ICONOGRAPHIE CHRÉTIENNE: Saint PHILIPPE de BETHSAÏDE, Apôtre

Giuseppe Mazzuoli, Statue of Saint Philip, Nave of the Archbasilica of St. John Lateran

Giuseppe Mazzuoli, Saint Philippe, Nef de la basilique Saint-Jean-de-Latran

Saint Philippe

Un des apôtres du Christ (1er s.)

Pendant des siècles, Saint Philippe et Saint Jacques ont été fêtés au 1er mai, jour où leurs reliques furent transférées dans la basilique romaine des douze apôtres. Récemment, ils ont laissé leur place à l'humble saint Joseph pour réconforter les travailleurs. Pas seulement ceux de notre Europe, mais tous les travailleurs obscurs, exploités et écrasés dans les ateliers d'Asie ou d'Amérique latine. Philippe était de Bethsaïde, sur la rive nord du lac de Tibériade, comme André et son frère Pierre. Jean le Baptiste, qui se tenait à Béthanie au delà du Jourdain avec deux de ses disciples, leur dit en voyant Jésus: "Voici l'agneau de Dieu." Les deux disciples suivirent Jésus, l'un d'eux était André, le second sans doute Philippe. Jésus leur dit "Viens, suis-moi." Tout de suite Philippe évangélise Nathanaël : "Nous avons trouvé le Messie... viens et vois." (Jean 1. 45-46) On retrouve Philippe au moment de la multiplication des pains: "Jésus dit à Philippe: Où achèterons-nous des pains pour que tous ces gens puissent manger?" (Jean 6. 5) Peu avant la Passion, des Grecs qui veulent voir Jésus, s'adressent à lui: "Nous voulons voir Jésus." (Jean 12. 20) Au soir de la dernière Cène, Philippe lui, veut voir Dieu: "Montre-nous le Père et cela nous suffit. - Philippe qui me voit, voit le Père." (Jean 14. 8) Philippe, le disciple qui veut voir et fait voir... Jacques est moins connu. Les exégètes distinguent plusieurs Jacques autour du Seigneur. Jacques le Majeur, fils de Zébédée et frère de Jean. Jacques fils d'Alphée dont on sait seulement qu'il fut apôtre, et celui-ci, Jacques, frère du Seigneur, de sa parenté et originaire de Nazareth. Il aurait dirigé l'Église de Jérusalem et serait mort martyr vers 62. C'est lui que nous fêtons aujourd'hui.

Fête des saints Philippe et Jacques, Apôtres. Philippe, né à Bethsaïde, disciple de Jean-Baptiste, comme Pierre et André, fut appelé par le Seigneur à le suivre. Jacques, fils d’Alphée, considéré chez les Latins comme le même que le frère du Seigneur, surnommé le Juste, dirigea le premier l’Église de Jérusalem et, quand s’éleva le débat au sujet de la circoncision, se rangea à l’avis de Pierre de ne pas imposer le joug de la Loi juive aux disciples venant du monde païen; il couronna peu après son apostolat par le martyre.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1086/Saint-Philippe.html

Saint Philippe (XVe), Walbourg, Église abbatiale Sainte-Walburge (PA00085208, IA67008491).
Peintures murales "Pères de l'Eglise, Alsace, Bas-Rhin

BENOÎT XVI

AUDIENCE GÉNÉRALE

Mercredi 6 septembre 2006

Philippe

Jn 1, 43-46

Chers frères et soeurs,

En poursuivant les descriptions des figures des divers Apôtres, comme nous le faisons depuis quelques semaines, nous rencontrons aujourd'hui Philippe. Dans les listes des Douze, il est toujours placé à la cinquième place (comme dans Mt 10, 3; Mc 3, 18; Lc 6, 14; Ac 1, 13), et donc substantiellement parmi les premiers. Bien que Philippe soit d'origine juive, son nom est grec, comme celui d'André, et cela constitue un petit signe d'ouverture culturelle qui ne doit pas être sous-évalué. Les informations à son propos nous sont fournies par l'Evangile de Jean. Il provenait du même lieu d'origine que Pierre et André, c'est-à-dire de Bethsaïde (cf. Jn 1, 44), une petite ville appartenant à la tétrarchie de l'un des fils d'Hérode le Grand, lui aussi appelé Philippe (cf. Lc 3, 1).

Le Quatrième Evangile rapporte que, après avoir été appelé par Jésus, Philippe rencontre Nathanaël et lui dit: "Celui dont parlent la loi de Moïse et les Prophètes, nous l'avons trouvé: c'est Jésus fils de Joseph, de Nazareth" (Jn 1, 45). Philippe ne se rend pas à la réponse plutôt sceptique de Nathanaël ("De Nazareth! Peut-il sortir de là quelque chose de bon?"), et riposte avec décision: "Viens, et tu verras!" (Jn 1, 46). Dans cette réponse, sèche mais claire, Philippe manifeste les caractéristiques du véritable témoin: il ne se contente pas de proposer l'annonce, comme une théorie, mais interpelle directement l'interlocuteur en lui suggérant de faire lui-même l'expérience personnelle de ce qui est annoncé. Les deux mêmes verbes sont utilisés par Jésus lui-même quand deux disciples de Jean-Baptiste l'approchent pour lui demander où il habite (cf. Jn 1, 39). Jésus répondit: "Venez et voyez" (cf. Jn 1, 38, 39).

Nous pouvons penser que Philippe s'adresse également à nous avec ces deux verbes qui supposent un engagement personnel. Il nous dit à nous aussi ce qu'il dit à Nathanaël: "Viens et tu verras". L'Apôtre nous engage à connaître Jésus de près. En effet, l'amitié, la véritable connaissance de l'autre, a besoin de la proximité, elle vit même en partie de celle-ci. Du reste, il ne faut pas oublier que, selon ce que saint Marc écrit, Jésus choisit les Douze dans le but primordial qu'"ils soient avec lui" (Mc 3, 14), c'est-à-dire qu'ils partagent sa vie et apprennent directement de lui non seulement le style de son comportement, mais surtout qui Il était véritablement. Ce n'est qu'ainsi, en effet, en participant à sa vie, qu'il pouvait le connaître et ensuite l'annoncer. Plus tard, dans la Lettre de Paul aux Ephésiens, on lira que l'important est d'"apprendre le Christ" (4, 20), et donc pas seulement et pas tant d'écouter ses enseignements, ses paroles, que, davantage encore, Le connaître en personne; c'est-à-dire connaître son humanité et sa divinité, son mystère, sa beauté. En effet, il n'est pas seulement un Maître, mais un Ami, et même un Frère. Comment pourrions-nous le connaître à fond en restant éloignés? L'intimité, la familiarité, l'habitude nous font découvrir la véritable identité de Jésus Christ. Voilà: c'est précisément cela que nous rappelle l'apôtre Philippe. Et ainsi, il nous invite à "venir", à "voir", c'est-à-dire à entrer dans une relation d'écoute, de réponse et de communion de vie avec Jésus, jour après jour.

Ensuite, à l'occasion de la multiplication des pains, il reçut de Jésus une demande précise, pour le moins surprenante: savoir où il était possible d'acheter du pain pour nourrir tous les gens qui le suivaient (cf. Jn 6, 5). Philippe répondit alors avec un grand réalisme: "Le salaire de deux cents journées ne suffirait pas pour que chacun ait un petit morceau de pain" (Jn 6, 7). On voit ici le caractère concret et le réalisme de l'Apôtre, qui sait juger les aspects réels d'une situation. Nous savons comment les choses se sont ensuite passées. Nous savons que Jésus prit les pains et, après avoir prié, les distribua. Ainsi se réalisa la multiplication des pains. Mais il est intéressant que Jésus se soit adressé précisément à Philippe, pour avoir une première indication sur la façon de résoudre le problème: signe évident qu'il faisait partie du groupe restreint qui l'entourait. A un autre moment, très important pour l'histoire future, avant la Passion, plusieurs grecs qui se trouvaient à Jérusalem pour la Pâque "abordèrent Philippe... Ils lui firent cette demande: "Nous voudrions voir Jésus". Philippe va le dire à André; et tous deux vont le dire à Jésus" (Jn 12, 20-22). Nous avons une fois de plus le signe de son prestige particulier au sein du collège apostolique. Dans ce cas, il sert surtout d'intermédiaire entre la demande de plusieurs Grecs - il parlait probablement grec et put servir d'interprète - et Jésus; même s'il s'unit à André, l'autre Apôtre qui porte un nom grec, c'est, quoi qu'il en soit, à lui que ces étrangers s'adressent. Cela nous enseigne à être nous aussi toujours prêts à accueillir les demandes et les invocations, d'où qu'elles proviennent, ainsi qu'à les orienter vers le Seigneur, l'unique qui puisse les satisfaire pleinement. Il est en effet important de savoir que nous ne sommes pas les destinataires ultimes des prières de ceux qui nous approchent, mais que c'est le Seigneur: c'est à lui que nous devons adresser quiconque se trouve dans le besoin. Voilà: chacun de nous doit être une route ouverte vers lui!

Il y a ensuite une autre occasion, toute particulière, où Philippe entre en scène. Au cours de la Dernière Cène, Jésus ayant affirmé que Le connaître signifiait également connaître le Père (cf. Jn 14, 7), Philippe, presque naïvement, lui demanda: "Seigneur, montre-nous le Père; cela nous suffit" (Jn 14, 8). Jésus lui répondit avec un ton de reproche bienveillant: "Il y a si longtemps que je suis avec vous, et tu ne me connais pas, Philippe! Celui qui m'a vu a vu le Père. Comment peux-tu dire: "Montre-nous le Père?". Tu ne crois donc pas que je suis dans le Père et que le Père est en moi?... Croyez ce que je vous dis: je suis dans le Père, et le Père est en moi" (Jn 14, 9-11). Ces paroles se trouvent parmi les plus importantes de l'Evangile de Jean. Elles contiennent une véritable révélation. Au terme du prologue de son Evangile, Jean affirme: "Dieu, personne ne l'a jamais vu; le Fils unique, qui est dans le sein du Père, c'est lui qui a conduit à le connaître" (Jn 1, 18). Eh bien, cette déclaration, faite par l'évangéliste, est reprise et confirmée par Jésus lui-même. Mais avec une nouvelle nuance. En effet, alors que le prologue de Jean parle d'une intervention explicative de Jésus, à travers les paroles de son enseignement, dans la réponse à Philippe, Jésus fait référence à sa propre personne comme telle, laissant entendre qu'il est possible de le comprendre non seulement à travers ce qu'il dit, mais encore plus à travers ce qu'Il est simplement. Pour nous exprimer selon le paradoxe de l'Incarnation, nous pouvons bien dire que Dieu s'est donné un visage humain, celui de Jésus, et en conséquence à partir de maintenant, si nous voulons vraiment connaître le visage de Dieu, nous n'avons qu'à contempler le visage de Jésus! Dans son visage, nous voyons réellement qui est Dieu et comment est Dieu!

L'évangéliste ne nous dit pas si Philippe comprit pleinement la phrase de Jésus. Il est certain qu'il consacra entièrement sa vie à lui. Selon certains récits postérieurs (Actes de Philippe et d'autres), notre Apôtre aurait évangélisé tout d'abord la Grèce, puis la Phrygie où il aurait trouvé la mort, à Hiérapolis, selon un supplice décrit différemment comme une crucifixion ou une lapidation. Nous voulons conclure notre réflexion en rappelant le but auquel doit tendre notre vie: rencontrer Jésus comme Philippe le rencontra, en cherchant à voir en lui Dieu lui-même, le Père céleste. Si cet engagement venait à manquer, nous serions toujours renvoyés uniquement à nous-mêmes comme dans un miroir, et nous serions toujours plus seuls! Philippe, en revanche, nous enseigne à nous laisser conquérir par Jésus, à être avec lui, et à inviter également les autres à partager cette indispensable compagnie. Et, en voyant, en trouvant Dieu, trouver la vie véritable.

* * *

Je salue cordialement les pèlerins francophones présents ce matin. Puissiez-vous, à l’exemple de l’Apôtre Philippe, être toujours plus attentifs aux besoins de vos frères et leur faire rencontrer le Christ, qui est la source de toute joie !

SOURCE : https://www.vatican.va/content/benedict-xvi/fr/audiences/2006/documents/hf_ben-xvi_aud_20060906.html

Anthony van Dyck (1599–1641), Apostel Philippus, between circa 1619 and circa 1621, oil on canvas, 64,5 x 50,5, Kunsthistorisches Museum

SAINT PHILIPPE, APÔTRE

Philippe signifie bouche de lampe, ou bouche des mains ou bien il vient de philos, amour, et uper, au-dessus, qui aime les choses supérieures. Par bouche de lampe, on entend sa prédication brillante; par bouche des mains, ses bonnes oeuvres continuelles ; par amour des choses supérieures; sa contemplation céleste.

Saint Philippe, apôtre, après avoir prêché vingt ans en Scythie, fut pris par les païens qui voulurent le forcer à sacrifier devant une statue de Mars. Mais aussitôt, il s'élança de dessous le piédestal un dragon qui tua le fils du pontife employé à porter le feu pour le sacrifice, deux tribuns dont les soldats tenaient Philippe dans les chaînes : et son souffle empoisonna les autres à tel point qu'ils tombèrent tous malades. Et Philippe dit : « Croyez-moi, brisez cette statue, et à sa place adorez la croix du Seigneur, afin que vos malades soient guéris et que les morts ressuscitent. » Mais ceux qui étaient souffrants criaient : « Faites-nous seulement guérir, et de suite nous briserons ce Mars. » Philippe commanda alors au dragon de descendre au désert, pour qu'il ne nuisit à qui que ce fût. Le monstre se retira aussitôt, et disparut. Ensuite Philippe les guérit tous et il obtint la vie pour les trois morts. Ce fut ainsi que tout le monde crut. Pendant une année entière il les prêcha, et après leur avoir ordonné des prêtres et des diacres, il vint en Asie dans la ville de Hiérapolis, où il éteignit l’hérésie des Ebionites qui enseignaient que J.-C. avait pris une chair fantastique. Il avait là avec lui deux de ses filles, vierges très saintes, par le moyen desquelles le Seigneur convertit beaucoup de monde à la foi. Pour Philippe, sept jours avant sa mort, il convoqua les évêques et les prêtres, et leur dit : « Le Seigneur m’a accordé ces sept jours pour vous donner des avis. » Il avait alors 87 ans. Après quoi les infidèles se saisirent de lui, et l’attachèrent à la croix, comme le maître qu'il prêchait. Il trépassa de cette manière heureusement au Seigneur. A ses côtés furent ensevelies ses deux filles, l’une à sa droite, et l’autre à sa gauche. Voici ce que dit Isidore de ce Philippe dans le Livre de la Vie, de la naissance et de la mort des saints (Ch. XLV) : « Philippe prêche J.-C. aux Gaulois; les nations barbares voisines, qui habitaient dans les ténèbres, sur les bords de l’océan furieux, il les conduit à la lumière de la science et au port de la foi; enfin, crucifié à Hiérapolis, ville de la province de Phrygie, et lapidé, il y mourut, et y repose avec ses filles. » Quant à Philippe qui fut un des sept diacres, saint Jérôme dit, dans son martyrologe, que le 8e des ides de juillet, il mourut à Césarée, illustre par ses miracles et ses prodiges ; à côté de lui furent enterrées trois de ses filles, car la quatrième repose à Ephèse. Le premier Philippe est différent de celui-ci, en ce que le premier fut apôtre, le second diacre; l’apôtre repose à Hiérapolis, le diacre à Césarée. Le premier eut deux filles prophétesses, le second en eut quatre, bien que dans l’Histoire ecclésiastique on paraisse dire que ce fut saint Philippe, apôtre, qui eut quatre filles prophétesses : mais il vaut mieux s'en rapporter à saint Jérôme.

* Eusèbe, Histoire ecclésiastique, I. III, c. XXXI.

La Légende dorée de Jacques de Voragine nouvellement traduite en français avec introduction, notices, notes et recherches sur les sources par l'abbé J.-B. M. Roze, chanoine honoraire de la Cathédrale d'Amiens, Édouard Rouveyre, éditeur, 76, rue de Seine, 76, Paris mdccccii

SOURCE : http://www.abbaye-saint-benoit.ch/voragine/tome02/066.htm

Francisco Polanco (–1651), San Felipe, circa 1633, 100 x79, Museo de Bellas Artes de Sevilla

Saint Philippe et saint Jacques le Mineur, apôtres

St Philippe

Saint Philippe naquit à Bethsaïde, sur les bords du lac de Tibériade, comme les saints Pierre et André. Saint Clément d'Alexandrie, suivant une tradition ancienne, l'identifie au jeune homme qui demande la permission d'aller enterrer son père avant de suivre Jésus qui répond de laisser les morts ensevelir les morts [1].

Selon l'évangile de saint Jean, on peut supposer qu'il fut d'abord un disciple du Baptiste avant d'être appelé par Jésus à qui il conduit Nathanaël [2] (Barthélemy) ; c'est à lui que Jésus s'adresse avant la première multiplication des pains [3] et c'est à lui que se présentent les païens approcher le Seigneur [4] ; enfin, pendant la Cène, il demande à Jésus de montrer le Père [5].

La tradition nous apprend qu'il prêcha aux Scythes et qu'il mourut très vieux à Hiérapolis (Phrygie) où, selon Eusèbe de Césarée qui cite Polycrate, il fut enterré. Clément d'Alexandrie prétend qu'il mourut de mort naturelle alors que d'autres disent qu'il fut martyrisé sous Domitien ou sous Trajan (lapidé puis crucifié).

L’apôtre Philippe est généralement représenté jeune ; il porte souvent la croix de son supplice et, parfois, des pains qui rappellent son rôle de la multiplication des pains. Parce qu’il porte un nom grec et qu’il est natif de Bethsaïde, on l’associe à André.

[1] Evangile selon saint Matthieu, VII 22 ; évangile selon saint Luc, IX 60.

[2] Evangile selon saint Jean, I 43-51.

[3] Evangile selon saint Jean, VI 5-7.

[4] Evangile selon saint Jean, XII 21-22.

[5] Evangile selon saint Jean, XIV 7-12.

St Jacques

Saint Jacques, dit le Mineur, fils d'Alphée et frère de Jude, originaire de Nazareth, était un parent du Seigneur et fut le premier évêque de Jérusalem, à la demande expresse de Jésus si l'on en croit saint Jérôme et saint Epiphane.

Il fut favorisé d'une apparition spéciale du Sauveur ressuscité dont saint Paul se fait l'écho [6], et dans laquelle, selon saint Clément d'Alexandrie, lui fut communiqué de manière particulière le don de science.

Evêque de Jérusalem, il jouit d'un prestige particulier et d'une autorité considérable : c'est à lui que saint Pierre veut que l'on annonce d'abord sa délivrance [7] ; c'est lui qui contrôle la doctrine et la mission de Paul [8] ; c'est lui qui au concile de Jérusalem, résume le discours de Pierre et règle ce qui doit être observé lors de la conversion des païens [9] ; c'est encore chez lui que Paul, lors de son dernier voyage à Jérusalem, rend compte de sa mission [10]. Il est enfin l'auteur de l'épître de saint Jacques.

L'historien juif Flavius Josèphe et Eusèbe de Césarée mentionnent son martyre par lapidation [11]. Recopiant Hégésippe, Eusèbe de Césarée et saint Jérôme écrivent : « Il a toujours conservé sa virginité et sa pureté entière. Nazaréen, c'est-à-dire consacré à Dieu dès sa naissance, il ne coupa jamais ses cheveux ni sa barbe, n'usa ni de vin, ni bains, ni d'huile pour oindre ses membres, ne porta point de sandales, n'usa pour ses vêtements que du lin. Ses prostrations à terre dans la prière étaient si fréquentes que la peau de ses genoux s'était endurcie comme celle du chameau. Son éminente sainteté lui valut le surnom de Juste par excellence. » Hégésippe dit que Jacques fut enterré près du Temple, sur le lieu même de son martyre (précipité du Temple, puis lapidé et achevé par un foulon qui lui fracasse le crâne). Il est souvent figuré en évêque de Jérusalem ; son attribut est le bâton de foulon, instrument de son supplice.

Si l’on ne sait pas grand chose du culte que l’on rendit primitivement à saint Philippe, en revanche, on sait que l’on montrait à Jérusalem, au IV° siècle, la chaire épiscopale de saint Jacques que l’on vénéra plus tard à l’église de la Sainte-Sion. Au VI° siècle, une église de Jérusalem passait pour avoir été construite sur l’emplacement de la maison de saint Jacques. Les plus importantes reliques des corps de saint Philippe et de saint Jacques dont on célèbre aujourd'hui la translation, sont à Rome, dans la crypte de la basilique des Saints-Apôtres.

De nombreuses églises disent posséder des reliques de saint Jacques le Mineur, telle la cathédrale Saint-Sernin de Toulouse, Saint-Zoïle de Compostelle, l’église des Jésuites d’Anvers, Saint-Etienne de Forli, la cathédrale de Langres, Saint-Corneille de Compiègne ... Avec des reliques de saint Jacques, Saint-Sernin de Toulouse afffirme posséder des reliques de saint Philippe dont la cathédrale d’Autun dit avoir hérité de Cluny une partie du chef dont le reste fut distribué entre Notre-Dame de Paris et la cathédrale de Troyes. Florence assure avoir un bras de saint Philippe.

Les traces parisiennes du culte de saint Philippe et de saint Jacques, dont on célèbre aujourd'hui la translation des reliques à Rome, dans la basilique des Saints-Apôtres, semblent assez tardives. L'abbaye Saint-Maur-des-Fossés possédait dans son trésor une partie du chef de saint Philippe rapportée de Constantinople vers 1245, comme l'attestait un acte conservé dans les archives.

D'autre part, le duc Jean de Berry, oncle du roi Charles VI, avait donné aux chanoines de Notre-Dame de Paris une relique du chef de saint Philippe. Etant malade dans son hôtel de Nesle, il demanda que cette relique lui fût apportée en procession, le premier mai, par les chanoines revêtus de chapes de soie, tenant chacun un rameau de bois vert et l'église semée d'herbe verte. Il y avait à Notre-Dame une chapelle Saint-Philippe et Saint-Jacques.

Sans que l'on s'explique comment, la chapelle de l'hôpital Saint-Jacques-du-Haut-Pas, devenue église succursale pour les habitants du faubourg (1566), d'abord mise sous le patronage de saint Jacques le Majeur, passa, lors de sa reconstruction, sous celui des saints apôtres Jacques, fils d'Alphée, et Philippe ; la première pierre fut posée le 2 septembre 1630 par Gaston d'Orléans, en présence de Jean-François de Gondi, premier archevêque de Paris. C'est là que seront inhumés l'abbé de Saint-Cyran et la duchesse de Longueville.

Dans le quartier alors misérable du Roule, il y avait un hospice qui appartenait aux employés de la Monnaie [12], dont la chapelle, dédiée à saint Philippe et à saint Jacques le Mineur, restaurée en 1636 et 1642, fut érigée en église paroissiale le 1° mai 1699. Erigé en faubourg en 1722, le Roule qui était alors « de tous les faubourgs de Paris (…) le plus négligé et le plus malpropre » fut peu à peu nettoyé puis, à partir de 1750, transformé par la construction de beaux hôtels dont celui de la marquise de Pompadour.

qui deviendra le palais de l’Elysée. L'église paroissiale qui menaçait ruine fut détruite en 1739 pour faire place à une nouvelle église ; en attendant, le culte se faisait dans une grange. Le 14 août 1741, Louis XV donna un terrain de l’ancienne pépinière du Roule, en face de l’ancienne église, pour y construire une église, un presbytère et un cimetière. Ce premier projet fut abandonné au profit d’un nouvelle construction sur l’emplacement de l’ancienne église. Si les plans furent dressés par Jean-François Chalgrin en 1765, la construction de Saint-Philippe-du-Roule ne commença qu’en 1774 et dura une dizaine d’années. Le maître-autel fut consacré le 30 avril 1784. Maintenue comme paroisse après la Constitution civile du Clergé (1791), Saint-Philippe-du-Roule fut fermée en 1793, puis mise à la disposition des Théophilanthropes, et enfin rendue au culte catholique le 8 juin 1795. Cette église qui avait été agrandie en 1845 et consacrée le 13 novembre 1852, fut vidée de la plupart de ses tableaux entre 1960 et 1970.

[6] Première épître de saint Paul aux Corinthiens, XV 7.

[7] Actes des Apôtres, XII 12-17.

[8] Epître de saint Paul aux Galates, I 19 & II 9.

[9] Actes des Apôtres, XV.

[10] Actes des Apôtres, XXI 18-19.

[11] C’était à la Pâque, le 10 avril 62.

[12] Au début du XIII° siècle, les officiers et les employés de la Monnaie avaient fondé au hameau du Roule une léproserie. Autorisée en 1216 par l’évêque de Paris (Pierre de Nemours) la léproserie était dirigée par huit frères dont la nomination était partagée entre l’évêque et les ouvriers de la Monnaie (arrêt du Parlement de 1392, confimé par une ordonnance de Charles IX datée du 19 novembre 1562).

SOURCE : http://missel.free.fr/Sanctoral/05/03.php

Peter Paul Rubens (1577–1640), St. Philip, From Rubens' famous Apostle Series / Apostolado del duque de Lerma, circa 1611, 107 x 82,5, Museo del Prado

Saint Philip the Apostle

Memorial

3 May (Roman calendar; Evangelical Church in Germany)

1 May (Anglican; Evangelical Lutheran; Lutheran Church Missouri Synod; pre-1955 Roman calendar)

11 October (Lutheran; Episcopal Church USA)

14 November (Greek calendar; Orthodox; Russia)

17 November (Armenian Church)

18 November (Coptic Church)

31 July (translation of relics of Cyprus)

Profile

Disciple of Saint John the Baptist. Convert. One of the Twelve Apostle. Brought Saint Nathanael to Christ. Confidant of Jesus. Little is known about him, but scriptural episodes give the impression of a shy, naive, but practical individual. Preached in Greece and Asia Minor. Martyr.

Born

at Bethsaida, Palestine

Died

stoned to death while tied to a cross c.80 at Hierapolis, Phrygia (near modern Pamukkale, Turkey)

Philippeville, Belgium

in Italy

Castiglione in Teverina

Monte Castello di Vibio

San Felipe Indian Pueblo

Representation

elderly bearded man holding a basket of loaves and a cross which is often t-shaped

elderly man casting a devil from the idol of Mars

elderly man crucified on a tall cross

elderly man holding loaves and fishes

elderly man with a dragon nearby

elderly man with a loaf and book

elderly man with a snake nearby

loaves of bread

man baptizing the Ethiopian eunuch

man holding a book or scroll reading descendit ad inferna

tall cross

with Saint Andrew the Apostle

Additional Information

A Garner of Saints, by Allen Banks Hinds, M.A.

Book of Saints, by the Monks of Ramsgate

Catholic Encyclopedia, by J P Kirsch

Goffine’s Devout Instructions

Golden Legend

Lives of the Saints, by Father Alban Butler

Meditations on the Gospels for Every Day in the Year, by Father Médaille

New Catholic Dictionary

Novena of Saint Philip, by Blessed John Henry Newman

Pictorial Lives of the Saints

Pope Benedict XVI: General Audience, 6 September 2006

Roman Martyrology, 1914 edition

Saints and Saintly Dominicans

Saints of the Canon, by Monsignor John T McMahon

Saints of the Day, by Katherine Rabenstein

Short Lives of the Saints, by Eleanor Cecilia Donnelly

The Pilgrim of Our Lady of Martyrs

books

Our Sunday Visitor’s Encyclopedia of Saints

other sites in english

1001 Patron Saints and Their Feast Days, Australian Catholic Truth Society

Acts of Saint Philip the Apostle When He Went to Upper Hellas apocryphal

Addition to the Acts of Philip apocryphal

Christian Biographies, by James Keifer

Christian Iconography

Cradio

Franciscan Media

Independent Catholic News

Of the Journeyings of Philip the Apostle apocryphal

Orthodox Church in America

Saints Stories for All Ages

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Ökumenisches Heiligenlexikon

Wikipedia

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Martirologio Romano, 2001 edición

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Abbé Christian-Philippe Chanut

Fête des prénoms

fonti in italiano

Cathopedia

Il Fatto Storico

Martirologio Romano, 2005 edition

nettsteder i norsk

MLA Citation

“Saint Philip the Apostle“. CatholicSaints.Info. 26 February 2022. Web. 3 May 2023. <https://catholicsaints.info/saint-philip-the-apostle/>

SOURCE : https://catholicsaints.info/saint-philip-the-apostle/

Attributed to Juan Martín Cabezalero (1633–1673), San Felipe, circa 1640, 126 x 94, Real Academia de Bellas Artes de San Fernando

BENEDICT XVI

GENERAL AUDIENCE

Saint Peter's Square

Wednesday, 6 September 2006

Philip the Apostle

Dear Brothers and Sisters,

While we continue to outline the features of the various Apostles, as we have been doing for several weeks, today we meet Philip. He always comes fifth in the lists of the Twelve (cf. Mt 10: 3; Mk 3: 18; Lk 6: 14; Acts 1: 13); hence, he is definitely among the first.

Although Philip was of Jewish origin, his name is Greek, like that of Andrew, and this is a small sign of cultural openness that must not be underestimated. The information we have on him is provided by John's Gospel. Like Peter and Andrew, he is a native of Bethsaida (cf. Jn 1: 44), a town that belonged to the Tetrarchy of a son of Herod the Great, who was also called Philip (cf. Lk 3: 1).

The Fourth Gospel recounts that after being called by Jesus, Philip meets Nathanael and tells him: "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph" (Jn 1: 45). Philip does not give way to Nathanael's somewhat sceptical answer ("Can anything good come out of Nazareth?") and firmly retorts: "Come and see!" (Jn 1: 46).

In his dry but clear response, Philip displays the characteristics of a true witness: he is not satisfied with presenting the proclamation theoretically, but directly challenges the person addressing him by suggesting he have a personal experience of what he has been told.

The same two verbs are used by Jesus when two disciples of John the Baptist approach him to ask him where he is staying. Jesus answers: "Come and see" (cf. Jn 1: 38-39).

We can imagine that Philip is also addressing us with those two verbs that imply personal involvement. He is also saying to us what he said to Nathanael: "Come and see". The Apostle engages us to become closely acquainted with Jesus.

In fact, friendship, true knowledge of the other person, needs closeness and indeed, to a certain extent, lives on it. Moreover, it should not be forgotten that according to what Mark writes, Jesus chose the Twelve primarily "to be with him" (Mk 3: 14); that is, to share in his life and learn directly from him not only the style of his behaviour, but above all who he really was.

Indeed, only in this way, taking part in his life, could they get to know him and subsequently, proclaim him.

Later, in Paul's Letter to the Ephesians, one would read that what is important is to "learn Christ" (4: 20): therefore, not only and not so much to listen to his teachings and words as rather to know him in person, that is, his humanity and his divinity, his mystery and his beauty. In fact, he is not only a Teacher but a Friend, indeed, a Brother.

How will we be able to get to know him properly by being distant? Closeness, familiarity and habit make us discover the true identity of Jesus Christ. The Apostle Philip reminds us precisely of this. And thus he invites us to "come" and "see", that is, to enter into contact by listening, responding and communion of life with Jesus, day by day.

Then, on the occasion of the multiplication of the loaves, he received a request from Jesus as precise as it was surprising: that is, where could they buy bread to satisfy the hunger of all the people who were following him (cf. Jn 6: 5). Then Philip very realistically answered: "Two hundred denarii would not buy enough bread for each of them to get a little" (Jn 6: 7).

Here one can see the practicality and realism of the Apostle who can judge the effective implications of a situation.

We then know how things went. We know that Jesus took the loaves and after giving thanks, distributed them. Thus, he brought about the multiplication of the loaves.

It is interesting, however, that it was to Philip himself that Jesus turned for some preliminary help with solving the problem: this is an obvious sign that he belonged to the close group that surrounded Jesus.

On another occasion very important for future history, before the Passion some Greeks who had gone to Jerusalem for the Passover "came to Philip... and said to him, "Sir, we wish to see Jesus'. Philip went and told Andrew; Andrew went with Philip and they told Jesus" (cf. Jn 12: 20-22).

Once again, we have an indication of his special prestige within the Apostolic College. In this case, Philip acts above all as an intermediary between the request of some Greeks - he probably spoke Greek and could serve as an interpreter - and Jesus; even if he joined Andrew, the other Apostle with a Greek name, he was in any case the one whom the foreigners addressed.

This teaches us always to be ready to accept questions and requests, wherever they come from, and to direct them to the Lord, the only one who can fully satisfy them. Indeed, it is important to know that the prayers of those who approach us are not ultimately addressed to us, but to the Lord: it is to him that we must direct anyone in need. So it is that each one of us must be an open road towards him!

There is then another very particular occasion when Philip makes his entrance. During the Last Supper, after Jesus affirmed that to know him was also to know the Father (cf. Jn 14: 7), Philip quite ingenuously asks him: "Lord, show us the Father, and we shall be satisfied" (Jn 14: 8). Jesus answered with a gentle rebuke: "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father: how can you say, "Show us the Father?' Do you not believe that I am in the Father and the Father in me?... Believe me that I am in the Father and the Father in me" (Jn 14: 9-11).

These words are among the most exalted in John's Gospel. They contain a true and proper revelation. At the end of the Prologue to his Gospel, John says: "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (Jn 1: 18).

Well, that declaration which is made by the Evangelist is taken up and confirmed by Jesus himself, but with a fresh nuance. In fact, whereas John's Prologue speaks of an explanatory intervention by Jesus through the words of his teaching, in his answer to Philip Jesus refers to his own Person as such, letting it be understood that it is possible to understand him not only through his words but rather, simply through what he is.

To express ourselves in accordance with the paradox of the Incarnation we can certainly say that God gave himself a human face, the Face of Jesus, and consequently, from now on, if we truly want to know the Face of God, all we have to do is to contemplate the Face of Jesus! In his Face we truly see who God is and what he looks like!

The Evangelist does not tell us whether Philip grasped the full meaning of Jesus' sentence. There is no doubt that he dedicated his whole life entirely to him. According to certain later accounts (Acts of Philip and others), our Apostle is said to have evangelized first Greece and then Frisia, where he is supposed to have died, in Hierapolis, by a torture described variously as crucifixion or stoning.

Let us conclude our reflection by recalling the aim to which our whole life must aspire: to encounter Jesus as Philip encountered him, seeking to perceive in him God himself, the heavenly Father. If this commitment were lacking, we would be reflected back to ourselves as in a mirror and become more and more lonely! Philip teaches us instead to let ourselves be won over by Jesus, to be with him and also to invite others to share in this indispensable company; and in seeing, finding God, to find true life.

To special groups

I warmly welcome all the English-speaking pilgrims present at this Audience, including members of the Brothers of Charity Services in County Cork, Ireland, and the staff and students from St Joseph's Institute in Copenhagen. May your time in Rome deepen your love of Christ and his Church. Upon you all I invoke God's abundant Blessings!

Lastly, I greet the young people, the sick and the newly-weds. Dear young people, in returning from the holidays to your usual activities may you also resume the regular rhythm of your dialogue with God, spreading his light and his peace around you. Dear sick people, may you find comfort in the Lord Jesus, who continues his work of Redemption in every human being's life. And you, dear newly-weds, may you strive to keep constantly in touch with God, so that your love may be ever truer, more fruitful and more enduring.

I would finally like to entrust to the prayers of you all the Apostolic Journey I will make to Germany that begins this Saturday. I thank the Lord for the opportunity he has given me to go to Bavaria, my native Land, for the first time since my election as Bishop of Rome. Please accompany me, dear friends, on my Visit, which I entrust to the Blessed Virgin. May she guide my steps and obtain for the German People a new springtime of faith and civil progress.

SOURCE : http://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060906.html

Bartolomé Esteban Murillo (1675-1680), San Felipe, óleo sobre lienzo, Galería Nacional de Parma.

Golden Legend – Saint Philip the Apostle

Article

Here followeth of Saint Philip the Apostle, first of the interpretation of his name. Philip is as much to say as the mouth of a lamp, or the mouth of hands. Or it is said of philos, that is as much to say as love, and of yper, that is to say sovereign, so Philip is as much to say as love of sovereign things. Then is it said, mouth of a lamp for his clear preaching, and mouth of the hands for his busy work, and love of things sovereign for his celestial love and contemplation. Of the Life of Saint Philip. Saint Philip, when he had preached in Scythia by the space of twenty years, he was taken of the paynims, which would constrain him to make sacrifice to an idol which was called Mars, their God, and anon under the idol issued out a right great dragon, which forthwith slew the bishop’s son that appointed the fire for to make the sacrifice, and the two provosts also, whose servants heed Saint Philip in iron bonds; and the dragon corrupted the people with his breath that they all were sick, and Saint Philip said: Believe ye me and break this idol and set in his place the cross of Jesu Christ and after, worship ye it, and they that be here dead shall revive, and all the sick people shall be made whole. And they that were sick cried to Saint Philip, and said: If thou mayst do so much that we may be guerished and whole, we shall gladly do it. And anon Saint Philip commanded the dragon that he should go in to desert without grieving or doing any harm to any person, and anon he departed without appearing after; and forthwith Saint Philip healed all them that were sick, and raised the three that were dead, and were all baptized, and preached to them the space of a year the faith of Jesu Christ. And when he had ordained priests and deacons, after, he departed and came into the city of Hierapolin in Asia, where he destroyed the heresy of the Hebronites, which said and preached that Jesu Christ had not taken very flesh human, but only the semblance of the body human. In this city were his two daughters, by whom our Lord had converted much people to the christian faith. Saint Philip tofore his death made to come tofore him all the bishops, seven days tofore his death, and also all the priests, and said to them: These seven days hath our Lord given to me respite for to warn you to do well. And he was of the age of eighty-seven years. And after this the paynims took and held him, and fastened him to the cross, like unto his master, and so he yielded up his soul and died. And his body was worshipfully buried there, and his two daughters died long after him and were also buried, that one on the right side, and that other on the left side of the body of their father. Isidore writeth in the book of the life and death of saints, and saith that Philip preached to the Frenchmen, and to men that were in darkness, he enlightened them in the faith. After, he was taken in the city of Hierapolin of the paynims, and of them stoned and crucified, of whom the martyrology of holy church speaketh not. But of another Philip, which was one of the seven deacons, Saint Jerome saith in the martyrology that he was buried in the city of Cæsarea, where God showed many fair miracles for him, beside whom three of his daughters be buried, and the fourth daughter lieth at Ephesus. The first Philip differenceth from this Philip, for he was an apostle and this was a deacon. The apostle resteth at Hierapolin, and the deacon at Cæsarea; he had two daughters, and this four. Though Historia Ecclesiastica saith that Philip the apostle had four daughters prophetesses, but it is herein more to believe Saint Jerome. Then let us pray to the holy Life of apostle Saint Philip that he pray for us to our Lord Saint James that we may come to his bliss. Amen.

SOURCE : https://catholicsaints.info/golden-legend-the-life-of-saint-philip-the-apostle/

Antonio Arias Fernández (1614–1684), San Felip, circa 1660, 203,5 x 106,5, Museo Provincial de Bellas Artes

St. Philip the Apostle

Like the brothers, Peter and Andrew, Philip was a native of Bethsaida on Lake Genesareth (John 1:44). He also was among those surrounding the Baptist when the latter first pointed out Jesus as the Lamb of God. On the day after Peter's call, when about to set out for Galilee, Jesus met Philip and called him to the Apostolate with the words, "Follow me". Philip obeyed the call, and a little later brought Nathaniel as a new disciple (John 1:43-45). On the occasion of the selection and sending out of the twelve, Philip is included among the Apostles proper. His name stands in the fifth place in the three lists (Matthew 10:2-4; Mark 3:14-19; Luke 6:13-16) after the two pairs of brothers, Peter and Andrew, James and John. The Fourth Gospel records three episodes concerning Philip which occurred during the epoch of the public teaching of the Saviour:

Before the miraculous feeding of the multitude, Christ turns towards Philip with the question: "Whence shall we buy bread, that these may eat?" to which the Apostle answers: "Two hundred penny-worth of bread is not sufficient for them, that every one may take a little" (vi, 5-7).

When some heathens in Jerusalem came to Philip and expressed their desire to see Jesus, Philip reported the fact to Andrew and then both brought the news to the Saviour (xii, 21-23).

When Philip, after Christ had spoken to His Apostles of knowing and seeing the Father, said to Him: "Lord, shew us the Father, and it is enough for us", he received the answer: "He that seeth me, seeth the Father also" (xiv, 8-9).

These three episodes furnish a consistent character-sketch of Philip as a naïve, somewhat shy, sober-mindedman. No additional characteristics are given in the Gospels or the Acts although he is mentioned in the latter work (1:13) as belonging to the Apostolic College.

The second-century tradition concerning him is uncertain, inasmuch as a similar tradition is recorded concerning Philip the Deacon and Evangelist — a phenomenon which must be the result of confusion caused by the existence of the two Philips. In his letter to St. Victor, written about 189-98, bishop Polycrates of Ephesus mentions among the "great lights", whom the Lord will seek on the "last day", "Philip, one of the Twelve Apostles, who is buried in Hieropolis with his two daughters, who grew old as virgins", and a third daughter, who "led a life in the Holy Ghost and rests in Ephesus." On the other hand, according to the Dialogue of Caius, directed against a Montanist named Proclus, the latter declared that "there were four prophetesses, the daughters of Philip, at Hieropolis in Asia where their and their father's grave is still situated." The Acts (21:8-9) does indeed mention four prophetesses, the daughters of the deacon and "Evangelist" Philip, as then living in Caesarea with their father, and Eusebius who gives the above-mentioned excerpts (Church History III.32), refers Proclus' statement to these latter. The statement of Bishop Polycrates carries in itself more authority, but it is extraordinary that three virgin daughters of the Apostle Philip (two buried in Hieropolis) should be mentioned, and that the deacon Philip should also have four daughters, said to have been buried in Hieropolis. Here also perhaps we must suppose a confusion of the two Philips to have taken place, although it is difficult to decide which of the two, the Apostle or the deacon, was buried in Hieropolis. Many modern historiansbelieve that it was the deacon; it is, however, possible that the Apostle was buried there and that the deacon also lived and worked there and was there buried with three of his daughters and that the latter were afterwards erroneously regarded as the children of the Apostle. The apocryphal "Acts of Philip," which are, however purely legendary and a tissue of fables, also refer Philip's death to Hieropolis. The remains of thePhilip who was interred in Hieropolis were later translated (as those of the Apostle) to Constantinople and thence to the church of the Dodici Apostoli in Rome. The feast of the Apostle is celebrated in the Roman Church on 1 May (together with that of James the Younger), and in the Greek Church on 14 November. [Editor's Note: The feast is now celebrated on 3 May in the Roman Church.]

Sources

Acta SS., May, I, 11-2; BATIFFOL, in Analecta Bollandiana, IX (1890), 204 sqq.; LIPSIUS, Die Apokryphen Apostelgeschicten und Apostellegenden, II, II (Brunswick, 1884), 1 sqq.; Bibl. Hagriogr. Latina, II, 991; on the two Philips cf. ZAHN in Forschungen sur Gesch. Des neutestamentl. Kanons, VI (Erlangen, 1900), 158 sqq.

Kirsch, Johann Peter. "St. Philip the Apostle." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company,1911. 1 May 2015 <http://www.newadvent.org/cathen/11799a.htm>.

Transcription. This article was transcribed for New Advent by John Looby.

Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

SOURCE : http://www.newadvent.org/cathen/11799a.htm

St. Philippus, Polling im Innkreis, St. Andreas (gotisch, 1485), Apostelfresko

Saints of the Day – Philip and James, Apostles

Article

(James is also known as Giacomo, Jacobo, Jacques)

1st century; feast day formerly on May 1. Philip was born in Bethsaida, Galilee, and may have been a disciple of Saint John the Baptist. He is mentioned as one of the Apostles in the lists of Matthew (10:3), Mark (3:18), Luke (6:14), and in Acts (1:13). Aside from the lists, he is mentioned only in John in the New Testament, where he has the gift of raising the questions everyone else is afraid to ask, and appears to be a careful, level-headed man.

Philip was called by Jesus Himself (John 1:43-48) on the day after Saint Peter and Andrew and began his evangelizing efforts by bringing Nathaniel (a.k.a. Bartholomew) to Jesus. Philip also shows us a bit about how to evangelize: When Nathaniel ask, “Can anything good come from Nazareth?” He appeals for a personal inquiry: “Come and see.”

Philip was present at the miracle of the loaves and fishes (John 6:1-15), when he engaged in a brief dialogue with the Lord (John 6:5-7), and was the Apostle approached by the Hellenistic Jews from Bethsaida to introduce them to Jesus (John 12:21ff). Just before the Passion, Jesus answered Philip’s query to show them the Father (John 14:8ff), but no further mention of Philip is made in the New Testament beyond his listing among the apostles awaiting the Holy Spirit in the Upper Room (Acts 1:13).

According to tradition, he preached in Greece and was crucified upside down at Hierapolis in Phrygia under Emperor Domitian, c.80 AD. Philip’s alleged relics were translated to Rome and placed in the Basilica of the Twelve Apostles, where an ancient inscription records that it was originally dedicated to Saints Philip and James. The Golden Legend says that Philip drove away a dragon of the Temple of Mars with the Cross. Some later traditions develop the role of Philip’s supposed daughters in the early Church, but many of these confuse today’s saint with Philip the Deacon (cf. Acts 8; 21:8).

James, the son of Alphaeus and Mary, is named in the same lists of Apostles in Matthew, Mark, and Luke, and in Acts 1:13 is one of the other apostles in the Upper Room in Jerusalem after Christ’s Ascension. James is mentioned as one of the “brothers” (parthenos) of the Lord (Matt. 13:55; Mark 6:3) with Joseph, Simon, and Jude and is called the “brother of the Lord” (most likely meaning a first cousin) in Galatians 1:19. It was to James that Peter wanted the news of his miraculous escape transmitted (Acts 12:17), and James seems to have been regarded as the head of the primitive Church of Jerusalem. He was the one who suggested that only four Jewish practices be imposed on Gentile Christians (Acts 15:13-21), beginning this statement with the words, “It seems good to the Holy Spirit and to us. . . .” Paul reported to him and sought his approval several times.

This James seems to be the James of the Epistle of James who opens the letter by calling himself “servant of God and of the Lord Jesus Christ,” which may indicate it was an official Church title; James uses the tone of authority of one well known in the Church and accustomed to wielding authority.

Traditionally, biblical exegetes have considered James, the son of Alphaeus, as the same James called “the brother of the Lord,” the James who speaks with the voice of authority in the early Church; many modern scholars, however, hold that there may have been two men named James, one the son of Alphaeus and one of the Twelve, and the other “the brother of the Lord” and author of the epistle. Among the reasons cited is that James speaks of the Apostles in the past tense and does not identify himself as an Apostle; the apparent distinction between this James and the Apostle James in 1 Corinthians 15:7; and the elegant Greek literary style used that the author of the epistle, which is unlikely to be that of a Galilean peasant.

The name “James the Less” is usually applied to James the son of Alphaeus, because of the reference in Mark 15:40, where he is called “James the Less” or “James the Younger.” According to the converted Jew Heggesippus, a 2nd-century ecclesiastical historian, James was thrown from the pinnacle of the Temple in Jerusalem by the Pharisees and then stoned to death about the year 62 AD. The contemporary Jewish historian Josephus records that the bishop James was stoned to death. Ancient legendary sources recorded in the Golden Legend say that he was killed by the blow of a fuller’s club after his fall from the temple. He lived just long enough to forgive his killers. This James is also known as “the Just.” Eusebius contended that the catastrophes that later struck Jerusalem were a punishment for their treatment of one “who was the most righteous of men” (Appleton, Attwater, Benedictines, Bentley, Delaney, Farmer, Tabor, Walsh, White).

In art since the 15th century, Saint Philip is portrayed as an apostle holding a long cross, or a staff with a small cross on it (Appleton, Tabor), which resembles a ceremonial object rather than the instrument of his crucifixion. It is like the staves used by Saint Michael and Saint Margaret in overcoming dragon-like demons, and likely refers to the incident in the Temple of Mars. The cross may be seen in images of Philip as (1) a weapon against the dragon (paganism); (2) his instrument of martyrdom; or (3) a sign that he was a missionary preacher who stressed the victory of the Cross (Appleton).

Philip might also be shown (1) crucified on a tall cross; (2) with loaves and fishes; (3) with a loaf and book; (4) with a snake or dragon; (5) with descendit ad inferna on a book or scroll; (6) baptizing the Ethiopian eunuch; (7) casting a devil from the idol of Mars; or (8) with his brother Andrew. Like Andrew, he is often, though not invariably, of venerable appearance.

Saint James is depicted in art as facially similar to Jesus, whose cousin he is said to have been. He may be portrayed (1) with a club or large mallet (Tabor); (2) holding his epistle, either as a book or scroll; (3) with the prophet Haggai and the words credo in Spiritu Sanctu; (4) as a child with a toy mill; or (5) flung from the pulpit or a pinnacle of the temple (Roeder). A 13th- century sculpture at Chartres shows Saint James with the fuller’s club. In addition to the emblems of their martyrdom, the Apostles were each given other distinctive symbols in the 14th-15th centuries (Appleton).

Philip is the patron of hatters, pastry chefs (Roeder), and Uruguay. James is the patron of the dying due to his deathbed forgiveness of his murderers (White).

Early manuscripts of the Martyrology of Saint Jerome place the feast of Philip on May 1. The feast of James may have been joined to that of Philip after the joint dedication of the basilica in Rome to their honor. The traditional date was moved because May Day was dedicated to Saint Joseph the Worker in 1955 and the following day honors Saint Athanasius. In 1955, the Feast of Philip and James was transferred to May 11, but in 1969, it was again moved to May 3. Eastern Churches celebrate the feast on November 14 (Farmer).

MLA Citation

Katherine I Rabenstein. Saints of the Day, 1998. CatholicSaints.Info. 8 June 2020. Web. 3 May 2023. <https://catholicsaints.info/saints-of-the-day-philip-and-james-apostles/>

SOURCE : https://catholicsaints.info/saints-of-the-day-philip-and-james-apostles/

Juan de Sevilla Romero (1643–1695), San Felipe, Segunda mitad del siglo XVII, 121 x 100, Museum of Fine Arts of Córdoba

May 1

St. Philip, Apostle

ST. PHILIP was of Bethsaida, in Galilee, and called by our Saviour to follow him 1 the day after St. Peter and St. Andrew. 2 He was at that time a married man, and had several daughters; 3 but his being engaged in the married state hindered him not, as St. Chrysostom observes, from meditating continually on the law and the prophets, which disposed him for the important discovery of the Messias in the person of Jesus Christ, in obedience to whose command he forsook all to follow him, and became thenceforth the inseparable companion of his ministry and labours. Philip had no sooner discovered the Messias, than he was desirous to make his friend Nathanael a sharer in his happiness, saying to him: We have found him of whom Moses in the law and the prophets did write, that is, the Messias; Jesus, the son of Joseph, of Nazareth. Nathanael was not so ready to give his assent to this assertion of his friend, by reason that the supposed Messias was reported to be of Nazareth. Philip, therefore, desired him to come himself to Jesus and see; not doubting but, upon his personal acquaintance with the Son of God, he would be as much convinced of the truth as he was himself. Nathanael complied, and Jesus, seeing him approach, said, within his hearing: Behold an Israelite indeed, in whom there is no guile. Nathanael asked him, how he came to know him; Jesus replied: Before Philip called thee, when thou wast under the fig-tree, I saw thee.—Nathanael, as two holy fathers explain the matter, calling to mind that the closeness of his retirement on that occasion was such, that no human creature could see him, owned him hereupon for the Son of God, and the King of Israel, or, in other words, the Messiah, foretold by Moses and the prophets. The marriage at Cana of Galilee happening three days after, to which Jesus and his disciples were invited, St. Philip was present at it with the rest. The year following, when our Lord formed the college of apostles, Philip was appointed one of that number, and, from the several passages of the gospel, he appears to have been particularly dear to his divine master. Thus, when Jesus was about to feed five thousand persons, who had followed him into the wilderness, for the greater evidence of the miracle, and for the trial of this apostle’s faith, Jesus proposed to him the difficulty of feeding the multitudes in that desolate place. 4 And a little before our Saviour’s passion, certain Gentiles, desirous to see Christ, made their first address to Philip, and by him and St. Andrew obtained that favour. Our Saviour, in the discourse he made to his disciples immediately after his last supper, having promised them a more clear and perfect knowledge of his heavenly Father than they had had hitherto, St. Philip cried out, with an holy eagerness and impatience: Lord, show us the Father, and it sufficeth us.—From which words our Saviour took occasion to inculcate afresh a steady belief of his divinity, and perfect equality with the Father, saying: So long a time have I been with you, (teaching you who I am both by my words and actions,) and have you not known me? (If you beheld me with the eyes of faith such as I really am, in seeing me you would see the Father also, because) I am in the Father, and the Father is in me. 5

After our Lord’s ascension the gospel was to be preached to the whole world by a few persons, who had been eye-witnesses of his miracles, and were enabled, by the power of the Holy Ghost, to confirm their testimony concerning him by doing the like wonderful works themselves. That this might be accomplished, it was necessary that the disciples should quickly disperse themselves into all parts of the world. St. Philip accordingly preached the gospel in the two Phrygias, as Theodoret and Eusebius assure us from undoubted monuments. St. Polycarp, who was only converted in the year 80, enjoyed his conversation for some time, 6 consequently St. Philip must have lived to a very advanced age. It appears from a passage of Polycrates, quoted by Eusebius, 7 that he was buried at Hierapolis, in Phrygia, which city was indebted to his relics for its preservation by continual miracles, as is averred by the author of the sermon on the twelve apostles, attributed to St. Chrysostom. 8 An arm of St. Philip was brought from Constantinople to Florence, in 1204, whereof we have an authentic history in the Bollandists. The Orientals keep his festival on the 14th of November; the Latins on the 1st of May, with St. James. His body is said to be in the church of SS. Philip and James, in Rome, which was dedicated to God under their name, in 560. The Emperor Theodosius, in a vision, received from St. John the Evangelist, and St. Philip, the assurance of victory over the tyrant Eugenius, the morning before the battle, in 394, as Theodoret relates. 9

From St. Philip we must particularly learn an ardent love of God, and desire to see the Father. He asked only this favour, because this was his only desire. Is it ours? Do we feel it so perfect as to extinguish all inordinate earthly affections and desires in our breasts? Do we employ the proper means to attain to this happy disposition? To obtain it, let us employ the succour of this apostle’s prayers, and by disengaging our hearts from corruption and vanity, become, in desires and affections, citizens of heaven. The pilgrim soul sees herself a stranger here on earth, and discovers nothing in this desert place of her banishment, but an abyss of vanity, and subjects of compunction, grief, and fears. On the other side, looking up to God, she contemplates the magnificence and splendour of his kingdom, which will have no end; its peace, security, sanctity without stain, delights without sorrow, unchangeable and incomprehensible joys; and she cries out in a holy transport: “O joy surpassing all joys, and without which there is no true joy, when shall I possess you? O, sovereign good, discover to me some ray of thy beauty and of thy glory; may my heart be set on flame by thy love, and my soul languish and waste with desire to be united to thee, to behold thee face to face, to sing thy praises night and day, to drink of the plenty of thy house, and of the torrent of thy delights, to be for ever confirmed in thy love, and in some measure transformed into thee!” Such a soul seeks to hide herself from the eyes of men, to live unknown to the world; and, in retirement and repose, to apply herself to prayer, all her thoughts being taken up in contemplating the glorious things which are said of the blessed city of her God. All worldly enjoyments and distractions are insupportable to her, and she finds no comfort in this place of banishment but in singing the praises of her God, in adoring and in doing always his will, and in the sweet sighs and tears with which she seeks him, and begs him to reign perfectly in her affections by his grace and love, and to draw her speedily to himself out of this Babylon, in which every object increases her affliction, and inflames her desire, seeming to say to her: Where is thy God?

Note 1. John i. 43. [back]

Note 2. St. Clement of Alexandria relates, as a thing well known, that St. Philip was the person who, when called by our Lord, begged leave to go home first and bury his father; which occasioned the reply: Follow me, and let the dead bury their dead. By which words Christ meant not to condemn duties of that kind; but gave the disciple to understand that, being called to the highest spiritual functions, these were to be preferred to corporal works of mercy. [back]

Note 3. Some of these, as St. Clement of Alexandria testifies, (Strom. l. 3, p. 428,) he settled in marriage. But two of them lived always virgins to a great age, and were buried at Hierapolis, as we learn from Polycrates, quoted by Eusebius. (b. 2, c. 31.) Sozomen relates, (l. 7, c. 27,) that one of them raised a dead man to life; and Papias says, (Eus. Hist. l. 3, c. 39,) that he heard this miracle from their own mouths, though not as wrought by them. Polycrates mentions a third daughter of great sanctity, probably married, buried at Ephesus, and calls these three sisters the lights of Asia. [back]

Note 4. John vi. 5. [back]

Note 5. John xiv. [back]

Note 6. See Tillemont, t. 1, p. 384. [back]

Note 7. B. 3, c. 31. [back]

Note 8. T. 8, Ed. Ben. [back]

Note 9. B. 5, c. 24. [back]

Rev. Alban Butler (1711–73). Volume V: May. The Lives of the Saints. 1866.

SOURCE : http://www.bartleby.com/210/5/011.html

Christoph Nikolaus Kleemann (1737–1797), Apostel Philippus in Öl auf Leinwand, 76 x 57 , gemalt 1779. Das Bild wurde 1863 von Johann Röhrle, Ulm, restauriert und übermalt. 1965 wurde von A. Schwenk, Ulm, das originale Bild von Kleemann wieder freigelegt. Das Bild ist zusammen mit denen der anderen Apostel auf der Nordwand in der oberen Reihe. (Siehe Hans Andreas Klaiber und Reinhard Wortmann, Die Kunstdenkmäler des ehemaligen Oberamts Ulm, S. 452–453.)

Saints of the Canon – Saint Philip

Saint Philip was the fourth of the fishermen of Bethsaida, in Galilee, to follow Our Lord:

“On the following day he would go forth into Galilee, and he finds Philip. And Jesus said to him: Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter.” (John 1:33-34).

He and Saint Andrew were special friends. It was to him that Christ spoke about feeding the multitude: “When Jesus therefore had lifted up his eyes, and seen that a very great multitude is coming to him, he said to Philip: Whence shall we buy bread that these may eat?” (John 6:5).

And it was his friend, Andrew, who saw the boy with the loaves and fishes and brought him forward.

He was at Cana, a wedding guest.

During the Last Supper we hear Philip’s supplication: “Lord show us the Father and it is enough for us.” To which Jesus, answering him by name, replied: “So long a time I have been with you all, and have you all not known me? Philip, he that sees me, sees the Father also:” (John 14:9).

He preached in Phrygia, and died in Hierapolis, on a cross, stoned to death.

Tradition has it that the daughters of Saint Philip were the first of the holy women to dedicate their lives to God. They were probably joined by the daughters of Saint Philip the Deacon. (Acts 21:8,9)

– from The Saints of the Canon, by Monsignor John T. McMahon, M.A., Ph.D; Australian Catholic Truth Society, 1958

SOURCE : https://catholicsaints.info/saints-of-the-canon-saint-philip/

Sarnonico (Trentino), chiesa di Santa Maria - Dipinto di san Filippo

Sarnonico (Trentino, Italy), Saint Mary church - Painting of saint Philip

The Pilgrim of Our Lady of Martyrs – Saint James the Less and Saint Philip, Apostles, 1 May

These two Apostles have something very special to recommend them to all lovers of our Lord. Saint James, to begin with, was a cousin of the Lord and, according to the Hebrew way of speaking of near relatives, was our Lord’s brother. In features and manners he was, if we may credit tradition, most like his Divine Master. Saint Philip, on the other hand, stood in a very special relation to our Lord, a relation of trust and confidence which even those not of the number of the Disciples recognized. He had for office, it would seem, to look after those who wished to approach our Lord. No sooner had he himself recognized in our Lord the long expected Messias, than he hurried to share his happiness with his friend Nathanael1 and to bring him to the presence of the King of Israel. (John 6:5) It was to Saint Philip our Lord addressed Himself when about to feed the multitude with the loaves and fishes. When Jesus therefore had lifted up His eyes and seen that a very great multitude cometh to Him, He said to Philip: Whence shall we buy bread, that these may eat And this He said, continues the Evangelist, to try him. Again, in the same Evangelist we read, that there were certain gentiles among them who came up to adore on the festival day. These therefore came to Philip . . . and desired him, saying: Sir, we would see Jesus. (John 12:20.21) Finally at the Last Supper, it was Philip who spoke for all, and said: Lord, show us the Father and it is enough for us. (John 14:8)

There is, in all this, plenty of food for thought and reasons why we should have recourse to these great Saints to obtain for us that which we need more than all things else, close relations of love and of intimacy with our Blessed Master.

Saint James was probably eleven or twelve years older than our Lord. His early life was so blameless that he had earned the title of the Just, even before he was invested with the mission of the Apostle. There is a tradition, found in some early writers, that his acknowledged holiness brought him the privilege of admission into the Holy of Holies when he wished to pray there, although this was allowed by the Law to the High Priest only, and that only once a year. The very existence of the tradition proves at least how great was his reputation for holiness. There also seems to have been a belief that Saint James had been sanctified in his mother’s womb, like Jeremias and Saint John Baptist. He never ate anything that had had life, his only drink was water, and so constant were his prayers that the flesh of his knees had grown hard and callous.

After the Descent of the Holy Ghost, Saint James was made Bishop of Jerusalem. In the Council of Jerusalem held to settle the difficulties arising from the admission of Gentiles into the Church, he gave his opinion immediately after the Prince of the Apostles, and without further deliberation the settlement advocated by him was adopted. Saint Paul in his Epistle to the Galatians ranks him with Saint Peter and Saint John, and calls them the three columns of the Church.

The success of Saint James in making converts to Christ was so great, that the High Priest, Ananus, resolved to put him out of the way at whatever cost. He invited him therefore to come to the temple during the Paschal feasts, and there tell the people what he thought of Jesus Christ. The High Priest thought the Apostle would not dare to proclaim Christ as the Messias, at such a time and to such an assembly; or, if he did, the fanaticism of the Jews would be sufficient to secure his death.

Saint James accepted the invitation and on the appointed day, when the temple was crowded, he came out on a platform from which all could see him. There, standing before the Jews of all the world assembled to celebrate the Pasch, the High Priest said to him: “O just one, whose judgments we all lionor, tell us what think you of Jesus Who was crucified?” Without hesitation, the Apostle said: “Why do you ask me my beliefs concerning Jesus, the Son of Man? They are known to you all. Know then that He sits at the right hand of His Father, and that one day He shall come to judge the living and the dead.” Great was the joy of the Christians at this noble confession of faith: but the priests and their partisans full of rage cried out that the just one had erred and that he was no longer to be believed; and with that, rushing on him, they hurled him down from where he stood. The fall did not kill him; he was able even to get on his knees and he was praying for his enemies, when a blow from a dyer’s staff sent him to enjoy the glory of heaven. The Jews attributed the destruction of Jerusalem to God’s anger aroused by this act of injustice. His death took place on the feast of the Pasch, the 10th of April of the year 61.

Of Saint Philip, besides the Scripture references we have already given, he is said to have been the Disciple who asked leave of our Lord first to bury his father before following Him.

After the feast of Pentecost, Saint Philip passed into Asia and from there into Scythia. It was in Phrygia in Asia Minor that he died, like his Divine Master, on a cross.

– text taken from the May 1891 issue of “The Pilgrim of Our Lady of Martyrs”, author not listed

SOURCE : https://catholicsaints.info/the-pilgrim-of-our-lady-of-martyrs-saint-james-the-less-and-saint-philip-apostles-1-may/

El Greco (1541–1614), San Felipe Apóstol/ Philip the Apostle, circa 1610-1614, 80 x 100, El Greco Museum

BENEDETTO XVI

UDIENZA GENERALE

Piazza San Pietro

Mercoledì, 6 settembre 2006

Filippo

Cari fratelli e sorelle,

proseguendo nel tratteggiare le fisionomie dei vari Apostoli, come facciamo da alcune settimane, incontriamo oggi Filippo. Nelle liste dei Dodici, egli è sempre collocato al quinto posto (così in Mt 10,3; Mc 3,18; Lc 6,14; At 1,13), quindi sostanzialmente tra i primi. Benché Filippo fosse di origine ebraica, il suo nome è greco, come quello di Andrea, e questo è un piccolo segno di apertura culturale da non sottovalutare. Le notizie che abbiamo di lui ci vengono fornite dal Vangelo di Giovanni. Egli proveniva dallo stesso luogo d’origine di Pietro e di Andrea, cioè Betsaida (cfr Gv 1,44), una cittadina appartenente alla tetrarchìa di uno dei figli di Erode il Grande, anch’egli chiamato Filippo (cfr Lc 3,1).

Il Quarto Vangelo racconta che, dopo essere stato chiamato da Gesù, Filippo incontra Natanaele e gli dice: “Abbiamo trovato colui del quale hanno scritto Mosè nella Legge e i Profeti, Gesù, figlio di Giuseppe, di Nazaret” (Gv 1,45). Alla risposta piuttosto scettica di Natanaele (“Da Nazaret può forse venire qualcosa di buono?”), Filippo non si arrende e controbatte con decisione: “Vieni e vedi!” (Gv 1,46). In questa risposta, asciutta ma chiara, Filippo manifesta le caratteristiche del vero testimone: non si accontenta di proporre l’annuncio, come una teoria, ma interpella direttamente l’interlocutore suggerendogli di fare lui stesso un’esperienza personale di quanto annunciato. I medesimi due verbi sono usati da Gesù stesso quando due discepoli di Giovanni Battista lo avvicinano per chiedergli dove abita. Gesù rispose: “Venite e vedrete” (cfr Gv 1,38-39).

Possiamo pensare che Filippo si rivolga pure a noi con quei due verbi che suppongono un personale coinvolgimento. Anche a noi dice quanto disse a Natanaele: “Vieni e vedi”. L’Apostolo ci impegna a conoscere Gesù da vicino. In effetti, l’amicizia, il vero conoscere l’altro, ha bisogno della vicinanza, anzi in parte vive di essa. Del resto, non bisogna dimenticare che, secondo quanto scrive Marco, Gesù scelse i Dodici con lo scopo primario che “stessero con lui” (Mc 3,14), cioè condividessero la sua vita e imparassero direttamente da lui non solo lo stile del suo comportamento, ma soprattutto chi davvero Lui fosse. Solo così infatti, partecipando alla sua vita, essi potevano conoscerlo e poi annunciarlo. Più tardi, nella Lettera di Paolo agli Efesini, si leggerà che l’importante è “imparare il Cristo” (4,20), quindi non solo e non tanto ascoltare i suoi insegnamenti, le sue parole, quanto ancor più conoscere Lui in persona, cioè la sua umanità e divinità, il suo mistero, la sua bellezza. Egli infatti non è solo un Maestro, ma un Amico, anzi un Fratello. Come potremmo conoscerlo a fondo restando lontani? L’intimità, la familiarità, la consuetudine ci fanno scoprire la vera identità di Gesù Cristo. Ecco: è proprio questo che ci ricorda l’apostolo Filippo. E così ci invita a “venire”, a “vedere”, cioè ad entrare in un contatto di ascolto, di risposta e di comunione di vita con Gesù giorno per giorno.

Egli, poi, in occasione della moltiplicazione dei pani, ricevette da Gesù una precisa richiesta, alquanto sorprendente: dove, cioè, fosse possibile comprare il pane per sfamare tutta la gente che lo seguiva (cfr Gv 6,5). Allora Filippo rispose con molto realismo: “Duecento denari di pane non sono sufficienti neppure perché ognuno di loro possa riceverne anche solo un pezzo” (Gv 6,7). Si vedono qui la concretezza e il realismo dell’Apostolo, che sa giudicare gli effettivi risvolti di una situazione. Come poi siano andate le cose, lo sappiamo. Sappiamo che Gesù prese i pani e, dopo aver pregato, li distribuì. Così si realizzò la moltiplicazione dei pani. Ma è interessante che Gesù si sia rivolto proprio a Filippo per avere una prima indicazione su come risolvere il problema: segno evidente che egli faceva parte del gruppo ristretto che lo circondava. In un altro momento, molto importante per la storia futura, prima della Passione, alcuni Greci che si trovavano a Gerusalemme per la Pasqua “si avvicinarono a Filippo ... e gli chiesero: «Signore, vogliamo vedere Gesù». Filippo andò a dirlo ad Andrea, e poi Andrea e Filippo andarono a dirlo a Gesù” (Gv 12,20-22). Ancora una volta, abbiamo l’indizio di un suo particolare prestigio all’interno del collegio apostolico. Soprattutto, in questo caso, egli fa da intermediario tra la richiesta di alcuni Greci – probabilmente parlava il greco e potè prestarsi come interprete – e Gesù; anche se egli si unisce ad Andrea, l’altro Apostolo con un nome greco, è comunque a lui che quegli estranei si rivolgono. Questo ci insegna ad essere anche noi sempre pronti, sia ad accogliere domande e invocazioni da qualunque parte giungano, sia a orientarle verso il Signore, l'unico che le può soddisfare in pienezza. E’ importante, infatti, sapere che non siamo noi i destinatari ultimi delle preghiere di chi ci avvicina, ma è il Signore: a lui dobbiamo indirizzare chiunque si trovi nella necessità. Ecco: ciascuno di noi dev'essere una strada aperta verso di lui!

C'è poi un'altra occasione tutta particolare, in cui entra in scena Filippo. Durante l’Ultima Cena, avendo Gesù affermato che conoscere Lui significava anche conoscere il Padre (cfr Gv 14,7), Filippo quasi ingenuamente gli chiese: “Signore, mostraci il Padre, e ci basta» (Gv 14,8). Gesù gli rispose con un tono di benevolo rimprovero: “Filippo, da tanto tempo sono con voi e ancora non mi conosci? Colui che vede me, vede il Padre! Come puoi tu dire: «Mostraci il Padre»? Non credi che io sono nel Padre e il Padre è in me? ... Credetemi: io sono nel Padre e il Padre è in me” (Gv 14,9-11). Queste parole sono tra le più alte del Vangelo di Giovanni. Esse contengono una rivelazione vera e propria. Al termine del Prologo del suo Vangelo, Giovanni afferma: “Dio nessuno lo ha mai visto: proprio il Figlio unigenito, che è nel seno del Padre, lui lo ha rivelato” (Gv 1,18). Ebbene, quella dichiarazione, che è dell’evangelista, è ripresa e confermata da Gesù stesso. Ma con una nuova sfumatura. Infatti, mentre il Prologo giovanneo parla di un intervento esplicativo di Gesù mediante le parole del suo insegnamento, nella risposta a Filippo Gesù fa riferimento alla propria persona come tale, lasciando intendere che è possibile comprenderlo non solo mediante ciò che dice, ma ancora di più mediante ciò che egli semplicemente è. Per esprimerci secondo il paradosso dell’Incarnazione, possiamo ben dire che Dio si è dato un volto umano, quello di Gesù, e per conseguenza d’ora in poi, se davvero vogliamo conoscere il volto di Dio, non abbiamo che da contemplare il volto di Gesù! Nel suo volto vediamo realmente chi è Dio e come è Dio!

L’evangelista non ci dice se Filippo capì pienamente la frase di Gesù. Certo è che egli dedicò interamente a lui la propria vita. Secondo alcuni racconti posteriori (Atti di Filippo e altri), il nostro Apostolo avrebbe evangelizzato prima la Grecia e poi la Frigia e là avrebbe affrontato la morte, a Gerapoli, con un supplizio variamente descritto come crocifissione o lapidazione. Vogliamo concludere la nostra riflessione richiamando lo scopo cui deve tendere la nostra vita: incontrare Gesù come lo incontrò Filippo, cercando di vedere in lui Dio stesso, il Padre celeste. Se questo impegno mancasse, verremmo rimandati sempre solo a noi come in uno specchio, e saremmo sempre più soli! Filippo invece ci insegna a lasciarci conquistare da Gesù, a stare con lui, e a invitare anche altri a condividere questa indispensabile compagnia. E vedendo, trovando Dio, trovare la vera vita.

Saluti:

I warmly welcome all the English-speaking pilgrims present at this audience, including members of the Brothers of Charity services in County Cork, Ireland, and the staff and students from St Joseph’s Institute in Copenhagen. May your time in Rome deepen your love of Christ and his Church. Upon you all I invoke God’s abundant blessings!

Einen ganz herzlichen und frohen Gruß richte ich heute an die zahlreichen Pilger und Besucher aus den Ländern deutscher Sprache. Besonders begrüße ich – das Vorherige aufnehmend – die große Schar der Goldhaubenfrauen aus Bayern und Oberösterreich, die gemeinsam mit ihren Hirten Bischof Wilhelm Schraml von Passau und Bischof Ludwig Schwarz von Linz, nach Rom gepilgert sind. Liebe Goldhaubenfrauen, ihr wißt, wie sehr ich diese Tracht liebe, tragt diese schöne Tracht zur Ehre Gottes und wißt zugleich, wie das Neue Testament uns sagt, daß der innerste Schmuck der Frau natürlich von ihrem Herzen kommt. Ebenso herzlich begrüße ich die Bürgerschützen aus Paderborn mit Erzbischof Hans-Josef Becker, sowie die Fußwallfahrer: 400 Fußwallfahrer aus dem Bistum Regensburg. Wir sehen uns ja, so Gott will, gleich wieder in Regensburg, aber ich komme nicht zu Fuß. Der Herr schenke euch allen, die ihr hier seid, die Gnade, Jesus zu begegnen und andere zu ihm zu führen, damit sie durch ihn den Vater finden. – In der Vorfreude auf meinen schon sehr nahen Pastoralbesuch in Bayern erbitte ich für euch alle Gottes reichsten Segen.

Saludo cordialmente a los visitantes de lengua española, en especial a los de Logroño, con el Señor Cardenal Eduardo Martínez Somalo; a la peregrinación diocesana de Huelva y a los diversos grupos parroquiales de España. Saludo también a los peregrinos de Colombia, Chile y de otros Países Latinoamericanos. Os animo, como el apóstol Felipe, a dejaros conquistar por el Señor, invitando también a otros a participar de su vida y de su amor. ¡Que Dios os bendiga!

Saúdo com afeto os peregrinos de língua portuguesa aqui presentes. De modo especial desejo mencionar a presença do Seminário Maior de São José da Diocese de Bragança-Miranda, e um grupo de visitantes de Portugal e do Brasil. Rogo a Deus que este encontro com o Sucessor de Pedro os leve a um sempre maior compromisso com a Igreja reunida na caridade, ao conceder-vos uma propiciadora Bênção para vossas famílias e comunidades.

Saluto in lingua polacca:

Pozdrawiam obecnych tu Polaków. Apostoł Filip, który w Jezusie rozpoznał zapowiedzianego przez proroków Mesjasza, zaprasza i nas do spotkania z Nim. Mówi: „Chodź i zobacz!” (J 1, 46). Jest to wezwanie do naśladowania i kontemplacji, do poznawania Chrystusa i do odpowiadania na Jego miłość przez życie wierne miłości. Przyjmijmy to zaproszenie. Niech wam Bóg błogosławi.

Traduzione italiana del saluto in lingua polacca:

Saluto i polacchi qui presenti. L’Apostolo Filippo, che in Gesù ha riconosciuto il Messia annunciato dai profeti, invita anche noi all’incontro con Lui. Dice: “Vieni e vedi!” (Gv 1, 46). Questa è una chiamata alla sequela e alla contemplazione, al conoscere Cristo e al rispondere al Suo amore con la vita fedele all’amore. Accogliamo quest’invito. Dio vi benedica.

Saluto in lingua croata:

Srdačno pozdravljam hrvatske hodočasnike, a osobito vjernike iz župe svetoga Alojzija Gonzage iz Popovače! Predragi, pred blagdan rođenja Blažene Djevice Marije molimo da i naš, po vjeri preporođeni život, bude radosno služenje Bogu! Hvaljen Isus i Marija!

Traduzione italiana del saluto in lingua croata:

Saluto cordialmente i pellegrini croati, particolarmente i fedeli della parrocchia di san Luigi Gonzaga di Popovača! Carissimi, davanti alla festa della nascita della Beata Vergine Maria preghiamo che anche la nostra vita, rinata per la fede, sia un gioioso servizio a Dio! Siano lodati Gesù e Maria!

Saluto in lingua ceca:

Srdečně vítám a zdravím zde přítomné "vozíčkáře" Petýrkova a jejich doprovod, jakož i poutníky z farnosti Hluk na Moravě. Děkuji za Vaši návštěvu zde ve Vatikánu. Rád vám žehnám! Chvála Kristu!

Traduzione italiana del saluto in lingua ceca:

Un cordiale benvenuto e un saluto ai presenti disabili, del Gruppo Petýrkova, con i loro accompagnatori, e ai pellegrini della Parrocchia di Hluk, in Moravia. Vi ringrazio della vostra visita qui in Vaticano. Volentieri vi benedico. Sia lodato Gesù Cristo!

Saluto in lingua ungherese:

Most a magyar zarándokokat köszöntöm, főleg azokat, akik Szombatfalváról érkeztek. Isten hozott Benneteket! Ez a római út erősítsen meg hitetekben. Szívből adom Rátok apostoli áldásomat. Dicsértessék a Jézus Krisztus!

Traduzione italiana del saluto in lingua ungherese:

Saluto cordialmente i fedeli di lingua ungherese, specialmente quelli che sono arrivati da Szombatfalva. Questo pellegrinaggio a Roma Vi conforti nella fede. Di cuore imparto a voi la Benedizione Apostolica! Sia lodato Gesù Cristo!

Saluto in lingua slovacca:

Zo srdca pozdravujem pútnikov z Bratislavy, Trenčianskych Teplíc, Drietomy a z Teologickej fakulty Trnavskej univerzity. Bratia a sestry, v týchto dňoch sa začína školský rok. Vyprosujme si od Ducha Svätého jeho dary, predovšetkým pravú múdrosť. S týmto želaním vás žehnám. Pochválený buď Ježiš Kristus!

Traduzione italiana del saluto in lingua slovacca:

Cordialmente saluto i pellegrini provenienti da Bratislava, Trenčianske Teplice, Drietoma e dalla Facoltà di Teologia dell’Università di Trnava. Fratelli e sorelle, in questi giorni inizia l’anno scolastico. Imploriamo dallo Spirito Santo i suoi doni, specialmente la vera sapienza. Con questo desiderio vi benedico. Sia lodato Gesù Cristo!

***

Rivolgo un cordiale benvenuto ai pellegrini di lingua italiana. In particolare, saluto i partecipanti al Congresso internazionale dei laici carmelitani; le Figlie di Nostra Signora della Misericordia; i fedeli della diocesi di Massa Carrara-Pontremoli, accompagnati dal loro Pastore Mons. Eugenio Binini e i fedeli di Roccacasale e di Sulmona accompagnati dal Vescovo Mons. Giuseppe Di Falco; i numerosi gruppi sportivi del Sannio, qui convenuti con l'Arcivescovo di Benevento Mons. Andrea Mugione. Cari amici, auguro che la vostra visita alle tombe degli Apostoli vi rinsaldi nell'adesione a Cristo e vi renda suoi testimoni nelle famiglie e nelle comunità ecclesiali.

Saluto infine i giovani, i malati e gli sposi novelli. Cari giovani, tornando dopo le vacanze alle consuete attività, riprendete anche il ritmo regolare del vostro dialogo con Dio, diffondendo attorno a voi la sua luce e la sua pace. Voi, cari malati, trovate conforto nel Signore Gesù, che continua la sua opera di redenzione nella vita di ogni uomo. E voi, cari sposi novelli, sforzatevi di mantenere un costante contatto con Dio, affinché il vostro amore sia sempre più vero, fecondo e duraturo.

Alla preghiera di tutti voi vorrei, infine, affidare il Viaggio Apostolico che compirò in Germania a partire da sabato prossimo. Ringrazio il Signore per l'opportunità che mi offre di recarmi, per la prima volta dopo la mia elezione a Vescovo di Roma, in Baviera mia terra di origine. Accompagnatemi, cari amici, in questa mia visita, che affido alla Vergine Santa. Sia Lei a guidare i miei passi: sia Lei a ottenere per il popolo tedesco una rinnovata primavera di fede e di civile progresso.

SOURCE : http://www.vatican.va/content/benedict-xvi/it/audiences/2006/documents/hf_ben-xvi_aud_20060906.html

Lorenzo Costa (1460–1535), San Filippo Apostolo, 1505, 109,8 x 57,1, National Gallery

Santi Filippo e Giacomo il Minore Apostoli

3 maggio

- Festa

L'apostolo Filippo e Giacomo il minore vengono ricordati lo stesso giorno poichè le loro reliquie furono deposte insieme nella chiesa dei Dodici Apostoli a Roma.

Filippo (primo secolo) era originario della città di Betsaida, la stessa degli apostoli Pietro e Andrea. Discepolo di Giovanni Battista, fu tra i primi a seguire Gesù e, secondo la tradizione, evangelizzò gli Sciti e i Parti.

Giacomo (primo secolo) era figlio di Alfeo e cugino di Gesù. Ebbe un ruolo importante nel concilio di Gerusalemme (50 circa) divenendo capo della Chiesa della città alla morte di Giacomo il Maggiore. Scrisse la prima delle Lettere Cattoliche del Nuovo Testamento. Secondo Giuseppe Flavio (37 circa - 103) fu lapidato tra il 62 e il 66. Tuttavia l'attendibilità del racconto è dubbia.

Il 3 di maggio la Chiesa ricorda la memoria liturgica di due santi:

Pfarrkirchen i.M. Parish church: Fresco - Apostle Philipp

San Filippo Apostolo

3 maggio

Palestina, I secolo d.C.

Filippo, nato a Betsaida, fu tra i primi ad essere chiamato da Gesù. Spesso confuso con il diacono Filippo, al di là delle notizie forniteci dal quarto Vangelo, la tradizione e su di lui non è sempre concorde. Sicuramente evangelizzò, sotto Domiziano, la Frigia, dove sembra sia morto crocifisso a testa in giù.

Etimologia: Filippo = che ama i cavalli, dal greco

Emblema: Croce, Pani e pesci

Martirologio Romano: Festa dei santi Filippo e Giacomo, Apostoli. Filippo, nato a Betsaida come Pietro e Andrea e divenuto discepolo di Giovanni Battista, fu chiamato dal Signore perché lo seguisse; Giacomo, figlio di Alfeo, detto il Giusto, ritenuto dai Latini fratello del Signore, resse per primo la Chiesa di Gerusalemme e, durante la controversia sulla circoncisione, aderì alla proposta di Pietro di non imporre quell’antico giogo ai discepoli convertiti dal paganesimo, coronando, infine, il suo apostolato con il martirio.

Due apostoli festeggiati insieme: Filippo e Giacomo. Due galilei che hanno trovato "colui del quale hanno scritto Mosè e i Profeti". E’ con queste parole che Filippo conduce a Gesù l’accigliato Natanaele (Bartolomeo) così diffidente verso quelli di Nazaret. Filippo è appena citato nei Vangeli di Matteo, Marco e Luca. Giovanni lo presenta per la prima volta mentre fa il conto di quanto costerebbe sfamare la turba che è al seguito di Gesù (6,57). E, più tardi, quando accompagna da Gesù, dopo l’ingresso in Gerusalemme, alcuni “Greci” venuti per la Pasqua: quasi certamente “proseliti” dell’ebraismo, di origine pagana (12,21 ss.). Nell’ultima cena, Filippo è uno di quelli che rivolgono domande ansiose a Gesù. Gli dice: "Signore, mostraci il Padre e ci basta", attirandosi dapprima un rilievo malinconico: "Da tanto tempo sono con voi, e tu non mi hai ancora conosciuto, Filippo?". E poi arriva, a lui e a tutti, il pieno chiarimento: "Chi ha visto me, ha visto il Padre".

Dopo l’Ascensione di Gesù, troviamo Filippo con gli altri apostoli e i primi fedeli, allorché viene nominato Mattia al posto del traditore Giuda (Atti degli apostoli, cap. 1). Poi non si sa più nulla di lui.

Autore: Domenico Agasso

SOURCE : http://www.santiebeati.it/dettaglio/20950

Ricordato il giorno tre maggio insieme a Giacomo il minore, in quanto le loro reliquie furono deposte insieme nella chiesa dei Dodici apostoli a Roma, l’apostolo Filippo, sin dai primi secoli ha goduto di una particolare attenzione sia per quanto dice o si intuisce di lui nei Vangeli canonici, sia per le molteplici fonti apocrife che lo menzionano e le leggende che man mano lo hanno avvolto.

Filippo, pescatore di Betsaida, in Galilea, fu fra i primi ad essere chiamato da Gesù vicino a sé; conosciamo la sua immediata risposta alla chiamata di Gesù dall’entusiasmo con il quale comunica subito l’incontro a Natanaele: "Vieni e vedi", così lo invita, rispondendo alla sua incredula reazione (Gv 1, 43 ss.). Giovanni lo cita in diversi episodi: prima della moltiplicazione dei pani, quando Gesù "per metterlo alla prova" chiede a Filippo dove poter provvedere il pane per sfamare tanta gente (Gv 6, 5-6); dopo l’ingresso messianico a Gerusalemme è a Filippo che si rivolgono alcuni greci che vogliono vedere Gesù (Gv 12, 20-22) ed è Filippo stesso che durante l’Ultima Cena chiede al Maestro di mostrare loro il Padre (Gv 14, 8) a testimonianza che solo per il dono dello Spirito dopo la Risurrezione gli apostoli comprenderanno la verità di Gesù, Cristo, Figlio di Dio e la missione loro affidata. Le altre notizie che si hanno di Filippo sono avvolte dalla leggenda ma sono degne di considerazione per il grande interesse che da subito si ebbe verso di lui.

È comunque probabile che, dopo la Pentecoste, Filippo abbia attraversato l’Asia Minore spingendosi fino alla Scizia (dalle parti dell’attuale Ucraina) e poi nella Frigia (nell'attuale Turchia asiatica), nella cui capitale, Gerapoli, sarebbe stato martirizzato su una croce decussata, cioè a forma di X e con la testa all’ingiù, ma qui le fonte divergono alquanto.

Secondo alcune fonti apocrife, poi riprese nella Legenda Aurea di Jacopo da Varagine, Filippo avrebbe evangelizzato per vent'anni la Scizia, a fianco delle sue due figlie vergini che portava sempre con sé. Un giorno l'apostolo venne catturato da alcuni pagani, i quali lo trascinarono nel tempio di Marte e lo costrinsero a sacrificare alla statua del dio, ma in quello stesso istante il piedistallo della statua si sgretolò e dalla cavità uscì un drago che si avventò sul figlio del sacerdote che stava preparando il fuoco per il sacrificio e lo uccise con il suo alito venefico, e insieme a lui anche due tribuni, avvelenando molti degli astanti con il suo alito pestilenziale; allora Filippo scacciò il drago e resuscitò coloro che erano stati uccisi dal demonio, guarendo infine gli ammalati a causa delle sue esalazioni pestifere. Filippo giunse a Hierapolis ,città sacra ad Apollo e sede di un oracolo molto importante nell'antichità, nella regione della Frigia, dove convertì molti al cristianesimo, perfino la moglie del proconsole. Il quale, adirato, lo fece inchiodare a un albero a testa in giù, come rappresentato nell'iconografia tradizionale. Dopo la sua morte fu lì seppellito.

Molti viaggiatori e religiosi dei secoli successivi, tra i quali Eusebio di Cesarea, citano nei loro scritti la tomba dell'apostolo guaritore. Policrate di Efeso, vescovo di Efeso nella seconda metà del II secolo, scrisse, in una lettera indirizzata a papa Vittore I, il seguente passo : « Filippo, uno dei dodici apostoli, riposa a Hierapolis con due sue figlie che si serbarono vergini tutta la vita, mentre la terza, vissuta nello Spirito Santo, è sepolta a Efeso».

La dimora eterna dell'apostolo divenne meta di venerazione; a un certo punto le spoglie di Filippo furono traslate a Costantinopoli e poi a Roma; benché la città di Hierapolis, sconvolta da più terremoti, finisse per esser abbandonata, il pellegrinaggio si mantenne per tutto il Medioevo. Nel 1190 Federico Barbarossa fece sfilare l'armata dei crociati all'interno della città in rovina per celebrare la memoria dell'apostolo.

Papa Benedetto XVI nell’udienza del 6 settembre 2006 in cui parla di San Filippo, cosi termina: "Vogliamo concludere la nostra riflessione richiamando lo scopo cui deve tendere la nostra vita: incontrare Gesù come lo incontrò Filippo, cercando di vedere in lui Dio stesso, il Padre celeste. Se questo impegno mancasse, verremmo rimandati sempre solo a noi come in uno specchio, e saremmo sempre più soli! Filippo invece ci insegna a lasciarci conquistare da Gesù, a stare con lui, e a invitare anche altri a condividere questa indispensabile compagnia. E vedendo, trovando Dio, trovare la vera vita".

Autore: Don Luca Roveda

SOURCE : https://www.santiebeati.it/dettaglio/20950

Simon de Vos (1603–1676), The Martyrdom of Saint Philip the Apostle, 1645-1648, 70 x 87,5, Palais des Beaux-Arts de Lille

Apostelen Filip (~0-81 (54? 90?))

Minnedag: 3. mai

Skytshelgen for Dieppe, valkere*, garvere, konditorer, posteimakere, kremmere og hattemakere, Uruguay (med St. Jakob den yngre), Luxembourg, Speyer, Sorrent, Brabant, Philippeville

Den hellige Filip var fisker fra Betsaida i Galilea, og trolig en disippel av Johannes Døperen. Han ble kalt til apostel av Jesus selv, Johannesevangeliet forteller at det skjedde dagen etter at Peter og Andreas var kalt. Etter at han var kalt til apostel, brakte han Natanael (St. Bartolomeus) til Kristus (Joh 1,43-49). Han og hans venn Andreas var de eneste av apostlene som hadde greske navn. Begge nevnes i Bibelen i forbindelse med at Jesus metter 5000 (Joh 6,1-13). Da noen grekere ønsket å se Jesus, var det Filip de henvendte seg til (Joh 12,20-22); og det var hans bønn ved den siste Nattverd «Herre, vis oss Faderen» som fikk Jesus til å erklære: «Den som har sett meg, har sett Faderen (...) Jeg er i Faderen og Faderen er i meg» (Joh 14,8-9). Filip hadde den gaven det er å kunne stille de spørsmålene som er på alles lepper, selv om det fikk ham til å virke dum eller tvilende.

Som de andre apostlene var Filip i salen i Jerusalem og ventet på Åndens komme pinsedag (Apg 1,12-14), men deretter er tradisjonen vag. Han blir noen ganger regnet som identisk med en diakon ved navn Filip, som levde og døde i Hierapolis og hadde flere jomfruelige døtre med profetisk begavelse (Apgj kap 8 og 21,8). Nyere forskning mener at dette er en forveksling, men den har skapt en del tradisjoner om Filips døtres betydning i den tidlige kirken.

Etter tradisjonen skal Filip ha misjonert i For-Asia (Sørvest-Asia) og Skythia, det nåværende Sør-Russland. Det er mulig og til og med trolig at han deretter forkynte evangeliet i Frygia og døde mellom år 54 og 90, som martyr eller ikke, i Hierapolis, som hevdet å ha hans og hans døtres grav. Etter legenden ble han korsfestet i år 81 under keiser Domitian.

Filips relikvier kom senere til Konstantinopel og Roma, og andre relikvier befinner seg i Troyes, Köln, Praha, Andechs, Paris, Toulouse og andre steder. St. Filip blir fremstilt med latinsk eller Antoniuskors (T-formet) som tegn på hans martyrium, eller med brød, som henviser til hans deltakelse i brødunderet. Når han avbildes med et langt kors, kan det henvise til våpenet han i følge Legenda Aurea drev bort en drage fra Mars' tempel med. Filip avbildes gjerne som svært ung.

*Valking: Stamping, filting, pressing og banking av ullvevnader i våt tilstand for å få fibrene filtret inn i hverandre.

Kilder: Attwater (dk), Attwater/John, Farmer, Jones, Bentley, Lodi, Melchers, Schauber/Schindler, Schnitzler, Engelhart, Butler - Kompilasjon og oversettelse: p. Per Einar Odden - Sist oppdatert: 1998-03-03 13:18

SOURCE : http://www.katolsk.no/biografier/historisk/filip

Pfarrkirche Hl. Nikolaus, in Sirnitz, Gemeinde Albeck (Kärnten). Philippus. Glaubensbekenntnis: "abgestiegen zur Hölle"

Philippus der Apostel

Gedenktag katholisch: 3. Mai
Fest
im Erzbistum Granada und bei den Kreuzherren: 4. Mai

im mozarabischen Ritus: 5. Mai

Gedenktag in Russland: 14. November

in Polen: 6. Mai

11. Mai (Todestag)

Übertragung von Reliquien in die Jesuitenkirche São Roque nach Lissabon: 25. Januar

Erhebung und Niederlegung der Gebeine in Toulouse: 24. März

bedacht im Eucharistischen Hochgebet I und im Ambrosianischen Hochgebet I

Gedenktag evangelisch: 3. Mai (EKD), 1. Mai (ELCA, LCMS)

Gedenktag anglikanisch: 1. Mai

Gedenktag orthodox: 14. November

Übertragung der Gebeine nach Zypern: 31. Juli

Gedenktag armenisch: 14. November

liturgische Feier am 9. Samstag nach dem Kreuzerhöhungssonntag

Gedenktag koptisch: 14. November

Gedenktag äthiopisch-orthodox: 14. November

Gedenktag syrisch-orthodox: 2. April, 14. November

Name bedeutet: der Pferdefreund (griech.)

Apostel, Märtyrer

* in Bethsaida, heute der Hügel Et-Tell bei Ad Dardara in Syrien

† 81 (?) in Skythien in der Ukraine (?) 1

Philippus, der zunächst dem Jüngerkreis um Johannes den Täufer angehörte, wurde - ebenso wie das Brüderpaar Andreas und Petrus - von Jesus zum Jünger berufen, er führte dann Nathanael als weiteren Jünger in den Kreis um Jesus ein (Johannesevangelium 1, 43 - 49). Vor der Speisung der Fünftausend stellte Jesus ihn auf die Probe (Johannesevangelium 6, 5 - 7). Griechen, die Jesus sehen wollten, wandten sich an Philippus (Johannesevangelium 12, 21 - 22). Er nahm am Abendmahl in Jerusalem teil und wurde dabei von Jesus gerügt, weil er dessen Sendung offenbar noch immer nicht verstanden hatte (Johannesevangelium 14, 8 - 9).

Philippus war neben Andreas der einzige Jünger Jesu mit griechischem Namen. Nach der Legende predigte Philippus 20 Jahre lang in Skythien; dessen Hauptstadt lag damals im heutigen Simferopol, in der Römerzeit Neapolis genannt. Als Philippus vor dem Standbild des Mars opfern sollte, kam ein gewaltiger Drache und tötete den Sohn des Priesters sowie zwei Tribunen, sein Gifthauch machte alle anderen Anwesenden krank. Philippus bewirkte, dass der Drache in die Wüste ging, erweckte die Toten, heilte die Kranken, stürzte Götzenbilder um und bekehrte alle.

Nach dem Zeugnis des Eusebius von Cäsarea lebte Philippus mit drei Töchtern, die als Jungfrauen lebten, in Hierapolis - heute Ruinen bei Pamukkale - und starb dort zusammen mit den zwei Töchtern Mariamne und Philippa, die dritte sei in Ephesus - heute Ruinen bei Selçuk - bestattet. Papias von Hierapolis berichtete demnach von Wundern, die die Töchter in der Stadt vollbrachten. Anders erzählt Clemens von Alexandria, dass die Töchter verheiratet waren. Die Überlieferung über die Töchter beruht wohl auf einer Vermischung mit Philippus dem Evangelisten, von dem Töchter in der Apostelgeschichte (21, 8f) erwähnt werden. Philippus soll am Kreuz gestorben sein. Nach lokaler Tradition wirkte Philippus - nachdem Paulus dort offenbar keine Gemeindegründung gelungen war - seine letzten beiden Lebensjahre in Athen und starb dort als Märtyrer, deshalb ist ihm in der Altstadt nahe der Stoa der griechischen Agora die Kirche Filippos Vlassarous geweiht; sie steht an der Stelle einer 1826/1827 von den Türken zerstörten Kirche, die dann wieder aufgebaut und 1961 neu gebaut wurde.

Philippus wird häufig mit Philippus dem Evangelisten verwechselt, so auch bei der Frage des Todesortes und der Bennenung als Bischof von Hierapolis.

Reliquien von Philippus kamen über Konstantinopel - dem heutigen Ístanbul - nach Rom und liegen dort zusammen mit solchen von Jakobus dem Jüngeren in der seit dem 5. Jahrhundert den Aposteln geweihten Basilika dei Santi Dodici Apostoli, der Basilika der heiligsten zwölf Apostel; eine 2020 durchgeführte Radiokarbondatierung ergab aber, dass sie wohl aus der Zeit um 300 stammen. Andere Reliquien liegen im Kloster Andechs und seit um 870 in der Stiftspfarrkirche in Altötting in Bayern, in Köln und in Paris. Auf mittelalterlichen Darstellungen wird der Kreuzestod von Philippus dargestellt, noch häufiger trägt er einen Brotlaib, um an das neutestamentliche Wunder der Brotvermehrung zu erinnern. Die Philippusnacht am Vorabend seines Gedenktages galt als eine Art Freinacht, in der allerlei Schabernack getrieben wurde.

Der Ort Udenheim bei Speyer wurde 1623 durch Bischof Philipp Christoph von Sötern umbenannt in Philippsburg, nachdem er dort in seiner Residenzstadt die Festung hatte bauen lassen, um sich im 30-jährigen Krieg vor Angriffen aus den umliegenden protestantischen Territorien zu schützen.

Attribute: Buch, Brotlaib, als Drachentöter, zertrümmerte Götzenbilder, Schlange, Stein, T-förmiges Kreuz

Patron von Sorrent in Italien, Dieppe in Frankreich, Philippeville in Belgien, Brabant und Luxemburg, Speyer und Philippsburg; der Walker, Gerber, Hutmacher, Krämer, Pastetenbäcker und Konditoren
Bauernregeln: Phillip und Jakob nass / macht dem Bauern großen Spass.

Regen am Phillip- und Jakobitag deutet ein fruchtbares Jahr an.

Auf Philippi und Jakobi Regen / folgt ein großer Erntesegen.

Georg und Markus ganz ohne Trost, / erschrecken uns sehr oft mit Frost;

Philipp und Jakobi / sind dann noch zwei Grobi;

Pankraz, Servaz und Bonifazi / das sind erst drei Lumpazi;

oft der Urban gar / ist streng fürwahr;

und Peter und Paul, / die sind meist nur faul.

1 Im April 2012 wurde berichtet von einem sensationellen Fund: Das Grab des Apostels Philippus in Hierapolis; offensichtlich ist aber Philippus der Evangelist gemeint.

Martyrion und Grab von Philippus in Hierapolis

Catholic Encyclopedia

Eusebius von Cäsarea berichtete im dritten Buch seiner Kirchengeschichte vom Tod des Johannes und des Philippus, zu lesen in der Bibliothek der Kirchenväter der Université Fribourg auf Deutsch.

Die Kirche Santi Dodici Apostoli in Rom ist täglich von 7 Uhr bis 12 Uhr und von 16 Uhr bis 19 Uhr geöffnet. (2017)

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Autor: Joachim Schäfer - zuletzt aktualisiert am 25.07.2022

Quellen:

• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München 2001

• http://www.bauernregeln.net/mai.html

• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 8. Herder, Freiburg im Breisgau 1999

• http://www.altoetting.de/cms/stadtgeschichte-11.phtml - abgerufen am 25.07.2022

• https://www.athenskey.com/agios-philippos.html - abgerufen am 25.07.2022

• https://www.scinexx.de/news/geowissen/apostel-reliquie-ist-gar-keine - abgerufen am 25.07.2022

korrekt zitieren: Joachim Schäfer: Artikel Philippus der Apostel, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienP/Philippus_Apostel.htm, abgerufen am 3. 5. 2023

Die Deutsche Nationalbibliothek verzeichnet das Ökumenische Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://d-nb.info/1175439177 und http://d-nb.info/969828497 abrufbar.

SOURCE : https://www.heiligenlexikon.de/BiographienP/Philippus_Apostel.htm

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