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Pope Benedict XVI- Audiences |
General Audience
On the Apostles Simon and Jude Thaddaeus
"Our Identity is Not to be Toyed With"
H.H. Benedict XVI
October 11, 2006
www.zenit.org
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!
This page is the work of the Servants of the Pierced Hearts of Jesus and
Mary
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