Pius V's 1570 Bull

Pius V's 1570 Bull

And More on the Divine Praises

ROME, OCT. 31, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

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Q: "Quo Primum" is a papal bull decreed by Pope St. Pius V on July 14, 1570, which set in stone for all time the exactness of the holy sacrifice of the Mass to be said in the mother tongue of the Church. To quote his instruction: "[I]t shall be unlawful henceforth and forever throughout the Christian world to sing or to read Masses according to any formula other than that of this Missal published by Us; ..." Another: "… which shall have the force of law in perpetuity, We order and enjoin under pain of Our displeasure that nothing be added to Our newly published Missal, nothing omitted therefrom, and nothing whatsoever altered therein." Another: "In the case of those resident in other parts of the world it shall be excommunication 'latae sententiae' and all other penalties at Our discretion ..." Finally: "Should any person venture to do so, let him understand that he will incur the wrath of Almighty God and of the blessed Apostles Peter and Paul." In the light of the foregoing: 1) Can an ancient papal bull be amended, changed, modified, abrogated, etc., by future popes? If yes, then what are the conditions? 2) Is the Mass of Pope Paul VI licit and valid? -- A.D., Carindale, Australia

A: A papal bull (from "bolla," the leaden seal attached to the document) is a solemn instrument that popes use for various questions such as doctrinal decisions, canonizations, disciplinary questions, jubilees and the like. Only occasionally have they been used for the liturgy.

A bull's influence on later popes depends on the nature of its content and not the legal force of the document as such.

Thus a bull such as "Ineffabilis Deus" through which Blessed Pius IX defined the dogma of the Immaculate Conception in 1854 is a definitive and irreformable act.

Other bulls may contain a mixture of doctrinal and disciplinary matters. An example would be Pius IV's 1564 document "Dominici Gregis Custodiae" containing the rules for forbidding books, among which was the norm that reading a translation of the Old Testament was restricted to learned and pious men with permission from the bishop.

Such norms are evidently tied to the circumstances of time and place and may be adjusted, attenuated or abrogated by future popes as situations change.

St. Pius V's bull "Quo Primum" is above all a legal document although it also contains some doctrinal elements. As such it is not intended to be definitive in the same way as a doctrinal definition would be and would not bind St. Pius V himself or future popes if they decided to further fine-tune the missal.

The saintly Pope's concern was to ensure as much unity as possible for the liturgy in a time when such unity was sorely needed. Even so, the same bull contains a clause exempting any Church which had its own ordo more than 200 years old. Many local Churches could have availed of this concession but most preferred to adopt the new missal for practical reasons.

Some religious orders and some dioceses such as Lyon in France and Milan in Italy did opt to legitimately maintain their own rite. Thus expressions such as "it shall be unlawful henceforth and forever throughout the Christian world to sing or to read Masses according to any formula other than that of this Missal published by Us" cannot be interpreted in an absolutely literal sense.

Likewise, legal expressions such as "which shall have the force of law in perpetuity, We order and enjoin under pain of Our displeasure that nothing be added to Our newly published Missal, nothing omitted therefrom, and nothing whatsoever altered therein" cannot be literally interpreted as binding on possible later actions of Pope St. Pius V or upon his successors. The strictures fall only upon those who act without due authority.

If it were otherwise, then Pope St. Pius V would have excommunicated himself a couple of years after publishing "Quo Primum" when he added the feast of Our Lady of the Rosary to the missal following the Battle of Lepanto in 1571, not to mention Pope Clement XI who canonized Pius V in 1712, thus altering the missal.

Among the many other Popes who would have thus incurred "the wrath of Almighty God and of the blessed Apostles Peter and Paul" would have been St. Pius X for reforming the calendar, Pius XI who added the first new preface in centuries for the feast of Christ the King, Pius XII for completely revamping the rites of Holy Week as well as simplifying the rubrics, and Blessed John XXIII for adding St. Joseph's name to the Roman Canon.

Certainly, the reform undertaken under the Servant of God Pope Paul VI ranged more widely than anything done under earlier Popes since St. Pius V. But Paul VI acted with the same papal authority as all of them.

As the Roman proverb goes: "Popes die, the Pope never." Each individual pontiff -- saint or sinner though he be -- holds the same authority, granted by Christ, to bind and loose, forgive or retain, so that the Lord's flock may be fed through the centuries.

It is for this reason that, except in matters of faith and morals, a pope's disciplinary decrees in matters such as the non-essential elements of liturgical rites are never "set in stone" and can be changed by a subsequent Supreme Pontiff whenever he believes that the duty of feeding Christ's flock requires it.

Finally, the answer to the second question should be already clear, the so-called Mass of Paul VI is both valid and licit.

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Follow-up: Divine Praises at Adoration

After our comments on the Divine Praises before reposition (Oct. 17) several readers asked for clarification.

Two priests writing independently from England and another from Chicago made basically the same point. One wrote: "When I last looked, the 'new rite' for Benediction put the Divine Praises before the blessing (the Benediction) itself. You do not answer this, which is probably what your correspondent meant. I would certainly like to hear a reasoned view from you on this."

Our original correspondent gave a more detailed description in his question, which was edited for publishing. He referred to a quite uncommon practice of reciting the Divine Praises after the reposition of the Blessed Sacrament.

My Italian copy of the Rite of Holy Communion and Worship of the Eucharist places the Divine Praises after the Benediction as a possible acclamation. The rubric which accompanies the text in No. 237 says: "If considered opportune, following Eucharistic Benediction or before the reposition, the following acclamations may be recited according to custom."

As mentioned before, this is the practice in Rome for the Holy Father's Corpus Christi procession.

The English translation adopts a different policy, preferring not to have any official prayers after Benediction. The rite does, however, foresee that hymns or acclamations may be recited during the reposition.

It is worth pointing out that the original Latin text of the rite does not include the Divine Praises at all. In fact the Holy See gave wide leeway to the bishops' conferences to adapt the rites to particular circumstances and add recommended hymns and prayers according to local custom. For this reason the numerical references in the various languages also differ from the Latin text.

Since the Holy See deliberately opted for allowing wide scope for freedom of choice, it is fairly clear that including a prayer such as the Divine Praises in one or other part of the ritual is a case of recommending a custom without creating an obligation.

Thus, both in Italy and in England the Divine Praises may be recited after Benediction whenever customary. Or the reposition may be done in silence or accompanied by an appropriate hymn or other acclamations.

At the same time, it is certainly better to follow the indications of the official books for each nation. And while it is possible to continue an established custom, there is no good reason to introduce a custom contrary to the indications of the official ritual.

Likewise, the norms do not prescribe any set prayers for during the period of adoration but merely indicate that:

"During the exposition there should be prayers, songs, and readings to direct the attention of the faithful to the worship of Christ the Lord.

"To encourage a prayerful spirit, there should be readings from Sacred Scripture with a homily or brief exhortations to develop a better understanding of the Eucharistic mystery. It is also desirable for the people to respond to the word of God by singing and to spend some periods of time in sacred silence.

"Part of the liturgy of the hours, especially the principal hours may be celebrated before the Blessed Sacrament when there is a lengthy period of exposition" (English rite, Nos. 95-96).

Since there is great freedom in the selection of "prayers, songs and readings" there is no reason why the Divine Praises could not also be said either during the course of the adoration or immediately before intoning the "Tantum Ergo" or other hymn for Benediction, especially if there is no custom of reciting them afterward.

There are abundant publications available as aids for adoration. They usually contain appropriate selections of Scripture, writings of saints, hymns, prayers and litanies that may be profitably used during adoration either privately or for communal recitation.

Comments by Shawn Tribe on the selected portion:

[With regard to the above few paragraphs, a caveat would seem prudent: while acknowledging the Pauline liturgy to be, of course, valid and licit, at the same time we should counter-balance this with the fact that the liturgy should not be subjected to an arbitary use of juridical power either, with due deference to organic development and the objective nature of the liturgy as something to most primarily be received, not conceived. This is something we read in the Catechism and in the thought of Benedict/Ratzinger:

"The pope is not an absolute monarch whose will is law; rather, he is the guardian of the authentic Tradition and, thereby, the premier guarantor of obedience. He cannot do as he likes, and he is thereby able to oppose those people who, for their part, want to do whatever comes into their head. His rule is not that of arbitrary power, but that of obedience in faith. That is why, with respect to the Liturgy, he has the task of a gardener, not that of a technician who builds new machines and throws the old ones on the junk-pile." (Preface to Alcuin Reid, The Organic Development of the Liturgy, 2nd ed. Ignatius 2005 pp. 10-11)

I think this caveat should be borne in mind as a necessary and important qualifier in relation to ecclesial authority and both liturgical form and reform.]

Paul of Tarsus

Code: ZE06102506

Date: 2006-10-25

Paul of Tarsus

"Be Imitators of Me, As I Am of Christ"

VATICAN CITY, OCT. 25, 2006 (Zenit.org).- Here is a translation of Benedict XVI's address at today's general audience, dedicated to presenting the figure of Paul of Tarsus.

* * *

Dear Brothers and Sisters:

We have concluded our reflections on the Twelve Apostles, called directly by Jesus during his earthly life. Today we begin to approach the figures of other important personalities of the early Church. They also spent their lives for the Lord, for the Gospel and for the Church. They were men and women who, as Luke writes in the Acts of the Apostles, "have risked their lives for the sake of our Lord Jesus Christ" (15:26).

The first of these, called by the Lord himself, by the risen one, to also be an authentic apostle, is without a doubt Paul of Tarsus. He shines like a star of first grandeur in the history of the Church, and not only in that of the origins.

St. John Chrysostom exalts him as a personage who is superior even to many angels and archangels (cf. "Panegyric" 7,3). In the Divine Comedy, Dante Alighieri, inspired in Luke's account in the Acts of the Apostles (cf. 9:15), describes him simply as "chosen vessel" (Inferno 2, 28), which means: instrument chosen by God. Others have called him the "Thirteenth Apostle" -- and he really insists much on the fact of being an authentic apostle, having been called by the Risen One, or even "the first after the Only One."

Certainly, after Jesus, he is the personality of the origins of whom we are the most informed. In fact, not only do we have Luke's account in the Acts of the Apostles, but also a group of letters that come directly from his hand and that without intermediaries reveals to us his personality and thought. Luke tells us that his original name was Saul (cf. Acts 7:58; 8:1, etc.), in Hebrew Saul [also] (cf. Acts 13:21), and he was a Jew of the Diaspora, given that the city of Tarsus is situated between Anatolia and Syria.

Very soon he went to Jerusalem to study the Mosaic law in-depth at the feet of the great rabbi Gamaliel (cf. Acts 22:3). He had also learned a manual and common trade, tent-making (cf. Acts 18:3), which later would allow him to support himself personally without being a weight for the Churches (cf. Acts 20:34; 1 Corinthians 4:12; 2 Corinthians 12:13-14).

For him it was decisive to know the community of those who professed themselves disciples of Jesus. Through them he had news of a new faith, a new "way," as was said, which did not put the law of God at the center, but rather the person of Jesus, crucified and risen, to whom was attributed the remission of sins.

As a zealous Jew, he considered this message unacceptable, more than that, scandalous, and felt the duty to persecute Christ's followers, also outside Jerusalem. Precisely on the road to Damascus, at the beginning of the 30s, according to his words, "Jesus Christ" made Saul "his own." While Luke recounts the event with abundance of details -- the way in which the light of the Risen One reached him, changing his life fundamentally -- in his letters he goes directly to the essential and speaks not only of a vision (cf. 1 Corinthians 9:1), but of an illumination (cf. 2 Corinthians 4:6), and above all of a revelation and a vocation in the encounter with the Risen One (cf. Galatians 1:15-16).

In fact, he will describe himself explicitly as "apostle by vocation" (cf. Romans 1:1; 1 Corinthians 1:1; or "apostle by the will of God" (2 Corinthians 1:1, Ephesians 1:1; Colossians 1:1), as if wishing to underline that his conversion was not the result of nice thoughts, of reflections, but the fruit of a divine intervention, of an unforeseen divine grace. Henceforth, everything that before was of value to him became, paradoxically, according to his words, loss and refuse (cf. Philippians 3:7-10). And from that moment he put all his energies at the exclusive service of Jesus Christ and his Gospel. His existence would become that of an apostle who wants to "become all things to all men" (1 Corinthians 9:22) without reservations.

From here is derived a very important lesson for us: What matters is to put Jesus Christ at the center of our lives, so that our identity is characterized essentially by the encounter, by communion with Christ and his word. In his light, every other value must be recovered and purified of possible dross.

Another fundamental lesson left by Paul is the spiritual horizon that characterizes his apostolate. Acutely feeling the problem of the possibility for the Gentiles, namely, the pagans, to attain God, who is Jesus Christ crucified and risen who offers salvation to all men without exception, he dedicated himself to make this Gospel known, literally "good news," that is, the proclamation of grace destined to reconcile man with God, with himself and with others. From the first moment he understood that this was a reality that did not affect only the Jews, a certain group of men, but that it had universal value and affected all.

The Church of Antioch of Syria was the starting point of his trips, where for the first time the Gospel was proclaimed to the Greeks, and where the name "Christians" was also coined (cf. Acts 11:20.26), that is, believers in Christ. From there in the first instance he started off to Cyprus and then on different occasions to regions of Asia Minor (Pisidia, Laconia, Galatia), and later to those of Europe (Macedonia, Greece). More revealing were the cities of Ephesus, Philippi, Thessalonica, Corinth, not forgetting either Berea, Athens and Miletus.

Difficulties were not lacking in Paul's apostolate, which he faced with courage for love of Christ. He himself recalls that he had to endure "labors ... imprisonments ... beatings; danger of death, many times ... Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked ... on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure upon me of my anxiety for all the Churches" (2 Corinthians 11:23-28).

In a passage of the Letter to the Romans (cf. 15:24.28) is reflected his intention to go to Spain, to the limits of the West, to proclaim the Gospel everywhere to the ends of the then known earth. How can such a man not be admired? How can we not thank the Lord for having given us an apostle of this stature? Clearly, he would not have been able to face such difficult and at times so desperate situations, had he not had a reason of absolute value before which there could be no limits. We know that for Paul this reason was Jesus Christ, of whom he writes: "The love of Christ controls us ... he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised" (2 Corinthians 5:14-15), for us, for all.

In fact, the Apostle will give his supreme witness with his blood under the emperor Nero here, in Rome, where we keep and venerate his mortal remains. In the last years of the 1st century, Clement of Rome, my predecessor in this Apostolic See, wrote: "Because of jealousy and discord, Paul was obliged to show us how one obtains the prize of patience ... After preaching justice to all in the world, and after having arrived at the limits of the West, he endured martyrdom before the political rulers; in this way he left this world and reached the holy place, thus becoming the greatest model of perseverance" (To the Corinthians, 5).

May the Lord help us to live the exhortation that the Apostle left us in his letters: "Be imitators of me, as I am of Christ" (1 Corinthians 11:1)

[Translation by ZENIT]

[At the end of the audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters in Christ,

In our catechesis on the Church's apostolic ministry, we now turn from the Twelve Apostles called by Jesus during his earthly life to some other important figures of the early Church. Outstanding among these is St. Paul, who has been called the "Thirteenth Apostle." Paul was a devout follower of the law, whose initial hostility to the Gospel suddenly melted when he encountered the risen Lord on the road to Damascus.

His own accounts of this dramatic conversion speak not only about his vision of Jesus, but also his call to be an apostle. From that moment on, Paul's life was completely dedicated to the service of Christ. From Paul we learn to make Christ the center of our lives and to see all things in the light of God's universal, reconciling love.

Paul's zeal for the Gospel led him to preach the name of Jesus in Asia and Europe, and to face countless trials with courage and undying love for the Lord. Truly, the love of Christ impelled him (cf. 2 Corinthians 5:14), even to his death as a martyr here in Rome. Through the prayers of St. Paul, may we respond joyfully to his challenge to become "imitators of me, as I am of Christ" (1 Corinthians 11:1)!

I am pleased to greet the many English-speaking pilgrims present, especially those from England, Ireland, Nigeria, South Africa, Tanzania, India, Indonesia, Japan and the United States of America. My special greetings go to the pilgrims from the Dioceses of Cheyenne and Wheeling-Charleston, led by their bishops.

I also greet the priests taking part in the Institute of Continuing Theological Education of the Pontifical North American College. I thank the Holy Rosary School Choir from Gauteng, South Africa, for their praise of God in song. Upon all of you I cordially invoke an abundance of joy and peace in the Lord.

© Copyright 2006 - Libreria Editrice Vaticana

John, the Theologian

Code: ZE06082420

Date: 2006-08-24

John, the Theologian

"He Proclaims With Radiant Insight That 'God Is Love'"

VATICAN CITY, AUG. 24, 2006 (Zenit.org).- Here is Benedict XVI's address at the General Audience on Wednesday, August 9, 2006, held in the Paul VI Auditorium in the Vatican, in which he presented the figure of the Apostle John, "the Theologian."

With the meditation, the Holy Father resumed the series of catecheses on the Apostles, which on previous occasions he dedicated to the figures of Peter, Andrew, James the Lesser, James the Elder and John, son of Zebedee.

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Dear Brothers and Sisters,

Before the holidays I had begun sketching small portraits of the Twelve Apostles.

The apostles were Jesus' traveling companions, Jesus' friends. Their journey with Jesus was not only a physical journey from Galilee to Jerusalem, but an interior journey during which they learned faith in Jesus Christ, not without difficulty, for they were people like us.

But for this very reason, because they were Jesus' traveling companions, Jesus' friends, who learned faith on a journey that was far from easy, they are also guides for us, who help us to know Jesus Christ, to love him and to have faith in him.

I have already commented on four of the Twelve Apostles: Simon Peter; Andrew, his brother; James, the brother of St. John; and the other James, known as "The Less," who wrote a letter that we find in the New Testament.

And I had started to speak about John the Evangelist, gathering together in the last catechesis before the holidays the essential facts for this apostle's profile.

I would now like to focus attention on the content of his teaching. The writings that we want to examine today, therefore, are the Gospel and the letters that go under his name.

If there is one characteristic topic that emerges from John's writings, it is love. It is not by chance that I wanted to begin my first encyclical letter with this apostle's words, "God is love (Deus caritas est); he who abides in love abides in God, and God abides in him" (1 John 4:16). It is very difficult to find texts of this kind in other religions. Thus, words such as these bring us face to face with an element that is truly peculiar to Christianity.

John, of course, is not the only author of Christian origin to speak of love. Since this is an essential constituent of Christianity, all the New Testament writers speak of it, although with different emphases.

If we are now pausing to reflect on this subject in John, it is because he has outlined its principal features insistently and incisively. We therefore trust his words. One thing is certain: He does not provide an abstract, philosophical or even theological treatment of what love is.

No, he is not a theoretician. True love, in fact, by its nature is never purely speculative but makes a direct, concrete and even verifiable reference to real persons. Well, John, as an apostle and a friend of Jesus, makes us see what its components are, or rather, the phases of Christian love, a movement marked by three moments.

The first concerns the very source of love which the apostle identifies as God, arriving at the affirmation that "God is love" (1 John 4:8,16). John is the only New Testament author who gives us definitions of God. He says, for example, that "God is spirit" (John 4:24) or that "God is light" (1 John 1:5). Here he proclaims with radiant insight that "God is love."

Take note: It is not merely asserted that "God loves," or even less that "love is God!" In other words: John does not limit himself to describing the divine action but goes to its roots.

Moreover, he does not intend to attribute a divine quality to a generic and even impersonal love; he does not rise from love to God, but turns directly to God to define his nature with the infinite dimension of love.

By so doing, John wants to say that the essential constituent of God is love and hence, that all God's activity is born from love and impressed with love: All that God does, he does out of love and with love, even if we are not always immediately able to understand that this is love, true love.

At this point, however, it is indispensable to take another step and explain that God has concretely demonstrated his love by entering human history through the person of Jesus Christ, incarnate, dead and risen for us.

This is the second constitutive moment of God's love. He did not limit himself to verbal declarations but, we can say, truly committed himself and "paid" in the first person.

Exactly as John writes, "God so loved the world," that is, all of us, "that he gave his only Son" (John 3:16). Henceforth, God's love for humanity is concretized and manifested in the love of Jesus himself.

Again, John writes: "Having loved his own who were in the world, he loved them to the end" (John 13:1).

By virtue of this oblative and total love we are radically ransomed from sin, as St. John writes further: "My little children ... if any one does sin, we have an advocate with the Father, Jesus Christ, the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world" (1 John 2:1-2; cf. 1 John 1:7).

This is how Jesus' love for us reaches us: by the pouring out of his own blood for our salvation! The Christian, pausing in contemplation before this "excess" of love, cannot but wonder what the proper response is. And I think each one of us, always and over and over again, must ask himself or herself this.

This question introduces us into the third moment of the dynamic of love: From being the recipients of a love that precedes and surpasses us, we are called to the commitment of an active response which, to be adequate, can only be a response of love.

John speaks of a "commandment." He is, in fact, referring to these words of Jesus: "A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another" (John 13:34).

Where is the newness to which Jesus refers? It lies in the fact that he is not content with repeating what had already been requested in the Old Testament and which we also read in the other Gospels: "You shall love your neighbor as yourself" (Luke 19:18; cf. Matthew 22:37-39; Mark 12:29-31; Luke 10:27).

In the ancient precept the standard criterion was based on man ("as yourself"), whereas in the precept to which John refers, Jesus presents his own person as the reason for and norm of our love: "As I have loved you."

It is in this way that love becomes truly Christian: Both in the sense that it must be directed to all without distinction, and above all since it must be carried through to its extreme consequences, having no other bounds than being boundless.

Those words of Jesus, "as I have loved you," simultaneously invite and disturb us; they are a Christological goal that can appear unattainable, but at the same time they are an incentive that does not allow us to ensconce ourselves in what we have been able to achieve. It does not permit us to be content with what we are but spurs us to keep advancing toward this goal.

In "The Imitation of Christ," that golden text of spirituality which is the small book dating back to the late Middle Ages, on this subject is written: "The love of Jesus is noble and generous: It spurs us on to do great things, and excites us to desire always that which is most perfect. Love will tend upward and is not to be detained by things beneath. Love will be at liberty and free from all worldly affections ... for love proceeds from God and cannot rest but in God above all things created. The lover flies, runs and rejoices, he is free and not held. He gives all for all and has all in all, because he rests in one sovereign good above all, from whom all good flows and proceeds" (Thomas à Kempis, "The Imitation of Christ," III, V, 3-4).

What better comment could there be on the "new commandment" spelled out by John? Let us pray to the Father to be able, even if always imperfectly, to live it so intensely that we share it with those we meet on our way.

To special groups

I offer a warm welcome to all the English-speaking visitors and pilgrims present at today's Audience, including the groups from Scotland, Ghana, China, India, Korea and Canada. May your pilgrimage renew your love for the Lord and his Church, after the example of the Apostle St John. May God bless you all!

***

Appeal for peace in the Middle East

My ardent thoughts go once again to the beloved region of the Middle East. With regard to the tragic conflict under way, I propose anew the words of Pope Paul VI to the United Nations Organization in October 1965.

On that occasion he said: "No more against one another, no more, never again! ... If you want to be brothers and sisters, let the weapons fall from your hands."

In the face of the efforts being made to obtain a ceasefire and a just and lasting solution to the conflict, I repeat, with my immediate predecessor the great Pope John Paul II, that it is possible to change the course of events when reason, good will, trust in others, fidelity to commitments and cooperation between responsible partners prevail (cf. "Address to Diplomatic Corps," Jan. 13, 2003; L'Osservatore Romano English edition, Jan. 15, n. 5, p. 4).

What John Paul II said then, also applies today, to everyone. I renew to all the exhortation to intensify prayer in order to obtain the gift of desired peace.

***

Lastly, as usual, I address a greeting to you, dear young people, sick people and newlyweds.

Today, we are celebrating the feast of St. Teresa Benedicta of the Cross, Edith Stein, co-patron of Europe. May this heroic witness of the Gospel help each one of you to always have trust in Christ and to incarnate his message of salvation in your own lives.

[Translation issued by the Holy See]

© Copyright 2006 -- Libreria Editrice Vaticana [adapted]

On Saint Matthew

Code: ZE06083005

Date: 2006-08-30

On St. Matthew

"A Model of Acceptance of God's Mercy"

VATICAN CITY, AUG. 30, 2006 (Zenit.org).- Here is a translation of the address Benedict XVI gave at today's general audience, held in Paul VI Hall, which he dedicated to the figure of St. Matthew.

* * *

Dear Brothers and Sisters:

Continuing with the series of portraits of the Twelve Apostles, which we began a few weeks ago, today we reflect on Matthew.

To tell the truth, it is almost impossible to delineate his figure completely, as information on him is scarce and incomplete. What we can do is sketch not so much the biography but the profile the Gospel gives us.

He is always present on the list of the twelve chosen by Jesus (cf. Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13). His name, in Hebrew, means "gift of God." The first canonical Gospel, which bears his name, presents him to us in the list of the Twelve with a very specific qualification: "the publican" (Matthew 10:3).

For this reason, he is identified with the man seated at the tax office, whom Jesus calls to follow him. "As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, 'Follow me.' And he rose and followed him" (Matthew 9:9).

Also Mark (cf. 2:13-17) and Luke (cf. 5:27-30) narrate the call of the man sitting at the tax office, but they call him "Levi." To imagine the scene described in Mathew 9:9 suffice it to remember the magnificent canvas of Caravaggio, kept here, in Rome, in the French Church of St. Louis.

A new biographical detail emerges from the Gospels: In the passage, which precedes the narration of the call, reference is made to a miracle Jesus performed in Capernaum (cf. Matthew 9:1-8; Mark 2:1-12) mentioning the proximity of the Sea of Galilee, that is, of the Lake of Tiberias (cf. Mark 2:13-14).

One can deduce that Mathew carried out the function of tax collector in Capernaum, located precisely "by the sea" (Matthew 4:13), where Jesus was a steady guest in Peter's house.

Basing ourselves on these simple observations that arise from the Gospel, we can make a couple of reflections. The first is that Jesus welcomes in the group of his close friends a man who, according to the conception of that time in Israel, was regarded as a public sinner.

Matthew, in fact, not only managed money, considered impure as it came from people foreign to the people of God, but in addition collaborated with a foreign authority, odiously avid, whose tributes could be determined arbitrarily.

For these reasons, on more than one occasion, the Gospels mention together "publicans and sinners" (Matthew 9:10; Luke 15:1), "publicans and prostitutes" (Matthew 21:31). Moreover, they see in publicans an example of avarice (cf. Matthew 5:46: they only love those who love them) and mention one of them, Zacchaeus, as "chief tax collector, and rich" (Luke 18:11).

Given these references, there is a fact that calls attention: Jesus excludes no one from his friendship. More than that, precisely when he is seated at the table in Matthew-Levi's house, answering those who were scandalized by the fact of his frequenting rather undesirable company, he makes the important declaration: "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous but sinners" (Mark 2:17).

The good proclamation of the Gospel consists precisely in this, in the offering of God's grace to the sinner! In another passage, with the famous parable of the Pharisee and the publican who went up to the Temple to pray, Jesus even points to an anonymous publican as example of humble confidence in divine mercy: While the Pharisee boasted of moral perfection, "the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'"

And Jesus commented: "I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted" (Luke 18:13-14).

With the figure of Matthew, therefore, the Gospels present us an authentic paradox: He who seems to be farthest from holiness might well become a model of acceptance of God's mercy enabling one to glimpse its marvelous effects in his life.

In this connection, St. John Chrysostom makes a significant comment: He observes that only in the narration of some of the calls is the work mentioned in which those in question were engaged. Peter, Andrew, James and John were called while they were fishing; Matthew while he collected taxes.

They are jobs of little importance, comments Chrysostom: "As there is nothing that is more detestable than the tax collector and nothing more ordinary than fishing" ("In Matth. Hom": PL 57, 363).

The call of Jesus comes, therefore, also to people of a low social level, while they are engaged in their ordinary work.

There is another reflection that arises from the Gospel narrative: Matthew responds immediately to Jesus' call: "He rose and followed him." The conciseness of the phrase underlines clearly Matthew's promptness in response to the call.

This meant for him abandoning everything, especially a sure source of income, though often unjust and dishonorable. Obviously Matthew understood that familiarity with Jesus did not allow him to continue with activities disapproved by God.

One can easily intuit that it can also be applied to the present: Today one cannot admit attachment to what is incompatible with the following of Jesus, as are dishonest riches. Once he said openly: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me" (Matthew 19:21).

This is precisely what Matthew did: He rose and followed him! In this "rising" one can see the detachment from a situation of sin and, at the same time, the conscious adherence to a new life, upright, in communion with Jesus.

We recall, finally, that the tradition of the early Church agrees with attributing the authorship of the first Gospel to Matthew. This was already the case beginning with Papias, bishop of Gerapolis in Phrygia, about the year 130.

He wrote: "Matthew took up the Lord's words in Hebrew, and each one interpreted them as he could" (in Eusebius of Caesarea, "Hist. eccl.", III, 39, 16). The historian Eusebius adds this detail: "Matthew, who previously had preached to the Jews, when he decided to go also to other peoples, wrote in their maternal tongue the Gospel he was proclaiming: In this way he tried to substitute in writing what they, whom he was leaving, lost with his departure" (Ibid., III, 24, 6).

We no longer have the Gospel written by Matthew in Hebrew or Aramaic, but in the Greek Gospel that has come down to us we still continue to hear, in a certain sense, the persuasive voice of the publican Matthew who, in becoming an apostle, continues proclaiming to us the saving mercy of God.

Let us hear this message of St. Matthew, let us meditate on it always again so that we also will learn to rise and follow Jesus with determination.

[Translation by ZENIT]

[At the end of the audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters,

Continuing our catechesis on the Church's apostolic ministry, we now turn to the Apostle Matthew. Matthew, the author of the first of the four Gospels, was a publican -- a tax collector -- and the story of his call to become an apostle reminds us that Christ excludes no one from his friendship.

Tax collectors were considered public sinners, and we can hear an echo of the scandal caused by the Lord's decision to associate with such men in his declaration that he came "not to call the just but sinners" (Matthew 2:17). This is the heart of the "good news" which Jesus came to bring: the offer of God's grace to sinners!

The parable of the publican in the Temple makes this same point: By humbly acknowledging their sins and accepting God's mercy, even those who seem farthest from holiness can become first in the kingdom of heaven.

Matthew's ready response to the Lord's call also shows that following Christ means leaving behind, sometimes at great cost, everything that is incompatible with true discipleship and embarking upon a new life. Through his example and the words of his Gospel, St. Matthew constantly invites us to respond with joy to the "good news" of God's saving mercy.

I am pleased to greet all the English-speaking visitors present at today's audience, including the group of altar servers from Malta, and the visitors from Denmark, Japan and Australia.

May God give you the grace to deepen your love of Christ and his Church, inspired by St. Matthew. I wish you all a blessed stay in Rome!

© Copyright 2006 -- Libreria Editrice Vaticana [adapted]

On Judas Iscariot and Matthias

On Judas Iscariot and Matthias

"Never Despair of God's Mercy"

VATICAN CITY, OCT. 18, 2006 (Zenit.org).- Here is a translation of the address Benedict XVI gave at today's general audience, dedicated to present the figures of Judas Iscariot and Matthias.

* * *

Dear Brothers and Sisters:

On completing today the review of the Twelve Apostles called directly by Jesus during his earthly life, we cannot fail to mention the one who always appears in the last place: Judas Iscariot. We want to associate him with the person who was later chosen to substitute him, namely, Matthias.

The name Judas alone arouses among Christians an instinctive reaction of reprobation and condemnation. The meaning of the name "Iscariot" is controversial: The most used explanation says that it means "man from Queriyyot," in reference to his native village, located in the surroundings of Hebron, mentioned twice in sacred Scripture (cf. Joshua 15:25; Amos 2:2).

Others interpret it as a variation of the term "hired assassin," as if it alluded to a guerrilla armed with a dagger, called "sica" in Latin. Finally, some see in the label the simple transcription of a Hebrew-Aramaic root that means: "He who was going to betray him." This mention is found twice in the fourth Gospel, that is, after a confession of faith by Peter (cf. John 6:71) and later during the anointing at Bethany (cf. John 12:4).

Other passages show that the betrayal was underway, saying: "He who betrayed him," as happened during the Last Supper, after the announcement of the betrayal (cf. Matthew 26:25) and later at the moment Jesus was arrested (cf. Matthew 26:46.48; John 18:2.5). However, the lists of the twelve recall the betrayal as something that already occurred: "Judas Iscariot, who betrayed him," says Mark (3:19); Matthew (10:4) and Luke (6:16) use equivalent formulas.

The betrayal, as such, took place in two moments: first of all in its planning phase, when Judas comes to an agreement with Jesus' enemies for 30 pieces of silver (cf. Matthew 26:14-16), and later in its execution with the kiss he gave the master in Gethsemane (cf. Matthew 26:46-50).

Anyway, the evangelists insist that his condition of apostle corresponded fully to him: He is repeatedly called "one of the twelve" (Matthew 26:14.47; Mark 14:10.20; John 6:71) or "of the number of the twelve" (Luke 22:3).

Moreover, on two occasions, Jesus, addressing the apostles and speaking precisely of him, indicates him as "one of you" (Matthew 26:21; Mark 14:18; John 6:70; 13:21). And Peter would say of Judas "he was numbered among us, and was allotted his share in this ministry" (Acts 1:17).

He is, therefore, a figure belonging to the group of those whom Jesus had chosen as companions and close collaborators. This poses two questions when it comes to explaining what happened. The first consists in asking ourselves how it was possible that Jesus chose this man and trusted him.

In fact, though Judas is the group's administrator (cf. John 12:6b; 13:29a), in reality he is also called "thief" (John 12:6a). The mystery of the choice is even greater, as Jesus utters a very severe judgment on him: "Woe to that man by whom the son of man is betrayed!" (Matthew 26:24).

This mystery is even more profound if one thinks of his eternal fate, knowing that Judas "repented and brought back the 30 pieces of silver to the chief priests and the elders, saying 'I have sinned in betraying innocent blood'" (Matthew 27:3-4). Though he departed afterward to hang himself (cf. Matthew 27:5), it is not for us to judge his gesture, putting ourselves in God's place, who is infinitely merciful and just.

A second question affects the motive of Judas' behavior: Why did he betray Jesus? The question raises several theories. Some say it was his greed for money; others give an explanation of a messianic nature: Judas was disappointed on seeing that Jesus did not fit the program of the political-military liberation of his country.

In fact, the Gospel texts insist on another aspect: John says expressly that "the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him" (John 13:2); in the same way, Luke writes: "Satan entered into Judas called Iscariot, who was of the number of the twelve" (Luke 22:3).

In this way, one goes beyond historical motivations, explaining what occurred by basing it on Judas' personal responsibility, who yielded miserably to a temptation of the evil one. In any case, Judas' betrayal continues to be a mystery. Jesus treated him as a friend (cf. Matthew 26:50), but in his invitations to follow him on the path of the beatitudes he did not force his will or prevent him from falling into Satan's temptations, respecting human freedom.

In fact, the possibilities of perversion of the human heart are truly many. The only way to prevent them consists in not cultivating a view of life that is only individualistic, autonomous, but in always placing oneself on the side of Jesus, assuming his point of view.

We must try, day after day, to be in full communion with him. Let us recall that even Peter wanted to oppose him and what awaited him in Jerusalem, but he received a very strong rebuke: "Get behind me, Satan! For you are not on the side of God, but of men" (Mark 8:32-33).

After his fall, Peter repented and found forgiveness and grace. Judas also repented, but his repentance degenerated into despair and in this way it became self-destruction. It is an invitation for us to always remember what St. Benedict says at the end of Chapter 5 -- fundamental -- of his Rule: "Never despair of God's mercy." In fact, "God is greater than our hearts," as St. John says (1 John 3:20).

Let us remember two things. The first: Jesus respects our freedom. The second: Jesus waits for us to have the disposition to repent and to be converted; he is rich in mercy and forgiveness. In fact, when we think of the negative role Judas played, we must frame it in the higher way with which God disposed the events.

His betrayal led to the death of Jesus who transformed this tremendous torment into a space of salvific love and in self-giving to the Father (cf. Galatians 2:20; Ephesians 5:2.25). The verb "betray" is the Greek version which means "to give up." At times its subject is also God himself in person: Out of love, he "gave up" Jesus for us all (cf. Romans 8:32). In his mysterious plan of salvation, God assumes Judas' unjustifiable gesture as the motive for the total giving up of the Son for the redemption of the world.

On concluding, we wish to recall also he who, after Easter, was chosen to replace the traitor. In the Church of Jerusalem, two were put forward to the community and then lots were cast for their names: "Joseph called Barsabbas, who was surnamed Justus, and Matthias" (Acts 1:23).

Precisely the latter was chosen, and in this way "he was enrolled with the eleven apostles" (Acts 1:26). We do not know anything more about him, with the exception that he was a witness of Jesus' public life (cf. Acts 1: 21-22), being faithful to him to the end. To the greatness of his fidelity was added later the divine call to take Judas' place, as though compensating his betrayal.

We draw a final lesson from here: Although there is no lack of unworthy and traitorous Christians in the Church, it is up to us to counterbalance the evil they do with our limpid testimony of Jesus Christ our lord and savior.

[Translation by ZENIT]

[At the end of the audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters in Christ,

Today I conclude my series of reflections on the Apostles by speaking of Judas Iscariot, the one who betrayed Jesus. Why did he do it? Some say he was too fond of money, and the offer of 30 pieces of silver was too much to resist.

The Gnostic writers say he wanted to liberate Jesus from the shackles of mortality. But the Gospels tell us that Satan entered into the heart of Judas. He yielded to a temptation from the evil one. It is a mistake to think that the great privilege of living in company with Jesus is enough to make a person holy. Jesus does not force our will when he invites us to follow him along the path of the beatitudes.

The only way to avoid the pitfalls that surround us is to give ourselves entirely to Jesus, to enter into full communion with him, so that we think and act as he did, in total obedience to the Father. God can turn everything to a good purpose. Even Judas' betrayal became, through divine providence, the occasion for Jesus' supreme act of love, for the salvation of the world.

Finally, a word about the one who was chosen after the Resurrection to take the traitor's place, in a sense compensating for what Judas had done. All we know about Matthias is that he was a witness to the whole of Jesus' earthly life, and he remained faithful to the end. We too are called to make reparation for the sins of others by our faithful witness to Christ.

I welcome the English-speaking pilgrims here today, especially the Sisters of Providence who have come for the canonization of Mother Theodore Guérin. I greet also the pilgrims from Africa, Asia, Britain and Ireland, Scandinavia and the United States of America. May God pour out his blessings upon all of you, and upon your loved ones at home.

On the Apostles Simon and Jude Thaddaeus

On the Apostles Simon and Jude Thaddaeus

"Our Identity Is Not to Be Toyed With"

VATICAN CITY, OCT. 11, 2006 (Zenit.org).- Here is a translation of Benedict XVI's address at this Wednesday's General Audience, dedicated to presenting the figure of the Apostles Simon the Cananaean and Jude called Thaddaeus.

* * *

Dear Brothers and Sisters,

Today we take into consideration two of the Twelve Apostles: Simon the Cananaean and Jude called Thaddaeus (not to be confused with Judas Iscariot). We consider them together, not only because in the lists of the Twelve they are always mentioned next to one another (cf. Matthew 10:4; Mark 3:18; Luke 6:15; Acts 1:13), but also because there is not much information about them, apart from the fact that the New Testament Canon has a letter attributed to Jude Thaddaeus.

Simon receives an epithet that varies in the four lists: while Matthew and Mark describe him as "Cananaean," Luke instead describes him as "Zealot." In reality, the two qualifications are equivalent, because they mean the same thing: In the Hebrew language, in fact, the verb "qanà'" means "to be zealous, passionate" and can be said either of God, in as much as he is jealous of the people chosen by him (cf. Exodus 20:5), or of men who burn with zeal in serving the one God with complete dedication, as Elias (cf. 1 Kings 19:10).

It is quite possible, therefore, that this Simon, if he does not actually belong to the nationalist movement of the Zealots, was at least characterized by an ardent zeal for Jewish identity, hence for God, for his people and for the divine law. If this is the case, Simon is in the antipodes of Matthew who on the contrary, insofar as publican, came from an activity considered altogether impure. Evident sign that Jesus calls his disciples and collaborators from the most diverse social and religious strata, without any preclusion.

He is interested in people, not in social categories or etiquette! And the beautiful thing is that in the groups of his followers, all, though diverse, from the zealot to the publican, coexisted together, surmounting the imagined difficulties: Jesus himself, in fact, was the motive for cohesion, in whom all found themselves united. And this constitutes clearly a lesson for us, often inclined to underline the differences and perhaps the oppositions, forgetting that in Jesus Christ the strength is given to us to compose our conflicts. And let's also keep in mind that the group of the Twelve is a pre-figuration of the Church and prefigures therefore the Church in which there must be room for all the charisms, peoples, races, all human qualities, which find their composition and unity in communion with Jesus.

In regard to Jude Thaddaeus, he is called thus by tradition, uniting together two different names: while Matthew and Mark call him simply "Thaddaeus" (Matthew 10:3; Mark 3:18), Luke calls him "Judas the son of James" (Luke 6:16; Acts 1:13). The nickname Thaddaeus is of uncertain derivation and is explained as coming from the Aramaic "taddà'," which means "breast" and hence would mean "magnanimous," or as an abbreviation of a Greek name like "Theodore, Teodoto." Little is said about him.

Only John notes a request of his made to Jesus during the Last Supper: Thaddaeus says to the Lord: "Lord, how is it that you will manifest yourself to us, and not to the world?" It is a question of great present importance, which we also ask the Lord: Why has not the risen one manifested himself in all his glory to his adversaries to show that he is the victor? Why did God manifest himself only to the disciples? Jesus' answer is mysterious and profound.

The Lord says: "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him" (John 14:22-23). This means that the Risen One must be seen, perceived, also with the heart, so that God can make his dwelling in him. The Lord does not appear as a thing. The Lord wishes to enter into our lives and because of this, his manifestation is a manifestation that implies and presupposes an open heart. Only thus do we see the Risen One.

To Jude Thaddaeus was attributed in past times the authorship of one of the letters of the New Testament that were called "catholic" in as much as they were addressed to a very large circle of recipients. It in fact was addressed "to the elect that live in the love of God the Father and have been preserved by Jesus Christ" (verse 1).

Central concern of this writing is to put Christians on guard from all those who give as pretext the grace of God to excuse their own licentiousness and to lead astray other brothers with unacceptable teachings, introducing divisions within the Church "under the influence of their dreams" (verse 8). Jude compares them in fact to the fallen angels, and with strong words says "they followed the path of Cain" (verse 11).

Moreover, he labels them without hesitation "as clouds without rain blown away by the wind or trees at the end of the season without fruits, twice dead, uprooted; as wild waves of the sea, which foam their filth; like errant stars, to which is reserved the fog of darkness in eternity" (verses 12-13).

Today we are no longer in the habit of using such controversial language, which nevertheless tells us something important: That in all the existing temptations, with all the currents of modern life, we must preserve the identity of our faith. Of course the path of indulgence and dialogue, which the Second Vatican Council has felicitously undertaken, will surely be continued with firm constancy. But this path of dialogue, so necessary, must not make us forget the duty to rethink and to witness always with as much force the guiding lines of our Christian identity that cannot be given up.

It is important to keep very present that this, our identity is not to be toyed with on a simply cultural plane or on a superficial level, but requires strength, clarity and courage given the contradictions of the world in which we live.

For this reason, the text of the letter continues thus: "But you, beloved, build yourselves up on your most holy faith, pray in the Holy Spirit; keep yourselves in the love of God, wait for the mercy of our Lord Jesus Christ unto eternal life; be convinced, those of you who are vacillating ..." (verse 20-22).

We see clearly that the author of these lines lives his faith in full, to which great realities belong such as moral integrity and joy, trust and finally praise, all being motivated only by the goodness of our one God and the mercy of our Lord Jesus Christ. Therefore, may both Simon the Cananaean as well as Jude Thaddaeus help us to rediscover always anew and to live tirelessly the beauty of the Christian faith, knowing how to give both strong and serene witness.

[Translation by ZENIT]

[At the end of the audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters,

In our weekly catechesis on the Church's apostolic ministry, we consider today the two Apostles Simon and Jude. Simon is called "Cananaean" and "Zealot." Both expressions stress his passionate attachment to his Jewish identity. That Simon could live in harmony with Matthew the tax collector in the same community, shows us how in the Church, through the grace of Christ, differences can be overcome. The other apostle, Jude, is sometimes called Thaddaeus. When he asks a question regarding the Lord's manifestation to the apostles rather than to others, Jesus insists on the need for love as an inner preparation for the presence of God in our soul.

In the letter of the New Testament, traditionally attributed to the Apostle Jude, a strong emphasis is placed on keeping true to our Christian identity. Sustained by the grace of Christ, we must be steadfast in our faith and moral values, while respecting others and remaining open to dialogue. As we bear witness to the truth that has been revealed to us, we are encouraged by the Apostle's words: "Build yourselves up on your most holy faith, pray in the Holy Spirit; keep yourselves in the love of God, wait for the mercy of our Lord Jesus Christ unto eternal life" (Jude 20-21).

I offer a warm welcome to all the English-speaking groups, pilgrims and visitors present at today's audience, especially the Missionary Sisters of the Immaculate. I pray that your stay in Rome will renew your faith and that the Lord will keep you strong in your Christian identity, following the example of the Apostles Simon and Jude. May God bless you all!

Arian Heresy Still Tempts, Says Cardinal Bertone

Code: ZE06100906

Date: 2006-10-09

Arian Heresy Still Tempts, Says Cardinal Bertone

Sees Example in "Da Vinci Code"

ROME, OCT. 9, 2006 (Zenit.org).- Cardinal Tarcisio Bertone, the new Vatican secretary of state, says that the Church continues to be tempted by the Arian heresy, the idea that Christ is not God.

In an interview with the Chilean newspaper El Mercurio, the Italian cardinal acknowledged that "one of the main problems of our time is the problem of Christology," according to which Christ is considered only as "a great man."

"If Christ's divinity is doubted," the foundation of Christianity is doubted, he said.

The Vatican official recalled the doctrine of Arius (256-336), a priest of Alexandria and later a bishop, who, beginning in 318, denied the divinity of the Word, the Second Person of the Trinity.

Symptoms of this denial of Jesus' divinity include the support received by "The Da Vinci Code," despite its "absolutely shameful fictional inventions," said Cardinal Bertone, 71.

"But we see in addition that even in the elaboration of certain theology, doubt is cast on the divinity and salvific unicity of Christ, the only Savior," he continued. "This Christological reduction betrays the faith of the nascent Church and of the great Christological councils of Nicaea, Constantinople and Chalcedon.

"It is an authentic betrayal and a denial of the faith of our fathers."

According to the cardinal, "it is necessary, therefore, to return to Christological faith, to the centrality of Christ, true God and therefore only Savior."

Pelagianism

However, according to the Vatican secretary of state, the Church not only faces the threat of Arianism, but also of a new Pelagianism, one of the worst heresies, which arose in the fifth century.

"This hinges on thinking that we can build a Church ourselves and in believing that it is possible to save ourselves, without the Lord's grace and help," he noted. "They are recurring dangers which appear successively in history."

These two challenges were addressed in the 2000 declaration "Dominus Iesus," signed by the then Cardinal Joseph Ratzinger and Archbishop Tarcisio Bertone, in their capacity as prefect and secretary, respectively, of the Congregation for the Doctrine of the Faith.

The Apostle Bartholomew

The Apostle Bartholomew

His "Words Present a Double Aspect of Jesus' Identity"

VATICAN CITY, OCT. 4, 2006 (Zenit.org).- Here is a translation of the address Benedict XVI gave at today's general audience, dedicated to present the figure of the Apostle Bartholomew.

* * *

Dear Brothers and Sisters:

In the series of apostles called by Jesus during his earthly life, today our attention is caught by the Apostle Bartholomew. In the early lists of the Twelve he always appears before Matthew, while the name of the one who precedes him changes: in some cases it is Philip (cf. Matthew 10:3; Mark 3:18; Luke 6:14) or Thomas (cf. Acts 1:13).

His name is evidently patronymic, as it makes explicit reference to the father's name. It is a name probably of Aramaic characteristics, "bar Talmay," which means "son of Talmay."

We do not have important information about Bartholomew. In fact, his name appears always and only within the lists of the Twelve that I have mentioned before; therefore, he is not the protagonist of any narration. Traditionally, however, he is identified with Nathanael: a name that means "God-given." This Nathanael was a native of Cana (cf. John 21:2); therefore, it is possible that he was witness of some great "sign" wrought by Jesus in that place (cf. John 2:1-11).

The identification of the two personages is probably due to the fact that Nathanael, in the scene of the vocation narrated by John's Gospel, is placed next to Philip, that is, in the place that Bartholomew has in the lists of the apostles referred to by the other Gospels. It was to this Nathanael that Philip had said that he had "found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth" (John 1:45).

As we know, Nathanael posed a weighty prejudice to him: "Can anything good come from Nazareth?" (John 1:46a). This expression is important for us. It allows us to see that, according to the Jewish expectations, the Messiah could not come from such an obscure village, as was the case of Nazareth (cf. also John 7:42).

At the same time, however, it shows the freedom of God, who surprises our expectations, manifesting himself precisely there, where we least expect him. Moreover, we know that, in reality, Jesus was not exclusively "from Nazareth," but that he was born in Bethlehem (cf. Matthew 2:1; Luke 2:4). Nathanael's objection, therefore, had no value, as it was founded, as often happens, on incomplete information.

Nathanael's case suggests to us another reflection: In our relationship with Jesus, we must not only be content with words. Philip, in his reply, presents a significant invitation to Nathanael: "Come and see" (John 1:46b). Our knowledge of Jesus is in need above all of a living experience: Another person's testimony is certainly important, as in general the whole of our Christian life begins with the proclamation that comes to us from one or several witnesses. But we ourselves must be personally involved in an intimate and profound relationship with Jesus.

In a similar way, the Samaritans, after having heard the testimony of the compatriot whom Jesus had met at Jacob's well, wished to speak directly with him and, after that conversation, they said to the woman: "We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world" (John 4:42).

Returning to the scene of the vocation, the evangelist tells us that, when Jesus sees Nathanael approaching, he exclaims: "Here is a true Israelite. There is no duplicity in him" (John 1:47). It was praise that recalls the text of a psalm: "Happy those to whom the Lord imputes no guilt, in whose spirit is no deceit" (Psalm 32:2), but which arouses Nathanael's curiosity, who, surprised, replies: " How do you know me?" (John 1:48a). Jesus' answer at first is not understood. He said to him: "Before Philip called you, I saw you under the fig tree" (John 1:48b).

Today it is difficult to realize with precision the meaning of these last words. According to what the specialists say, it is possible that, given that at times the fig tree is mentioned as the tree under which the doctors of the law sat to read and teach the Bible, he is alluding to that type of occupation carried out by Nathanael at the moment of his calling.

Anyway, what counts most in John's narration is the confession of faith that Nathanael professes at the end in a limpid way: "Rabbi, you are the Son of God; you are the King of Israel!" (John 1:49). Although it does not reach the intensity of Thomas' confession with which John's Gospel ends: "My Lord and my God!" (John 20:28), Nathanael's confession has the function to open the terrain to the fourth Gospel.

In the latter a first and important step is taken on the path of adherence to Christ. Nathanael's words present a double and complementary aspect of Jesus' identity: He is recognized both by his special relationship with God the Father, of whom he is the only-begotten Son, as well as by his relationship with the people of Israel, of whom he is called King, an attribution proper of the awaited Messiah.

We must never lose sight of either of these two elements, since if we only proclaim the heavenly dimension of Jesus we run the risk of making him an ethereal and evanescent being, while if we only recognize his concrete role in history, we run the risk of neglecting his divine dimension, which is his proper description.

We do not have precise information on the subsequent apostolic activity of Bartholomew-Nathanael. According to information referred to by the historian Eusebius in the fourth century, a certain Panteno found in India signs of Bartholomew's presence (cf. "Ecclesiastical History," V, 10,3).

In the later tradition, beginning in the Middle Ages, the account of his death by flaying was imposed, which later became extremely popular. Suffice it to think of the very famous scene of the Last Judgment in the Sistine Chapel, in which Michelangelo presented St. Bartholomew holding his own skin in his left hand, in which the artist left his self-portrait.

His relics are venerated here, in Rome, in the church dedicated to him on the Island of the Tiber, where they were brought by the German Emperor Otto III in the year 983.

Concluding, we can say that the figure of St. Bartholomew, despite the lack of information, tells us that adherence to Jesus can be lived and witnessed even without doing sensational works. Jesus is the extraordinary one, to whom each one of us is called to consecrate his life and death.

[Translation by ZENIT]

[At the end of the audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters in Christ,

Today I want to continue my series of reflections on the Apostles by speaking of Saint Bartholomew. The New Testament gives us very little direct information about him -- his name is simply included in lists of the Twelve. However, he is traditionally identified with Nathanael, who was brought to Jesus by Philip at the beginning of Saint John's Gospel.

When Philip tells Nathanael that Jesus of Nazareth is the one foretold by Moses and the Prophets, Nathanael says, "Can anything good come out of Nazareth?" He could not believe that the Messiah would come from somewhere so obscure. Yet we know that Jesus was born in Bethlehem. Nathanael's objection was prejudiced and it was based, as so often, on incomplete information. This passage teaches us that God acts in unexpected ways.

Philip's reply is to say, "Come and see." This shows us that, while others have a part to play in bringing us to Jesus, we need to discover him for ourselves. Then we will be able, like Nathanael, to make that great profession of faith, "You are the Son of God, you are the King of Israel!" Both elements of Nathanael's statement are important for us. We need to recognize Jesus' unique relationship with the Father, and we also need to acknowledge his place in history. Our Savior is true God and true man.

I welcome the English-speaking pilgrims here today, and I greet especially the Board of Directors of Serra International, the deacon candidates from the North American College, and the group of new students from the Beda College. I pray that you will respond generously to the call to discipleship that you have received. May God bless you all.

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