Saint Philippe
Diacre 'Apôtre de la Palestine' (+ 80)
Il fut l'un des sept premiers diacres ordonnés par les
Apôtres. Il évangélisa la Samarie et baptisa le fonctionnaire de la reine
d'Ethiopie après lui avoir annoncé la Bonne Nouvelle de Jésus-Christ, serviteur
prophétisé par Isaïe.
Livre des Actes des apôtres Ac
6
01 En ces jours-là, comme le nombre des
disciples augmentait, les frères de langue grecque récriminèrent contre ceux de
langue hébraïque : ils trouvaient que, dans les secours distribués
quotidiennement, les veuves de leur groupe étaient désavantagées.
02 Les Douze convoquèrent alors l'assemblée des
disciples et ils leur dirent : « Il n'est pas normal que nous délaissions la parole
de Dieu pour le service des repas.
03 Cherchez plutôt, frères, sept d'entre vous,
qui soient des hommes estimés de tous, remplis d'Esprit Saint et de sagesse, et
nous leur confierons cette tâche.
04 Pour notre part, nous resterons fidèles à la
prière et au service de la Parole. »
05 La proposition plut à tout le monde, et l'on
choisit : Étienne, homme rempli de foi et d'Esprit Saint, Philippe, Procore,
Nicanor, Timon, Parménas et Nicolas, un païen originaire d'Antioche converti au
judaïsme.
06 On les présenta aux Apôtres, et ceux-ci,
après avoir prié, leur imposèrent les mains.
Livre des Actes des apôtres Ac
8
04 Ceux qui s'étaient dispersés allèrent
répandre partout la Bonne Nouvelle de la Parole.
05 C'est ainsi que Philippe, l'un des Sept,
arriva dans une ville de Samarie, et là il proclamait le Christ.
06 Les foules, d'un seul cœur, s'attachaient à
ce que disait Philippe, car tous entendaient parler des signes qu'il
accomplissait, ou même ils les voyaient.
...
Philippe se mit en marche. Or, un Éthiopien, un
eunuque, haut fonctionnaire de Candace, reine d'Éthiopie, administrateur de
tous ses trésors, était venu à Jérusalem pour adorer Dieu.
28 Il en revenait, assis dans son char, et
lisait le prophète Isaïe.
29 L'Esprit du Seigneur dit à Philippe : «
Avance, et rejoins ce char. »
30 Philippe s'approcha en courant, et il
entendit que l'homme lisait le prophète lsaïe ; alors il lui demanda : «
Comprends-tu vraiment ce que tu lis ? »
31 L'autre lui répondit : « Comment pourrais-je
comprendre s'il n'y a personne pour me guider ? » Il invita donc Philippe à
monter et à s'asseoir à côté de lui.
Commémoraison de saint Philippe, un des Sept choisis
par les Apôtres pour les aider dans leur ministère. Il convertit à la foi du
Christ l’eunuque, ministre de Candace, reine d’Éthiopie et le baptisa, puis
annonça l’Évangile dans toutes les cités qu’il traversait jusqu’à Césarée, où
il repose, selon la tradition.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/10512/Saint-Philippe.html
Icona di Filippo che converte l'eunuco.
Saint Philippe le Diacre
Un des premiers diacres de l’Église
Fête le 6 juin
† Ier siècle
Autre graphie : Philippe le Diacre ou
l’Évangéliste
Philippe, surnommé « l’Évangéliste » à cause
du zèle avec lequel il prêcha la foi, fut l’un des sept premiers diacres de
l’Église chrétienne, chargés de surveiller la distribution des aumônes aux
chrétiens pauvres de Jérusalem. Il convertit Simon le Magicien (ou le Mage). Il
serait mort martyr à Tralles, en Lydie (auj. Aydin, vallée du Méandre).
On a longtemps confondu ce saint avec Philippe
l’apôtre. On peut néanmoins penser que lui et l’apôtre Philippe ne font qu’une
seule et même personne bien que ce ne soit pas l’opinion la plus répandue. Mais
dès les premiers temps, l’identification a été faite par quelques écrivains
chrétiens. Polycrate, évêque d’Éphèse au IIe siècle, nous informe que Philippe,
« un des Douze » fut enterré à Hiérapolis en même temps que ses deux
filles vierges et qu’une troisième de ses filles fut enterrée à Éphèse (Il
avait quatre filles vierges qui possédaient le don de prophétie). Il est peu
probable que les deux Philippe aient eu des filles et pas de garçons, quatre
prophétesses dans un cas et au moins une dans l’autre. Que Polycrate n’ait fait
aucune mention de la quatrième fille peut s’expliquer si elle était morte ou
avait quitté la maison avant que son père ait lui-même quitté la Palestine. Une
tradition romaine du IIIe siècle localise l’Évangéliste et ses filles à
Hiérapolis. Une autre tradition mentionne la ville de Tralles (auj. Aydin en
Turquie), distante de Hiérapolis d’une vingtaine de kilomètres.
Hiérapolis était proche d’Éphèse où saint Jean écrivit
son évangile, texte dans lequel Philippe joue un rôle important. Il mourut
probablement à Césarée. Le martyrium de Saint-Philippe à Hiérapolis fut élevé
au Ve siècle à la mémoire du saint, mort en 87 ; l’actuelle ville de Pamukkale,
dans la vallée du Méandre, s’est développée à proximité des ruines de la cité
romaine de Hiérapolis.
SOURCE : http://www.martyretsaint.com/philippe-le-diacre/
Philippe, diacre
Ier siècle
Philippe apparaît dans les Actes des Apôtres, au
moment de l’élection des sept Diacres : Philippe vient en second après Etienne
(Ac 6:1-6).
Au chapitre 21:8, l’auteur des Actes donne à ce même
Philippe le titre d’évangéliste, sans doute pour le distinguer de Philippe
l’Apôtre.
Philippe, le Diacre, eut une grande activité dans la
première évangélisation.
Après le martyre d’Etienne, la persécution le fit
quitter Jérusalem et il alla à Samarie (Ac 8:5,) et c’est là qu’il convertit
entre autres un certain Simon, magicien de son état et qui, ensuite, crut
possible d’acheter aux Apôtres le pouvoir d’imposer les mains pour conférer
l’Esprit Saint.
De là vient le mot de «simonie», qui dans l’Histoire
de l’Eglise, a désigné l’erreur, malheureusement fréquente, qui poussa certains
personnages à acheter des charges ecclésiastiques au lieu d’en recevoir la
mission par l’Eglise.
Sévèrement admonesté par saint Pierre, Simon demanda
humblement qu’il lui fût pardonné.
Quant à Philippe, il fut invité par un ange à
retrouver sur la route de Jérusalem à Gaza un voyageur illustre : l’eunuque de
la reine d’Ethiopie. L’épisode est merveilleux (Ac 8:26-40).
Cet eunuque est le premier baptisé de la Gentilité
(car il était «païen», c’est-à-dire non Juif). Et c’est certainement cela qui
rapprocha l’apôtre Paul, désormais converti et devenu «apôtre des Gentils», de
Philippe, car on voit Paul demeurer quelques jours chez Philippe (Ac 21:8).
C’est là que Luc mentionne les quatre filles de
Philippe, auxquelles la Tradition donne les noms de Hermione, Charitine, Iraïs
et Eutychiane.
Philippe passe pour avoir été ensuite évêque à Tralles
en Lydie (Asie Mineure, Turquie occidentale) où il mourut. Certaines autres
sources ont dit qu’il mourut à Césarée, peut-être parce que là se trouvait la
maison de sa famille.
Comme les Grecs, les Latins fêtent saint Philippe le
Diacre le 11 octobre.
SOURCE : http://www.samuelephrem.eu/article-philippe-diacre-110959532.html
![[Saint Philip the Deacon]](https://i2.wp.com/catholicsaints.info/wp-content/gallery/saint-philip-the-deacon/saint-philip-the-deacon-01.jpg?resize=243%2C300)
Also known as
Philip of Hierapolis
Philip the Evangelist
formerly 6 June
Profile
Probably an Hellenized Jew. One of the seven Jerusalem deacons mentioned
in the canonical Acts
of the Apostles. Preached and
performed miracles in
Samaria, converting many
including the magician Simon
Magus. Commanded by an angel,
he travelled from Jerusalem to
Gaza. Converted and baptized the
eunuch of Queen Candace
of Ethiopia.
Transported to Azotus, he preached throughout
the region, finally returning to Caesarea where
he lived with his four daughters, virgins with the gift of prophecy. Met
with Saint Paul
the Apostle on his last journey to Jerusalem.
Some traditions say be became bishop of
Tralles (modern Aydin, Turkey).
Born
baptizing the
eunuch of Ethiopia
with his four daughters
Additional Information
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MLA Citation
“Saint Philip the Deacon“. CatholicSaints.Info. 4
February 2019. Web. 11 October 2021.
<https://catholicsaints.info/saint-philip-the-deacon/>
SOURCE : https://catholicsaints.info/saint-philip-the-deacon/
New
Catholic Dictionary – Saint Philip the Evangelist
Article
Born Caesarea, Palestine; died there c.58. Also known as Philip the Deacon. One of the seven deacons (Acts 6), he first preached in Samaria with great success, and confirmed his preaching with miracles (Acts 8). He converted many who “received the Holy Ghost” (Acts 8) and, commanded by an angel, travelled from Jerusalem to Gaza, on the way converting and baptizing the eunuch of Candace, Queen of Ethiopia (Acts 8). From there he was transported by Divine power to Azotus, and preached to all the cities until he came to Caesarea (Acts 8), where he lived with his four daughters, virgins with the gift of prophecy (Acts 21). Represented baptizing the eunuch of Ethiopia or with his four daughters. Feast, 6 June.
MLA Citation
“Saint Philip the Evangelist”. New Catholic Dictionary. CatholicSaints.Info.
23 August 2013. Web. 8 May 2020. <https://catholicsaints.info/new-catholic-dictionary-saint-philip-the-evangelist/>
SOURCE : https://catholicsaints.info/new-catholic-dictionary-saint-philip-the-evangelist/
Rembrandt, Le Baptême de l’Eunuque, 1626, Museum
Catharijneconvent, Utrecht
St. Philip the Deacon
SO much was the number of the faithful increased after
the first sermons of St. Peter, that the apostles being entirely taken up in
the ministry of the word, it was judged proper to choose seven men, full of the
spirit of God and of wisdom, to have care of the poor, under the name of
deacons or ministers. St. Philip is named the second in this catalogue, 1 who,
according to St. Isidore of Pelusium, was a native of Cæsarea in Palestine. The
deacons were not confined to what seemed to give birth to the institution; for
at that time the divine mysteries were sometimes administered to the faithful
at a supper, as appears from St. Paul, 2 though
afterwards the apostles ordered that the blessed eucharist should only be
received by persons fasting, as St. Austin observes, and is clear from
Tertullian and others. Only the priests could consecrate the holy mysteries;
but deacons often delivered the cup. 3 That
the deacons were appointed to minister in the holy mysteries, (and this
probably by an express order of Christ,) is manifest from the holy scriptures,
and from the writings of the disciples of the apostles. In their first
institution they were ordained by an imposition of hands with prayer. 4 St.
Paul requires almost the same conditions in the deacons as in bishops or
priests, and that they be tried before they be admitted into the ministry. 5 St.
Ignatius, writing to the Trallians, 6 calls
the deacons, “the ministers of the mysteries of Jesus Christ.” And to the
Smyrnæans he says: “Reverence the deacons as the precept of the Lord.” 7 In
his other epistles, he usually joins the deacons with the priests and bishops
as sacred ministers in the church. St. Cyprian calls deacons the ministers of
the episcopacy, and of the church. 8 The
sacred functions in which deacons were employed, were: first, to minister to
the priest at the sacrifice of the eucharist, as St. Laurence testifies in his
famous words to Pope Sixtus, recorded by St. Ambrose. 9 Secondly,
to baptize in the absence of the priest. Thirdly, to preach the divine word.
The holy deacon St. Philip excelled so much in preaching the gospel, that he
acquired the name of evangelist, by which he is distinguished in the Acts of
the Apostles. 10 After
the martyrdom of St. Stephen, the disciples being dispersed into several
places, St. Philip first carried the light of the gospel into Samaria. The
people of that country listened with one accord to his discourses, and by
seeing the miracles which he wrought in confirmation of the doctrine he
delivered, great numbers were converted to the faith. For many who were
possessed by unclean spirits were delivered, and others afflicted with palsies
or lamenesses were healed. 11
At that time one Simon, surnamed the magician, made a
great figure in Samaria. He was a native of Gitton in that country, and, before
the arrival of St. Philip, had acquired a great reputation in the city of
Samaria, seducing the people, whom he had for a long time bewitched with his
magical practices, as St. Luke testifies, 12 who
adds: That they all gave ear to him from the least to the greatest,
saying: This man is the power of God, which is called great. The infernal
spirit sought to oppose these illusions and artifices to the true miracles of
Christ; as he was suffered to assist the magicians of Pharaoh against Moses.
But God, when he permits the devil to exert in such an extraordinary manner his
natural strength and powers, always furnishes his servants with means of
discerning and confounding the imposture. Accordingly the clear miracles
wrought by Philip put the magician quite out of countenance. Being himself
witness to them, and seeing the people run to Philip, to be baptized by him, he
also believed, or pretended to believe; and being baptized, stuck close to
Philip, hoping to attain to the power of effecting miracles like those which he
saw him perform. The apostles at Jerusalem hearing of the conversion of
Samaria, sent thither SS. Peter and John to confirm the converts by the
imposition of hands, which sacrament only bishops could confer. With the grace
of this sacrament at that time were usually conferred certain external gifts of
the miraculous powers. Simon seeing these communicated to the laity by the
imposition of the hands of the apostles, offered them money, saying: “Give me
also this power, that on whomsoever I shall lay my hands he may receive the
Holy Ghost.” But St. Peter said to him: “Keep thy money to thyself to perish
with thee, because thou hast thought that the gift of God may be purchased with
money. Do penance for this thy wickedness; and pray to God, if perhaps this
thought of thy heart may be forgiven thee. For I see thou art in the gall of
bitterness, and engaged in the bonds of iniquity.” Simon being in that evil
disposition was incapable of receiving the gifts of the Holy Ghost, at least
interior sanctifying grace. Nor did he sincerely seek this. However, fearing
the threat of temporal evils, he answered: “Pray you for me to the Lord, that
none of these things may come upon me.” From this crime of Simon, the sin of
selling any spiritual thing for a temporal price, which both the law of nature
and the positive divine law most severely condemn, is called simony; and
to maintain that practice lawful is usually termed in the canon law the heresy
of Simon Magus. We have no further account of this impostor in the holy
scriptures, except that he and his disciples seemed marked out by St. Paul and
St. Jude; 13 and
St. James proved against them 14 the
necessity of good works to salvation. St. Peter also draws their portrait in
the most frightful colours. 15 The
fathers generally look upon the conversion of Simon to the faith as an act of
hypocrisy, founded only in ambition and temporal views, and in the hope of
purchasing the gifts of the Holy Ghost, which he ascribed to a superior art,
magic. We learn from St. Epiphanius, 16 St.
Irenæus, 17 Tertullian, 18 Theodoret, 19 and
other fathers, that he afterwards pretended to be the Messias, and called
himself the power of God, who was descended on earth to save men, and to
re-establish the order of the universe, which he affirmed had been disturbed by
the ambition of the angels striving which should be the first, and enslaving
men under their government of the world. He said, that to hold man in their
captivity, they had invented the law of good works, whereas he taught that
faith alone sufficeth to salvation. He pretended that the world was created by
angels, who afterwards revolted from God and usurped an undue power in it. Yet
he ordered them to be honoured, and sacrifices to be offered to the Father by
the mediation of these powers, not to beg their succour, but to appease them
that they might not obstruct our designs on earth, nor hurt us after our death.
This superstitious worship of the angels was a downright idolatry, and was
condemned by St. Paul. 20 See
on it Tertullian, St. Epiphanius, and Theodoret. Simon rejected the Old
Testament, saying it was framed by the angels, and that he was come to abolish
it. Having purchased a beautiful prostitute at Tyre, he called her Helena, and
said she was the first intelligence, and that the Father through her had
created the angels. He often called himself the Holy Ghost; which name he
sometimes gave also to Helena. He required divine honours to be paid to himself
under the figure of Jupiter, and to Helena under that of Minerva. He denied
free-will, and sowed the seeds of the abominations afterwards propagated by the
Gnostics. His extravagant system was a medley formed from Paganism, and the
Christian, Jewish, and Samaritan doctrines. He strove in all things to rival
Christ. His journey to Rome will be mentioned in the life of St. Peter. St.
Philip had the affliction amidst the spiritual success of his ministry, to see
the hypocrisy of this monster, and the havoc of souls made by his impiety and
blasphemies. Christ himself was pleased to suffer much contradiction in his
doctrine, to teach his disciples patience and meekness under the like trials
from the obstinacy of impenitent sinners. If their labours were always
successful where would be the crown of their patience?
St. Philip was probably still at Samaria, when an
angel appearing to him, ordered him to go southward to a road that led from
Jerusalem to Gaza. There he found an Ethiopian eunuch, one of the principal
officers in the court of Queen Candace, and her high treasurer, who, being a
Jew, had made a religious visit to the temple, and was then on his road
homewards. 21 Such
was his affection to the sacred writings, that he was reading the prophecy of
Isaiah as he was travelling in his chariot. The passage on which he was
meditating happened to be that 22 in
which the prophet, speaking of the passion of Christ, says he was led like a
sheep to the slaughter; that his humiliation was crowned, his ignominious
condemnation being taken away by the glory of his resurrection; for who can
explain his eternal generation, or the glorious resurrection of his humanity,
which is as it were a second miraculous birth. St. Philip expounded to him this
text, which the eunuch did not understand, instructed him perfectly in the
faith, and baptized him. After which the eunuch returning home full of joy,
became the apostle and catechist of Ethiopia his country, as St. Jerom assures
us 23 from
Eusebius. The Abyssinians to this day regard him as their apostle. As for St.
Philip, when he had baptized his illustrious convert, he was conveyed by God to
Azotus, where he published the gospel, and in all the other towns in his way to
Cæsarea, the place of his ordinary residence. Twenty-four years afterwards St.
Paul, when he came thither in 58, lodged in his house. His four daughters were
virgins and prophetesses. 24 St.
Jerom says they preserved their virginity by vow, or at least out of devotion. 25 The
same father thinks their gift of prophecy was the recompense of their chastity. 26 St.
Philip probably died at Cæsarea. It was the apostle St. Philip who died at
Hierapolis, whose death and daughters some have confounded with the deacon’s.
Note 3. This is clear from Constit. Apost. l. 8,
c. 13. St. Cypr. l. de Lapsis, and the author of Quæst. Vet. et Novi Test.
c. 101, &c. [back]
Note 6. Ep. ad Trallian. n. 2, p. 62. [back]
Note 7. Ep. ad Smyrn. n. 7, p. 37. [back]
Note 8. S. Cypr. ep. 65, ed. Pam. [back]
Note 9. L. 1, Offic. c. 41. [back]
Note 10. Acts xxi.
8. See Grotius, ib. [back]
Note 12. Acts viii.
11. [back]
Note 13. 2 Tim. iii.
1, 2, 3, 8, 13; Jude iv. [back]
Note 14. Jac. ii. 14. [back]
Note 15. 2 Pet. ii.
1, 2, 3, 13. [back]
Note 16. St. Epiph. Hær. 21. [back]
Note 17. St. Irenæus, l. 1, c. 2. [back]
Note 18. Præscr. c. 33. [back]
Note 19. Hæret. fabul. c. 1, 5, 9. [back]
Note 20. Coloss. ii.
18. Theodoret says, that this superstitious worship of angels continued
long in Phrygia and Pisidia, and that some of their oratories were standing in
his time. Comm. in Coloss. ii. p. 355. The council of Laodicea in those parts
had condemned it. Can. 35, ed. Bevereg. t. 1, p. 468. On which read the
comments of Balsamon, Zonaras, and Aristenus. Ibid. [back]
Note 21. These Ethiopians inhabited the peninsula
of Meroë, lying on the west, adjoining to the lower part of Egypt. Women
usually reigned in that country, and many of their queens were called Candace.
Some say from Pliny, l. 6, c. 29, and Strabo, l. 17, that Candace was the name
of all the queens of that country. See Calmet. [back]
Note 22. Isa. liii.
7, as read in the LXX. [back]
Note 23. St. Hieron. in Isa. liii. et ep. 103.
Eusebius, Hist. l. 2. St. Iren. l. 3, c. 12. [back]
Note 25. L. 1, contra Jovin. c. 24. [back]
Note 26. Ep. 8, et Ep. 78, c. 16. [back]
Rev. Alban Butler (1711–73). Volume
VI: June. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/6/062.html
Seven Deacons
The seven men elected by the whole
company of the original Christian community
at Jerusalem and ordained by
the Apostles,
their office being chiefly to look after the poor and the
common agape. The number of believers at Jerusalem had
grown very rapidly, and complaints had been made that poor widows of
Hellenistic Jews were
neglected. The Apostles, not desiring to be drawn away from preaching and
the higher spiritual ministry to care for material things,
proposed to the believers to transfer such duties to
suitable men, and following this suggestion the "Seven" were
appointed (Acts
6:1-6). This was the first separation of an ecclesiastical, hierarchical office
from the Apostolate in which up to then
the ecclesiastico-religious power had been concentrated. The
"seven men" were "full of the Holy Ghost" and
therefore able partially to represent the Apostles in more important
matters referring to the spiritual life, as is seen in the case of St.
Stephen at Jerusalem,
of St. Philip in Samaria,
and elswhere. Nothing further is known of several of the
seven deacons,
namely Nicanor, Timon, and Parmenas. Philip, who is called the
"Evangelist", preached with much success in Samaria (Acts
8:5 sq.), so that the
two Apostles Peter and John went there later to bestow
the Holy Ghost on those whom he had baptized.
He also baptized the
eunuch of the Queen of the Ethiopians (Acts
8:26 sqq.). According to the further testimony of the Book of
the Acts (xxi, 8 sqq.) he lived later with his prophetically gifted daughters
at Caesarea. His feast is
observed on 6 June, by the Greek
Church on 11 October. In later narratives Prochorus is said
to be one of the seventy disciples chosen by Christ; it is
related that he went to Asia
Minor as a missionary and became Bishop of Nicomedia.
The apocryphal Acts of John were
wrongly ascribed to him [cf. Lipsius, "Apokryphe Apostelgeschichten
und Apostellegenden", I (Brunswick, 1883), 355 sqq.]
In the second half of the second century a
curious tradition appeared respecting Nicholas. Irenaeus and
the anti-heretical writers of the early Church who follow him refer
the name of the Nicolaitans —
a dissolute, immoral sect that
are opposed, as early as the Apocalypse of John — to that
of Nicholas and trace the sect back
to him (Irenaeus, Against
Heresies I.26.3 and III.11.1). Clement relates
as a popular report (Stromat., II, xx) that Nicholas was reproved by
the Apostles on
account of his jealousy of his beautiful wife. On this he set her
free and left it open for any one to marry her, saying that the flesh
should be maltreated. His followers took this to mean that it was necessary to
yield to the lusts of the flesh (cf. the Philosophumena, VII,
36). This narrative points to a similar tradition, such as is found
in Irenaeus respecting
the Nicolaitans.
How far the tradition is historical cannot now be
determined, perhaps the Nicolaitans themselves falsely ascribed
their origin to the Deacon Nicholas [cf. Wohlenberg,
"Nikolas von Antiochen und die Nikolaiten" in the "Neue kirchl.
Zeitschrift" (1895), 923 sqq.].
Kirsch, Johann Peter. "Seven Deacons." The
Catholic Encyclopedia. Vol. 13. New York: Robert Appleton
Company, 1912. 6 Jun.
2015 <http://www.newadvent.org/cathen/13741c.htm>.
Transcription. This article was transcribed for
New Advent by Herman F. Holbrook. For the Reverend Stuart A.C. MacDonald/Acts
6.4.
Ecclesiastical approbation. Nihil Obstat. February
1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal
Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/13741c.htm
Beato Angelico, raffigurante San Pietro mentre consacra i Sete Diaconi. S. Stefano martire è genuflesso.
Dettaglio di un affresco nella Cappella Niccolina
San Filippo Diacono
Palestina, primo secolo dopo Cristo
Secondo gli Atti degli apostoli è uno dei sette
«uomini di buona reputazione» scelti come diaconi. Il primo, Stefano, è il
protomartire; Filippo è il primo missionario della storia cristiana. Sulla
strada della missione è costretto dalla persecuzione scoppiata dopo la morte di
Stefano che induce gli ebrei cristiani ellenizzanti ad allontanarsi da
Gerusalemme. Egli si reca, dunque, in Samaria che diviene la prima tappa
dell’annuncio del Vangelo al di fuori della Giudea. I cristiani di Samaria
restano in comunione con i fedeli della capitale. Pietro e Giovanni
visitano i nuovi credenti e invocano su di loro lo Spirito Santo con
l’imposizione delle mani. La missione, tuttavia, non conosce confini. Dopo aver
annunciato il Vangelo in Samaria, Filippo riceve dallo Spirito l’ordine di
recarsi sulla strada per Gaza. Qui passa su un carro un funzionario africano
che ritorna in patria dopo essere stato pellegrino a Gerusalemme. Filippo gli
si avvicina e lo sente leggere un brano del profeta Isaia che parla di un
misterioso servo condotto a morte. Ispirato dallo Spirito Santo, gli
spiega che il testo parla in realtà di Gesù. Convinto, il funzionario africano
gli chiede il battesimo, che Filippo gli amministra. Il Vangelo si accinge così
a varcare una nuova frontiera, in direzione dell’Africa. Il diacono si
stabilisce infine a Cesarea dove è chiamato evangelista, è cioè la guida delle
comunità. Qui egli avrà l’onore di ospitare l’apostolo Paolo nella sua casa,
dove vive con quattro figlie nubili che sono considerate profetesse. Nulla
sappiamo della morte di questo generoso protagonista della prima comunità
cristiana.
Martirologio Romano: Commemorazione di san
Filippo, che fu uno dei sette diaconi eletti dagli Apostoli: convertì la
Samaria alla fede di Cristo, battezzò l’eunuco di Candace regina d’Etiopia ed
evangelizzò tutte le città che attraversava, fino a Cesarea, dove si ritiene
che abbia terminato i suoi giorni.
Per distinguerlo da Filippo di Bethsaida, uno dei
Dodici, gli Atti degli apostoli lo chiamano “evangelista”, nel senso di
annunciatore del Vangelo. È uno dei sette "uomini di buona
reputazione" scelti a Gerusalemme dai primi cristiani come aiutanti degli
apostoli nelle incombenze pratiche (gli altri sono Stefano, Pròcoro, Nicanore,
Timone, Pàrmena e Nicolao).
Ma non si limitano all’amministrazione: Stefano si
impegna in un’appassionata predicazione, e viene ucciso con la lapidazione
nell’offensiva anticristiana capeggiata, tra gli altri, da Saulo di Tarso. È il
primo martire. Allora Filippo, con altri membri della prima comunità cristiana,
fugge da Gerusalemme, e si fa poi evangelizzatore in Samaria con straordinari
risultati. Predica, convince, battezza, e crea così la prima comunità cristiana
oltre i confini della Giudea. Arrivano allora Pietro e Giovanni da Gerusalemme,
a ratificare e completare la sua opera, imponendo le mani ai neobattezzati:
"Essi ricevettero lo Spirito", dicono gli Atti, raccontando poi
l’episodio del ciarlatano Simon Mago, che vorrebbe “comprare” da Pietro il
potere di conferire lo Spirito, tirandosi invece addosso la sua cruda risposta:
"Va’ in perdizione tu e il tuo denaro!". Dalla Samaria, Filippo
ritorna poi a Gerusalemme. E un giorno, per ispirazione soprannaturale, si
avvia lungo la strada per Gaza, dove incontra uno straniero sicuramente molto
autorevole, perché viaggia su un cocchio.
È infatti un etìope, ministro della regina Candace. Fa
salire Filippo con sé, e lo invita a commentare un brano del profeta Isaia che
sta leggendo, ma che non capisce. Non è chiaro se egli sia di religione
ebraica; ma certo si sente fortemente attratto dalla fede d’Israele, ed è
venuto a Gerusalemme “per adorare”. Sul testo di Isaia incomincia tra lui e
Filippo un dialogo che si concluderà con questa sua richiesta: "Che cosa
impedisce che io sia battezzato?". E così se ne ritorna in Etiopia
cristiano (Atti, cap. 8).
Filippo, pioniere dell’evangelizzazione fuori dalla
Giudea, non agisce secondo un programma. Lo ha spinto in Samaria un momento di
pericolo, e sulla via per Gaza lo ha indirizzato un segnale misterioso. Poi si
ferma in Palestina: e lo troviamo predicatore nella regione costiera, lungo un
itinerario che si conclude a Cesarea Marittima. Qui Filippo dà vita a una
comunità cristiana e prende dimora stabile con le sue quattro figlie nubili,
conosciute come “profetesse”. E qui, nella dimora dei suoi ultimi anni, un
giorno entra come ospite l’antico persecutore Saulo, che ora è diventato Paolo
Apostolo, fratello nella fede e nella predicazione (Atti, cap. 21).
Nulla di certo si sa della morte di Filippo. Sarebbe
avvenuta a Cesarea, secondo una tradizione. Un’altra la pone invece nella città
di Tralle (Asia Minore), di cui Filippo sarebbe stato vescovo.
Autore: Domenico Agasso
SOURCE : http://www.santiebeati.it/dettaglio/91612
The baptisms of the Ethiopian eunuch by St. Philip the Evangelist
and of Jesus Christ by St. John the Baptist,
stained glass diptych, Cathedral of the
Incarnation, Garden City, New York
Den hellige Filip av Hierapolis (1. årh)
Minnedag: 6.
juni
Den hellige Filip av Hierapolis var en av De syv
hellige diakoner i Apg 6,1-7. I den første kristne menigheten i Jerusalem
var det oppstått en tvist mellom de greske jødene, som hadde kommet til
Jerusalem fra de andre regionene av det romerske imperiet, og de innfødte
hebreere, hvor grekerne klaget over at deres enker ble forbigått ved
matutdelingen. Da ble «Syv mann, folk med godt rykte, åndsfylte og forstandige»
valgt av menigheten for å stå for «tjenesten ved bordene», det vil si den
sosiale omsorgen for familiene til de hellenistiske jødene. Dermed kunne
apostlene utføre sin egentlige oppgave, «bønnen og forkynnelsen av Ordet».
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.
I likhet med Stefan var Filip trolig gresk, noe navnet
viser. Diakonenes oppdrag utviklet seg snart ut over deres opprinnelige
oppgaver, og Filip evangeliserte fra sted til sted. I følge Apostlenes
gjerninger var han den første kristne som forkynte i Samaria, og han omvendte
den beryktede Simon Magus (Apg 8,5-13). Deretter, mens han var på vei mellom
Jerusalem og Gaza, omvendte han en evnukk som var skattmester for kandake (dronningen)
av Etiopia (Apg 8,26-40). Denne mannen skal ved sin hjemkomst ha grunnlagt den
etiopiske kristne kirken, og Filip regnes dermed som den etiopiske kirkens far.
På veien hjem fortsatte Filip å forkynne i kystbyene
fra Asjdod til Caesarea i Palestina, og han slo seg ned i Caesarea hvor han
kjøpte et hus og bodde der sammen med sine fire ugifte døtre med profetisk
begavelse (Apg 21,8-9), som vi ikke kjenner navnet til, men som alle æres som
helgener sammen med ham. 24 år senere bodde den hellige Paulus hos
Filip da han besøkte Caesarea.
En gresk tradisjon forteller at Filip ble biskop av
Tralles i Lydia i Lilleasia (i nærheten av den nåværende byen Aydin i
Vest-Tyrkia). Han døde, kanskje som martyr, i Hierapolis (i dag Pamukkale i
Vest-Tyrkia), hvor han og senere hans døtre ble gravlagt. Hans minnedag er 6.
juni og hans navn står i Martyrologium Romanum. Han feires den 11. oktober i
den greske og koptiske kirken og 9. februar hos armenerne. Han kalles også
Filip Diakonen. Han fremstilles som ung diakon ved dåpen av den etiopiske
evnukken.
Den bysantinske kirken regner ham med blant Jesu 70
disipler, og han hadde slik suksess i sin evangelisering at han også noen
ganger kalles «Evangelisten», en tittel som vanligvis gis den hellige
apostelen Filip.
Dette har ført til sammenblanding, og noen har ment at apostelen Filip og
diakonen Filip er en og samme person. Nyere forskning mener at dette er en
forveksling, men den har skapt en del tradisjoner om Filips døtres betydning i
den tidlige kirken.
Han står som nr. 11 på biskop Dorotheus av Tyrus liste
over «Jesu Sytti
disipler» i henhold til Den ortodokse kirkes tradisjon.
SOURCE : http://www.katolsk.no/biografier/historisk/fhierapo
