Marian Faith in the Acts of the Apostles

–+ These summary reflections were written for a 5 week Bible Study +–

Acts Chapters 1-4.

In this our first session we are reading the first four chapters of the Acts of the Apostles. The summary headings for each of the events, taken from our New American Bible edition (NAB), name the following events: -The promise of the spirit. -The ascension of Jesus. -The first community in Jerusalem. -The choice of Judas’s successor. -The coming of the Spirit. -Peter’s speech at Pentecost. -The communal life of the Church. -The cure of a crippled beggar. Peter’s second speech in Jerusalem. -Peter and John before the Sanhedrin. -The prayer of the community in Jerusalem. -The life of the community in Jerusalem.

We should pay particular attention in these opening chapters to the way that the themes of the Annunciation and the Incarnation of our Lord lay the groundwork, the foundation as it were, of all events which will follow in the Acts of the Apostles. In later chapters of Acts we will come across many events which seem to surpass and even to ignore these foundational realities of the Church. But our point in looking for the themes of Marian faith is precisely to see that these themes are assumed in, we might even say “assumed up into,” all of the events that follow.

A crucial example is in Chapter 2, verse 42. This quintessential verse gives a summary description of the essential elements of the Church in Jerusalem: “they devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.” As Catholics we are particularly attuned to the idea that the Eucharist is essential wherever the Catholic Church exists. We know from the Gospel of Luke that this phrase in the Acts, “the breaking of the bread,” is a reference to the Eucharist. Therefore, while we might expect to see this phrase repeated frequently in the rest of the book, we have to be content to realize that it is implicit, it is assumed, wherever the Acts of the Apostles describes the existence of “the Church” in any particular region or city.

It is this way also with the truth of the Incarnation of Christ. Even this doctrine, which is more fundamental than the Eucharist, is not often explained in an explicit way when the preaching of Saint Peter and Saint Paul is described throughout the course of reading Acts. But we are justified in saying that the strong affirmations of this doctrine would of course been taught by Saint Peter and Saint Paul frequently, in all of the cities where they ministered and preached.

Having taken here three examples of things that we must hold in the back of our minds, I propose that it is similar for many of the elements of the Annunciation and the visitation from Luke chapter 1. Just as “the breaking of the bread,” the preaching of the Incarnation, and all of the elements of Acts 2:42, should frequently be brought back to our memory as we read all the chapters of the Acts, so we will do well also to bring back to mind the Marian elements of the Gospel: dialogue of Mary with the Angel Gabriel, the miracle of the Holy Spirit Who overshadowed her, the journey of Mary to Elizabeth and her deeds of service in a communion of love, and Mary’s “Magnificat” of praise over God’s final, definitive and irreversible triumph over all evil in this world.

Chapters 5 through 8

In this next session we are reading chapters 5 through 8. The NAB summary headings taken from the New American Bible for the events of these chapters are as follows: -The sin of Ananias and Sapphira. -Signs and wonders of the Apostles. ­-Trial before the Sanhedrin. -The need for assistants. -Accusation against Stephen. -Stephen’s discourse. -Stephen’s martyrdom. -Persecution of the Church. -Phillip goes to Samaria. -Simon the magician. -Philip and the Ethiopian.

We begin by pointing out that this section has to do with the growth of the Church. Along with the growth there is opposition and even scandal from within. This is not coincidental, however. It is pointing out that the Church experiences everything that Jesus experienced. The deception and hypocrisy of Ananias and Sapphira is parallel to the hypocrisy of Judas Iscariot. Although God quickly removes these two deceivers from the picture, we note that soon after this event follows a persecution from outside. Just like Holy Week, a betrayal came before the Passion.

We can note, curiously or perhaps providentially, that the Apostles and believers (along with Mary and the relatives of Jesus) are actually never titled with the name “The Church” until these events take place. It is when the Apostles and disciples, having been anointed with the Holy Spirit, undergo the same trials and persecutions that Jesus underwent, that they are truly identified with Christ, with the name of “The Church” of God. 

Throughout all of this we should see the presence of Jesus in the midst of the Church. Indeed, we see the presence of Jesus in Saint Peter himself, when miracles attend to Peter’s presence as if he himself were Jesus! Further in this section the trial before the Sanhedrin shows how the preaching of “the name of Jesus” is central to the whole unfolding story. When the name of Jesus is preached by those who have the Holy Spirit in their lives, Jesus himself is present. It is similar to baptism, where the name of Jesus is always invoked when baptisms are described in the acts of the apostles. Baptisms are done “in the name of Jesus” meaning that it is Jesus himself there giving the Holy Spirit and the grace with each baptism. Or in the case of the Ethiopian, Philip baptizes him right after he “proclaimed Jesus to him.”

The “presence” of Jesus brings us to a crucial Marian theme. It is not immediately apparent, but it begins to emerge when we look at the question that Saint Stephen raises in his speech. In short, he brings up the question “where does God dwell?” Saint Stephens answer is negative on the surface, “the Most High does not dwell in houses made by human hands.” Much can be said in contrast, about where God does well. Clearly, Stephen’s speech indicates that God dwells in the hearts of those who have the Holy Spirit. This is evident in Stephens’ words about uncircumcised hearts which oppose the Holy Spirit. But this answer really presupposes belief in Jesus Christ as God himself.

Here then, we are meant to recall the Annunciation to fully appreciate the answer to this question “where does God dwell?” Clearly the Holy Spirit dwelt in the heart of Mary simultaneously as Jesus the Son of God dwelt in her womb. The preaching of both the Apostles and Saint Stephen make frequent reference to King David. As they preached, they would have remembered and perhaps explained the importance of “David’s house” and “David’s Kingdom” when the Archangel Gabriel explained God’s plan in the Annunciation. God first dwelt in Mary, so that God’s Promises to David would be fulfilled. And David’s plan for a Temple where God could dwell was but a pale hope in comparison to God’s plan for a Church. So now, God indeed “dwells in the Church,” because Jesus is present in the Church, and Jesus fills the hearts of believers with the Holy Spirit, as is testified by both the deeds of the Apostles, and all the preaching.

Where does that leave us? Because Jesus is present in the Church as his dwelling place, the members of the Church experience everything that Jesus experienced: both duplicity and betrayal from within, and persecution from without. But the members of the Church, fully united to Jesus, are already assured of the final victory. Indeed, they already share in the victory, which was proclaimed by Mary, in the praises that she sung when she first became the dwelling place of God.

Chapters 9 through 12

In this next session we are reading chapters 9 through 12. The NAB summary headings taken from the New American Bible for the events of these chapters are as follows:  Saul’s conversion – Saul’s baptism – Saul preaches in Damascus- Saul visits Jerusalem – The Church at peace – Peter heals Aeneas at Lydda – Peter restores Tabitha to life – The vision of Cornelius – The vision of Peter – Peter’s speech – The baptism of Cornelius – The baptism of the gentiles explained – The Church at Antioch – The prediction of Agabus – Herod’s persecution of the Christians – Herod’s death – The mission of Barnabas and Saul.

Clearly, the conversion of Saul is the most memorable part of this section. Perhaps it is the most memorable event in all of Acts, save for the events of Pentecost Sunday. There is a way in which the narratives of Peter and Paul (Saul) begin to align according to God’s plan, even though they do not cross paths until Acts 15. We see, right from the beginning, that God has a great plan for Saul (called Paul later) when He says to Ananias “this man is a chosen instrument of mine to carry my name before the gentiles.”

When Christ knocks Saul to the ground and blinds him, his words completely reinforce the teaching that Christ is present in his Church. Jesus does not say “why do you persecute my people” or “my church.” But he says “why do you persecute Me?”! Without theological explanation, we have nonetheless a powerful affirmation that “God dwells in His Church.” As previously noted, this is an Annunciation theme in Acts. God dwelt in Mary through the Incarnation, because his plan was to dwell in the Church through the sacraments.

Significant attention is paid to the visions that the Holy Spirit gives to Peter and to Cornelius. Also, Saint Luke’s story of the baptism of Cornelius and his gentile family at the hands of Saint Peter is written out twice! Although there remain a few details to be ironed out later, there can be no doubt that these sacraments of the Church are meant for every person on earth: Baptism, and also “knowing Jesus in the breaking of the Bread” (Luke 24:35) which is implied by Acts 2 and 3. In a very short time, Acts will lay out the events by which Saul/Paul is to bring this message to many gentile cities, and “to the ends of the earth.”

A short section at the end of Chapter 9 presents in a few sentences a summary of much of the life of faith and community in all the Churches that have started. Peter heals Aeneas while “passing through every region,” so clearly there are Christian communities in every populated center of Judea, Samaria and Galilee. When Acts says “they were all at peace being built up and walking with the fear of the Lord and the consolation of the Holy Spirit,” it does not mean that life was easy for the first Christians. But the great peace of Christ reigned in their hearts, despite the difficulties of life.

We are meant to recall all of the charitable works and almsgiving that were described in Acts 2; the end of Acts 9, and the “prediction of Agabus” (11:28-30), and the charitable mission (12:25) are all connected. We are meant to recall also the appointment of the deacons in Acts 6: the constant need for organization, administration and intentional workers due to the growing number of Christians. Above all we are meant to recall the disposition which filled them all, and which the Holy Spirit brought about in them. This disposition is modeled in the Visitation of Mary to Elizabeth.

Christ is present in the Church, and thus in the members of the Church. Like Mary, each becomes a very active participant for increasing community and praise, amid acts of service. Elizabeth was at an old age (50? 60?), and Mary probably did all the household chores, and then some, during the last three months of Elizabeth’s pregnancy. Her presence served the community of the family of Zachariah, and no doubt brought about much praise and happiness. Tabitha is presented as a similar figure in Acts 9:36 and following; she is described as “completely occupied with good deeds and almsgiving,” and everyone who knew her could not help but show the work that her hands had freely accomplished and given.

We may not be traveling missionaries like Saint Paul. We may not even travel as far or as long as Mary did to help Elizabeth. But our good deeds and generosity (always with a “Magnificat” of prayer) should be making a difference in the Church wherever we are.”

{Inserted here for further reflection is a recommended reading of a wonderful sermon by Blessed Isaac of Stella. One selection from this short sermon goes “every Christian is also believed to be a bride of God’s Word, a mother of Christ, his daughter and sister, at once virginal and fruitful. These words are used in a universal sense of the Church, in a special sense of Mary, in a particular sense of the individual Christian.” See https://www.crossroadsinitiative.com/media/articles/mary-and-the-church}

Chapters 13-16

The NAB section headings for chapters 13-16 are as follows: The mission of Barnabas and Saul – first mission begins in Cyprus – Paul’s arrival at Antioch in Picidia – Paul’s address in the synagogue – Address to the gentiles – Paul and Barnabas in Iconium- Paul and Barnabas at Lystra – End of the first mission – Council of Jerusalem – James on Dietary Laws – Letter of the Apostles – Delegates at Antioch – Paul and Barnabas separate – Paul in Lycaonia with Timothy – Through Asia minor – Into Europe – Imprisonment at Philippi – Deliverance from prison.

The highlight of this section is Chapter 15. It is like a the theological “mountaintop” in the Acts of the Apostles. The Revelation of God’s plan has been made clear: every person on earth is called to faith in Christ and baptism. But the mission to the Gentiles had remained theoretical in the first chapters of Acts of the Apostles. Then the Holy Spirit said “go!’ and gave detailed instructions to St. Peter, so the first Gentiles received baptism (and Eucharist). Now, only after the conversion of Saul and the Holy Spirit’s election of Saul/Paul and Barnabas to go on mission (Ch. 13-14), does there come into question the establishment of churches that have significant numbers of Gentile Christians.

So the question now arises if Christians must follow all the Old Testament customs of the Jews in order also to be good Christians. The customs begin with circumcision for men, which signifies the entrance into the covenant that God made with Abraham. Circumcision is really just one indicator of all of the sacrifices and laws commanded in Exodus through Deuteronomy. We read that “there was no little debate about this matter,” when Paul and Barnabas went to plead their case in Jerusalem. The resolution of the crucial issue comes from St. Peter, who says that the Gentiles who believe in Christ and who are baptized do not need circumcision nor the practices of the Old Testaments covenants, because “God cleansed their hearts by faith.”

Saint Peter’s affirmation is worth dwelling on. It is a fundamental doctrinal teaching of the Church that baptism cleanses the person of all sin, gives the indwelling of the Holy Spirit, and the beginning of eternal life through faith in Christ. The first of these teachings Peter had already proclaimed at Pentecost. Saint Paul will elaborate much more in his Epistles on the latter teachings. “Our salvation comes through faith in Christ, and not from ‘the works of the law’ (Exodus, Deuteronomy, etc.),” so Paul would write many times in the years after the council of Jerusalem.

All of the blessings of faith, and the gift of the Holy Spirit which has completely and totally replaced circumcision and the works of the law of Moses, were preeminently indicated in the accounts of the Annunciation and the Visitation. We are told explicitly that the words of Elizabeth were inspired by the Holy Spirit, as she exclaimed “Most blessed are you among women, and blessed is the fruit of your womb… Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.” These Holy Spirit-inspired words from Elizabeth indicate all of the blessings of the new covenant in Christ.

In the Acts of the Apostles, we see the practical implementation of the new covenant, without the requirements of the old. The dietary laws about unclean animals are no longer needed (as was made explicitly clear to Saint Peter in the episode with Cornelius). The rituals of circumcision and animal sacrifices are no longer needed, as is concluded definitively in Acts 15. But we must note a puzzling instance, when we see that the Apostles and Saint Paul decide to keep two of the old dietary restrictions when they pass on the news to gentile Christians. What are we to think of the admonition that they are not to eat blood nor meats from strangled animals?

Perhaps the key to this answer is in the fact that each church felt the need to share all food, all meals together. We know that the early church even named the meal connected to Sundays, an outgrowth of the Passover-Eucharistic tradition. They called it The Agape Meal, and it was by definition a large meal shared by all Christians at each Eucharistic celebration. When they shared in the Breaking of the Bread they also shared all abundances of all other foods.

Theoretically at these gatherings, where half the members Jews, and half were Gentile converts, all should have been free to shed all dietary restrictions and enjoy absolutely all foods together. On a practical level, however, it could not be expected that the Jewish Christians would just up-and-change the eating habits that had become so familiar and even natural to them. Thus, the instructions to the Gentile converts, that to share food with all members of the church, they should become “a little bit Jewish” in their food habits. We note that this practice faded after a couple of decades, when even the Jewish members of the church had re-acclimated into new Christian customs and preferences. We also note, historically, that the Agape Meal was deemed not to be essential to the Christian practice, and it was not universally continued in the Church.

Chapters 17 through 20

The NAB section headings for chapters 17 through 20 are as follows: Paul in Thessalonica. Paul in Beroea. Paul in Athens. Paul’s speech at the Areopagus. Paul in Corinth. Accusations before Gallio. Return to Syrian Antioch. Apollos. Paul in Ephesus. The Jewish exorcists. Paul’s plans. The riot of the Silversmiths. Journey to Macedonia and Greece. Return to Troas. Eutychus restored to life. Journey to Miletus. Paul’s farewell speech in Miletus.

In this section, we are “in the thick” of Paul’s missionary adventures, evangelizing Jews and Greeks alike. In chapter 16, Paul and Silas set out to return to places that had received the Gospel, established as churches with presbyters appointed by Paul. Now Paul and Silas bring the instructions from Jerusalem of the 12 Apostles (mainly, Peter and James). These instructions were all about the practical establishment of churches as Christian communities, with both Jewish and Gentile converts. It was geared to the Breaking of the Bread and to complete fellowship, eating covenant meals together. Such communion was a miraculous goal. But it was made possible by the Holy Spirit.

Whereas the Jewish “background” to Christianity had been central, in Acts 1-15, in this section we see zealous engagement with the Gentile philosophers. When Paul goes to Athens, he finds a culture that seeks “wisdom” and knowledge, but which also has an obsession with novelty, and a proclivity to make idols out of every kind of false deity. Immediately, after leaving Athens, Paul goes to Corinth, which was a city infamous for its perversions of the flesh. And yet the Holy Spirit works in each city to bring the good news of salvation, countering false idols, and demanding purity of heart. Later, when Paul would write the Corinthians, he would remind them “Jews, demand signs, and Greeks seek wisdom, but we proclaim Christ crucified, a stumbling block to the Jews, and folly to the Gentiles; but to us who are being saved, Christ, the Wisdom of God and the Power of God” (1 Cor. 1:22).

In these parts of Paul’s mission, it is certain that Saint Luke (noticeably present at various times in these chapters) would have been mindful of the prophecy that Simeon gave to Mary at the presentation of Jesus. Luke 2:51 says “Mary kept all these things [including the prophecy] in her heart,” and so must we. Christ is destined, in Simeon’s words, “for the fall rise of many in Israel, and to be a sign that will be contradicted.” Simultaneously in the prophecy “a sword would pierce Mary’s heart,” and “the thoughts of hearts shall be revealed.” Although there will always be some who war against the truth of the Gospel, the truth will always win.

The motives of those who reject the Gospel are very clear in this section. Those from Athens are full of pride, curiosity, and intellectual thrill-seeking. Late in Ephesus, the opponents of the gospel are motivated by greed; all their incentives for promoting idolatry are economic. The Athenians were never unified to begin with, because they do not commit to the truth, but always stand in judgment over it in their pride. The Ephesian metal-smiths who sold silver idols of Artemis, try to unite the pagan people in a unified effort against the Gospel, and their attempt becomes a complete and chaotic failure.

Over and against these people who contradict Christ (we might also say “who drive a sword for the heart of Mary when they reveal their thoughts”) the Church remains steadfast and unified in the faith. The harmony that the Apostles sought at the council of Jerusalem (Ch. 15) remains, practically invincible. We are meant to recall the very description of the Church with the account of Pentecost; the disciples were united, and totally committed “to the teaching of the Apostles, to fellowship, to the breaking of the bread, and to prayers” (2:42). The breaking of the bread is explicitly recounted in Acts 20, not in a catechetical way, but so as to highlight the miracle bringing Eutychus back from the dead.

Baptism and confirmation are also described in Paul’s time at Ephesus. These are reminders of the unity of the Church and the breaking of the bread. As for the teaching of the Apostles, it is now complete as far as the narrative of the Act of the Apostles will go. The sermons of Saint Peter have been recorded. St. Paul has given similar sermons in Jewish context, and now has referred to the Gospel in terms that the gentiles need to hear. There is no longer any question of “what” the good news is. It is only a question of “who has heard it.”

The last eight chapters of Acts will all turn to describing the details of the providential happenings that brought “the Apostle to the Gentiles” to the capital of the Gentiles and to “the ends of the earth.” It is the “Passion” of Saint Paul. Saint Luke assumes that the passion of Saint Peter , and of the 12 apostles is known. He takes it for granted. They will all follow the way of Saint Stephen and Saint James: death, then resurrection. But St. Luke is convinced that the passion of Saint Paul needs to be recounted, precisely because he is the “Apostles the Gentiles.” It would be the Holy Spirit’s plan, a divine plan, that he should be intricately caught up in the judgment of the authorities of Rome, like Christ was; and to be like Christ to the very people of Rome.

Chapters 21 to 28

In this final section we will only be reading chapters 21, 22, 26, and 28. The section headings in these chapters are as follows: Arrival at Tyre. Arrival at Ptolemais and Caesarea. Paul and James in Jerusalem. Paul’s arrest. Pause defense before the Jerusalem Jews. Paul imprisoned. Paul before the Sanhedrin. King Agrippa hears Paul. Reaction to Paul’s speech. Departure for Rome* ch.27. Storm and shipwreck*ch.27. Winter in Malta. Arrival in Rome. Testimony to Jews in Rome.

In these final chapters of the Acts, the narrative follows a nearly unbroken trajectory, through the accusations and trials brought upon St. Paul. It is no surprise that Paul is arrested in the city of Jerusalem. Peter had been arrested there. All 12 Apostles had been arrested there. Jesus had been arrested there. But God’s plan with Paul is something entirely different. The imprisonment and false accusations brought upon Paul will serve a threefold purpose, not yet fulfilled in any of the Apostles: 1) as the narrative of Acts 21-28 shows, all things “unfolding” after the arrest become the means that God chooses to bring Paul finally to the city of Rome. Rome is, after all, the capital of the Gentile world, and Paul is the “Apostle to the Gentiles.” 2) the legal forum serves as the platform for Paul to deliver his conversion testimony, “on the record,” as a witness to the resurrection of Jesus. And note, that the testimony is made before the judges of the Roman Empire, because it is a testimony meant for all nations and not just for Jewish people. 3) the testimony is not only a legal defense before accusers and judges, not just a claim he is innocent from any crime; it is simultaneously his “last words” expressing Faith and Hope in Christ, knowing he might get unjustly put to death (like Christ! like Stephen!).

Some notes should be made about Paul’s conversion, recounted not only in Ch. 22, but in Ch. 26 also. Paul is definitively an anti-Christian at the time of the resurrection and the time of Pentecost. Like us, he only came to know Christ after the Ascencion had happened. The Church has given a name to this reality when it says that we come to know the Trinity (Christ, and the Father, and Spirit) in a “sacramental economy.” The sacramental characteristics of the Church are demonstrated three times over when Acts recounts, in triplicate, the story of Paul’s conversion. The sacramental economy is understood in the words of Jesus, Who says He is present in the Christians. He is “one” with the Christians: “Saul, Saul, why do you persecute Me?”!

This detail is obviously central in the conversion story, and Paul no doubt repeated this story often in giving testimony. But then it was certainly the deliberate choice of Saint Luke to write out the whole story, not 1-more-time, but 2-more-times! When Paul spoke before the judges of the Roman legal system, St. Luke was not content to gloss over it. Every word is recorded again. So, we should look at this from the perspective of St. Luke.

Paul may or may not have had any interactions with the Blessed Virgin Mary. But it is commonly supposed that Paul and Mary at least had a good mutual friend in St. Luke, who “interviewed everyone” for his Gospel. Even though we are considering the end of the Acts, the love of St. Luke for the Blessed Virgin Mary is something that can be brought “forward” all the way to these narratives. Since Luke was determined to write out the travels and trials of Paul, we can give some thought to the events that started the Gospel leading to St. Paul: the Marian accounts.

Mary took up the theme of the promises made to Abraham (Lk. 1:55). In Mary’s own words, it is through her that the Messiah will bring about the blessings to the nations that were promised to Abraham, or to the world through Abraham. To proclaim Christ as the Messiah and to bring people to faith in Christ is unceasingly the goal of Paul. It is the goal of passing on the promise brought to the world through Mary. It is why Paul did his missionary journeys. It is his goal when he returns to Jerusalem, putting himself at risk of arrest. It is his goal when he puts his life on the line by appealing to Caesar; it could have meant death by indefinite imprisonment, or death by suspicion of “contempt of court.” The danger of false accusations grew as he got closer to Rome, but he willingly endured all the dangers and risks, to proclaim Christ in the great city of Rome, even if it meant swift death in that same city.

As “the Apostle to the Gentiles,” Paul has a special place in the Catholic Church, and therefore, by definition, a special place in relation to Mary. The Church is defined by Mary, but the Church was not to go out to all the world without Paul. The Church is holy, because of Mary (i.e. because of the Son); but the Church is “catholic” because of Paul, (just as she is “one” because of Peter). The Magnificat of Mary proclaimed fulfillment of the promises to Abraham; the journeys of Saint Paul symbolize the universal nature of those promises. In the person of Mary, the unity of the Son of God with the human race, in the body of Christ, takes place literally. In the testimony of Paul, that unity is proclaimed before the rulers of the capital of the whole world: “Christ is Risen, and He is One with His people!” The promise that Paul offers as a gift to every living soul on earth, can only be the promise fulfilled “through” Mary, and recorded in the Gospel.