10. The miracle of the healing of the man lame since birth and Peter’s sermon in Solomon’s Porch drew a good number of listeners to the true Faith, as verse 4 of chapter IV of the Acts of the Apostles shows: «But many of them who had heard the word believed: and the number of the men was five thousand» (Acts IV, 4); that is, counting women and children, five thousand were converted to Christianity by Peter’s second sermon. In the same chapter IV (vs. 1-3 and 5-21) of the Acts, Saint Luke depicts for us the first persecution of the Church by the impious Sanhedrin, which was ever on the watch for the Apostles in order to oppose them in their preaching of the Gospel, just as they had previously done with Christ: «And as they were speaking to the people, the priests and the officer of the Temple and the sadducees came upon them, being grieved that they taught the people and preached in Jesus the resurrection from the dead. And they laid hands upon them and put them in prison till the next day, for it was now evening» (Acts IV, 1-3). As we interpret from the sacred text, on that same 21st of May of the year 34, after the curing of the crippled man, and when Peter and John were still preaching to the people, they were both arrested in Solomon’s Porch and then imprisoned in the dungeons of the High Priests’ palace, in order to be judged the next day. The Sanhedrin took this course of action without being hindered in any way by the Roman authorities; particularly since at that time Pilate was dwelling at his official residence in Caesarea Maritime. Saint Luke goes on to say: «And it came to pass on the morrow, that their princes and ancients and scribes were gathered together in Jerusalem. And Annas the High Priest and Caiphas and John and Alexander, and as many as were kindred of the High Priest» (Acts IV, 5-6). We teach that mention is made here of the authority of Annas, to show us that he was the malevolent mind behind the Sanhedrin’s perverse plans; though as we know the wicked Caiphas was official High Priest and maximum authority of the apostate Jewish Church. Caiphas, besides, was the father of the also iniquitous John and Alexander. When the Apostles Peter and John, on the 22nd of May of the year 34, that is the day after their seizure, were brought before the Council, they were asked: «By what power or by what name have you done this?» (Acts IV, 7); to which the Prince of the Apostles replied with unprecedented courage, rendering trustworthy testimony of Our Lord Jesus Christ (Acts IV, 8-12). Hence we see that what the Divine Master had announced was already being fulfilled: that they would do to his Apostles as they had done to Him; and that the Holy Ghost would put in their mouths the necessary words for them to confess the truth with great wisdom, to the admiration of their hearers. That is why we read in the Acts of the Apostles that the assembled Sanhedrin, seeing before them «the constancy of Peter and John, understanding that they were unlettered and ignorant men, wondered» (Acts IV, 13) at their extraordinary wisdom and eloquence of expression. Wherefore the sacred text adds, we interpret, that by their magisterium, more than by anything else, were Peter and John recognized to have been with Jesus. The courage and strength displayed by both Apostles before the members of the Sanhedrin made such an impact on these latter that, exceedingly confounded by the public evidence of the supernatural events, since moreover, alongside Peter and John stood the healed man, «they charged them not to speak at all nor teach in the Name of Jesus» (Acts IV, 18). The two Apostles, nevertheless, resolute in their ministry of the word, responded to the vile proposals of the Sanhedrin saying: «If it be just, in the sight of God, to hear you rather than God judge ye. For we cannot but speak the things which we have seen and heard» (Acts IV, 19-20). In other words Peter and John, fortified by the Holy Ghost, left to posterity faithful testimony that obedience to God came before that to man. The sacred text goes on to relate that the Sanhedrists «threatening, sent them away, not finding how they might punish them, because of the people: for all men glorified what had been done, in that which had come to pass. For the man was above forty years old in whom that miraculous cure had been wrought» (Acts IV, 21-22). That is, the Sanhedrin feared the reaction of many of the simple folk, enthused by the miracle and by Peter’s teaching. The two Apostles, when freed from the clutches of the Sanhedrin, went to the Cenacle; and, as we interpret from the sacred text (Acts IV, 23-30), all those gathered there, impelled by the Most Holy Virgin Mary, with one accord lifted up their voices to God to sing His eternal praises with the words of Psalm II of David (Acts IV, 24-26; Ps. II, 1-2); at the same time as they pondered some passages of Christ’s Passion, in the following manner: «For of a truth there assembled together in this city against Thy Holy Son Jesus, Whom Thou hast anointed, Herod and Pontius Pilate, with the Gentiles and the people of Israel. To do what Thy hand and Thy counsel decreed to be done» (Acts IV, 27-28): that is, that by Christ’s Most Sacred Passion and Death, the divine decree of the Work of Reparation and Redemption should be carried out. Finally, those gathered at the Cenacle (Acts IV, 29-30) besought the Lord that in all freedom they be able to spread His divine word and work wonders in the Name of Jesus, for the greater confirmation of the truth. Saint Luke goes on to say: «And when they had prayed, the place trembled wherein they were assembled: and they were all filled with the Holy Ghost; and they spoke the word of God with confidence» (Acts IV, 31); here referring to another manifestation of the Holy Ghost, though in far less degree than that of Pentecost Sunday; and with this fresh impulse of the Paraclete, they preached the Gospel with greater vehemence.
11. Saint Luke then throws into relief once more the spirit of unity and fraternal charity reigning amongst all the Christians (Acts IV, 32), the great apostolate carried out by the twelve Apostles (Acts IV, 33) and the great generosity of all, including the terciaries; for «neither was there any one needy among them. For as many as were owners of land or houses sold them and brought the price of the things they sold, and laid it down before the feet of the Apostles. And distribution was made to every one, according as he had need « (Acts IV, 34-35). Saint Luke, in verses 36-37 of chapter IV of the Acts, next tells us how one of the religious, the disciple Joseph, surnamed Barnabas, sold land he owned and brought all the proceeds to the Apostles. In this way stress is placed upon the obligation of the members of both communities to have no personal possessions, in virtue of the vow of poverty, which, together with the vows of obedience and chastity, then already constituted the essential basis of the religious life. But we make clear that Barnabas, one of the earliest disciples of the Lord, had recently inherited that property. In contrast to Barnabas’ good example Saint Luke also shows us, now in chapter V of the Acts of the Apostles (vs. 1-10), the lamentable episode of Ananias and his wife Saphira; concerning whom we teach that, while still young, they had of their own free will made the decision to separate and enter the respective religious conununities. As this sublime consecration to God requires each member by virtue of the vow of poverty to give up all possessions, both of them, before entering their convents, sold a piece of land they possessed, in order to bring the money to the Apostles. But tempted by greed, husband and wife decided secretly to withhold part of the proceeds, and then deceive Peter by telling him that what they were giving was the full price of the land. It turned out, however, that when Ananias arrived at the Cenacle to enter as a religious, Peter, enlightened by the Holy Ghost, was aware of the deception schemed by both consorts. As is seen in the sacred text, God punished first the husband with sudden death, and three hours later did likewise with his wife, for she had used the same lie on her arrrival at the Cenacle to enter the female community. The fact that Saint Peter, moved by God, reproached both so harshly, telling them that with their deceitful behaviour they had lied to the Holy Ghost, was principally because of the contempt that their dishonest conduct implied towards the person and authority of the Pope, and also because it was an offence against the healthy spirit of the religious life, when they were free to have kept the land, or the whole or part of the price thereof, until the moment they took their three vows, which at that time were always perpetual. With the punishment of Ananias and Saphira, Our Lord Jesus Christ manifestly and categorically exalted the Supreme Authority of the Pope in the conscience of the Church’s children, and further instilled the respect due to him as His Vicar on earth. That is why Saint Luke concludes this passage thus: «And there came great fear upon the whole Church and upon all that heard these things» (Acts V, 11).
12. Chapter V of the Acts of the Apostles dwells, too, on the second persecution suffered by the nascent Church - this time against all the Apostles - due to the infernal anger caused the Sanhedrin by the fruits of the evangelization carried out by the Twelve; for as is seen in the sacred text (Acts V, 12-16), the prestige of the first hierarchs of Christ’s Church was daily increasing on account of the extraordinary charisms infused in them by the Holy Ghost. Wherefore, in view of the supernatural powers with which the Apostles were endowed, especially Peter, many from Jerusalem and from other places had recourse to them to be healed of all kinds of illnesses; and, at the same time, to hear the wholesome teachings that fell from their lips. The sacred text recounts that «no man durst join himself unto them: but the people magnified them « (Acts V, 13); that is to say that, while the Sanhedrin and the entire brood of Jews faithful to its orders set grievous snares for the Apostles, many of the simple folk praised them for their teaching and miracles; in suchwise that «the multitude of men and women who believed in the Lord was further increased» (Acts V, 14). As we interpret from the sacred text (Acts V, 17-18), in the morning of Sunday the 5th of June of the year 34, while preaching to the crowd in Solomon’s Porch, the twelve Apostles were seized by the Temple guards on the orders of the Sanhedrin and led to the dungeons of the High Priests’ palace where Peter and John had been imprisoned some days before, and which had been Christ’s prison before being judged by Caiphas. As we deduce from verse 19, when the 6th of June had begun, «an Angel of the Lord by night opening the doors of the prison and leading them out, said: Go, and showing yourselves in the Temple, preach to the people all the words of this life. Who having heard this, early in the morning, entered the Temple and taught» (Acts V, 19-21a). Saint Mary of Jesus of Agreda quite correctly relates that it was the Divine Mary Who, praying in the Cenacle for the Apostles, sent the heavenly hierarch, whom we teach was the Archangel Saint Michael, to free them from their chains and open for them the prison doors. We add that, although the prison was painstakingly watched by the Sanhedrin guards, the departure of the twelve Apostles, from both dungeon and palace, went mysteriously unnoticed. But it is well to state that the Twelve, when freed, first went to the Cenaele to console with their presence the men and women disciples who, deeply grieved, were praying together with the Most Holy Virgin Mary for their deliverance. It was at 9 a.m. on Monday the 6th of June when the twelve Apostles, fulfilling God’s command through the Archangel who had freed them, went to the Temple to teach in Solomon’s Porch, for at that hour, as we know, many Jews assembled for public morning prayer.
13. While the twelve Apostles taught in the Temple in Solomon’s Porch, there took place what Saint Luke goes on to relate in verse 21 of chapter V of the Acts of the Apostles: «And the High Priest arriving, and they that were with him, convoked the Council and all the ancients of the children of lsrael» (Acts V, 21b). We teach that at 10 a.m. on that Monday the 6th of June of the year 34, for which hour the Sanhedrin had been summoned, the High Priest or Supreme Pontiff, namely Caiphas, accompanied by Annas, made his arrival at the council hall of the Pontiffs’ palace, thus opening the extraordinary meeting at which the twelve Apostles were to be judged and condemned. Thus, as is seen in the following verses of the sacred text, «they sent to the prison to have them brought in. But, when the ministers went and opening the prison found them not there, they returned to report, saying: The prison indeed we found shut with all diligence, and the keepers standing before the doors; but opening them, we found no man within. Now when the officer of the Temple and the Chief Priests heard these words, they were in doubt as to what had been done with them» (Acts V, 21c-24). The said magistrate of the Temple was the new Head Bailiff and minister in whom Annas and Caiphas placed full confidence, the replacement for the perfidious Malchus who had buffeted Christ and been hurled body and soul into Hell on Pentecost Sunday at the very hour the Holy Ghost descended on the Apostles. While the Sanhedrin in full was overcome with astonishment at the mysterious disappearance of the Apostles, the sacred text says (Acts V, 25-28), as we interpret, that from the Temple came a messenger to inform the Council that the Twelve were to be found there preaching to the people; so they were again arrested, brought without violence before the Sanhedrin, and severely recriminated. Thus Peter and the other Eleven had a fresh opportunity to give testimony of Christ and to say valiantly: «We ought to obey God rather than men» (Acts V, 29-32); wherefore the members of the Sanhedrin, hearing this, were exceedingly wroth and thought to kill them (Acts V, 33). Saint Luke then relates the intervention of the disciple Gamaliel before the Sanhedrin in defence of the Apostles (Acts V, 34-39) on that same 6th of June, an event considered in Chapter XXXII of this Treatise. This second persecution of the Apostles that we are relating, ended with their being scourge and most strictly forbidden to speak more of Jesus, to the consequent joy of the Twelve for having been found worthy to suffer injury for their Divine Master, Whom they continued ceaselessly to preach in the Porch of the Temple of Jerusalem, in the houses of the Jews and throughout the city (Acts V, 40-42).
14. Saint Luke, in the Acts of the Apostles, continues thus his narrative of the life of the first Christians: «And in those days, the number of the disciples increasing there arose a murmuring of the Greeks against the Hebrews, for that their widows were neglected in the daily ministration» (Acts VI, 1). Concerning this obscure passage we teach that for the proper functioning of the administration and distribution of the Church’s goods destined for works of charity, Peter had named various laymen to distribute relief to those most in need, and, besides, to carry out other charitable missions. Those entrusted had recourse, in turn, to some virtuous widows who preferred to serve the Church in that state, having no religious vocation. Now many Greek-speaking people were joining the daily increasing number of secular members of the faithful - called disciples in the sacred text -, and those entrusted with the works of charity, for the most part Hebrew, continued to request the charitable services of widows of their own tongue more than those of the Greek tongue; which gave rise to murmuring among the Greek faithful to whom it appeared that the widows of their own tongue were being discriminated against. Peter, to avoid discord among the children of the Church, determined that control of the works of charity should pass into the hands of the hierarchy, but without direct intervention of the twelve Apostles. Hence Peter decided to ordain seven of the religious as deacons, that they might organize a balanced administration and distribution of alms, counting on the services of laymen and widows to be named by the deacons without distinction of tongue or nation. In this respect Saint Luke goes on to say: «Then the Twelve calling together the multitude of the disciples said: It is not right that we should leave the word of God and serve at table. Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business. And we will give ourselves continually to prayer and to the ministry of the word. And the proposal was liked by all the multitude. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip and Prochorus and Nicanor, and Timon and Parmenas and Nicholas, a proselyte of Antioch» (Acts VI, 2-5). That is to say that Peter, taking into account the opinion of the other Apostles, elected the seven disciples named above, of whom Nicolas alone was not of the 72 official disciples or Princes of the Church. On the 16th of July of the year 34 there took place the ceremony of the ordination of the seven deacons by Peter the first Pope, being present at the Cenacle: the Most Holy Virgin Mary, the members of both religious communities and tertiary faithful of both sexes. As the sacred text says, for the ordination of the seven, «these they set before the Apostles: and they praying, imposed their hands upon them» (Acts VI, 6); concerning which we teach that Peter alone, and in silence, imposed his hands upon each of those chosen, thus conferring the diaconate; though the other Apostles imposed their hands upon them also, in order to bless them and enhance the solemnity of the act, without their imposition forming part of the essence of the Sacrament. When in the cited verse Saint Luke says that the Apostles were praying, it should be interpreted that the ceremony of ordination took place after Peter had celebrated Holy Mass, at which all had been present. Here we sadly record that the deacon Nicholas, who was at first faithful to the Church, later on was to apostatize in order to give free rein to his depraved inclinations and doctrines; which would lead him to found the abominable sect of the Nicolaites, promoter of heresies and - by openly combating priestly celibacy - cause of the corruption of not a few priests of the early Church. The Apocalypse (II, 6 & 15) contains terrible words of reproach for the doctrine and works of the sect founded by Nicholas. His Holiness Pope Gregory XVII, after infallibly clarifying that this perverse deacon was the founder of the said sect of the Nicolaites, branded him a new Judas, stating besides that Hell is his abode.
15. The evangelizing labour of the Apostles continued to produce admirable effects among the Jews, for as Saint Luke says: «The word of God increased: and the number of the disciples was multiplied in Jerusalem exceedingly. A great multitude also of priests obeyed the faith» (Acts VI, 7). This surprising passage is a clear demonstration of the massive growth, at that time, of the Mystical Body of Christ and the evident spiritual ruin of the apostate Jewish Church; given that among the deicide people, despite the obstinacy of the majority, there were many who yielded to the effects of grace, always favourable to those that still retain in their hearts at least a little goodwill in seeking the truth. What made the deepest impression on many of these Jews, besides the prodigious signs they saw in the Apostles, was the blameless conduct of those first members of the Church, whose lives were in keeping with the doctrine of the Gospel they professed, where as the hierarchs of the apostate Jewish Church were becoming ever more corrupt. That is why a good number of levitical priests as well, dedicated to the ministry of the Temple of Jerusalem and of many synagogues within and without Palestine, came to join the Apostles, acknowledging that in the doctrine professed by Christ’s Church was contained the purity of the Law of Moses in all its perfection, according to the spirit of the Gospel preached by that Messias relentlessly combated and ignominiously crucified by His own people; though we make clear that none of these converted priests were of the number of the Sanhedrin. It is well to mention that the surprising fruits of conversion continually wrought by the evangelizing labour of the Apostles were due to the profuse action of the Holy Ghost in souls, in response to the continual petitions of His Divine Spouse the Virgin Mary. For as the eminent Doctor of Agreda says, the little barque of the New Church governed by the Divine Lady made prosperous headway, with the counsels and warnings She gave, with the doctrines She taught, as likewise with the prayers and petitions She incessantly offered on her behalf, without leaving the Church unattended for a moment in all that was necessary for these things and for the consolation of the Apostles and other faithful. As the Doctor of Agreda also teaches, the Most Holy Virgin Mary, most watchful Mother and Shepherdess, cared zealously for the sheep of the flock entrusted to Her by Her Divine Son, protecting them from danger and the snares of the infernal wolves; in suchwise that the family of Christ was sustained under the protection of the divine and most pious Mother, Who not only concerned Herself with the spiritual needs and tribulations of her children, but also their bodily needs, even performing the miraculous cure of very serious illnesses. She was the most perfect model of Christian charity for all the Church’ s children, since She often served them in person, visiting, teaching and comforting them. The poorer they were, the more She cared for them, even feeding them with Her own most pure Hands, making their beds and attending to their cleaning as if She were the servant of each. Such was the humility, charity and concern of the great Queen of Heaven, that no service did She refuse Her children the faithful, filling all with most sweet joy and consolation in their labours. We add that the ineffable works of charity continually practised by the Divine Mother were not restricted to the children of the Church, but extended as well to those outside her, for She most vigilantly succoured them in their many needs so as to draw them to the light of the Gospel. Thanks to the magisterial teaching and heroic example of the Most Holy Virgin Mary, the Apostles, both communities of disciples and the Church’s faithful in general, with great perfection put into practice the works of mercy sublimely lived and preached by Christ during His Public Life. This teaching makes it easier to understand how not a few of the Jews reacted favourably to the Gospel.
16. Saint Luke dedicates verses 8-15 of chapter VI and all of chapter VII of the Acts of the Apostles to exalting the heroic figure of the protomartyr Saint Stephen, to the deacon’s vehement denunciation of the perfidious Jews, to his inspired wisdom, and to the gentle surrender of his soul to the Father at the injurious martyrdom of being stoned to death. We teach that Stephen was born in the suburb of Ophel, southeast Jerusalem, on the 26th of December of the year 0 of the Christian Era. He was well versed in the Law and in Sacred Scripture thanks to his talents and studiousness; for together with Saul, afterwards the Apostle Saint Paul, he had been educated at the school of the famous doctor Gamaliel, who later became a secret disciple of Christ. During their student days the two were bound by close ties of friendship. In his youth the deacon protomartyr, whose morals were very pure, had been outstanding for his upright observance of the Law of Moses. Shortly after the Precursor began to preach on the banks of the Jordan, Stephen followed him as a disciple, and by him was given the baptism of penance and was put into contact with Jesus Christ; Who, on the 15th of May of the year 31, while preaching by the Jordan, administered the Sacrament of Baptism to Stephen. From then on Stephen ever followed the Divine Master, and as we know was chosen a disciple in February of the year 32 and later became one of the 72 official disciples. As is seen in verse 8 of chapter VI of the sacred text of the Acts of the Apostles, «Stephen, full of grace and fortitude did great signs and wonders among the people» (Acts VI, 8), and moved by the Holy Ghost spoke with great wisdom. Such was the prestige the deacon was acquiring in Jerusalem that on Saturday the 24th of December of the year 34, while teaching in an open square near the ancient Sheep Gate, close to that now called `of Saint Stephen’, he was kept under surveillance by some members of the official synagogue or Jewish Church who, according to the sacred text, belonged to Jewish communities of the Greek tongue called of the Libertines, Cyrenians, Alexandrians, of Cilicia and of Asia (Acts VI, 9). And since they were listening to Stephen’s evangelical teachings, they started to dispute with him about the Law and Scriptures, and were surpassed in wisdom by the deacon. One of the Jews present was Saul, come from Tarsus days before out of curiosity about the latest events of the death of Christ and the descent of the Holy Ghost upon the Cenacle, which he had come to hear of from some Cilicians who had been converted on hearing Peter’s sermon at Pentecost. They had also informed Saul that Gamaliel, his former and beloved teacher, and Stephen, once his fellow student, belonged to the followers of the crucified Nazarene. Between Stephen and Saul there began an impassioned discussion in which the deacon gave lessons to his erstwhile fellow student. As we interpret the sacred text (Acts VI, IO), both Saul and his fanatical co-religionists, unable to withstand the inspired wisdom with which Stephen spoke, full of fury towards the deacon, planned to seize him at the first oportunity. Nevertheless, Annas and Caiphas were those who bribed men to say they had heard Stephen utter blasphemies against Moses and against God (Acts VI, 11); a calumnious accusation that was spread, moreover, throughout the city, in order that their criminal proposals should also have the backing of the populace, since Stephen enjoyed great prestige amongst the people owing to his wisdom, sanctity and miracles.
17. On Monday the 26th of December of the year 34, while the deacon Stephen was teaching many in the place he was accustomed to do so, namely beside the aforementioned Sheep Gate, he was seized by the guards of the High Priests and brought to Caiphas who, at a Council meeting with many other Sanhedrists, was in the Temple (Acts VI, 12). 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» (Acts VI, 13-14). Saul, who was also there, sincerely believed those accusations to be true. But the sacred text says that those same Jewish authorities, looking at Stephen «saw his face as the face of an angel» (Acts VI, 15) - the heavenly radiance the saint manifested to all from the appearance to him of the Most Holy Virgin Mary; since She, without leaving the Cenacle, appeared to him at those moments to strengthen and inspire him. As we interpret from verse 1 of chapter VII of the Acts of the Apostles, Caiphas the High Priest hypocritically asked the deacon if all they said against him was true. But Stephen, in reply to the Pontiff’s question and to the allegations made against him, began the discourse of his given in the Acts of the Apostles, saying: «Ye men, brethren and fathers, hear...» (Acts VII, 2 a) - formula of official courtesy, by which the deacon did not imply any acknowledgement of filial or fraternal relationship with those wicked Sanhedrists. Stephen then gave a masterful summary of Sacred Scripture; and at the same time as defending holy Jewish traditions, he confessed his fidelity to Abraham, father in the Faith, his profound respect for all that the prophets had foretold and his most zealous observance of the Law of Moses in accordance with the spirit of the Gospel, in order thus to crown his doctrinal apology by demonstrating that in Our Lord Jesus Christ all of the Old Testament culminated, since He is the Promised Messias there announced, Whom they had slain as ‘betrayers and murderers’ (Acts VII, 2b-53). And Saint Luke relates that whilst the members of the Sanhedritic audience «burst within from fury, and gnashed their teeth at» Stephen (Acts VII, 54), he, «being full of the Holy Ghost, looking up steadfastly to Heaven, 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. And they shouting out loud, stopped their ears, and with one accord ran violently upon him. And bringing him forth without the city...» (Acts VII, 55-57a). We teach that the pontifical guards, headed by Saul, violently removed Stephen from the Temple through one of the gates close to the pool of Bethesda, where they were joined by another good number of perfidious Jews. The deacon was then led out of the city through the ancient Sheep Gate, and from there to the Valley of Cedron where his martyrdom took place, of which Saint Luke narrates: «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...» (Acts VII, 57b-58a). As the stoning was in comformity with the observances in the Law of Moses (Lev. XXIV, 14; Deut, XVII, 7), the bribed witnesses that had accused Stephen before the Council were the first to cast stones at the deacon protomartyr; wherefore they removed their cloaks and laid them at the feet of Saul, a young man of 30 years of age, since he, as inquisitor, represented the Sanhedrin at the execution. But it is well to make clear that there had been introduced the custom for the official witnesses of the stoning to wear cloaks suited to the occasion, which they had first to remove and lay at the feet of whoever presided, in this case Saul, as a sign that they cast their stones in the name of the Sanhedrin. Following this initial act, all those present also cast stones at Stephen, who meantime prayed and said: «Lord Jesus, receive my spirit» (Acts VII, 58b). And shortly before dying, «falling on his knees, he prayed out loud, saying: Lord, lay not this sin to their charge» (Acts VII, 59a); words that enclosed a fervent plea for the conversion of his executioners, particularly that of his fellow pupil Saul, at whom the holy martyr gazed very tenderly before dying. Saint Luke ends his account thus: «And when he had said this, he fell asleep in the Lord. And Saul was consenting to his death» (Acts VII, 59b); since Saul, because of his intellectual training, his prestige within the sect of Pharisees, his fanatical zeal for the Law and his fiery nature, had soon won the confidence of the Sanhedrin, which saw in him a very capable instrument for its perverse plans against the Christians. Stephen’s death occurred at 3 p.m. on Monday the 26th of December of the year 34, at a time of the year when Pontius Pilate was not in Jerusalem, but at his official residence in Caesarea Maritime. Thus the Sanhedrin was more easily able to scheme Stephen’s death, and afterwards report to Pilate’s representative that the stoning had been due to popular reprisals against the Christians for street disturbances detrimental to the Law, a charge which we know to have been false. Saint Stephen’s martyrdom occurred where today rises the church of Saint Stephen, in the Valley of Josaphat or Cedron Brook, a short distance from the spot known as the Tomb of the Virgin or Church of the Assumption, beside the Garden of Olives. That the correct Christian tradition fixed the site of Saint Stephen’s martyrdom in that Valley or river course, where later the present Church dedicated to the Saint was built, is the reason the name of Saint Stephen was afterwards given to the present gate in the walls built close to the ancient Sheep Gate, through which the saint was borne out of the city to his martyrdom. To complete the episode we are examining, we cite verse 2 of chapter VIII of the Acts of the Apostles: «And devout men took Stephen and made great mourning over him» (Acts VIII, 2). We teach that as Stephen’s martyrdom was witnessed by some Christian faithful, these informed the Apostles; wherefore the Most Holy Virgin Mary deemed it most prudent that Joseph of Arimathea, Nicodemus and Gamaliel, persons of some standing in the city, undertake to collect the dead body of the deacon protomartyr and convey it that same afternoon to a property that Gamaliel owned some 30 kms. from Jerusalem, known historically as Caphargamala. The transfer was done just as had been ordered, and when it was night the Most Holy Virgin Mary went there, accompanied by Her two sisters, Peter, the other Apostles and a good number of disciples of both sexes, went there for the funeral honours the following day at which with great solemnity Pope Peter officiated. The same 27th of December of the year 34, at the tomb which Gamaliel had had prepared for himself, the venerable body of the Christian protomartyr received Christian burial. The whole Church was greatly affected and at the same time profoundly stirred at the martyrdom of Saint Stephen, since he was the first to shed his blood following the death of Christ. Because of the interment of the martyr’s body at Caphargamala, a new religious community of men was established on the estate under Gamaliel, who from there laboured ceaselessly for the spread of Christianity until his holy death. After the decease of Saint Stephen, Peter chose the deacon Nicholas to occupy the protomartyr’s place now vacant in the number of 72 official disciples or Princes of the Church. We confirm the pious tradition that centuries later the sacred relics of Saint Stephen were found at the said estate of Caphargamala, together with those of Nicodemus, Gamaliel and the latter’s son Abib.
18. Saint Stephen’s death marked the beginning of the third and most cruel persecution suffered until then by the early Christian communities. That is why Saint Luke says in verse 1 of chapter VIII of the Acts of the Apostles that «at that time, there was raised a great persecution against the Church which was at Jerusalem» (Acts VIII, 1a). The fierce and sanguinary hatred of the Sanhedrin and its henchmen against Christ’s followers, far from abating at Saint Stephen’s martyrdom, became still more intense at the heroic fortitude displayed by the saint, the heavenly wisdom flowing from his lips and the prodigies that exalted his venerable body during his bloody stoning. Saint Stephen’s martyrdom was for those perfidious Jews another irrefutable proof that the children of the Church founded by Our Lord Jesus Christ are the legitimate continuation of the patriarchs and prophets of the Old Law and the depositories of the holy Jewish traditions now perfected in the Law of the Gospel. Moreover, the testimony given by Saint Stephen and the blood shed at his martyrdom had made a very deep impression on many Jews of simple heart; wherefore, in not a few was to be detected profound admiration for the Christians, and even the desire to join them. Thus, in its inflexible hatred of the Church, and especially now with the influence of the fanatical Jew Saul, the Sanhedrin decided to assault her once again with the intention of extirpating the work of Christianity from Jerusalem and instilling fear into those sympathetic towards the Gospel. While the iniquitous High Priests Annas and Caiphas planned their criminal projects, the Church of Christ, ever stronger, was prudently organized to face the inevitable and proximate persecution and at the same time to spread the Gospel to other places and regions outside Jerusalem. Saint Luke says: «And they were all dispersed through the provinces of Judea and Samaria, except the Apostles» (Acts VIII, 1b). This Holy Council teaches that on the night of the 27th of December of the year 34, when the Most Holy Virgin Mary, the Apostles and others had returned from Caphargamala, Peter the first Pope, prompted by the most wise counsel of the Heavenly Mother, spoke to the other Apostles, the 72 official disciples and the others present in the Cenacle, of the great persecution lying in wait for them, and of the measures necessary to safeguard the continuance of the Church and how they should fortify themselves by prayer and penance to emerge unscathed from the trial, which would result in supernatural fruits for the Mystical Body of Christ. As, moreover, it was not possible to preach the Gospel in Jerusalem at that time because of the imminent risk to life, given the belligerent aggressiveness of the persecutors, the moment had come to leave the city and spread Christianity to other places and regions, there being thus put into practice the counsel received from the Divine Master: «And when they shall persecute you in one city flee to another» (Matt. X, 23). As we interpret from the sacred text of Saint Luke, the mission of proceeding to other places to spread the Gospel pertained first to the official disciples or Princes of the Church; for the Apostles were as yet to remain in Jerusalem with the women disciples and the other men religious. In her narration of this crucial moment, Saint Mary of Jesus of Agreda most rightly says that the Divine Mary sent for the Apostles and consoled them and encouraged them to be steadfast and to await divine favour in that tribulation; and in virtue of this exhortation none of the Twelve left Jerusalem.
19. As the evangelical mission of the 72 disciples could not be wanting the essence of the apostolate, namely Mass and the Sacraments, the Most Holy Virgin Mary, Mother of the Church, told Peter that before they departed he ordain deacons and presbyters, so that each presbyter be accompanied by a deacon, though we already know that Agabus was a bishop. Therefore of the 72 official disciples, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas????, already deacons, were ordained presbyters, and of the other 65 without Holy Orders, 29 received the diaconate and the presbyterate, among whom were Joseph of Arimathea, Nicodemus, Gamaliel and Lazarus of Bethany; and 36 received the diaconate only, as was the case of Aristarchus. The ceremony was performed that same day, the 27th of December of the year 34, by the first Pope. Before dawn the next day the 72 disciples departed, two by two, after receiving the papal blessing and Peter’s instructions, each also taking their leave of the Most Holy Virgin Mary, Who as Divine Shepherdess and Doctor of the Church, after wise counsels maternally blessed them, to strengthen them in the difficult mission entrusted to them. It is well to mention that as Gamaliel was assigned to Caphargamala, after being ordained by Peter in the Cenacle he returned there again, accompanied by one of the deacons; and from there fulfilled his task of spreading the Gospel.
20. In verse 3 of chapter VIII of the Acts of the Apostles, Saint Luke furnishes us with another feature of the third persecution of the Christians in Jerusalem: «But Saul made havock of the Church, entering in house after house; and dragging away men and women, committed them to prison» (Acts VIII, 3). As follows from the sacred text, the prime mover behind that violent persecution of the Church, decreed and put into practice by the Sanhedrin on the 28th of December of the year 34, was Saul; who acted thus because of his adamant fidelity to Judaism. For, as Saint Mary of Jesus of Agreda is most sure in saying, by nature Saul was big hearted, magnanimous, very noble, diligent, active, competent and perseverant in his endeavours; but, as he was stubborn of mind, he became a zealous defender of rabbinic traditions and judged it despicable and discordant that against them and against Moses - as he thought - there be published a new law invented by a Man condemned and crucified, Moses having received the law on the mount from God Himself. Therefore he conceived great detestation and contempt for Christ, His Law and disciples. However we add that, despite Saul’s human qualities, until his conversion he was a capable instrument of Satan in those perverse plans against Christianity; and because of his hard heartedness did not apprize the holy testimony of many of Christ’s followers, like the most enlightened sermon given by Saint Stephen at his martyrdom, the transfiguration of the saint’s face and the heroic patience he so generously displayed at his death; which would have been more than enough to make the conceited Saul desist in his cruel and perverse attitude towards the Christians, were it not for his stubborn Jewish fanaticism and «mistaken zeal for God» as has already been stated in chapter XXXIII (p. 187). We see how the persistent diabolical plans of Annas and Caiphas against Christianity and the tenacious drive of a persuasive man like Saul gave rise to the official decree of the third persecution against the Church; ordinance that counted on the backing of the Roman representative of Pilate in Jerusalem, since the latter dwelt at the time in Caesarea Maritime. It was precisely Saul who, with his powerful dialectic skill, pleaded for the Sanhedrin’s proposal before the said civil authority so that the latter should consent to the persecution of the Christians, unjustly labelled as disturbers of public order and transgressors of Jewish tradition. That is why years later, after his conversion, Saul, then the Apostle Paul, was to say to King Agrippa II, referring principally to the Christians of Jerusalem: «Many of the saints did I shut up in prison, having received authority of the Chief Priests. And when they were put to death, I too consented. And frequently punishing them in all the synagogues, I compelled them to blaspheme» (Acts XXVI, 10-11); that is, the Christians were taken to the gaols of Jewish synagogues and tortured to deny their faith in Christ, some of the weaker wavering. The third persecution of the Church in Jerusalem, directed by the fanatical Saul, was notable for its cruelty; for many of the Christians were arrested and ill-treated, and not a few crowned their martyrdom with death, like Mary Mercuria, the first woman disciple martyr. She had left the Cenacle to comfort some of the families suffering persecution and was assaulted by a group of Jews who pressed her to renounce the Name of Jesus Christ. But as she bravely confessed herself a Christian, she was led to Saul who, when he saw the constancy with which she upheld her Faith, commanded her to be stoned. Mary Mercuria’s martyrdom took place on the 1st of January of the year 35, on the outskirts of Jerusalem, close to the place where Saint Stephen had been martyred.
21. While the Church was victim of the terrible persecution of the Sanhedrin and of the impetuous Saul, the Divine Mary, as Mother of the Mystical Body, prayed incessantly to Her Most Divine Son to calm that bloody tempest speedily. For although the blood shed by the martyrs bore fruit in copious conversions, with the consequent increase in the number of the faithful and aggrandizement of the Church, Mary’s Immaculate Heart was painfully transfixed by the sufferings of Her children; in suchwise that She lived a continual mystical death as corresponded to Her Who is Queen of Martyrs. In turn Peter, the first Pope, and the other Apostles - united with Her in c]amourous prayer - shared the most sorrowful Heavenly Mother’s affliction. The Most Holy Virgin Mary, without abandoning the Cenacle, comforted the persecuted children of the Church, appearing visibly to many; who were thus wonderfully strengthened so as not to renounce the Faith and to accept martyrdom meekly. Peter and the other apostles also endeavoured to succour the Church’s faithful, above all with the Sacraments, most particularly Holy Communion. This they did on the counsel of the Divine Mary, Who protected them extraordinarily in order that none of the Twelve should perish. Many of the members of both religious communities also showed themselves to be true servants of charity towards their persecuted brethren. But not a few Christians fled Jerusalem to continue propagating their faith in Jesus Christ away from the bloody scene of persecution, founding new cenacles in places where the official disciples were missioning; and as well many who were foreigners returned to their distant lands, as we shall see, thus spreading Christianity further.
22. The cruel persecution instigated by Saul that ravaged the Church, though lasting somewhat more than a year, had its corresponding lulls. One of these began on the 30th of March of the year 35, when, given the multitudes of Jews that were to gather in Jerusalem for the coming Passover, the astute Sanhedrin did not consider it opportune to continue troubling the Christians, for violence against them would attract new proselytes to Christ’s Church from amongst the Jewish pilgrims, through the admirable testimony of faith rendered by the persecuted faithful. Nonetheless Annas and Caiphas promulgated an edict which was posted on the door of every synagogue in Jerusalem and which condemned to expulsion from the Jewish Church those who associated with the followers of the crucified Jesus. With these and many other precautions and harsh measures, the Deicide People celebrated the Jewish Passover of the year 35. The edict meant that Christians were under a continual threat from the Sanhedrin, which was accustomed to use violence and aggression against them save during brief periods of apparent calm, mostly during Jewish feasts, when persecution was underhand in nature for the reasons already stated. Due to Saul’s implacable conduct in Jerusalem and its surroundings, and the near impossibility now of preaching there the Gospel, Christianity was ever widening the scope of its apostolate through other regions of Palestine and beyond.
23. Taking advantage of a lull in the persecution of Christians, Pope Peter, most wisely guided by the Most Holy Virgin Mary, convoked the Apostolic College in the Cenacle of Jerusalem to celebrate the first Ecumenical Council of the Church, which was solemnly inaugurated on Friday the 5th of May of the year 35 - first anniversary of the Lord’s admirable Ascension into Heaven - and solemnly closed on Monday the 15th of May of the year 35, first anniversary of the apotheotic Coming of the Holy Ghost on the Apostles and on the others gathered at the Cenacle. The sessions of the first Holy Council of Jerusalem dealt with matters of doctrine, liturgy and discipline, in order that in all things there be manifest the unity of the Church. The most important outcome was the preparation of a Creed wherein the principal articles of the Christian Faith were formulated; and which after elaboration by the twelve Apostles, obtained the infallible approval of Peter. This Creed is known in the Church as the ‘Symbol of the Apostles’. The first Council of Jerusalem having ended, the necessary copies of the Creed and the other decrees were made; all of which was urgently taken by some of the men religious to the 72 official disciples stationed at the different missions. Hence the Apostles’ Creed was promulgated as the irrefutable Symbol of the Christian Faith and indispensable to whosoever wished to belong to the fold of the Church. We make clear that the first Council of Jerusalem, held at the Cenacle in the year 35 of the Christian Era, was the first Ecumenical Council of the Church, and is not to be confused with the other Council of Jerusalem referred to in chapter XV of the Acts of the Apostles, which was to be held later as we shall see.
24. Chapter VIII of the Acts of the Apostles also offers us some episodes in which is glimpsed the great work of evangelization carried out by the 72 official missionary disciples; though of these it restricts itself to speaking to us by name only of the presbyter Philip. The sacred text says that «they therefore that were dispersed went about preaching the word of God» (Acts VIII, 4). We teach that the mission of the 72 disciples redounded in copious fruits of conversions with the consequent increase in the number of members of the Church. In many cities new Christian communities of lay faithful were founded, whence also sprang many religious vocations of both sexes. It was the task of the bishop and prophet Agabus, then Vice-General of the Carmelite Order, to examine and watch over the new religious convents being established outside Jerusalem. Although at the start of the dispersal the 72 disciples preached the Gospel in other parts of Judea and the region of Samaria, little by little they widened the scope of their apostolate to include Galilee, Phoenecia, Damascus, Cyprus and Antioch, amongst other regions. In his text, Saint Luke speaks of the apostolate of the disciple Philip; first he says that «going down to the city of Samaria, he preached Christ unto them» (Acts VIII, 5); and then adds that the people listened with great interest to the disciple’s teaching, which was supported by many miracles, and «therefore there was great joy in that city» (Acts VIII, 6-9a), also known as Sebaste. As the sacred text relates, «when the Apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John» (Acts VIII, 14). As we previously stated, following the celebration of the first Council of Jerusalem, some of the religious of the different convents there had been sent with the Apostles’ Creed and the other decrees to the 72 disciples: when the messengers had reached the various missions of the disciples, they were able to verify the abundant fruits obtained. The sacred text gives us an example of this when speaking of the great spread of Christianity in the city of Samaria or Sebaste through the mission of the disciple Philip, as we read in verse 12 of chapter VIII of the Acts of the Apostles: «But having believed all that Philip preached to them of the Kingdom of God, they were baptized in the Name of Jesus Christ, both men and women» (Acts VIII, 12). When those messengers had returned to Jerusalem, they reported all to the twelve Apostles. And as Peter and the others frequently consulted the Most Holy Virgin Mary before adopting any decision, thus acting more securely, She it was Who as Mother of the Church sent Pope Peter and the Apostle John to the city of Samaria for them to complete, as bishops, the mission being carried out there by the disciple Philip, who was but a presbyter. Both Apostles, accompanied by some of the disciples from the Cenacle, left Jerusalem for the town of Samaria or Sebaste on the 29th of June of the year 35, and arrived two days later. As is seen from the sacred text, Peter and John, «when they were come, prayed for them that they might receive the Holy Ghost. For He was not as yet come upon any of them: but they were only baptized in the Name of the Lord Jesus. Then they laid their hands upon them: and they received the Holy Ghost» (Acts VIII, 15-17); that is to say, that although by the Sacrament of Baptism the new Christians had received the Holy Ghost, when Peter and John administered to them the Sacrament of Confirmation, they received the fullness of the Holy Ghost or greater operation of the Most Divine Paraclete. All the above also clarifies sufficiently verse 14 of chapter VIII of the Acts of the Apostles, which can well be misinterpreted as meaning that it was the Apostolic College that had sent Peter and John, and that therefore the authority of the Pope can be subject to the will of the Episcopal College, which would be a very serious error given that the reverse holds true - it is the Episcopal College that is subject to the supreme authority of the Church, namely the Pope. Wherefore we repeat that it was the Divine Mary Who, acceding to Peter’s wishes, sent him and John to the city of Samaria.
25. Saint Luke, in chapter VIII of the Acts of the Apostles, when describing Philip’s apostolate includes the episode of Simon Magi, a Jew from the city of Ghiton in the region of Samaria. The sacred text says that «there was a certain man named Simon, who before had been a magician in that city, deceiving the people of Samaria, saying that he was a great person: to whom all gave ear, from the least to the greatest, saying: This man is that power of God called great. And they paid attention to him because for a long time he had deluded them with his magical arts» (Acts VIII, 9b-11). We teach that this sinsister personality made out that he was a god, and persuaded people with his diabolical arts. But seeing his false prodigies eclipsed by the supernatural miracles performed by Philip in the Name of Our Lord Jesus Christ, Simon felt so drawn to Philip that he followed him to listen to his words and contemplate his works; and thus became convinced that the Christian Faith was the true one, and that to continue with his magical arts would be his damnation. The fear of God felt then by Simon moved him to request baptism from Philip. Thus the sacred text says that «Simon himself believed also, and when baptized adhered to Philip. For seeing the great wonders and miracles that were done, he was astonished with admiration» (Acts VIII, 13). Though at first sincere, Simon Magi’s conversion was partly due to his ambition to gain rank and honour within Christ’s Church, and thus to be in possession of supernatural powers and make use of them. And Philip, seeing a certain minimum of goodwill, admitted him to the bosom of the Church. For a time Simon Magi endeavoured to check his presumptuous aspiration to the Priesthood, and conformed himself to accompanying the presbyter Philip without missing the least detail of all the latter did in the exercise of his ministry. When Pope Peter, accompanied by the Apostle John and some of the disciples, reached the city of Samaria, Simon Magi’s aspirations were bolder, since he saw that when the two Apostles administered the Sacrament of Confirmation to the faithful, to Simon himself as well, great supernatural signs were wrought. The perverse Magi’s heart then grew so corrupt that Philip’s priesthood alone no longer inwardly satisfied him but he aspired to the episcopate of Peter and John, as that implied greater supernatural powers manifested in most extraordinary prodigies. Simon first wished to win over the Apostles by a show of virtue, and thus achieve his presumptuous aims. But as Peter, enlightened by the Holy Ghost, discerned the perverse workings of that ever more corrupt heart, he severely admonished Simon Magi in order that he amend. Far from so doing, he attempted to purchase episcopal powers for himself from Peter and John, for thus must the sacred text be interpreted: «And when Simon saw that by the imposition of the hands of the Apostles the Holy Ghost was given, he offered them money, saying: Give me also this power, that he on whom I shall lay my hands may receive the Holy Ghost» (Acts VIII, 18-19a). Simon Magi committed a most grievous offence by this impious proposition, known afterwards in moral theology as the sin of simony, derived from his own name. As the sacred text adds: «But Peter said to him: Keep your money to yourself, to perish with you: because you thought that the gift of God may be purchased with money. You have no part nor lot in this ministry: for your heart is not upright before God. Do penance therefore for this wickedness of yours: and pray to God that perhaps this thought of your heart maybe forgiven you. For I see you are in the gall of bitterness and in the bonds of iniquity» (Acts VIII, 19b-23); Pope Peter foretelling here, in verse 23, all the woeful labour the wily Simon was to carry out after his apostasy from the Faith, since he would deploy against the Church the gall of his poison and the hatred of his bitter resentment. Saint Luke ends the narrative with Simon Magi’s reply to the Apostles: «Pray you for me to the Lord that none of these things which you have spoken may come upon me» (Acts VIII, 24). In this refined phrase, full of hypocrisy and of apparent humility, there is glimpsed Simon Magi’s complete conviction that the offensive action he was from then on to undertake against the Church would be the cause of his eternal damnation if he did not draw back in time. We complete this lamentable episode by recalling that Simon Magi was the founder of the Gnostic heresy, mother of all heresies, since it consists in the most disparaging contempt of theological and moral truth through a delusive science in which are gathered the most vicious errors, that gave rise to a multitude of sects with the aim of subverting the Church of Jesus Christ. Moreover, in the Gnostic heresy the authority of the Church in her interpretation of Sacred Scripture is utterly spurned. This heresy was one of the first and most perverse forms of the action of Sionism in its unrelenting persecution of the Church. In verse 25 of chapter VIII of the Acts of the Apostles Saint Luke says of Peter and John: «And they indeed, having given testimony and announced the word of the Lord, returned to Jerusalem, and preached at many places of the Samaritans.» (Acts VIII, 25). We teach that on the 16th of July of the year 35, after Pope Peter had celebrated Holy Mass in the city of Samaria or Sebaste before the many Christians gathered there, he and John left for Jerusalem, accompanied by some ofthe disciples they had brought from the Cenacle, others remaining in Samaria to assist Philip the disciple. Instead of returning by the shortest route, the two Apostles carried out a fruitful evangelization through many other places of the Samarian region, with the consequent increase in the number of faithful of the Church; and reached Jerusalem on the 30th of July of the year 35. We conclude saying that Simon Magi, figure of Antichrist, was to die in Rome years later, victim of his own diabolical arts; for after procuring that Satan raise him up in the air in the sight of many in order thus to feign divine powers, and be the object of adoration by the onlookers, he was cast down from the heights by the devil himself and died as a result of the fall, a chastisement he received thanks to the prayers of the Apostles Saint Peter and Saint Paul who were in Rome at the time.
26. We deem it most opportune to clarify further the doctrine of the Sacrament of Baptism. We know that in every person with the use of reason, by virtue of Baptism original sin and any personal sins he may have committed are blotted out.
But it is well to bear in mind that:
(A) For a person with the use of reason validly to receive the Sacrament of Baptism, he is required: (a) as corresponds to a catechumen, firmly to believe in the truths of the Catholic Faith once instructed in them; (b) freely and sincerely to desire baptism in order to become a member of the true Church of Christ; (c) to have true sorrow, at least that of attrition, for the personal mortal sins he may have committed.
Therefore if any one of these three requisites is lacking in a subject, the Sacrament of Baptism will be wholly invalid.
(B) In addition to the Sacrament of Baptism being invalid, excommunication is incurred by the priest who administers it to a subject with the use of reason who gives signs: (a) of not believing firmly in the truths of the Catholic Faith; (b) of not accepting the purpose proper to the Sacrament; (c) of not being minded to repent the personal mortal sins he may have committed.
Therefore if a subject’s dispositions are doubtful, the priest should not administer the Sacrament of Baptism to him, but instead try to guide him to a better preparedness for its reception.
(C) In the above doctrine we refer only to Baptism administered to those with the use of reason in normal circumstances; without taking into account here those special cases which may occasion the conditional administration of Baptism, and which require to be dealt with individually.
(D) With the foregoing we neitherjudge nor censure the Church’s attitude towards the validity of the Baptism of adults in the past.
27. In chapter VIII of the Acts of the Apostles Saint Luke presents us further episodes in the apostolate of the presbyter-disciple Philip, as we now see: «Now an Angel of the Lord spoke to Philip, saying: Arise, go southward by the way that goes down from Jerusalem to Gaza: this is desert. And rising up, he went» (Acts VIII, 26-27a). We teach that in the early hours of the 27th of July of the year 35, before dawn, while the disciple Philip was asleep at his house in the city of Samaria, in his dreams he beheld an Angel who commanded him, in the Lord’s name, to go to southern Judea to preach in the city of Gaza, where as yet there were no Christians, for thus is to be interpreted the expression `this is desert’ (Acts VIII, 26b) - namely desert of faith. But also, as we interpret from the sacred text, the Angel told him to journey southward passing through Jerusalem. And so, according to verse 27, Philip «rising up, he went» (Acts VIII, 27a); that is, first he went to Jerusalem where at the Cenacle he visited the Most Holy Virgin Mary, Peter who had by then arrived, the other eleven Apostles and the rest present. There he informed of the apostolate that by divine command he had to carry out in the south of Palestine, and of the need that his vacant post in Samaria be filled by another missionary. The disciple Philip remained at the Cenacle for three days, fortifying himself at the side of the Divine Mary, from Whom he received wise and prudent counsel; and he also informed the Pope of the mission accomplished and of the one he was to carry out thenceforth. To fill the vacant post in Samaria, Peter conferred the presbyterate on Philip’s deacon companion, Abib, sending him to that city at once with another companion from the Cenacle. On the 3rd of August Philip departed from Jerusalem alone, heading south along the route through Bethlehem, Hebron, Eleutheropolis...; that is, the same route the Holy Family had followed on their flight into Egypt. On the occasion of Philip’s journey, Saint Luke, in verses 27-39 of chapter VIII of the Acts of the Apostles, narrates the conversion of the Ethiopian eunuch, which event he begins thus: «And behold a man of Ethiopia, a eunuch, chief minister of Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore» (Acts VIII, 27b). We teach that this man was a Gentile converted to Judaism who had come to Jerusalem that year 35 to visit the Temple, and who then stayed in the city until the 3rd of August when he began his return to Ethiopia. Because of the high post he held in his land, he made the journey in an elegant carriage, accompanied by his servants. The sacred text calls him a eunuch because he was physically castrated. He was chief minister of the Candace of Ethiopia, this being the name of the dynasty of the sovereigns of that country. Saint Luke goes on to say that the eunuch «was returning, sitting in his carriage and reading Isaias the Prophet» (Acts VIII, 28), from which it follows that during his stay in Jerusalem he had been informed of the Passion and Death of Christ, which made him so interested to find out more of the Gospel truth, towards which he already felt inwardly moved, that in his return to Ethiopia he was examining the Scripture prophecies on the Promised Messias. As the presbyter Philip followed the same route as he, for as we know he was travelling to Gaza, it was on leaving Bethlehem that there took place what Saint Luke goes on to narrate: «and the Spirit said to Philip: Draw near and go up to this carriage. And Philip drawing close, heard him read from the prophet Isaias. And he said to him: Do you understand what you read?» (Acts VIII, 29-30). For as we interpret from the sacred text, the Ethiopian was reading aloud the Prophet’s passage concerning the Passion and Death of Our Lord Jesus Christ that says: «He was led as a sheep to the slaughter.- and like a lamb without voice before his shearer, so He opens not his mouth. In His abasement his judgement was raised up. His generation who shall declare for His Life shall be taken from the earth?» (Acts VIII, 32-33; Is. LIII). Since the Ethiopian had not yet come to understand to whom that prophesy referred, «he desired Philip that he would come and sit with him» (Acts VIII, 31). Philip acceded and announced to him that Isaias’ text was fulfilled in Jesus, the Propitiatory Victim. For a good while the disciple further completed the eunuch’s Gospel instruction, until they arrived at a locality known today as Ain Dirweh, also called Philip’s Spring, a little before the town of Hebron. Thus the sacred text says: «And as they went on their way, they came to a place where there was water. And the eunuch said: See, here is water: what hinders me from being baptized? And Philip said: If you believe with all your heart, you may. And he answering, said: I believe that Jesus Christ is the Son of God. And he commanded the carriage to stop. And they went down to the water, Philip and the eunuch. And he baptized him» (Acts VIII, 36-38). We teach that the Ethiopian had informed Philip that he was a eunuch, thinking that this might be an impediment to his receiving Baptism. That is why the disciple told him: «you believe with all your heart, you may», to affirm that being castrated was no hindrance to receiving the Sacrament of Baptism. When Philip baptized the eunuch he gave him the name John. Thus is clarified the controversial mystery of the much sought out `Prester John’, as one of the evangelizers of Africa. As we interpret, those comprising the Ethiopian’s entourage were also baptized by Philip when they manifested their desire to become Christians. The form used by the disciple in the administration of the Sacrament was the pouring of water over the head of each at the same time as he pronounced the ritual words. Saint Luke ends the Gospel passage saying: «And when they were come up from the water, the Spirit of the Lord took away Philip: and the eunuch saw him no more. And he went on his way rejoicing. And Philip was found in Azotus: and passing through, he preached the Gospel to all the cities till he came to Caesarea» (Acts VIII, 39-40); from which it follows that the disciple was carried by divine power from Ain Dirweh to the maritime city of Azotus, whence he afterwards went to Gaza, spreading the Gospel throughout that Mediterranean region till he came to Caesarea Maritime, a city evangelized by him also. As for John the eunuch, after reaching Ethiopia he accomplished there a great apostolate, thus preparing the terrain for the apostolic evangelization that was to follow, during which our Ethiopian would receive Holy Orders, including the episcopate. It is well to clarify that, like Philip, many of the 72 missionary disciples did not always remain in one place, since with Peter’s authorization they would often change places one with another; for every now and then they came to Jerusalem to visit the Most Holy Virgin Mary and the Pope. On one of these visits the missionary disciple Elpidius, who was one of the presbyters, remained at the Apostolic See on Peter’s command.
28. Let us now examine the evangelization plans elaborated by the Apostles in the Cenacle, under the Pope’s authority and with the most wise counsel of the Divine Mary. As we interpret from the sublime Doctor of Agreda, it was pressing that the Apostles also should go forth and preach the Faith of Christ so as to bear witness throughout the world. But as it was convenient to distribute at least provisionally the different territories that would fall to each to preach to, before assembling for the purpose they prepared for nine days with prayer, fasting and other special penances, according to the discreet counsel of the Mother of the Church. The day after the novena’s end, namely the 15th of August of the year 35, there took place a solemn ceremony in the Cenacle, beginning with the celebration of Holy Mass by Pope Peter, at which the Divine Mary, the other eleven Apostles and the majority of the men and women disciples resident in Jerusalem were present. After Holy Mass the assembled congregation, in union with the Most Holy Virgin Mary, invoked the Divine Paraclete in order that He manifest His will in the matter. Saint Mary of Jesus of Agreda very assuredly says that, «this prayer ended, a wonderful light descended upon the Cenacle that enveloped them all, and a voice was heard to say: Let My Vicar Peter designate to each his provinces»; wherewith Christ reaffirmed the supreme dignity of Peter as Head and Universal Shepherd of the Church, in order that the other apostles should thus better comprehend that under the authority of the Pope had they to evangelize the territories appointed to them. Before distributing the territories, Peter revealed the secret command Christ had given him the day he was constituted Pope, that first he would have his Cathedra in Jerusalem, that later he would translate it to Antioch and then to Rome. Peter forthwith designated the locations of the other Apostles, according to the following distribution:
