John, the Theologian - August 9, 2006

John, the Theologian

Dear Brothers and Sisters,
Before the holidays I had begun sketching small portraits of the Twelve Apostles. The Apostles were Jesus' travelling 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' travelling 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 Lesser", 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" (I Jn 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" (I Jn 4: 8, 16). John is the only New Testament author who gives us definitions of God. He says, for example, that "God is spirit" (Jn 4: 24) or that "God is light" (I Jn 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" (Jn 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" (Jn 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" (I Jn 2: 1-2; cf. I Jn 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" (Jn 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 neighbour as yourself" (Lv 19: 18; cf. Mt 22: 37-39; Mk 12: 29-31; Lk 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 towards 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 upwards 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, Book III, Chapter 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.

© Copyright 2006 - Libreria Editrice Vaticana

Image: St. John the Apostle by Hans Memling, c. 1468

The National Gallery, London

John, Son of Zebedee - July 5, 2006

John, son of Zebedee

Dear Brothers and Sisters,
Let us dedicate our meeting today to remembering another very important member of the Apostolic College: John, son of Zebedee and brother of James. His typically Jewish name means: "the Lord has worked grace". He was mending his nets on the shore of Lake Tiberias when Jesus called him and his brother (cf. Mt 4: 21; Mk 1: 19).

John was always among the small group that Jesus took with him on specific occasions. He was with Peter and James when Jesus entered Peter's house in Capernaum to cure his mother-in-law (cf. Mk 1: 29); with the other two, he followed the Teacher into the house of Jairus, a ruler of the synagogue whose daughter he was to bring back to life (cf. Mk 5: 37); he followed him when he climbed the mountain for his Transfiguration (cf. Mk 9: 2).

He was beside the Lord on the Mount of Olives when, before the impressive sight of the Temple of Jerusalem, he spoke of the end of the city and of the world (cf. Mk 13: 3); and, lastly, he was close to him in the Garden of Gethsemane when he withdrew to pray to the Father before the Passion (cf. Mk 14: 33).

Shortly before the Passover, when Jesus chose two disciples to send them to prepare the room for the Supper, it was to him and to Peter that he entrusted this task (cf. Lk 22: 8).

His prominent position in the group of the Twelve makes it somewhat easier to understand the initiative taken one day by his mother: she approached Jesus to ask him if her two sons - John and James - could sit next to him in the Kingdom, one on his right and one on his left (cf. Mt 20: 20-21).

As we know, Jesus answered by asking a question in turn: he asked whether they were prepared to drink the cup that he was about to drink (cf. Mt 20: 22). The intention behind those words was to open the two disciples' eyes, to introduce them to knowledge of the mystery of his person and to suggest their future calling to be his witnesses, even to the supreme trial of blood.

A little later, in fact, Jesus explained that he had not come to be served, but to serve and to give his life as a ransom for many (cf. Mt 20: 28).

In the days after the Resurrection, we find "the sons of Zebedee" busy with Peter and some of the other disciples on a night when they caught nothing, but that was followed, after the intervention of the Risen One, by the miraculous catch: it was to be "the disciple Jesus loved" who first recognized "the Lord" and pointed him out to Peter (cf. Jn 21: 1-13).

In the Church of Jerusalem, John occupied an important position in supervising the first group of Christians. Indeed, Paul lists him among those whom he calls the "pillars" of that community (cf. Gal 2: 9). In fact, Luke in the Acts presents him together with Peter while they are going to pray in the temple (cf. Acts 3: 1-4, 11) or appear before the Sanhedrin to witness to their faith in Jesus Christ (cf. Acts 4: 13, 19).

Together with Peter, he is sent to the Church of Jerusalem to strengthen the people in Samaria who had accepted the Gospel, praying for them that they might receive the Holy Spirit (cf. Acts 8: 14-15). In particular, we should remember what he affirmed with Peter to the Sanhedrin members who were accusing them: "We cannot but speak of what we have seen and heard" (Acts 4: 20).

It is precisely this frankness in confessing his faith that lives on as an example and a warning for all of us always to be ready to declare firmly our steadfast attachment to Christ, putting faith before any human calculation or concern.

According to tradition, John is the "disciple whom Jesus loved", who in the Fourth Gospel laid his head against the Teacher's breast at the Last Supper (cf. Jn 13: 23), stood at the foot of the Cross together with the Mother of Jesus (cf. Jn 19: 25) and lastly, witnessed both the empty tomb and the presence of the Risen One himself (cf. Jn 20: 2; 21: 7).

We know that this identification is disputed by scholars today, some of whom view him merely as the prototype of a disciple of Jesus. Leaving the exegetes to settle the matter, let us be content here with learning an important lesson for our lives: the Lord wishes to make each one of us a disciple who lives in personal friendship with him.

To achieve this, it is not enough to follow him and to listen to him outwardly: it is also necessary to live with him and like him. This is only possible in the context of a relationship of deep familiarity, imbued with the warmth of total trust. This is what happens between friends; for this reason Jesus said one day: "Greater love has no man than this, that a man lay down his life for his friends.... No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you" (Jn 15: 13, 15).

In the apocryphal Acts of John, the Apostle is not presented as the founder of Churches nor as the guide of already established communities, but as a perpetual wayfarer, a communicator of the faith in the encounter with "souls capable of hoping and of being saved" (18: 10; 23: 8).

All is motivated by the paradoxical intention to make visible the invisible. And indeed, the Oriental Church calls him quite simply "the Theologian", that is, the one who can speak in accessible terms of the divine, revealing an arcane access to God through attachment to Jesus.

Devotion to the Apostle John spread from the city of Ephesus where, according to an ancient tradition, he worked for many years and died in the end at an extraordinarily advanced age, during the reign of the Emperor Trajan.

In Ephesus in the sixth century, the Emperor Justinian had a great basilica built in his honour, whose impressive ruins are still standing today. Precisely in the East, he enjoyed and still enjoys great veneration.

In Byzantine iconography he is often shown as very elderly - according to tradition, he died under the Emperor Trajan - in the process of intense contemplation, in the attitude, as it were, of those asking for silence.

Indeed, without sufficient recollection it is impossible to approach the supreme mystery of God and of his revelation. This explains why, years ago, Athenagoras, Ecumenical Patriarch of Constantinople, the man whom Pope Paul VI embraced at a memorable encounter, said: "John is the origin of our loftiest spirituality. Like him, "the silent ones' experience that mysterious exchange of hearts, pray for John's presence, and their hearts are set on fire" (O. Clément, Dialoghi con Atenagora, Turin 1972, p. 159).

May the Lord help us to study at John's school and learn the great lesson of love, so as to feel we are loved by Christ "to the end" (Jn 13: 1), and spend our lives for him.

© Copyright 2006 - Libreria Editrice Vaticana

Image: St. John the Evangelist

El Greco. 1598-1604.

Oil on canvas. Museo del Prado, Madrid, Spain.

James, the Lesser - June 28, 2006

James, the Lesser

Dear Brothers and Sisters,
Beside the figure of James the Greater, son of Zebedee, of whom we spoke last Wednesday, another James appears in the Gospels, known as "the Lesser". He is also included in the list of the Twelve Apostles personally chosen by Jesus and is always specified as "the son of Alphaeus" (Mt 10: 3; Mk 3: 18; Lk 5; Acts 1: 13). He has often been identified with another James, called "the Younger" (cf. Mk 15: 40), the son of a Mary (cf. ibid.), possibly "Mary the wife of Clopas", who stood, according to the Fourth Gospel, at the foot of the Cross with the Mother of Jesus (cf. Jn 19: 25).

He also came from Nazareth and was probably related to Jesus (cf. Mt 13: 55; Mk 6: 3); according to Semitic custom he is called "brother" (Mk 6: 3; Gal 1: 19).

The book of the Acts of the Apostles emphasizes the prominent role that this latter James played in the Church of Jerusalem. At the Apostolic Council celebrated there after the death of James the Greater he declared, together with the others, that pagans could be received into the Church without first submitting to circumcision (cf. Acts 15: 13). St Paul, who attributes a specific appearance of the Risen One to James (cf. I Cor 15: 7), even named James before Cephas-Peter on the occasion of his visit to Jerusalem, describing him as a "pillar" of that Church on a par with Peter (cf. Gal 2: 9).

Subsequently, Judeo-Christians considered him their main reference point. The Letter that bears the name of James is also attributed to him and is included in the New Testament canon. In it, he is not presented as a "brother of the Lord" but as a "servant of God and of the Lord Jesus Christ" (Jas 1: 1).

Among experts, the question of the identity of these two figures with the same name, James son of Alphaeus and James "the brother of the Lord", is disputed. With reference to the period of Jesus' earthly life, the Gospel traditions have not kept for us any account of either one of them.

The Acts of the Apostles, on the other hand, reveal that a "James" played a very important role in the early Church, as we have already mentioned, after the Resurrection of Jesus (cf. Acts 12: 17; 15: 13-21; 21: 18).

His most important act was his intervention in the matter of the difficult relations between the Christians of Jewish origin and those of pagan origin: in this matter, together with Peter, he contributed to overcoming, or rather, to integrating the original Jewish dimension of Christianity with the need not to impose upon converted pagans the obligation to submit to all the norms of the Law of Moses. The Book of Acts has preserved for us the solution of compromise proposed precisely by James and accepted by all the Apostles present, according to which pagans who believed in Jesus Christ were to be asked only to abstain from the idolatrous practice of eating the meat of animals offered in sacrifice to the gods, and from "impropriety", a term which probably alluded to irregular matrimonial unions. In practice, it was a question of adhering to only a few prohibitions of Mosaic Law held to be very important.

Thus, two important and complementary results were obtained, both of which are still valid today: on the one hand, the inseparable relationship that binds Christianity to the Jewish religion, as to a perennially alive and effective matrix, was recognized; and on the other, Christians of pagan origin were permitted to keep their own sociological identity which they would have lost had they been forced to observe the so-called "ceremonial precepts" of Moses.

Henceforth, these precepts were no longer to be considered binding for converted pagans. In essence, this gave rise to a practice of reciprocal esteem and respect which, despite subsequent regrettable misunderstandings, aimed by its nature to safeguard what was characteristic of each one of the two parties.

The oldest information on the death of this James is given to us by the Jewish historian Flavius Josephus. In his Jewish Antiquities (20, 201ff.), written in Rome towards the end of the first century, he says that the death of James was decided with an illegal initiative by the High Priest Ananus, a son of the Ananias attested to in the Gospels; in the year 62, he profited from the gap between the deposition of one Roman Procurator (Festus) and the arrival of his successor (Albinus), to hand him over for stoning.

As well as the apocryphal Proto-Gospel of James, which exalts the holiness and virginity of Mary, Mother of Jesus, the Letter that bears his name is particularly associated with the name of this James. In the canon of the New Testament, it occupies the first place among the so-called "Catholic Letters", that is, those that were not addressed to any single particular Church - such as Rome, Ephesus, etc. - but to many Churches.

It is quite an important writing which heavily insists on the need not to reduce our faith to a purely verbal or abstract declaration, but to express it in practice in good works. Among other things, he invites us to be constant in trials, joyfully accepted, and to pray with trust to obtain from God the gift of wisdom, thanks to which we succeed in understanding that the true values of life are not to be found in transient riches but rather in the ability to share our possessions with the poor and the needy (cf. Jas 1: 27).

Thus, St James' Letter shows us a very concrete and practical Christianity. Faith must be fulfilled in life, above all, in love of neighbour and especially in dedication to the poor. It is against this background that the famous sentence must be read: "As the body apart from the spirit is dead, so faith apart from works is dead" (Jas 2: 26).

At times, this declaration by St James has been considered as opposed to the affirmations of Paul, who claims that we are justified by God not by virtue of our actions but through our faith (cf. Gal 2: 16; Rom 3: 28). However, if the two apparently contradictory sentences with their different perspectives are correctly interpreted, they actually complete each other.

St Paul is opposed to the pride of man who thinks he does not need the love of God that precedes us; he is opposed to the pride of self-justification without grace, simply given and undeserved.

St James, instead, talks about works as the normal fruit of faith: "Every sound tree bears good fruit, but the bad tree bears evil fruit", the Lord says (Mt 7: 17). And St James repeats it and says it to us.

Lastly, the Letter of James urges us to abandon ourselves in the hands of God in all that we do: "If the Lord wills" (Jas 4: 15). Thus, he teaches us not to presume to plan our lives autonomously and with self interest, but to make room for the inscrutable will of God, who knows what is truly good for us.

In this way, St James remains an ever up-to-date teacher of life for each one of us.

© Copyright 2006 - Libreria Editrice Vaticana

James, the Greater - June 21, 2006

James, the Greater

Dear Brothers and Sisters,
We are continuing the series of portraits of the Apostles chosen directly by Jesus during his earthly life. We have spoken of St Peter and of his brother, Andrew. Today we meet the figure of James. The biblical lists of the Twelve mention two people with this name: James, son of Zebedee, and James, son of Alphaeus (cf. Mk 3: 17,18; Mt 10: 2-3), who are commonly distinguished with the nicknames "James the Greater" and "James the Lesser".

These titles are certainly not intended to measure their holiness, but simply to state the different importance they receive in the writings of the New Testament and, in particular, in the setting of Jesus' earthly life. Today we will focus our attention on the first of these two figures with the same name.

The name "James" is the translation of Iakobos, the Graecised form of the name of the famous Patriarch, Jacob. The Apostle of this name was the brother of John and in the above-mentioned lists, comes second, immediately after Peter, as occurs in Mark (3: 17); or in the third place, after Peter and Andrew as in the Gospels of Matthew (10: 2) and Luke (6: 14), while in the Acts he comes after Peter and John (1: 13).

This James belongs, together with Peter and John, to the group of the three privileged disciples whom Jesus admitted to important moments in his life. Since it is very hot today, I want to be brief and to mention here only two of these occasions. James was able to take part, together with Peter and John, in Jesus' Agony in the Garden of Gethsemane and in the event of Jesus' Transfiguration. Thus, it is a question of situations very different from each other: in one case, James, together with the other two Apostles, experiences the Lord's glory and sees him talking to Moses and Elijah, he sees the divine splendour shining out in Jesus.

On the other occasion, he finds himself face to face with suffering and humiliation, he sees with his own eyes how the Son of God humbles himself, making himself obedient unto death. The latter experience was certainly an opportunity for him to grow in faith, to adjust the unilateral, triumphalist interpretation of the former experience: he had to discern that the Messiah, whom the Jewish people were awaiting as a victor, was in fact not only surrounded by honour and glory, but also by suffering and weakness. Christ's glory was fulfilled precisely on the Cross, in his sharing in our sufferings.

This growth in faith was brought to completion by the Holy Spirit at Pentecost, so that James, when the moment of supreme witness came, would not draw back. Early in the first century, in the 40s, King Herod Agrippa, the grandson of Herod the Great, as Luke tells us, "laid violent hands upon some who belonged to the Church. He had James, the brother of John, killed by the sword" (Acts 12: 1-2).

The brevity of the news, devoid of any narrative detail, reveals on the one hand how normal it was for Christians to witness to the Lord with their own lives, and on the other, that James had a position of relevance in the Church of Jerusalem, partly because of the role he played during Jesus' earthly existence.

A later tradition, dating back at least to Isidore of Seville, speaks of a visit he made to Spain to evangelize that important region of the Roman Empire. According to another tradition, it was his body instead that had been taken to Spain, to the city of Santiago de Compostela.

As we all know, that place became the object of great veneration and is still the destination of numerous pilgrimages, not only from Europe but from the whole world. This explains the iconographical representation of St James with the pilgrim's staff and the scroll of the Gospel in hand, typical features of the travelling Apostle dedicated to the proclamation of the "Good News" and characteristics of the pilgrimage of Christian life.

Consequently, we can learn much from St James: promptness in accepting the Lord's call even when he asks us to leave the "boat" of our human securities, enthusiasm in following him on the paths that he indicates to us over and above any deceptive presumption of our own, readiness to witness to him with courage, if necessary to the point of making the supreme sacrifice of life.

Thus James the Greater stands before us as an eloquent example of generous adherence to Christ. He, who initially had requested, through his mother, to be seated with his brother next to the Master in his Kingdom, was precisely the first to drink the chalice of the passion and to share martyrdom with the Apostles.

And, in the end, summarizing everything, we can say that the journey, not only exterior but above all interior, from the mount of the Transfiguration to the mount of the Agony, symbolizes the entire pilgrimage of Christian life, among the persecutions of the world and the consolations of God, as the Second Vatican Council says. In following Jesus, like St James, we know that even in difficulties we are on the right path.

© Copyright 2006 - Libreria Editrice Vaticana

The Apostle James the Major

Rembrandt van Rijn (Leiden 1606 - Amsterdam 1669)

Oil on canvas, 92.1 x 74.9 cm, 36 1/4 x 29 1/2 inches

Signed and dated (at lower right): Rembrandt f. 1661

Andrew, the Protoclete - June 14, 2006

Andrew, the Protoclete

Dear Brothers and Sisters,
In the last two catecheses we spoke about the figure of St Peter. Now, in the measure that sources allow us, we want to know the other 11 Apostles a bit better. Therefore, today we shall speak of Simon Peter's brother, St Andrew, who was also one of the Twelve.

The first striking characteristic of Andrew is his name: it is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in Galilee, where the Greek language and culture are quite present. Andrew comes second in the list of the Twelve, as in Matthew (10: 1-4) and in Luke (6: 13-16); or fourth, as in Mark (3: 13-18) and in the Acts (1: 13-14). In any case, he certainly enjoyed great prestige within the early Christian communities.

The kinship between Peter and Andrew, as well as the joint call that Jesus addressed to them, are explicitly mentioned in the Gospels. We read: "As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, "Follow me, and I will make you fishers of men'" (Mt 4: 18-19; Mk 1: 16-17).

From the Fourth Gospel we know another important detail: Andrew had previously been a disciple of John the Baptist: and this shows us that he was a man who was searching, who shared in Israel's hope, who wanted to know better the word of the Lord, the presence of the Lord. He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as: "the Lamb of God" (Jn 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called "the Lamb of God". The Evangelist says that "they saw where he was staying; and they stayed with him that day..." (Jn 1: 37-39).

Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation: "One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. He first found his brother Simon, and said to him, "We have found the Messiah' (which means Christ). He brought him to Jesus" (Jn 1: 40-43), straightaway showing an unusual apostolic spirit.

Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honours him with the nickname: "Protokletos", [protoclete] which means, precisely, "the first called".

And it is certain that it is partly because of the family tie between Peter and Andrew that the Church of Rome and the Church of Constantinople feel one another in a special way to be Sister Churches. To emphasize this relationship, my Predecessor Pope Paul VI, in 1964, returned the important relic of St Andrew, which until then had been kept in the Vatican Basilica, to the Orthodox Metropolitan Bishop of the city of Patras in Greece, where tradition has it that the Apostle was crucified.

The Gospel traditions mention Andrew's name in particular on another three occasions that tell us something more about this man. The first is that of the multiplication of the loaves in Galilee. On that occasion, it was Andrew who pointed out to Jesus the presence of a young boy who had with him five barley loaves and two fish: not much, he remarked, for the multitudes who had gathered in that place (cf. Jn 6: 8-9).

In this case, it is worth highlighting Andrew's realism. He noticed the boy, that is, he had already asked the question: "but what good is that for so many?" (ibid.), and recognized the insufficiency of his minimal resources. Jesus, however, knew how to make them sufficient for the multitude of people who had come to hear him.

The second occasion was at Jerusalem. As he left the city, a disciple drew Jesus' attention to the sight of the massive walls that supported the Temple. The Teacher's response was surprising: he said that of those walls not one stone would be left upon another. Then Andrew, together with Peter, James and John, questioned him: "Tell us, when will this be, and what will be the sign when these things are all to be accomplished?" (Mk 13: 1-4).

In answer to this question Jesus gave an important discourse on the destruction of Jerusalem and on the end of the world, in which he asked his disciples to be wise in interpreting the signs of the times and to be constantly on their guard.

From this event we can deduce that we should not be afraid to ask Jesus questions but at the same time that we must be ready to accept even the surprising and difficult teachings that he offers us.

Lastly, a third initiative of Andrew is recorded in the Gospels: the scene is still Jerusalem, shortly before the Passion. For the Feast of the Passover, John recounts, some Greeks had come to the city, probably proselytes or God-fearing men who had come up to worship the God of Israel at the Passover Feast. Andrew and Philip, the two Apostles with Greek names, served as interpreters and mediators of this small group of Greeks with Jesus.

The Lord's answer to their question - as so often in John's Gospel - appears enigmatic, but precisely in this way proves full of meaning. Jesus said to the two disciples and, through them, to the Greek world: "The hour has come for the Son of man to be glorified. I solemnly assure you, unless a grain of wheat falls to the earth and dies, it remains just a grain of wheat; but if it dies, it produces much fruit" (12: 23-24).

Jesus wants to say: Yes, my meeting with the Greeks will take place, but not as a simple, brief conversation between myself and a few others, motivated above all by curiosity. The hour of my glorification will come with my death, which can be compared with the falling into the earth of a grain of wheat. My death on the Cross will bring forth great fruitfulness: in the Resurrection the "dead grain of wheat" - a symbol of myself crucified - will become the bread of life for the world; it will be a light for the peoples and cultures.

Yes, the encounter with the Greek soul, with the Greek world, will be achieved in that profundity to which the grain of wheat refers, which attracts to itself the forces of heaven and earth and becomes bread.

In other words, Jesus was prophesying about the Church of the Greeks, the Church of the pagans, the Church of the world, as a fruit of his Pasch.

Some very ancient traditions not only see Andrew, who communicated these words to the Greeks, as the interpreter of some Greeks at the meeting with Jesus recalled here, but consider him the Apostle to the Greeks in the years subsequent to Pentecost. They enable us to know that for the rest of his life he was the preacher and interpreter of Jesus for the Greek world.

Peter, his brother, travelled from Jerusalem through Antioch and reached Rome to exercise his universal mission; Andrew, instead, was the Apostle of the Greek world. So it is that in life and in death they appear as true brothers - a brotherhood that is symbolically expressed in the special reciprocal relations of the See of Rome and of Constantinople, which are truly Sister Churches.

A later tradition, as has been mentioned, tells of Andrew's death at Patras, where he too suffered the torture of crucifixion. At that supreme moment, however, like his brother Peter, he asked to be nailed to a cross different from the Cross of Jesus. In his case it was a diagonal or X-shaped cross, which has thus come to be known as "St Andrew's cross".

This is what the Apostle is claimed to have said on that occasion, according to an ancient story (which dates back to the beginning of the sixth century), entitled The Passion of Andrew: "Hail, O Cross, inaugurated by the Body of Christ and adorned with his limbs as though they were precious pearls. Before the Lord mounted you, you inspired an earthly fear. Now, instead, endowed with heavenly love, you are accepted as a gift.

"Believers know of the great joy that you possess, and of the multitude of gifts you have prepared. I come to you, therefore, confident and joyful, so that you too may receive me exultant as a disciple of the One who was hung upon you.... O blessed Cross, clothed in the majesty and beauty of the Lord's limbs!... Take me, carry me far from men, and restore me to my Teacher, so that, through you, the one who redeemed me by you, may receive me. Hail, O Cross; yes, hail indeed!".

Here, as can be seen, is a very profound Christian spirituality. It does not view the Cross as an instrument of torture but rather as the incomparable means for perfect configuration to the Redeemer, to the grain of wheat that fell into the earth.

Here we have a very important lesson to learn: our own crosses acquire value if we consider them and accept them as a part of the Cross of Christ, if a reflection of his light illuminates them.

It is by that Cross alone that our sufferings too are ennobled and acquire their true meaning.

The Apostle Andrew, therefore, teaches us to follow Jesus with promptness (cf. Mt 4: 20; Mk 1: 18), to speak enthusiastically about him to those we meet, and especially, to cultivate a relationship of true familiarity with him, acutely aware that in him alone can we find the ultimate meaning of our life and death.

© Copyright 2006 - Libreria Editrice Vaticana

Image: Apostle St Andrew by El Greco

c. 1610. Oil on canvas.

Szepmuveseti Muzeum, Budapest, Hungary

The Gift of "Communion" - March 29, 2006

Dear Brothers and Sisters,
Through her apostolic ministry the Church, a community gathered by the Son of God who came in the flesh, will live on through the passing times, building up and nourishing the communion in Christ and in the Holy Spirit to which all are called and in which they can experience the salvation given by the Father.

The Twelve - as Pope Clement, the third Successor of Peter, said at the end of the first century - took pains, in fact, to prepare successors (cf. I Clem 42: 4), so that the mission entrusted to them would be continued after their death. The Church, organically structured under the guidance of her legitimate Pastors, has thus continued down the ages to live in the world as a mystery of communion in which, to a certain extent, the Trinitarian Communion itself is mirrored.

The Apostle Paul was already referring to this supreme Trinitarian source when he wished his Christians: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (II Cor 13: 14).

These words, probably echoed in the worship of the newborn Church, emphasize how the free gift of the Father in Jesus Christ is realized and expressed in the communion brought about by the Holy Spirit.

This interpretation, based on the close parallelism between the three genitives that the text establishes: ("the grace of the Lord Jesus Christ... the love of God... and the fellowship of the Holy Spirit"), presents "fellowship" as a specific gift of the Spirit, the fruit of the love given by God the Father and the grace offered by the Lord Jesus.

Moreover, the immediate context, marked by the insistence on fraternal communion, guides us to perceiving the "koinonía" of the Holy Spirit not only as "participation" in the divine life more or less singularly, each one individually, but also, logically, as the "communion" among believers that the Spirit himself kindles as his builder and principal agent (cf. Phil 2: 1).

One might say that grace, love and communion, referring respectively to Christ, to the Father and to the Holy Spirit, are different aspects of the one divine action for our salvation. This action creates the Church and makes the Church - as St Cyprian said in the third century - "a people brought into unity from the unity of the Father, the Son and the Holy Spirit" (De Orat. Dom. 23; PL 4, 553, cit. in Lumen Gentium, n. 4).

The idea of communion as participation in Trinitarian life is illuminated with special intensity in John's Gospel.

Here, the communion of love that binds the Son to the Father and to men and women is at the same time the model and source of the fraternal communion that must unite disciples with one another: "Love one another as I have loved you" (Jn 15: 12; cf. 13: 34); "that they may all be one... even as we are one" (Jn 17: 21-22). Hence, it is communion of men and women with the Trinitarian God and communion of men and women with one another.

During the time of his earthly pilgrimage, the disciple can already share through communion with the Son in his divine life and that of the Father: "Our fellowship is with the Father and with his Son Jesus Christ" (I Jn 1: 3).

This life of fellowship with God and with one another is the proper goal of Gospel proclamation, the goal of conversion to Christianity: "That which we have seen and heard we proclaim also to you, so that you may have fellowship with us" (I Jn 1: 2).

Thus, this twofold communion with God and with one another is inseparable. Wherever communion with God, which is communion with the Father, the Son and the Holy Spirit, is destroyed, the root and source of our communion with one another is destroyed. And wherever we do not live communion among ourselves, communion with the Trinitarian God is not alive and true either, as we have heard.

Let us now go a step further. Communion, a fruit of the Holy Spirit, is nourished by the Eucharistic Bread (cf. I Cor 10: 16-17) and is expressed in fraternal relations in a sort of anticipation of the future world.

In the Eucharist, Jesus nourishes us, he unites us with himself, with his Father, with the Holy Spirit and with one another. This network of unity that embraces the world is an anticipation of the future world in our time.

Precisely in this way, since it is an anticipation of the future world, communion is also a gift with very real consequences. It lifts us from our loneliness, from being closed in on ourselves, and makes us sharers in the love that unites us to God and to one another.

It is easy to understand how great this gift is if we only think of the fragmentation and conflicts that afflict relations between individuals, groups and entire peoples. And if the gift of unity in the Holy Spirit does not exist, the fragmentation of humanity is inevitable.

"Communion" is truly the Good News, the remedy given to us by the Lord to fight the loneliness that threatens everyone today, the precious gift that makes us feel welcomed and beloved by God, in the unity of his People gathered in the name of the Trinity; it is the light that makes the Church shine forth like a beacon raised among the peoples.

"If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth; but if we walk in the light, as he is in the light, we have fellowship with one another" (I Jn 1: 6ff.).

Thus, the Church, despite all the human frailties that mark her historical profile, is revealed as a marvellous creation of love, brought into being to bring Christ close to every man and every woman who truly desire to meet him, until the end of time. And in the Church, the Lord always remains our contemporary. Scripture is not something of the past. The Lord does not speak in the past but speaks in the present, he speaks to us today, he enlightens us, he shows us the way through life, he gives us communion and thus he prepares us and opens us to peace.

© 2006 - Libreria Editrice Vaticana