au culte de l'armée du ciel, selon qu'il est écrit au livre des
Prophètes : M'avez-vous offert des victimes et des sacrifices pendant quarante
ans au désert, maison d'Israël?
43 Vous avez porté la
tente de Moloch et l'astre de votre dieu Réphan, les images que vous avez
faites pour les adorer ! Aussi je vous transporterai par delà Babylone.
44 Nos pères dans le
désert avaient le tabernacle du témoignage, comme l'avait ordonné celui qui dit
à Moïse de le faire selon le modèle qu'il avait vu.
45 L'ayant reçu, nos
pères l'amenèrent aussi, avec Josué, lorsqu'ils firent la conquête sur les
nations que Dieu chassa de devant nos pères, (et ils le gardèrent) jusqu'aux
jours de David.
46 Celui-ci trouva grâce
devant Dieu, et il demanda de trouver une demeure pour le Dieu de Jacob.
47 Néanmoins ce fut
Salomon qui lui bâtit une maison.
48 Mais le Très-Haut
n'habite pas dans ce qui est fait de main d'homme, comme dit le prophète :
49 Le ciel est mon trône,
et la terre l'escabeau de mes pieds. Quelle maison me bâtirez-vous, dit le
Seigneur, ou quel sera mon lieu de repos?
50 N'est-ce pas ma main
qui a fait toutes ces choses?
51 (Hommes) au cou raide,
incirconcis de cœur et d'oreille, vous résistez toujours à l'Esprit-Saint :
tels vos pères, tels vous-mêmes.
52 Lequel des prophètes
vos pères n'ont-ils pas persécuté? Ils ont même tué ceux qui prédisaient la
venue du Juste, envers lequel maintenant vous êtes devenus traîtres et
meurtriers,
53 (vous) qui avez reçu
la Loi par le ministère des anges, et ne l'avez pas gardée ! "
54 En entendant ces
paroles, ils avaient le cœur exaspéré, et ils grinçaient des dents contre lui.
55 Mais (Etienne), qui
était rempli de l'Esprit-Saint, ayant fixé les yeux au ciel, vit la gloire de
Dieu et Jésus debout à la droite de Dieu,
56 et il dit : "
Voici que je vois les cieux ouverts et le Fils de l'homme debout à la droite de
Dieu. "
57 Ils poussèrent de
grands cris, se bouchèrent les oreilles et se jetèrent tous ensemble sur lui;
58 et après l'avoir
entraîné hors de la ville, ils le lapidèrent. Les témoins déposèrent leurs
vêtements aux pieds d'un jeune homme nommé Saul.
59 Pendant qu'ils
lapidaient Etienne, il priait disant : " Seigneur Jésus, recevez mon
esprit ! "
60 S'étant mis à genoux,
il s'écria d'une voix forte : " Seigneur, ne leur imputez pas ce péché !
" Et, cela dit, il mourut.
Chapitre 8
1 Or Saul approuvait
qu'on le fît mourir. Il y eut ce jour-là une grande persécution contre la
communauté de Jérusalem; et tous, sauf les apôtres, furent dispersés dans les campagnes
de la Judée et de la Samarie.
2 Des hommes pieux
ensevelirent Etienne et firent sur lui grande lamentation.
3 Quant à Saul, il
ravageait la communauté, allant de maison en maison; il (en) arrachait hommes
et femmes, qu'il faisait jeter en prison.
Saint LUC. Actes des
Apôtres, VI :1-VIII : 3
SOURCE : http://jesusmarie.free.fr/bible_crampon_actes_apotres.html
Carlo Crivelli (circa 1435–circa 1495). Saint
Étienne, 1476, 61 x 40, Londres, National Gallery
SAINT ÉTIENNE
Étienne ou Stéphane veut dire couronne en grec; en hébreu il signifie règle. Il
fut la couronne, c'est-à-dire le chef des martyrs du Nouveau Testament; comme
Abel de, l’ancien. Il fut encore une règle, c'est-à-dire un exemple aux autres
de souffrir pour J.-C. ou bien d'agir et de vivre dans la sincérité, ou de
prier pour ses ennemis. Stéphane signifierait encore, d'après une autre
étymologie, Strenue fans, qui parle avec énergie, comme il appert par son discours
et par sa belle prédication de la parole de Dieu. Stéphane signifierait aussi :
qui parle avec force aux vieilles, Strenue fans anus, parce qu'il parlait avec
énergie, avec dignité aux veuves qu'il instruisait et dirigeait d'après la
commission qu'il en avait reçue des apôtres, et qui, à la lettre, étaient
vieilles. Il est donc couronné comme chef du martyre, règle du souffrir et du
bien vivre, orateur énergique dans sa prédication, riche, et parlant 'aulx
vieilles dans ses admirables instructions.
Étienne fui un des sept diacres ordonnés par les apôtres pour exercer le
ministère. Car le nombre des disciples s'augmentant, ceux des gentils, qui
étaient convertis, commencèrent à murmurer contre les juifs nouvellement
chrétiens de ce que leurs veuves étaient méprisées et laissées de côté dans le
ministère de tous les jours. On peut assigner deux causes à ces murmures : ou
bien leurs veuves n'étaient pas admises à partager le ministère, ou bien elles
étaient plus surchargées que les autres dans cet exercice quotidien. Les
apôtres en effet, voulant s'appliquer entièrement à la dispensation de la
parole, confièrent aux veuves le soin de distribuer les aumônes. Or, ils
voulurent apaiser les murmures qui s'élevaient par rapporta l’administration
des veuves et rassemblèrent la multitude des fidèles auxquels ils dirent : « Il
n'est pas juste que nous cessions d'annoncer la parole de Dieu pour avoir soin
des tables. » La glose ajoute : « parce que la nourriture de l’esprit est
préférable aux mets qui alimentent le corps. » Choisissez donc, frères, sept
hommes d'entre vous, d'une probité reconnue, pleins de l’Esprit saint et de
sagesse, à qui nous commettions ce ministère, afin qu'ils servent ou qu'ils
président ceux qui servent; nous nous appliquerons entièrement à la prière et à
la dispensation de la parole. » Ce discours plut à toute l’assemblée. On en
choisit sept. dont saint Étienne fut le primicier et le chéfecier, et on les
amena aux apôtres qui leur imposèrent; les mains. Or, Étienne, qui était plein
de grâce et de force, opérait de grands prodiges et de grands miracles parmi le
peuple. Les juifs jaloux conçurent le désir de prendre le dessus sur lui et de
l’accuser : alors ils essayèrent de le vaincre de trois manières: savoir, en
discutant, en produisant de faux témoins et en le jetant dans les tourments.
Toutefois il fut plus savant dans la discussion; il démasqua les faux témoins
et triompha des supplices. Dans chacun de ces combats le ciel lui vint en aide.
Dans le premier, l’Esprit saint lui fut donné pour qu'il fût pourvu de sagesse
; dans le second, il parut avec un visage angélique afin d'effrayer les faux
témoins ; dans le troisième, J.-C. se montra disposé à l’aider pour le
fortifier dans le martyre. Dans chaque combat, l’histoire tient compte de trois
choses, savoir: la lutte engagée, le secours prêté et le triomphe remporté. En
parcourant l’histoire, nous pourrons voir tous ces succès en peu de mots.
Comme Étienne faisait beaucoup de miracles et prêchait fort souvent au peuple,
les juifs envieux engagèrent avec lui le premier combat pour le vaincre dans la
discussion. Quelques-uns de la synagogue des libertins, c'est-à-dire des
enfants des hommes libres, qui ont reçu la liberté par la manumission,
s'élevèrent contre lui. Ce fut donc la postérité des esclaves qui résista la
première à la foi. Il y avait aussi des Cyrénéens de la ville de Cyrène, des
Alexandrins et des hommes de Cilicie et d'Asie qui disputèrent avec saint
Étienne. Ce premier combat fut suivi du triomphe; car ils ne pouvaient résister
à sa sagesse; et l’auteur sacré ajoute. : « et à l’Esprit qui parlait par sa
bouche » ; ce qui désigne l’aide accordé. Voyant donc qu'ils ne pouvaient
l’emporter sur lui dans ce genre de combat, ils furent assez habiles pour
choisir une seconde manière, qui était de le vaincre à l’aide des faux témoins.
Alors ils en subornèrent deux pour l’accuser de quatre sortes de blasphèmes.
Après l’avoir amené dans le conseil, les faux témoins lui reprochaient quatre
faits savoir le blasphème contre Dieu, contre Moïse, contre la loi et contre le
tabernacle ou le temple : Voilà le combat. Cependant tous ceux qui étaient
assis dans le conseil ayant levé les yeux sur lui, virent son visage comme le
visage d'un ange: C'est le secours. Vient ensuite la victoire de ce second combat,
par lequel les faux témoins furent confondus dans leurs dépositions. Car le
Prince des prêtres dit: « Les choses sont-elles ainsi qu'il vient d'en être
déposé? » Alors le bienheureux, Étienne se disculpa catégoriquement des quatre
blasphèmes dont l’avaient chargé les faux témoins. Et d'abord, il se disculpa
de blasphème contre Dieu, en disant que le Dieu qui a parlé à leurs pères et
aux prophètes était le Dieu de gloire, c'est-à-dire, celui qui donne ou qui
possède la gloire, ou bien encore, celui auquel la gloire est due par la
créature. En cet endroit il loua Dieu de trois manières, ce qui peut se prouver
par trois passages. C'est le Dieu de gloire, ou qui donne la gloire; il y a au
livre des Rois (II) : « Celui qui me portera honneur, je lui porterai gloire. »
Il est Dieu de gloire ou qui contient la .gloire. On lit, au livre des
Proverbes (VIII) : « Avec moi sont les richesses et la gloire. » Il est le Dieu
de gloire, c'est-à-dire, le Dieu auquel la créature doit la gloire. La 1ère
épître à Timothée (I) dit: « Au roi immortel des siècles, au seul Dieu, gloire
et honneur dans tous les siècles. » Donc Étienne loua Dieu en trois manières,
en disant qu'il est glorieux, qu'il donne la gloire et qu'il la mérite.. Il se
disculpa ensuite du reproche de blasphème contre Moïse, en louant le même Moïse
de plusieurs manières. il le loua principalement par trois circonstances : pour
la ferveur de son zèle, pour avoir tué l’Egyptien qui avait frappé un de ses
frères ; d'avoir fait des miracles en Égypte et dans le désert; de l’honneur
qu'il eut de converser avec Dieu plusieurs fois. Enfin il se disculpa du
troisième blasphème, contre la loi, en relevant son prix par trois raisons: la
première, parce qu'elle avait Dieu pour auteur, la seconde parce qu'elle avait
eu le grand et illustre Moïse pour ministre; la troisième par rapport à la fin
qu'elle a, savoir qu'elle donne la vie. Enfin il se disculpa du quatrième
blasphème contre le temple et le Tabernacle, eu disant quatre sortes de biens
du Tabernacle ; savoir : qu'il avait été commandé par Dieu ; que Moïse en avait
reçu le plan dans une vision ; qu'il avait été achevé par Moïse et qu'il
renfermait l’arche du témoignage. Il dit que le temple avait remplacé le
Tabernacle. C'est ainsi que saint Étienne se disculpa, à l’aide du
raisonnement, des crimes qu'on lui imputait.
Les Juifs, se voyant une seconde fois vaincus, choisissent un troisième moyen
et engagent le troisième combat : c'était de le vaincre au moins par les
tourments et les supplices. Saint Étienne ne s'en fut pas plutôt aperçu que,
voulant pratiquer le précepte du Seigneur au sujet de la correction
fraternelle, il essaya par trois moyens de lés corriger et de les empêcher de
commettre une pareille méchanceté, savoir : par pudeur, par crainte et par
amour. 1° Par pudeur, en leur reprochant la dureté de leur coeur et la mort des
Saints. « Têtes dures, dit-il, hommes incirconcis de coeur et d'oreilles, vous
résistez toujours au Saint-Esprit, et vous êtes tels que vos pères ont été.
Quel est le prophète que vos pères n'aient pas persécuté? Ils ont tué ceux qui
prédisaient l’avènement du Juste. » Par là, dit la glose, il expose trois
degrés de malice. Le 1er, de résister au Saint-Esprit, le 2e, de persécuter les
prophètes, le 3e, de les tuer par un excès de méchanceté. Ils avaient en effet
le front d'une courtisane; ils né savaient rougir, ni s'arrêter dans la voie du
mal qu'il s avaient conçu. Bien au contraire, à ces paroles ils entrèrent dans
une rage qui leur déchirait le coeur et ils grinçaient des dents contre lui. 2°
Il les corrigea par la crainte, en leur disant qu'il voyait J.-C. debout a la
droite de Dieu, comme prêt à l’aider et à condamner ses adversaires. Mais
Étienne étant rempli du Saint-Esprit, et levant les yeux au ciel, vit la gloire
de Dieu, et il lit : « Je vois les cieux ouverts, et le Fils de l’homme debout
à la droite de la Vertu de Dieu. » Et quoi qu'il les eût déjà repris par la
pudeur et par la crainte, ils ne furent cependant point encore corrigés, mais
ils devinrent pires qu'auparavant. « Alors jetant de grands cris, et se
bouchant les oreilles (pour ne pas entendre ses blasphèmes, dit la glose), ils
se jetèrent tous ensemble sur lui, et l’avant entraîné hors de la ville, ils le
lapidèrent. » En cela ils croyaient agir d'après la loi qui ordonnait de
lapider le blasphémateur hors de la place. Et les. deux faux témoins qui
devaient lui jeter la première pierre, selon le texte de la loi : « Les témoins
lui jetteront les premiers la pierre de leur propre main, etc. » se
dépouillèrent de leurs habits, soit pour qu'ils ne fussent pas souillés par le
contact d'Étienne, soit afin d'être plus libres polir jeter les pierres, et les
mirent aux pieds d'un jeune homme nommé Saul et plus tard Paul, lequel en
gardant ces vêtements, pour qu'ils fussent moins embarrassés, le lapida, pour
ainsi dire, par la main de tous. N'ayant donc pu les détourner de leur crime ni
par la pudeur, ni par la crainte, il essaya d'un troisième moyen, qui était de
les adoucir au moins par l’amour. Peut-on un amour plus éminent que celui dont
il fit preuve en priant pour lui et pour eux ? Il pria pour lui d'abord, afin
d'abréger les instants de sa passion; pour eux ensuite, afin qu'elle ne leur
fût point imputée à péché. Ils lapidaient, dis-je, Étienne qui priait et qui
disait : « Seigneur Jésus, recevez mon esprit. » S'étant mis ensuite à genoux,
il s'écria à haute voix : « Seigneur, ne leur imputez pas ce péché car ils ne
savent ce qu'ils font. » Et voyez quel amour admirable! quand il prie pour lui,
il est debout; quand il prie pour ses bourreaux, il fléchit les genoux, comme
s'il eût préféré être plutôt exaucé dans ce qu'il sollicitait pour les autres,
que dans ce qu'il demandait polir lui-même. Pour eux plutôt que pour lui, il
fléchit, les genoux parce que, dit la glose a ce propos, il implorait un plus
grand remède là où le mal était plus grand. En cela ce martyr de J.-C. imita le
Seigneur qui, dans sa passion, pria pour lui quand il dit : « Père, je remets
mon âme entre vos mains; » et pria pour ceux qui le crucifiaient en disant : «
Père, pardonnez-leur, car ils ne savent ce qu'ils font. » « Et après cette
parole, il s'endormit au Seigneur. » Belle parole, ajoute la glose, il
s'endormit, et non pas il mourut, car en offrant ce sacrifice d'amour, il
s'endormit avec l’espoir de se réveiller à la résurrection. Étienne fut lapidé
l’année que J.-C. monta au ciel, au commencement du mois d'août, le matin du
troisième jour. Saint Gamaliel et Nicodème, qui tenaient pour les chrétiens
dans tous les conseils des Juifs, l’ensevelirent dans un champ de ce même
Gamaliel, et firent ses funérailles avec un grand deuil: et il s'éleva une
grande persécution contre les chrétiens de Jérusalem, car après le meurtre du
bienheureux Étienne, qui était l’un des principaux, on se mit à les persécuter,
au point que tous les chrétiens, excepté les apôtres comme plus courageux,
furent dispersés par toute la province de Judée, selon que. le Seigneur le leur
avait recommandé : « S'ils vous persécutent dans une ville, fuyez dans une
autre. »
L'éminent docteur Augustin rapporte que saint Étienne fut illustre par
d'innombrables miracles; par la résurrection de six morts, par la guérison
d'une foule de malades. Parmi ces miracles qu'il raconte, il en est
quelques-uns de fort remarquables. Il dit donc que l’on mettait des fleurs sur
l’autel de saint Étienne et que quand on en avait touché les malades, ils
étaient miraculeusement guéris. Des linges pris à son autel, et posés sur des
malades, procuraient à plusieurs la guérison de leurs infirmités. Au livre XXII
de la Cité de Dieu, il dit que des fleurs qu'on avait prises de son autel
furent mises sur les yeux d'une femme aveugle qui recouvra tout aussitôt la
vue. Dans le même livre, il rapporte que l’un des premiers d'une ville,
Martial, qui était infidèle, ne voulait absolument pas se convenir. Étant tombé
gravement malade, son gendre, plein de foi, vint à l’église de Saint-Étienne,
prit des fleurs qui étaient, sur son autel, et les cacha auprès de la tête de
Martial, qui, après avoir dormi dessus, s'écria, dès avant le jour, qu'on
envoyât chercher l’évêque. Celui-ci étant absent, un prêtre vint; et sur
l’assurance que lui donna Martial de sa foi, il lui administra le baptême. Tant
qu'il vécut, toujours il avait ces mots à la bouche : « Jésus-Christ, recevez
mon esprit, » sans savoir que c'étaient les dernières paroles de saint Étienne.
Voici un autre miracle rapporté dans le même livre une dame appelée Pétronie
était tourmentée depuis longtemps d'une très grave infirmité ; elle avait
employé une foule de remèdes qui n'avaient laissé trace de guérison ; un jour
elle consulte un Juif qui lui donne un anneau dans lequel se trouvait enchâssée
une pierre, afin qu'elle se ceignit avec une corde de cet anneau sur sa chair
nue, et que par sa vertu elle recouvrât la santé. Mais comme elle s'aperçut que
cela ne lui procurait aucun bien, elle se hâta d'aller à l’église du premier
martyr Etienne le prier de la guérir. Aussitôt, sans que la corde fût déliée,
l’anneau resté entier tomba à terre : elle se sentit à l’instant tout à, fait
guérie.
Le même livre rapporte un autre miracle non moins admirable. A Césarée de
Cappadoce, une noble dame avait perdu son mari; mais elle avait une belle et
nombreuse famille composée de dix enfants, sept. fils et trois filles. Un jour
qu'elle avait été offensée par eux, elle maudit ses fils. La vengeance divine
suivit de près la malédiction de la mère, et tous sont frappés également d'un
horrible châtiment. Un tremblement affreux de tous leurs membres les saisit.
Accablés de douleur, ils ne voulurent point que leurs concitoyens fussent
témoins de leur malheur et ils coururent par toute la terre, attirant sur eux
l’attention.. Deux d'entre eux, un frère et une sueur, Paul et Palladie,
vinrent à Hippone et racontèrent à saint Augustin lui-même, qui était évêque de
cette ville, ce qui leur était arrivé. Il y avait quinze jours, c'était avant.
Pâques, qu'ils se rendaient assidûment à l’église de saint Étienne, le priant
avec insistance de leur rendre, la santé. Le jour de Pâques, en présence d'une
foule de peuple, Paul franchit tout à coup la balustrade, se prosterne devant
l’autel avec foi et révérence, et se met à prier. Les assistants attendent ce
qui va arriver, quand il se lève tout à coup. Il était guéri et délivré
désormais de son tremblement. Ayant été amené à saint Augustin, celui-ci le
montra au peuple en promettant de lire le lendemain un récit écrit de ce qui
s'était passé. Or, comme il parlait au peuple et que 1a soeur assistait
elle-même à l’église, toujours agitée dans tous ses membres, elle se leva du
milieu des fidèles, passa la balustrade et de suite comme si elle sortait du
sommeil, elle se leva guérie. On la montre à la foule qui rend d'immenses
actions de grâces à Dieu et à saint Étienne, de la guérison du frère et de la
sueur. Orose en revenant chez saint Augustin de visiter saint Jérôme rapporta
quelques reliques de saint Étienne qui opérèrent les miracles dont on vient de
parler et beaucoup d'autres encore.
Il faut remarquer que saint Étienne ne souffrit pas le martyre aujourd'hui,
mais, comme nous l’avons dit plus haut, le trois d'août, jour où l’on célèbre
son invention. Nous raconterons alors pour quel motif ces fêtes furent
changées. Qu'il suffise de dire ici que 1'Eglise a eu deux raisons de placer,
comme elle l’a fait, les trois fêtes qui suivent Noël: La première, c'est afin
de réunir à l’Epoux et au chef ceux qui ont été ses compagnons. En effet, en
naissant, J.-C. qui est l’Epoux a donné, en ce monde à l’Eglise, son épouse,
trois compagnons, dont il est dit dans les cantiques (Cant. V, 10) : « Mon
bien-aimé est reconnaissable par sa blancheur et sa rougeur : il est choisi
entre mille. » La blancheur indique Jean l’évangéliste, saint confesseur ; la
rougeur, saint Étienne, premier martyr ; la multitude virginale des Innocents
est signifiée par ces paroles : « Il est choisi entre mille. » La seconde
raison est qu'ainsi, l’Eglise réunit ensemble tous les genres de martyrs, selon
leur rang de dignité. La naissance du Christ fut, en effet, la cause de leur
martyre. Or, il y a trois martyres: le volontaire qu'on subit, le volontaire
qu'on ne subit pas, celui que l’on subit, mais qui n'est pas volontaire. On
trouve le premier dans saint Etienne, le second dans saint Jean et le troisième
dans les Innocents.
La Légende dorée de Jacques de Voragine nouvellement traduite en
français avec introduction, notices, notes et recherches sur les sources par
l'abbé J.-B. M. Roze, chanoine honoraire de la Cathédrale d'Amiens, Édouard
Rouveyre, éditeur, 76, rue de Seine, 76, Paris mdccccii
SOURCE : http://www.abbaye-saint-benoit.ch/voragine/tome01/011.htm
Saint Étienne
Premier Martyr
(† 35)
On ignore si saint
Étienne fut disciple de Jésus-Christ ou s'il fut converti par les prédications
des Apôtres; mais il est certain qu'il se fit promptement remarquer par ses
vertus, et mérita d'être le chef des sept diacres élus par les Apôtres pour les
aider dans les fonctions secondaires de leur ministère. Le récit de son
élection, de sa prédication et de son martyre lui attribue cinq plénitudes. Il
était plein de foi, parce qu'il croyait fermement tous les mystères et qu'il
avait une grâce spéciale pour les expliquer. Il était plein de sagesse, et nul
ne pouvait résister aux paroles qui sortaient de sa bouche. Il était plein de
grâce, montrant dans tous ses actes une ferveur toute céleste et un parfait
amour de Dieu. Il était plein de force, comme son martyre en fut la preuve
éloquente. Enfin il était plein du Saint-Esprit, qu'il avait reçu au cénacle
par l'imposition des mains des Apôtres.
Tant de vertus ne
tardèrent pas à produire dans Jérusalem d'abondants fruits de salut. Étienne,
élevé à l'école de Gamaliel, dans toute la science des Juifs, avait même une
autorité spéciale pour convertir les prêtres et les personnes instruites de sa
nation. Ses miracles ajoutaient encore au prestige de son éloquence et de sa
sainteté. De tels succès excitèrent bientôt la jalousie; on l'accusa de
blasphémer contre Moïse et contre le temple.
Étienne fut traîné devant
le Conseil, répondit victorieusement aux attaques dirigées contre lui, et
prouva que le blasphème était du côté de ses adversaires et de ses accusateurs.
A ce moment le visage du saint diacre parut éclatant de lumière comme celui
d'un ange. Mais il avait affaire à des obstinés, à des aveugles. Pour toute
réponse à ses paroles et au prodige céleste qui en confirmait la vérité, ils
grinçaient des dents contre lui et se disposaient à la plus noire vengeance.
Afin de rendre leur conduite plus coupable, Dieu fit un nouveau miracle; le
ciel s'entr'ouvrit et le Saint, levant les yeux en haut, s'écria avec
ravissement: "Je vois les cieux ouverts et le Fils de l'homme debout à la
droite de Dieu." A ces mots ses ennemis ne se contiennent plus; ils
poussent des cris de mort, entraînent le martyr hors de la ville et le lapident
comme un blasphémateur. Étienne, calme et souriant, invoquait Dieu et disait:
"Seigneur, recevez mon esprit!... Seigneur, ne leur imputez point ce
péché." Saul, le futur saint Paul, était parmi les bourreaux. "Si
Étienne n'avait pas prié, dit saint Augustin, nous n'aurions pas eu saint
Paul."
Abbé L. Jaud, Vie
des Saints pour tous les jours de l'année, Tours, Mame, 1950
SOURCE : http://magnificat.ca/cal/fr/saints/saint_etienne.html
Saint Etienne
Homélie pour la fête de
saint Etienne
Hier, nous avons célébré
la naissance temporelle de notre Roi éternel ; aujourd'hui, nous célébrons la
passion triomphante de son soldat.
Hier, en effet, notre
Roi, revêtu de notre chair, sortant du palais d'un sein virginal, a daigné
visiter notre monde ; aujourd'hui le soldat sortant de la tente de son corps,
est parti pour le ciel en triomphateur. Notre Roi, alors qu'il est le Très-Haut,
est venu vers nous dans l'humilité, mais il ne pouvait pas venir les mains
vides. Il apportait à ses soldats un don magnifique, non seulement pour leur
confier une richesse considérable, mais pour les rendre absolument invincibles
dans le combat. Car il leur apportait le don de la charité qui conduirait les
hommes à partager la vie divine. Ce qu'il apportait, il l'a distribué ; mais
lui-même n'y a rien perdu car, s'il a transformé en richesse la pauvreté de ses
fidèles, lui-même est resté comblé de trésors inépuisables. La charité qui fait
descendre le Christ du ciel sur la terre, c'est elle qui a élevé saint Etienne
de la terre jusqu'au ciel. La charité qui existait d'abord chez le Roi, c'est
elle qui, à sa suite, a resplendi chez le soldat.
Etienne, pour obtenir de
recevoir la couronne que signifie son nom, avait pour armes la charité, et
grâce à elle il était entièrement vainqueur. Par l'amour de Dieu, il n'a pas
reculé devant l'hostilité des Juifs ; par l'amour du prochain, il a intercédé
pour ceux qui le lapidaient. Par cette charité, il leur reprochait leur erreur,
afin qu'ils se corrigeassent ; par cette charité, il priait pour ceux qui le
lapidaient, afin que le châtiment leur fût épargné. Fortifié par la charité, il
a vaincu Saul qui s'opposait cruellement à lui et, après l'avoir eu comme
persécuteur sur la terre, il a obtenu de l'avoir pour compagnon dans le ciel.
Sa sainte et persévérance charité désirait gagner à lui par la prière ceux
qu'il n'avait pu convertir par ses avertissements. Et voici que maintenant Paul
partage la joie d'Etienne, il jouit avec Etienne de la gloire du Christ, il
exulte avec Etienne, il règne avec lui. Là où Etienne est allé le premier, mis
à mort par la lapidation de Paul, c'est là que Paul l'a suivi, secouru par les
prières d'Etienne.
SOURCE : http://missel.free.fr/Sanctoral/12/26.php
Saint Étienne
Aucune date exacte de la
mort des saints n’est connue avant celle de St Polycarpe, 23 février 156).
Lorsque le culte chrétien s’organisa au Ive siècle, et qu’on voulut commémorer
les saints les plus importants de l’âge apostolique, on les fêta dans les jours
qui suivaient la Nativité. C’est ainsi que les plus anciens martyrologes
indiquent St Étienne le 26/12, Sts Jean et Jacques le 27/12, St Pierre et St
Paul le 28/12.
La fête de St Étienne
connu une grande diffusion après la découverte de ses reliques en 415.
AUX PREMIÈRES VÊPRES.
avant 1960
Ant.au Magnificat Or
Etienne, * plein de grâce et de force, faisait de grands prodiges parmi le
peuple.
A MATINES.
Invitatoire. Le Christ-né
a couronné aujourd’hui le bienheureux Étienne, * Venez, adorons-le.
Au premier nocturne.
Des Actes des Apôtres.
Cap. 6, 1-10 ; 7, 54-60
Première leçon. En ces
jours-là, le nombre des disciples croissant, il s’éleva un murmure des Grecs
[1] contre les Hébreux, parce que leurs veuves étaient négligées dans la
distribution de chaque jour [2]. Les douze donc, convoquant la multitude des
disciples, dirent : II n’est pas juste que nous abandonnions la parole de Dieu,
et que nous vaquions au service des tables. Cherchez donc parmi vous, mes
frères, sept hommes de bon témoignage, pleins de l’Esprit Saint et de sagesse,
que nous puissions préposer à cette œuvre. Pour nous, nous nous appliquerons à
la prière, et au ministère de la parole. Ce discours plut à toute la multitude.
Et ils élurent Étienne, homme plein de foi et de l’Esprit-Saint, Philippe,
Prochore, Nicanor, Timon, Parménas et Nicolas, prosélyte [3] d’Antioche. Ils
les présentèrent aux Apôtres, et ceux-ci, priant, leur imposèrent les mains.
R/. Étienne, plein de
grâce et de force, * Faisait des prodiges et de grands miracles au milieu du
peuple. V/. Quelques-uns de la synagogue se levèrent, disputant contre Étienne,
et ils ne pouvaient résister à la sagesse et à l’Esprit-Saint qui parlait. *
Faisait.
Deuxième leçon. Et la
parole du Seigneur croissait, et le nombre des disciples se multipliait
grandement à Jérusalem ; et même un grand nombre de prêtres obéissaient à la
foi. Or Étienne, plein de grâce et de force, faisait des prodiges et de grands
miracles parmi le peuple. Mais quelques-uns de la synagogue, qui est appelée
des Affranchis, de celle des Cyrénéens et des Alexandrins, et de ceux qui
étaient de Cilicie et d’Asie, se levèrent, disputant contre Étienne ; et ils ne
pouvaient résister à la sagesse et à l’Esprit-Saint qui parlait. En entendant
ces paroles, ils frémissaient de rage dans leurs cœurs, et ils grinçaient des
dents contre lui.
R/. Tous ceux qui étaient
dans le conseil virent Étienne. * Et fixant les yeux sur son visage, il leur
parut comme le visage d’un Ange, se tenant parmi eux. V/. Plein de grâce et de
force, il faisait des prodiges et de grands miracles parmi le peuple. * Et.
Troisième leçon. Mais
comme il était plein de l’Esprit-Saint, levant les yeux au Ciel, il vit la
gloire de Dieu, et Jésus qui était debout à la droite de Dieu ; et il dit :
Voici que je vois les Cieux ouverts, et le Fils de l’homme debout à la droite
de Dieu. Alors, poussant de grands cris, ils se bouchèrent les oreilles, et se
précipitèrent tous ensemble sur lui. Et l’ayant entraîné hors de la ville, ils
le lapidaient ; et les témoins déposèrent leurs vêtements aux pieds d’un jeune
homme appelé Saul. Et ils lapidaient Etienne, qui priait et disait : Seigneur
Jésus, recevez mon esprit. Et s’étant mis à genoux, il cria à haute voix :
Seigneur, ne leur imputez pas ce péché. Et quand il eut dit cela, il s’endormit
dans le Seigneur.
R/. Le bienheureux
Étienne levant les yeux au ciel,vit la gloire de Dieu et dit : * Voilà que je
vois les cieux ouverts, et le Fils de l’homme se tenant à la droite du Dieu
tout-puissant. V/. Comme Étienne était rempli de l’Esprit-Saint, levant les
yeux au ciel, il vit la gloire de Dieu, et il dit. * Voilà. Gloire au Père. *
Voilà.
Au deuxième nocturne.
Incipit du sermon de St
Fulgence pour le 2nd nocturne des Matines, Ms. de Cambrai, XIe siècle
Sermon de saint Fulgence,
Évêque.
Quatrième leçon. Hier
nous avons célébré la naissance temporelle de notre Roi éternel, aujourd’hui
nous célébrons la passion triomphante d’un soldat. Hier en effet, notre Roi,
revêtu de notre chair, sortant du palais d’un sein virginal, a daigné visiter
le monde : aujourd’hui le soldat, quittant la tente de son corps, monte en
triomphateur dans le Ciel. Celui-là, conservant toute la majesté de la nature
divine et éternelle et prenant l’humble vêtement de la chair, est entré dans le
camp de ce siècle pour y combattre ; celui-ci, dépouillé du vêtement
corruptible de son corps, est monté dans le palais du Ciel pour y régner
éternellement. L’un est descendu couvert du voile de la chair ; l’autre est
monté couronné de lauriers, conquis par l’effusion de son sang.
R/. Ils lapidaient
Étienne qui priait et disait : * Seigneur Jésus, recevez mon esprit, et ne leur
imputez point ce péché. V/. S’étant mis à genoux, il cria d’une voix forte,
disant. * Seigneur.
Cinquième leçon. Celui-ci
est monté après avoir été lapidé par les Juifs, parce que celui-là est descendu
à la joie des Anges. Hier, les saints Anges chantaient avec jubilation : Gloire
à Dieu dans le ciel ; et aujourd’hui, ils ont reçu avec allégresse Étienne dans
leur compagnie. Hier, le Seigneur est sorti du sein d’une vierge ; Aujourd’hui,
le soldat est sorti de la prison de la chair. Hier, le Christ a été pour nous
enveloppé de langes ; aujourd’hui, Étienne est revêtu par lui de la robe de
l’immortalité. Hier, l’étroite crèche a porté le Christ enfant ; aujourd’hui,
l’immensité du Ciel a reçu Étienne triomphant. Le Seigneur est descendu seul,
pour en élever un grand nombre ; notre Roi s’est humilié, afin d’exalter ses
soldats.
R/. Ils se précipitèrent
tous ensemble sur lui, et ils l’entraînèrent hors de la ville, priant et disant
: * Seigneur, Jésus, recevez mon esprit. V/. Et les témoins déposèrent leurs
vêtements aux pieds d’un jeune homme nommé Saul [4] : et ils lapidaient Étienne
qui priait et disait. * Seigneur.
Sixième leçon. Mais il
nous est nécessaire, mes frères, de savoir de quelles armes Étienne était muni,
pour pouvoir surmonter ainsi la cruauté des Juifs, et pour mériter un si
glorieux triomphe. Étienne donc, pour mériter de recevoir la couronne que
signifie son nom [5] ; avait pour armes la charité, et par elle, il était
partout victorieux. Par charité envers Dieu, il ne céda point à la fureur des
Juifs ; et par charité envers son prochain, il intercéda pour ceux qui le
lapidaient. Par charité, il reprenait ceux qui erraient, pour les faire rentrer
dans la bonne voie ; il priait, par charité, pour ceux qui le lapidaient, afin
qu’ils ne fussent point punis. Armé de cette force de la charité il vainquit
Saul, qui sévissait alors cruellement contre l’Église, et mérita d’avoir pour
compagnon dans le Ciel, celui qu’il avait eu pour persécuteur sur la terre.
R/. Des impies se sont
jetés sur le juste, pour le livrer à la mort. * Mais lui, souffrit les pierres
avec joie, pour mériter de recevoir la couronne de gloire. V/. Ils se
bouchèrent les oreilles, et se précipitèrent tous ensemble sur lui. * Mais.
Gloire au Père. * Mais.
Au troisième nocturne.
Lecture du saint Évangile
selon saint Matthieu.
En ce temps-là : Jésus
disait aux Scribes et aux Pharisiens : Voici que moi-même je vous envoie des
Prophètes, des sages et des Docteurs : et vous tuerez les uns, et vous
crucifierez les autres. Et le reste.
Homélie de saint Jérôme,
Prêtre.
Septième leçon. Ces
paroles : « comblez la nature de vos pères », que nous disons se rapporter à la
personne du Seigneur, puisqu’il allait, par les Juifs, être mis à mort, se
peuvent aussi rapporter à ses disciples, desquels il est dit maintenant : «
Voici que moi-même je vous envoie des Prophètes, des sages et des Docteurs. »
Observez en même temps que, selon la remarque de l’Apôtre dans son Épître aux
Corinthiens, des dons différents sont attribués aux disciples du Christ : les
uns sont Prophètes et annoncent l’avenir ; d’autres ont le don de sagesse et
discernent le moment propice pour parler ; il y a enfin des Docteurs, très
versés dans la science de la loi. De ce nombre Étienne a été lapidé, Paul tué
(par le glaive), Pierre crucifié, les disciples, comme on le voit dans les
Actes des Apôtres, furent flagellés.
R/. Étienne, le serviteur
de Dieu, lui que les Juifs lapidaient, vit les Cieux ouverts ; il les vit et y
entra : * Heureux mortel pour qui s’ouvraient les Cieux. V/. Tandis qu’il était
frappé d’une grêle de pierres qui tombaient avec fracas, une clarté divine
brilla pour lui dans le ciel, au travers des espaces éthérés. * Heureux.
Huitième leçon. Cherchons
quel est ce Zacharie, fils de Barachie, car nous trouvons dans les Livres
saints plusieurs Zacharie. Mais, comme si le Sauveur avait voulu nous empêcher
de nous égarer dans nos recherches, il a ajouté : « Que vous avez tué entre le
temple et l’autel. » J’ai lu dans les auteurs, divers sentiments par rapport à
ce personnage, et je dois, ce me semble, les exposer tous. Les uns voient dans
ce Zacharie, fils de Barachie, le onzième des douze Prophètes, et, en effet, le
nom de son père est bien celui que l’Évangile cite ; mais on ne voit nulle part
dans les Écritures qu’il ait été tué entre le temple et l’autel, ce qui eût été
d’ailleurs difficile, puisqu’à ce moment, c’est à peine si du temple, il
restait des ruines. D’autres, s’appuyant sur certaines rêveries des apocryphes,
font de ce Zacharie le père de Jean-Baptiste, prétendant qu’il aurait été tué
pour avoir prêché l’avènement du Sauveur.
R/. Les portes du Ciel
ont été ouvertes au bienheureux Étienne, martyr du Christ, qui, le premier, a
été mis au nombre des Martyrs [6] : * Et c’est pourquoi il a été couronné et
triomphe dans les Cieux. V/. Celui-ci a rendu le premier au Sauveur, la mort
que notre Sauveur a daigné souffrir pour nous. * Et. Gloire au Père. * Et.
Neuvième leçon. D’autres
enfin prétendent que ce Zacharie est celui qui fut mis à mort par Joas, roi de
Juda, entre le temple et l’autel, comme le racontent les livres des Rois. Mais
il faut observer que le Zacharie en question n’est point fils de Barachie, mais
du grand prêtre Joïada. Aussi l’Écriture dit-elle : « Joas ne se souvint pas
que son père Joäda lui avait fait du bien. » Comme donc d’un côté, nous avons
Zacharie, et comme d’autre part, l’endroit où il fut mis à mort est bien celui
indiqué plus haut, cherchons pour quelle raison on le dit fils de Barachie et
non de Joïada. « Barachie » se traduit, en notre langue, « le béni du Seigneur,
» et ce serait donc la justice du grand prêtre Joïada qui indiquerait l’emploi
de ce nom hébreu de Barachie, nom attestant les bénédictions divines. Nous
trouvons dans i’ Évangile dont se servent les Nazaréens : « fils de Joïada »,
au lieu de « fils de Barachie ».
A LAUDES
Ant. 1 Ils lapidèrent
Étienne, * mais lui invoquait le Seigneur et disait : Ne leur imputez point ce
péché.
Ant. 2 Les pierres du
torrent * lui ont été douces : toutes les âmes justes le suivent.
Ant. 3 Mon âme s’est
attachée à vous, * parce que ma chair a été lapidée pour vous, mon Dieu.
Ant. 4 Étienne vit * les
Cieux ouverts, il les vit et y entra : heureux mortel, pour qui les Cieux
étaient ouverts !
Ant. 5 Voici que je vois
* les Cieux ouverts, et Jésus se tenant à la droite de la puissance de Dieu.
Capitule. Or, Étienne,
plein de grâce et de force, faisait des prodiges et de grands miracles parmi le
peuple.
V/. Des hommes pieux
ensevelirent Étienne.
R/. Et lui firent de
grandes lamentations.
Ant. au Bénédictus Or
Étienne, * plein de grâce et de force, faisait de grands miracles parmi le
peuple.
AUX DEUXIÈMES VÊPRES.
V/. Étienne vit les Cieux
ouverts.
R/. Il les vit et y entra
: heureux mortel, à qui les Cieux étaient ouverts.
Ant. au Magnificat
Étienne fut enseveli * par des hommes pieux, qui lui firent de solennelles
lamentations.
Circle of Ferrer and Arnau Bassa 14th century, Saint Stephen's Dispute with the Jews, circa 1340, Tempera and gold leaf on wood, 55 x 44, Museu Nacional d'Art de Catalunya, Included in the temporary exhibit El mirall perdut. Jueus i conversos a l'edat mitjana at MNAC. Minimal mention at https://www.museunacional.cat/sites/default/files/dossier_el_mirall_perdut_cat__1.pdf, p.7
Dom Guéranger, l’Année
Liturgique
Saint Pierre Damien ouvre
son Sermon sur la présente solennité par ces paroles : « Nous tenons encore
entre nos bras le Fils de la Vierge, et nous honorons par nos caresses
l’enfance d’un Dieu. Marie nous a conduits à l’auguste berceau ; belle entre
les filles des hommes, bénie entre les femmes, elle nous a présenté Celui qui
est beau entre tous les enfants des hommes, et plus qu’eux tous, comblé de
bénédictions. Elle soulève pour nous le voile des prophéties, et nous montre
les desseins de Dieu accomplis. Qui de nous pourrait distraire ses yeux de la
merveille d’un tel enfantement ? Néanmoins, tandis que le nouveau-né nous
accorde les baisers de sa tendresse, et nous tient dans l’étonnement par de si
grands prodiges, tout à coup, Étienne, plein de grâce et de force, opère des
choses merveilleuses au milieu du peuple. [7] Laisserons-nous donc le Roi pour
tourner nos regards sur un de ses soldats ? Non certes, à moins que le Prince
lui-même ne nous le commande. Or, voici que le Roi, Fils de Roi, se lève
lui-même, et vient assister au combat de son serviteur. Courons donc à un spectacle
auquel il court lui-même, et considérons le porte-étendard des Martyrs. »
La sainte Église, dans
l’Office d’aujourd’hui, nous fait lire ce début d’un Sermon de saint Fulgence
sur la fête de saint Étienne : « Hier, nous avons célébré la Naissance
temporelle de notre Roi éternel ; aujourd’hui, nous célébrons la Passion
triomphale de son soldat. Hier notre Roi, couvert du vêtement de la chair, est
sorti du sein de la Vierge et a daigné visiter le monde ; aujourd’hui, le
combattant est sorti de la tente de son corps, et est monté triomphant au ciel.
Le premier, tout en conservant la majesté de son éternelle divinité, a ceint
l’humble baudrier de la chair, et est entré dans le camp de ce siècle pour
combattre ; le second, déposant l’enveloppe corruptible du corps, est monté au
palais du ciel pour y régner à jamais. L’un est descendu sous le voile de la
chair, l’autre est monté sous les lauriers empourprés de son sang. L’un est
descendu du milieu de la joie des Anges ; l’autre est monté du milieu des Juifs
qui le lapidaient. Hier, les saints Anges, dans l’allégresse, ont chanté :
Gloire à Dieu au plus haut des cieux ! Aujourd’hui, ils ont reçu Étienne dans
leur compagnie avec jubilation. Hier, le Christ a été pour nous enveloppé de
langes : aujourd’hui, Étienne a été par lui revêtu de la robe a d’immortalité.
Hier, une étroite crèche a reçu le Christ enfant : aujourd’hui l’immensité du
ciel a reçu Étienne dans son triomphe. »
Ainsi, la divine Liturgie
unit les joies de la Nativité du Seigneur avec l’allégresse que lui inspire le
triomphe du premier des Martyrs ; et encore Étienne ne sera pas le seul à venir
partager les honneurs de cette glorieuse Octave. Après lui, nous célébrerons
Jean, le bien-aimé Disciple ; les Innocents de Bethléhem ; Thomas, le Martyr de
la liberté de l’Église ; Sylvestre, le Pontife delà Paix. Mais, dans cette
brillante escorte du Roi nouveau-né, la place d’honneur appartient à Étienne,
ce Proto-martyr qui, ainsi que le chante l’Église, « a rendu le premier au
Sauveur la mort que le Sauveur a soufferte pour lui ». Ainsi méritait d’être
honoré le Martyre, ce témoignage sublime qui acquitte avec plénitude envers
Dieu les dons octroyés à notre race, et scelle par le sang de l’homme la vérité
que le Seigneur a confiée à la terre.
Pour bien comprendre
ceci, il est nécessaire de considérer le plan divin pour le salut du monde. Le
Verbe de Dieu est envoyé afin d’instruire les hommes ; il sème sa divine
parole, et ses œuvres rendent témoignage de lui. Mais, après son Sacrifice, il
remonte à la droite de son Père ; et son témoignage, pour être reçu par les
hommes qui n’ont pas vu ni entendu ce Verbe de vie, a besoin d’un témoignage
nouveau. Or, ce témoignage nouveau, ce sont les Martyrs qui le donneront ; et
ce ne sera pas simplement par la confession de leur bouche, mais par l’effusion
de leur sang qu’ils le rendront. L’Église s’élèvera donc par la Parole et le
Sang de Jésus-Christ ; mais elle se soutiendra, elle traversera les âges, elle
triomphera de tous les obstacles par le sang des Martyrs, membres du Christ ;
et ce sang se mêlera avec celui de leur Chef divin, dans un même Sacrifice.
Les Martyrs auront toute
ressemblance avec leur Roi suprême. Ils seront, comme il l’a dit, « semblables
à des agneaux au milieu des loups ». [8] Le monde sera fort contre eux ; devant
lui, ils seront faibles et désarmés ; mais, dans cette lutte inégale, la
victoire des Martyrs n’en sera que plus éclatante et plus divine. L’Apôtre nous
dit que le Christ crucifié est la force et la sagesse de Dieu [9] ; les Martyrs
immolés, et cependant conquérants du monde, attesteront, d’un témoignage que le
monde même comprendra, que le Christ qu’ils ont confessé, et qui leur a donné
la constance et la victoire, est véritablement la force et la sagesse de Dieu.
Il est donc juste qu’ils soient associés à tous les triomphes de l’Homme-Dieu,
et que le cycle liturgique les glorifie, comme l’Église elle-même les honore en
plaçant sous la pierre de l’autel leurs sacrés ossements, en sorte que le
Sacrifice de leur Chef triomphant ne soit jamais célébré sans qu’ils soient
offerts avec lui dans l’unité de son Corps mystique.
Or, la liste glorieuse
des Martyrs du Fils de Dieu commence à saint Étienne ; il y brille par son beau
nom qui signifie le Couronné, présage divin de sa victoire. Il commande, sous
le Christ, cette blanche armée que chante l’Église, ayant été appelé le premier,
avant les Apôtres eux-mêmes, et ayant répondu dignement à l’honneur de l’appel.
Étienne a rendu un fort et courageux témoignage à la divinité de l’Emmanuel, en
présence de la Synagogue des Juifs ; il a irrité leurs oreilles incrédules, en
proclamant la vérité ; et bientôt une grêle de pierres meurtrières a été lancée
contre lui par les ennemis de Dieu, devenus les siens. Il a reçu cet affront,
debout, sans faiblir ; on eût dit, suivant la belle expression de saint
Grégoire de Nysse, qu’une neige douce et silencieuse tombait sur lui à flocons
légers, ou encore qu’une pluie de roses descendait mollement sur sa tête. Mais,
à travers ces pierres qui se choquaient entre elles en lui apportant la mort,
une clarté divine arrivait jusqu’à lui : Jésus, pour qui il mourait, se
manifestait à ses regards ; et un dernier témoignage à la divinité de
l’Emmanuel s’échappait avec force de la bouche du Martyr. Bientôt, à l’exemple
de ce divin Maître, pour rendre son sacrifice complet, le Martyr répand sa
dernière prière pour ses bourreaux ; il fléchit les genoux et demande que le
péché ne leur soit pas imputé. Ainsi tout est consommé ; et le type du Martyre
est montré à la terre pour être imité et suivi dans toutes les générations,
jusqu’à la consommation des siècles, jusqu’au dernier complément du nombre des
Martyrs. Étienne s’endort dans le Seigneur, et il est enseveli dans la paix, in
pace, jusqu’à ce que sa tombe sacrée soit retrouvée, et que sa gloire se
répande de nouveau dans toute l’Église, par cette miraculeuse Invention, comme
par une résurrection anticipée.
Étienne a donc mérité de
faire la garde auprès du berceau de son Roi, comme le chef des vaillants
champions de la divinité du céleste Enfant que nous adorons. Prions-le, avec
l’Église, de nous faciliter l’approche de l’humble couche où repose notre
souverain Seigneur. Demandons-lui de nous initier aux mystères de cette divine
Enfance que nous devons tous connaître et imiter dans le Christ. Dans la
simplicité de la crèche, il n’a point compté le nombre de ses ennemis, il n’a
point tremblé en présence de leur rage, il n’a point fui leurs coups, il n’a
point imposé silence à sa bouche, il a pardonné à leur fureur ; et sa dernière
prière a été pour eux. O fidèle imitateur de l’Enfant de Bethléhem ! Jésus, en
effet, n’a point foudroyé les habitants de cette cité qui refusa un asile à la
Vierge-Mère, au moment où elle allait enfanter le Fils de David. Il dédaignera
d’arrêter la fureur d’Hérode qui bientôt le cherchera pour le faire périr ; il
aimera mieux fuir en Égypte, comme un proscrit, devant la face de ce tyran
vulgaire ; et c’est à travers toutes ces faiblesses apparentes qu’il montrera
sa divinité, et que le Dieu-Enfant sera le Dieu-Fort. Hérode passera, et sa
tyrannie ; le Christ demeurera, plus grand dans sa crèche où il fait trembler
un roi, que ce prince sous sa pourpre tributaire des Romains ; plus grand que
César-Auguste lui-même, dont l’empire colossal a pour destinée de servir
d’escabeau à l’Église que vient établir cet Enfant si humblement inscrit sur
les rôles de la ville de Bethléhem.
A LA MESSE.
La sainte Église débute
par les paroles du saint Martyr qui, empruntant le langage de David, rappelle
le conseil tenu contre lui par les méchants, et l’humble confiance qui Ta fait
triompher de leurs persécutions. Depuis l’effusion du sang d’Abel jusqu’aux
futurs Martyrs que doit immoler l’Antéchrist, l’Église est toujours persécutée
; son sang ne cesse de couler dans une contrée ou dans une autre ; mais son
refuge est dans sa fidélité à son Époux, et dans la simplicité que l’Enfant de
la Crèche est venu lui enseigner par son exemple.
Dans la Collecte,
l’Église demande, pour elle-même et pour ses enfants, cette force divine qui
produit dans les saints Martyrs le pardon des injures, et met le sceau à leur
témoignage et à leur ressemblance avec le Sauveur. Elle glorifie saint Étienne,
qui en a donné le premier exemple sous la loi nouvelle.
ÉPÎTRE.
O glorieux Prince des
Martyrs, vous fûtes conduit hors des portes de la ville pour être immolé, et
vous fûtes mis à mort par le supplice des blasphémateurs. Le disciple devait
être en tout semblable au Maître. Mais ni l’ignominie de cette mort, ni la
cruauté du supplice n’épouvantèrent votre grande âme : vous portiez le Christ
dans votre cœur, et avec lui vous étiez plus fort que tous vos ennemis. Mais
quelle fut votre joie, lorsque les cieux s’étant ouverts au-dessus de votre
tête, ce Dieu Sauveur vous apparut dans sa chair glorifiée se tenant debout à
la droite de Dieu, lorsque les yeux de ce divin Emmanuel rencontrèrent les
vôtres ! Ce regard d’un Dieu sur sa créature qui va souffrir pour lui, de la
créature vers le Dieu pour qui elle s’immole, vous ravit hors de vous-même. En
vain les pierres cruelles pleuvaient sur votre tête innocente : rien ne put
vous distraire de la vue de ce Roi éternel qui, pour vous, se levait de son
trône, et qui venait à vous, portant cette Couronne qu’il vous avait tressée de
toute éternité, et que vous obteniez à cette heure. Demandez, dans la gloire où
vous régnez aujourd’hui, que nous aussi soyons fidèles, et fidèles jusqu’à la
mort, à ce Christ qui ne s’est pas seulement levé pour nous, mais qui est
descendu jusqu’à nous sous la forme de l’enfance.
ÉVANGILE.
Les Martyrs sont donnés
au monde pour continuer sur la terre le ministère du Christ, en rendant
témoignage à sa parole, et en scellant de leur sang ce témoignage. Le monde les
a méconnus ; comme leur Maître, ils ont lui dans les ténèbres, et les ténèbres
ne les ont point compris. Cependant, plusieurs ont reçu leur témoignage, et ont
germé à la foi, sur cette féconde semence. La Synagogue a été rejetée pour
avoir versé le sang d’Étienne, après celui du Christ ; malheur donc à quiconque
méconnaît le mérite des Martyrs ! Recueillons plutôt les hautes leçons que nous
donne leur sacrifice ; et que notre religion envers eux témoigne de notre
reconnaissance pour le sublime ministère qu’ils ont rempli et qu’ils
remplissent tous les jours dans l’Église. L’Église, en effet, n’est jamais sans
Martyrs, comme elle n’est jamais sans miracles ; c’est le double témoignage
qu’elle rendra jusqu’à la fin des siècles, et par lequel se manifeste la vie
divine que son auteur a déposée en elle. Pendant l’Offrande, la sainte Église
rappelle les mérites et la mort sublime d’Étienne, pour montrer que le sacrifice
du saint Diacre s’unit à celui de Jésus-Christ lui-même.
Unie à son divin Époux
par la sainte Communion, l’Église voit aussi les cieux ouverts, et Jésus debout
à la droite de Dieu. Elle envoie à ce Verbe incarné tous les sentiments de son
amour, et puise dans la nourriture céleste cette mansuétude qui lui fait
supporter les outrages de ses ennemis, pour les gagner tous à la foi et à la
charité de Jésus-Christ. C’est dans la participation à cet aliment céleste
qu’Étienne avait puisé la force surhumaine qui lui mérita la victoire et la
couronne.
A VÊPRES.
La solennité de l’Octave
de Noël dont nous a, en quelque manière, distrait la fête de saint Étienne,
reparaît aux Vêpres dans toute sa splendeur. L’Église y chante les Psaumes du
jour de Noël, avec leurs Antiennes, et ne recommence à s’occuper du saint
Martyr qu’à partir du Capitule. Elle observe cet usage à toutes les autres
fêtes qui se rencontrent pendant l’Octave.
A la gloire du premier
des Martyrs, nous donnerons ici quelques-uns des chants que la Liturgie des
diverses Églises consacre à célébrer ses mérites. Nous commencerons par une
Hymne empruntée au Bréviaire de l’Église de Milan.
HYMNE.
A Étienne, le premier
Martyr, chantons un cantique nouveau ; qu’il soit doux dans son harmonie ;
qu’il soit salutaire aux croyants.
Chantons-le, disciples de
la foi ; redisons la louange du Martyr, qui, le premier après son Rédempteur,
n’a pas craint d’embrasser la croix.
Éprouvé dans le service
de Dieu par les Apôtres eux-mêmes, il a porté l’étendard du martyre, il a été
préféré à tous.
O glorieuse préférence !
ô bienheureuse victoire ! Étienne a mérité de suivre le Seigneur.
Martyr plein de
vaillance, il prêche le Christ avec amour ; il est rempli de l’Esprit-Saint ;
son visage est le visage d’un Ange.
Il a levé les yeux : il a
vu le Père avec le Fils ; il a fait voir vivant au ciel Celui que son peuple
avait voulu faire périr.
La fureur des Juifs
redouble ; ils arment de pierres leurs mains ; ils courent, pour mettre à mort
le pieux soldat du Christ.
Sa tête est prête, et
avec joie, il reçoit cette grêle de pierres ; il prie le Seigneur pour ses
bourreaux ; d’un cœur joyeux, il rend son âme.
Gloire à vous, Seigneur ;
gloire à votre Fils unique ; avec le Saint-Esprit, dans les siècles éternels.
Amen.
Le Sacramentaire
Gallican, à la fête de saint Étienne, glorifiait Dieu en ces termes, pour les
mérites qu’il a daigné conférer au premier des Martyrs :
(Missa S. Stefani.)
Dieu tout-puissant, qui
avez donné à votre Église le Martyr saint Étienne comme la première gerbe de
votre moisson, et qui avez fait de cette offrande primitive d’un fruit si
promptement mûr, le prédicateur de votre doctrine nouvellement promulguée ;
accordez à l’assemblée des fidèles, et aux prières d’un martyr si rempli de
mérites, que par ses suffrages Étienne protège votre Église , qu’il a honorée
par son ministère.
L’Église Gothique
d’Espagne consacre à saint Étienne ces magnifiques éloges, dans son Missel
Mozarabe :
(In natali S. Stephani,
Contestatio.)
Il est digne et juste de
vous louer, de vous bénir, de vous rendre grâces, Dieu tout-puissant et
éternel, qui vous glorifiez dans l’assemblée de vos Saints. Vous les avez élus
dès avant la création du monde, vous les avez marqués pour le ciel d’une
bénédiction spirituelle, et vous les avez associés à votre Fils unique par
l’Incarnation et par la rédemption de la croix. Vous avez fait régner en eux
votre Esprit-Saint, et par lui, votre miséricorde les favorisant, ils sont
parvenus à la gloire d’un heureux martyre. C’est donc avec raison, ô Seigneur
des armées, que cette solennité vous est consacrée ; que nous fêtons, pour
votre gloire, ce jour sacré, que le sang du bienheureux Étienne, votre premier
martyr, répandu pour le témoignage de votre vérité, a marqué magnifiquement
pour la gloire de votre Nom. En effet, il est le premier Confesseur de ce Nom
qui est au-dessus de tout nom, et dans lequel, ô Père éternel, vous avez placé
l’unique secours de notre salut. Dans votre Église, quel exemple éclatant et
glorieux il a laissé pour raffermir les cœurs ! Le premier, après la Passion de
notre Seigneur Jésus-Christ, il a saisi Ta palme de la victoire. Consacré, par
l’Esprit-Saint et le choix des Apôtres, au ministère lévitique, il a éclaté
aussitôt par une pureté semblable à celle de la neige, et par la pourpre
sanglante du martyre. O rejeton béni d’Abraham ! premier imitateur et témoin de
la croix du Seigneur ! il a mérité de voir les cieux ouverts, et Jésus assis à
la droite de Dieu. C’est avec raison et avec justice que, célébrant votre Nom,
ô Dieu tout-puissant, nous honorons celui que vous avez daigné appeler à une si
grande gloire. Dans votre miséricorde, faites-nous jouir de son suffrage. Qu’il
prie pour ce peuple, dans cette gloire que le Christ lui a départie, lorsqu’il
l’a reçu avec triomphe après son combat victorieux. Que ces yeux s’élèvent pour
nous, ces yeux qui, étant encore dans ce corps de mort, à l’heure même de sa
passion, ont vu le Fils de Dieu debout à la droite du Père. Qu’il obtienne pour
nous vos grâces, celui qui, pendant qu’on le lapidait, vous implorait, Dieu
saint, Père tout-puissant, par Jésus-Christ notre Seigneur, votre Fils, quia
daigné naître de la Vierge, selon la chair, pour nos péchés, et souffrir la
mort, afin d’instruire ses martyrs à souffrir par son exemple. A lui tous les
Anges et les Archanges chantent sans jamais cesser, disant : Saint ! Saint !
Saint !
Nous entendrons
maintenant l’Église Grecque, et nous emprunterons quelques strophes à ses
Menées, pour la louange du Protomartyr.
Tu as paru tout rayonnant
dans ton âme de la grâce de l’Esprit, et, dans ton visage, pareil à un Ange, ô
Étienne ! La splendeur qui t’illuminait au dedans rejaillit sur ton corps, et
ton âme laissa échapper aux regards l’éclat dont tu fus frappé, et les reflets
de tes contemplations lumineuses, quand les cieux te furent ouverts, ô chef
glorieux des martyrs !
Ces pierres lancées sur
toi comme les flocons de la neige, te servirent de degrés, et comme d’échelle pour
monter aux parvis célestes ; t’élevant sur leur amas glorieux, tu as contemplé
le Seigneur assis à la droite du Père, t’offrant de sa vivifiante droite la
couronne que ton nom présageait ; près de lui, tu assistes maintenant en
vainqueur glorieux, prémices des athlètes.
Illustre en prodiges et
en miracles, et en la céleste doctrine, tu as livré aux flammes la chaire des
impies ; par eux mis à mort et accablé de pierres, tu as demandé grâce pour tes
bourreaux : imitant même par tes paroles celles du Sauveur, entre les mains
duquel tu as remis ton âme très sacrée, ô Étienne !
Le glorieux Étienne est
présenté, en ce jour, au Seigneur Roi nouveau-né ; il n’est pas resplendissant
de joyaux, mais tout fleuri par l’éclat de son sang. O amis des martyrs ! venez,
cueillons des fleurs, couronnons nos fronts et chantons tour à tour : Toi qui
brilles en ton âme par l’éclat de la sagesse et delà charité, ô premier martyr
du Christ Dieu ! demande pour nous la paix et une grande miséricorde.
Tu as dignement été appelé
en aide aux apôtres du Christ, et tu as administré en diacre fidèle, ô Étienne,
vraiment digne de ton nom ! Comme le Christ, tu as passé à travers le sang. Aussi
brillant que le soleil, ô homme portant Dieu ! Tu t’es levé à l’orient, lançant
de toutes parts les rayons de ton témoignage, de ton grand courage et de ta
résistance généreuse.
Celui qui, né d’une
Vierge-Mère, est venu habiter parmi nous, le premier des martyrs l’a contemplé
dans les cieux, debout dans l’immuable divinité et dans la gloire du Père.
Hier, le Seigneur, revêtu
de notre chair, est venu habiter parmi nous ; aujourd’hui, le serviteur a
quitté sa demeure de chair ; aujourd’hui, le serviteur est lapidé, et ainsi
achève sa course le Protomartyr et divin Étienne.
Une étoile resplendissante
a brillé aujourd’hui en la Nativité du Christ ; c’est Étienne, premier martyr,
qui illumine de ses clartés la terre entière. Il a éteint toute l’impiété des
Juifs, les reprenant par des paroles de sagesse, leur parlant d’après les
Écritures, et leur prouvant que Jésus, né d’une Vierge, est le propre Fils de
Dieu ; il confond leur sacrilège malice, le Proto-martyr et divin Étienne.
Tu as dépassé tous termes
de louanges, ô Étienne ! et tu portes vraiment et ineffablement tes palmes de
victoire ; et aucun esprit mortel ne peut tresser une couronne digne de ta
gloire.
Tu as été le premier
entre les diacres, le premier entre les martyrs, ô très saint Étienne ! car tu
as ouvert la voie aux saints, et tu as conduit au Seigneur d’innombrables
martyrs : c’est pourquoi le ciel t’a été ouvert, et Dieu s’est montré à tes
regards ; supplie-le de sauver nos âmes.
Le moyen âge des Églises
d’Occident a produit de nombreuses pièces liturgiques, spécialement dans le
genre des Proses ou Séquences, à la louange de saint Étienne. Nous en omettrons
plusieurs, comme étant moins remarquables ; mais nous donnerons ici celle
d’Adam de Saint-Victor. Nous nous faisons toujours un devoir d’honorer les
œuvres de ce grand poète liturgique, dont les compositions rehaussèrent, durant
tant de siècles, le Missel de l’Église de Paris, et furent si longtemps
populaires dans l’Allemagne, l’Angleterre, et généralement dans toutes les
Églises du nord de l’Europe.
SÉQUENCE.
Hier a tressailli le
monde, et son allégresse fêtait la Nativité du Christ.
Hier un chœur d’Anges se
pressait autour du Roi des Cieux, en grande liesse.
Voici le Protomartyr et
Lévite, fameux par sa foi, par sa vie fameux, fameux aussi par ses miracles.
En ce jour Étienne a
triomphé, et dans son triomphe, il a bravé les Juifs incrédules.
Ils frémissent d’une
fureur sauvage ; car ils sont vaincus, ils défaillent, les ennemis de la
Lumière.
Ils produisent de faux
témoins ; ils aiguisent leur langue, ces fils de vipères.
Ne cède pas, ô athlète !
Combats, sûr de la récompense : ô Étienne, persévère.
Résiste aux faux témoins
; confonds, par tes discours, la Synagogue de Satan.
Ton témoin est au ciel,
témoin véritable et fidèle, témoin de ton innocence.
Tu portes le nom de
Couronné : il te faut, par les tourments, mériter la couronne de gloire.
Pour une couronne
inflétrissable, supporte le supplice d’un moment ; la victoire t’attend.
La mort te sera une
Naissance ; ton dernier tourment sera pour toi le premier instant d’une vie
nouvelle.
Rempli de l’Esprit-Saint,
Étienne, par son regard, pénètre les régions célestes.
Il voit la gloire de
Dieu, il s’élance à la victoire, il aspire à la récompense.
Considère, debout à la
droite de Dieu, Jésus qui combat pour toi, ô Étienne !
Pour toi les cieux
s’ouvrent, à toi le Christ se révèle : publie-le d’une voix intrépide.
Il se recommande au
Sauveur, pour qui la mort lui paraît douce, jusque sous les pierres qui fondent
sur lui.
Saul garde les vêtements
des bourreaux ; il lapide Étienne parla main de tous.
Que le péché ne soit pas
imputé à ceux qui le lapident ; Étienne, à genoux, le demande, compatissant à
leur fureur aveugle.
Ainsi il s’endormit dans
le Christ, ainsi il fut fidèle au Christ, et avec le Christ il vit à jamais,
celui qui est appelé les prémices des Martyrs.
Par lui six morts
ressuscitèrent, aux plages africaines ; Augustin l’atteste ; la renommée l’a
répété.
Dieu veut, dans sa miséricorde,
que ses ossements soient révélés ; une pluie alors se répand sur le monde
tourmenté par la sécheresse.
La seule odeur de ses
reliques met en fuite les maladies et les démons ; il est digne de louange et
d’honneur, digne d’éternelle mémoire.
O Martyr, dont le nom est
un sujet de joie pour l’Église : par ton céleste parfum, ranime ce monde
languissant.
Amen.
Nous nous unissons à ces
éloges que vous envoient tous les siècles chrétiens, ô vous le premier et le
prince des Martyrs ! Nous vous félicitons d’avoir été choisi par la sainte
Église pour assister, au poste d’honneur, près du berceau du souverain Seigneur
de toutes choses. Qu’elle est glorieuse, la confession que vous avez rendue, au
milieu des cailloux meurtriers qui brisaient vos membres généreux ! Qu’elle est
éclatante, la pourpre qui vous couvre comme un triomphateur ! Qu’elles sont
lumineuses, les cicatrices de ces blessures que vous reçûtes pour le Christ !
Qu’elle est nombreuse et brillante, l’armée des Martyrs qui vous suit comme son
chef, et qui continue ses glorieux enrôlements jusqu’à la consommation des
siècles !
Dans ces jours de la
Naissance de notre commun Sauveur, nous vous prions, ô Étienne, de nous faire
pénétrer dans les profondeurs dés mystères du Verbe incarné. Fidèle gardien de
sa Crèche, c’est à vous de nous introduire auprès du céleste Enfant qui y
repose. Vous avez rendu témoignage à sa divinité et à son humanité ; vous
l’avez prêché, cet Homme-Dieu, au milieu des cris furieux de la Synagogue. En
vain les Juifs se bouchèrent les oreilles ; il leur fallut entendre votre voix
tonnante qui leur dénonçait le déicide qu’ils avaient commis, en mettant à mort
Celui qui est tout à la fois le Fils de Marie et le Fils de Dieu.
Montrez-le-nous aussi, ce Rédempteur du monde, non point encore triomphant à la
droite du Père, mais humble et doux, dans ces premières heures de sa
manifestation, enveloppé de langes et couché dans la crèche. Nous voulons aussi
lui rendre témoignage, annoncer sa Naissance pleine d’amour et de miséricorde,
faire voir par nos œuvres qu’il est né aussi dans nos cœurs. Obtenez-nous ce
dévouement à l’Enfant divin, qui vous a rendu fort au jour de l’épreuve. Nous
l’aurons, si nous sommes simples et sans crainte, comme vous l’avez été, si
nous avons l’amour de cet Enfant ; car l’amour est plus fort que la mort. Qu’il
ne nous arrive jamais d’oublier que tout chrétien doit être prêt au martyre,
par cela seul qu’il est chrétien. Que la vie du Christ qui commence en nous,
s’y développe par notre fidélité et nos œuvres, en sorte que nous arrivions,
comme dit l’Apôtre, à la plénitude du Christ. [10]
Mais souvenez-vous, ô
glorieux Martyr, souvenez-vous de la sainte Église, dans ces contrées où les
arrêts du Seigneur exigent qu’elle résiste jusqu’au sang Obtenez que le nombre
de vos frères se complète de tous ceux qui sont éprouvés, et que pas un ne
défaille dans le combat. Que ni l’âge ni le sexe ne faiblissent, afin que le
témoignage soit entier, et que l’Église cueille encore, dans sa vieillesse, les
palmes et les couronnes immortelles qui ont honoré ces premières années dont
vous fûtes l’ornement. Mais, ô Étienne, priez, afin que le sang des Martyrs
soit fécond, comme aux anciens jours ; que la terre ingrate ne l’absorbe pas,
mais qu’il lui fasse germer de riches moissons. Que l’infidélité recule de plus
en plus ses tristes frontières ; que l’hérésie s’éteigne et cesse de dévorer,
comme une lèpre, des membres dont la vigueur ferait la gloire et la consolation
de l’Église. Que le Seigneur, touché par vos prières, accorde à nos derniers
Martyrs l’accomplissement des espérances qui ont fait battre leur cœur, au
moment où ils courbaient la tête sous le glaive, ou rendaient leur âme au
milieu des tourments.
2ème jour dans l’octave
de la Nativité
Nous ne terminerons pas
cette seconde journée de l’Octave de Noël sans nous arrêter auprès du berceau
de notre Emmanuel, sans contempler ce divin Fils de Marie. Déjà deux jours se
sont écoulés depuis que sa Mère l’a couché dans l’humble crèche ; et ces deux
jours valent plus pour le salut du monde que les milliers d’années qui ont
précédé la naissance de cet Enfant. L’œuvre de notre rédemption avance, et les
vagissements du nouveau-né, ses pleurs commencent à réparer nos crimes.
Considérons donc aujourd’hui, dans cette fête du premier des Martyrs, les
larmes qui mouillent les joues enfantines de Jésus, et qui sont les premiers
indices de ses douleurs. « Il pleure, cet Enfant, dit saint Bernard ; mais non
comme les autres enfants, ni pour la même raison. Les enfants des hommes
pleurent de besoin et de faiblesse ; Jésus pleure de compassion et d’amour pour
nous. » Recueillons chèrement ces larmes d’un Dieu qui s’est fait notre frère,
et qui ne pleure que sur nos maux. Apprenons à déplorer le mal du péché qui vient
attrister, par les souffrances prématurées du tendre Enfant que le ciel nous
envoie, la douce allégresse que sa venue nous a causée.
Marie aussi voit ces
larmes, et son cœur de mère en est troublé. Elle pressent déjà qu’elle a mis au
jour un homme de douleurs ; bientôt elle le saura mieux encore. Unissons-nous à
elle pour consoler le nouveau-né par l’amour de nos cœurs. C’est le seul bien
qu’il soit venu chercher à travers tant d’humiliations ; c’est pour cet amour
qu’il est descendu du ciel, qu’il a accompli toutes les merveilles dont nous
sommes environnés. Aimons-le donc de toute la plénitude de nos âmes, et prions
Marie de lui faire agréer le don de notre cœur. Le Psalmiste a chanté, et il a
dit : Le Seigneur est grand et digne de toute louange ; ajoutons avec saint
Bernard : Le Seigneur est petit, et digne de tout amour !
Le pieux et éloquent Père
Faber, qui fut aussi un grand poète, a célébré, dans le plus gracieux des
Noëls, le mystère de l’Enfant-Jésus sous l’aspect que nous contemplons en ce moment
[11]. « Cher petit enfant, s’écrie-t-il, que tu es doux ! De quel éclat
brillent tes yeux ! Ils semblent presque parler, quand le regard de Marie
rencontre le tien.— Combien faible est ton petit cri ! Semblable au gémissement
de l’innocente colombe, est ta plainte de douleur et d’amour, dans ton sommeil.
— Quand Marie te dit de dormir, tu dors ; à son appel tu t’éveilles ; content
sur ses genoux, content aussi dans la crèche rustique.— O le plus simple des
enfants ! Avec quelle grâce tu cèdes à la volonté de ta mère ! Tes manières
enfantines trahissent la science d’un Dieu qui se cache. Lorsque Joseph te
prend dans ses bras, et qu’il caresse tes petites joues, tu le regardes dans
les yeux avec ton innocence et ta douceur. — Oui, tu es bien ce que tu parais
être : une petite créature de sourires et de pleurs ; et pourtant tu es Dieu,
et le ciel et la terre t’adorent en tremblant. — Oui, Enfant chéri, tes petites
mains qui se jouent dans les cheveux de Marie, soutiennent au même moment le
poids du vaste univers. — Tandis que tu serres le cou de Marie d’une étreinte
tendre et timide, les plus fiers Séraphins se voilent devant ta face, ô divin
Enfant ! — Quand Marie a étanché ta soif, et calmé tes faibles cris, les cœurs
des hommes demeurent encore ouverts devant ton œil endormi. Faible enfant,
serais-tu donc mon Dieu lui-même ? Oh ! Alors, il faut que je t’aime ; oui, que
je t’aime, que j’aspire à étendre ton amour chez les oublieux mortels. Dors,
doux Enfant, au cœur vigilant ; dors, Jésus chéri : pour moi un jour tu
veilleras ; tu veilleras pour souffrir et pour pleurer. — Des fouets, une
croix, une couronne cruelle, c’est ce que pour toi j’ai a en réserve. Et
cependant une petite larme, ô Seigneur, serait rançon suffisante. — Mais non ;
la mort, c’est le choix de ton cœur ; c’est le prix décrété là-haut. Tu veux
faire plus que sauver nos âmes ; c’est par amour que tu veux mourir. »
A ces touchants accents
de la piété de notre âge, faisons succéder cette antique Séquence de l’Abbaye
de Saint-Gall, composée par le B. Notker. Elle célèbre le combat de l’Emmanuel
contre notre ennemi, et sa victoire, qui a été le principe de celle qu’ont
remportée Étienne et tous les Martyrs.
SÉQUENCE.
Oui, reprenons nos
cantiques pieux, et qu’ils soient dignes
De ce jour où sur nous se
lève la plus chère lumière.
Au milieu des ténèbres de
la nuit, s’effacent les ombres de nos péchés.
Aujourd’hui, l’Etoile de
la mer enfante au monde les joies d’un salut nouveau :
Celui qui fait frémir
l’enfer qui frappe de terreur l’affreuse mort ; car elle doit périr sous ses
coups.
L’antique peste gémit
captive ; le dragon livide a perdu ses dépouilles.
L’homme tombé, brebis
égarée, est ramené aux joies éternelles.
Jour d’allégresse pour
les célestes bataillons des Anges ;
Car elle était perdue, la
dixième drachme, et la voilà retrouvée.
O heureux Enfant ! Qui
rachètes la nature humaine !
Le Dieu qui a tout créé,
prend naissance de la femme.
Sa nature admirable se
revêt de chair par un merveilleux prodige ; elle prend ce qu’elle n’était pas ;
elle demeure ce qu’elle était.
La divinité se couvre de
la nature humaine ; dites-moi si jamais vous ouïtes un tel prodige.
Le bon Pasteur venait chercher
ce qui avait péri.
Il prend le casque, il
combat armé comme un soldat.
Terrassé, l’ennemi tombe
sur son propre dard.
On lui arrache ses armes
dans lesquelles il se confiait ; ses dépouilles sont livrées en partage, sa
proie lui est ravie.
C’est la forte bataille
du Christ, c’est notre salut véritable,
Du Christ qui, après sa
victoire, nous mène en sa patrie :
Là soit à lui louange
éternelle. Amen.
A la glorieuse Mère de
Dieu, nous présenterons notre hommage, en lui consacrant cette gracieuse Prose
du Missel de Cluny, de 1523.
SÉQUENCE.
Jetez sur nous un regard,
Reine du noble empire des Anges.
Avec votre Fils, sur le
trône des cieux, vous régnez pour jamais.
Douce Marie ! Vraiment
douce, vraiment très bénigne ;
Toute pleine de
miséricorde, de clémence, toute suave comme le miel.
Aux larmes de Théophile
vous accourez, pour obtenir le pardon de sa faute.
Sous vos auspices, la
pécheresse égyptienne s’arrache à la honte.
O Mère de miséricorde ! ô
le seul espoir de l’homme tombé !
En ce jour, portez au
ciel les vœux et les soupirs de vos serviteurs.
Vous êtes l’honneur
d’Israël ; vous êtes la gloire du monde.
Réconciliez-nous à notre
Emmanuel ;
Vous l’avez allaité de
vos mamelles sacrées.
Vous avez réchauffé ses
membres délicats.
Notre médiatrice,
rendez-nous-le favorable.
C’est notre prière en ce
jour redoutable.
Nous voici présentant au
Dieu Père votre Fils, notre gage.
Par la vertu de ce gage,
purifiez les coupables, rassurez les pécheurs tremblants.
Vous êtes bonne, vous
êtes clémente, vous êtes notre espérance, ô Marie !
Que toute âme dévote dise
et répète : Amen.
Bhx Cardinal
Schuster, Liber Sacramentorum
Station à Saint-Étienne
au mont Cœlius.
La basilique stationnale
de ce jour fut commencée par le pape Simplicius (468-482) mais fut achevée
seulement par Jean Ier (523) et par Félix IV, qui en exécutèrent
l’ornementation en mosaïques. La fête de saint Étienne, le lendemain de Noël,
est beaucoup plus ancienne, et apparaît déjà dans le laterculus du martyrologe
arien [12], dont l’origine doit être reportée aux vingt dernières années du IVe
siècle.
Il semble en effet que,
pour donner plus de splendeur à la solennité de Noël, on ait voulu grouper autour
de la crèche de Jésus les plus grands saints, et ceux qui, d’une certaine
manière, avaient une relation spéciale avec le mystère de son Incarnation.
Saint Grégoire de Nysse les mentionne dans l’ordre suivant : Étienne, Pierre,
Jacques, Jean, Paul et Basile [13], tandis d’autres documents grecs postérieurs
y ajoutent David, Joseph et les Mages.
Dès la première moitié du
Ve siècle, peu après la découverte des reliques du Protomartyr, s’élevèrent à
Rome plusieurs basiliques dédiées à son nom. Près de Saint-Pierre il y en avait
deux, Saint-Étienne Katà Galla patricia, et Saint-Étienne Katà Barbara patricia
; une autre s’élevait sur une propriété de Démétriade, léguée à saint Léon Ier,
sur la voie Latine. Cette Démétriade, fille de Sextus Anicius Hermogenianus
Olibrius, amie de saint Augustin, qui lui donna quelques reliques du
protomartyr, est la destinataire d’une célèbre lettre de Pelage sur la vie
dévote.
Au moyen âge la piété des
Pontifes multiplia de toutes parts dans la Ville les sanctuaires de Saint-Étienne,
si bien qu’on en compte au moins trente-cinq, parmi lesquels plusieurs
monastères tant latins qu’orientaux. Étant donnée cette popularité du culte du
premier martyr, la solennité avec laquelle on célébrait la station de ce jour
sur le Cœlius n’a donc rien de surprenant.
Le Pape s’y rendait à
cheval, du Latran, avec les cardinaux et la cour, toute revêtue de somptueux
habits de soie. Le caparaçon du destrier était d’écarlate précieuse, et le
Pontife, la tête ceinte de la tiare, endossait la paenula blanche, habit de
voyage des anciens Romains. A Saint-Étienne-le-Rond, il déposait la couronne et
les vêtements blancs, pour prendre les rouges avec lesquels il célébrait la
messe, après quoi il remontait à cheval, et le cortège retournait au patriarchium,
où avaient lieu l’habituelle distribution des gratifications — presbyterium —
et le repas rituel dans le triclinium. Uordo de Pierre Amelius prescrit de le
servir avec une grande dignité, et d’y inviter les chapelains, les acolytes,
les auditeurs et les pénitenciers, auxquels on distribuait aussi une provision
de poivre [14]. En cas d’indisposition du Pape, la messe de ce jour devait être
célébrée par le prêtre cardinal de Saint-Clément, puisque celui de
Saint-Étienne suppléait de droit le Pontife le jour de Noël. Dans l’après-midi,
les vêpres avaient lieu au Latran, et le Pape y prenait part, vêtu du pluvial
rouge et mitre en tête.
L’introït est tiré du
psaume 118, et l’on y montre les princes du Sanhédrin se réunissant en concile
contre le juste. Les hommes iniques ne le persécutent pour aucune autre raison
que pour la droiture de ses voies. Les colères comprimées depuis longtemps vont
éclater, et le juste sent que le moment est imminent, de la lutte suprême, à
découvert. Il est parfaitement conscient de l’insuffisance de ses forces ;
aussi, tout rempli de confiance, supplie-t-il le Seigneur de l’aider à soutenir
le martyre.
Dans la collecte nous
demandons au Seigneur d’imiter l’exemple d’Étienne, non seulement en pardonnant
à nos ennemis, mais en allant jusqu’à les aimer, et leur désirant la grâce de
la conversion.
Le passage des Actes des
Apôtres qui vient ensuite, décrit en couleurs dramatiques le jugement d’Étienne
dans le Sanhédrin, et sa lapidation hors des murs de Jérusalem. Saint Luc dut
en apprendre les détails de saint Paul, dans l’âme de qui cette scène atroce
demeura gravée d’une façon indélébile. Le Protomartyr, contre qui maintenant se
soulèvent particulièrement les synagogues représentant la Diaspora dans la Cité
sainte, tombe victime de son zèle pour la propagande universelle de l’idéal
évangélique au-delà même des barrières nationales d’Israël. Lui, helléniste,
s’adressant directement aux hellénistes, aux Alexandrins et aux Cyrénéens,
avait espéré les trouver moins hostiles et moins étroits dans leur conception
messianique, mais la semence chrétienne devait mourir dans la terre et être
arrosée avec du sang, et le Protomartyr tomba victime de l’aberration
religieuse du Sanhédrin. L’œuvre ira néanmoins de l’avant, malgré les hommes, puisque
le plus féroce persécuteur d’Étienne aujourd’hui, Saul, malgré lui en recueille
déjà le programme dans son cœur, pour s’en faire demain l’apôtre jusqu’aux
extrêmes confins du monde.
Le répons-graduel
provient, comme l’introït, du psaume 118. Le martyr demande l’aide d’En-Haut,
attribuant ainsi la victoire à la divine miséricorde, qui le soutient par la
grâce.
Le verset alléluiatique
est tiré des Actes des Apôtres (VII, 55), là où Étienne, intrépide au milieu du
Sanhédrin, confirme sa démonstration scripturaire de la divinité de
Jésus-Christ par son témoignage personnel, qui décide évidemment de sa
condamnation à mort. Ce ne sont plus seulement les prophètes qui attestent que
le Christ est Dieu, mais lui-même, Étienne, qui le contemple maintenant dans le
ciel, assis à la droite du Père, à qui il est consubstantiel et égal en majesté
et en puissance.
Étienne n’est pas
simplement un martyr, il est l’un des plus insignes personnages de l’âge
apostolique ; de là vient que les Grecs lui attribuent le titre d’Apôtre et que
la liturgie romaine le met dans la catégorie des prophètes, des docteurs, et
des maîtres, dont l’Évangile de ce jour décrit le dur destin. Jérusalem, la
bien-aimée de Yahweh, lapide eos qui... missi sunt, en d’autres termes ses
apôtres ; mais la mesure de l’ingratitude est comble désormais. Le Seigneur se
retire d’elle, et l’abandonne pour un temps à son sort. Oui, pour un temps,
puisque le « Pasteur d’Israël » ne peut jamais oublier son peuple d’une façon
définitive et il est en effet tout prêt à retourner aux fils de Jacob in
misericordiis, dès que ceux-ci consentiront à l’accepter comme Rédempteur.
L’acclamation refusée au Christ par les Hébreux est mise comme condition de
pacification : Béni soit Celui qui vient au nom de Yahweh, c’est le cri joyeux
de l’Église à l’arrivée de l’Agneau divin sur l’autel eucharistique.
L’antienne de l’offertoire,
tirée de divers passages des Actes des Apôtres (VI-VIII) parle de l’élection
d’Étienne par les Douze. Les Juifs ont lapidé celui qui était rempli de foi et
du Saint-Esprit, pendant que, ployant les genoux en oraison, il rendait un
dernier témoignage au Seigneur Jésus, — c’était là en effet toute la
controverse entre lui et le Sanhédrin, — lui demandant de recevoir dans le ciel
son esprit.
La collecte pour
l’offrande des oblations est de caractère assez général, mais elle revêt une
signification spéciale en cette commémoration du Protomartyr. L’hostie qui est
immolée associe au sacrifice de Jésus les souffrances des martyrs ; c’est
pourquoi nous demandons que, comme leur mort violente fut pour eux un titre
éternel de gloire, ainsi notre dévotion serve à nous tenir éloignés de tout
péché.
La Schola Cantorum du
Latran étant dédiée à Saint-Étienne, on comprend aisément qu’elle veuille se
distinguer par son splendide office en l’honneur du saint titulaire. L’antienne
de la Communion unit les deux derniers témoignages du Protomartyr. Il contemple
Jésus à la droite de la majesté de Dieu, c’est pourquoi il lui recommande son
esprit ; et il le prie de pardonner à ses bourreaux, aveuglés par l’ignorance
et la passion. L’oraison d’Étienne fut exaucée, et son plus beau fruit fut
Paul. C’est ce rapprochement entre le Protomartyr et l’Apôtre que voulut
précisément signifier l’antique piété des Pontifes, quand, à côté du sépulcre
de saint Paul sur la voie d’Ostie, ils érigèrent dès le VIe siècle un oratoire
insigne, en l’honneur de saint Étienne, y annexant un monastère.
Dans la prière d’action
de grâces après la Communion, nous demandons que la participation au Mystère
eucharistique produise en nous ses fruits et soutienne notre faiblesse par sa
divine vertu.
A l’époque d’un si grand
épuisement des énergies, de tels compromis avec la conscience, de tels égards
pour ce qu’on appelle les convenances, et qui, au fond, n’est que respect
humain, quel exemple de force chrétienne nous est donné par Ëtienne, debout en
face du Sanhédrin et sachant dire aux Juifs la vérité sur les questions les
plus brûlantes. Ceux-ci, comme des serpents, se bouchent les oreilles pour ne
pas l’entendre davantage et grincent des dents contre lui ; mais Étienne,
inébranlable, poursuit jusqu’au bout son long réquisitoire, le scellant
finalement de son sang.
Demandons aujourd’hui par
l’intercession de saint Étienne cette force qui est l’un des dons du
Saint-Esprit.
Busto
argenteo di Santo Stefano, Cattedrale di Capua
Dom Pius Parsch, le Guide
dans l’année liturgique
Dans le sang du saint lévite
Étienne « l’Église offre les prémices du martyre » au Roi des martyrs.
La fête peut être
considérée d’un double [15] point de vue : en soi et dans ses relations avec la
fête de Noël. A la messe, la fête est tout à fait indépendante, il n’est pas question
de Noël. Il est vrai que, dans la pensée de l’Église, cette relation, que la
prière des Heures marque expressément, n’est jamais oubliée.
1. Saint Étienne et Noël.
— Dès l’invitatoire de Matines, l’Église marque cette relation. « Le Christ
nouveau-né, qui en ce jour a couronné saint Étienne, venez, adorons-le. » Rien
ne marque mieux cette relation que le panégyrique de saint Fulgence que nous
lisons aujourd’hui au bréviaire : « Hier nous fêtions la Nativité de notre Roi
éternel dans cette vie temporelle. Aujourd’hui nous célébrons solennellement le
souvenir des glorieuses souffrances ! ; d’un soldat. Hier notre Roi se voilait
dans les vêtements pourpre de la chair, sortait du palais du sein virginal et
visitait le monde dans sa grâce. Aujourd’hui un soldat quitte la tente du corps
et s’avance en triomphateur vers le ciel. Celui-ci se ceignit de la ceinture
d’esclave de la chair et entra pour combattre sur le champ de bataille de ce
monde : celui-là dépose la dépouille corruptible de son corps et monte pour
régner éternellement dans le palais des cieux. Celui-ci descend recouvert de la
chair, celui-là monte couronné de sang. Celui-là monte, après avoir été lapidé
par les Juifs, parce que celui-ci est descendu, acclamé par les anges ;
aujourd’hui les anges ont reçu avec joie saint Étienne dans leurs rangs. Hier
le Seigneur est sorti du sein de la Vierge, aujourd’hui ce soldat est sorti de
la prison du corps ; hier le Christ était pour nous enveloppé de langes,
aujourd’hui Étienne est par lui revêtu du vêtement de l’immortalité. Hier
l’étroitesse de la Crèche enfermait le Sauveur, aujourd’hui l’immensité du ciel
reçoit saint Étienne triomphant. Le Seigneur est, descendu seul pour en relever
plusieurs, notre Roi s’est abaissé pour exalter ses soldats. Cependant, mes
frères, nous devons reconnaître avec quelles armes Étienne a vaincu la rage des
Juifs pour être jugé digne d’un si magnifique triomphe. Pour conquérir la
couronne de son nom, Étienne combattit avec les armes de l’amour et il remporta
partout la victoire. En vertu de l’amour de Dieu, il ne fut pas vaincu par les
Juifs en furie ; en vertu de son amour pour le prochain, il pria pour ceux qui
le lapidaient. Par l’amour il exhorta les égarés à se convertir, par l’amour il
pria pour ceux qui le lapidaient, afin qu’ils ne soient pas punis. Appuyé sur
la puissance de l’amour, il triompha de la rage cruelle de Saul et celui qui
sur la terre fut son persécuteur est au ciel son compagnon. »
2. La fête en elle-même.
a) La Sainte Écriture
nous raconte d’une façon saisissante le martyre de notre héros : « Les Juifs en
entendant cela (son discours de défense) se laissèrent aller à la fureur et
grincèrent des dents contre lui. Mais Étienne, rempli de l’Esprit-Saint, leva
les yeux au ciel et, voyant la gloire de Dieu et Jésus debout à la droite de
Dieu, il dit : Je vois les cieux ouverts et le Fils de l’Homme assis à la
droite de Dieu. Alors les Juifs poussèrent de grands cris, ils se bouchèrent
les oreilles et se précipitèrent tous ensemble sur lui. Ensuite ils le
traînèrent hors la ville et le lapidèrent. Or les témoins déposèrent leurs
vêtements aux pieds d’un jeune homme nommé Saul. Tandis qu’on lapidait Étienne
il priait et disait : Seigneur Jésus, recevez mon esprit. Étant alors tombé à
genoux il cria à haute voix : « Seigneur ne leur imputez pas ce péché. » A ces
mots, il s’endormit dans le Seigneur.
b) La messe (Sederunt
principes) : Nous admirons la vivacité dramatique avec laquelle l’Église place
le saint au milieu de nous. Nous assistons positivement à son martyre. Bien
plus, l’Église nous unit à lui, nous prenons part à ses souffrances et à sa
gloire. Nous pouvons, dans ce drame, distinguer trois phases : la souffrance —
l’abandon — l’union au Christ. L’avant-messe nous fait partager la détresse de
saint Étienne. Nous nous tenons avec lui devant le Sanhédrin, nous venons, nous
aussi, du monde rempli de tentations et de combats. Ainsi nous pouvons, nous
aussi, réciter du fond du cœur la prière de l’Introït et du Graduel : « Les
impies me poursuivent, viens à mon secours, ô Seigneur, car ton serviteur veut
garder tes commandements ». A l’Offertoire, nous déposons sur l’autel, avec
saint Étienne, les peines de la vie et nous prions avec lui : « Seigneur Jésus,
recevez mon âme. » Saint. Étienne nous apprend le sacrifice. Or nous avons une
digne victime, le Christ. Le Christ, Étienne et moi, voilà un sacrifice
magnifique et complet. A la Communion, nous gravissons le troisième degré. Quel
était le but de saint Étienne ? Il fut couronné comme son nom l’indique, il
obtint la gloire éternelle. C’est aussi le but du Saint-Sacrifice. La sainte
Communion nous unit avec le Christ et prépare la gloire éternelle. Chaque fête
de saint nous facilite la rencontre avec Dieu et le contact avec lui. Le saint
est un pont qui nous mène à Dieu. Cette messe nous montre, d’une manière
exemplaire, comment nous pouvons, au Saint-Sacrifice, accomplir notre ascension
spirituelle.
c) La prière des Heures.
Le bréviaire nous paraît aujourd’hui un peu âpre. Après un jour de fête rempli
de la plus haute poésie et des émotions les plus fortes, le commun des martyrs
nous semble trop simple. Mais justement, ce style lapidaire, aux lignes sobres,
est dans l’esprit de la liturgie romaine classique. Nous remarquons aujourd’hui
que, dans cet office, il, est question à tout moment de « couronne », de
couronnement », et nous songeons qu’Étienne veut dire le couronné. Les
antiennes de Laudes sont d’une grande beauté. « Avec joie il supporta les
pierres, il est suivi de toutes les âmes justes. » Ensuite nous récitons avec
Étienne le beau psaume 62 : « Mon âme s’attache à toi car mon corps a été
lapidé pour toi, mon Dieu. »
[**]
Communicántes, et diem
sacratíssimum celebrántes, quo beátæ Maríæ intemeráta Virgínitas huic mundo
édidit Salvatórem, sed et memóriam venerántes, in primis eiúsdem gloriósæ
semper Vírginis Maríæ, Genitrícis Dei et Dómini nostri Iesu Christi : Unis dans
une même communion et célébrant le jour très saint où la bienheureuse Marie
gardant sa virginité sans tâche mit au monde le Sauveur, et honorant la mémoire
tout d’abord de la glorieuse Marie toujours Vierge, Mère du même Jésus-Christ
notre Dieu et Seigneur...
[1] Le mot de Grecs
désigne ici les Juifs qui, étant nés parmi les Grecs, ne parlaient que la
largue grecque.
[2] Les veuves avaient
d’autant plus besoin d’être assistées que, suivant la loi, elles ne pouvaient
hériter.
[3] Prosélyte,
c’est-à-dire Gentil converti au christianisme.
[4] Le futur saint Paul,
qui dut peut-être sa conversion aux prières du martyr.
[5] Le nom Stephanus
vient d’un mot grec qui signifie couronne. L’office contient de nombreuses
allusions à cette étymologie : « couronné de lauriers », « couronné de gloire
et d’honneur », etc.
[6] C’est pour ce motif
qu’il est appelé Protomartyr.
[7] Act. VI, 8.
[8] Matth. X, 16.
[9] I Cor. I, 24
[10] Ephes. IV, 13.
[11] Dear Little One !
how sweet Thou art,
Thine eyes how bright
they shine,
So bright they almost
seem to speak
When Mary’s look meets
Thine !
How faint and feeble is
Thy y
Like plaint of harmless
dove,
When Thou dost murmur in
Thy sleep
Of sorrow and of love.
When Mary bids Thee sleep
Thou sleepst,
Thou wakest when she
calls
Thou art content upon her
lap,
Or in the rugged stalls.
Simplest of Babes ! with
what a grace
Thou dost Thy Mother’s
will
Thine infant fashions
well betray
The Godhead’s hidden
skill.
When Joseph takes Thee in
his arms,
And smooths Thy little
cheek,
Thou lookest up into his
face
So helpless and so meek.
Yes ! Thou art what Thou
seemst to be,
A thing of smiles and
tears ;
Yet Thou art God, and
heaven and earth
Adore Thee with their
fears.
Yes ! dearest Babe !
those tiny hands,
That play with Mary’s
hair,
The weight of ail the
mighty world
This very moment bear.
While Thou art clasping
Mary’s neck
In timid tight embrace,
The boldest Seraphs veil
themselves
Before Thine infant Face.
When Mary hath appeased
Thy thirst,
And hushed Thy feeble
cry,
The hearts of men lie
open still
Before Thy s’umbering
eye.
Art Thou, weak Babe ! my
very God ?
Oh ! must love Thee then,
Love Thee, and yearn to
spread Thy love
Among forgetful men.
O sweet, O
wakeful-hearted Child !
Sleep on, dear Jesus !
sleep ;
For Thou must one day
wake for me
To suffer and to weep.
A scourge, a Cross, a
cruel Crown
Have I in store for Thee
;
Yet why ? one little
tear, O Lord !
Ransom enough would be.
But no ! death is Thine
own sweet will,
The price decreed above ;
Thou wilt do more than
save our souls,
For Thou wilt die for
love.
[12] L’original grec du
Martyrologe Syriaque où se lisaient plusieurs noms d’évêques ariens et
probablement celui d’Arius lui-même. (N. du T.).
[13] P. G., XLVI, col.
790 seq.
[14] P. L., LXXVIII, col.
1281.
[15] Rite particulier du
bréviaire avant la réforme de 1960.
SOURCE : http://www.introibo.fr/St-Etienne-26-decembre
Joan Antigó (1409–1452)
I Honorat
Borrassà (1424–1457), Sant Joan Baptista i sant Esteve, circa
1450, 188.2 x 126.7, Museu Nacional d'Art de
Catalunya. A finals del segle XIX i inicis del segle XX, la taula es
conservava a la capella de Santa Maria de Gràcia, a Puigcerdà (Baixa Cerdanya).
La procedència originària podria ser el convent de Sant Domènec de la mateixa
vila
27 juin 2011
SAINT ETIENNE
( SANT STEPHAN )
Diacre et Premier Martyr
« Apprends nous, Seigneur,
L’amour de nos ennemis,
A l’exemple de St-Etienne
Le premier de tes martyrs,
Celui qui implorera le pardon
Pour ses propres bourreaux »
Les actes des Apôtres,
qu’on s’accorde à attribuer à Saint Luc, compagnon de route de Saint Paul, nous
ont transmis le sacrifice d’Etienne, dont le nom signifie en grec
« couronne ».
Selon certaines traditions, il serait issu d’une des familles juives qui
habitaient une province de l’ancien empire grec. On l’a même prétendu cousin de
St-Paul.
C’était un disciple de Gamahiel, docteur pharisien du commencement, maître de
Paul et converti, comme lui, plus tard au christianisme. Etienne fut, quant à
lui, converti après la Pentecôte et se fit remarquer très rapidement par ses
qualités d’homme et la sincérité de sa foi. Selon St-Luc, il était « plein
de foi et de sagesse, plein de force ». Il avait la plénitude de la grâce
et avait aussi en plénitude l’Esprit Saint. Il fut tout naturellement choisi
par les douze apôtres comme diacre, en même temps que six autres disciples.
Ses convictions profondes
et son ardeur à prêcher aux foules l’Evangile du Christ ne pouvaient que
provoquer la colère du Sanhédrin, conseil civil et religieux des juifs de
Palestine. Les membres de ce conseil, comme ils l’avaient fait avec Jésus,
suscitèrent contre lui de faux témoignages.
Alors qu’il prêchait un jour à Jérusalem, il fut accusé d’avoir tenu des propos blasphématoires contre Dieu et contre Moïse. Il fut arrêté et conduit devant le Sanhédrin. Loin de se démonter, Etienne tint au conseil un long discours, plein de flamme, résumant l’histoire d’Abraham, de Joseph et de Moïse. Il opposa à la mission de salut confiée à Moïse, l’attitude constante des Juifs, faite de refus, de désobéissance, d’infidélité. Il accusa enfin les membres du Sanhédrin de résister à l’Esprit Saint, d’avoir trahi et assassiné le Juste. Puis , levant les yeux au ciel, il s’écria: « Voici que je vois les cieux ouverts et le Fils de l’Homme qui est debout, à la droite de Dieu! ».
Les membres du Conseil se bouchèrent les oreilles pour ne pas l’entendre et
comme un seul homme, dit l’évangéliste, se précipitèrent sur lui, le poussèrent
hors de la ville et se mirent à le lapider. Les faux témoins, selon la coutume,
devaient être les premiers à exécuter la sentence. Pour ce faire, ils
déposèrent leurs vêtements qui les gênaient aux pieds d’un jeune homme , appelé
Saül.
C’était vers l’an 36, au
nord de la porte de Damas. Etienne, tandis qu’on le lapidait, priait le
Seigneur » Seigneur Jésus, reçois mon esprit ». Puis il fléchit les
genoux et dit: » Seigneur, ne leur impute pas ce péché ».
Après la mort d’Etienne,
une violente persécution se déchaîna contre l’Église de Jérusalem, obligeant
les chrétiens à se disperser. Saül était le plus acharné: « allant de
maison en maison, il en arrachait hommes, femmes et les jetait en
prison ».
On ne peut que souligner certaines similitudes entre le sort d’Etienne et le sacrifice de son maître Jésus. La transfiguration du saint devant le Sanhédrin n’est pas sans rappeler celle du Christ. Et son appel au pardon fait pendant à celui de Jésus.
Saül, on le sait, deviendra plus tard Saint Paul, lui qui avait approuvé la
lapidation du premier diacre. Saint Augustin a pu dire : » Si Etienne
n’avait pas prié, l’Église n’aurait pas eu Saint Paul ».
La Fête de Saint Etienne,
le 26 décembre, est passée en Occident au 5° siècle. Juvenal, évêque de
Jérusalem avait fait construire sur le lieu même du martyre une basilique où
furent déposées en 439 les reliques du Saint. A Rome, on a construit en son
honneur, sur la voie latine, l’église la plus ancienne de la ville.
En France les cathédrales
et les chapelles qui lui sont consacrées sont nombreuses. Il est représenté
généralement dans sa dalmatique de diacre, portant le livre des Évangiles et
une des pierres de sa lapidation.
Parmi les Petits Saints
de Plouguerneau, de même que dans la chapelle des martyrs, dite encore chapelle
St-Laurent, Chapelle de la Pitié ou Chapel ar Verzer, revêtu de son habit de
diacre, il tient une pierre dans la main gauche et en porte une seconde sur la
tête.
A l’exemple de
St-Etienne, demandons au Seigneur, la grâce de pardonner à nos ennemis et de
faire grandir, chaque jour, notre foi par l’écoute de la Parole.
Texte de Noël L’Hour
SOURCE : https://plouguerneau.net/saint-etienne/
Juan Correa de Vivar (1510–1566), San Esteban / Imposición de la casulla a San Ildefonso, 1559, 182 x 79. Museo del Prado
Also
known as
Stephen the Deacon
3 August (discovery
of relics)
Profile
First Christian martyr. Deacon. Preacher.
All we know of him is related in the Acts of the Apostles. While preaching the
Gospel in the streets, angry Jews who believed his message to be blasphemy
dragged him outside the city, and stoned him to death.
In the crowd, on the side of the mob, was a man who would later be known
as Saint Paul
the Apostle.
Name
Meaning
crown (from
the phrase crown of martyrdom)
builders;
construction workers
Capua, Italy, archdiocese of
Concordia-Pordenone, Italy, diocese of
Owensboro, Kentucky, diocese of
Toulouse, France, archdiocese of
in France
in Germany
in Italy
Capua,
city of
Piazza
Santo Stefano, Cernobbio
in Portugal
in Spain
deacon carrying
a pile of rocks
deacon with rocks gathered
in his vestments
deacon with rocks or
a book at
hand
man holding a green palm and
a golden book,
presumably a Bible
Additional
Information
A
Garner of Saints, by Allen Banks Hinds, M.A.
All
The Year Round, by Sister Mary Emmanuel, O.S.B.
An
Old English Martyrology, by George Herzfeld
Book
of Saints, by Father Lawrence
George Lovasik, S.V.D.
Book
of Saints, by the Monks of
Ramsgate
Golden
Legend: Saint Stephen
Golden
Legend: Invention of Saint Stephen
History of the Catholic Church, by Father Fernand
Mourret
Lives
of the Saints: Saint Stephen the First Martyr, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Lives
of the Saints: Discovery of His Relics, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Meditations
on the Gospels for Every Day in the Year, by Father Pierre
Médaille
Pictorial
Lives of the Saints: Saint Stephen,
First Martyr
Pictorial
Lives of the Saints: Finding of the Relics of Saint Stephen
Pope
Benedict XVI, General Audience, 10
January 2007
Roman
Martyrology, 1914 edition
Roman
Martyrology, 1914 edition
Saints
and Saintly Dominicans, by Blessed Hyacinthe-Marie
Cormier, O.P.
Saints
of the Canon, by Monsignor John T McMahon
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
The
Liturgical Year, by Father Prosper
Gueranger
books
Favourite Patron Saints, by Paul Burns
Our Sunday Visitor’s Encyclopedia of Saints
Oxford Dictionary of Saints, by David Hugh Farmer
Saints
and Their Attributes, by Helen Roeder
Some Patron Saints, by
Padraic Gregory
other
sites in english
1001 Patron Saints and Their Feast Days, Australian
Catholic Truth Society
Guild of
Saint Stephen, Diocese of Hexham and Newcastle
Guild of Saint Stephen, Diocese
of Westminster
Pope Benedict XVI: Saint’s Death Shows the Importance of
Scripture
Pope Francis: Saint’s Martyrdom Strips Christmas of False,
Saccharine Sweetness
images
video
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
Abbé Christian-Philippe
Chanut
Plouguerneau
d’Hier et d’Aujourd’hui
fonti
in italiano
Martirologio Romano, 2005 edition
nettsteder
i norsk
Readings
At that time, 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….
Now Stephen, filled with
grace and power, was working great wonders and signs among the people. Certain
members of the so-called Synagogue of Freedmen, Cyrenians, and Alexandrians,
and people from Cilicia and Asia, came forward and debated with Stephen, but
they could not withstand the wisdom and the spirit with which he spoke. Then
they instigated some men to say, “We have heard him speaking blasphemous words
against Moses and God.” They stirred up the people, the elders, and the
scribes, accosted him, seized him, and brought him before the Sanhedrin.
They presented false
witnesses who testified, “This man never stops saying things against (this)
holy place and the law. For we have heard him claim that this Jesus the
Nazorean will destroy this place and change the customs that Moses handed down
to us.”
All those who sat in
the Sanhedrin looked
intently at him and saw that his face was like the face of an angel. Stephen
preaches to the Sanhedrin,
concluding: “You stiff-necked people, uncircumcised in heart and ears, you
always oppose the Holy
Spirit; you are just like your ancestors. Which of the prophets did your
ancestors not persecute? They put to death those who foretold the coming of the
righteous one, whose betrayers and murderers you have now become. You received
the law as transmitted by angels, but you did not observe it.”
When they heard this,
they were infuriated, and they ground their teeth at him. But he, filled with
the Holy
Spirit, looked up intently to heaven and saw the glory of God and Jesus
standing at the right hand of God, and he said, “Behold, I see the heavens
opened and the Son of Man standing at the right hand of God.”
But they cried out in a
loud voice, covered their ears, and rushed upon him together. They threw him
out of the city, and began to stone him. The witnesses laid down their cloaks at
the feet of a young man named Saul. As they were stoning Stephen, he called out,
“Lord Jesus, receive my spirit.” Then he fell to his knees and cried out in a
loud voice, “Lord, do not hold this sin against them”; and when he said this,
he fell asleep. – Acts 6:1-15, 7:51-60
Almighty and everlasting
God, who this day didst hallow the first-fruits of thy holy martyrs by the
blood of the blessed Deacon Stephen: grant, we beseech thee, that we may be
assisted by his prayers in heaven, who on earth was willing to pray even for
his persecutors. – Leonine Sacramentary
O God, the teacher and
ruler of all that minister unto thee, who did adorn the first beginnings of thy
Church both with the ministrations of thy blessed Deacon Stephen and with the
precious blood of his martyrdom: grant, we beseech thee, that we, in the hour
of our departure, obtaining thy pardon, may be followers of his example and
assisted by his prayers. Amen. – Milanese Sacramentary
Yesterday we celebrated
the birth in time of our eternal King. Today we celebrate the triumphant
suffering of his soldier. Yesterday our king, clothed in his robe of flesh,
left his place in the virgin’s womb and graciously visited the world. Today his
soldier leaves the tabernacle of his body and goes triumphantly to heaven.
Our king, despite his
exalted majesty, came in humility for our sake; yet he did not come
empty-handed. He gave of his bounty, yet without any loss to himself. In a
marvelous way he changed into wealth the poverty of his faithful followers
while remaining in full possession of his own inexhaustible riches. And so the
love that brought Christ from heaven to earth raised Stephen from earth ot
heaven; shown first in the king, it later shone forth in his soldier. His love
of God kept him from yielding to the ferocious mob; his love for his neighbor
made him pray for those who were stoning him. Love inspired him to reprove
those who erred, to make them amend; love led him to pray for those who stoned
him, to save them from punishment.
Love, indeed, is the
source of all good things; it is an impregnable defense, and the way that leads
to heaven. He who walks in love can neither go astray nor be afraid: love
guides him, protects him, and brings him to his journey’s end.
My brothers, Christ made
love the stairway that would enable all Christians to
climb to heaven. Hold fast to it, therefore, in all sincerity, give one another
practical proof of it, and by your progress in it, make your ascent
together. from a sermon by Saint Fulgentius
of Ruspe
MLA
Citation
“Saint Stephen the
Martyr“. CatholicSaints.Info. 17 June 2024. Web. 29 December 2024.
<https://catholicsaints.info/saint-stephen-the-martyr/>
SOURCE : https://catholicsaints.info/saint-stephen-the-martyr/
Kamenování sv. Štěpána, 14th century. Antifonář Elišky Rejčky
BENEDICT XVI
GENERAL AUDIENCE
Wednesday, 10 January
2007
Stephen, the Protomartyr
Dear Brothers and
Sisters,
After the period of
festivity, we return to our Catecheses. I have meditated with you on the
figures of the Twelve Apostles and on St Paul. We then began to reflect on
other figures of the newborn Church and so let us consider today the person of
St Stephen, whom the Church commemorates the day after Christmas.
St Stephen is the most
representative of a group of seven companions. Tradition sees in this group the
seed of the future ministry of "deacons", although it must be pointed
out that this category is not present in the Book of Acts. In any case,
Stephen's importance is due to the fact that Luke, in his important book,
dedicates two whole chapters to him.
Luke's narrative starts
with the observation of a widespread division in the primitive Church of
Jerusalem: indeed, she consisted entirely of Christians of Jewish origin, but
some came from the land of Israel and were called "Hebrews", while
others, of the Old Testament Jewish faith, came from the Greek-speaking
Diaspora and were known as "Hellenists". This was the new problem:
the most destitute of the Hellenists, especially widows deprived of any social
support, ran the risk of being neglected in the daily distribution of their
rations. To avoid this problem, the Apostles, continuing to devote themselves
to prayer and the ministry of the Word, decided to appoint for this duty
"seven men of good repute, full of the Spirit and of wisdom" to help
them (Acts 6: 2-4), that is, by carrying out a social and charitable
service.
To this end, as Luke wrote,
at the Apostles' invitation the disciples chose seven men. We are even given
their names. They were: "Stephen, a man full of faith and of the Holy
Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolaus. These they
set before the Apostles, and they prayed and laid their hands upon them"
(cf. Acts 6: 5-6).
The act of the laying on
of hands can have various meanings. In the Old Testament, this gesture meant
above all the transmission of an important office, just as Moses laid his hands
on Joshua (cf. Nm 27: 18-23), thereby designating his successor.
Along the same lines, the Church of Antioch would also use this gesture in
sending out Paul and Barnabas on their mission to the peoples of the world
(cf. Acts 13: 3).
The two Pauline Letters
addressed to Timothy (cf. I Tm 4: 14; II Tm 1: 6) refer to
a similar imposition of hands on Timothy, to confer upon him an official
responsibility. From what we read in the First Letter to Timothy, we
can deduce that this was an important action to be carried out after
discernment: "Do not be hasty in the laying on of hands, nor participate
in another man's sins" (5: 22).
Thus, we see that the act
of the laying on of hands developed along the lines of a sacramental sign. In
the case of Stephen and his companions, it was certainly an official conferral
of an office by the Apostles, but at the same time an entreaty for the grace to
carry it out.
The most important thing
to note is that in addition to charitable services, Stephen also carried out a
task of evangelization among his compatriots, the so-called
"Hellenists". Indeed, Luke insists on the fact that Stephen,
"full of grace and power" (Acts 6: 8), presented in Jesus' Name
a new interpretation of Moses and of God's Law itself. He reread the Old
Testament in the light of the proclamation of Christ's death and Resurrection.
He gave the Old Testament a Christological reinterpretation and provoked
reactions from the Jews, who took his words to be blasphemous
(cf. Acts 6: 11-14).
For this reason he was
condemned to stoning. And St Luke passes on to us the saint's last discourse, a
synthesis of his preaching. Just as Jesus had shown the disciples of Emmaus
that the whole of the Old Testament speaks of him, of his Cross and his
Resurrection, so St Stephen, following Jesus' teaching, interpreted the whole
of the Old Testament in a Christological key. He shows that the mystery of the
Cross stands at the centre of the history of salvation as recounted in the Old
Testament; it shows that Jesus, Crucified and Risen, is truly the goal of all
this history.
St Stephen also shows
that the cult of the temple was over and that Jesus, the Risen One, was the
new, true "temple". It was precisely this "no" to the
temple and to its cult that led to the condemnation of St Stephen, who at this
moment, St Luke tells us, gazed into heaven and saw the glory of God, and Jesus
standing at the right hand of God, and seeing heaven, God and Jesus, St Stephen
said, "Behold, I see the heavens opened, and the Son of man standing at
the right hand of God" (cf. Acts 7: 56).
This was followed by his
martyrdom, modelled in fact on the passion of Jesus himself, since he delivered
his own spirit to the "Lord Jesus" and prayed that the sin of those
who killed him would not be held against them (cf. Acts 7: 59-60).
The place of St Stephen's
martyrdom in Jerusalem has traditionally been located outside the Damascus
Gate, to the north, where indeed the Church of Saint-Étienne [St Stephen]
stands beside the famous École Biblique of the Dominicans. The killing
of Stephen, the first martyr of Christ, unleashed a local persecution of
Christ's disciples (cf. Acts 8: 1), the first one in the history of
the Church. It was these circumstances that impelled the group of
Judeo-Hellenist Christians to flee from Jerusalem and scatter. Hounded out of
Jerusalem, they became itinerant missionaries: "Those who were scattered
went about preaching the word" (Acts 8: 4).
Their persecution and
consequent dispersion became a mission. Thus, the Gospel spread also to
Samaria, Phoenicia and Syria, as far as the great city of Antioch where,
according to Luke, it was proclaimed for the first time also to the pagans
(cf. Acts 11: 19-20), and where, for the first time the name
"Christians" was used (Acts 11: 26).
In particular, Luke noted
that those who stoned Stephen "laid down their garments at the feet of a
young man named Saul" (Acts 7: 58), the same man who from being a
persecutor was to become an outstanding Apostle of the Gospel.
This means that the young
Saul must have heard Stephen's preaching and must therefore have been
acquainted with its principal content. And St Paul was probably among those
who, following and listening to this discourse, "were enraged and...
ground their teeth against him" (Acts 7: 54).
And at this point, we can
see the marvels of divine Providence. After his encounter with the Risen Christ
on the road to Damascus, Saul, a relentless enemy of Stephen's vision, took up
the Christological interpretation of the Old Testament made by the First
Martyr, deepening and completing it, and consequently became the "Apostle
to the Gentiles".
The Law is fulfilled, he
taught, in the Cross of Christ. And faith in Christ, communion with Christ's
love, is the true fulfilment of all the Law. This is the content of Paul's
preaching. He showed in this way that the God of Abraham had become the God of
all. And all believers in Jesus Christ, as children of Abraham, shared in the
promises. St Stephen's vision was brought about in St Paul's mission.
Stephen's story tells us
many things: for example, that charitable social commitment must never be
separated from the courageous proclamation of the faith. He was one of the
seven made responsible above all for charity. But it was impossible to separate
charity and faith. Thus, with charity, he proclaimed the crucified Christ, to
the point of accepting even martyrdom. This is the first lesson we can learn
from the figure of St Stephen: charity and the proclamation of faith always go
hand in hand.
Above all, St Stephen
speaks to us of Christ, of the Crucified and Risen Christ as the centre of
history and our life. We can understand that the Cross remains forever the
centre of the Church's life and also of our life. In the history of the Church,
there will always be passion and persecution. And it is persecution itself
which, according to Tertullian's famous words, becomes "the seed of
Christians", the source of mission for Christians to come.
I cite his words:
"We multiply wherever we are mown down by you; the blood of Christians is
seed..." (Apology 50, 13): Plures efficimur quoties metimur
a vobis: semen est sanguis christianorum. But in our life too, the Cross
that will never be absent, becomes a blessing.
And by accepting our
cross, knowing that it becomes and is a blessing, we learn Christian joy even
in moments of difficulty. The value of witness is irreplaceable, because the
Gospel leads to it and the Church is nourished by it. St Stephen teaches us to
treasure these lessons, he teaches us to love the Cross, because it is the path
on which Christ comes among us ever anew.
* * *
I welcome all the
English-speaking visitors present at today's Audience, including the young
members of the Focolare Movement. May your visit to Rome be a source of
inspiration to renew your commitment to share the Good News of Jesus Christ.
Upon all of you, I invoke God's abundant Blessings of joy and peace.
Lastly, my thoughts go to
the young people, the sick and the newly-weds. May the
Feast of the Baptism of the Lord, which we celebrated last Sunday, reawaken in
everyone the grace and memory of our own Baptism. May it be for you,
dear young people, a stimulus to witness always to the joy of
attachment to Christ. May it be for you, dear sick people, a cause of
comfort. May it support you, dear newly-weds, in making your family an authentic
heart of faith and love.
© Copyright 2007 -
Libreria Editrice Vaticana
Storie di santo Stefano (Beato
Angelico) : Le Storie di santo Stefano sono un ciclo di tre
dipinti murali, eseguito tra il 1447 e il 1449, ad affresco, da
Guido di Pietro, detto Beato
Angelico (1395 ca.
- 1455),
realizzato sul registro superiore delle pareti (nord, est e ovest) nella Cappella Niccolina
dell'Appartamento di Giulio II,
attualmente parte integrante dei Musei
Vaticani. I : Beato Angelico, Santo
Stefano ordinato diacono da san Pietro e Santo
Stefano distribuisce le elemosine ai poveri (1447 - 1449), affresco
Book of
Saints – Stephen the First Martyr
Article
Martyr (Saint)
(December
26) (1st
century) The disciple chosen by the Apostles, “full of Faith and the Holy
Ghost,” as first of the seven deacons (Acts 6:1-5), and who was also the first
of Christian Martyrs.
He was stoned to death (A.D. 33)
by Jews (Acts 7:58). His body was recovered, together with those of Saints Nicodemus,
Gamaliel and Abibo, early in the fifth
century>; and on that account a second Feast of Saint Stephen
is kept annually on August
3.
MLA
Citation
Monks of Ramsgate.
“Stephen the First Martyr”. Book of Saints, 1921. CatholicSaints.Info.
20 August 2016. Web. 30 December 2024.
<https://catholicsaints.info/book-of-saints-stephen-the-first-martyr/>
SOURCE : https://catholicsaints.info/book-of-saints-stephen-the-first-martyr/
Storie di santo Stefano (Beato
Angelico) : Le Storie di santo Stefano sono un ciclo di tre
dipinti murali, eseguito tra il 1447 e il 1449, ad affresco, da
Guido di Pietro, detto Beato
Angelico (1395 ca.
- 1455),
realizzato sul registro superiore delle pareti (nord, est e ovest) nella Cappella Niccolina
dell'Appartamento di Giulio II,
attualmente parte integrante dei Musei
Vaticani. II : Beato Angelico, Predica di santo
Stefano nel Sinedrio e Disputa nel Sinedrio (1447 - 1449), affresco
Book of Saints – Saint
Stephen
Article
The Apostles told the
disciples to choose seven men who lived a holy life to help in the care of
the poor.
These men were called deacons,
and Stephen was
named first of the deacons.
The Apostles ordained them deacons by praying and
placing their hands upon them.
Stephen was
very holy and brave, and worked great wonders among the people. But some of the
Jews accused him of talking against God and Moses. Stephen talked with great
wisdom before the court of the Jews. People said there was a halo around his
head and his face looked like that of an angel as he spoke bravely of Jesus.
The Jews became very
angry. But Stephen being
full of the Holy Spirit, looking up to heaven, said: “I see the heavens opened
and the Son of Man standing on the right hand of God.”
The angry people dragged
him outside of the city and stoned him to death. But Stephen forgave
his murderers, saying: “Lord, lay not this sin against them. Lord Jesus,
receive my spirit.” He died as the first martyr.
MLA
Citation
Father Lawrence
George Lovasik, S.V.D..
“Saint Stephen”. Book of Saints. CatholicSaints.Info.
4 January 2019. Web. 30 December 2024.
<https://catholicsaints.info/book-of-saints-saint-stephen/>
SOURCE : https://catholicsaints.info/book-of-saints-saint-stephen/
Storie di santo Stefano (Beato
Angelico) : Le Storie di santo Stefano sono un ciclo di tre
dipinti murali, eseguito tra il 1447 e il 1449, ad affresco, da
Guido di Pietro, detto Beato
Angelico (1395 ca.
- 1455),
realizzato sul registro superiore delle pareti (nord, est e ovest) nella Cappella Niccolina
dell'Appartamento di Giulio II,
attualmente parte integrante dei Musei
Vaticani. III : Beato Angelico, Santo
Stefano espulso dalla città di Gerusalemme e Lapidazione
di santo Stefano (1447 - 1449), affresco
St. Stephen
Feastday: December 26
Patron: of Deacons, altar Servers, bricklayers, casket makers, & Stonemasons
Death: 34
Saint Stephen was one of
the first ordained deacons of the Church. He was also the first Christian
martyr. The Greek word from which we derive the English word martyr literally
means witness. In that sense, every Christian is called to bear witness to
Jesus Christ, in both their words and their actions. Not all are asked to shed
their blood.
Those who do shed their
blood for the faith are the greatest of witnesses. They have been especially
honored since the very beginning of Christianity. Stephen was so conformed to
Jesus in his holy life that his martyrdom was both a natural and supernatural
sign of his love for the Lord. It also inspired the early believers as they
faced the first round of brutal persecution.
His behavior, even
forgiving those who were taking his life while he was being stoned to death,
was a beautiful reflection of how conformed he truly was to the Lord Jesus
Christ. It is recorded in Chapter 7 of the Acts of the Apostles (Acts 7:54-60),
which immediately follows the Gospels in the New Testament.
The 6th chapter of the
Acts of the Apostles contains an account of the choice of the first seven
deacons of the Church. As the Apostles worked to continue the ministry of Jesus
Christ as his elders, some of the Greek-speaking widows were being neglected in
their practical needs. The Twelve decided to ordain seven deacons to oversee
their care. In doing so, the deacons extended the pastoral care of the
Apostles, the first Bishops of the early Church, enabling them to attend more
to teaching.
Of the seven ordained,
Stephen was the oldest and given the title of "archdeacon," the chief
among them. Little is known about him before this account. Like most of the
early Christian leaders, he was Jewish, but may have come came from among the
Greek speaking or Hellenistic believers, the ones feeling slighted in the
distribution of alms.
Great preaching and
miracles were attributed to Stephen. The Bible records that Stephen "full
of grace and power, did great wonders and signs among the people." Stephen
s popularity created enemies among some Jews, members of the Synagogue of Roman
Freedmen. They debated with him, to generate evidence against him in
furtherance of their persecution of the early Church.
They accused him of blasphemy,
of speaking against God and Moses. The charges inflamed the local populace
which demanded he be tried and punished. When Stephen was put on trial, several
false witnesses were brought forward by the Sanhedrin to testify that he was
guilty of blasphemy. He was charged with predicting that Jesus would destroy
the Temple and for preaching against Mosaic law.
Stephen was filled with
wisdom from heaven. He responded by detailing the history of Israel and
outlining the blessings God had bestowed upon his chosen people. He also
explained how disobedient Israel had become, despite the goodness and mercy of
the Lord. Stephen explained that Jesus had come to fulfil the law of Moses, not
destroy it. He quoted extensively from the Hebrew scriptures to prove his case.
Finally, he admonished
the Sanhedrin, saying, "You stubborn people, with uncircumcised hearts and
ears. You are always resisting the Holy Spirit, just as your ancestors used to
do. Can you name a single prophet your ancestors never persecuted? They killed
those who foretold the coming of the Upright One, and now you have become his
betrayers, his murderers. In spite of being given the Law through angels, you
have not kept it." (Acts 7:51-53)
As Stephen concluded his
defense, he looked up and saw a vision of Jesus standing at the right hand of
God. He said, "Look, I can see heaven thrown open and the Son of Man
standing at the right hand of God." That vision was taken as the final
proof of blasphemy to the Jews who did not believe Jesus was the Messiah or Son
of God. For them, Jesus could not possibly be beside the Father in Heaven. The
crowd rushed upon Stephen and carried him outside of the city to stone him to
death.
As Stephen was being
brutally stoned, he spoke his last words, "Lord Jesus, receive my spirit.
Lord, do not hold this sin against them." Words which echoed the very
words of Jesus on the Cross. Following those words, Stephen died, in the Lord.
Watching the trial and
execution was a Rabbi named Saul of Tarsus, a virulent persecutor of the early
Church. Shortly thereafter, that Rabbi would himself encounter the Lord Jesus
on the road to Damascus and be dramatically converted. His encounter is
recorded in the 9th chapter of the Acts of the Apostles. He took the name Paul
as a sign of his new life in Jesus Christ and went on to become the great
apostle to the Gentiles.
Stephen was buried by
Christians, but the location of his tomb is not specified in the New Testament
and may have been forgotten for a time. In 415 a Christian priest claimed he
had a vision of the tomb and located Stephen s remains. A name inside the tomb
confirmed the find.
St. Stephen is often
depicted with stones, a Gospel Book, a miniature church and a martyr's palm
frond. He is the patron saint of Altar Servers, bricklayers, casket makers and
deacons and his feast day is celebrated on December 26.
Join with us in offering
this prayer, written by Deacon Keith Fournier, seeking his intercession:
"Lord Jesus, Receive
my Spirit" (St. Stephen, Martyr)
A Prayer by Deacon Keith Fournier
Lord Jesus, you chose Stephen as the first deacon and martyr of your One, Holy,
Catholic and Apostolic Church. The heroic witness of his holy life and death
reveals your continued presence among us. Through following the example of his
living faith, and by his intercession, empower us by your Holy Spirit to live
as witnesses to the faith in this New Missionary Age. No matter what our state
in life, career or vocation, help us to proclaim, in both word and in deed, the
fullness of the Gospel to a world which is waiting to be born anew in Jesus
Christ. Pour out upon your whole Church, the same Holy Spirit which animated St
Stephen, Martyr, to be faithful to the end, which is a beginning of life
eternal in the communion of the Trinity.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=137
Мученическая
кончина архидиакона Стефана. Миниатюра Минология Василия II. Константинополь.
985 г. Ватиканская библиотека. Рим. - http://www.patriarchia.ru/db/text/908958.html
St. Stephen
One of the first deacons and
the first Christian martyr; feast on
26 December. In the Acts
of the Apostles the name of St. Stephen occurs for the first
time on the occasion of the appointment of the first deacons (Acts
6:5). Dissatisfaction concerning the distribution of alms from
the community's fund having arisen in the Church,
seven men were selected and specially ordained by
the Apostles to
take care of the temporal relief of the poorer members. Of these
seven, Stephen, is the first mentioned and the best known.
Stephen's life previous to this appointment remains for us almost entirely in
the dark. His name is Greek and suggests he was a Hellenist, i.e.,
one of those Jews who
had been born in some foreign land and whose native tongue was Greek;
however, according to a fifth century tradition, the
name Stephanos was only a Greek equivalent for the
Aramaic Kelil (Syr. kelila, crown), which may be the
protomartyr's original name and was inscribed on a slab found in
his tomb.
It seems that Stephen was not a proselyte,
for the fact that Nicolas is the only one of the seven designated as
such makes it almost certain that the others were Jews by
birth. That Stephen was a pupil of Gamaliel is
sometimes inferred from his able defence before the Sanhedrin;
but this has not been proved.
Neither do we know when
and in what circumstances he became a Christian;
it is doubtful whether
the statement of St.
Epiphanius (Haer., xx, 4) numbering Stephen among the
seventy disciples is deserving of any credence. His ministry as deacon appears
to have been mostly among the Hellenist converts with whom
the Apostles were at first less familiar; and the fact that the
opposition he met with sprang up in the synagogues of
the "Libertines" (probably the children of Jews taken captive to Rome by
Pompey in 63 B.C. and freed hence the name Libertini), and "of
the Cyrenians, and of the Alexandrians, and of them that were of
Cilicia and Asia"
shows that he usually preached among the Hellenist Jews.
That he was pre eminently fitted for that work, his abilities
and character, which the author of the Acts dwells upon
so fervently, are the best indication. The Church had,
by selecting him for a deacon,
publicly acknowledged him as a man "of good reputation, full of
the Holy Ghost and wisdom" (Acts
6:3). He was "a man full of faith,
and of the Holy Ghost" (vi, 5), "full
of grace and fortitude"
(vi, 8); his uncommon oratorical powers and unimpeachable logic no
one was able to resist, so much so that to his arguments replete with the
Divine energy of the Scriptural authorities God added
the weight of "great wonders and signs" (vi, 8). Great as was
the efficacy of "the wisdom and the spirit that spoke" (vi,
10), still it could not bend the minds of the unwilling; to these the
forceful preacher was fatally soon to become an enemy.
The conflict broke out when the cavillers of the synagogues "of
the Libertines, and of the Cyreneans,
and of the Alexandrians, and of them that were of Cilicia
and Asia", who had challenged Stephen to a dispute, came
out completely discomfited (vi, 9 10); wounded pride so
inflamed their hatred that
they suborned false witnesses to
testify that "they had heard him speak words of blasphemy against Moses and
against God"
(vi, 11).
No charge could be more apt to rouse the mob; the anger of
the ancients and the scribes had been already kindled from the first
reports of the preaching of the Apostles. Stephen was
arrested, not without some violence it
seems (the Greek word synerpasan implies so much), and dragged before
the Sanhedrin,
where he was accused of saying that "Jesus
of Nazareth shall destroy this place [the temple], and shall
change the traditions which Moses delivered unto us"
(vi, 12 14). No doubt Stephen had
by his language given some grounds for the accusation; his accusers apparently
twisted into the offensive utterance attributed to him a declaration
that "the most High dwelleth not in houses made by hands" (vii, 48),
some mention of Jesus foretelling
the destruction of the Temple and some inveighing against the
burthensome traditions fencing about the Law, or rather the
asseveration so often repeated by the Apostles that
"there is no salvation in
any other" (cf. iv, 12) the Law not excluded but Jesus.
However this may be, the accusation left him unperturbed and "all that sat
in the council...saw his face as if it had been the face of an angel"
(vi, 15).
Stephen's answer (Acts
7) was a long recital of the mercies of God towards Israel during
its long history and of the ungratefulness by which,
throughout, Israel repaid
these mercies. This discourse contained many things unpleasant
to Jewish ears; but the concluding indictment for having betrayed
and murdered the Just One
whose coming the Prophets had foretold, provoked
the rage of an audience made up not of judges, but of foes.
When Stephen "looking up steadfastly to heaven,
saw the glory of God,
and Jesus standing
on the right hand of God",
and said: "Behold, I see the heavens opened, and the Son
of man standing on the right hand of God"
(vii, 55), they ran violently upon
him (vii, 56) and cast him out of the city to stone him to
death. Stephen's stoning does not appear in the narrative of
the Acts as a deed of mob violence;
it must have been looked upon by those who took part in it as the carrying out
of the law.
According to law (Leviticus
24:14), or at least its usual interpretation, Stephen had been
taken out of the city; custom required that the person to
be stoned be placed on an elevation from whence with his hands bound
he was to be thrown down. It was most likely while these preparations were
going on that, "falling on his knees, he cried with a loud voice,
saying: "Lord, lay not this sin to
their charge" (vii, 59). Meanwhile the witnesses, whose hands must be
first on the person condemned
by their testimony (Deuteronomy
17:7), were laying down their garments at the feet of Saul, that they
might be more ready for the task devolved upon them (vii, 57).
The praying martyr was
thrown down; and while the witnesses were thrusting upon him
"a stone as much as two men could carry", he was heard to
utter this supreme prayer:
"Lord
Jesus, receive my spirit" (vii, 58). Little did all the people
present, casting stones upon him, realize that the blood they shed
was the first seed of a harvest that was to cover the world.
The bodies of men stoned to death were to be buried in
a place appointed by the Sanhedrin.
Whether in this instance the Sanhedrin insisted
on its right cannot be affirmed; at any rate,
"devout men" — whether Christians or Jews,
we are not told — "took order for Stephen's funeral, and made
great mourning over him" (vii, 2). For centuries the location of St.
Stephen's tomb was
lost sight of, until (415) a certain priest named Lucian learned
by revelation that the sacred body was
in Caphar Gamala, some distance to the north of Jerusalem.
The relics were
then exhumed and carried first to the church of Mount Sion,
then, in 460, to the basilica erected by Eudocia outside
the Damascus Gate, on the spot where, according to tradition,
the stoning had taken place (the opinion that the scene of St.
Stephen's martyrdom was
east of Jerusalem,
near the Gate called since St. Stephen's Gate, is unheard of until
the twelfth century). The site of the Eudocian basilica was
identified some twenty years ago, and a new edifice has been erected on the old
foundations by the Dominican Fathers.
The only first hand source of information on the life and death of St. Stephen
is the Acts
of the Apostles (6:1-8:2).
Souvay, Charles. "St. Stephen." The Catholic
Encyclopedia. Vol. 14. New York: Robert Appleton
Company, 1912. 26 Dec. 2015 <http://www.newadvent.org/cathen/14286b.htm>.
Transcription. This
article was transcribed for New Advent by Bonnie A. Brooks.
Ecclesiastical
approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/14286b.htm
.jpg)
Attributed
to Dunois Master (fl. from
1435 until 1466), Stoning of St Stephen from the Coëtivy Hours, Latin. Paris,
1443-1445. Chester Beatty Library W 082 f.275. parchment, ink, pigment, cinnabar, minium, mosaic
gold, ultramarine, indigo, carbon
black, white lead, organic
pigment, gold, silver and leather. Chester Beatty Library
Here
followeth the Life of Saint Stephen Protomartyr.
Stephen is as much to say
in Greek as crowned, and in Hebrew example to other for to suffer. Or Stephen
is as much to say as nobly and truly speaking, teaching and governing,or as a
friend of the widow women; and he was deputed of the apostles to keep the
widows. Then he was crowned, for he began first to be a martyr, example for the
ensample of his patience and good life, nobly speaking for right noble
predication, and well governing for the good enseignments and teaching of
widows.
Saint Stephen was one of
the seven deacons in the ministry of the apostles. for when the number grew of
people converted, some began to murmur against the Jews that were converted
because that the widows and wives of them were refused to serve or because they
were more grieved every day than the other in service. For the apostles did
this because they should be more ready to preach the word of God. When the
apostles saw their great murmur, they assembled them all together, and said: It
is not right that we leave the word of God for to administer and serve at the
tables, and the gloss saith that the feeding of the soul is better than the
meat of the body. And consider ye fair brethren, men of good renown among you,
that be replenished of the Holy Ghost and of wisdom, what we shall establish
upon this work so that they administer and serve, and we shall be in prayer and
preaching. And this word pleased to them all, and they chose seven men, of whom
the blessed Stephen was the first and the master, and sith he brought them to the apostles,
and they set their hands upon them, and ordained them. And Stephen, full of
grace and strength made great demonstrances and great signs to the people. Then
the Jews took him and would surmount him in disputing, and assailed him for to
overcome him in three manners, that was by bringing witnesses, by disputations,
and by torments. And in every each one of them was aid and help given to him
from heaven. In the first, the Holy Ghost administered his words, in the
second, the angelic face that feared the false witnesses. In the third, he saw
Jesu Christ ready to help him, which comforted him to his martyrdom. In every
battle he had three things; the assault in battle, the aid given, and the
victory. And in advising and beholding shortly the history, we may well see all
these things. As the blessed Stephen did many things, and preached oft to the
people, the Jews made the first battle to him for to overcome him by
disputations. And some arose of the synagogue called libertines, of a religion
so named of them that were the sons of them that had been in bondage and were
made free, and thus they that first repugned against the faith were of a bond
and thrall lineage, and also they of Cyrenia and Alexandria, and of them that
were of Cilicia and Asia, all these disputed with Stephen. This was the first
battle, and then he putteth the victory after, and they might not resist his
wisdom, for the Holy Ghost spake in him: and when they saw that by this manner
they might not overcome him they returned maliciously. And at the second time
because they might overcome by false witnesses, they brought two false
witnesses for to accuse him of four blames, and brought him to the judgment.
And then the false men accused him of four things, that was of blaspheming of
God in the law of Moses, in the tabernacle, and in the temple, and this was the
second battle. And then all they that were in judgment saw the face of Saint
Stephen like as the face of an angel: and this was by the help of God, and this
was the victory of the second battle. For when the false witnesses had all
said, the prince of the priests
said to him: What sayst thou? Then Stephen excused him by order of all that
which the false witnesses had said. And first of the blaspheming of God,
saying: God that spake to our fathers and prophets, that is God of glory, and
praised him in three things after this word glory, which is expounded right
sweetly. The God of glory is given of glory, as it is said in the book of
Kings: Whosoever shall see my name, I shall glorify him. The God of glory may
be said, containing glory, as is said in the Proverbs, the eighth chapter:
Riches and glory be with me, the God of glory, to whom glory is due. And thus
praised he God in three manners; in that he is glorious, glorifying, and to be
glorified. And after he excused him of the blame in Moses, in praising him
much, and especially in three things, that is to wit: of fervour of love, for
he slew the Egyptian that smote the Hebrew, and of the miracles that he did in
Egypt or desert, and of the familiarity of God, when he spake to him many times
amiably. And after this he excused him of the third blame that was in the law,
in praising the law in three manners; first because of the giver, that was God;
the second of the minister, which was Moses, that was a great prophet; and the
third because of the for it giveth life perdurable. And after, he purged him of
the blame of the tabernacle, and of the temple, in praising the tabernacle in
four manners, one was because he was commanded of God to make it, and was showed
in vision it was accomplished by Moses, and that the ark of witness was
therein, and he said that the temple succeeded tabernacle. And the blessed
Stephen purged him of that which was laid to him, of which the Jews saw they
might not overcome him in that manner. And then they took the third battle
against him, that they should surmount him by torments. And when the blessed
Saint Stephen saw this, he would keep the commandment of our Lord, and enforced
him to them in three manners; that was by shame, by dread, and by love. First
by shame in blaming the hardness of their hearts, and said to them: Ye contrary
alway the Holy Ghost by your hard heads, and hearts not piteous. Like as your
fathers that persecuted the prophets, and slew them that showed the coming of
God. And the gloss saith that in three manners they were malicious. clothes
taken from the altar and laid on them that were sick, were a medicine to many.
For as it is said in the
eighth chapter of the same book, these flowers taken upon the altar of Saint
Stephen were laid on the eyes of a woman that was blind, and anon she had again
her sight. And also said he in the same book that a man that was master of a
city, and was named Marcial, and was a paynim and would not be converted; and
it happed that he was strongly sick, and his son in law that was a right good
man, came into the church of Saint Stephen, and took the flowers, and laid them
under the head of his lord; and anon, when he had slept thereupon, on the
morning he cried that the bishop should be brought to him, and the bishop was
not in the town, but the priest came
to him and bade him to believe in God, and baptized him; and ever as long as he
lived after he had alway in his mouth: Jesu Christ receive my spirit. And yet
he wist not that those words were the words that Saint Stephen last spake. And
also he rehearseth another miracle in the same place, that a lady called
Petronia had been sick much grievously, and had sought many remedies for to be
healed of her malady, but she felt no heal. But in the end she had counsel of a
Jew, which gave to her a ring with a stone, and that she should bind this ring
with a lace to her bare flesh, and by the virtue of that stone she should be
whole. And when she saw that this helped her not, she went to the church of the
protomartyr, and prayed the blessed Saint Stephen for her health, and anon,
without breaking of the lace or of the ring, the ring fell down to the ground,
and she felt herself anon all whole.
Item, the same recounteth
another miracle, not less marvellous: that in Cæsarea of Cappadocia, was a lady
much noble, of whom the husband was dead, but she had ten children, seven sons
and three daughters. And on a time, when they had angered their mother, she
cursed them, and the divine vengeance ensued suddenly the malediction of the
mother, so that all the children were smitten with one semblable and horrible
sickness on all their members, for which thing they might not dwell in the
country for shame and for the sorrow that they had, and began to go follily
through the world. And in whatsoever country they went, ever each man beheld
them. And it happed that two of them, that is to wit a brother and a sister
came to Hippo, and the brother was named Paul, and the sister Palladia. And
there they found Austin the bishop and told to him and recounted what was
happed. Then they haunted the church of Saint Stephen by the space of fifteen
days, and it was tofore Easter, and they prayed strongly the saint for their
health. And on Easter-day when the people was present Paul entered suddenly
within the chancel and put him to prayer by great devotion, and with great
reverence tofore the altar, and as they that were there abode upon the end of
the thing, he arose up apparently all whole of his trembling. Then Saint Austin
took him and showed him to the people, and said that on the morn he would tell
them the case. And as he spake to the people the sister was there trembling on all
her members, and she arose up and entered into the chancel of Saint Stephen,
and anon she slept, and after arose suddenly all whole, and was showed to the
people as was done tofore of her brother, and then graces and thankings were
given to Saint Stephen for the health of them both.
When Orosius came from
Jerusalem he brought to Saint Austin of the relics of Saint Stephen of whom
many miracles were showed and done. It is to wit that the blessed Saint Stephen
suffered not death on the day of his feast, but it was on the day that his Invention
is on, in the month of August. And if it be demanded why the feast is changed,
it shall be said when his Invention shall be said. And this may suffice you for
this present, for the church will also ordain the feasts which follow the
nativity of Jesu Christ, for two causes. The first is to Jesu Christ which is
head and spouse, to the end that the accompanies be joined to him, for Jesu
Christ spouse of the church in this world adjoineth to him three companies, of
which companies is said in the Canticles: My white soul and ruddy, chosen of
thousands. The white is as to Saint John the Evangelist, a precious confessor,
and the ruddy or red is as to Saint Stephen the first martyr, and chosen of
thousands, is to the virginal S John company of the innocents. The second
reason is that the church assembleth also together, the manners of the martyrs,
the same by will and by work, the second by will and not by deed, the third by
deed and not by will. The first was the blessed Stephen, the second was in
Saint John the Evangelist, the third was in saints and glorious innocents which
for God suffered passion.
SOURCE : https://catholicsaints.info/golden-legend-saint-stephen/
Andrea Vaccaro (1604–1670), Saint
Stephen taken to his Martyrdom, circa 1630, 97 x 120
Golden
Legend – Invention of Saint Stephen, Protomartyr
Here
followeth the Invention of Saint Stephen, Promartyr.
The invention of the holy
body of Saint Stephen, promartyr, was made in the year of our Lord four hundred
and seventeen, in the seventeenth year of Honorius the emperor. The invention of
him, the translation, and the conjunction, were made to order. For a priest named
Lucian of the country of Jerusalem, of whom Gennadius recounteth among the
noble men and writeth thus, that on a Friday when he was in his bed and rested
and unnethe awoke, he saw an ancient
man of noble stature with a long beard, with a seemly visage environed in a
white mantle in which there were little ouches or crosses of gold tissued. He
was hosed with hosen broidered with gold above, which held in his hand a rod of
gold with which he touched him, and said: Go and with great diligence open our
tombs, for we be laid in a place dishonest and of despite. Go thou therefore
unto John the bishop of Jerusalem and say to him that he lay us in a more
honourable place. And because that drought and tribulation is through the
world, God hath ordained to be debonair and merciful to the world by our
suffrages and prayers. And Lucian said to him: Sir, who art thou? I am, said
he, Gamaliel, which nourished the apostle Paul and enseigned him the law of my
fathers, and he that lieth with me is Saint Stephen, which was stoned of the
Jews and cast out of the city for to be devoured of the beasts and birds, but
he kept him, to whom he kept his faith, without hurting, and I with great diligence
took up the body and with great reverence buried it in my new tomb. And that
other that lieth with me is Nicodemus, my nephew, which went by night to Jesu
Christ and received baptism of Peter and John, and therefore the princes
of priests
were angry with him and would have slain him, but that they left at reverence
of us. Nevertheless they took away all his substance and deposed him from his
principate, and beat him strongly and let him lie for dead. And then I led him
into my house, where he lived after but a few days, and when he was dead I
buried him at the feet of Saint Stephen. And the third that is with me is
Abibas, my son, which in the twentieth year of his age received baptism with me
and was a clean virgin, and learned the law of God with my disciple Paul. And
Ethea my wife and Selimus my son, which would not receive the faith of Jesu
Christ, were not worthy to be in our sepulture, thou shalt find them buried in
another place, and shalt find their tombs void and idle. And when he had said
all this Saint Gamaliel vanished away, and then Lucian awoke and prayed to God
if this vision were true that it might be showed yet the second time and the
third time. And the next Friday after following, he appeared like as he did
tofore, and said to him: Wherefore hast thou disdained to do that which I have
required thee? And he said to him: Sir, I have no disdain, but I have prayed
God if it be in his name that it appear to me yet once again; and Gamaliel said
to him: Because thou hast thought in thy courage that if martyr thou
find us how thou mightest devise the relics of each of us, I shall enseign thee
of every each by similitude to know the tombs and relics of each of us. And
then he showed three paniers of gold, and the fourth of silver, of the which
that one was full of red roses, the other twain of white roses, and the fourth,
which was of silver, was full of saffron. And Gamaliel said to him: These
paniers be our tombs, and these roses be our relics, and the first full of red
roses is the tomb of Saint Stephen, which only of us all deserved the crown of
martyrdom. The other twain, full of white roses, be the tombs of me and
Nicodemus which persevered with a clean heart in the confession of Jesu Christ,
and the fourth of silver, which is full of saffron, is of Abibas my son, which
shineth by whiteness of virginity, and issued out of this world pure and net.
And this said he vanished away. And the Friday after that week following, he
appeared to him again all angry, and blamed him grievously of his delayment and
negligence. And anon Lucian went to Jerusalem and recounted all by order to
John the bishop, and called the other bishops, and went to the place that was
showed to Lucian, and when they had begun to delve, and moved the earth, a
right sweet savour was felt. And by the marvellous flavour and sweetness; and
by the merits of the saints, seventy sick men were healed of their infirmities.
And thus the relics of these saints were transported into the church of Sion
which is in Jerusalem, in the which Saint Stephen used the office of the
archdeacon. And there were they ordained for right honourably. In the same hour
descended from heaven much rain, and of this vision and invention Bede maketh
mention in his chronicle. And this invention, saith Saint Bede, was in the same
day that his passion is hallowed, and his passion as it is said was the same
day also. But the feasts have been changed by double reason. The first reason
is because that Jesu Christ was born in earth that man should be born in
heaven, therefore it appertaineth that the feast of Saint Stephen should follow
the nativity of Christ. For he was first martyred for Christ for to be born in
heaven, and so it signifieth that the one follow that other, and therefore it
is sung in the church: Yesterday Christ was born in earth, that this day
Stephen should be born in heaven. The second reason is that, the feast of the
invention is more solemnly made than the feast of his passion, and that is only
for the nativity of our Lord Jesu Christ. Nevertheless our Lord hath showed many
miracles in the invention of him. And because his passion is more worthy than
his invention, therefore ought it to be more solemn, and therefore the church
hath transported his passion to the time in which it is had in greater
reverence. And as Saint Austin saith: The translation of him was in this
manner. Alexander, senator of Constantinople, went with his wife to Jerusalem
and made there a fair oratory to Saint Stephen the first martyr, and after his
death he did him to be buried by hls body. And seven years after, Juliana his
wife would return into her country because that the princes did to her wrong,
and would carry with her the body of her husband. And when she had made long
request to the bishop with many prayers, the bishop showed to her two tombs of
silver and said to her: I wot not which of these twain is thy husband. And she
said to him: I wot well, and went hastily and embraced the body of Stephen, and
thus by case of fortune, when she weened to have taken the body of her husband,
she took the body of the promartyr, and when she was within the ship with the
body, there were heard hymns and songs of angels, and a right sweet odour, and
the devils cried and moved great tempest saying: Alas! alas! for the
first martyr Stephen
passeth here by, which beateth us cruelly with fire. And the mariners were in
great doubt and cried on Saint Stephen, and anon he appeared to them and said:
I am here, doubt ye nothing, and anon great peace was, and fair weather in the
sea. Then were there heard the voice of devils crying: Felon prince, burn this
ship, for Stephen our adversary is within it. With that, the prince of devils
sent five devils for to burn the ship, but the angel of our Lord plunged them
down in the ground of the sea. And when they came to Chalcedon the devils
cried, saying: The servant of God cometh which was stoned to death of the felon
Jews.
Then came they in safety
in to Constantinople, and the body of Saint Stephen was brought with great
reverence in to a church. And this saith Saint Austin: The conjunction of the
body of Saint Stephen with the body of Saint Laurence was made by this
ordinance. It happed that Eudoxia, daughter of Theodosius the emperor, was
greatly tormented with a devil, and when it was told to her father, which was
at Constantinople, he commanded that his daughter should be brought thither,
and that she should touch the relics of Saint Stephen the first martyr.
And the devil cried within her: If Stephen come not to Rome I shall not issue
out of her, for it is the will of the apostles. And when the emperor heard
that, he impetred and gat of the clergy and people of Constantinople that they
gave to the Romans the body of Saint Stephen, and they should have therefore
the body of Saint Laurence. And the emperor wrote to Saint Pelagius the pope,
upon which the pope, by the council of the cardinals,
consented to the request of the emperor, and then went the cardinals to
Constantinople and brought to Rome the body of Saint Stephen. And the Greeks
came for to have the body of Saint Laurence. The body of Saint Stephen was
received into Capua, which gat by their devout prayers the right arm, and
builded their church metropolitan, that is to say the archbishop’s see, in the
honour of him. And when the Romans were come to Rome, they would have borne the
body of Saint Stephen unto the church of Saint Peter ad vincula. They that bare
it stood still and might go no further, and the devil which was in the maid
cried: Ye travail you for naught, for he shall not be here, but with Laurence
his brother, whereas he is. And for this cause was the body borne thither, and
the maid touched the body and was all whole. And Saint Laurence, as enjoying
him of the coming of his brother and smiling, turned him into that other part
of the sepulchre, and made place and left half the place void. And when the
Greeks set their hands for to have borne away Laurence, they fell down to the
earth as they had been dead. But the pope and the clerks prayed for them and
all the people, and yet unnethe with great pain came they
to life again at evensong time. Nevertheless they were all dead within ten days
after, and the Latins, and all they that so consented, entered into frenzy and
might not be whole unto the time that the two bodies were entombed together,
and then was there a voice heard from heaven that said: O blessed Rome which
hast enclosed in one tomb the glorious jewels, the bodies of Saint Laurence of
Spain and of Saint Stephen of Jerusalem. This conjunction was made about the
year of our Lord nine hundred and twenty-five.
Saint Austin recounteth
in the twenty-second book of the City of God, that six dead bodies were raised
by the invocation and prayers of Saint Stephen, that is to wit, that there was
one that lay dead and the name of Saint Stephen was called over him and he was
anon raised to life.
Also there was a child
which was slain with a cart, whom his mother bare to the church of Saint
Stephen and was anon raised to life. And there was a nun which was at her last
end, and was borne to the church of Saint Stephen, and there died in the sight
of all the people, and aher she arose all whole. Also a maid of Hippo, of whom
her father bare her coat to the church of Saint Stephen, and after laid it on
the body of the dead maid, and anon she arose. And a young man of Hippo died,
and anon as the body of him was anointed with the oil of Saint Stephen he arose
to life. Another child was borne dead to the church of Saint Stephen, and by
the merits of Saint Stephen was anon re-established to life. And of this
precious martyr, saith Saint Austin: Gamaliel, master of the school, and with a
stole about his neck, made revelation of him. Saul despoiled and stoned him,
Jesu Christ, wrapped in poor clothes, enriched him, and crowned him with his
precious blood and stones. And Saint Stephen shone in beauty of body, in flower
of age, in fair speech of reason, wisdom of holy thought, in works of divinity.
He was a strong pillar of
the faith of God, for when he was taken and holden with tongs among the hands
of them that stoned him, in the furnace of the fire of faith, he was
distrained, smitten, demeaned, and beaten, the faith increased and was not
vanquished. And Saint Augustine saith in another place upon this authority:
Hard brain, etc.-he was not flattered but put out, he was not tasted but hurt,
he feared ne trembled not, but was chauffed. And in another place he saith
thus: Behold Stephen thy fellow, he was a man as thou art, and of the mass of
sin as thou art, and bought with the same price that thou wert, he was deacon
and read the gospel that thou readest or hearest. There he found written: Love
your enemies. And this blessed promartyr Saint Stephen, learned in reading, and
profited and accomplished in obeying. Then let us pray devoutly to him that he
pray for us to that blessed Lord for whom he suffered death, and prayed for
them that pursued him, that he pray for us, and that we may feel the effect of
his prayer like as Saul did, which after was called Paul, the holy doctor and
apostle. Amen.
SOURCE : https://catholicsaints.info/golden-legend-invention-of-saint-stephen-protomartyr/
_-_Pfirtscher_Altar%2C_Hl._Stephanus_(R%C3%BCckseite%2C_Rankenornament)_-_Staatsgalerie_Schloss_Johannisburg_Aschaffenburg%2C_BStGS.jpg)
Workshop
of Lucas Cranach the Elder (1472–1553)
/ Meister der Gregorsmesse, Hans Abel der Jüngere, Heinrich Vogtherr or Simon Franck. Pfirtscher Altar / Pfirtscher
Altarpiece : Hl. Stephanus (Rückseite: Rankenornament), circa 1526, 96.7 x 41.5,
Staatsgalerie Aschaffenburg, Schloss Johannisburg in Aschaffenburg
The
Liturgical Year: Saint Stephen, the First Martyr
Saint Peter
Damian thus begins his Sermon for
this feast:
“We are holding in our
arms the Son of the Virgin, and are honouring, with our caresses, this our
Infant God. The holy Virgin has
led us to the dear Crib. The most beautiful of the Daughters of men has brought
us to the most beautiful among the Sons of men, and the Blessed among women to
him that is Blessed above all. She tells us that now the veils of prophecy are
drawn aside, and the counsel of God is accomplished. Is there anything capable
of distracting us from this sweet Birth? On what else shall we fix our eyes?
Lo, while Jesus is permitting us thus to caress him, while he is overwhelming
us with the greatness of these mysteries, and our hearts are riveted in
admiration – there comes before us Stephen, full of grace and fortitude, doing
great wonders and signs among the people. Is it right that we turn from our
King to look on Stephen, his soldier? No – unless the King himself bid us do
so. This our King, who is Son of the King, rises to assist at the glorious
combat of his servant. Let us go with him, and contemplate this standard-bearer
of the Martyrs.”
The Church gives us, in
today’s Office, this opening of a Sermon of Saint Fulgentius for the Feast of
Saint Stephen:
“Yesterday, we celebrated
the temporal Birth of our eternal King: today, we celebrate the triumphant
passion of his Soldier. Yesterday, our King, having put on the garb of our
flesh, came from the sanctuary of his Mother’s virginal womb, and mercifully
visited the earth: today, his Soldier, quitting his earthly tabernacle, entered
triumphantly into heaven. Jesus, while still continuing to be the eternal God,
assumed to himself the lowly raiment of flesh, and entered the battle-field of
this world: Stephen, laying aside the perishable garment of the body, ascended
to the palace of heaven, there to reign forever. Jesus descended veiled in our
flesh: Stephen ascended wreathed with a martyr’s laurels. Stephen ascended to
heaven amidst the shower of stones, because Jesus had descended on earth midst
the singing of Angels. Yesterday, the holy Angels exultingly sang, Glory he to
God in the highest; today, they joyously received Stephen into their company.
Yesterday, was Jesus wrapped, for our sakes, in swaddling-clothes: today, was
Stephen clothed with the robe of immortal glory. Yesterday, a narrow crib
contained the Infant Jesus: toay, the immensity of the heavenly court received
the triumphant Stephen.”
Thus does the sacred
Liturgy blend the joy of our Lord’s Nativity with the gladness she feels at the
triumph of the first of her Martyrs. Nor will Stephen be the only one admitted
to share the honours of this glorious Octave. After him, we shall have John,
the Beloved Disciple; the Innocents of Bethlehem; Thomas, the Martyr of the
Liberties of the Church; and Sylvester, the Pontiff of Peace. But the place of
honour amid all who stand round the Crib of the new-born King, belongs to
Stephen, the Proto-Martyr, who, as the Church sings of him, was “the first to
pay back to the Saviour, the Death suffered by the Saviour.” It was just that
this honour should be shown to Martyrdom; for Martyrdom is the Creature’s
testimony, and return to his Creator for all the favours bestowed on him: it is
Man’s testifying, even by shedding his blood, to the truths which God has
revealed to the world.
In order to understand
this, let us consider what is the plan of God, in the salvation he has given to
man. The Son of God is sent to instruct mankind he sows the seed of his divine
word; and his works give testimony to his divinity. But, after his sacrifice on
the cross, he again ascends to the right hand of his Father so that his own
testimony of himself has need of a second testimony, in order to its being
received by them that have neither seen nor heard Jesus himself. Now, it is the
Martyrs who are to provide this second testimony, and this they will do, not
only by confessing Jesus with their lips, but by shedding their blood for him.
The Church, then, is to be founded by the Word and the Blood of Jesus, the Son
of God; but she will be upheld, she will continue throughout all ages, she will
triumph over all obstacles, by the blood of her Martyrs, the members of Christ:
this their blood will mingle with that of their Divine Head, and their sacrifice
be united to his.
The Martyrs shall bear
the closest resemblance to their Lord and King. They shall be, as he said, like
lamhs among wolves. The world shall be strong, and they shall be weak and
defenceless: so much the grander will be the victory of the Martyrs, and the
greater the glory of God who gives them to conquer. The Apostle tells us, that
Christ crucified is the poiuer and the tuisdom of God – the Martyrs, immolated,
and yet conquerors of the world, will prove, and with a testimony which even the
world itself will understand, that the Christ whom they confessed, and who gave
them constancy and victory, is in very deed the power and the wisdom of God. We
repeat, then, it is just that the Martyrs should share in all the triumphs of
the Man-God, and that the liturgical Cycle should glorify them as does the
Church herself, who puts their sacred Relics in her altar-stones; for, thus,
the Sacrifice of their glorified Lord and Head is never celebrated, without
they themselves being offered together with him, in the unity of his mystical
Body.
Now, the glorious
Martyr-band of Christ is headed by Saint Stephen. His name signifies the
Crowned – a conqueror like him could not be better named. He marshals, in
the name of Christ, the white-robed army, as the Church calls the Martyrs; for,
he was the first, even before the Apostles themselves, to receive the summons,
and right nobly did he answer it. Stephen courageously bore witness, in the
presence of the Jewish Synagogue, to the divinity of Jesus of Nazareth; by thus
proclaiming the Truth, he offended the ears of the unbelievers; the enemies of
God, became the enemies of Stephen, and, rushing upon him, they stoned him to
death. Amid the pelting of the blood-drawing missives, he, like a true soldier,
flinches not, but stands, (as Saint Gregory of Nyssa so beautifully describes
it) as though snowflakes were falling on him, or roses were covering him with
the shower of their kisses. Through the cloud of stones, he sees the glory of
God: Jesus, for whom he was laying down his life, showed himself to his Martyr,
and the Martyr again rendered testimony to the divinity of our Emmanuel, but
with all the energy of a last act of love. Then, to make his sacrifice
complete, he imitates his divine Master, and prays for his executioners:
falling on his knees, he begs that this sin be not laid to their charge. Thus,
all is consummated – the glorious type of Martyrdom is created, and shown to
the world, that it may be imitated, by every generation, to the end of time,
until the number of the Martyrs of Christ shall be filled up. Stephen sleeps in
the Lord, and is buried in peace until his sacred Tomb shall be discovered, and
his glory be celebrated a second time in the whole Church, by that anticipated
Resurrection of the miraculous Invention of his Relics.
Stephen, then, deserves
to stand near the Crib of his King, as leader of those brave champions, the
Martyrs, who died for the Divinity of that Babe, whom we adore. Let us join the
Church in praying to our Saint, that he help us to come to our Sovereign Lord,
now lying on his humble throne in Bethlehem. Let us ask him to initiate us into
the mystery of that divine Infancy, which we are all bound to know and imitate.
It was from the simplicity he had learned from that Mystery, that he heeded not
the number of the enemies he had to fight against, nor trembled at their angry
passion, nor winced under their blows, nor hid from them the Truth and their
crimes, nor forgot to pardon them and pray for them. What a faithful imitator
of the Babe of Bethlehem! Our Jesus did not send his Angels to chastise those
unhappy Bethlehemites, who refused a shelter to the Virgin-Mother, who in a few
hours was to give birth to Him, the Son of David. He stays not the fury of
Herod, who plots his Death, but meekly flees into Egypt, like some helpless
bondsman, escaping the threats of a tyrant lordling. But, it is under such
apparent weakness as this, that he will show his Divinity to men, and He the
Infant-God prove himself the Strong God. Herod will pass away, so will his
tyranny; Jesus will live, greater in his Crib, where he makes a King tremble,
than is, under his borrowed majesty, this prince-tributary of Rome; nay, than
Caesar Augustus himself, whose world-wide empire has no other destiny than this
– to serve as handmaid to the Church, which is to be founded by this Babe,
whose name stands humbly written in the official registry of Bethlehem.
Mass
The Introit is composed
of the words of the holy Martyr, who, in the language of the Royal Psalmist,
tells us of the plot formed against him by the wicked, and of his own humble confidence
in God, whereby he triumphed over their persecutions. From the murder of the
innocent Abel to the future Martyrs, who are to shed their blood in the days of
Antichrist; the Church is always under persecution; in some one country, she is
ever shedding her blood; but, her strength lies in her fidelity to Jesus her
Spouse, and in the simplicity, which the Babe of Bethlehem is come to teach her
by his own example.
In the Collect, the
Church asks, both for herself and her children, that divine vigour, which makes
the holy Martyrs forgive their persecutors, and perfects, not only their
testimony to the truth, but also their imitation of Jesus Christ. It speaks the
praise of Saint Stephen, who was the first to follow our Saviour’s example.
Petition to Saint Stephen
O glorious Prince of
Martyrs, you were led outside the gates of the City for your sacrifice, and
your punishment was that of blasphemers. The Disciple was to be like to his
Master, in all things. But neither the ignominy of such a death, nor its
cruelty, could daunt your great soul: you did carry Jesus in your heart, and,
with Him, you were stronger than all your enemies. And what was your joy, when
you saw the heavens open, and this same Jesus in his glorified Humanity,
standing at the right hand of God, and looking upon you with love! A God
looking complacently on the creature that is going to die for him, and the
creature permitted to behold the God for whom he is dying – truly, this was
more than enough to encourage you! Let your enemies cast their stones against
you, and bruise and tear your flesh, as they please; nothing can distract you
from this sight of the Eternal King, who raised himself from his throne to
applaud you, and deck you with the Crown, which he had prepared for you from
all eternity! Now that you are reigning in the kingdom of heaven, pray for us,
that we also may be faithful, and faithful even unto death, to this same Jesus,
who not only left his throne, but even came down among us as a Little Child.
Reflection on Martyrs
The Martyrs are given to
the world that they may continue the ministry of Christ on the earth, by
bearing testimony to his word, and by confirming this testimony by their blood.
The world has despised them; like their divine Master, they have shone in the darkness,
and darkness has not understood their light. Nevertheless, many have received
their testimony, and the seed of the Martyrs’ blood has brought forth in them
the rich fruit of Faith. The Synagogue was cast off by God for its having shed
the blood of Stephen, after having imbrued its hands in that of Jesus. Unhappy,
they who cannot appreciate the Martyrs! Let us, who are Christians, take in the
sublime lessons taught us by their generous sacrifice; and let our respect and
love for them testify, that we are grateful for the noble ministry they have
fulfilled in the Church, and are still fulfilling. The Church is never without
Martyrs, just as she is never without Miracles: it is the two-fold testimony
that she will give to the end of time, and by which she evidences the divine
life she has received from her almighty Founder.
Hymn to Saint Stephen by
Saint Ambose of Milan
• To Stephen the first Martyr, let us sing a new canticle: may it be sweet to them that sing, and bring grace to them that believe.
• Come, you disciples of the Lord, thus let us sing: let us give praise to the Martyr, who was the first, after the Redeemer, to follow the cross of Jesus.
• For, having been found, by the Apostles, to be fervent in God’s service, he outran all others and bore off the Banner of death.
• O glorious First place! O blessed victory! Stephen to be the first to follow his Lord! The noble Martyr preaches to men for the love of Christ, with his heart full of the Holy Spirit, and his face beaming as an Angel’s.
• He raises his eyes, and sees the Father with the Son: he tells the people how he beholds, living in heaven, Him whom they had sought to destroy.
• The Jews grow the more enraged, and, seizing up stones in their hands, they ran out to kill the holy Soldier of Christ.
• He was ready, and standing up, right gladly receives the stones: he asks God to forgive them, and joyfully breathes forth his soul.
• Glory be to you, O Lord! Glory be to your Only Begotten Son, together with the Holy Ghost, for everlasting ages.
• Amen.
From the Gallican
Sacramentary
O Almighty God, who did
give the holy Martyr Stephen to your Church as the first sheaf of your harvest,
and did make this First-offering to be the herald of a new confession, because
he had yielded such quick ripened fruits, grant to this whole assembly, by the
intercession of your well-deserving Martyr, that he may aid the Church by his
prayers, as he honoured her by his ministry.
From the Spanish Gothic
Mozarabic Missal
It is meet and just, it
is right and just, that we praise you, and bless you, and give you thanks, O
Almighty and eternal God, who is glorified in the assembly of your Saints, whom
you did choose before the foundation of the world, and did mark with a
spiritual blessing unto heavenly things; whom also you did associate to your
Only Begotten Son, by his Incarnation and his redeeming the world by the cross.
You did make to reign in them your Holy Spirit, under whose guidance they were
led, by the sweetness of your mercy, to the glory of happy martyrdom. It is
just, therefore, O God of hosts, that this festive solemnity should be kept in
your praise; that this sacred day should be devoted to you; for on it, the
blood of blessed Stephen, your first Martyr, was shed in testimony of your
truth, and your name thereby received exceeding honour. For this is he, who was
the first Confessor of that Name, which is above all names, and in which, O
Eternal Father, you did place the only source of our salvation. This is he,
that left in your Church an example of courage, but oh, who can say how grand
is the example, and how above all praise? This is he, that was the first to
seize the palm of victory, after the Passion of our Lord Jesus Christ. This is
he, whom the Apostles, by the inspiration of the Holy Ghost, had scarce
consecrated to the levitical ministry, than he straightways shone with a
snow-white purity, and was vested in the scarlet of a martyr’s blood. O truly
noble child of Abraham, worthy to become the first follower and witness of the
Apostles’ teaching, and of Jesus’ cross! How well did he deserve to see the
heavens opened, and Jesus standing at the right hand of God! It is, therefore,
meet and just, Almighty Lord, that, while giving praise to your Name, we praise
him whom you did graciously call to this so great glory. In your mercy, grant
that we may have him to intercede for us. May he pray for this your people, now
that he is in possession of the glory with which Christ welcomed him after his
victory. May he now, for our sakes, lift up those eyes, which, during this his
mortal life, and in the hour of his martyrdom, beheld the Son of God standing
at the right hand of the Father. May he be heard for us, who, while his
persecutors were stoning him, prayed for them unto you, O Holy God, Father
Almighty, through our Lord Jesus Christ your Son, who, for our sins, vouchsafed
to be born of the Virgin, and suffer death; teaching his Martyrs, hereby, by
his own example, how they should suffer. To whom most justly do all the Angels
and Archangels cry out unceasingly, saying: Holy, Holy, Holy!
From the Greek Menæa
• Illumined in your soul with the grace of the Holy Ghost, your face shone like that of an Angel, O Stephen! The brightness that was within sent forth its rays upon your body, and your soul evinced to the beholders the light and contemplation you did enjoy, when the heavens were miraculously opened before you, O you the leader and the glory of the Martyrs!
• The thickly falling stones were to you as the steps of a ladder reaching the gate of heaven, and by which ascending, you did behold our Lord standing on the Father’s right hand, offering you, with his own life-giving right hand, that which was your very name — a Crown: and now you standest near him, you the glorious conqueror, and the first combatant.
• Illustrious by your wonders and miracles and heavenly teaching, you did burn the Chair of the impious. They stoned you to death, and you did pray God to forgive them, using your Jesus’ own words, and into his hands commending your own most saintly spirit, O Stephen!
• To the King and Lord of all, who is born on our earth, is offered the beautiful Stephen, not adorned with precious gems, but glittering in the scarlet of his own blood. Come then, you that love the Martyrs, cull the flowers of song, and wreathe them into hymns passed on from choir to choir. O Protomartyr of Jesus our God, your spirit beams with wisdom and love; pray for us, that we may receive peace and plentiful mercy.
• You were deservedly made an aid to the Apostles of Christ, and you did minister to them, O well-named Stephen, as the faithful Deacon. Like Jesus, you too did pass through blood.
• O man carrying God within you, you did rise in the east like a sun of fairest light, shedding the rays of your confession, and great fortitude, and most generous resistance.
• You, the first of Martyrs, did look up to heaven and see standing in the immutable divinity and glory of the Father, him that was born of a Virgin-Mother and became a guest among us.
• Yesterday, the Master be came a guest among us by assuming our flesh; today, his servant is unguested from the flesh; he is stoned, and made the Protomartyr, the god-like Stephen.
• Today there shone a bright star for the Birth of Christ – the Protomartyr Stephen; and all the earth was illumined by his dazzling rays. He confuted all the impiety of the Jews, showing them their errors by words of wisdom, and proving his doctrine by the Scriptures, and showing them that Jesus, who was born of the Virgin, was very Son of God. The Protomartyr, the god-like Stephen, confounded their blasphemous impiety.
• You are beyond all praise, Stephen! No tongue can say how honestly was won the laurel-branch you bear. No mortal mind can wreathe a Crown worthy your great acts.
• You, most saintly Stephen, were first of Deacons, and first of Martyrs; for
you did open the way to the Saints, and hast led the countless Martyrs to their
God: therefore did the heavens open over your head, and God appear unto you.
Pray to him for us, that he save our souls.
By Adam of Saint Victor
• Yesterday the world exulted, and in its exultation, celebrated the Birth of Jesus.
• Yesterday the Angelic Choir, in great joy, stood round the King of heaven.
• The Protomartyr and Deacon Stephen, illustrious for his faith, illustrious for his holy life, illustrious also for his miracles;
• On this day triumphed, and in his triumph vanquished the unbelievers.
• These enemies of the Light rage like savage beasts, at seeing their own defeat.
• This brood of vipers bring up false witnesses, and sharpen their tongues.
• Flinch not, Combatant! You are sure of your reward: fight and persevere, O Stephen!
• Withstand the false witnesses, and confute, by your answers, the synagogue of Satan.
• Your own Witness is in heaven, a Witness true and faithful, and he is Witness of your innocence.
• Your name is The Crowned: it behoves you to suffer, so to win your Crown of glory.
• For a Crown which is to last for ever, what are torments which last but an hour, and are followed by victory?
• Your death will be your Birth: your last pang will introduce you into eternal life.
• Full of the Holy Ghost, Stephen fixes his gaze on the heavens above:
• Seeing there the glory of God, he pushes on to victory, he pants for the crown.
• Behold, Stephen, on God’s right hand is your Jesus, and he is fighting for you.
• Boldly tell it to the crowd, that the heavens are opened for you, and that Jesus shows himself to you.
• He then commends his spirit to his Saviour, for whom he deems it sweet to be thus stoned to death.
• Saul makes himself guardian of the garments of all that cast the stones: casting thus himself each stone they throw.
• But Stephen compassionating their madness, falls on his knees, and prays that this sin be not laid to the charge of his murderers.
• Thus did he sleep in Christ, who thus imitated Christ: and now for ever lives with Christ – Stephen, first of Martyrs.
• Saint Augustine, and common report, assure us, that he raised up six dead men to life, in Africa.
• When, through God’s mercy, his Relics were discovered, the earth, which was parched by a drought, received a plentiful rain.
• The very fragance that came from his Relics, put diseases and demons to flight. Truly, then, is he worthy of praise, and honour, and eternal remembrance.
• O Martyr, whose name is so dear to the Church, refresh our fainting world by celestial fragrance.
Amen.
Petition to Saint Stephen
With these praises, which
the venerable ages of old offered to you, Prince and First of Martyrs, we
presume to unite ours. Fervently do we congratulate you, that you has had
assigned you, by the Church, the place of honour at the Crib of our Jesus. How
glorious the confession you did make of his Divinity, while your executioners
were stoning you! How rich and bright the scarlet you are clad in, for your
victory! How honourable the wounds you did receive for Christ! How immense, and
yet how choice, that army of Martyrs, which follows you as its leader, and to
which fresh recruits will for ever be added, to the end of time.
Holy Martyr, help us, by
your prayers, to enter into the spirit of the mystery of the Word made Flesh,
now that we are celebrating the Birth of our Saviour. You are the faithful
guardsman of his Crib: who could better lead us to the Divine Babe, that lies
there? You did bear testimony to his Divinity and Humanity; you did preach this
Man-God before the blaspheming Synagogue. In vain did the Jews stop their ears;
they could not stifle your voice, which charged them with deicide, in that they
had put to death Him, who is at once the Son of Mary and the Son of God. Show
this Redeemer to us also, not, indeed, standing in glory at the right hand of
his Father, but the sweet and humble Babe, as he now manifests himself to the
world, into which he has just been born, wrapped in swaddling-clothes, and laid
in a manger. We, too, wish to bear witness to him, and to tell how his Birth is
one of love and mercy; we wish to show, by our lives, that he has been born in
our hearts. Obtain for us that devotedness to the Divine Infant, which gave you
such courage on the day of trial: we shall have devotedness, if, like you, we
are simple-hearted and fearless in our love of Jesus; for love is stronger than
death. May we never forget, that every Christian ought to be ready for
martyrdom, simply because he is a Christian. May the life of Christ, which has
again begun within us, so grow within us, by our fidelity and our conduct, that
we may come, as the Apostle expresses it, to the fulness of Christ.
But, be mindful, glorious
Martyr, be mindful of the Holy Church in those countries, where it is the will
of God that she resist even unto blood. May the number of your fellow-martyrs
be thus filled up, and let not one of the combatants grow faint-hearted. May
every age and sex be staunch; that so, the testimony may be perfect, and the
Church, even in her old age, win immortal laurels and crowns, as in the
freshness of her infancy, when she had such a champion as you. But, pray, too,
that the blood of these Martyrs may be fruitful, as it was in times past; pray
that it be not wasted, but become the seed of abundant harvests. May infidelity
lose ground, and heresy cease to canker those noble hearts, who, once in the
Truth, would be the glory and consolation of the Church. Our own dear Land has
had her Martyrs, who, in the hope that God would avenge their blood by
restoring her to the Faith, gladly suffered and died. O Prince of Martyrs, pray
that this their hope may be speedily fulfilled.
– from the book The Liturgical Year: Christmas, volume 1, by the
Very Reverend Dom Prosper Gueranger, Abbot of Solesmes, translated from the
French by the Revered Dom Laurence Shepherd, Monk of the English-Benedictine
Congregation, 2nd edition; published in Dublin Ireland by James Duffy, 15
Wellington-Quay, 1870
SOURCE : https://catholicsaints.info/the-liturgical-year-saint-stephen-the-first-martyr/
Luis de Morales, Saint Étienne, 1575, 67 x 50,
Madrid, Prado Museum
St. Stephen
St. Stephen was martyred in Jerusalem about the year 35. He is consider both
the first Christian martyr (the protomartyr) and one of the first deacons of
the Christian Church. All that we know of the life, trial, and death of St.
Stephen, is found in the Book of Acts, Chapters 6 and 7. In the long chronicle
of Christian martyrs, the story of Stephen stands out as one of the most moving
and memorable.
Although his name is Greek (from Stephanos, meaning crown), Stephen was a Jew,
probably among those who had been born or who had lived beyond the borders of
Palestine, and therefore had come under the influence of the prevailing Hellenistic
culture. The New Testament does not give us the circumstances of his
conversion. It would seem, however, that soon after the death of the Messiah he
rose to a position of prominence among the Christians of Jerusalem and used his
talents especially to win over the Greek-speaking residents of the city.
The earliest mention of Stephen is when he is listed among the seven men chosen
to supervise the public tables. We recall that these first Christians held
their property in common, the well-to-do sharing what they possessed with the
poor; and at this time, as always in the wake of war, there were many
“displaced persons” in need of charity. We read in Acts that the Hellenists, as
the Greek-speaking Christians were called, thought that they, particularly the
widows among them, were being discriminated against at the public tables. The
Apostles were informed of these complaints, but they were too busy to deal with
the problem. Therefore seven good and prudent men were selected to administer
and supervise the tables. The seven, on being presented to the Apostles, were
prayed over and ordained by the imposition of hands. Associated in these
charitable tasks with Stephen, whose name heads the list as “a man full of
faith and the Holy Spirit,” were Philip, known as “the Evangelist,” Prochorus,
Nicanor, Timon, Parmenas, and Nicholas-all Greek names. The title of deacon,
which came to be linked with their function, derives from the Greek verb
meaning “to minister.” These men served the Christian community in temporal and
charitable affairs; later on they were to assume minor religious offices.
Stephen, already a leader, now began to speak in public with more vigor and,
“full of grace and power, was working great wonders and signs among the
people.” By this time a number of Jewish priests had been converted to the new
faith, but they still held to the old traditions and rules as laid down in
Mosaic law. Stephen was prepared to engage in controversy with them, eager to
point out that, according to the Master, the old law had been superseded. He
was continually quoting Jesus and the prophets to the effect that external
usages and all the ancient holy rites were of less importance than the spirit;
that even the Temple might be destroyed, as it had been in the past, without
damage to the true and eternal religion. It was talk of this sort, carried by
hearsay and rumor about the city, and often misquoted, intentionally or not,
that was to draw down upon Stephen the wrath of the Jewish priestly class.
It was in a certain synagogue of Jews “called that of the Freedmen, and of the
Cyrenians and of the Alexandrians and of those from Cilicia and the province of
Asia” that Stephen chiefly disputed. Perhaps they did not understand him; at
all events, they could not make effective answer, and so fell to abusing him.
They bribed men to say that Stephen was speaking blasphemous words against
Moses and against God. The elders and the scribes were stirred up and brought
him before the Sanhedrin, the supreme Jewish tribunal, which had authority in
both civil and religious matters. False witnesses made their accusations;
Stephen defended himself ably, reviewing the long spiritual history of his
people; finally his defense turned into a bitter accusation. He concluded thus:
“Yet not in houses made by hands does the Most High dwell, even as the prophet
says…. Stiff-necked and uncircumcised in heart and ear, you always oppose the
Holy Spirit; as your father did, so do you also. Which of the prophets have not
your fathers persecuted? And they killed those who foretold the coming of the
Just One, of whom you have now been the betrayers and murderers, you who
received the Law as an ordinance of angels and did not keep it.”
Thus castigated, the account is that the crowd could contain their anger no
longer. They rushed upon Stephen, drove him outside the city to the place
appointed, and stoned him. At this time Jewish law permitted the death penalty
by stoning for blasphemy. Stephen, full of “grace and fortitude” to the very
end, met the great test without flinching, praying the Lord to receive his
spirit and not to lay this sin against the people. So perished the first
martyr, his dying breath spent in prayer for those who killed him. Among those
present at the scene and approving of the penalty meted out to Stephen was a
young Jew named Saul, the future Paul, Apostle to the Gentiles: his own
conversion to Christianity was to take place within a few short months.
SOURCE : http://www.ucatholic.com/saints/saint-stephen/
Santi
di Tito (1536–), Martirio di Santo Stefano, 1599, Santi Gervasio
e Protasio, Florence
Weninger’s
Lives of the Saints – Saint Stephen, Proto-Martyr
Article
Saint Stephen, whom Holy
Writ calls a man full of faith and of the Holy Ghost, full of grace and
strength, was the first who had the happiness to give his blood and life for
the Gospel of Christ; hence he is called “Proto-martyr.” He is also called
Archdeacon, because he was the first of those seven men, who were chosen by the
Christian community and ordained deacons by the Apostles. Where he was born and
who his parents were, is not known; but it is certain that he came from Judea,
and had been a disciple of the celebrated Gamaliel, and that, soon after the
descent of the Holy Ghost, he had become famous for his zeal in professing the
faith, and for his eminent piety; and that he had always enjoyed, among the
Jews, the reputation of great wisdom in the divine laws, as well as of an irreproachable
character. After having been ordained deacon, he had not only to distribute the
alms among the poor, but also to aid the Apostles in their sacred functions,
both of which he did most perfectly. There were no longer complaints about the
distribution of alms, as it was done with love and faithfulness. He preached
with the Apostles the gospel of Christ fearlessly, all through Jerusalem, and
was greatly aided by the Almighty, who bestowed upon him the power of working
many and great miracles, as is testified in Holy Writ in these words: “Stephen,
full of grace and fortitude, did great wonders and signs among the people.” The
Jews knew that Stephen was exceedingly well-informed in the laws of Moses; but
as he preached, with great freedom, the Gospel of Christ, they ventured to
dispute with him, to convict him of error by their subtle questions and
assertions. At that period, there existed various schools at Jerusalem, in
which the Jews were instructed in the laws. Several disciples from each of
these schools came to dispute with him; but, notwithstanding their cunning and
malice, they were unable to contend with the wisdom with which he spoke. Seeing
that he daily converted many to Christ, they became more and more embittered
against him, and endeavored to do away with him. They suborned some wicked men
to disseminate among the people that Stephen had blasphemed against Moses and
God, and that they themselves had heard it. This stirred up not only the
people, but also the Elders and Scribes. Full of rage, they laid hands on him
and brought him to the Council, which had assembled on his account, and when
the High-priest, Caiphas, and other priests and Pharisees were present, the
accusers brought forward their charges, and the suborned witnesses testified to
them. “This man,” said they, “ceases not to speak words against the holy place
and the law. For we have heard him say that this Jesus of Nazareth shall
destroy this place, and shall change the traditions which Moses delivered to
us.” All present looked fixedly into the face of the accused to notice any
change which fear or apprehension might work in it; but, contrary to their
expectation, the countenance of the holy Arch-deacon was so illuminated by God,
as a sign of his innocence, that they deemed it the face of an Angel, as is
said in Holy Writ. And in truth, he might have been called an Angel, not only
on account of his angelic purity, but also on account of his fearless zeal in
defending the honor of God. Is it therefore, to be wondered at, that an angelic
brightness shone in his countenance? “Because he was pure and chaste,” writes
Saint Augustine, “therefore was his face that of an Angel.” But notwithstanding
this, the assembled judges desisted not from their wicked design. The
High-priest asked, whether what his accusers had said and the witnesses
testified, was true? The Saint answered in a long speech, full of learning and
wisdom, which is to be found in the 7th chapter of the Acts. In it he said much
in praise of Moses, and cited his prophecy in regard to the coming of Christ.
In conclusion, he reproached them with their obstinacy, and the murder they had
committed on the true Messiah. “You stiff-necked and uncircumcised in heart and
ears, you always resist the Holy Ghost; as your fathers did, so also do you.
Which of the prophets have your fathers not persecuted? And they have slain
them who foretold of the coming of the Just One, of whom you are now the
betrayers and murderers.” This reproach the assembled people could not bear.
The wildest rage took possession of them, their hearts were torn with fury
against Saint Stephen. He failed not to perceive it, and knew well that they
would sacrifice him to their rage. Hence, he turned his eyes to heaven, to
receive thence strength for the approaching struggle. At that moment, he saw
Jesus Christ, the Son of God, standing at the right hand of His heavenly
Father, as if to assure His faithful servant that He would aid him in his
fight. Stephen cried aloud: “Behold, I see the heavens opened, and the Son of
Man standing on the right hand of God.” This caused a terrible outcry in the
assembly, and they stopped their ears so as not to hear such blasphemy, and
violently assailing him, they cast him from the Council and dragged him out of
the city to stone him to death. The false witnesses who, according to the law,
were to cast the first stones upon the accused, took off their garments, that
they might be more free in the exercise of their cruelty, and gave them in
charge of a youth, named Saul, who afterwards became the celebrated Saint Paul.
Hardly was Saint Stephen out of the city, when they began to cast stones upon
him. Every one was eager to take part m his death. The Christian hero stood
looking unmoved to heaven, invoking Jesus, for whose honor he suffered martyrdom,
and said: “Lord Jesus, receive my soul!”
After this, kneeling
down, to resemble his Saviour, who prayed for His murderers on the Cross, he
said: “Lord, lay not this sin to their charge.” Having said this, he fell
asleep in the Lord, amid a hail of stones.
Some devout men took care
to inter the body of the holy Proto-martyr, as Holy Writ tells us. It is
believed that the celebrated Scribe, Gamaliel, was the principal among these,
and that Saint Stephen was buried at a country-seat belonging to Gamaliel,
seven miles from Jerusalem, as we related on the third day of August. The Holy
Fathers, in their encomiums of Saint Stephen, praise his blameless life, his
angelic purity, his fearless zeal in proclaiming the Gospel of the Lord, and
his strength of mind and constancy; but above all, his heroic love for his
persecutors and enemies, for whom he humbly prayed to the Almighty in his last
moments. Without doubt, many of those, in consequence of this prayer, received
grace from God and were converted. Saint Augustine hesitates not to say this of
Saul, when he writes: “If Saint Stephen had not prayed, the Church would not
possess Paul. Paul was raised up, because the prayer of Saint Stephen, who was
cast down, was accepted by the Almighty. Let us, therefore, continues this
Father, commend ourselves to his intercession; for, Christ will surely grant
his prayers now more readily, when he intercedes for those who invoke him.”
Practical Considerations
Before I give you some
special points for practical consideration, I wish you to observe why the Jews
were so much embittered against Saint Stephen, that they dragged him out of the
city and stoned him. You find no other reason but that the holy Levite preached
the truth fearlessly, and laid their vices clearly before their eyes. Ought not
the Jews to have given thanks to him and have done penance for their sins? For,
what he did, was done only from the desire to save them. He wished them to
recognize their wickedness, and therefore secure their penance and with it
their salvation. Oleaster, an ancient writer, says, that the same happens today
to many preachers, who represent the awful truths of the faith, and duly
reproving the prevailing vices, announce the evident danger of eternal
damnation in plain words to the unrepentant. They do so because they are bound
to it by their office. They have no other intention than to convert the people
and to lead them from the path of vice to that of a Christian life and of
salvation. But many become angry at the words of the preacher, stop their ears,
will no longer listen to him, no longer endure him. If they dared, they would
tear him from the pulpit, cast him out of the city, and who knows if they would
not stone him, as the Jews stoned Saint Stephen? As they cannot take real stones,
they have recourse to moral stones, which according to Oleaster, are
defamations, calumnies, and abuse. These they cast at the preacher, and
endeavor to make him hateful to others. But how iniquitous is this, and how
must it end? I fear it will end as it did with the hardened Jews. Most of them
remained in their wickedness and went to destruction. This will be the fate of
those who do not listen to the truth, and who abuse, slander and persecute its
preachers. Will you be one of them?
Now to the usual instructions.
• Saint Stephen, during
his martyrdom, fixes his eyes on the heavens, and sees them open, and Christ
standing at the right hand of His heavenly Father; soon after, he kneels down,
in the midst of the hail of stones thrown at him, and prays for his
executioners: “Lord, lay not this to their charge.” First, learn from this,
whither you should turn your eyes, in suffering, that is, upon the Crucifix, as
I have already advised you elsewhere, or towards heaven, which is open to you,
if you suffer patiently. Jesus is ready to strengthen you, and to reward you
eternally, after you have ended your struggle, in submission to His will.
Gazing upward will lighten your burden, however heavy it may be, and the
contemplation of Christ always ready to strengthen you, will not permit you to
become faint-hearted and despondent. Secondly, consider Saint Stephen’s prayer.
Saint Maximus writes: “At a moment when another would have forgotten his best
friends, the holy Levite thinks of his enemies and persecutors, and prays for
them.” He had doubtless heard that Christ our Lord had prayed for His enemies,
saying: 41 Father, forgive them, for they know not what they do.” This
beautiful example of his divine Master, Saint Stephen, as a faithful disciple,
followed. What are you doing? If you entertain in your heart malice against any
one who has wronged you, cleanse your heart from it, and pray yet today for all
those who have ever offended you. The example of Jesus Christ, your Saviour,
demands it of you, who have not suffered as much as He. “If you say to me,”
writes Saint Augustine, “Christ could do it, because He was God and man; I
cannot, because I am only human; look at Saint Stephen, your fellow-servant.
Was he a man, or was he God? Surely he was only human. He was what you are.
Well then, if you cannot follow the Lord, follow your fellow-servant; follow
Saint Stephen; follow all the holy Martyrs. They were men; they were your
fellow-servants.”
• Saint Stephen beholds
the heavens open, and enters into it by his heroic martyrdom. Heaven is also
open to you; it is open to all men. You, as well as all men, may be saved.
There is none who can truthfully say that he cannot gain salvation. Oh! how
great a consolation, especially for those who are oppressed here on earth, and have
many trials! How great a consolation for sinners! To all men heaven is open;
all may enter it; all may gain salvation; because all, with the grace of God,
can do what God requires of them. But do not forget, that heaven is open to you
only whilst you live; that is, as long as you are in this life, you can do all
that is necessary to gain sal- vation; but after your death, this will be no
longer possible. Hence, if you have neglected to work out your salvation, death
closes for you the gates of heaven for all eternity. As you do not know how
long you will live, or when your last hour will come, you do not know how long,
how many weeks, years, months, or days, heaven will remain open to you. There
is no day, no hour, in which it may not be for evermore closed. If then it is
your earnest desire to gain heaven, postpone not for a day that upon which you
know your salvation depends. And to be still more incited to do this, think of
this terrible truth: hell is open to receive you, hell is open to receive all men.
You may be damned, and there is nobody that may not be damned. Why? You may
commit sin, and die in it; and thus be condemned for evermore; for, those who
die in mortal sin will be condemned. There is none who is not liable to sin;
none who may not die in it, and hence be lost for all eternity. Can you think
of this truth without fear? Besides this, think that hell is open to you as
long as you live; you may be condemned even in your last hour, because you may
even then become guilty of sin. Do you not tremble while earnestly representing
hell to yourself? Trembling alone, however, does not help you. You must
endeavor to escape hell by works. You can escape it, because you can avoid that
which leads to hell; you can do what God requires of you to escape the eternal
flames. Well then, work, do everything that you know is necessary to escape
hell, and in the same manner, do, in remembrance of heaven, everything that God
requires of you to enter there. Say sometimes to yourself: “Heaven and hell are
open to me. I can be saved; I can be damned. I will do everything to be saved,
and will do it without delay; for I do not know how long heaven will remain
open to me. Perhaps I shall die soon; if so, I shall then be able to do nothing
further to gain salvation; heaven once closed to me, will never again open its
gates to admit me, even if I were to cry a thousand times with the foolish
Virgins: “Lord, Lord, open to us.” The answer would be: “Amen, I say to you, I
know you not.” (Matthew 25)
MLA
Citation
Father Francis Xavier
Weninger, DD, SJ. “Saint Stephen, Proto-Martyr”. Lives
of the Saints, 1876. CatholicSaints.Info.
3 June 2018. Web. 30 December 2024.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-stephen-proto-martyr/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-stephen-proto-martyr/
_-_WGA21332.jpg)
Don Simone Camaldolese, Antiphonary (Folio 51), circa 1385, tempera and gold on parchment, 30,5 x 12,4
Saints
of the Day – Stephen the Deacon, Protomartyr
Article
Died in Jerusalem, c.35;
feast day in the East is December 27; bother feast days on August 3 to
commemorate the rediscovery of Stephen’s relics, and on May 7 their translation
to Rome.
Stephen was the first
martyr of the Catholic Church. The story of his election as one of the first
seven deacons to serve the Greek- speaking Christians and his martyrdom is
found in Acts 6:1-8:3. He was stoned to death by the Jews at the instigation of
the Sanhedrin. The gist of his argument in support of Christianity was that God
does not depend upon the Temple, because it, like the Mosaic Law, was a
temporary institution destined to be fulfilled and superseded by Christ, who
was the prophet designated by Moses and the Messiah the Jews had long awaited.
His dying prayer obtained the conversion of Saint Paul, who was actively
engaged in Stephen’s martyrdom. This is all that is known of him, but from
these details certain things can be deduced: Stephen was probably a
Greek-speaking Jew, perhaps educated in Alexandria, and a zealous preacher.
Stephen’s feast was kept
in both the East and West at least from the 4th century. His cultus was given
further popularity by the discovery of his remains.
His relics were
discovered in a remarkable way, some centuries after his martyrdom. In the year
415 a certain holy priest named Lucian was awakened one night by a venerable
man appearing to him clothed in white. He called him by his name and bade him
go to Jerusalem and tell the bishop to come and open the tombs, in which lay
the remains of several servants of God, together with his own. Through their
means, he said, God would open to many the gates of his clemency.
Lucian asked who it was
who spoke to him. It is Gamaliel, the figure replied, the one who instructed
Paul the apostle in the law. He told the priest that the body of Saint Stephen,
who was stoned to death by the Jews, would be found without the city beyond the
northern gate. His body had been left exposed a day and a night, he said,
without being touched, but he had exhorted the faithful to carry it away
secretly at night to his home in the country. The bodies of Nicodemus who
sought Jesus by night, together with others, would also be found.
Lucian fearing that he
might be deceived and if he made known these things be looked upon as an
imposter, gave himself to prayer, asking that if this message was from God, it
would be made known to him a second and a third time.
Some days afterward
Gamaliel appeared to him again as before and commanded him to obey. Still he
delayed until a third message had been given him, then terrified lest some
punishment should come upon him for his long delay, he went to Jerusalem. He
laid the whole matter before the bishop who bade him go at once and search for
the relics.
The bodies were found at
Kafr Gamala, though not immediately, contained in three coffins, engraved with
Greek characters, the names of Stephen, Nicodemus, and Abibas. The bishop
hurried to the scene with a multitude of people. When the coffin of Stephen was
opened a sweet fragrance pervaded the air, and many miracles took place at the
tomb. Stephen’s relics were taken to Jerusalem, the others left at Kafr Gamala,
which is about 20 miles from the northern gate of Jerusalem.
His alleged relics,
together with the stones reputedly used at his martyrdom, were translated first
to Constantinople and then to Rome. The day on which they were translated, the
Church now celebrates the principal feast of the saint. Many of the early
Fathers of the Church testify to the authenticity of this wonderful discovery.
In 444 the Empress
Eudocia built a stately Church over the spot where Stephen had been stoned to
death and in which the relics were enshrined.
Saint Augustine, in the
last book of The City of God, speaking of the miracles which followed the
discovery says: “Let us so desire to obtain temporal blessings by Saint
Stephen’s intercession that we may merit in imitating him those which are
eternal.”
How many countless
thousands of holy men and women were to follow the first martyr Saint Stephen,
who persevered in death, proclaiming that the faith that they had professed in
life and thus entering with him into their eternal reward (Attwater,
Benedictines, Bentley, Coleridge, Delaney, Encyclopedia, Murray, White).
In art he is shown vested
as a deacon, holding a book or a palm; or carrying stones; or with stones
resting on his book of the Gospels; or with stones gathered in the folds of his
dalmatic. In several unusual pieces, he is shown (1) in a coffin with Abibas,
Gamaliel, and Nicodemus around him; (2) his body guarded by animals; (3)
preaching to the Jews 14th- Century French Illumination (Roeder).
He is the patron saint of
bricklayers (due to his death by stoning) (Roeder), those in the building
trades (White) and deacons (Farmer). Stephen is also the patron of several
French cathedrals including those at Sens, Bourges, and Toulouse (Farmer). He
is invoked against headaches (Roeder).
MLA
Citation
Katherine I
Rabenstein. Saints of the Day, 1998. CatholicSaints.Info.
21 August 2020. Web. 30 December 2024. <https://catholicsaints.info/saints-of-the-day-stephen-the-deacon-protomartyr/>
SOURCE : https://catholicsaints.info/saints-of-the-day-stephen-the-deacon-protomartyr/
Giorgio Vasari (1511–1574), Martyrdom
of Saint Stephen, circa 1560, 300 x 163, Pinacoteca
Vaticana
History
of the Catholic Church – Saint Stephen the Deacon
These events took place
toward the end of the year 32. “The Sanhedrin evidently assumed the right to
condemn the accused to be flogged; it seems that they wished to bring a capital
charge against the Apostles. Subsequently Saint Stephen was put to death without
any protest from the Roman authorities, and Saul was sent on a mission with
letters patent from the Sanhedrin. All these facts show that Tiberius, already
ill and completely addicted to the shameful passions of a lustful old man and
hateful tyrant, had permitted the prevalence at a distance of a more liberal
policy with regard to the provinces subject to the Empire. Pilate was still at
Jerusalem; but he was preoccupied with the agitation that was beginning to brew
in Samaria, a disturbance that he soon after stifled ill blood by horrible
massacres.”
Profiting by this
political tranquility, the religious activity of the Christian community took
on a new enthusiasm. The twelve Apostles, overburdened by the works of charity
which the growing number of the faithful rendered more and more absorbing,
“calling together the multitude of the disciples,” asked them to designate
assistants “full of the Holy Ghost and wisdom,” who would be able to act in
their place. The entire assembly accepted this proposal. Seven helpers were
chosen, at their head Stephen, “a man full of faith and of the Holy Ghost.”
This was the institution of a new order of ministers, the diaconate.
If the passage where the
Acts of the Apostles speaks of the institution of the diaconate is compared
with other passages of the holy books where it is mentioned, notably the
Epistles of Saint Paul, it would seem that there is question, not of a
transitory ministry established by a purely human will, but of a higher
institution possessing a definitive character and prompted by the Holy Ghost.
The great importance which the Apostles attached to the choice of the first
seven deacons, their evident concern to indicate the conditions to be fulfilled
by those chosen, the solemnity with which they surrounded the new institution,
the enumeration of the rare qualities which Saint Paul required of deacons, and
the close association between them and the bishops, is to be explained only by
this lofty idea of the diaconate. Even from a purely historical point of view
everything leads us to believe that the Apostles, by imposing hands on the
newly chosen, were conferring on them a sacramental grace that would aid them
to fulfill their important duties worthily.
Scripture mentions three
of these duties: the “serving of tables,” that is, the daily distribution to
the poor, especially the widows, of food supplied by the resources of the rich,
the administration of Baptism, and preaching.
In this last duty no one
acquitted himself more brilliantly and zealously than the deacon Stephen. His
ministry was exercised particularly among the Hellenist Jews, to whom the
Apostles probably had less ready access. The power of his word and the gift of
miracles which accompanied it, brought him great success with the populace, who
gathered about him. His enemies began to dispute with him, but “they were not
able to resist the wisdom and the Spirit that spoke” through him.
“Then they suborned men
to say they had heard him speak words of blasphemy against Moses and against
God. And they stirred up the people and the ancients and the scribes; and
running together, they took him and brought him to the council. And they set up
false witnesses, who said: ‘This man ceaseth not to speak words against the
holy place and the law. For we have heard him say, that this Jesus of Nazareth
shall destroy this place, and shall change the traditions which Moses delivered
unto us.’ And all that sat in the council, looking on him, saw his face as if
it had been the face of an angel. Then the high priest said: ‘Are these things
so?’ … Stephen said: ‘You stiff-necked and uncircumcized in heart and ears, you
always resist the Holy Ghost: as your fathers did, so do you also. Which of the
prophets have not your fathers persecuted? And they have slain them who foretold
of the coming of the Just One; of whom you have been now the betrayers and
murderers: who have received the law by the disposition of angels, and have not
kept it.’
“Now hearing these
things, they were cut to the heart, and they gnashed with their teeth at him.
But he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the
glory of God, and Jesus standing on the right hand of God. And he said:
‘Behold, I see the heavens opened, and the Son of man standing on the right
hand of God.’ And they crying out with a loud voice, stopped their ears, and
with one accord ran violently upon him. And casting him forth without the city,
they stoned him. And the witnesses laid down their garments at the feet of a
young man, whose name was Saul. And they stoned Stephen, invoking, and saying:
‘Lord Jesus, receive my spirit.’ And falling on his knees, he cried with a loud
voice, saying: ‘Lord, lay not this sin to their charge.’ And when he had said
this, he fell asleep in the Lord.”
Thus died the first Christian
martyr. Like his Master, with his last breath he delivered his soul into the
hands of the heavenly Father and prayed for his executioners.
MLA
Citation
Father Fernand Mourret.
“Saint Stephen the Deacon”. History of the
Catholic Church, 1931. CatholicSaints.Info.
21 May 2014. Web. 30 December 2024.
<https://catholicsaints.info/history-of-the-catholic-church-saint-stephen-the-deacon/>
SOURCE : https://catholicsaints.info/history-of-the-catholic-church-saint-stephen-the-deacon/
Pietro da Cortona. Martirio di Santo
Stefano,1660, Ermitage
St. Stephen, the First
Martyr
See Acts vi. vii.
and Tillemont, t. 2, p. 1, Cave. &c
THAT St. Stephen was a
Jew is unquestionable, himself owning that relation in his apology to the
people. But whether he was of Hebrew extraction, and descended of the stock of
Abraham, or whether he was of foreign parents incorporated and brought into
that nation by the gate of proselytism is uncertain. The name Stephen, which
signifies a crown, is evidently Greek; but the priest Lucian, in the history of
the discovery of his relics, and Basil of Seleucia 1 inform
us, that the name Cheliel, which in modern Hebrew signifies a crown, was
engraved on his tomb at Caphragamala. 2 It
is generally allowed that he was one of the seventy-two disciples of our Lord;
for immediately after the descent of the Holy Ghost we find him perfectly
instructed in the law of the gospel, endowed with extraordinary measures, both
of the interior and exterior gifts of that divine spirit which was but lately
shed upon the Church, and incomparably furnished with miraculous powers. The
Church of Christ then increased daily, and was illustrious for the spirit and
practice of all virtues, but especially for charity. The faithful lived and
loved one another as brethren, and were of one heart and one soul. Love and
charity were the common soul that animated the whole body of believers.
The rich sold their
estates to relieve the necessities of the poor, and deposited the money in one
common treasury, the care whereof was committed to the apostles, to see the
distribution made as every body’s necessity required. Heaven alone is free from
all occasions of offence, and the number of converts being very great, the
Greeks (that is, the Christians of foreign countries, who were born and brought
up in countries which spoke chiefly Greek, or at least were Gentiles by
descent, though proselytes to the Jewish religion before they came over to the
faith of Christ) murmured against the Hebrews, complaining that their widows
were neglected in the daily ministration. The apostles, to provide a speedy
remedy, assembled the faithful, and observed to them, that they could not
relinquish the duties of preaching, and other spiritual functions of the
ministry to attend to the care of tables; and recommended to them the choice of
seven men of an unblemished character, full of the Holy Ghost and wisdom, who
might superintend that affair, that so themselves might be freed from
distractions and incumbrances, the more freely to devote themselves without
interruption to prayer and preaching the gospel. This proposal was perfectly
agreeable to the whole assembly, who immediately pitched on Stephen, a man
full of faith and the Holy Ghost, and Philip, Prochorus, Nicanor, Timon,
Parmenas, and Nicholas a proselyte of Antioch. All these names are Greek; whence
some think they were chosen among the Greeks, in order to appease the murmurs
that had been raised. But it frequently happened that Hebrews changed their
names into Greek words of a like import, when they conversed with Greeks and
Romans, to whom several names in the oriental languages sounded harsh, and were
difficult to pronounce. Stephen is named the first of the deacons, as Peter is
of the apostles, says St. Austin. 3 Hence
he is styled by Lucian, 4 archdeacon.
These seven were presented to the apostles, who praying, imposed hands upon
them, by which rite they received the Holy Ghost, to qualify them to become
ministers of God’s holy mysteries. 5 Their
ordination was made by virtue of a commission, either general or particular,
given by Christ to his apostles for the establishment of inferior ministers or
Levites for the service of the altar. Whence St. Paul requires almost the same
conditions in deacons as in bishops and priests, 6 and
speaks of their sacred ministry. St. Ignatius, the disciple of the apostles,
orders the faithful “to reverence deacons as the command of God,” 7 and
calls them, “ministers of the mysteries of Jesus Christ.” And again, “Ministers
not of meat and drink, but of the Church of God.” 8
St. Stephen had the
primacy and precedence among the deacons newly elected by the apostles, as St.
Chrysostom observes, and being filled with the Holy Ghost, preached and pleaded
the cause of Christianity with undaunted courage, confirming his doctrine by
many public and unquestionable miracles. The number of believers were
multiplied in Jerusalem, and a great multitude even of the priests obeyed the
faith. The distinguished zeal and success of our holy deacon stirred up the
malice and envy of the enemies of the gospel, who bent their whole force, and
all their malice against him. The conspiracy was formed by the Libertines, (or
such as had been carried captives to Rome by Pompey, and had since obtained
their freedom,) those of Cyrene, in Lybia, of Alexandria, Cilicia, and Lesser
Asia, who had each a distinct synagogue at Jerusalem. At first they undertook
to dispute with St. Stephen; but finding themselves unequal to the task, and
unable to resist the wisdom and spirit with which he spoke, they suborned false
witnesses to charge him with blasphemy against Moses and against God. The
indictment was laid against him in the Sanhedrim, and the saint was hauled
thither. After the charge was read, Caiphas, the high priest, ordered him to
make his defence. The main point urged against him was, that he affirmed that
the temple would be destroyed, that the Mosaic sacrifices were but shadows and
types, and were no longer acceptable to God, Jesus of Nazareth having put an
end to them. It pleased God to diffuse a heavenly beauty and a shining
brightness on the saint’s face, whilst he stood before the council, so that to
all that were present it seemed as if it had been the countenance of an angel.
According to the license given him by the high priest to speak for himself, he
made his apology, but in such a manner as boldly to preach Jesus Christ in the
Sanhedrim itself. He showed that Abraham, the father and founder of their
nation, was justified, and received the greatest favours of God without the
temple: that Moses was commanded to erect a tabernacle, but foretold a new law
and the Messiah: that Solomon built the temple, but it was not to be imagined
that God was confined in houses made by hands, and that the temple and the
Mosaic law were temporary ministrations, and were to give place when God
introduced more excellent institutions. The martyr added, that this he had done
by sending the Messiah himself; but that they were like their ancestors, a
stiff-necked generation, circumcised in body, but not in heart, and always
resisting the Holy Ghost; and that as their fathers had persecuted and slain
many of the prophets who foretold the Christ, so they had betrayed and murdered
Him in person, and though they had received the law by the ministry of angels,
they had not observed it.
This stinging reproach
touched them to the quick, and kindled them into a rage, gnashing with their
teeth at the holy martyr, and expressing all the symptoms of unbridled passion.
The saint, not heeding what was done below, had his eyes and heart fixed on
higher objects, and being full of the Holy Ghost, and looking up steadfastly to
the heavens, saw them opened, and beheld his divine Saviour standing at the
right hand of his Father, appearing by that posture ready to protect, receive,
and crown his servant. With this vision the saint was inexpressibly ravished,
his soul was inspired with new courage, and a longing to arrive at that bliss,
a glimpse of which was shown him. His heart overflowed with joy, and in an
ecstacy, not being able to forbear expressing his happiness in the very midst
of his enemies, he said: Behold, I see the heavens opened, and the Son of
man standing at the right hand of God. Thus divine consolations are then
nearest to us, when human succours are furthest from us: but on such occasions
we must cleave to God with confidence, and a perfect disengagement of heart
from earthly things. If we still hold to them by the least twig, we have not
perfectly attained to the dispositions of the saints. The Jews became more
hardened and enraged by hearing the saint’s declaration of this vision, and
calling him a blasphemer, resolved upon his death without any further process.
In the fury of their blind zeal they staid not for a judicial sentence, not for
the warrant of the Roman governor, without which no one could at that time be
legally put to death amongst them. But stopping their ears against his supposed
blasphemies, they with great clamour rushed upon him, furiously hauled him out
of the city, and with a tempest of stones satiated their rage against him. The
witnesses who, according to the Levitical law, were to begin the execution in
all capital cases, 9 threw
their clothes at the feet of Saul, who thus partook of their crime. 10 In
the mean time the holy martyr prayed, saying: Lord Jesus, receive my
spirit. And falling on his knees, he cried with a loud voice, and the
greatest earnestness: Lord, lay not this sin to their charge. When he
had said this he fell asleep in the Lord. This word is used by the Holy Ghost
elegantly to express the sweetness of the death of the just, which is to them a
rest after the toils of this painful life, a secure harbour after the dangers
of this mortal pilgrimage, and the gate to eternal life. St. Austin and other
fathers doubt not but the eminent conversion of St. Paul was the fruit of the
dying groans and prayer of this martyr, and is a proof of his great interest in
heaven. 11 The
edification and manifold advantages which the church received from the
martyrdom of this great and holy man compensated the loss which it sustained in
him. Certain devout men took order to inter him in a decent manner, and made
great mourning over him, though such a death was his own most glorious triumph,
and unparalleled gain. The priest Lucian, who recounts the manner of the
miraculous discovery of his relics in the fifth century, informs us, that they
were deposited about twenty miles from Jerusalem, by the direction of Gamaliel,
and at his expense. 12 St.
Stephen seems to have suffered towards the end of the same year in which Christ
was crucified. 13
In the whole life of our
divine Redeemer we have the most perfect pattern of meekness. During his
ministry he meekly bore with the weakness, ignorance, and prejudices of some;
with the perverseness, envy, and malice of others; with the ingratitude of
friends, and the pride and insolence of enemies. How affecting is the most
patient silence which he held in the courts of unjust judges, and through the
whole course of his passion! How did he confirm this example which he had given
us by spending his last breath in fervent prayer for his murderers! With what
ardour and assiduity did he press upon us the practice of this virtue of
meekness, and inculcate its indispensable obligation and unspeakable advantage!
St. Stephen inherited more perfectly this spirit in proportion as he was more
abundantly replenished with the Holy Ghost. No one who is passionate,
unforgiving, and revengeful, can be a follower of the meek and humble Jesus. In
vain do such assume to themselves the honour of bearing his name. In charity,
meekness, and humility, consists the very spirit of Christianity; and scarcely
any thing dishonours religion more than the prevalence of the opposite spirit
in those who make a profession of piety.
Note 1. Basil
Seleuc. Or. de S. Stephano. [back]
Note 2. This name is
not properly Hebrew, but Syriac, in which language Chelil signifies a
crown, and Chelilael the Crown of God. See Jos. Assemani, p.
509. [back]
Note 3. S. Aug.
Serm. 316, ol. 94, de div. [back]
Note 4. Lucian. De
Inventione et Translat. S. Stephani c. 8, 9, &c. [back]
Note 5. Some have
imagined that the institution of deacons was at first only intended for the
dispensation of temporals, though that of the sacred mysteries was soon after
committed to them. But the general opinion of the church, fathers, and
commentators, is, that the very institution regarded the ministry of the altar
in the first place, and is clear from the prayer and imposition of hands used
in their initiation. The holy eucharist was then received after supper, 1
Cor. xi.
18. Acts xx.
7. See Baron, (ad an. 34.) Pearson, (Annal. Pauli, pp. 53, 54.) Bingham,
(Origines Eccles. b. 2, c. 20, p. 262, t. 1.) In the primitive ages we find
that the deacons not only had care of the utensils and sacred vessels of the
altar, and of the treasury, and the oblations of the faithful, but also read
the gospel in some churches, (St. Jerom, ep. 57, ad Sabin. and Constit. Apost.
l. 2, c. 57. S. Cypr. ep. 34, al. 39,) and often administered the holy
eucharist to the people, especially the cup, (S. Cypr. de Lapsis, p. 132. S.
Justin, M. ap. 1, ol. 2, p. 97,) though never in the presence of a priest,
unless by his order. (Conc. Carthag. 4, can. 38.) They were allowed solemnly to
baptize, by the bishop’s leave and authority, never without it, (Tert. de Bapt.
c. 17. S. Jerom, Dial, contra Lucifer. c. 4,) &c. [back]
Note 7. S. Ign. ep.
ad Smyrn. n. 7, p. 37. [back]
Note 8. Ep. ad
Trallian. n. 2, p. 62. [back]
Note 10. Acts xxii.
20, and vii.
57. [back]
Note 11. S. Aug.
Serm. 382. [back]
Note 12. See on the
3rd of August. [back]
Note 13. It is
expressly affirmed in the chronological collections published by Scaliger with
Eusebius’s chronicle, that St. Stephen’s martyrdom happened that year on the
26th of December: and that this was Eusebius’s opinion, see Valesius, Annot. in
Eus. Hist. l. 2, c. 1. [back]
Rev. Alban
Butler (1711–73). Volume XII: December. The Lives of the
Saints. 1866.
Grotte
de la Lapidation de saint Étienne, Église grecque orthodoxe de
Saint-Étienne, au pied du Mont des Oliviers à Jérusalem
The Invention of St.
Stephen, or the Discovery of His Relics
From the authentic
relation of Lucian, and from St. Austin, Evodius, &c. See Tillemont, t. 2,
p. 9. Orsi, l. 25, n. 118, t. 11, p. 218. Fleury, l. 23, n. 22, t. 5, p. 425.
THIS SECOND festival, in
honour of the holy protomartyr St. Stephen, was instituted by the church on the
occasion of the discovery of his precious remains. His body lay long concealed,
whilst the glory of his sanctity shone both in heaven and on earth. The very
remembrance of the place of his burial had been blotted out of the minds of
men, and his relics lay covered under the ruins of an old tomb, in a place
twenty miles from Jerusalem, called Caphargamala, that is, borough of Gamaliel,
where stood a church which was served by a venerable priest named Lucian. In
the year 415, in the tenth consulship of Honorius, and the sixth of Theodosius
the Younger, on Friday the 3d of December, about nine o’ clock at night, Lucian
was sleeping in his bed, in the baptistery, where he commonly lay, in order to
guard the sacred vessels of the church. Being half awake, he saw a tall comely
old man of a venerable aspect, with a long white beard, clothed in a white garment,
edged with small plates of gold, marked with crosses, and holding a golden wand
in his hand. This person approached Lucian, and calling him thrice by his name,
bid him go to Jerusalem, and tell bishop John to come and open the tombs in
which his remains, and those of certain other servants of Christ lay, that
through their means God might open to many the gates of his clemency. Lucian
asked his name? “I am,” said he, “Gamaliel, who instructed Paul the apostle in
the law; and on the east side of the monument lieth Stephen who was stoned by
the Jews without the north gate. His body was left there exposed one day and
one night; but was not touched by birds or beasts. I exhorted the faithful to
carry it off in the night-time, which when they had done, I caused it to be
carried secretly to my house in the country, where I celebrated his funeral
rites forty days, and then caused his body to be laid in my own tomb to the
eastward. Nicodemus, who came to Jesus by night, lieth there in another coffin.
He was excommunicated by the Jews for following Christ, and banished out of
Jerusalem. Whereupon I received him into my house in the country, and there
maintained him to the end of his life; after his death I buried him honourably
near Stephen. I likewise buried there my son Abibas, who died before me at the
age of twenty years. His body is in the third coffin which stands higher up,
where I myself was also interred after my death. My wife Ethna, and my eldest
son Semelias, who were not willing to embrace the faith of Christ, were buried
in another ground, called Capharsemalia.” Lucian, fearing to pass for an
impostor if he was too credulous, prayed, that if the vision was from God, he
might be favoured with it a second and a third time; and he continued to fast
on bread and water. On the Friday following Gamaliel appeared again to him in
the same form as before, and commanded him to obey. As emblems of the relics he
brought and showed Lucian four baskets, three of gold and one of silver. The
golden baskets were full of roses; two of white and one of red roses; the
silver basket was full of saffron of a most delicious smell. Lucian asked what
these were? Gamaliel said: “They are our relics. The red roses represent
Stephen, who lieth at the entrance of the sepulchre; the second basket
Nicodemus, who is near the door; the silver basket represents my son Abibas,
who departed this life without stain; his basket is contiguous to mine.” Having
said this he disappeared. Lucian then awaked, gave thanks to God, and continued
his fasts. In the third week, on the same day, and at the same hour, Gamaliel
appeared again to him, and with threats upbraided him with his neglect, adding,
that the drought which then afflicted the world, would be removed only by his
obedience, and the discovery of their relics. Lucian being now terrified,
promised he would no longer defer it.
After this last vision,
he repaired to Jerusalem, and laid the whole affair before bishop John, who
wept for joy, and bid him go and search for the relics, which the bishop
concluded would be found under a heap of small stones, which lay in a field
near his church. Lucian said he imagined the same thing, and returning to his
borough, summoned the inhabitants to meet the next day in the morning, in order
to search under the heap of stones. As Lucian was going the morning following
to see the place dug up, he was met by Migetius, a monk of a pure and holy
life, who told him, that Gamaliel had appeared to him, and bade him inform
Lucian that they laboured in vain in that place. “We were laid there,” said he,
“at the time of our funeral obsequies, according to the ancient custom; and
that heap of stones was a mark of the mourning of our friends. Search
elsewhere, in a place called Debatalia. In effect,” said Migetius, continuing
the relation of his vision, “I found myself on a sudden in the same field,
where I saw a neglected ruinous tomb, and in it three beds adorned with gold;
in one of them more elevated than the others, lay two men, an old man and a
young one, and one in each of the other beds.” Lucian having heard Migetius’s
report, praised God for having another witness of his revelation, and having
removed to no purpose the heap of stones, went to the other place. In digging
up the earth here three coffins or chests were found, as above mentioned,
whereon were engraved these words in very large characters: Cheliel,
Nasuam, Gamaliel, Abibas. The two first are the Syriac names of Stephen,
or crowned, and Nicodemus, or victory of the people. Lucian
sent immediately to acquaint bishop John with this. He was then at the council
of Diospolis, and taking along with him Eutonius, bishop of Sebaste, and
Eleutherius, bishop of Jericho, came to the place. Upon the opening of St.
Stephen’s coffin the earth shook, and there came out of the coffin such an
agreeable odour, that no one remembered to have ever smelt any thing like it.
There was a vast multitude of people assembled in that place, among whom were
many persons afflicted with divers distempers; of whom seventy-three recovered
their health upon the spot. Some were freed from evil spirits, others cured of
scrophulous tumours of various kinds, others of fevers, fistulas, the bloody
flux, the falling sickness, head-aches, and pains in the bowels. They kissed
the holy relics, and then shut them up. The bishop claimed those of St. Stephen
for the church of Jerusalem, of which he had been deacon; the rest were left at
Caphargamala. The protomartyr’s body was reduced to dust, excepting the bones,
which were whole, and in their natural situation. The bishop consented to leave
a small portion of them at Caphargamala; the rest were carried in the coffin
with singing of psalms and hymns to the church of Sion at Jerusalem. At the
time of this translation there fell a great deal of rain, which refreshed the
country after a long drought. The translation was performed on the 26th of
December, on which day the church hath ever since honoured the memory of St.
Stephen, commemorating the discovery of his relics on the 3rd of August,
probably on account of the dedication of some church in honour of St. Stephen,
perhaps that of Ancona. 1 The
history of this miraculous discovery and translation, written by Lucian
himself, and translated into Latin by Avitus, a Spanish priest, (native of
Braga, then living at Jerusalem, an intimate friend of St. Jerom,) is published
by the Benedictin monks in the appendix to the seventh tome of the works of St.
Austin. This account is also attested by Chrysippus, an eminent and holy priest
of the church of Jerusalem; (whose virtue is highly commended by the judicious
author of the life of St. Euthymius;) by Idatius and Marcellinus in their
chronicles; by Basil bishop of Seleucia, St. Austin, 2 Bede,
&c. It is mentioned by most of the historians, and in the sermons of the
principal fathers of that age. St. Stephen’s body remained in the church of
Sion till the empress Eudocia, wife of Theodosius the Younger, going a second
time to Jerusalem in 444, built a stately church to God in his honour, about a
furlong from the city, near the spot where he was stoned to death, into which
she procured his body to be translated, and in which she was buried herself after
her death, in 461. St. Austin 3 speaking
of the miracles of St. Stephen, addresses himself to his flock as follows: “Let
us so desire to obtain temporal blessings by his intercession, that we may
merit in imitating him those which are eternal.”
Our corporal necessities
were not the motive which drew our omnipotent Physician down from heaven, but
the spiritual miseries of our souls. In his mortal life he restored many sick
to their health, and delivered demoniacs, to give men a sensible proof of his
divine power, and for an emblem that he came to relieve the spiritual miseries
of our souls, and to put an end to the empire of the devil over them. In like
manner, when through his servants he has bestowed corporal blessings on men, he
excites our confidence in his mercy to ask through their intercession his
invisible graces. We ought to pray for our daily bread, or all necessary
supplies of our bodily necessities; but should make these petitions subordinate
to the great end of our sanctification, and his divine honour, offering them
under this condition, as we know not in temporal blessings what is most
expedient for us. God offers us his grace, his love, himself: him we must make
the great and ultimate end of all our requests to him. If some rich prince
should engage himself to grant us whatever we should ask, it would be putting
an affront upon him, if we confined our petition to pins or such trifles, as
St. Teresa remarks.
Note 1. The relics of St. Stephen were soon dispersed in many places, and God was pleased to glorify his divine name by many miracles wrought through their means, and the intercession of his servant. St. Austin relates, (Serm. 323, pp. 12, 78,) that a certain person who was present at the martyrdom of St. Stephen, picked up one of the stones that had struck his arm, and brought it afterwards to Ancona in Italy, where “from that time there began to be a memory (that is, an oratory) of St. Stephen,” says that father. When the Christians had the liberty to erect churches, a famous one in honour of St. Stephen was built, on this account, near Ancona, which is mentioned by St. Gregory. (Dial. l. 1, c. 5, p. 24).
After the discovery of his sacred relics, portions of them were brought, with great devotion, into Europe and Africa. Avitus, the Spanish priest, who then lived in Palestine, obtained of Lucian, out of the part which he had reserved for himself, some of the dust of the flesh, and a little portion of the small bones of the martyr, which he sent by Orosius (who was then setting out with a view to return to Spain) to Palconius, bishop of Braga, his native place, to be a comfort to that church under the calamities which were brought upon it by the incursions of the Vandals and Goths. Paul Orosius, a native, and a learned priest, of Tarragon, went first into Africa to consult St. Austin, and afterwards into Palestine, to advise with St. Jerom about certain difficult points of sacred literature; his name is famous in the writings of both those fathers. Orosius left Palestine in 416, and with his sacred treasure landed first in Africa, to pay a visit to St. Austin, and thence sailed to Minorca; but found it impossible to go to Spain, by reason of the devastations of the Goths. He therefore returned to Africa, where, by the advice of St. Austin, he wrote, in seven books, a history of the world from its creation, in a clear and manly style, chiefly to demonstrate against the Pagans that the calamities which the world then felt, were not to be attributed to the neglect of their ancient superstitions; to prove which he shows, that mankind had in all ages been frequently afflicted with the like. Orosius left his relics of St. Stephen in a church near Magone, now Mahon, (one of the two ancient cities of that island,) till they could be sent to the Bishop of Braga, with the letter of Avitus to him, which is still extant. Severus, the bishop of Minorca, came from Jammona, now called Citadella, the other city, to Mahon, to receive the relics, and to hold conferences with the Jews, who were there very numerous. At the sight of the relics, and by the zeal of the Christians, five hundred and forty of that obstinate people, with their patriarch Theodorus, were converted to the faith in eight days’ time, and demanded baptism. There were a few women among them who stood out for some days. The converted Jews built a new church, not only at their own cost, but with their own hands. The Bishop Severus wrote, in a circular letter, an account of this wonderful event, which is yet extant.
On the very day that Evodius, bishop of Uzalis, read this letter of Severus to his flock, some of the martyr’s blood contained in a vial, and some small fragments of his bones, which certain monks had procured from Palestine, arrived at the chapel of SS. Felix and Gennadius, two ancient martyrs, near that town. The bishop went out with great joy to receive so precious a treasure. A barber, named Concordius, who had bruised his foot very much by a fall, and kept his bed several days, having recommended himself to St. Stephen, was cured, walked to the church of the martyrs to give God thanks, and having prayed a long time, he lighted up several wax tapers, and left his stick behind him. The bishop having celebrated the divine mysteries, ordered a procession to the city. An infinite number of people, divided into companies, and carrying tapers and flambeaux, walked in it, singing psalms and hymns. When at night they arrived in the town, the relics were deposited in the church under the absis, that is to say, in the chancel, and were put upon the bishop’s throne covered with a cloth. A blind woman named Hilaria, a baker, recovered her sight by devoutly applying this cloth to her eyes. Afterwards the relics were put upon a little bed, in a place shut up, where there were doors and a little window, through which cloths were applied to the relics, which healed the sick. People came from afar off, and a great number of miracles were wrought there.
Evodius caused a list of them to be written by one of his clerks; which account was publicly read to the people on the festival of St. Stephen, and after the reading of each miracle, the person healed was called upon, and made to pass through the middle of the church, walking alone; and to go up the step of the absis and there remain for some time standing, to be seen by the people, who redoubled their tears and acclamations at the spectacle. Thus Hilaria, and two men, who had all three been blind, and recovered their sight; thus Restitutus, who came from Hippo, and was cured of a palsy, and many others showed themselves to all the people, who seemed to see the miracles rather than hear the account of them read.
The zealous Bishop Evodius, the intimate friend of St. Austin, approved and published two books, On the Miracles of St. Stephen, which were written by his order, and are usually quoted under his name. He mentions (l. 2, c. 4, n. 2.) that before the oratory of the relics of St. Stephen at Uzalis was placed a veil, on which the saint was painted, carrying a cross upon his shoulders. Among these miracles of Uzalis mention is made of some persons restored to life, one of which is also related by St. Austin almost in the same terms. (Serm. 323, 324.) The account is as follows: A child that was a catechumen, dying, being yet at the breast, the mother seeing him irrecoverably lost, ran to the oratory of St. Stephen, and said, “Holy martyr, you see I have lost my only comfort. Restore me my child, that I may meet him before Him who hath crowned you.” She prayed so a great while, and at last the child came to life again, and was heard to cry. She went forthwith to the priests; he was baptized, and received the unction, the imposition of hands, and the sacrament of the holy Eucharist; for then Confirmation and the Eucharist always followed Baptism, when it was given in a solemn manner. But God took him to himself very soon after, and his mother carried him to the grave with the same confidence as if she had carried him to St. Stephen’s bosom. These are the words of St. Austin, who speaks again in another place of the miracles that were wrought at Uzalis. (l. 22, de Civ. c. 8, n. 20, 21.) This town was situated near Utica, in the proconsular Africa.
No less wonderful were the miracles wrought by the intercession of this holy protomartyr at Calama, a city of Numidia, fifteen Roman miles from Hippo Regius, the strongest fortress of that kingdom (standing on the coast of the Mediterranean) and the episcopal see of the great St. Austin. Possidius, the disciple of that holy doctor, was then bishop of Calama, in which city there was a chapel of St. Stephen enriched with some of his relics, which had been procured by Possidius. Eucharius, a Spanish priest, living at Calama, who had been afflicted with the stone for a long time, was cured by the application of these relics. Afterwards dying of another distemper, when those about him were going to bury him, upon casting a tunic (which had been brought from the chapel of the saint) over his corpse, he arose. Many sick of the gout and other distempers were healed. St. Austin says, that at the time he wrote, more such cures had been performed at Calama than at Hippo, where he had reckoned seventy. Among those at Calama he dwells the longest on the wonderful conversion of one Martialis, a heathen, a man of quality, and one of the principal persons in the city. He was most obstinate in his infidelity even in his last sickness. All means of conviction having been tried in vain, his Christian son-in-law having prayed a long time before the shrine which contained the martyr’s relics, brought home some of the flowers with which it was adorned, and full of faith in the saint’s intercession, laid them near the old man’s pillow. It was then evening, and before it was day Martialis desired to speak with the bishop Possidius, who happened then to be at Hippo with St. Austin; but priests coming to him, he desired to be baptized. From his baptism to the time of his death he never ceased to repeat the last words of St. Stephen: “Lord Jesus Christ, receive my soul.”
The Bishop Projectus carrying some of the relics of St. Stephen to Tibilis, or Aquæ Tibilitanæ, an episcopal see fifteen miles from Hippo, on the road to Cirta, a blind woman who desired to be led to them, recovered her sight. Lucilius, bishop of Synica, or Sinita, near Hippo, by carrying the relics in procession, was suddenly cured of a fistula, which never returned, though he had long laboured under it, and then waited the coming of a surgeon to cut it. In a village called Audura, a child who was at play, was crushed under the wheel of a cart drawn by oxen, and expired in violent convulsions. His mother carried him before the relics of St. Stephen, and he came to life again without any appearance of being hurt. A nun who was dead in a neighbouring village called Gaspaliana, came to life again by being covered with a tunic which had been applied to the sacred relics. All these miracles are related by St. Austin. (De Civ. Dei, l. 22, c. 8.) The church of Hippo was enriched with a portion of these relics in the year 425. With what respect St. Austin received this treasure he himself sufficiently declares, (ep. 103,) writing to the Bishop Quintian, who was going to receive a little portion of the same: “Your holiness,” says he, “knows how much you are obliged to honour these relics, as we have done.” His three hundred and seventeenth sermon seems to have been delivered on the day of their reception. In it he says, those relics consisted of a little dust into which his sacred flesh was reduced, shut up in a case. An altar was there raised, not to St. Stephen, but to God, over the relics of St. Stephen, as that holy doctor puts his flock in mind. (Serm. 318.) Fearing lest the ignorant might fall into superstition by not sufficiently distinguishing the Master from the servant, he often repeats in his sermons on those occasions, that it is to God we are to refer the miracles which he alone performs by his saints, and the graces which we receive through their intercession.
It was not quite two years after this when he wrote his last book Of the City of God, in which he says, (l. 22, c. 8,) that he had received relations of nearly seventy miracles which had been wrought at Hippo by the relics of St. Stephen, besides many others which he knew had not been recorded. Among these he mentions three persons raised from the dead; one, the son of a collector named Irenæus, who when his corpse was laid out, and all things were made ready for the funeral, was raised to life by being anointed with the oil of the martyr, that is, probably, of the lamp that burned before the relics. Another, the daughter of Bessus, a Syrian, was restored to life by being covered with a garment, with which her father had touched the martyr’s shrine. St. Austin was eyewitness to many of the miracles that were there performed, as to the following. Ten children, of a considerable family of Cæsarea in Cappadocia, seven sons and three daughters, having been cursed by their mother for their undutiful behaviour, were all successively from the eldest seized with a dreadful trembling or shivering in all their limbs, and a distortion of their body: in this condition they wandered up and down in different places. The second son recovered his health by praying in a chapel of St. Laurence at Ravenna. Paul, the sixth child, and Palladia the seventh, arrived at Hippo in 425. Their unhappy disorder drew the eyes of all persons upon them. On Easter Sunday, in the morning, Paul praying before the place where the relics were deposited, was perfectly cured. The church echoed with acclamations, every one crying out, “Thanks be to God: praised be the Lord.” The young man being presented to St. Austin, threw himself at his feet. The saint raised him up, and embraced him. When sermon time came, he showed him to the people, saying: “We have been used to read the relations of miracles which God has performed by the prayers of the blessed martyr St. Stephen; but now the presence of this young man supplies the place of a book, nor have we occasion for any other writing than his face, which you all know,” &c. He adds, that he should not have had strength himself to support the fatigue of the long service of the foregoing day and night (which was Easter-eve) fasting, and then of preaching to them, had it not been for St. Stephen’s prayers. (Serm. 320, ol. 29, de liv.) On Easter Tuesday he caused Paul and Palladia to stand on the steps of the pulpit, that they might be seen by all the people; the first without any distorted motion, but Palladia trembling in every limb. He then made them withdraw, and began to preach on the respect which children owe their parents, and the moderation which is due from parents to children. His sermon was interrupted by the shouts of the people, repeating, “Thanks be to God.” The occasion was, that in the mean time Palladia being gone to pray before the relics, was healed. The sermon, which was interrupted by the miracle, and all the others which St. Austin preached on this occasion, are still extant. Near a year after this, he, in his last book Of the City of God, inserted this account of the healing of Paul and Palladia, and of several other miracles. (See St. Austin de Civ. Dei, l. 22, c. 8, and serm. 319, 320, 286, 94, 76.) F. Thyrsus Gonzales, general of the Jesuits, (Manuductio ad conversionem Mahometanorum, Par. 2, l. 3, c. 8,) mentions as a standing miracle, that the blood of St. Stephen, which was formerly brought by Orosius from Palestine, and which is now kept at Naples, during high mass on the 3d of August, melts and boils up, though it is at all other times congealed.
John Le Clerc calls in question the judgment and veracity of St. Austin in the relation of these miracles. Such discoveries were reserved after so many ages to this new master in the art of criticism. But it must appear strange to a Christian ear to hear the most holy and learned doctors of the church traduced as knaves and impostors, and the rest of the faithful put in the class of weak fools. These miracles are attested not only by St. Austin, but also by St. Possidius, Evodius, and many others. Africa at that time abounded with the most subtle, inquisitive, and penetrating geniuses, as the monuments of that age evince. If the Catholics could be presumed to have been all so weak and simple that it was easy for their bishops to impose upon them the grossest cheats, their actions were too narrowly sifted by the Pagans, the Donatists, and the Manichees, (who were at that time very numerous in Africa,) and the Arians who became masters of that country, whilst these miracles were in the greatest vogue. But how can we hear without indignation such great and holy prelates charged with carrying on so wicked and base an imposture, and this by a general conspiracy? St. Austin, especially, whose gravity, wisdom, sanctity, and learning have commanded the highest respect of all succeeding ages. This great father, moreover, was of all others the most zealous in defending the doctrine of the church against lying on any account; which he maintained by his book On Lying, and two other books Against Lying, (t. 6,) not to mention several other parts of his works in which he treats of this point. He every where demonstrates against the Priscillianists. that it can never be lawful, in any case whatever, to tell the least wilful lie, not even to save the life of any man, to avert any evils or sins, or to procure baptism for a child who should be in the hands of infidels, and otherwise sure to die without that sacrament; because no necessity or good end can make that lawful which is essentially evil. Above all, a lie is most criminal in matters relating to religion; and could lying ever be lawful, a man’s sincerity might be always suspected.
Our critic and his disciples pretend these illustrious fathers were
the abettors or authors of frauds, in order to propagate their favourite
doctrine of the invocation of saints, and honouring their relics. But this was
certainly then established, and sometimes attended with miracles in all parts
of the Christian world, as appears from the writings of SS. Paulinus,
Prudentius, Sulpicius Severus, Gaudentius, and others in the West; and from
those of St. Chrysostom, St. Basil, the two SS. Gregories, St. Asterius,
Theodoret, St. Ephrem, &c., in the East, as Le Clerc himself acknowledges
in the lives of many of those fathers. St. Austin, indeed, with other fathers,
often observes, that the miraculous gifts had gradually decreased and
ordinarily ceased in the church, when the gospel was sufficiently confirmed and
spread over the world. But he explains himself of the working miracles, usually
and almost continually, as the apostles did; and adds, that God still continues,
for the glory of his name, to excite the attention and devotion of men to him,
by sometimes performing miracles in his church, (l. de Verâ Relig. c. 25, and
Retract. l. 1. c. 13, &c.) Hence, in his books Of the City of God, he
confounds the Pagans by the miracles which were then wrought, particularly
those performed by the relics of St. Stephen, among which he reckons five
persons raised from the dead, mentioning their names, families, and all the
circumstances of the facts. Two were restored to life by garments which some
had devoutly applied to the relics of the protomartyr, imitating what they had
read in the Acts of the Apostles, (c. 19,) of cloths and handkerchiefs which
had touched St. Paul, having been the instruments of such favours. (See John Le
Clerc, under the name of John Phereponus, Cens. in Tom. 5, Op. S. Aug. p. 550.
Middleton’s Free Inquiry, and Beausobre, Hist. de Manichée, l. 9, c. 3, t. 2,
p. 648.) These authors, to try the fallacy of their sophistry and raillery, may
turn its edge upon the history of the dead man raised to life by touching the
bones of Eliseus, 4 alias 2 Kings xiii.
21, and upon that of the sick who were cured by a devout application of
aprons and handkerchiefs taken from the body of St. Paul. (Acts xix.
12.) God can by any instruments manifest his power and mercy, as Christ
often used sensible signs in working miracles. [back]
Note 2. Tr. 120, in
Joan. Serm. 319, &c. [back]
Note 3. Serm.
317. [back]
Rev. Alban
Butler (1711–73). Volume VIII: August. The Lives of the
Saints. 1866.
SOURCE : http://www.bartleby.com/210/8/031.html
Jacopo
& Domenico Tintoretto. Lapidation de Saint Étienne, autel de San
Giorgio Maggiore, Venise
Santo Stefano Primo
martire
† Gerusalemme, 33 o 34 ca
Primo martire cristiano,
e proprio per questo viene celebrato subito dopo la nascita di Gesù. Fu
arrestato nel periodo dopo la Pentecoste, e morì lapidato. In lui si realizza
in modo esemplare la figura del martire come imitatore di Cristo; egli
contempla la gloria del Risorto, ne proclama la divinità, gli affida il suo
spirito, perdona ai suoi uccisori. Saulo testimone della sua lapidazione ne
raccoglierà l'eredità spirituale diventando Apostolo delle genti. (Mess.
Rom.)
Patronato: Diaconi,
Fornaciai, Mal di testa
Etimologia: Stefano =
corona, incoronato, dal greco
Emblema: Palma,
Pietre
Martirologio
Romano: Festa di santo Stefano, protomartire, uomo pieno di fede e di
Spirito Santo, che, primo dei sette diaconi scelti dagli Apostoli come loro
collaboratori nel ministero, fu anche il primo tra i discepoli del Signore a
versare il suo sangue a Gerusalemme, dove, lapidato mentre pregava per i suoi
persecutori, rese la sua testimonianza di fede in Cristo Gesù, affermando di
vederlo seduto nella gloria alla destra del Padre.
La celebrazione liturgica di s. Stefano è stata da sempre fissata al 26 dicembre, subito dopo il Natale, perché nei giorni seguenti alla manifestazione del Figlio di Dio, furono posti i “comites Christi”, cioè i più vicini nel suo percorso terreno e primi a renderne testimonianza con il martirio.
Così al 26 dicembre c’è s. Stefano primo martire della cristianità, segue al 27 s. Giovanni Evangelista, il prediletto da Gesù, autore del Vangelo dell’amore, poi il 28 i ss. Innocenti, bambini uccisi da Erode con la speranza di eliminare anche il Bambino di Betlemme; secoli addietro anche la celebrazione di s. Pietro e s. Paolo apostoli, capitava nella settimana dopo il Natale, venendo poi trasferita al 29 giugno.
Del grande e veneratissimo martire s. Stefano, si ignora la provenienza, si suppone che fosse greco, in quel tempo Gerusalemme era un crocevia di tante popolazioni, con lingue, costumi e religioni diverse; il nome Stefano in greco ha il significato di “coronato”.
Si è pensato anche che fosse un ebreo educato nella cultura ellenistica; certamente fu uno dei primi giudei a diventare cristiani e che prese a seguire gli Apostoli e visto la sua cultura, saggezza e fede genuina, divenne anche il primo dei diaconi di Gerusalemme.
Gli Atti degli Apostoli, ai capitoli 6 e 7 narrano gli ultimi suoi giorni; qualche tempo dopo la Pentecoste, il numero dei discepoli andò sempre più aumentando e sorsero anche dei dissidi fra gli ebrei di lingua greca e quelli di lingua ebraica, perché secondo i primi, nell’assistenza quotidiana, le loro vedove venivano trascurate.
Allora i dodici Apostoli, riunirono i discepoli dicendo loro che non era giusto che essi disperdessero il loro tempo nel “servizio delle mense”, trascurando così la predicazione della Parola di Dio e la preghiera, pertanto questo compito doveva essere affidato ad un gruppo di sette di loro, così gli Apostoli potevano dedicarsi di più alla preghiera e al ministero.
La proposta fu accettata e vennero eletti, Stefano uomo pieno di fede e Spirito Santo, Filippo, Procoro, Nicanore, Timone, Parmenas, Nicola di Antiochia; a tutti, gli Apostoli imposero le mani; la Chiesa ha visto in questo atto l’istituzione del ministero diaconale.
Nell’espletamento di questo compito, Stefano pieno di grazie e di fortezza, compiva grandi prodigi tra il popolo, non limitandosi al lavoro amministrativo ma attivo anche nella predicazione, soprattutto fra gli ebrei della diaspora, che passavano per la città santa di Gerusalemme e che egli convertiva alla fede in Gesù crocifisso e risorto.
Nel 33 o 34 ca., gli ebrei ellenistici vedendo il gran numero di convertiti, sobillarono il popolo e accusarono Stefano di “pronunziare espressioni blasfeme contro Mosè e contro Dio”.
Gli anziani e gli scribi lo catturarono trascinandolo davanti al Sinedrio e con falsi testimoni fu accusato: “Costui non cessa di proferire parole contro questo luogo sacro e contro la legge. Lo abbiamo udito dichiarare che Gesù il Nazareno, distruggerà questo luogo e cambierà le usanze che Mosè ci ha tramandato”.
E alla domanda del Sommo Sacerdote “Le cose stanno proprio così?”, il diacono Stefano pronunziò un lungo discorso, il più lungo degli ‘Atti degli Apostoli’, in cui ripercorse la Sacra Scrittura dove si testimoniava che il Signore aveva preparato per mezzo dei patriarchi e profeti, l’avvento del Giusto, ma gli Ebrei avevano risposto sempre con durezza di cuore.
Rivolto direttamente ai sacerdoti del Sinedrio concluse: “O gente testarda e pagana nel cuore e negli orecchi, voi sempre opponete resistenza allo Spirito Santo; come i vostri padri, così anche voi. Quale dei profeti i vostri padri non hanno perseguitato? Essi uccisero quelli che preannunciavano la venuta del Giusto, del quale voi ora siete divenuti traditori e uccisori; voi che avete ricevuto la Legge per mano degli angeli e non l’avete osservata”.
Mentre l’odio e il rancore dei presenti aumentava contro di lui, Stefano ispirato dallo Spirito, alzò gli occhi al cielo e disse: “Ecco, io contemplo i cieli aperti e il Figlio dell’uomo, che sta alla destra di Dio”.
Fu il colmo, elevando grida altissime e turandosi gli orecchi, i presenti si scagliarono su di lui e a strattoni lo trascinarono fuori dalle mura della città e presero a lapidarlo con pietre, i loro mantelli furono deposti ai piedi di un giovane di nome Saulo (il futuro Apostolo delle Genti, s. Paolo), che assisteva all’esecuzione.
In realtà non fu un’esecuzione, in quanto il Sinedrio non aveva la facoltà di emettere condanne a morte, ma non fu in grado nemmeno di emettere una sentenza in quanto Stefano fu trascinato fuori dal furore del popolo, quindi si trattò di un linciaggio incontrollato.
Mentre il giovane diacono protomartire crollava insanguinato sotto i colpi degli sfrenati aguzzini, pregava e diceva: “Signore Gesù, accogli il mio spirito”, “Signore non imputare loro questo peccato”.
Gli Atti degli Apostoli dicono che persone pie lo seppellirono, non lasciandolo in preda alle bestie selvagge, com’era consuetudine allora; mentre nella città di Gerusalemme si scatenò una violenta persecuzione contro i cristiani, comandata da Saulo.
Tra la nascente Chiesa e la sinagoga ebraica, il distacco si fece sempre più evidente fino alla definitiva separazione; la Sinagoga si chiudeva in se stessa per difendere e portare avanti i propri valori tradizionali; la Chiesa, sempre più inserita nel mondo greco-romano, si espandeva iniziando la straordinaria opera di inculturazione del Vangelo.
Dopo la morte di Stefano, la storia delle sue reliquie entrò nella leggenda; il 3 dicembre 415 un sacerdote di nome Luciano di Kefar-Gamba, ebbe in sogno l’apparizione di un venerabile vecchio in abiti liturgici, con una lunga barba bianca e con in mano una bacchetta d’oro con la quale lo toccò chiamandolo tre volte per nome.
Gli svelò che lui e i suoi compagni erano dispiaciuti perché sepolti senza onore, che volevano essere sistemati in un luogo più decoroso e dato un culto alle loro reliquie e certamente Dio avrebbe salvato il mondo destinato alla distruzione per i troppi peccati commessi dagli uomini.
Il prete Luciano domandò chi fosse e il vecchio rispose di essere il dotto Gamaliele che istruì s. Paolo, i compagni erano il protomartire s. Stefano che lui aveva seppellito nel suo giardino, san Nicodemo suo discepolo, seppellito accanto a s. Stefano e s. Abiba suo figlio seppellito vicino a Nicodemo; anche lui si trovava seppellito nel giardino vicino ai tre santi, come da suo desiderio testamentario.
Infine indicò il luogo della sepoltura collettiva; con l’accordo del vescovo di Gerusalemme, si iniziò lo scavo con il ritrovamento delle reliquie. La notizia destò stupore nel mondo cristiano, ormai in piena affermazione, dopo la libertà di culto sancita dall’imperatore Costantino un secolo prima.
Da qui iniziò la diffusione delle reliquie di s. Stefano per il mondo conosciuto di allora, una piccola parte fu lasciata al prete Luciano, che a sua volta le regalò a vari amici, il resto fu traslato il 26 dicembre 415 nella chiesa di Sion a Gerusalemme.
Molti miracoli avvennero con il solo toccarle, addirittura con la polvere della sua tomba; poi la maggior parte delle reliquie furono razziate dai crociati nel XIII secolo, cosicché ne arrivarono effettivamente parecchie in Europa, sebbene non si sia riusciti a identificarle dai tanti falsi proliferati nel tempo, a Venezia, Costantinopoli, Napoli, Besançon, Ancona, Ravenna, ma soprattutto a Roma, dove si pensi, nel XVIII secolo si veneravano il cranio nella Basilica di S. Paolo fuori le Mura, un braccio a S. Ivo alla Sapienza, un secondo braccio a S. Luigi dei Francesi, un terzo braccio a Santa Cecilia; inoltre quasi un corpo intero nella basilica di S. Lorenzo fuori le Mura.
La proliferazione delle reliquie, testimonia il grande culto tributato in tutta la cristianità al protomartire santo Stefano, già veneratissimo prima ancora del ritrovamento delle reliquie nel 415.
Chiese, basiliche e cappelle in suo onore sorsero dappertutto, solo a Roma se ne contavano una trentina, delle quali la più celebre è quella di S. Stefano Rotondo al Celio, costruita nel V secolo da papa Simplicio.
Ancora oggi in Italia vi sono ben 14 Comuni che portano il suo nome; nell’arte è stato sempre raffigurato indossando la ‘dalmatica’ la veste liturgica dei diaconi; suo attributo sono le pietre della lapidazione, per questo è invocato contro il mal di pietra, cioè i calcoli ed è il patrono dei tagliapietre e muratori.
Autore: Antonio Borrelli
Giulio Romano (1499–1546), Lapidazione di Santo Stefano, 1521, 228 x 403, Santo Stefano Church, Genoa
Giulio Romano (1499–1546), Lapidazione di Santo Stefano, 1521, 228 x 403, Santo Stefano Church, Genoa
.JPG)
Giulio
Romano (1499–1546), Lapidazione
di Santo Stefano, 1521, 228 x 403, Santo Stefano Church, Genoa
Subito dopo il giorno di Natale viene festeggiato il primo cristiano martire. Si chiama Stefano e di lui non si conoscono né luogo né data di nascita. L’evangelista San Luca narra la sua storia nel libro delle Sacre Scritture Atti degli Apostoli. Stefano è un giovane di bell’aspetto, saggio, colto, intelligente, laborioso. Vive a Gerusalemme, ma le sue origini sarebbero greche. Fa parte del gruppo di cristiani che dopo l’ascensione di Gesù in Cielo vive in comunità, dove i beni vengono messi tutti insieme e amministrati per i bisogni di ognuno.
Un giorno gli apostoli, impegnati a predicare il messaggio evangelico fra la gente, nominano sette aiutanti affinché provvedano a distribuire il cibo a vedove e orfani. Il primo ad essere scelto è il giovane Stefano. Egli pensa ai poveri con diligenza e amore, ma ha anche la facoltà di parlare talmente bene da riuscire ad ottenere numerose conversioni tra gli ebrei. E compie vari miracoli di guarigione.
Verso l’anno 35, le autorità religiose che avevano accusato e crocifisso ingiustamente Gesù sono le stesse che adesso, con invidia, accusano Stefano di blasfemia. Il giovane, con il suo eloquio incanta tutti e riesce a discolparsi da ogni calunnia. Ad un certo punto il suo volto si illumina tanto da farlo sembrare un angelo. Mentre i sacerdoti del tempio ebreo lo processano, Stefano ha una visione e dichiara davanti a tutti: «Contemplo i Cieli aperti e Gesù che siede alla destra di Dio», e accusa i suoi avversari di aver ucciso Gesù. La folla, furibonda, lo afferra e lo trascina fuori Gerusalemme per lapidarlo. Lui risponde ripetendo le stesse parole di perdono di Gesù in croce: «Dio ti affido la mia anima e non imputare loro questo peccato». Assieme ai suoi assassini c’è anche un altro giovane, Saulo, che assiste al linciaggio. Diventerà Paolo, il santo che, da persecutore dei cristiani, si trasformerà in grande evangelizzatore.
Da quel momento i cristiani fuggiranno da Gerusalemme per andare di città in città a far conoscere Gesù. La devozione per Stefano si diffonde in tutto il mondo, così come i tanti miracoli di guarigione avvenuti per sua intercessione. Ad Ancona, nella Chiesa di Santa Maria della Piazza, è custodita una delle pietre lanciate contro di lui. Stefano è protettore di piastrellisti e muratori. Viene invocato contro emicrania, amnesia e calcoli renali e per proteggere la testa.
Autore: Mariella Lentini
SOURCE : http://www.santiebeati.it/dettaglio/22050
Annibale Carracci (1560–1609), The Coronation of St Stephen, circa 1597, oil on copper, 14.3 x 10.8
Den hellige Stefan
Protomartyren (~1-~35)
Minnedag:
26. desember
Den hellige Stefan (gr:
Stefanos; lat: Stephanus) ble født omkring Kristi fødsel i Jerusalem (?). Han
var den første kristne som ble drept for sin tro og æres som Kirkens første
martyr, derfor blir han kalt promartyr, protomartyr eller erkemartyr, og han regnes
som forbilde for alle senere martyrer. Navnet er gresk, Stephanos, og
betyr krone.
Alt vi vet om ham,
fortelles i Apostlenes gjerninger, kapittel 6 og 7. Stefan var «en mann full av
tro og kraft», uten tvil en gresktalende jøde, da han nevnes først av de syv
diakoner apostlene valgte og viet ved håndspåleggelse til å sørge for de
gresktalende enkene blant de kristne i Jerusalem. De syv var: De hellige
Stefan, Filip
av Hierapolis, Prokhoros, Nikanor, Timon, Parmenas og Nikolas av Antiokia.
Disse syv hellenistiske diakonene var ikke diakoner i den forstand som det
senere kirkelige embetet, men «tjenere» i følge den opprinnelige betydningen av
det greske ordet diakonos. Nikolas av Antiokia falt senere fra troen og
regnes ikke blant de hellige.
Noen vitenskapsmenn har
spekulert i om Stefan kunne vært født utenlands og fått sin utdannelse i
Alexandria. Han var også en nidkjær predikant som ved sin store karisma trakk
mange tilhørere til seg, og han «gjorde store undre og mirakler».
Han ble angitt for det
jødiske råd, Sanhedrin, som gudsbespotter. Da han ble brakt for rådet,
talte han lenge til det, resymerte Israels historie og endte med å kalle sine
tilhørere stivnakker som motsto Den Hellige Ånd som deres fedre hadde gjort.
Disse fedre hadde forfulgt profetene, og nå hadde de selv drept den Hellige,
som profetene hadde forutsagt. Idet han så opp, sa han: «Se jeg ser himlene
åpne og Menneskesønnen stående ved Guds høyre hånd». Da anklaget de ham for
blasfemi, drev ham ut av byen og steinet ham uten noen rettssak. «Herre Jesus,
ta imot min ånd», ropte han, og idet han falt på kne, ba han en bønn til Gud for
sine mordere. De som skulle steine ham, la fra seg kappene sine hos en ung mann
fra Tarsus ved navn Saulus. Han bifalt henrettelsen. Han skulle bli Paulus,
hedningenes apostel.
I følge en overlevering
fra 400-tallet skal martyriet ha skjedd få skritt fra Damaskus-porten i
Jerusalem. Det skjedde syv måneder etter Kristi himmelfart, rundt år 34 eller
muligens år 40. Tradisjonen som sier at stedet for martyriet var øst for
Jerusalem, nær porten som siden har vært kalt St. Stefansporten, oppsto først
på 1100-tallet. Den skriftlærde Gamaliel, som
også regnes med blant de kristne helgener, gravla Stefan i en grav han hadde
forberedt for seg selv på sin eiendom. Etter Stefans død brøt det ut en
omfattende forfølgelse av de kristne, og mange flyktet fra Jerusalem. Trolig
var de fleste av dem grekere, for apostlene forble med sikkerhet i Jerusalem og
ble ikke angrepet.
Festen for den hellige
Stefan er nesten like gammel som julefeiringen og ble innført i år 380. Den
fikk økt popularitet da presten Lucian fant hans angivelige grav ved Kafr
Gamala den 3. august i år 415. Festen for denne gjenfinningen var 3. august, og
fortellingen står i Jakob av Voragines Legenda Aurea. Se eget oppslag
om Gjenfinningen
av de hellige Stefan, Nikodemus og Gamaliel.
Protomartyren Stefans
levninger ble ført til Jerusalem av byens biskop Johannes og høytidelig
skrinlagt i Sionskirken den 26. desember 415. Oppdelingen av relikviene samt
tilføyingen av steinene som skal ha blitt brukt ved hans martyrium, førte til
at hans kult ble svært utbredt. Allerede i 424 kom det relikvier til Hippo i Nord-Afrika,
og de ble svært berømte da den hellige Augustin fortalte
om dem i De Civitate Dei. Det ble skrevet en offisiell beretning om
atskillige mirakuløse helbredelser, om mange av dem skriver Augustin selv på en
måte som kom til å danne skole for slike mirakelfortellinger gjennom hele
middelalderen. En ung mann som var blitt helbredet i påsken, ble anbrakt ved
foten av prekestolen, mens Augustin i sin preken forklarte betydningen av det
som var skjedd.
Mellom 455 og 460 bygde
keiserinne Eudokia en staselig kirke til Stefans ære i Jerusalem, over det
stedet rundt 350 m nord for Damaskus-porten hvor han angivelig skulle ha blitt
drept, og i 460 ble relikviene overført dit. Basilikaen ble ødelagt av perserne
i 614 og ble senere erstattet av et oratorium. Det ble igjen ødelagt i 1187.
Etter utgravninger i 1883 ble kirken gjenoppbygd og konsekrert i 1900. Den står
nær dominikanernes Ecole Biblique.
Legenden forteller at
Stefan var stallgutt hos Herodes, og at det var han som først så
Betlehemsstjernen og skjønte hva den betydde. Men Herodes trodde ikke på ham,
og sa: «Det du sier er like sant som at den stekte hanen her på bordet blir
levende». Straks bakset hanen med vingene og gol.
Til tross for den store
spredningen av relikviene skjedde det senere to store translasjoner eller
relikvieforflytninger. Først ble de overført til Konstantinopel, og i år 560
kom en del av dem til Roma og basilikaen San
Lorenzo fuori le mura, gravkirken til diakonen og martyren Laurentius.
Legenden forteller at Laurentius flyttet seg gjestfritt til side da man åpnet
sarkofagen hans for å legge Stefans ben ned i den, slik at i dag hviler de to
diakonene i samme kiste. Relikvier finnes også i Praha, og i 1141 kom hans
venstre hånd til benediktinerklosteret Zwiefalten.
Kulten for erkemartyren
Stefan kan påvises i øst fra 300-tallet og i vest fra tidlig 400-tall. Festen
står i Martyrologiet i Nikomedia i Bitynia i Lilleasia (i dag Izmit i Tyrkia)
(361), det syriske martyrologiet (411) og leksjonariet i Jerusalem (415-17). I
øst feires han 27. desember fordi festen for Guds Mor ble feiret 26. desember.
Den greske kirken feirer ham også den 2. august. Translasjonen til Roma ble
feiret den 7. mai.
26. desember kalles også
etter ham Staffansdagen. Det blir sagt om Stefan: «I går ble Kristus født på
jorden for at Stefan i dag kunne fødes i himmelen». Menighetene kunne nok ha
vanskelig for å følge med i den plutselige omsving fra julegleden som liturgien
krevde, slik som Kingo spør i en mindre kjent julesalme: «Vi i går blandt
englelyd / sang din fødsel ind med fryd, / skal vi jamre nu og græde / og i dag
en ligsang kvæde?» I Legenda Aurea forteller Jakob av Voragine
meningen med de tre festdager 26., 27. (evangelisten Johannes) og
28. desember (De
uskyldige barn): «Det er tre slags martyrium, som alle har sin grunn i
Herrens fødsel: Stefan ble martyr med vilje og i gjerning, Johannes hadde bare
viljen til det og De uskyldige barn ble martyrer i gjerning, men uten vilje».
Fra tidlige tider var
Stefan skytshelgen for diakoner, og i senmiddelalderen ble han anropt mot
hodepine. Han er også skytshelgen for murere fordi han ble steinet til døde. I
mellomtiden var han blitt skytshelgen for utallige lirker, blant annet er flere
franske katedraler viet Saint-Étienne, som Bourges, Sens og Toulouse. Det
henger sammen med at mange franske bispeseter ble opprettet nettopp på
400-tallet, da hans relikvier ble spredt vidt omkring. Domkirken i Speyer er en
Stefanskirke, det samme er den berømte Stefansdomen i Wien.
I kunsten er hans
attributter vanligvis en Evangeliebok, med en stein og noen ganger en
martyrpalme. Han er gjerne kledd som diakon i dalmatika, fra 1300-tallet gjerne
avbildet sammen med Laurentius og den tredje av de hellige diakoner, Vincent av Zaragoza.
Han står som nr. 10 på
biskop Dorotheus av Tyrus liste over «Jesu Sytti disipler»
i henhold til Den ortodokse kirkes tradisjon.
Se en side med mange
bilder av Stefan.
Kilder: Attwater
(dk), Attwater/John, Attwater/Cumming, Farmer, Jones, Bentley, Hallam, Lodi,
Butler, Butler (XII), Benedictines, Delaney, Bunson, Engelhart, Gad,
Schnitzler, Schauber/Schindler, Melchers, Gorys, Dammer/Adam, KIR, CE, CSO,
Patron Saints SQPN, Infocatho, Bautz, Heiligenlexikon, santiebeati.it -
Kompilasjon og oversettelse: p. Per Einar Odden -
Opprettet: 2001-10-10 18:20 - Sist oppdatert: 2006-08-10 21:22
SOURCE : https://www.katolsk.no/biografier/historisk/stefan
Julius
Schiller: "Coelum Stellatum Christianum" (1627). Sternbild 4: St.
Stephanus / Constellation 4: Saint Stephen
Stephanus
Gedenktag katholisch: 26. Dezember
Fest
Hochfest im Erzbistum Wien, in der Stadt Passau und im Dom in Mainz
Fest II. Klasse (Todestag)
Übertragung von Reliquien in die Jesuitenkirche São Roque nach Lissabon: 25. Januar
Weihe des Altars in Auxerre: 18. April
Übertragung des rechten Oberarmes in die Peterskirche in Rom: 5. Mai
Übertragung der Gebeine nach Rom in die Kirche S. Lorenzo fuori le Mura: 6. Mai, 10. Mai
Übertragung der Gebeine nach Rom: 7. Mai
in Halberstadt: Ankunft der Gebeine: 9. Mai
Übertragung der Gebeine von Konstantinopel nach Venedig: 25. Mai
Wiedererlangung des Armes in Besançon: 19. Juni
in Châlons-sur-Marne: Übertragung der Gebeine: 20. Juni
Übertragung des Armes nach Besançon: 13. Juli
dritte Verehrung in Besançon: 23. August
Empfang der Gebeine in Antiochia: 2. August
Auffindung der Gebeine in Jerusalem (Messe an einigen Orten): 3. August
Übertragung der Gebeine: 12. September
Auffindung der Gebeine: 15. September
in Bourges und Sens: Übertragung der Gebeine: 18. November
bedacht im Eucharistischen Hochgebet
I, im Ambrosianischen Hochgebet
I und im spanisch-mozarabischen Hochgebet
Gedenktag evangelisch:
26. Dezember
Gedenktag anglikanisch:
26. Dezember
Gedenktag orthodox: 4. Januar, 31. Oktober, 27. Dezember
Überführung der Reliquien im Jahr 428: 2. August
Erhebung der Gebeine im Jahr 415: 15. September
bedacht in der Proskomidie
Gedenktag armenisch: 7. Januar, 9. April, 29. Oktober, 25. Dezember, 26. Dezember, 27. Dezember
Übertragung der Gebeine: 2. August
Erhebung der Gebeine und Übertragung nach Jerusalem: 15. September
bedacht in der armenischen Anaphora
Gedenktag koptisch: 27. Dezember
Auffindung der Gebeine
Niederlegung der Gebeine: 15. Juni
Übertragung der Reliquien nach Konstantinopel: 12. September
bedacht in der Basilius-Anaphora
Gedenktag äthiopisch-orthodox: 14. Oktober, 27. Dezember
Fest zu seinen Ehren in Rom: 9. September
Übertragung der Reliquien nach Konstantinopel: 12. September
Gedenktag syrisch-orthodox: 8. Januar (Gedenken), 18. Juli, 26. Dezember, 27. Dezember, 28. Dezember
Weihetag seines Tempels: 18. Juli
Auffindung der Gebeine: 2. August
bedacht in der Jakobus-Anaphora
Name bedeutet: die
Krone (griech.)
Archidiakon, Erzmärtyrer
* um 1 (?) in Jerusalem (?) in Israel
† um 35 bei Jerusalem in
Israel
Stephanus war der erste
von sieben Diakonen der urchristlichen Gemeinde in Jerusalem;
diese Diakone waren von den Aposteln durch Handauflegung geweiht worden,
nachdem in der Gemeinde ein Konflikt zwischen Mitgliedern mit griechischem
Hintergrund und solchen mit traditionell jüdischem aufgetreten war um die Frage
der Versorgung von Witwen. Diakone waren nun zugleich für die
Glaubensverkündigung zuständig wie auch für die sozialen Belange der Gemeinde
und hatten den Rang von Gemeindeleitern, die in ihrer Bedeutsamkeit nahe an die
Apostel heranreichten (Apostelgeschichte 6, 1 - 7). Stephanus war ein
Mann voll Gnade und Kraft, tat große Wunder und Zeichen unter dem
Volke (Apostelgeschichte 6, 8).
Durch eine seiner
Predigten geriet Stephanus mit den hellenistischen Juden in Jerusalem in
Konflikt. Sie brachten ihn unter dem Vorwurf der Reden wider die heiligen
Stätten und das Gesetz mit falschen Zeugen vor den Hohen Rat
(Apostelgeschichte 6, 9 - 15). Er durfte seine Verteidigungsrede, in der er
seinen christlichen Glauben bekannte und den Vorwurf des Prophetenmordes und
der Nichtbeachtung der durch Mose überbrachten
Gebote erhob, nicht zu Ende führen. Die Richter sahen sein Antlitz wie das
eines Engels strahlen,
hielten sich aber die Ohren zu ob seiner flammenden Verteidigungsrede, mit der
er sein Bekenntnis ablegte. Die in Apostelgeschichte 7, 2 - 53 von Lukas dargestellte,
eindrucksvolle Rede will belegen, dass Stephanus schon vor Paulus den
universellen Anspruch des Christentums verkündete.
Stephanus wurde am Ende
seiner Rede die Vision zuteil, wie Jesus zur
Rechten Gottes steht; als er dies mitteilte, wurde er als Gotteslästerer
empört umringt und von der aufgebrachten Menge vor den Stadttoren - nach der
Überlieferung beim Damaskus-Tor - gesteinigt. Er sah den Himmel offen
und die Herrlichkeit Gottes und Jesus zur Rechten Gottes stehen, kniete
nieder im Gebet, vergab seinen Peinigern und starb (Apostelgeschichte 7, 54 -
60). Saulus von Tarsus,
der spätere Paulus,
stimmte nach eigenem Bekunden der Hinrichtung zu und bewachte die Kleider der
Zeugen, die gegen Stephanus ausgesagt hatten (Apostelgeschichte 22, 20).
Stephanus' Steinigung war der Auftakt zu einer großen Christenverfolgung
in Jerusalem (Apostelgeschichte
8, 1 - 3).
Von Nikodemus und Gamaliel wurde
Stephanus der Überlieferung nach in einem neuen Grab auf dem Ackers von
Gamaliel begraben.
Der Auffindungsbericht
der Erhebung der Gebeine von
Stephanus aus dem Jahr 415 bildete die Grundlage für die Legende, dass dem
Priester Lucian zur
Zeit des Kaisers Honorius dreimal Gamaliel als
würdiger Greis im weißen, goldgestickten Gewand erschien; er forderte ihn auf,
die Gebeine aus den verwahrlosten Gräbern in Kaphar-Gamala - wohl beim heutigen
Kloster Beit-Gemal nahe Jerusalem -
zu überführen, die an vier Körben zu erkennen seien: an einem goldenen Korb mit
roten Rosen das Grab des Stephanus, an zwei weiteren goldenen Körben mit weißen
Rosen die Gräber von Nikodemus und Gamaliel, an einem silbernen Korb mit Safran
schließlich das Grab von Gamaliels Sohn.
Lucian und Bischof Johannes
II. von Jerusalem fanden die Gräber und bestatteten Stephanus, dessen
Grab die hebräische Inschrift Cheliel, Krone Gottes trug, in der
Zionskirche in Jerusalem, dabei wurden 73 Menschen von Krankheit geheilt,
andere von Dämonen befreit. Bis 1960 wurde dieser Auffindung in der
katholischen Kirche mit einem Fest gedacht. Reliquien kamen
noch 415 nach Ciudadela auf
Menorca, wo deshalb eine Synagoge in eine Stephanus geweihte Kirche umgewandelt
wurde und 500 Juden unter massivem Druck zum Christentum konvertieren mussten.
Ebenfalls im frühen 5. Jahrhundert kamen Reliquien nach Karthago - den heutigen
Vorort von Tunis in Tunesien -, wo ihm ein Kloster geweiht
war.
Tatsächlich lagen
Stephanus' angebliche Gebeine in
der Jerusalemer Zionskirche;
Bischof Juvenal überführte sie 439 in die neue Stephanuskirche am Platz seines
Martyriums. Kaiserin Eudokia unternahm
438 eine Wallfahrt nach
Jerusalem und brachte Reliquien nach Konstantinopel - dem heutigen Ístanbul;
442 kam sie wieder und stiftete neben anderen Klöstern und Kirchen auch eine
geräumige Basilika an
der Stätte seines Martyriums zu Ehren von Stephanus, die 484 geweiht wurde,
aber 614 von den Persern zerstört.
Eine Legende erzählt, wie
ein Senator aus Konstantinopel in Jerusalem starb
und anordnete, neben Stephanus begraben zu werden, dem er eine Kapelle hatte
bauen lassen. Als nun dessen Frau nach Konstantinopel zurückkehren und den Sarg
ihres Mannes mitnehmen wollte, verwechselte sie ihn mit dem des Stephanus. Auf
dem Schiff hörte man erst der Engel Gesang,
dann aber das Wüten der Dämonen, die dem Schiff mit Untergang drohten, aber vom
Erzengel Michael in
den Abgrund gedrängt wurden. Der Sarg des Stephanus wurde dann in Konstantinopel
in einer Kirche beigesetzt.
Schon Irenäus
von Lyon und Tertullian erwähnten
Stephanus' Martyrium, Augustinus pries
seine Kraft, den Mördern zu vergeben. Stephanus wurde im Osten ab dem 4.
Jahrhundert, im Westen seit dem 6. Jahrhundert verehrt. Eine Hand gelangte 428
nach Byzanz - dem heutigen Ístanbul -,
Kaiserin Pulcheria ließ
dafür eine Kapelle innerhalb des Palastes bauen. Die Legenden erzählen, wie
Licinia Eudoxia, die Tochter des Kaisers Theodosius II., schwer von Dämonen
besessen wurde, die ihr andeuteten, nur Stephanus könne sie heilen. Ihr Vater
ließ Licinia Eudoxia nach Konstantinopel kommen, dort forderte der böse Geist
die Überführung der Gebeine des Stephanus nach Rom,
was 425 ausgeführt wurde, worauf ihre Heilung erfolgte. Augustinus berichtete
von Wundern an Reliquien in Uzala /
Uzalis - dem heutigen El Alia in Tunesien und in Ancona, wo ein Stein der
Steinigung in der frühchristlichen, ihm geweihten Basilika unterhalb
der heutigen Kirche Santa
Maria della Piazza lag.
Durch Galla Placidia kam
der Kult nach Ravenna und Rimini,
unter Bischof Martinian um 431 nach Mailand,
dann nach Bologna und Verona.
In Rom wurde die erste Stephanus-Kirche, San
Stefano Rotondo, Mitte des 5. Jahrhunderts erbaut und dann von Papst Simplicius geweiht.
Papst Pelagius II. ließ um 585 Gebeine aus Konstantinopel nach
Rom bringen und in der Krypta von San
Lorenzo fuori le Mura neben dem Leichnam von Laurentius bestatten,
worauf dessen Leichnam zur Seite gerückt sei, um seinem Vorbild Stephanus Platz
zu machen. Ein Mosaik der unter Papst Pelagius II. erweiterten Kirche stellt
Stephanus mit Pelagius und
Laurentius mit Hippolytus dar.
Der rechte Oberarm wurde 1279 durch Papst Nikolaus III. in der Peterskirche niedergelegt.
Stephanus und Laurentius gelten als die Stadtpatrone von Rom, seitdem wurden
die beiden Erzdiakone und Erzmärtyrer häufig zusammen dargestellt. Sie gehörten
zu den im Mittelalter am meisten verehrten Märtyrern.
In Gallien ist die
Kathedrale von Arles aus
dem Jahr 449 ein erster Beleg der Verehrung; Gregor
von Tours berichtete von Wundern, Stephanus wurde Patron von 21
Kathedralen in Gallien. 980 kamen Kleidungsteile aus Metz in
den Dom nach
Halberstadt. Die Diözese Mainz kam gegen Ende des ersten Jahrtausends von Straßburg aus
in den Besitz von Reliquien;
Erzbischof Willigis gründete
das damalige Stift St.
Stephan auf dem höchsten Punkt der Stadt; heute ist der Ostchor des
Mainzer Domes Stephanus
geweiht. Die rechte Hand kam 1141 ins Kloster nach
Zwiefalten, 1624 wurde für sie von einem Augsburger Meister
ein Reliquiar geschaffen. Eine Reliquie gab es auch in der Stephanus-Kirche in
Beckum bei Münster in Westfalen. Die Verehrung verbreitete sich rasch weiter:
von Passau aus
ging sie nach Osten und die Donau entlang, wovon der Stephansdom in Wien und
der Stephanuskult in Ungarn Zeugnis ablegen. Im Mittelalter förderten besonders
die deutschen sowie die ungarischen Könige und Kaiser seine Verehrung.
Der Stephanus-Tag wurde
schon seit der Einführung des Weihnachtsfestes als
Fest am Tag nach dem Fest der Geburt Jesu begangen, wodurch die Freude über die
Geburt und die Trauer über die Bedrohtheit des Lebens ganz nahe zusammen
gesehen werden. Möglicherweise durch Verdrängung eines heidnischen Winterfestes
wurde Stephanus Patron der Pferde und des Gedeihens in Feld und Haus. Pferde
werden in seinem Namen gesegnet; am Stephanstag wechselten Pferdeknechte und
Kutscher ihren Arbeitgeber. Am Stephanus-Tag wurde in den Kirchen ein Kelch mit
Rotwein, in dem ein Stein versenkt war, gesegnet; der Rotwein erinnerte an das
vergossene Blut, der Stein an die Art des Martyriums; dieser gesegnete Wein
wurde dann bei vielen Krankheiten als Heilmittel verwendet, er trägt die
weinrechtlich offizielle Bezeichnung Stefaniwein oder Stefanilese.
An Arme wurde am Stephanstag Brot ausgeteilt, womit die ursprüngliche Tätigkeit
der Diakone nachvollzogen wurde. Kinder zogen singend von Haus zu Haus und
baten um Gaben, dieser Brauch ist dann auf Epiphanias übergegangen.
Das früher reiche Brauchtum ist heute weitgehend vergessen.
Seit 2003 ruft die
Deutsche Bischofskonferenz der Katholiken dazu auf, den Tag als Fürbittetag
für Verfolgte Christen heute zu begehen, die Evangelische
Landeskirche Württemberg begeht an diesem Tag den Gebetstag für verfolgte
Christen.
Attribute: als Diakon, Steine
Patron von Rom, Corvey, Passau und Beckum im Münsterland; der Pferde, Pferdeknechte, Kutscher, Steinhauer, Maurer, Zimmerleute, Weber, Schneider, Böttcher und Küfer; gegen Besessenheit, Steinleiden, Seitenstechen und Kopfweh; für einen guten Tod; des Bistums Wien
Bauernregeln: Bringt St. Stephan Wind, / die Winzer nicht fröhlich sind.
Windstill muss St. Stephan sein, / soll der Nächste Wein gedeih'n.
Stadlers
Vollständiges Heiligenlexikon
Das
wissenschaftliche Bibellexikon im Internet bietet in seinem Artikel über Stephanus umfassende
und fundierte Informationen.
Die Ruinen des ehemaligen Stephanusklosters in Karthago sind nicht zugänglich.
Die Kirche San Stefano Rotondo in Rom ist täglich von 10 Uhr bis 13 Uhr und von 15.30 Uhr bis 18.30 Uhr geöffnet. (2017)
Die Kirche San Lorenzo fuori le Mura in Rom ist täglich von 8 Uhr bis 12 Uhr und von 16 Uhr bis 18.30 Uhr geöffnet. (2017)
Der Dom in Mainz ist werktäglich von 11 Uhr bis 16 Uhr, sonntags von 13 Uhr bis 16 Uhr zur Besichtigung geöffnet. (2021)
Die Kirche St. Stephan in Mainz ist sonntags bis mittwochs von 12 Uhr bis 14 Uhr, donnerstags bis samstags von 12 Uhr bis 16 Uhr zur Besichtigung geöffnet. (2021)
Der Dom in
Passau ist täglich von von 6.30 Uhr bis 18 Uhr geöffnet. (2021)
Artikel
kommentieren / Fehler melden
Suchen bei amazon: Bücher über
Stephanus
Wikipedia: Artikel über
Stephanus
Fragen? - unsere FAQs
antworten!
Impressum - Datenschutzerklärung
Schauen Sie sich zufällige Biografien an:
Maria
Celeste Crostarosa
Paul
Capelloni
Orontes
Gefährten
Unser Reise-Blog:
Reisen zu den Orten, an denen die
Heiligen lebten und verehrt werden.
Zum Schutz
Ihrer Daten: mit 2 Klicks empfehlen!
Autor: Joachim
Schäfer - zuletzt aktualisiert am 28.12.2024
Quellen:
• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München 2001
• Hiltgard L. Keller: Reclams Lexikon der Heiligen und der biblischen Gestalten. Reclam, Ditzingen 1984
• http://www.bauernregeln.net/dezember.html nicht mehr erreichbar
• http://www.main-rheiner.de/region/objekt.php3?artikel_id=2551108 nicht mehr erreichbar
• Benjamin Wolff, E-Mail vom 14. Juni 2007
• Charlotte Bretscher-Gisinger, Thomas Meier (Hg.): Lexikon des Mittelalters. CD-ROM-Ausgabe. J.B. Metzler, Stuttgart / Weimar 2000
• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 9. Herder, Freiburg im Breisgau 2000
• http://www.wienerzeitung.at/DesktopDefault.aspx?TabID=3938&Alias=wzo&cob=426800 nicht mehr erreichbar
• Ursula Pechloff: Münster Zwiefalten. Kunstverlag Peda, Passau 2012
• http://www.piusbruderschaft.de/tagesheiliger/3256-3-august-auffindung-der-reliquien-des-hl-stefanus nicht mehr erreichbar
• Heike Braun: Geschichte des Gottesvolkes und christliche Identität: eine kanonisch-intertextuelle Auslegung … Mohr Siebeck, Tübingen 2010, S. 3
• Ralf Brockmann: Märtyrer Karthagos. Ursprünge und Wandel ihrer Verehrung in
den Kirchenbauten der Stadt. In: Mitteilungen des deutschan archäologischen
Instituts, Römische Abteilung, Band 120. Verlag Schnell und Steiner 2014
korrekt zitieren: Joachim Schäfer: Artikel Stephanus, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienS/Stephanus.htm, abgerufen am 30. 12. 2024
Die Deutsche Nationalbibliothek verzeichnet das Ökumenische
Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte
bibliografische Daten sind im Internet über https://d-nb.info/1175439177 und https://d-nb.info/969828497 abrufbar.
SOURCE : https://www.heiligenlexikon.de/BiographienS/Stephanus.htm
Voir aussi : http://rouen.catholique.fr/spip.php?article1269
http://catholicharboroffaithandmorals.com/Stephen%20Litany.html
