Selections from Jesus, The Apostles, and the Early Church | Pope Benedict XVI
Based on Pope Benedict XVI's weekly teaching on the relationship between Christ and the Church, Jesus, The Apostles, and the Early Church tells the drama of Jesus' first disciples--his Apostles and their associates--and how they spread Jesus' message throughout the ancient world. Far from distorting the truth about Jesus of Nazareth, insists Pope Benedict, the early disciples remained faithful to it, even at the cost of their lives.
Beginning with the Twelve as the foundation of Jesus' re-establishment of the Holy People of God, Pope Benedict examines the story of the early followers of Christ. He draws on Scripture and early tradition to consider such important figures as Peter, Andrew, James and John, and even Judas Iscariot. Benedict moves beyond the original Twelve to discuss Paul of Tarsus, the persecutor of Christianity who became one of Jesus' greatest disciples. Also considered are Stephen, the first Christian martyr, Barnabas, Timothy, Titus, the wife and husband "team" of Priscilla and Aquila, and such key women figures as Mary, the Mother of Jesus, Mary Magdalene, and Phoebe.
Jesus, the Apostles and the Early Church is a fascinating journey back to the origins of Christianity. It reveals how Jesus' earliest disciples faithfully conveyed the truth about the "Jesus of history" and how they laid the foundations for the Church, through whom people today can know the same Jesus.
From "Christ and the Church" | Wednesday, 15 March 2005:
In this regard, it must be said that the message of Jesus is completely misunderstood if it is separated from the context of the faith and hope of the Chosen People: like John the Baptist, his direct Precursor, Jesus above all addresses Israel (cf. Mt 15:24) in order to "gather" it together in the eschatological time that arrived with him. And like that of John, the preaching of Jesus is at the same time a call of grace and a sign of contradiction and of justice for the entire People of God.
And so, from the first moment of his salvific activity, Jesus of Nazareth strives to gather together the People of God. Even if his preaching is always an appeal for personal conversion, in reality he continually aims to build the People of God whom he came to bring together, purify and save.
As a result, therefore, an individualistic interpretation of Christ's proclamation of the Kingdom, specific to liberal theology, is unilateral and without foundation, as a great liberal theologian Adolf von Harnack summed it up in the year 1900 in his lessons on The essence of Christianity: "The Kingdom of God, insofar as it comes in single individuals, is able to enter their soul and is welcomed by them. The Kingdom of God is the dominion of God, certainly, but it is the dominion of the holy God in individual hearts" (cf. Third Lesson, 100 ff.).
In reality, this individualism of liberal theology is a typically modern accentuation: in the perspective of biblical tradition and on the horizon of Judaism, where the work of Jesus is situated in all its novelty, it is clear that the entire mission of the Son-made-flesh has a communitarian finality. He truly came to unite dispersed humanity; he truly came to unite the People of God.
From "The Gift of 'Communion'" | 29 March 2006:
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 Saint 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, no. 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.
From "Communion in Time: Tradition" | 26 April 2006:
Tradition is the communion of the faithful around their legitimate Pastors down through history, a communion that the Holy Spirit nurtures, assuring the connection between the experience of the apostolic faith, lived in the original community of the disciples, and the actual experience of Christ in his Church.
In other words, Tradition is the practical continuity of the Church, the holy Temple of God the Father, built on the foundation of the Apostles and held together by the cornerstone, Christ, through the life-giving action of the Spirit: "So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit" (Eph 2:19-22).
Thanks to Tradition, guaranteed by the ministry of the Apostles and by their successors, the water of life that flowed from Christ's side and his saving blood reach the women and men of all times. Thus, Tradition is the permanent presence of the Savior who comes to meet us, to redeem us and to sanctify us in the Spirit, through the ministry of his Church, to the glory of the Father.
From "Peter, the Fisherman" | 17 May 2006:
Peter wanted as Messiah a "divine man" who would fulfill the expectations of the people by imposing his power upon them all: we would also like the Lord to impose his power and transform the world instantly. Jesus presented himself as a "human God", the Servant of God, who turned the crowd's expectations upside-down by taking a path of humility and suffering.
This is the great alternative that we must learn over and over again: to give priority to our own expectations, rejecting Jesus, or to accept Jesus in the truth of his mission and set aside all too human expectations.
Peter, impulsive as he was, did not hesitate to take Jesus aside and rebuke him. Jesus' answer demolished all his false expectations, calling him to conversion and to follow him: "Get behind me, Satan! For you are not on the side of God, but of men" (Mk 8:33). It is not for you to show me the way; I take my own way and you should follow me.
Peter thus learned what following Jesus truly means. It was his second call, similar to Abraham's in Genesis 22, after that in Genesis 12: "If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake and the Gospel's will save it" (Mk 8:34-35). This is the demanding rule of the following of Christ: one must be able, if necessary, to give up the whole world to save the true values, to save the soul, to save the presence of God in the world (cf. Mk 8:36-37). And though with difficulty, Peter accepted the invitation and continued his life in the Master's footsteps.
From "John, Son of Zebedee" | 5 July 2006:
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).
From "John, the Seer of Patmos" | 23 August 2006:
The subject of one of the most important visions of the Book of Revelation is this Lamb in the act of opening a scroll, previously closed with seven seals that no one had been able to break open. John is even shown in tears, for he finds no one worthy of opening the scroll or reading it (cf. Rv 5:4).
History remains indecipherable, incomprehensible. No one can read it. Perhaps John's weeping before the mystery of a history so obscure expresses the Asian Churches' dismay at God's silence in the face of the persecutions to which they were exposed at that time.
It is a dismay that can clearly mirror our consternation in the face of the serious difficulties, misunderstandings and hostility that the Church also suffers today in various parts of the world.
These are trials that the Church does not of course deserve, just as Jesus himself did not deserve his torture. However, they reveal both the wickedness of man, when he abandons himself to the promptings of evil, and also the superior ordering of events on God's part.
From "Simon and Jude" | 11 October 2006:
John alone mentions a question he addressed to Jesus at the Last Supper: Thaddaeus says to the Lord: "Lord, how is it that you will manifest yourself to us and not to the world?".
This is a very timely question which we also address to the Lord: why did not the Risen One reveal himself to his enemies in his full glory in order to show that it is God who is victorious? Why did he only manifest himself to his 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" (Jn 14:22-23).
This means that the Risen One must be seen, must be perceived also by the heart, in a way so that God may take up his abode within us. The Lord does not appear as a thing. He desires to enter our lives, and therefore his manifestation is a manifestation that implies and presupposes an open heart. Only in this way do we see the Risen One.
From "Judas Iscariot and Matthias" | 18 October 2006:
A second question deals with the motive of Judas' behavior: why does he betray Jesus? The question raises several theories. Some refer to the fact of his greed for money; others hold to an explanation of a messianic order: Judas would have been disappointed at seeing that Jesus did not fit into his program for the political-militaristic liberation of his own nation.
In fact, the Gospel texts insist on another aspect: John expressly says that "the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him" (Jn 13:2). Analogously, Luke writes: "Then Satan entered into Judas called Iscariot, who was of the number of the twelve" (Lk 22:3).
In this way, one moves beyond historical motivations and explanations based on the personal responsibility of Judas, who shamefully ceded to a temptation of the Evil One.
From "Saint Paul's New Outlook" | 8 November 2006:
"Being justified" means being made righteous, that is, being accepted by God's merciful justice to enter into communion with him and, consequently, to be able to establish a far more genuine relationship with all our brethren: and this takes place on the basis of the complete forgiveness of our sins.
Well, Paul states with absolute clarity that this condition of life does not depend on our possible good works but on the pure grace of God: "[We] are justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rom 3:24). With these words Saint Paul expressed the fundamental content of his conversion, the new direction his life took as a result of his encounter with the Risen Christ.
Before his conversion, Paul had not been a man distant from God and from his Law. On the contrary, he had been observant, with an observance faithful to the point of fanaticism. In the light of the encounter with Christ, however, he understood that with this he had sought to build up himself and his own justice, and that with all this justice he had lived for himself.
He realized that a new approach in his life was absolutely essential. And we find this new approach expressed in his words: "The life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2:20).
From "Women at the Service of the Gospel" | 14 February 2007:
It was precisely to Mary Magdalene that Saint Thomas Aquinas reserved the special title, "Apostle of the Apostles" (apostolorum apostola), dedicating to her this beautiful comment: "Just as a woman had announced the words of death to the first man, so also a woman was the first to announce to the Apostles the words of life" (Super Ioannem, ed. Cai, 2519).
Nor was the female presence in the sphere of the primitive Church in any way secondary. We will not insist on the four unnamed daughters of Philip the "Deacon" who lived at Caesarea; they were all endowed with the "gift of prophecy", as St Luke tells us, that is, the faculty of intervening publicly under the action of the Holy Spirit (cf. Acts 21:9). The brevity of information does not permit more precise deductions.
It is rather to Saint Paul that we are indebted for a more ample documentation on the dignity and ecclesial role of women. He begins with the fundamental principle according to which for the baptized: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28), that is, all are united in the same basic dignity, although each with specific functions (cf. I Cor 12:27-30).
Related IgnatiusInsight.com Articles and Book Excerpts:
Author Page for Joseph Ratzinger/Pope Benedict XVI
The Truth of the Resurrection | Excerpts from Introduction to Christianity | Joseph Cardinal Ratzinger
Seeing Jesus in the Gospel of John | Excerpts from On The Way to Jesus Christ | Joseph Cardinal Ratzinger
God Made Visible | A Review of On The Way to Jesus Christ | Justin Nickelsen
A Shepherd Like No Other | Excerpt from Behold, God's Son! | Christoph Cardinal Schönborn
Encountering Christ in the Gospel | Excerpt from My Jesus | Christoph Cardinal Schönborn
The Church Is the Goal of All Things | Excerpt from Loving The Church | Christoph Cardinal Schönborn
Reincarnation: The Answer of Faith | Excerpt from From Death to Life: The Christian Journey | Christoph Cardinal Schönborn
A Jesus Worth Dying For | On the Foreword to Benedict XVI's Jesus of Nazareth | Fr. James V. Schall, S.J.
The Divinity of Christ | Peter Kreeft
Jesus Is Catholic | Hans Urs von Balthasar
The Religion of Jesus | Blessed Columba Marmion | From Christ, The Ideal of the Priest
Studying The Early Christians | The Introduction to We Look For the Kingdom: The Everyday Lives of the Early Christians | Carl J. Sommer
The Everyday Lives of the Early Christians | An interview with Carl J. Sommer
Joseph Ratzinger, now Pope Benedict XVI, was for over two decades the Prefect for the Congregation of the Doctrine of the Faith under Pope John Paul II. He is a renowned theologian and author of numerous books. A mini-bio and full listing of his books published by Ignatius Press are available on his IgnatiusInsight.com Author Page.
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