Saint Jean l'évangéliste
Apôtre et
évangéliste (+ 101)
Un homme avait deux fils, comme lui pêcheurs sur le lac de Tibériade. Jacques et Jean, les fils de Zébédée, ne manquaient pas de personnalité: on les appelait "fils du tonnerre". Grande était leur soif spirituelle. C'est pourquoi ils s'attachèrent à l'enseignement de Jean le Baptiste: "Celui qui vient derrière moi est plus grand que moi." Aussi, quand le Baptiste dit un matin, en leur montrant Jésus de Nazareth: "Voici l'agneau de Dieu." Jean suivit cet homme. Jacques dut hésiter encore. Lorsque quelques jours après, Jésus dit aux deux frères qui maillaient leurs filets: "Venez avec moi." Jacques et Jean suivirent le Maître.
Jean était jeune. Il avait un grand amour du Christ. Il pensait que celui du
Christ était plus grand encore. Alors il s'appela: "le disciple que Jésus
aimait." Il fera partie du petit groupe des fidèles d'entre les fidèles.
Il est sur le Mont Thabor lors de la Transfiguration, à la Cène, tout contre
Jésus et au Calvaire, le seul parmi les apôtres, au pied de la croix. C'est là
que Jésus lui confie Marie, sa mère.
Selon la tradition de l'Église catholique, c'est toute l'Église qui est confiée
à la Mère de Dieu. Au matin de Pâques, il court et précède Pierre au tombeau:
"Il voit, il croit."
Une tradition ancienne veut que Jean vécut ensuite à Éphèse avec Marie. Qu'il y écrivit le quatrième évangile. Qu'un séjour à Patmos fut l'occasion d'une révélation qui devint l'Apocalypse. Qu'enfin, lorsqu'il fut vieux, il ne sut que répéter sans cesse l'essentiel de ce que le Christ lui avait enseigné et donné de découvrir: "Dieu est amour. Aimez-vous les uns les autres."
Selon la tradition, saint Jean aurait été amené d'Éphèse à Rome, chargé de
fers, sous l'empereur Domitien. Il fut condamné par le sénat à être jeté dans
l'huile bouillante. Cette condamnation fut exécutée devant l'actuelle Porte
Latine. Il en sortit plus frais et plus jeune qu'il n'y était entré. Le fait
n'est pas prouvé, mais il fallait bien que saint Jean soit venu à Rome, comme
Pierre et Paul.
- Qui est Saint Jean l'Evangéliste?
Paroisse catholique Saint-Jean de Montmartre
Ancienne fête le 6 mai, solennité du martyre de saint Jean.
Fête de saint Jean, Apôtre et Évangéliste. Fils de Zébédée, un des premiers
appelés par le Seigneur, il fut, avec son frère Jacques et avec Pierre, témoin
de sa Transfiguration et de sa Passion, et il reçut de lui, au pied de la
croix, Marie pour mère. Dans l'Évangile et les lettres qui portent son nom, il
se présente comme le théologien qui a pu contempler la gloire du Verbe incarné
et qui annonce ce qu'il a vu.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/321/Saint-Jean-l-evangeliste.html
Giotto (1266–1337), San Giovanni evangelista, circa 1320, tempera on wood, 81 x 55, Chaalis
Abbey, Fontaine-Chaalis, near Ermenonville,
now in Oise.
Saint Jean
Apôtre et Évangéliste
(† 103)
Dans l'Évangile et au sein du collège apostolique, saint Jean occupe une place
de choix. Représentant l'amour, il marche à côté de Pierre, qui symbolise la
doctrine. Jésus semble avoir réservé à cet Apôtre les plus tendres effusions de
Son Coeur. Plus que tout autre, en effet, Jean, dont l'âme était pure et
virginale, pouvait rendre amour pour amour au divin Maître. Le Sauveur prit
plaisir à multiplier les occasions de témoigner envers Son cher disciple une
prédilection singulière: il le fit témoin de la résurrection de la fille de
Jaïre; il lui montra Sa gloire sur le Thabor, au jour de Sa transfiguration
merveilleuse; mais surtout la veille de Sa Passion, à la dernière cène, Il lui
permit de reposer doucement la tête sur Son Coeur divin, où il puisa cette
charité et cette science des choses de Dieu, qu'il répandit dans ses écrits et
au sein des peuples auxquels il porta le flambeau de l'Évangile.
Une des gloires de saint Jean fut d'être le seul, parmi les Apôtres, fidèle à
Jésus dans Ses souffrances; il Le suivit dans l'agonie du Calvaire; il
accompagna dans ces douloureux instants la Mère du Sauveur. Jésus, ayant vu Sa
Mère au pied de la Croix, abîmée dans Sa tristesse, et près d'Elle saint Jean,
Il dit à Marie: "Femme, voilà Votre fils!" Ensuite Il dit au
disciple: "Voilà votre Mère!". L'Apôtre, en cette circonstance, nous
disent les saints docteurs représentait l'humanité tout entière; en ce moment
solennel Marie devenait la Mère de tous les hommes, et les hommes recevaient le
droit de s'appeler les enfants de Marie.
Il était juste que saint Jean, ayant participé aux souffrances de la Passion,
goûtât l'un des premiers les joies pures de la Résurrection. Le jour où le
Sauveur apparut sur le rivage du lac de Génésareth, pendant que les disciples
étaient à la pêche, saint Jean fut le seul à Le reconnaître. "C'est le
Seigneur," dit-il à saint Pierre. Jean était donc bien, tout l'Évangile le
prouve, le disciple que Jésus aimait, et Il l'aimait parce qu'il était vierge.
Après l'Ascension et la Pentecôte, il ne s'éloigna pas de Jérusalem aussi
promptement que les autres Apôtres; il vivait dans sa maison du mont Sion, en compagnie
de Marie, célébrait devant Elle le Saint Sacrifice et Lui donnait chaque matin
la Sainte Communion.
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame,
1950
SOURCE : http://magnificat.ca/cal/fr/saints/saint_jean.html
Andrea Orcagna (1308–1368) e aiuti, Evangelisti : San Giovanni, circa 1340, fresco, Cappella dell'annunciazione, chiostro dei Morti, Basilica of Santa Maria Novella
BENOÎT XVI
AUDIENCE GÉNÉRALE
Mercredi 5 juillet 2006
Jean, fils de Zébédée
Chers frères et soeurs,
Nous consacrons notre
rencontre d'aujourd'hui au souvenir d'un autre membre très important du collège
apostolique: Jean, fils de Zébédée et frère de Jacques. Son nom, typiquement
juif, signifie "le Seigneur a fait grâce". Il était en train de réparer
les filets sur la rive du lac de Tibériade, quand Jésus l'appela avec son frère
(cf. Mt 4, 21; Mc 1, 19). Jean appartient lui aussi au petit groupe que Jésus
emmène avec lui en des occasions particulières. Il se trouve avec Pierre et
Jacques quand Jésus, à Capharnaüm, entre dans la maison de Pierre pour guérir
sa belle-mère (cf. Mc 1, 29); avec les deux autres, il suit le Maître dans la
maison du chef de la synagogue Jaïre, dont la fille sera rendue à la vie (cf.
Mc 5, 37); il le suit lorsqu'il gravit la montagne pour être transfiguré (cf.
Mc 9, 2); il est à ses côtés sur le Mont des Oliviers lorsque, devant l'aspect
imposant du Temple de Jérusalem, Jésus prononce le discours sur la fin de la
ville et du monde (cf. Mc 13, 3); et, enfin, il est proche de lui quand, dans
le jardin de Gethsémani, il s'isole pour prier le Père avant la Passion (cf. Mc
14, 33). Peu avant Pâques, lorsque Jésus choisit deux disciples pour les
envoyer préparer la salle pour la Cène, c'est à lui et à Pierre qu'il confie
cette tâche (cf. 22, 8).
Cette position importante
dans le groupe des Douze rend d'une certaine façon compréhensible l'initiative
prise un jour par sa mère: elle s'approcha de Jésus pour lui demander que ses
deux fils, Jean précisément et Jacques, puissent s'asseoir l'un à sa droite et
l'autre à sa gauche dans le Royaume (cf. Mt 20, 20-21). Comme nous le savons,
Jésus répondit en posant à son tour une question: il demanda s'ils étaient
disposés à boire la coupe qu'il allait lui-même boire (cf. Mt 20, 22).
L'intention qui se trouvait derrière ces paroles était d'ouvrir les yeux des
deux disciples, de les introduire à la connaissance du mystère de sa personne
et de leur laisser entrevoir l'appel futur à être ses témoins jusqu'à l'épreuve
suprême du sang. Peu après, en effet, Jésus précisa qu'il n'était pas venu pour
être servi, mais pour servir et donner sa propre vie en rançon pour une
multitude (cf. Mt 20, 28). Les jours qui suivent la résurrection, nous
retrouvons "les fils de Zébédée" travaillant avec Pierre et plusieurs
autres disciples au cours d'une nuit infructueuse, à laquelle suit, grâce à
l'intervention du Ressuscité, la pêche miraculeuse: ce sera "le disciple
que Jésus aimait" qui reconnaîtra en premier "le Seigneur" et
l'indiquera à Pierre (cf. Jn 21, 1-13).
Au sein de l'Eglise de
Jérusalem, Jean occupa une place importante dans la direction du premier
regroupement de chrétiens. En effet, Paul le compte au nombre de ceux qu'il
appelle les "colonnes" de cette communauté (cf. Ga 2, 9). En réalité,
Luc le présente avec Pierre dans les Actes, alors qu'ils vont prier dans le
Temple (cf. Ac 3, 1-4.11) ou bien apparaissent devant le Sanhédrin pour
témoigner de leur foi en Jésus Christ (cf. Ac 4, 13.19). Avec Pierre, il est
envoyé par l'Eglise de Jérusalem pour confirmer ceux qui ont accueilli
l'Evangile en Samarie, en priant pour eux afin qu'ils reçoivent l'Esprit Saint
(cf. Ac 8, 14-15). Il faut en particulier rappeler ce qu'il affirme, avec
Pierre, devant le Sanhédrin qui fait leur procès: "Quant à nous, il nous
est impossible de ne pas dire ce que nous avons vu et entendu" (Ac 4, 20).
Cette franchise à confesser sa propre foi est précisément un exemple et une
invitation pour nous tous à être toujours prêts à déclarer de manière décidée
notre adhésion inébranlable au Christ, en plaçant la foi avant tout calcul ou
intérêt humain.
Selon la tradition, Jean
est "le disciple bien-aimé" qui, dans le Quatrième Evangile, pose sa
tête sur la poitrine du Maître au cours de la Dernière Cène (cf. Jn 13, 21),
qui se trouve au pied de la Croix avec la Mère de Jésus (cf. Jn 19, 25) et,
enfin, qui est le témoin de la Tombe vide, ainsi que de la présence même du
Ressuscité (cf. Jn 20, 2; 21, 7). Nous savons que cette identification est
aujourd'hui débattue par les chercheurs, certains d'entre eux voyant simplement
en lui le prototype du disciple de Jésus. En laissant les exégètes résoudre la
question, nous nous contentons ici de tirer une leçon importante pour notre
vie: le Seigneur désire faire de chacun de nous un disciple qui vit une amitié
personnelle avec Lui. Pour y parvenir, il ne suffit pas de le suivre et de
l'écouter extérieurement; il faut aussi vivre avec Lui et comme Lui. Cela n'est
possible que dans le contexte d'une relation de grande familiarité, imprégnée
par la chaleur d'une confiance totale. C'est ce qui se passe entre des amis;
c'est pourquoi Jésus dit un jour: "Il n'y a pas de plus grand amour que de
donner sa vie pour ses amis... Je ne vous appelle plus serviteurs, car le
serviteur ignore ce que veut faire son maître; maintenant je vous appelle mes
amis, car tout ce que j'ai appris de mon Père, je vous l'ai fait
connaître" (Jn 15, 13, 15).
Dans les Actes de Jean
apocryphes, l'Apôtre est présenté non pas comme le fondateur d'Eglises, ni même
à la tête de communautés déjà constituées, mais dans un pèlerinage permanent en
tant que communicateur de la foi dans la rencontre avec des "âmes capables
d'espérer et d'être sauvées" (18, 10; 23, 8). Tout cela est animé par
l'intention paradoxale de faire voir l'invisible. Et, en effet, il est
simplement appelé "le Théologien" par l'Eglise orientale,
c'est-à-dire celui qui est capable de parler en termes accessibles des choses
divines, en révélant un accès mystérieux à Dieu à travers l'adhésion à Jésus.
Le culte de Jean apôtre
s'affirma à partir de la ville d'Ephèse, où, selon une antique tradition, il
oeuvra long-temps, y mourant à la fin à un âge extraordinairement avancé, sous
l'empereur Trajan. A Ephèse, l'empereur Justinien, au VI siècle, fit construire
en son honneur une grande basilique, dont il reste aujourd'hui encore des
ruines imposantes. Précisément en Orient, il a joui et jouit encore d'une
grande vénération. Dans l'iconographie byzantine, il est souvent représenté
très âgé - selon la tradition il mourut sous l'empereur Trajan - et dans l'acte
d'une intense contemplation, presque dans l'attitude de quelqu'un qui invite au
silence.
En effet, sans un
recueillement approprié, il n'est pas possible de s'approcher du mystère
suprême de Dieu et de sa révélation. Cela explique pourquoi, il y a des années,
le Patriarche oecuménique de Constantinople, Athénagoras, celui que le Pape
Paul VI embrassa lors d'une mémorable rencontre, affirma: "Jean est à
l'origine de notre plus haute spiritualité. Comme lui, les "silencieux"
connaissent ce mystérieux échange de coeurs, invoquent la présence de Jean et
leur coeur s'enflamme" (O. Clément, Dialogues avec Athénagoras, Turin
1972, p. 159). Que le Seigneur nous aide à nous mettre à l'école de Jean pour
apprendre la grande leçon de l'amour de manière à nous sentir aimés par le
Christ "jusqu'au bout" (Jn 13, 1) et donner notre vie pour lui.
* * *
J’accueille avec joie les
pèlerins de langue française, en particulier les séminaristes du diocèse
d’Avignon et leur Archevêque, Mgr Jean-Pierre Cattenoz, ainsi que le groupe de
jeunes du diocèse de Blois et leur Évêque, Mgr Maurice de Germiny. Que le temps
des vacances vous permette de revenir à l’essentiel et de vous mettre à
l’écoute du Christ qui est la source de tout amour !
© Copyright 2006 - Libreria Editrice Vaticana
Hans Memling (circa 1433–1494), Saint John the Evangelist, right panel of the Donne Triptych, circa 1478, oak wood, 71 x 30.5, National Gallery. Exposition des primitifs flamands à Bruges, Bruges, 15 June 1902 - 5 October 1902 ; Exposition des primitifs flamands à Bruges, 56
Hans
Memling (circa 1433–1494), The Donne Triptych, circa 1478, oak wood, 71 × 70.3
central panel ;71 × 30.5 Left and right panels, National Gallery. Exposition des
primitifs flamands à Bruges, Bruges,
15 June 1902 - 5 October 1902 ; Exposition des primitifs
flamands à Bruges, 56
BENOÎT XVI
AUDIENCE GÉNÉRALE
Mercredi 9 août 2006
Jean, le théologien
Chers frères et soeurs,
Avant les vacances,
j'avais commencé de brefs portraits des douze Apôtres. Les Apôtres étaient les
compagnons de route de Jésus, les amis de Jésus et leur chemin avec Jésus
n'était pas seulement un chemin extérieur, de la Galilée à Jérusalem, mais un
chemin intérieur, dans lequel ils ont appris la foi en Jésus Christ, non sans
difficulté, car ils étaient des hommes comme nous. Mais c'est précisément pour
cela, parce qu'ils étaient compagnons de route de Jésus, des amis de Jésus qui
ont appris la foi sur un chemin difficile, qu'ils sont aussi des guides pour
nous, qui nous aident à connaître Jésus Christ, à l'aimer et avoir foi en Lui.
J'ai déjà parlé de quatre des douze Apôtres: Simon Pierre, son frère
André, Jacques, le frère de saint Jean, et l'autre Jacques, dit "le
Mineur", qui a écrit une Lettre que nous trouvons dans le Nouveau
Testament. Et j'avais commencé à parler de Jean l'évangéliste, en recueillant
dans la dernière catéchèse avant les vacances les informations essentielles qui
définissent la physionomie de cet Apôtre. Je voudrais à présent concentrer
l'attention sur le contenu de son enseignement. Les écrits qui feront l'objet
de notre intérêt aujourd'hui sont donc l'Evangile et les Lettres qui portent
son nom.
S'il est un thème
caractéristique qui ressort des écrits de Jean, c'est l'amour. Ce n'est pas par
hasard que j'ai voulu commencer ma première Lettre encyclique par les paroles
de cet Apôtre: "Dieu est amour (Deus
caritas est); celui qui demeure dans l'amour demeure en Dieu et Dieu
demeure en lui" (1 Jn 4, 16). Il est très difficile de trouver des textes
de ce genre dans d'autres religions. Et ces expressions nous placent donc face
à un concept très particulier du christianisme. Assurément, Jean n'est pas
l'unique auteur des origines chrétiennes à parler de l'amour. Etant donné qu'il
s'agit d'un élément constitutif essentiel du christianisme, tous les écrivains
du Nouveau Testament en parlent, bien qu'avec des accents divers. Si nous nous
arrêtons à présent pour réfléchir sur ce thème chez Jean, c'est parce qu'il
nous en a tracé avec insistance et de façon incisive les lignes principales.
Nous nous en remettons donc à ses paroles. Une chose est certaine: il ne
traite pas de façon abstraite, philosophique ou même théologique de ce qu'est
l'amour. Non, ce n'est pas un théoricien. En effet, de par sa nature, le
véritable amour n'est jamais purement spéculatif, mais exprime une référence
directe, concrète et vérifiable à des personnes réelles. Et Jean, en tant
qu'apôtre et ami de Jésus, nous fait voir quels sont les éléments, ou mieux,
les étapes de l'amour chrétien, un mouvement caractérisé par trois moments.
Le premier concerne la
Source même de l'amour, que l'Apôtre situe en Dieu, en allant jusqu'à affirmer,
comme nous l'avons entendu, que "Dieu est Amour" (1 Jn 4, 8.16). Jean
est l'unique auteur de Nouveau Testament à nous donner une sorte de définition
de Dieu. Il dit par exemple que "Dieu est esprit" (Jn 4, 24) ou que
"Dieu est Lumière" (1 Jn 1, 5). Ici, il proclame avec une intuition
fulgurante que "Dieu est amour". Que l'on remarque bien: il
n'est pas affirmé simplement que "Dieu aime" ou encore moins que
"l'amour est Dieu"! En d'autres termes: Jean ne se limite pas à
décrire l'action divine, mais va jusqu'à ses racines. En outre, il ne veut pas
attribuer une qualité divine à un amour générique ou même impersonnel; il ne
remonte pas de l'amour vers Dieu, mais se tourne directement vers Dieu pour
définir sa nature à travers la dimension infinie de l'amour. Par cela, Jean
veut dire que l'élément constitutif essentiel de Dieu est l'amour et donc toute
l'activité de Dieu naît de l'amour et elle est marquée par l'amour: tout
ce que Dieu fait, il le fait par amour et avec amour, même si nous ne pouvons
pas immédiatement comprendre que cela est amour, le véritable amour.
Mais, à ce point, il est
indispensable de faire un pas en avant et de préciser que Dieu a démontré de
façon concrète son amour en entrant dans l'histoire humaine à travers la
personne de Jésus Christ incarné, mort et ressuscité pour nous. Cela est le
second moment constitutif de l'amour de Dieu. Il ne s'est pas limité à des
déclarations verbales, mais, pouvons-nous dire, il s'est véritablement engagé
et il a "payé" en personne. Comme l'écrit précisément Jean,
"Dieu a tant aimé le monde (c'est-à-dire nous tous), qu'il a donné son
Fils unique" (Jn 3, 16). Désormais, l'amour de Dieu pour les hommes se
concrétise et se manifeste dans l'amour de Jésus lui-même. Jean écrit
encore: Jésus "ayant aimé les siens qui étaient dans le monde, les
aima jusqu'à la fin" (Jn 13, 1). En vertu de cet amour oblatif et
total, nous sommes radicalement rachetés du péché, comme l'écrit encore saint
Jean: "Petits enfants [...] si quelqu'un vient à pécher, nous avons
comme avocat auprès du Père Jésus Christ, le Juste. C'est lui qui est victime
de propitiation pour nos péchés, non seulement pour les nôtres, mais aussi pour
ceux du monde entier" (1 Jn 2, 1-2; cf. 1 Jn 1, 7). Voilà jusqu'où est
arrivé l'amour de Jésus pour nous: jusqu'à l'effusion de son sang pour
notre salut! Le chrétien, en s'arrêtant en contemplation devant cet
"excès" d'amour, ne peut pas ne pas se demander quelle est la réponse
juste. Et je pense que chacun de nous doit toujours et à nouveau se le
demander.
Cette question nous
introduit au troisième moment du mouvement de l'amour: de destinataires
qui recevons un amour qui nous précède et nous dépasse, nous sommes appelés à
l'engagement d'une réponse active qui, pour être adéquate, ne peut être qu'une
réponse d'amour. Jean parle d'un "commandement". Il rapporte en effet
ces paroles de Jésus: "Je vous donne un commandement nouveau:
vous aimer les uns les autres; comme je vous ai aimés, aimez-vous les uns
les autres" (Jn 13, 34). Où se trouve la nouveauté dont parle Jésus? Elle
réside dans le fait qu'il ne se contente pas de répéter ce qui était déjà exigé
dans l'Ancien Testament, et que nous lisons également dans les autres
Evangiles: "Tu aimeras ton prochain comme toi-même" (Lv 19, 18;
cf. Mt 22, 37-39; Mc 12, 29-31; Lc 10 27). Dans l'ancien précepte, le critère
normatif était tiré de l'homme ("comme toi-même"), tandis que dans le
précepte rapporté par Jean, Jésus présente comme motif et norme de notre amour
sa personne même: "Comme je vous ai aimés". C'est ainsi que
l'amour devient véritablement chrétien, en portant en lui la nouveauté du
christianisme: à la fois dans le sens où il doit s'adresser à tous, sans
distinc-tion, et surtout dans le sens où il doit parvenir jusqu'aux
conséquences extrêmes, n'ayant d'autre mesure que d'être sans mesure. Ces
paroles de Jésus, "comme je vous ai aimés", nous interpellent et nous
préoccupent à la fois; elles représentent un objectif christologique qui peut
apparaître impossible à atteindre, mais dans le même temps, elles représentent
un encouragement qui ne nous permet pas de nous reposer sur ce que nous avons
pu réaliser. Il ne nous permet pas d'être contents de ce que nous sommes, mais
nous pousse à demeurer en chemin vers cet objectif.
Le précieux texte de
spiritualité qu'est le petit livre datant de la fin du Moyen-Age intitulé
Imitation du Christ, écrit à ce sujet: "Le noble amour de Jésus nous
pousse à faire de grandes choses et nous incite à désirer des choses toujours
plus parfaites. L'amour veut demeurer élevé et n'être retenu par aucune
bassesse. L'amour veut être libre et détaché de tout sentiment terrestre... En
effet, l'amour est né de Dieu et ne peut reposer qu'en Dieu, par-delà toutes les
choses créées. Celui qui aime vole, court, et se réjouit, il est libre, rien ne
le retient. Il donne tout à tous et a tout en toute chose, car il trouve son
repos dans l'Unique puissant qui s'élève par-dessus toutes les choses, dont
jaillit et découle tout bien" (Livre III, chap. 5). Quel meilleur
commentaire du "commandement nouveau" énoncé par Jean? Prions le Père
de pouvoir le vivre, même de façon imparfaite, si intensément, au point de
contaminer tous ceux que nous rencontrons sur notre chemin.
***
J’accueille avec joie les
pèlerins de langue française. Chers amis, puisse votre pèlerinage à Rome faire
grandir votre foi; que ce temps de vacances soit pour chacun l’occasion d’un
vrai repos et le moment favorable pour refaire vos forces physiques et spirituelles!
Appel du Pape pour la
paix au Moyen-Orient
Chers frères et soeurs,
ma pensée implorante se
tourne une fois de plus vers la bien-aimée région du Moyen-Orient. En me
référant au tragique conflit en cours, je repropose les paroles de Paul VI à
l'ONU, en octobre 1965. Il dit à cette occasion: "Jamais plus les
uns contre les autres, jamais, plus jamais!... Si vous voulez être frères,
laissez tomber les armes de vos mains". Face aux efforts en cours pour
parvenir enfin au cessez-le-feu et à une solution juste et durable du conflit,
je répète, avec mon prédécesseur immédiat, le grand Pape Jean-Paul II, qu'il
est possible de changer le cours des événements dès lors que prévalent la
raison, la bonne volonté, la confiance en l'autre, la mise en oeuvre des
engagements pris et la coopération entre partenaires responsables (cf. Discours
au Corps diplomatique, 13 janvier 2003). Telles sont les paroles de
Jean-Paul II et ce qui a été dit alors est encore valable aujourd'hui, pour
tous. Je renouvelle à chacun l'exhortation à intensifier sa prière pour obtenir
le don tant désiré de la paix.
© Copyright 2006 -
Libreria Editrice Vaticana
Hieronymus Bosch (circa 1450–1516), Saint John the Evangelist on Patmos, circa 1489, 63 x 43.3, Gemäldegalerie, Berlin
BENOÎT XVI
AUDIENCE GÉNÉRALE
Mercredi 23 août 2006
Jean, le Voyant de Patmos
Chers frères et soeurs,
Dans la dernière
catéchèse, nous étions arrivés à la méditation sur la figure de l'Apôtre Jean.
Nous avions tout d'abord cherché à voir ce que l'on peut savoir de sa vie.
Puis, dans une deuxième catéchèse, nous avions médité le contenu central de son
Evangile, de ses Lettres: la charité, l'amour. Et aujourd'hui, nous revenons
encore une fois sur la figure de l'Apôtre Jean, en prenant cette fois en
considération le Voyant de l'Apocalypse. Et nous faisons immédiatement une
observation: alors que ni le Quatrième Evangile, ni les Lettres attribuées à
l'Apôtre ne portent jamais son nom, l'Apocalypse fait référence au nom de Jean,
à quatre reprises (cf. 1, 1.4.9; 22, 8). Il est évident que l'Auteur, d'une
part, n'avait aucun motif pour taire son propre nom et, de l'autre, savait que
ses premiers lecteurs pouvaient l'identifier avec précision. Nous savons par
ailleurs que, déjà au III siècle, les chercheurs discutaient sur la véritable
identité anagraphique du Jean de l'Apocalypse. Quoi qu'il en soit, nous pourrions
également l'appeler "le Voyant de Patmos", car sa figure est liée au
nom de cette île de la Mer Egée, où, selon son propre témoignage
autobiographique, il se trouvait en déportation "à cause de la Parole de
Dieu et du témoignage pour Jésus" (Ap 1, 9). C'est précisément à Patmos,
"le jour du Seigneur... inspiré par l'Esprit" (Ap 1, 10), que Jean
eut des visions grandioses et entendit des messages extraordinaires, qui
influencèrent profondément l'histoire de l'Eglise et la culture occidentale
tout entière. C'est par exemple à partir du titre de son livre - Apocalypse,
Révélation - que furent introduites dans notre langage les paroles
"apocalypse, apocalyptique", qui évoquent, bien que de manière
inappropriée, l'idée d'une catastrophe imminente.
Le livre doit être
compris dans le cadre de l'expérience dramatique des sept Eglises d'Asie
(Ephèse, Smyrne, Pergame, Thyatire, Sardes, Philadelphie, Laodicée), qui vers
la fin du I siècle durent affronter des difficultés importantes - des
persécutions et également des tensions internes - dans leur témoignage au
Christ. Jean s'adresse à elles en faisant preuve d'une vive sensibilité
pastorale à l'égard des chrétiens persécutés, qu'il exhorte à rester solides
dans la foi et à ne pas s'identifier au monde païen si fort. Son objet est
constitué en définitive par la révélation, à partir de la mort et de la
résurrection du Christ, du sens de l'histoire humaine. La première vision
fondamentale de Jean, en effet, concerne la figure de l'Agneau, qui est égorgé
et pourtant se tient debout (cf. Ap 5, 6), placé au milieu du trône où Dieu
lui-même est déjà assis. A travers cela, Jean veut tout d'abord nous dire deux
choses: la première est que Jésus, bien que tué par un acte de violence, au
lieu de s'effondrer au sol, se tient paradoxalement bien fermement sur ses
pieds, car à travers la résurrection, il a définitivement vaincu la mort;
l'autre est que Jésus, précisément en tant que mort et ressuscité, participe
désormais pleinement au pouvoir royal et salvifique du Père. Telle est la
vision fondamentale. Jésus, le Fils de Dieu, est sur cette terre un agneau sans
défense, blessé, mort. Toutefois, il se tient droit, il est debout, il se tient
devant le trône de Dieu et participe du pouvoir divin. Il a entre ses mains
l'histoire du monde. Et ainsi, le Voyant veut nous dire: Ayez confiance en
Jésus, n'ayez pas peur des pouvoirs opposés, de la persécution! L'Agneau blessé
et mort vainc! Suivez l'Agneau Jésus, confiez-vous à Jésus, prenez sa route!
Même si dans ce monde, ce n'est qu'un Agneau qui apparaît faible, c'est Lui le
vainqueur!
L'une des principales
visions de l'Apocalypse a pour objet cet Agneau en train d'ouvrir un livre,
auparavant fermé par sept sceaux que personne n'était en mesure de rompre. Jean
est même présenté alors qu'il pleure, car l'on ne trouvait personne digne
d'ouvrir le livre et de le lire (cf. Ap 5, 4). L'histoire reste indéchiffrable,
incompréhensible. Personne ne peut la lire. Ces pleurs de Jean devant le
mystère de l'histoire si obscur expriment peut-être le sentiment des Eglises
asiatiques déconcertées par le silence de Dieu face aux persécutions auxquelles
elles étaient exposées à cette époque. C'est un trouble dans lequel peut bien
se refléter notre effroi face aux graves difficultés, incompréhensions et
hostilités dont souffre également l'Eglise aujourd'hui dans diverses parties du
monde. Ce sont des souffrances que l'Eglise ne mérite certainement pas, de même
que Jésus ne mérita pas son supplice. Celles-ci révèlent cependant la
méchanceté de l'homme, lorsqu'il s'abandonne à l'influence du mal, ainsi que le
gouvernement supérieur des événements de la part de Dieu. Eh bien, seul
l'Agneau immolé est en mesure d'ouvrir le livre scellé et d'en révéler le
contenu, de donner un sens à cette histoire apparemment si souvent absurde. Lui
seul peut en tirer les indications et les enseignements pour la vie des
chrétiens, auxquels sa victoire sur la mort apporte l'annonce et la garantie de
la victoire qu'ils obtiendront eux aussi sans aucun doute. Tout le langage fortement
imagé que Jean utilise vise à offrir ce réconfort.
Au centre des visions que
l'Apocalypse présente, se trouvent également celles très significatives de la
Femme qui accouche d'un Fils, et la vision complémentaire du Dragon désormais
tombé des cieux, mais encore très puissant. Cette Femme représente Marie, la
Mère du Rédempteur, mais elle représente dans le même temps toute l'Eglise, le
Peuple de Dieu de tous les temps, l'Eglise qui, à toutes les époques, avec une
grande douleur, donne toujours à nouveau le jour au Christ. Et elle est
toujours menacée par le pouvoir du Dragon. Elle apparaît sans défense, faible.
Mais alors qu'elle est menacée, persécutée par le Dragon, elle est également
protégée par le réconfort de Dieu. Et à la fin, cette Femme l'emporte. Ce n'est
pas le Dragon qui gagne. Voilà la grande prophétie de ce livre qui nous donne
confiance. La Femme qui souffre dans l'histoire, l'Eglise qui est persécutée,
apparaît à la fin comme une Epouse splendide, figure de la nouvelle Jérusalem,
où il n'y a plus de larmes, ni de pleurs, image du monde transformé, du nouveau
monde, dont la lumière est Dieu lui-même, dont la lampe est l'Agneau.
C'est pour cette raison
que l'Apocalypse de Jean, bien qu'imprégnée par des références continues aux
souffrances, aux tribulations et aux pleurs - la face obscure de l'histoire -,
est tout autant imprégnée par de fréquents chants de louange, qui représentent
comme la face lumineuse de l'histoire. C'est ainsi, par exemple, que l'on lit
la description d'une foule immense, qui chante presque en criant:
"Alléluia! le Seigneur notre Dieu a pris possession de sa royauté, lui, le
Tout-Puissant. Soyons dans la joie, exultons, rendons-lui gloire, car voici les
noces de l'Agneau. Son épouse a revêtu ses parures" (Ap 19, 6-7). Nous
nous trouvons ici face au paradoxe chrétien typique, selon lequel la souffrance
n'est jamais perçue comme le dernier mot, mais considérée comme un point de
passage vers le bonheur, étant déjà même mystérieusement imprégnée par la joie
qui naît de l'espérance. C'est précisément pour cela que Jean, le Voyant de
Patmos, peut terminer son livre par une ultime aspiration, vibrant d'une
attente fervente. Il invoque la venue définitive du Seigneur: "Viens,
Seigneur Jésus!" (Ap 22, 20). C'est l'une des prières centrales de la
chrétienté naissante, également traduite par saint Paul dans la langue
araméenne: "Marana tha". Et cette prière, "Notre Seigneur,
viens!" (1 Co 16, 22), possède plusieurs dimensions. Naturellement, elle
est tout d'abord l'attente de la victoire définitive du Seigneur, de la
nouvelle Jérusalem, du Seigneur qui vient et qui transforme le monde. Mais,
dans le même temps, elle est également une prière eucharistique: "Viens
Jésus, maintenant!". Et Jésus vient, il anticipe son arrivée définitive.
Ainsi, nous disons avec joie au même moment: "Viens maintenant, et viens
de manière définitive!". Cette prière possède également une troisième
signification: "Tu es déjà venu, Seigneur! Nous sommes certains de ta
présence parmi nous. C'est pour nous une expérience joyeuse. Mais viens de
manière définitive!". Et ainsi, avec saint Paul, avec le Voyant de Patmos,
avec la chrétienté naissante, nous prions nous aussi: "Viens, Jésus!
Viens, et transforme le monde! Viens dès aujourd'hui et que la paix l'emporte!".
Amen!
* * *
Je salue cordialement les
pèlerins francophones présents ce matin, en particulier le groupe de jeunes
pèlerins cyclistes. Que le Christ, vainqueur du mal et de la mort, soutienne
votre foi et ravive votre espérance, afin que vous soyez des témoins joyeux de
l’Évangile au milieu des difficultés de ce monde!
© Copyright 2006 - Libreria Editrice Vaticana
Antonello da Messina (1430–1479), Saint John the Evangelist (élément du Polyptyque des Docteurs de l'Église, maintenant démembré), 1470, 114.3 x 38.5, Uffizi Gallery
JEAN, l'apôtre que
Jésus-Christ aimait le plus, était fils de Zébédée et frère de Jacques, apôtre,
à qui Hérode fit trancher la tête après la Passion du Seigneur. A la demande
des évêques d'Asie, il écrivit le dernier son évangile, pour combattre
Cerinthus et la secte naissante des ébionites, qui soutenait que le Christ
n'existait pas avant Marie. Ce fut le motif qui le détermina à proclamer
hautement la naissance divine du Sauveur. Quelques auteurs expliquent différemment
la cause de cet ouvrage : selon eux, Jean, ayant lu les trois évangiles de
Mathieu, de Marc et de Luc, approuva le fond de leur récit et reconnut qu'ils
avaient toujours respecté la vérité; mais il observa qu'ils n'avaient guère
relaté que les faits accomplis l’année de la Passion de Jésus-Christ,
c'est-à-dire postérieurement à l'emprisonnement de Jean-Baptiste. Quant à lui,
omettant l'année dont ses trois prédécesseurs avaient fait l'histoire, il
s’attacha surtout à raconter les événements antérieurs à l'emprisonnement de
Jean le précurseur. On peut s'en convaincre en lisant attentivement les quatre
évangiles. Cette explication sauvé les discordances qui existent entre Jean et
les autres évangélistes. Cet apôtre a aussi écrit une épître qui commence ainsi:
« La parole de vie qui fut dès le commencement, que nous avons ouïe, que
nous avons contemplée, que nous avons vue de nos yeux et touchée de nos mains.
» Cet ouvrage est reconnu par toutes les Eglises et par tous les gens
instruits. Quant aux deux autres épîtres qui commencent, la première par ces
mots: « L'ancien à la femme élue et à ses fils, » et la seconde par
ceux-ci: « L'ancien à son cher et bien-aimé Caïus, » on les attribue au
prêtre Jean, dont on voit encore le tombeau à Ephèse. Plusieurs savants ont
prétendu que ce tombeau était un double monument élevé à la mémoire de ce
dernier et à celle de Jean l'évangéliste : nous examinerons ce point quand nous
en serons arrivés à Pappias, son disciple. La persécution commencée par Néron
ayant été renouvelée la quatorzième année du règne de Domitien, Jean fut
relégué dans l'île de Pathmos, et il v écrivit son Apocalypse, qui fut
commenté depuis par Justin le martyr et par Irénée A la mort de Domitien, le
sénat annula, a cause de leur excessive cruauté, les actes qui émanaient du
tyran.
Jean revint sous Nerva à
Ephèse, où il demeura jusqu'au règne de Trajan. Il employa ce temps à fonder et
à diriger les Eglises d'Asie. Ce saint apôtre mourut, accablé de vieillesse,
l'an 78 après la Passion de Jésus-Christ, et fut enterré près d'Ephèse.
Saint JÉRÔME. Tableau
des écrivains ecclésiastiques, ou Livre des hommes illustres.
SOURCE : http://livres-mystiques.com/partieTEXTES/jerome/002.htm
Domenico Ghirlandaio (1448–1494),
Saint Jean à Patmos, circa 1480, tempera on panel, : 75.5
9diamètre), Museum of Fine Arts, Budapest
_-_WGA8886.jpg)
Domenico Ghirlandaio (1448–1494),
Saint Jean à Patmos, circa 1480, tempera on panel, : 75.5
9diamètre), Museum of Fine Arts, Budapest
SAINT JEAN, APÔTRE ET
ÉVANGÉLISTE
Jean veut dire grâce de
Dieu, ou en qui est la grâce, ou auquel la grâce a été donnée, ou auquel un don
a été fait de la part de Dieu. De là quatre privilèges de saint Jean. Le
premier fut l’amitié particulière de J.-C. En effet, le Sauveur aima saint Jean
plus que les autres apôtres et lui donna de plus grandes marques d'affection et
de familiarité. Il veut donc dire grâce. de Dieu parce qu'il fut gracieux à
Dieu. Il paraît même qu'il a été aimé plus que Pierre. Mais il y a amour de
coeur et démonstration de cet amour. On trouve deux sortes de démonstrations
d'amour : l’une qui consiste dans la démonstration de la familiarité, et
l’autre dans les bienfaits accordés. Il aima Jean et Pierre également. Mais
quant à l’amour de démonstration, il aima mieux saint Jean, et quant aux
bienfaits donnés, il préféra Pierre. Le second privilège est la parole de la
chair; en effet, saint Jean a été choisi vierge par le Seigneur ; alors en lui
est la grâce, c'est-à-dire la grâce de la pureté virginale, puisqu'il voulait se
marier quand J.-C. l’appela) C'est l’opinion de Bède, Sermon des Jean; — de
Rupert, — Sur Saint Jean, ch. I; — de saint Thomas d'Aquin, t. II, p. 186; — de
sainte Gertrude en ses Révélations, liv. IV, c. IV). Le troisième privilège,
c'est la révélation des mystères: en effet, il lui a été donné de connaître
beaucoup de mystères, par exemple, ce qui concerne la divinité du Verbe et la
fin du monde. Le quatrième privilège, c'est d'avoir été chargé du soin de la
mère de Dieu : alors on, peut dire qu'il a reçu un don de Dieu. Et c'était le
plus grand présent que le Seigneur put faire que de lui confier le soin de sa
mère. Sa vie a été écrite par Miletus (Le livre de Miletus a été publié en
dernier lieu à Leipsig, par Heine, 1848. Il est reproduit ici en majeure
partie), évêque de Laodicée, et abrégée par Isidore dans son livre De la
naissance, de la vie et de la mort des Saints Pères.
Jean, apôtre et
évangéliste, le bien-aimé du Seigneur, avait été élu alors qu'il était encore
vierge. Après la Pentecôte, et quand les apôtres se furent séparés, il partit
pour l’Asie, où il fonda un grand nombre d'églises. L'empereur Domitien, qui
entendit parler de lui, le fit venir et jeter dans une cuve d'huile bouillante,
à la porte Latine. Il en sortit sain et entier, parce qu'il avait vécu
affranchi de la corruption de la chair (Tertullien, Prescriptions, ch. XXXVI; —
Saint Jérôme, Sur Saint Jean, liv. I, c. XIV). L'empereur ayant su que Jean
n'en continuait pas moins à prêcher, le relégua en exil dans l’île inhabitée de
Pathmos et où le saint écrivit l’Apocalypse. Cette année-là, l’empereur fut tué
en haine de sa grande cruauté et tous ses actes furent annulés par le sénat; en
sorte que saint Jean, qui avait été bien injustement déporté dans cette île,
revint à Ephèse, où il fut reçu avec grand honneur par tous les fidèles qui se
pressèrent au-devant de lui en disant : « Béni soit celui qui vient au nom du
Seigneur. » Il entrait dans la ville, comme on portait en terre Drusiane qui
l’aimait beaucoup et qui aspirait ardemment son arrivée. Les parents, les
veuves et les orphelins lui dirent: « Saint Jean, c'est Drusiane que nous
allons inhumer; toujours elle souscrivait à vos avis, et nous nourrissait tous
; elle souhaitait vivement votre arrivée, en disant « O si j'avais le bonheur
de voir l’apôtre de Dieu avant « de mourir! » Voici que vous arrivez et elle
n'a pu vous voir. » Alors Jean ordonna de déposer le brancard et de délier le
cadavre: « Drusiane, dit-il, que mon Seigneur J.-C. te ressuscite, lève-toi, va
dans ta maison et me prépare de la nourriture. » Elle se leva aussitôt, et
s'empressa d'exécuter l’ordre de l’apôtre, tellement qu'il lui semblait qu'il
l’avait réveillée et non pas ressuscitée.
Le lendemain, Craton le
philosophe convoqua le peuple sur la place, pour lui apprendre comment on
devait mépriser ce monde. Il avait fait acheter à deux frères très riches, du
produit de leur patrimoine, des pierres précieuses qu'il fit briser en présence
de l’assemblée. L'apôtre vint à passer par là et appelant le philosophe auprès
de lui, il condamna cette manière de mépriser le monde par trois raisons : 1°
il est loué par les hommes, mais il est réprouvé par le jugement de Dieu; 2° ce
mépris ne guérit pas le vice ; il est donc inutile, comme est inutile le
médicament qui ne guérit point le malade ; 3° ce mépris est méritoire pour
celui qui donne ses biens aux pauvres. Comme le Seigneur dit au jeune homme: « Allez
vendre tout ce que vous avez et le donnez aux pauvres. » Craton lui dit: « Si
vraiment ton Dieu est le maître, et qu'il veuille que le prix de ces pierreries
soit donné aux pauvres, fais qu'elles redeviennent entières, afin que, de ta
part, cette oeuvre tourne à sa gloire, comme j'ai agi pour obtenir de la
renommée auprès des hommes, » Alors saint Jean, rassemblant dans sa main les
fragments de ces pierres, fit une prière, et elles redevinrent entières comme
devant. Aussitôt le philosophe ainsi que les deux jeunes gens crurent, et
vendirent les pierreries, dont ils distribuèrent le prix aux pauvres.
Deux, autres jeunes tiens
d'une famille honorable imitèrent l’exemple des précédents, vendirent tout ce
qu'ils avaient, et après l’avoir donné aux pauvres, ils suivirent l’apôtre.
Mais un jour qu'ils voyaient leurs serviteurs revêtus de riches et brillants
vêtements, tandis qu'il ne leur restait qu'un seul habit, ils furent pris de
tristesse. Saint Jean, qui s'en aperçut à leur physionomie, envoya chercher sur
le bord de la mer des bâtons et des cailloux qu'il changea en or et en pierres
fines. Par l’ordre de l’apôtre, ils les montrèrent pendant sept jours à tous
les orfèvres et à tous les lapidaires ; à leur retour ils racontèrent que
ceux-ci n'avaient jamais vu d'or plus pur ni des, pierreries si précieuses ; et
il leur élit : « Allez racheter vos terres que vous avez vendues, parce que
vous avez perdu les richesses du ciel; brillez comme des fleurs afin de vous
faner comme elles; soyez riches dans le temps pour que vous soyez mendiants
dans l’éternité. » Alors l’apôtre parla plus souvent encore contre les
richesses, et montra que pour six raisons, nous devions être préservés de
l’appétit immodéré de la fortune. La première tirée de l’Ecriture, dans le
récit du riche en sa table que Dieu réprouva, et du pauvre Lazare que Dieu
élut; la seconde puisée dans la nature, qui nous fait venir pauvres et nus, et
mourir sans richesses; la troisième prise de la créature : le soleil, la lune,
les astres, la pluie, l’air étant communs à tous et partagés entre tous sans
préférence, tous les biens devraient donc être en commun chez les hommes ; la
quatrième, est la fortune. Il dit alors que le riche devient l’esclave de
l’argent et du diable ; de l’argent, parce qu'il ne possède pas les richesses,
mais que ce sont elles qui le possèdent; du diable, parce que, d'après
l’évangile, celui qui aime l’argent est l’esclave de Mammon. La cinquième est
l’inquiétude : ceux qui possèdent ont jour et nuit des soucis, soit pour
acquérir, soit pour conserver. La sixième, ce sont les risques et périls
auxquels sont exposées les richesses ; d'où résultent deux sortes de maux:
ici-bas, l’orgueil ; dans l’éternité, la damnation éternelle : perte de deux
sortes de biens : ceux de la grâce, dans la vie présente ceux de la gloire
éternelle, dans la vie future. Au milieu de cette discussion contre les
richesses, voici, qu'on portait en terre un jeune homme mort trente jours après
son mariage. Sa mère, sa veuve et les autres qui le pleuraient, vinrent se
jeter aux pieds de l’apôtre et le prier de le ressusciter comme Drusiane au nom
du Seigneur. Après avoir pleuré beaucoup et avoir prié, Jean ressuscitas
l’instant le jeune homme auquel il ordonna de raconter à ces deux disciples
quel châtiment ils avaient encouru et quelle gloire ils avaient perdue.
Celui-ci raconta alors bien des faits, qu'il, avait vus sur la gloire du
paradis, et sur les peines de l’enfer. Et il ajouta : « Malheureux que vous
êtes, j'ai vu vos anges dans les pleurs et les démons dans la joie; puis il
leur dit, qu'ils' avaient perdu les palais éternels construits des pierreries
brillantes, resplendissant d'une clarté merveilleuse, remplis de banquets
copieux, pleins de délices, et d'une joie, d'une gloire interminables. Il
raconta huit peines de l’enfer qui sont renfermées dans ces deux vers :
Vers et ténèbres,
tourment, froid et feu,
Présence du démon, foule
de criminels, pleurs.
Alors celui qui avait été
ressuscité; se joignit aux deux disciples qui se prosternèrent aux pieds de
l’apôtre et le conjurèrent de leur faire miséricorde. L'apôtre leur dit : «
Faites pénitence trente jours, pendant lesquels. priez que ces bâtons et ces
pierres reviennent dans leur état naturel. » Quand ils eurent exécuté cet
ordre, il leur dit : « Allez porter ces bâtons et ces pierres où vous les avez
pris. »
Ils le firent ; les
bâtons et les pierres redevinrent alors ce qu'ils étaient, et les jeunes gens
recouvrèrent la grâce de toutes les vertus, qu'ils avaient possédées
auparavant.
Après que Jean eut prêché
par toute l’Asie, les adorateurs de Jules excitèrent une sédition parmi le
peuple et traînèrent le saint à un temple de Diane pour le forcer à sacrifier.
Jean leur proposa cette alternative ou qu'en invoquant Diane, ils fissent
crouler l’église de J.-C., et qu'alors il sacrifierait aux idoles ; ou qu'après
avoir lui-même invoqué J.-C., il renverserait le temple de Diane et alors
eux-mêmes crussent en J.-C. La majorité accueillit la proposition tous
sortirent du temple ; l’apôtre fit sa prière, le temple: croula jusque dans ses
fondations et l’image de Diane fut réduite en pièces. Mais le pontife des
idoles, Aristodème, excita une affreuse sédition dans le peuple ; une partie se
préparait à se ruer contre l’autre. L'apôtre lui dit : « Que veux-tu que je
fasse pour te fléchir? » « Si tu veux, répondit Aristodème, que je croie en ton
Dieu, je te donnerai du poison à boire, et si tu n'en ressens pas les
atteintes, ton Seigneur sera évidemment le vrai Dieu. » L'apôtre reprit : «
Fais ce que tu voudras. » « Je veux, dit Aristodème, que tu en voies mourir
d'autres auparavant afin que ta crainte augmente. » Aristodème alla demander au
proconsul deux condamnés à mort, auxquels, en présence de tous, il donna du
poison. A peine l’eurent-ils pris qu'ils rendirent l’âme. Alors l’apôtre prit
la coupe et se fortifiant du signe de la croix, il avala tout le poison sans
éprouver aucun mal, ce qui porta tous les assistants à louer Dieu. Aristodème
dit encore : « Il me reste un doute, mais si tu ressuscites ceux qui sont morts
du poison, je croirai indubitablement. » Alors l’apôtre lui donna sa tunique. «
Pourquoi, lui dit-il, m’as-tu donné ta tunique? » « C'est, lui répondit saint
Jean, afin que tu sois tellement confus que tu brises avec ton infidélité. » «
Est-ce que ta tunique me fera croire? » dit Aristodème. « Va, dit l’apôtre, la
mettre sur les corps de ceux qui sont morts et dis : «L'apôtre de J.-C. m’a
envoyé vers vous polir vous ressusciter « au nom de J.-C. » Il l’eut à peine
fait que sur-le-champ ils ressuscitèrent. Alors l’apôtre baptisa au nom de
J.-C. le pontife et le proconsul qui crurent, eux et toute leur famille; ils élevèrent
ensuite une église en l’honneur de saint Jean. Saint Clément d'Alexandrie
rapporte, dans le IVe livre de l’Histoire ecclésiastique (Clément d'Alexandrie,
Quis dives, ch. XLII; — Eusèbe, l. III, ch. XXIII; — Saint Chrysostome, ad
Theodos lapsum, liv. I, ch. II), que l’apôtre convertit un jeune homme beau,
mais fier, et le confia à un évêque à titre de dépôt. Peu de temps après, le
jeune homme abandonne l’évêque et se met à la-tête d'une bande de voleurs. Or
quand l’apôtre revint, il réclama son dépôt à l’évêque. Celui-ci croit qu'il
est question d'argent et reste assez étonné. L'apôtre lui dit : « C'est ce
jeune homme que je vous réclame; c'est celui que je vous avais recommandé d'une
manière si pressante. » « Père saint, répondit l’évêque, il est mort quant à
l’âme et il reste sur une telle montagne avec des larrons dont il est lui-même
le chef. »
En entendant ces paroles,
saint Jean déchiré ses vêtements, se frappe la tête avec les poings. « J'ai
trouvé là un bon gardien de l’âme d'un frère, ajouta-t-il ! » Il se fait
aussitôt préparer un cheval et court avec intrépidité vers la montagne. Le
jeune homme, l’ayant reconnu, fut couvert de honte et s'enfuit aussitôt sur son
cheval. L'apôtre oublie son âge, pique son coursier de ses éperons- et crie après
le fuyard : « Bien-aimé fils, qu'as-tu à fuir devant un père et un vieillard
sans défense? Ne crains pas, mon fils ; je rendrai compte de toi à J.-C., et
bien certainement je mourrai volontiers pour toi comme J.-C. est mort pour
nous. Reviens, mon fils, reviens; c'est le Seigneur qui m’envoie. » En
entendant cela, le brigand fut tout contrit, revint et pleura à chaudes larmes.
L'apôtre se jeta à ses pieds et se mit à embrasser sa main comme si elle eût
déjà été purifiée par la pénitence : il jeûna et pria pour lui, obtint sa grâce
et par la suite il l’ordonna évêque. On lit encore dans l’Histoire
ecclésiastique (Eusèbe, liv. IV, ch. XIV; — Saint Irénée, Advers. Haeres, liv.
III, ch. III ; — Théodor., liv. II) et dans la glose sur la seconde épître
canonique de saint Jean, que ce saint étant entré à Ephèse pour prendre un
bain, il y vit Cérinthe l’hérétique et qu'il se retira vite en disant « Fuyons
d'ici, de peur que l’établissement ne croule sur nous ; Cérinthe, l’ennemi de
la vérité, s'y baigne. »
Cassien (XXIVe
conférence, ch. XXI), au livre de ses conférences, raconte qu'un homme apporta
une perdrix vivante à saint. Jean. Le saint la caressait et la flattait pour
l’apprivoiser. Un enfant témoin de cela dit en riant à ses camarades : « Voyez
comme ce vieillard joue avec un petit oiseau comme ferait un enfant. » Saint
Jean devina ce qui se passait, appela l’enfant qui lui dit «'est donc vous qui
êtes Jean qui faites cela et qu'on dit si saint?» Jean lui demanda ce qu'il
tenait à la main. Il lui, répondit qu'il avait un arc. « Et qu'en fais-tu ? , »
« C'est pour tuer des oiseaux et des bêtes, lui dit l’enfant. » « Comment ? lui
dit l’apôtre. » Alors l’enfant banda son arc et le tint ainsi à la main. Comme
l’apôtre ne lui disait rien, le jeune homme débanda son arc. « Pourquoi donc,
mon fils, lui dit Jean, as-tu débandé ton arc? » « C'est, répondit-il; que si
je le tenais plus longtemps tendu, il deviendrait trop mou pour lancer les
flèches.» Alors l’apôtre dit : « Il en est de même de l’infirmité humaine, elle
s'affaiblirait dans la contemplation, si en restant toujours fermement occupée,
sa fragilité ne prenait pas quelques instants de relâche. Vois l’aigle; il vole
plus haut que tous les oiseaux; il regarde fixement le soleil, et cependant,
par la nécessité de sa nature, il descend sur la terre. Ainsi l’esprit de
l’homme, qui se relâche un peu de la contemplation, se porté avec plus d'ardeur
vers les choses célestes, en renouvelant souvent ses essais. » Saint Jérôme
(Sur l’épître aux Galates) assure que saint Jean vécut à Ephèse jusqu'à une
extrême vieillesse; c'était avec, difficulté que ses disciples le portaient à
bras à l’église; il ne pouvait dire que quelques mots, et à chaque pause il
répétait : « Mes petits enfants, aimez-vous les uns les autres. » Enfin étonnés
de ce qu’il disait toujours la même chose, les frères qui étaient avec lui, lui
demandèrent : « Maître, pourquoi répétez-vous toujours les mêmes paroles ? » Il
leur répondit : que c'était le commandement du Seigneur; et que si on
l’observait, cela suffisait. Hélinaud rapporte (Il est probable que J. de
Voragine possédait le commencement de la chronique d'Hélinand, dans les
ouvrages, duquel nous n'avons pas rencontré trace de ce fait. On sait qu'il ne
nous reste de son histoire qu'à partir de l’année 634, au livre XLV) aussi que
quand saint Jean l’évangéliste entreprit d'écrire son évangile, il indiqua un
jeûne par avance, afin de demander dans la prière d'écrire que son livre soit
digne du sujet. Il se retira, dit-on, dans un lieu solitaire pour écrire la
parole de Dieu, et qu'il pria que tandis qu'il vaquerait à ce travail, il ne
fût gêné ni par la pluie ni par le vent. Les éléments, dit-on, respectent
encore aujourd'hui, en ce lieu, les prières de l’apôtre. A l’âge de
quatre-vingt-dix-huit ans et l’an soixante-sept, selon Isidore (De ortu et
obitu Patrum, ch. LXXII), après la passion du Seigneur, J.-C. lui apparut avec
ses disciples et lui dit : « Viens avec moi, mon bien-aimé, il est temps de
t'asseoir à ma table avec tes frères. » Jean se leva et voulut marcher. Le
seigneur lui dit : « Tu viendras auprès de moi dimanche. » Or le dimanche
arrivé; tout le peuple se réunit à l’Eglise qui avait été dédiée en son nom.
Dès le chant des oiseaux, il se mit à prêcher, exhorta les chrétiens à être
fermes dans la foi et fervents à pratiquer les commandements de Dieu. Puis il
fit creuser une fosse carrée vis-à-vis l’autel et en jeter la terre hors de
l’église. Il descendit dans la fosse, et les bras étendus, il dit à Dieu : «
Seigneur J.-C., vous m’avez invité à votre festin; je viens vous remercier de
l’honneur; que vous m’avez fait; je sais que c'est de tout coeur, que j'ai
soupiré après vous. » Sa prière finie, il fut environné d'une si grande lumière
que personne ne put le regarder. Quand la lumière eut disparu, on trouva la
fosse pleine de manne, et jusqu'aujourd'hui il se forme de la manne en ce lieu,
de telle sorte qu'au fond de la fosse, il paraît sourdre un sable fin comme on
voit l’eau jaillir d'une fontaine (Saint Augustin, Saint Jean, homélie 424; —
Grégoire de Tours, Gloria M., liv. I, ch. XXX; — Itinerarium Willebaudi, en
l’an 745). Saint Edmond, roi d'Angleterre, n'a jamais rien refusé à quelqu'un
qui lui adressait une demande au nom de saint Jean l’évangéliste. Un pèlerin
lui demanda donc un jour l’aumône avec importunité au nom de saint Jean
l’évangéliste; alors que son camérier était absent. Le roi; qui n'avait rien
sous la main qu'un anneau de prix le lui donna. Plusieurs jours après, un
soldat anglais, qui était outre-mer, fut chargé de remettre au roi l’anneau de
la part du même pèlerin qui lui dit : « Celui à qui et pour l’amour duquel vous
avez donné cet anneau, vous le renvoie. » On vit clairement par là que c'était
saint Jean qui lui était apparu sous la figure d'un pèlerin. Isidore, dans son
livre De la naissance, de la vie: et de la mort des Saints Pères, dit ces mots
: «Jean a changé en or les branches d'arbres des forêts; les pierres du rivage
en pierreries; des fragments de perles cassées redevinrent entières; à son
ordre une veuve fut ressuscitée; il fit rappeler l’âme dans le corps d'un jeune
homme; il but un poison mortel et échappa au danger, enfin il rendit à la vie
ceux qui avaient bu de ce poison et qui cri avaient été tués. »
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/tome01/012.htm
_-_WGA01626.jpg)
Giovanni Bellini (circa 1430–1516),
The Pietà with Madonna and St. John the
Evangelist,1455, tempera on wood, 44 x34, Accademia Carrara
Saint Jean, l’apôtre du
témoignage par excellence
Margot
Giraud | 26 décembre 2018
« Je suis chargée de
témoigner, pas de vous faire croire », déclare Bernadette Moriau, 70e
miraculée de Lourdes. N’est-ce pas la meilleure façon d’évoquer la foi ? Fêté
le 27 décembre, saint Jean nous le montre dans son évangile, ses lettres et
dans l’Apocalypse, où le mot apparaît près de cinquante fois.
L’Évangile de saint Jean,
le plus tardif et le plus original des quatre, comporte un leitmotiv :
la notion de témoignage, qui nous ramène à l’essence même de la foi chrétienne.
Jugez plutôt. Dès les premières lignes, il fait de Jean Baptiste le premier
témoin du Christ :
« Il y eut un homme envoyé par Dieu ; son nom était Jean.
Il est venu comme témoin, pour rendre témoignage à la Lumière, afin que tous croient par lui.
Cet homme n’était pas la Lumière, mais il était là pour rendre témoignage à la
Lumière. » (Jn
1, 6-8)
Témoigner revient ainsi à
annoncer la venue du Christ, cette « vraie Lumière » qui brille dans
les ténèbres et éclaire les hommes. Auprès de la délégation de prêtres juifs
envoyés par Jérusalem pour savoir qui il est, il rend ce
« témoignage » : il n’est pas le Christ, mais une « voix qui
crie dans le désert » pour « redresser le chemin du Seigneur »
(1Jn 19-23).
Pour saint Jean Baptiste,
témoigner est enfin révéler qui est le Christ quand il lui apparaît, le
désignant comme le fils de Dieu :
« Alors Jean rendit ce témoignage : “J’ai vu l’Esprit descendre du ciel comme une colombe et il demeura sur lui.
Et moi, je ne le connaissais pas, mais celui qui m’a envoyé baptiser dans l’eau m’a dit : ‘Celui sur qui tu verras l’Esprit descendre et demeurer, celui-là baptise dans l’Esprit Saint.’
Moi, j’ai vu, et je rends témoignage : c’est lui le Fils de Dieu.“ »
(Jn 1, 32-34)
Le Père et le Fils,
témoins mutuels
Si les hommes ont pu
recevoir le témoignage du prophète, le Christ a pour lui un témoignage plus
solide encore : « Moi, ce n’est pas d’un homme que je reçois le
témoignage, mais j’ai pour moi un témoignage plus grand que celui de
Jean », dit-il aux pharisiens qui l’interrogent. Les vérités qu’il
proclame lui viennent de Dieu dont il rend témoignage, tout comme Dieu rend
témoignage au Christ : ce témoignage, « ce sont les œuvres que le Père m’a
donné d’accomplir ; les œuvres mêmes que je fais témoignent que le Père
m’a envoyé ». (Jn
5)
« Tu te rends
témoignage à toi-même, ce n’est donc pas un vrai témoignage », lui
rétorquent encore les Juifs endurcis dans leur scepticisme. Refusant de voir en
Jésus le fils de Dieu, il ne peuvent comprendre en quoi ils peuvent être des
témoins mutuels. C’est ce qu’explique le Christ dans sa réponse :
« Oui, moi, je me
rends témoignage à moi-même, et pourtant mon témoignage est vrai, car je sais
d’où je suis venu, et où je vais ; mais vous, vous ne savez ni d’où je
viens, ni où je vais. (…) il est écrit dans votre Loi que, s’il y a deux
témoins, c’est un vrai témoignage. Moi, je suis à moi-même mon propre témoin,
et le Père, qui m’a envoyé, témoigne aussi pour moi. »
Lire aussi :
Saint
Jean, celui que Jésus aimait
Rendre témoignage, c’est
annoncer
Mais tous ne furent pas
incrédules comme les pharisiens et parlèrent du Christ autour d’eux, lui
rendant témoignage. C’est encore en ces termes que Jean l’évangéliste rapporte
l’épisode de la rencontre entre Jésus et une Samaritaine qui le reconnait comme
le Christ : « Beaucoup de Samaritains de cette ville crurent en Jésus, à
cause de la parole de la femme qui rendait ce témoignage : “Il m’a dit
tout ce que j’ai fait.“ » (Jn,
4-39) L’expression revient encore une fois lors du récit de la résurrection
de Lazare, miracle dont la nouvelle est vite colportée : « La foule
rendait témoignage, elle qui était avec lui quand il avait appelé Lazare hors
du tombeau et l’avait réveillé d’entre les morts. » (Jn
12, 17)
Rendre témoignage ne se
limite pas à raconter les miracles, mais à annoncer la Bonne Nouvelle dans sa
totalité, faisant le récit de l’évènement de la venue du Christ parmi les
hommes. C’est à quoi sont appelés tous les apôtres, à qui Jésus dit « vous
aussi, vous allez rendre témoignage, car vous êtes avec moi depuis le
commencement »(Jn
15, 27). Pour cette raison, les disciples connaîtront le martyr, mot grec
qui signifie « témoin ».
Cette mission, saint Jean
l’accomplit en écrivant son Évangile, et, parlant de lui à la troisième
personne, s’adresse directement au lecteur : « Celui qui a vu rend
témoignage, et son témoignage est véridique ; et celui-là sait qu’il dit
vrai afin que vous aussi, vous croyiez. » (Jn
19, 35)
Croire, c’est recevoir le
témoignage
L’évangéliste nous invite
donc à croire, c’est-à-dire à recevoir le témoignage du Christ par les
Écritures, car « celui qui reçoit son témoignage certifie par là que Dieu
est vrai » (Jn
3, 33). Cet acte volontaire d’adhésion au témoignage ne peut être imposé,
et c’est pourquoi tout chrétien, comme le
dit Bernadette Moriau comme sous l’égide de saint Jean, ne peut pas
« faire croire », mais seulement « témoigner ». C’est bien
là l’essentiel.
Jan van Eyck (circa 1390–1441), The Ghent Altarpiece : Saint John the Evangelist, 1432, oil and wood, 148.7 x 55.3, St Bavo Cathedral, Exposition des primitifs flamands à Bruges, Bruges, 15 June 1902 - 5 October 1902
Jan
van Eyck (circa 1390–1441) , Hubert van Eyck (circa 1366–1426), Ghent Altarpiece, 1432, oil and wood,350 x 223, St Bavo Cathedral
« Il vit et il
crut » : pourquoi saint Jean a-t-il cru sans hésiter ?
Jean-Michel
Castaing | 12 avril 2020
Saint Jean a été le
premier à croire à la Résurrection de Jésus parce qu’il était à la fois le plus
aimant des disciples, le plus contemplatif et le plus proche de la Vierge.
« Il vit et il
crut » (Jn
20, 8). Jean constate,
après Pierre, que le tombeau est vide et, instantanément, il croit que
Jésus est ressuscité. Comment expliquer pareille promptitude à dépasser les
apparences et à deviner l’inouï — signalons que du temps de Jésus, la
résurrection n’était pas une affaire individuelle, mais devait se réaliser
collectivement à la fin des temps ?
L’école de l’amour
Il faut chercher la cause
d’une telle qualité de foi dans trois directions. Première
explication : l’amour
que Jésus portait à son disciple. L’amour dilate en l’homme la
connaissance. Celui qui aime, qui est aimé et qui est conscient de l’être,
perçoit des signes que les autres ne voient pas ou ne comprennent pas. Entre
les amoureux, il existe tout un langage dont ils sont les seuls à connaître les
codes. Telle était la relation entre Jésus et Jean. Signalons au passage que
cet amour ne relevait pas d’un ésotérisme réservé à quelques-uns. Jean désire
au contraire partager son expérience : c’est la raison pour laquelle il a
écrit son évangile !
De plus, l’amour recèle
en lui comme une promesse et une réalité d’immortalité. Jean, qui est celui qui
a le mieux perçu l’amour incomparable de Jésus pour ses disciples, nourrissait
en lui-même, peut-être inconsciemment, cette conviction que l’Amour ne pouvait
pas avoir disparu dans la tombe où Jésus avait été enseveli. « L’amour est
fort comme la mort » dit le Cantique des cantiques. Jean, en se
souvenant des paroles de Jésus lors du repas d’adieux, comprit sur-le-champ
qu’il était même plus fort qu’elle !
Voir l’invisible
La deuxième raison de la
rapidité avec laquelle saint Jean crut que Jésus était ressuscité, réside dans
sa présence au pied de la Croix le Vendredi
saint. Là, avec
les saintes femmes et Marie, il a expérimenté que tout était signe dans la
vie et la mort de Jésus. Autrement dit, son attachement à son Maître l’a
persuadé qu’il était nécessaire d’aller au-delà des apparences afin de percer
son mystère. Le regard contemplatif de Jean a converti les réalités objectives
en leur véritable signification. C’est ainsi que la Croix, d’instrument
de mort et de déchéance, est devenue cause de la Vie et trône royal pour
Jésus.
La foi n’est pas opposée
à la connaissance. Au contraire, par elle, l’esprit dépasse la surface des
choses pour atteindre leur profondeur et leur vérité essentielle. Le Samedi
saint, en réfléchissant à la Passion de la veille, saint Jean comprit qu’au
sein des événements visibles se cachaient des mystères qui étaient tout aussi
réels que les faits objectifs — mieux, les mystères divins étaient contenus
dans les événements. Par exemple, le sang et l’eau, jaillis du Cœur transpercé
de Jésus, désignaient une réalité incommensurable à la simple observation
extérieure, réalité que seul un regard contemplatif, ancré en Dieu, pouvait
appréhender. Le sang et l’eau étaient en effet la réalité des sacrements du
baptême et de l’Eucharistie. De même, devant le tombeau vide, saint Jean n’en
resta pas à l’observation factuelle, mais devina la réalité invisible à laquelle
le sépulcre inoccupé renvoyait et faisait signe.
L’influence discrète de
la Vierge Marie
Enfin, il existe une
troisième cause à la vivacité de la foi du disciple bien-aimé. Ayant
hébergé la Vierge chez lui, comme Jésus le lui avait demandé, saint Jean ne
tarda pas à bénéficier de l’influence de la mère du Messie, la plus grande
croyante de tous les temps. Marie ne fut pas pour rien dans l’éducation de celui
dont Jésus avait fait le fils de sa propre mère du haut de la Croix avec les
paroles : « Femme, voici ton fils. » À l’école de la Vierge du
Samedi saint, Jean vécut déjà dans l’anticipation de la Résurrection.
Pour lui, comme pour
Marie, l’affaire Jésus n’était pas finie. Les liens très forts que tous deux
avaient noués avec le Messie, entretenaient dans leurs esprits la flamme de la
foi. Sitôt que la nouvelle du tombeau vide se répandit le matin du premier jour
de la semaine, cette flamme se transforma aussitôt en flambeau, flambeau qui
passerait de main en main, comme le cierge de la vigile pascale, pour le plus
grand bonheur de ceux qui croiraient à ce témoignage. « Il vit
et il crut » : merci au disciple bien-aimé !
Book
of Kells, Folio 291v, Portrait of Saint John. Dublin, Trinity College
Pagina miniata del Libro di Kells, Folio 291v, ritratto di San Giovanni. Dublino, Trinity College
Saint JEAN
On commença dans les
premiers siècles à fêter les deux frères saint Jean et saint Jacques ensemble
le 27/12. Il en est ainsi toujours chez les Arméniens, et encore en Gaul au
VIIe siècle. L’Espagne fêtait Jacques le 28, l’Assomption de St Jean le 29.
Le martyrologe
Hiéronymien indique pour le 27 : Adsumptio sancti Iohannis evangelistae apud
Ephesum et ordination episcopatus sancti Iacobi fratris Domini.
A Rome on fêtait dès le
VIe siècle le 27 décembre comme natale sancti Iohannis Evangelistae.
Le culte de St Jean fut
introduit à Rome par le pape Hilaire (461-468) qui s’était réfugié près de sa
tombe lors du brigandage d’Éphèse en 449. Il fit construire un oratoire au
Latran sous le patronage de St Jean, Liberatori suo beato Iohanni Evangelistae
Hilarius episcopus famulus Xti.
AUX PREMIÈRES VÊPRES.
avant 1960
Ant.au Magnificat
Celui-ci est Jean, * qui se reposa pendant la cène sur la poitrine du Seigneur
: bienheureux Apôtre, à qui furent révélés de célestes secrets !
V/. Le bienheureux Jean
est digne d’un grand honneur.
R/. Lui qui reposa,
pendant la cène, sur la poitrine du Seigneur.
A MATINES.
Au premier nocturne.
Commencement de la
première Épître de l’Apôtre S. Jean. Cap. 1, 1-10 ; 2, 1-5.
Première leçon. Ce qui
était dès le commencement, ce que nous avons entendu, ce que nous avons vu de
nos yeux, ce que nous avons contemplé et touché par nos mains, du Verbe de la
vie (car la vie s’est manifestée, nous l’avons vue, nous l’attestons, et nous
vous l’annonçons, cette vie éternelle qui était dans le Père et nous est
apparue) ; ce que nous avons vu et entendu, nous vous l’annonçons, afin que
vous entriez vous-mêmes en société avec nous ; et que notre société soit avec
le Père et avec son Fils Jésus-Christ. Et nous vous écrivons ceci, afin que
vous vous réjouissiez, et que votre joie soit complète. Or ce que nous vous
annonçons, après l’avoir entendu de lui, c’est que Dieu est lumière, et qu’il n’y
a point en lui de ténèbres.
R/. Il est vraiment digne
d’un grand honneur le bienheureux Jean qui, durant la cène, reposa sur la
poitrine du Seigneur : * Disciple vierge auquel le Christ, sur la croix,
recommanda sa Mère vierge. V/. Vierge, il fut choisi par le Seigneur, et entre
les autres disciples, il fut le plus aimé [1]. * Disciple.
Deuxième leçon. Si nous
disons que nous sommes en société avec lui, et que nous marchions dans les
ténèbres, nous mentons, et nous ne suivons pas la vérité. Mais si nous marchons
dans la lumière, comme lui-même est dans la lumière, nous sommes ensemble dans
la même société, et le sang de Jésus-Christ, son Fils, nous purifie de tout
péché. Si nous disons que nous n’avons pas de péché, nous nous trompons
nous-mêmes, et la vérité n’est pas en nous. Si nous confessons nos péchés, il
est fidèle et juste pour nous remettre nos péchés et pour nous purifier de
toute iniquité. Si nous disons que nous n’avons point péché, nous le faisons
menteur [2], et sa parole n’est point en nous.
R/. C’est ce même
disciple qui rend témoignage de ces choses, et qui les a écrites : * Et nous
savons que son témoignage est vrai. V/. Il a puisé les eaux vives de l’Évangile
à la source sacrée du cœur du Seigneur. * Et.
Troisième leçon. Mes
petits enfants, je vous écris ceci pour que vous ne péchiez point. Cependant,
si quelqu’un pèche, nous avons pour avocat auprès du Père, Jésus-Christ le
Juste2. Et il est lui-même propitiation pour nos péchés ; non seulement pour
les nôtres, mais aussi pour ceux de tout le monde. Or, ce qui nous assure que
nous le connaissons, c’est si nous gardons ses commandements. Celui qui dit le
connaître et ne garde pas ses commandements est un menteur, et la vérité n’est
pas en lui. Mais celui qui garde sa parole a vraiment en lui l’amour parfait de
Dieu.
R/. Celui-ci est le très
heureux Jean, Évangéliste et Apôtre, * Qui a mérité d’être honoré plus que les
autres par le Seigneur, du privilège d’un amour particulier. V/. C’est ce
disciple que Jésus aimait, et qui, pendant la cène, reposa sur sa poitrine. *
Qui. Gloire au Père. * Qui.
Au deuxième nocturne.
Du livre de saint Jérôme,
Prêtre : des Écrivains Ecclésiastiques.
Quatrième leçon. Jean,
l’Apôtre bien-aimé de Jésus, fils de Zébédée et frère de l’Apôtre Jacques,
qu’Hérode fit décapiter après la passion du Seigneur, entreprit le dernier
d’écrire l’Évangile. Il le fit à la demande des évêques d’Asie, pour combattre
Cérinthe et les autres hérétiques, et surtout la doctrine commençant alors à
surgir des Ébionites, qui prétendent que le Christ n’a pas existé avant Marie.
Cela le détermina à nous faire connaître sa génération divine.
R/. Celui qui aura
vaincu, j’en ferai, dit le Seigneur, une colonne de mon temple. * Et j’écrirai
sur lui mon nom, et le nom de la nouvelle cité, Jérusalem. V/. Au vainqueur je
donnerai à manger du fruit de l’arbre de vie, qui est dans le paradis de mon
Dieu. * Et.
Cinquième leçon. La
quatorzième année de Domitien, dans la persécution excitée par ce prince, la
seconde après celle de Néron, saint Jean fut relégué dans l’île de Pathmos, où
il composa l’Apocalypse, qui fut interprétée par saint Justin, martyr, et saint
Irénée. Après la mort de Domitien, le sénat s’empressa d’annuler les actes de
ce prince, marqués au coin d’une trop grande cruauté. Aussi, sous Nerva, saint
Jean put-il revenir à Éphèse, et y demeurer jusqu’au règne de Trajan. Il fonda
et gouverna toutes les Églises de l’Asie [3] ; enfin, accablé de vieillesse, il
mourut soixante-huit ans après la passion du Sauveur et il fut enseveli dans la
même ville d’Éphèse.
R/. Jésus l’aimait, car
le privilège spécial de la chasteté l’avait rendu digne d’un plus grand amour :
* Élu vierge par le Christ, il demeura toujours vierge. V/. Enfin, Jésus, au
moment de mourir sur la croix recommanda sa mère vierge à ce disciple vierge. *
Élu.
Des Commentaires du même Saint
sur l’Épître aux Galates.
Sixième leçon. Saint Jean
l’Évangéliste demeura à Éphèse jusqu’à sa dernière vieillesse. Comme il pouvait
à peine être porté à l’église par les disciples, et qu’il lui était impossible
de leur faire un discours suivi, il ne leur adressait à chaque réunion que ces
mots : Mes petits enfants, aimez-vous les uns les autres. Enfin ses disciples
et les fidèles présents, fatigués d’entendre toujours la même chose, lui dirent
: Maître, pourquoi donc nous faire toujours cette recommandation ? Alors il
leur fit cette réponse digne de Jean : Parce que c’est le précepte du Seigneur
; et si vous accomplissez ce seul commandement, cela suffit.
R/. Au milieu de
l’Église, il a ouvert sa bouche : * Et le Seigneur l’a rempli de l’esprit de
sagesse et d’intelligence. V/. Il amassera un trésor de joie et d’exultation
sur lui. * Et. Gloire au Père. * Et.
Au troisième nocturne.
Lecture du saint Évangile
selon saint Jean.
En ce temps-là : Jésus
dit à Pierre : "Suis-moi". Pierre, s’étant retourné, vit venir
derrière lui, le disciple que Jésus aimait. Et le reste.
Homélie de saint
Augustin, évêque.
Septième leçon. L’Église
sait qu’il existe deux vies, parce que Dieu lui en a parlé et les lui a fait
connaître : l’une qui consiste dans la foi, l’autre dans la vue ; l’une qui
s’écoule en ce pèlerinage temporaire, l’autre qui demeurera pendant l’éternité
: l’une qui se passe dans la peine et l’effort, l’autre où l’on se reposera ;
l’une qui est propre à notre voyage ici-bas, l’autre dont on jouira dans la
patrie ; l’une occupée par le travail, l’autre récompensée parla contemplation
de Dieu. Dan ? l’une on évite le mal et on fait le bien ; dans l’autre il n’y a
aucun mal à éviter et l’on jouit d’un bonheur sans limites : l’une nous donne
de lutter contre l’ennemi, l’autre de régner sans rencontrer d’adversaire.
R/. En ce jour-là, je me
chargerai de toi comme de mon serviteur, et je te poserai comme un sceau devant
moi : * Car moi, je t’ai choisi, dit le Seigneur. V/. Sois fidèle jusqu’à la
mort, et je te donnerai la couronne de vie. * Car.
Huitième leçon. Dans
l’une, on vient au secours des indigents ; dans le séjour de l’autre, on ne
trouve aucun infortuné ; ici, l’on pardonne au prochain ses péchés, afin
d’obtenir de l’indulgence pour les siens ; là, on ne souffre de rien qui soit à
pardonner, on ne fait rien qui exige l’indulgence d’autrui. Dans l’une, on est
accablé de maux, pour que la prospérité n’engendre point l’orgueil ; dans
l’autre, on est comblé d’une telle abondance de grâces qu’on est à l’abri de
tout mal, et qu’on s’attache au souverain bien, sans éprouver la moindre
tentation d’orgueil.
R/. Celui-ci est Jean,
qui se reposa sur la poitrine du Seigneur, durant la cène : * Heureux Apôtre, à
qui furent révélés des secrets célestes ! V/. Il a puisé les eaux vives de
l’Évangile à la source sacrée du cœur du Seigneur. * Heureux. Gloire au Père. *
Heureux.
Neuvième leçon. L’une est
donc bonne, mais encore pleine de misères : l’autre est meilleure et
bienheureuse. La première a été signifiée par l’Apôtre Pierre, la seconde par
Jean. L’une s’écoule tout entière ici-bas, elle s’étendra jusqu’à la fin des
temps et y trouvera son terme ; l’autre ne recevra sa perfection qu’à la
consommation des siècles, mais dans le siècle futur, elle n’aura pas de fin ;
aussi dit-on à celui-ci :« Suis-moi » ; mais de l’autre : « Si je veux qu’il
demeure ainsi jusqu’à ce que je vienne ; que t’importe ? suis-moi. » Que
veulent dire ces paroles ? Autant que j’en puis juger, quel sens peuvent-elles
avoir si ce n’est celui-ci : Suis-moi en m’imitant, en supportant comme moi les
épreuves de la vie ; pour lui, qu’il demeure jusqu’à ce que je vienne donner
les biens éternels.
A LAUDES
Ant. 1 Il est vraiment
digne d’honneur *, le bienheureux Jean, qui se reposa durant la cène sur la
poitrine du Seigneur.
Ant. 2 C’est ce même
disciple * qui rend témoignage de ces choses, et qui les a écrites, et nous savons
que son témoignage est vrai.
Ant. 3 Celui-ci est mon
disciple * : je veux qu’il demeure ainsi jusqu’à ce que je vienne [4].
Ant. 4 Il y en a
quelques-uns ici présents *, qui ne goûteront pas de la mort jusqu’à ce qu’ils
voient le Fils de l’homme dans son royaume [5].
Ant. 5 Voici mon
serviteur * choisi, que j’ai élu ; j’ai répandu mon esprit sur lui.
Capitule. Celui qui
craint Dieu fera le bien, et celui qui garde la justice possédera la sagesse ;
et elle viendra au-devant de lui comme une mère honorée.
V/. C’est ce même
disciple qui rend témoignage de ces choses.
R/. Et nous savons que
;on témoignage est vrai.
Ant. au Bénédictus
Celui-ci est Jean *, qui se reposa durant "a cène sur la poitrine du
Seigneur : heureux Apôtre à qui furent révélés des secrets célestes !
AUX DEUXIÈMES VÊPRES.
Ant. au Magnificat Le
bruit courut * parmi les frères que ce disciple ne mourrait point. Cependant,
Jésus n’avait pas dit : II ne mourra point ; mais : Je veux qu’il demeure ainsi,
jusqu’à ce que je vienne.
[1] La fête d’aujourd’hui
ne célèbre pas en saint Jean le martyre de l’apôtre, comme dans la plupart des
autres Apôtres ; elle chante le « disciple que Jésus aimait ». Et la tradition
trouve le motif de cette prédilection du Christ pour saint Jean dans sa virginité.
Parce qu’il était vierge, Jésus l’aima plus que les autres apôtres, lui confia
sa mère vierge, lui permit de se reposer sur son Cœur divin : et c’est là que
l’Évangéliste puisa cet amour et cette onction qui caractérisent ses écrits.
[2] Puisque nous
soutenons le contraire de ce que l’Écriture enseigne, savoir, que nul n’est
sans péché.
[3] Il s’agit de l’Asie
proconsulaire, la province romaine d’Asie, en Asie-Mineure ; capitale Éphèse.
[4] La plupart des
Docteurs ne voient dans ce passage que la différence des vocations de Pierre et
de Jean ; le premier suivra son Dieu sur la croix ; le second verra, après une
longue vieillesse, son Maître venir le chercher par une mort tranquille.
[5] « Six jours après
avoir prononcé ces paroles, Jésus prit avec lui Pierre, Jacques et Jean et fut
transfiguré devant eux. Ces disciples étaient ceux dont il avait dit qu’ils ne
goûteraient point la mort, qu’ils n’aient vu le Fils de l’homme dans son
royaume. N. S. appelle son royaume, ce que souvent il nomme le royaume des
cieux ; mais le royaume des cieux est le royaume des Saints. » (S. Augustin). «
Or, dans la Transfiguration, le Fils de l’homme se manifesta à ces trois
Apôtres, tel qu’il doit venir plus tard »(S .Jérôme).
%2C_fol._5r.jpg)
Évangiles d'Hénin-Liétard. Boulogne-sur-Mer, Bibliothèque municipale des Annonciades, Ms. 14 (II), fol. 5r
Dom
Guéranger, l’Année Liturgique
Après Étienne, le premier
des Martyrs, Jean, l’Apôtre et l’Évangéliste, assiste le plus près à la crèche
du Seigneur. Il était juste que la première place fût réservée à celui qui a
aimé l’Emmanuel jusqu’à verser son sang pour son service ; car, comme le dit le
Sauveur lui-même, il n’est point de plus grand amour que de donner sa vie pour
ceux qu’on aime [6] ; et le Martyre a toujours été considéré par l’Église comme
le dernier effort de la charité, ayant même la vertu de justifier le pécheur
dans un second Baptême. Mais après le sacrifice du sang, le plus noble, le plus
courageux, celui qui gagne par-dessus tout le cœur de l’Époux des âmes, c’est
le sacrifice de la virginité. Or, de même que saint Étienne est reconnu pour le
type des Martyrs, saint Jean nous apparaît comme le Prince des Vierges. Le
Martyre a valu à Étienne la couronne et la palme ; la Virginité a mérité à Jean
des prérogatives sublimes, qui, en même temps qu’elles démontrent le prix de la
chasteté, placent aussi ce Disciple parmi les principaux membres de l’humanité.
Jean eut l’honneur de
naître du sang de David, dans la famille même de la très pure Marie ; il fut
donc parent de notre Seigneur, selon la chair. Un tel honneur lui fut commun
avec saint Jacques le Majeur, son frère, fils de Zébédée comme lui ; avec saint
Jacques le Mineur et saint Jude, fils d’Alphée ; mais, dans la fleur de sa
jeunesse, Jean laissa, non seulement sa barque et ses filets, non seulement son
père, mais sa fiancée, au moment de célébrer de chastes noces. Il suivit le Christ
et ne regarda pas en arrière ; c’est pourquoi la tendresse particulière du cœur
de Jésus lui fut acquise ; et tandis que les autres étaient Disciples et
Apôtres, il fut l’Ami du Fils de Dieu. La raison de cette rare prédilection fut
donc, ainsi que le proclame l’Église, le sacrifice de virginité que Jean offrit
à l’Homme-Dieu. Or, il convient de relever ici, au jour de sa fête, les grâces
et les prérogatives qui ont découlé pour lui de l’heureux avantage de cette
amitié céleste.
Ce seul mot du saint Évangile
: Le Disciple que Jésus aimait, en dit plus, dans son admirable concision, que
tous les commentaires. Pierre, sans doute, a été choisi pour être le Chef des
autres Apôtres et le fondement de l’Église ; il a été plus honoré ; mais Jean a
été plus aimé. Pierre a reçu l’ordre d’aimer plus que les autres ; il a pu
répondre au Christ, par trois fois, qu’il en était ainsi ; cependant, Jean a
été plus aimé du Christ que Pierre lui-même, parce qu’il convenait que la
virginité fût honorée.
La chasteté des sens et
du cœur a la vertu d’approcher de Dieu l’homme qui la conserve, et d’attirer
Dieu vers lui ; c’est pourquoi, dans le moment solennel de la dernière Cène, de
cette Cène féconde qui devait se renouveler sur l’autel jusqu’à la fin des
temps, pour ranimer la vie dans les âmes et guérir leurs blessures, Jean fut
placé auprès de Jésus lui-même, et non seulement il eut cet honneur insigne,
mais dans ces derniers épanchements de l’amour du Rédempteur, ce fils de sa
tendresse osa reposer sa tête sur la poitrine de l’Homme-Dieu. Ce fut alors
qu’il puisa, à leur source divine, la lumière et l’amour ; et cette faveur, qui
était déjà une récompense, devint le principe de deux grâces signalées qui
recommandent spécialement saint Jean à l’admiration de toute l’Église.
En effet, la Sagesse
divine ayant voulu manifester le mystère du Verbe, et confier à l’écriture des
secrets que jusqu’alors aucune plume humaine n’avait été appelée à raconter,
Jean fut choisi pour ce grand œuvre. Pierre était mort sur la croix, Paul avait
livré sa tête au glaive, les autres Apôtres avaient successivement scellé leur
témoignage de leur sang ; Jean restait seul debout, au milieu de l’Église ; et
déjà l’hérésie, blasphémant l’enseignement apostolique, cherchait à anéantir le
Verbe divin, et ne voulait plus le reconnaître pour le Fils de Dieu,
consubstantiel au Père. Jean fut invité par les Églises à parler, et il le fit
dans un langage tout du ciel. Son divin Maître lui avait réservé, à lui, pur de
toute souillure, d’écrire de sa main mortelle des mystères que ses frères
n’avaient été appelés qu’à enseigner : le Verbe, Dieu éternel, et ce même Verbe
fait chair pour le salut de l’homme. Par là il s’éleva, comme l’Aigle, jusqu’au
divin Soleil ; il le contempla sans en être ébloui, parce que la pureté de son
âme et de ses sens l’avait rendu digne d’entrer en rapport avec la Lumière
incréée. Si Moïse, après avoir conversé avec le Seigneur dans la nuée, se
retira de ces divins entretiens le font orné de merveilleux rayons, combien
radieuse devait être la face vénérable de Jean, qui s’était appuyée sur le Cœur
même de Jésus, où, comme parle l’Apôtre, sont cachés tous les trésors de la
sagesse et de la science [7] ! combien lumineux ses écrits ! combien divin son
enseignement ! Aussi, ce type sublime de l’Aigle montré par Ezéchiel, et
confirmé par saint Jean lui-même dans sa Révélation, lui a-t-il été appliqué
par l’Église, avec le beau nom de Théologien que lui donne toute la tradition.
A cette première
récompense qui consiste dans la pénétration des mystères, le Sauveur joignit
pour son bien-aimé Disciple une effusion d’amour inaccoutumée, parce que la
chasteté, en désintéressant l’homme des affections grossières et égoïstes,
l’élève à un amour plus pur et plus généreux. Jean avait recueilli dans son
cœur les discours de Jésus : il en fit part à l’Église, et surtout il révéla le
divin Sermon de la Cène, où s’épanche l’âme du Rédempteur, qui, ayant aimé les
siens, les aima jusqu’à la fin [8]. Il écrivit des Épîtres, et ce fut pour dire
aux hommes que Dieu est amour [9] ; que celui qui n’aime pas ne connaît pas
Dieu [10] ; que la charité bannit la crainte [11]. Jusqu’à la fin de sa vie,
jusque dans les jours de son extrême vieillesse, il insista sur l’amour que les
hommes se doivent les uns aux autres, à l’exemple du Dieu qui les a aimés ; et
de même qu’il avait annoncé plus clairement que les autres la divinité et la
splendeur du Verbe, ainsi plus que les autres se montra-t-il l’Apôtre de cette
infinie charité que l’Emmanuel est venu allumer sur la terre.
Mais le Seigneur lui
réservait un don véritablement digne du Disciple vierge et bien-aimé. En
mourant sur la croix, Jésus laissait Marie sur la terre ; déjà, depuis
plusieurs années, Joseph avait rendu son âme au Seigneur. Qui veillerait donc
sur un si sacré dépôt ? qui serait digne de le recevoir ? Jésus enverrait-il
ses Anges pour garder et consoler sa Mère : car quel homme sur la terre
mériterait un tel honneur ? Du haut de sa croix, le Sauveur aperçoit le
disciple vierge : tout est fixé. Jean sera un fils pour Marie, Marie sera une
mère pour Jean ; la chasteté du disciple Ta rendu digne de recevoir un legs si
glorieux. Ainsi, suivant la belle remarque de saint Pierre Damien, Pierre
recevra en dépôt l’Église, Mère des hommes ; mais Jean recevra Marie, Mère de
Dieu. Il la gardera comme son bien, il remplacera auprès d’elle son divin Ami ;
il l’aimera comme sa propre mère ; il en sera aimé comme un fils.
Environné de tant de
lumière, réchauffé par tant d’amour, nous étonnerons-nous que Jean soit devenu l’ornement
de la terre, la gloire de l’Église ? Aussi, comptez, si vous pouvez, ses titres
; énumérez ses qualités. Parent du Christ par Marie, Apôtre, Vierge, Ami de
l’Époux, Aigle divin, Théologien sacré, Docteur de la Charité, fils de Marie,
il est encore Évangéliste par le récit qu’il nous a laissé de la vie de son
Maître et Ami ; Écrivain sacré par ses trois Épîtres inspirées de
l’Esprit-Saint ; Prophète par sa mystérieuse Apocalypse, qui renferme les
secrets du temps et de l’éternité. Que lui a-t-il donc manqué ? la palme du
Martyre ? On ne le saurait dire ; car, s’il n’a pas consommé son sacrifice, il
a néanmoins bu le calice de son Maître lorsque, après une cruelle flagellation,
il fut plongé dans l’huile bouillante, devant la Porte-Latine, à Rome. Jean fut
donc Martyr de désir et d’intention, sinon d’effet ; et si le Seigneur, qui le
voulait conserver dans son Église comme un monument de son estime pour la
chasteté et des honneurs qu’il réserve à cette vertu arrêta miraculeusement
l’effet d’un affreux supplice, le cœur de Jean n’en avait pas moins accepté le Martyre
dans toute son étendue.
Tel est le compagnon
d’Étienne, près du berceau dans lequel nous honorons l’Enfant divin. Si le
Protomartyr éclate par la pourpre de son sang, la blancheur virginale du fils
adoptif de Marie n’est-elle pas éblouissante au-dessus de celle de la neige ?
Les lis de Jean ne peuvent-ils pas marier leur innocent éclat à la vermeille
splendeur des roses de la couronne d’Étienne ? Chantons donc gloire au Roi
nouveau-né, dont la cour brille de si riantes et de si fraîches couleurs. Cette
céleste compagnie s’est formée sous nos yeux. D’abord nous avons vu Marie et
Joseph seuls dans l’étable auprès de la crèche ; l’armée des Anges a bientôt
paru avec ses mélodieuses cohortes ; les bergers sont venus ensuite avec leurs
cœurs humbles et simples ; puis, voici Étienne le Couronné, Jean le Disciple
chéri ; et en attendant les Mages, d’autres viendront bientôt accroître l’éclat
de la pompe, et réjouir de plus en plus nos cœurs. Quelle Naissance que celle
de notre Dieu ! Si humble qu’elle paraisse, combien elle est divine ! et quel
Roi de la terre, quel Empereur a jamais eu autour de son splendide berceau des
honneurs pareils à ceux de l’Enfant de Bethléhem ? Unissons nos hommages à ceux
qu’il reçoit de tous ces heureux membres de sa cour ; et si nous avons hier
ranimé notre foi, à la vue des palmes sanglantes d’Étienne, aujourd’hui
réveillons en nous l’amour de la chasteté, à l’odeur des célestes parfums que
nous envoient les fleurs de la virginale couronne de l’Ami du Christ.
A LA MESSE.
La sainte Église ouvre
les chants du divin Sacrifice par les paroles du livre de l’Ecclésiastique
qu’elle applique à saint Jean. Le Seigneur a placé son disciple bien-aimé sur
la chaire de son Église, pour lui faire proclamer les mystères. Dans ses
sublimes entretiens, il l’a rempli d’une sagesse infinie ; il l’a revêtu d’une
robe éclatante de blancheur, afin d’honorer sa virginité.
Dans la Collecte,
l’Église demande le don de la Lumière qui est le Verbe de Dieu, et dont saint
Jean a été le dispensateur par ses divins écrits. Elle aspire à posséder à
jamais cet Emmanuel qui est venu illuminer la terre, et qui a révélé à son
disciple les secrets célestes.
ÉPÎTRE
Cette suprême Sagesse est
le Verbe divin, qui est venu au-devant de saint Jean, en l’appelant à
l’apostolat. Ce Pain de vie dont elle l’a nourri est le Pain immortel de la
dernière Cène ; cette Eau d’une doctrine salutaire, c’est celle que le Sauveur
promettait à la Samaritaine, et dont il a été donné à Jean de se désaltérer à
longs traits dans sa source même, quand il reposa sur le Cœur de Jésus. Cette
force inébranlable est celle qu’il a fait paraître dans la garde vigilante et
courageuse de la chasteté, et dans la confession du Fils de Dieu en présence
des ministres de Domitien. Ce trésor que la divine Sagesse a amassé pour lui,
c’est cet ensemble de glorieuses prérogatives que nous avons énumérées. Enfin,
ce nom éternel est celui de Jean le Disciple bien-aimé.
ÉVANGILE.
Ce passage de l’Évangile
a beaucoup occupé les Pères et les commentateurs. On a cru y voir la
confirmation du sentiment de ceux qui ont prétendu que saint Jean a été exempté
de la mort corporelle, et qu’il attend encore, dans la chair, la venue du Juge
des vivants et des morts. Il n’y faut voir cependant, avec la plupart des
saints docteurs, que la différence des deux vocations de saint Pierre et de
saint Jean. Le premier suivra son Maître, en mourant, comme lui, sur la croix ;
le second sera réservé ; il atteindra une heureuse vieillesse ; et il verra
venir à lui son Maître qui l’enlèvera de ce monde par une mort tranquille.
Pendant l’Offrande,
l’Église célèbre les palmes fleuries du Disciple bien-aimé ; elle nous montre
autour de lui les générations de fidèles qu’il a enfantées, les Églises qu’il a
fondées, et qui se multipliaient autour de lui, comme les jeunes cèdres, sous
l’ombrage de leurs pères majestueux qui s’élèvent sur le Liban.
Les mystérieuses paroles
que nous avons lues, il y a peu d’instants, dans l’Évangile, reviennent ici, en
ce moment où le Prêtre et le peuple communient à la Victime du salut, comme une
assurance que celui qui mange de ce Pain, s’il meurt selon le corps, n’en vivra
pas moins pour attendre la venue du juge et rémunérateur suprême.
A VÊPRES.
On chante d’abord, comme
au jour de saint Étienne, les Antiennes et les Psaumes de Noël, après quoi,
l’Office de saint Jean reprend son cours.
Entendons maintenant les
diverses Églises proclamer la gloire de saint Jean, dans leurs éloges
liturgiques. Nous’ commencerons par la sainte Église Romaine, à qui nous
emprunterons cette belle Préface du Sacramentaire Léonien.
PRÉFACE.
C’est une chose digne et
juste, équitable et salutaire, de vous rendre grâces, Père tout-puissant, en ce
jour où nous vénérons la naissance de votre bienheureux Apôtre, Jean
l’Évangéliste. Ayant été appelé par notre Seigneur Jésus-Christ, votre Fils, il
laissa un père terrestre pour trouver un Père céleste. Il jeta loin de lui les
filets du siècle dans lesquels il était embarrassé, pour rechercher d’un cœur
affranchi les biens de l’éternité ; il abandonna sa barque agitée par les
flots, pour goûter la tranquillité dans le gouvernement de l’Église ; il
renonça à la pêche des poissons, pour retirer, par la ligne de la doctrine du
salut, les âmes plongées dans les abîmes du monde ; il cessa de sonder les
profondeurs de la mer, pour devenir le scrutateur des secrets divins. Il s’est
élevé jusqu’à reposer sur la poitrine du Sauveur lui-même, au festin sacré de
la Cène mystique. Le Seigneur, attaché à la Croix, le subrogea en sa place pour
être le fils de la Vierge-Mère ; et Jean prêcha avec plus de lumière que les
autres écrivains sacrés, le Verbe qui, au commencement, était Dieu en Dieu.
L’Église de Milan, dans
son Missel Ambrosien, chante ainsi la gloire du Disciple bien-aimé :
C’est une chose digne et
juste, équitable et salutaire, de vous rendre grâces, Dieu éternel, quand nous
honorons les mérites du bienheureux Jean l’Evangéliste. Notre Seigneur
Jésus-Christ, non seulement le favorisa toujours d’une particulière distinction
; mais comme il était sur la croix, il le substitua à soi-même, dans sa
tendresse, pour être le fils de Marie, qu’il lui légua en héritage. Lai divine
bonté l’éleva jusqu’à ce degré d’honneur, que de pêcheur, elle le fit disciple,
et, surpassant pour lui la mesure des mystères du salut de l’homme, le rendit
capable de contempler, par son intelligence, et de proclamer par sa voix, plus
que les autres Apôtres, la Divinité éternelle de votre Verbe.
Le Missel Mozarabe
consacre à notre saint Apôtre et Evangéliste l’Oraison suivante
ORAISON.
Fils engendré du Dieu
souverain et non engendré, qui avez ouvert à votre bien-aimé Apôtre Jean les
divins secrets de votre cœur, lorsque, reposant sur votre poitrine, il lui fut
permis d’y puiser les eaux, vives de son Évangile : daignez nous regarder
favorablement, afin que, par vous, nous connaissions les choses secrètes, et
que, par vous, nous accomplissions le bien qui nous est manifesté.
Dévoilez-nous les mystères cachés dans votre sein, afin que nous puissions
comprendre l’infirmité de notre condition, et parvenir à la connaissance de
votre divinité. Manifestez-nous sur vous-même ce que nous devons aimer ; et
indiquez-nous, sur nous-mêmes, ce que nous devons corriger. Par le suffrage de
ce disciple bien-aimé, que nos mœurs deviennent plus pures, que la peste soit
éloignée, que les maladies soient dissipées, que le glaive soit repoussé. Que
tout ce qui est contraire à la foi chrétienne soit détruit ; que tout ce qui
lui est favorable prenne de l’accroissement. Que la famine s’éloigne, que les
discussions s’apaisent, que les fauteurs de l’hérésie soient confondus. Que la
terre soit féconde en moissons ; que nos âmes soient ornées de vertus ; enfin
que l’ensemble de tous les biens nous advienne ; en sorte que, fidèlement
attachés a votre service, ô notre Dieu ! Nous usions de vos dons sans péché,
et, après cette vie, nous jouissions des délices de votre éternelle possession.
Amen.
L’Hymne de la Liturgie de
Milan, que nous donnons ci-après, est attribuée à saint Ambroise ; elle en est
digne par la majesté de la diction et la grandeur des pensées.
HYMNE.
Illustre par l’amour que
lui porta le Christ, Jean, l’enfant du Tonnerre, révéla, de sa bouche sacrée,
les secrets de Dieu.
D’abord, il nourrit la
vieillesse de son père par la pêche du poisson ; un jour qu’il voguait sur
l’onde agitée, la foi vint lui donner l’immutabilité.
Il a lancé sa ligne dans
les profondeurs, il a retiré le Verbe même de Dieu ; il a jeté ses filets dans
les ondes éternelles, il a levé Celui qui est la vie de tous.
La Foi pieuse est le
poisson véritable qui surnage sur la mer du monde ; elle s’appuie sur le sein
du Christ, et parle ainsi dans l’Esprit-Saint :
« Au commencement était
le Verbe, et le Verbe était en Dieu, et le Verbe était Dieu. Il était au
commence cernent en Dieu.
« Toutes choses par lui
ont été faites. » Que la louange de Jean retentisse, qu’on lui offre les
lauriers de l’Esprit-Saint ; qu’il soit couronné pour ses divins écrits.
Le martyre a été commun à
un grand nombre de fidèles ; cette effusion du sang lave le péché ; mais il est
quelque chose au-dessus de la mort des Martyrs, c’est d’avoir révélé ce qui
fait les Martyrs.
Toutefois il fut lié un
jour par les impies, et plongé dans l’huile bouillante. Ce bain enleva la
poussière du monde, et Jean demeura vainqueur de l’ennemi.
Gloire à vous, Seigneur,
qui êtes né de la Vierge ; gloire au Père et au Saint-Esprit, dans les siècles
éternels.
Amen.
Nous donnerons maintenant
quelques strophes des Cantiques que l’Église grecque, dans son langage pompeux,
consacre à la louange de saint Jean, dont elle célèbre la fête le 26 septembre.
Venez, Fidèles,
couronnons aujourd’hui de cantiques divins l’abîme de la Sagesse, l’écrivain
des dogmes orthodoxes, Jean le glorieux, le bien-aimé ; car c’est lui qui a
tonné : Le Verbe était au commencement. C’est pourquoi il a paru comme une voix
de tonnerre, illuminant le monde par son Évangile, illustre maître de la
sagesse.
Tu as paru vraiment, aux
yeux de tous, le grand ami de cœur du Christ maître : car tu t’es appuyé sur sa
poitrine, et là, tu as puisé les dogmes de sagesse dont, ô divin prêcheur de
Dieu, tu as enrichi toute la terre, laquelle l’aimable Église du Christ
possède, et orne maintenant avec allégresse.
Réjouis-toi, ô vrai
théologue ! réjouis-toi, fils très aimable de la Mère du Seigneur ; car, debout
au pied delà croix du Christ, tu as entendu la voix divine du Maître qui te
criait : Voici maintenant ta mère. C’est pourquoi nous te rendons de dignes
louanges, comme au bien-aimé et grand Apôtre du Christ.
Le contemplateur des
révélations ineffables, l’interprète des sublimes mystères de Dieu, le fils de
Zébédée, écrivant pour nous l’Évangile du Christ, nous a appris à discourir
théologiquement sur le Père, le Fils et le Saint-Esprit.
Lyre aux célestes
cantiques, touchée par Dieu lui-même, écrivain mystique, bouche aux paroles
divines, il chante avec douceur le Cantique des cantiques, et prie pour notre
salut.
Exaltons par de
nombreuses acclamations, ô race des mortels, célébrons le Fils du tonnerre, le
fondement des divines paroles, le guide sacré de la théologie, le premier
prêcheur de la vraie sagesse, Jean le bien-aimé, le disciple vierge.
Les fleuves de la
théologie jaillirent de ta bouche vénérable, ô Apôtre ! et l’Église de Dieu,
qui s’y désaltère, adore, ô orthodoxe, la Trinité consubstantielle ; et
maintenant, ô Jean le théologue, fais par tes prières que nos âmes soient
affermies et qu’elles soient sauvées.
Le noble rejeton de la
pureté, le parfum d’agréable odeur, nous est apparu en la présente solennité ;
crions-lui donc : O toi qui as reposé sur la poitrine du Seigneur ! toi qui as
comme fait distiller sur le monde le Verbe divin, ô Jean, Apôtre ! toi qui as
gardé la Vierge comme la prunelle de l’œil, demande pour nous au Christ une
grande miséricorde.
La sommité des Apôtres,
la trompette de la théologie, le guide spirituel qui a soumis à Dieu l’univers,
venez, fidèles, célébrons son bonheur : c’est le très illustre Jean, transporté
de la terre et non enlevé à la terre ; mais vivant et attendant le second et
terrible avènement du Seigneur, auquel, pour assister sans reproches, nous qui
célébrons ta mémoire, daigne nous recommander, ô ami mystique du Christ, toi
qui amoureusement reposas sur sa poitrine.
Nous terminerons, suivant
notre usage, cet ensemble de louanges à la gloire de saint Jean, par une
Séquence du moyen âge des Églises d’Occident, que nous emprunterons au recueil
de l’abbaye de Saint-Gall. Elle est de la composition de Notker, et a été,
pendant de longs siècles, en usage dans nos Missels Romains-Français.
SÉQUENCE.
Jean, disciple vierge,
tant aimé de Jésus !
C’est toi qui, par son
amour, as laissé dans ta barque ton père selon la chair ;
Toi qui, pour suivre le
Messie, as dédaigné le cœur d’une jeune épouse ;
Toi qui méritas de goûter
les eaux sacrées qui jaillissent du cœur de ce Messie ;
Toi qui, sur cette terre,
as contemplé la gloire du Fils de Dieu :
Cette gloire qu’il n’est
donné de voir, et nous le croyons ainsi, qu’aux seuls Saints dans la vie
éternelle.
C’est toi que le Christ,
sur sa croix triomphale, donna pour gardien à sa Mère.
Vierge, tu reçus sous ta
garde la Vierge ; et elle fut commise à tes soins.
Captif dans un cachot,
brisé par les fouets, tu t’es réjoui de rendre témoignage au Christ.
C’est encore toi qui
ressuscitas les morts, et qui, par le nom de Jésus, as vaincu le poison.
A toi, le Père suprême
révèle son Verbe caché, plus qu’aux autres mortels.
Toi donc, par d’assidues
prières, recommande-nous tous à Dieu,
O Jean, cher au Christ !
Amen.
Disciple chéri de
l’Enfant qui nous est né, combien votre félicité est grande ! combien admirable
est la récompense de votre amour et de votre virginité ! En vous s’est
accomplie la parole du Maître : Heureux ceux dont le cœur est pur, car ils
verront Dieu. Et non seulement vous l’avez vu, ce Dieu-Homme, mais vous avez
été son Ami, vous avez reposé sur son cœur. Jean-Baptiste tremble d’étendre sa
main pour plonger dans le Jourdain sa tête divine ; Madeleine, assurée par
lui-même d’un pardon immense comme son amour, n’ose lever la tête, et s’arrête
à ses pieds ; Thomas attend son ordre pour oser mettre son doigt dans les
cicatrices de ses plaies : et vous, en présence de tout le Collège Apostolique,
vous prenez auprès de lui la place d’honneur, vous appuyez votre tête mortelle
sur son sein. Et non seulement vous jouissez de la vue et delà possession de ce
Fils de Dieu dans la chair ; mais, parce que votre cœur est pur, vous volez
avec la rapidité de l’aigle, et vous fixez d’un regard assuré le Soleil de
Justice, au sein même de cette lumière inaccessible qu’il habite éternellement avec
le Père et l’Esprit-Saint.
Tel est donc le prix de
la fidélité que vous lui avez montrée en conservant pour lui, pur de toute
atteinte, le précieux trésor de la chasteté. Souvenez-vous de nous, ô vous le
favori du grand Roi ! Aujourd’hui, nous confessons la divinité de ce Verbe
immortel que vous nous avez fait connaître ; mais nous voudrions aussi
approcher de lui, dans ces jours où il se montre si accessible, si humble, si
plein d’amour, sous les livrées de l’enfance et de la pauvreté. Hélas ! nos
péchés nous retiennent ; notre cœur n’est pas pur, comme le vôtre ; nous avons
besoin d’un protecteur qui nous introduise à la crèche de notre Maître [12].
Pour jouir de ce bonheur, ô bien-aimé de l’Emmanuel, nous espérons en vous.
Vous nous avez dévoilé la divinité du Verbe dans le sein du Père ;
conduisez-nous en présence du Verbe fait chair. Que par vous nous puissions
entrer dans l’étable, nous arrêter auprès de la crèche, voir de nos yeux,
toucher de nos mains le doux fruit de la vie éternelle. Qu’il nous soit donné
de contempler les traits si pleins de charmes de Celui qui est notre Sauveur et
votre Ami, d’entendre les battements de ce cœur qui vous a aimé et qui nous
aime ; de ce cœur qui, sous vos yeux, fut ouvert parle fer delà lance, sur la
croix. Obtenez que nous demeurions près de ce berceau, que nous ayons part aux
faveurs du céleste Enfant, que nous imitions comme vous sa simplicité.
Enfin, ô vous qui êtes le
fils et le gardien de Marie, présentez-nous à votre Mère qui est aussi la
nôtre. Qu’elle daigne, à votre prière, nous communiquer quelque chose de cette
tendresse avec laquelle elle veille près du berceau de son divin Fils ; qu’elle
voie en nous les frères de ce Jésus que ses flancs ont porté, qu’elle nous
associe à l’affection maternelle qu’elle a ressentie pour vous, heureux
dépositaire des secrets et des affections de l’Homme-Dieu.
Nous vous recommandons
aussi l’Église de Dieu, ô saint Apôtre ! Vous l’avez plantée, vous l’avez
arrosée, vous l’avez embaumée de la céleste odeur de vos vertus, vous l’avez
illuminée de vos divins enseignements ; priez maintenant que toutes ces grâces
qui sont venues par vous, fructifient jusqu’au dernier jour ; que la foi brille
d’un nouvel éclat, que l’amour du Christ se ranime dans les cœurs, que les
mœurs chrétiennes s’épurent et refleurissent, et que le Sauveur des hommes,
quand il nous dit, par les paroles de votre Évangile : Vous n’êtes plus mes
serviteurs, mais mes amis, entende sortir de nos bouches et de nos cœurs une
réponse d’amour et de courage qui l’assure que nous le suivrons partout, comme
vous l’avez suivi.
[6] Johan. XV, 13.
[7] Col. II, 3.
[8] Johan. XIII, 1.
[9] I Johan. IV, 8.
[10] Ibid.
[11] Ibid. 18.
[12] Isai. I, 3.
Le
Maître de Rohan. Lamentation de la Vierge Marie, Heures de la Croix (f.
135, Pl. 57), 1435
Bhx Cardinal
Schuster, Liber Sacramentorum
Station à
Sainte-Marie-Majeure.
De toutes les fêtes
d’Apôtres qui faisaient anciennement partie du cycle de Noël, la seule qui soit
demeurée est celle de saint Jean, jadis unie, en Orient, à celle de saint
Jacques, premier évêque de Jérusalem. La station a lieu dans la basilique
Libérienne, parce que l’église du Latran est dédiée au Sauveur. En effet, à
saint Jean évangéliste et à saint Jean-Baptiste, étaient dédiés seulement deux
petits oratoires, à droite et à gauche du baptistère ; le pape Hilaire les
avait érigés en mémoire du péril auquel il échappa quand il se déroba par la
fuite aux violences des partisans de Dioscure, lors du latrocinium Ephesinum.
La basilique de Saint-Jean devant la porte Latine est d’origine postérieure et
ne fut comprise que très tardivement dans la liste des églises stationnales ;
restait donc le temple Libérien qui, soit à cause de la Crèche du Sauveur, soit
en raison des mosaïques de Sixte III commémorant le Concile d’Éphèse, tenu
précisément près du sépulcre de l’Évangéliste, semblait le plus adapté pour la
célébration de la station en l’honneur de saint Jean.
Dans la suite, l’oratoire
du Latran dédié à l’Évangéliste acquit une grande importance, et il n’est pas
impossible que les deux messes marquées pour ce jour dans le Sacramentaire
léonien ne se réfèrent vraiment à deux stations distinctes, l’une à
Sainte-Marie-Majeure, et l’autre au baptistère du Latran.
Jusqu’au XIe siècle, les
stations romaines se déroulèrent régulièrement avec leurs solennels rites
traditionnels ; mais après cette époque les schismes et les luttes des factions
ayant empêché les papes d’y prendre part en personne, les Ordines postérieurs
prescrivent que la fête de saint Jean, comme beaucoup d’autres, soit célébrée
simplement dans la chapelle papale. Un cardinal chantait la messe, et l’un des
procureurs des nouveaux ordres mendiants prononçait l’homélie en présence du
Pontife qui revêtait le pluvial écarlate et la mitre. Aux secondes
vêpres—admises fort tard à Rome, tandis qu’à l’origine les vêpres étaient le
prélude de l’office de vigile, précédant, et non pas suivant, les grandes
solennités — intervenaient le clergé palatin, les commensaux du Pape, les auditeurs
de palais, les sous-diacres, les acolytes et les chapelains.
L’introït de la messe
reflète l’usage des orientaux, qui attribuent à Jean le titre de « théologien »
parce qu’il pénétra plus profondément que tout autre mortel les mystères de la
Divinité. Jean fut le disciple de prédilection de Jésus, et, en conséquence, le
divin Maître n’eut pour lui aucun secret : la vie intime et ineffable de
l’auguste Trinité, les battements d’amour du Cœur du Verbe incarné, l’histoire
future de l’Église et les destinées finales du monde, la liturgie de l’Église
triomphante, l’Aigle de Pathmos contempla tout cela dans la lumière divine,
vrai « fils du tonnerre » qui, dans les courtes pages de son Évangile et de
l’Apocalypse, nous a laissé un traité théologique achevé, une histoire de
l’éternelle Divinité. C’est donc avec raison que l’Église répète aujourd’hui
dans l’introït, à la louange de Jean, ces paroles de l’Ecclésiastique (xv, 5) :
« II ouvrit ses lèvres en présence de l’Assemblée, parce que le Seigneur l’avait
rempli de l’esprit de sagesse et d’intelligence, l’ornant de gloire comme d’un
manteau. » Le psaume 91 vient ensuite, où l’on parle de la félicité de ceux qui
célèbrent Yahweh et chantent ses louanges sur le psaltérion.
La collecte implore du
Seigneur une plus grande abondance de lumière intérieure, afin que, en
approfondissant les enseignements du bienheureux apôtre Jean, on obtienne la
grâce de l’éternelle béatitude. Le lectionnaire de Würzbourg indique pour
aujourd’hui, comme pour les plus grandes solennités de l’année, aux deux messes
de la fête de saint Jean évangéliste, une double leçon avant l’Évangile [13]. A
la première messe, la lecture de l’Ancien Testament est identique à celle que
nous faisons dans le missel actuel, tandis que la lecture du Nouveau est tirée
de la lettre de saint Paul aux Éphésiens (I, 3-8). A la seconde messe, que le
Léonien nous a conservée, — avec ses magnifiques oraisons et sa splendide
préface, — la péricope de l’Ancien Testament est empruntée au livre de la
Sagesse (ch. X) tandis que la seconde lecture provient de l’épître aux
Éphésiens (II, 19-22) ; cette insistance n’est peut-être pas sans motif, quand
on pense aux relations qui existent entre Éphèse, saint Jean et la basilique
Libérienne, souvenir votif, à Rome, du grand Concile réuni en Asie près de la
tombe de l’Évangéliste.
La lecture de
l’Ecclésiastique (XV, 1-6) de ce jour — on attribue en général, dans le missel,
au livre de la Sagesse, tous les écrits sapientiaux, tels que l’Ecclésiastique,
les Proverbes, le Cantique des cantiques, etc. — nous fait l’éloge du vrai sage
qui, élevant son édifice spirituel sur le fondement inébranlable de la sainte
crainte de Dieu, opère le bien et pratique la justice. Alors la grâce se
déverse librement sur cette âme, si bien disposée. Le Seigneur va au-devant du
juste et se l’unit comme l’époux à l’épouse, il éclaire son intelligence, lui
confère le don de la vraie sagesse, en sorte qu’il illumine des,, rayons de sa doctrine
l’Église tout entière.
Le répons-graduel est
tiré de l’Évangile de saint Jean (XXI, 23) là où est rapportée la croyance
populaire de cette première génération chrétienne d’Asie, qui ne voulait pas
que le disciple bien-aimé de Jésus mourût avant la Parousie. D’autre part, le
grand âge de l’apôtre semblait accréditer cette opinion, aussi Jean, dans le
dernier chapitre de son évangile, comme en une ultime addition, voulut
rectifier cette interprétation erronée des paroles du Sauveur : « Si je voulais
qu’il demeurât ainsi jusqu’à ce que je vienne, que t’importerait ? » Jésus les
avait prononcées comme une simple hypothèse : « Si je voulais » ; mais dans les
diverses relations orales de cet épisode, la particule conditionnelle et
hypothétique « si » fut facilement négligée, en sorte que Jean se trouva dans
la nécessité de rectifier l’équivoque, remettant les choses au point.
Le verset alléluiatique
(Joan., XXI, 24) est la continuation du texte précédent. Les Églises d’Asie qui
avaient prié et jeûné pour que l’Évangéliste composât son livre inspiré,
s’associent maintenant à lui et le présentent au monde comme le véritable
auteur du quatrième évangile. C’est le démenti anticipé, donné à tous ces
systèmes imaginés par l’exégèse rationaliste actuelle, qui prétend soustraire à
saint Jean la paternité du saint Évangile, ou lui dénier une base historique
sérieuse.
La lecture évangélique
(Ioan., XXI, 20-24) est aujourd’hui comme préparée par les chants qui suivent
l’Épître. Pierre et Jean sont liés entre eux par une affection toute
particulière, et, malgré la diversité de leurs caractères, ils ont de nombreux
points de ressemblance. C’est pourquoi l’Évangile nous les montre presque
toujours ensemble, dans les voyages apostoliques, lors de la préparation du
banquet pascal, dans la maison du Pontife, à la pêche sur la mer de Tibériade,
à la prière vespérale au temple, etc. Maintenant Jésus, après le repas sur les
rives du lac de Génésareth, prend Pierre à part pour lui annoncer son sort
final ; Jean, par délicatesse, n’ose interrompre importunément leur colloque et
se tient à l’écart ; mais son compagnon, qui comprend son désir, lui rend à
présent l’échange du bon service qu’il lui a prêté à la dernière Cène, quand,
au moyen du disciple bien-aimé, il interrogea le Seigneur pour savoir qui était
le traître. « Seigneur, dit Pierre, et de celui-ci qu’en sera-t-il ? » Le divin
Maître répondit en faisant allusion à la diversité des vocations, des fonctions
et des grâces dans l’Église : « Si je veux qu’il demeure ainsi jusqu’à ma
venue, que t’importe ? Toi, suis-moi. » Il voulait dire que les obligations et
les vertus d’autrui ne doivent pas nous distraire de l’application aux devoirs
de notre charge et de notre état. C’est cela que le Seigneur veut de nous, et
non pas ce que les autres peuvent faire.
Le verset de l’offertoire
provient du psaume 21 et compare le juste à un palmier en fleurs et au cèdre
gigantesque, qui couronne les sommets du Liban.
Dans la collecte sur les
oblations nous prions le Seigneur de les accueillir favorablement, en la
solennité d’un si puissant intercesseur, en qui nous mettons toute notre
espérance.
Le verset de la Communion
revient à l’équivoque des premiers fidèles, à savoir que le disciple bien-aimé
ne mourrait pas. Non, tel n’est pas le sens de la promesse de Jésus aux âmes
aimantes, et surtout à celles qui se nourrissent de son Sacrement
eucharistique. La mort exercera ses droits passagers sur leur corps, mais la
grâce nourrira l’esprit en vue de la vie immortelle, et cette vie immortelle
mondera un jour si puissamment l’âme, qu’elle arrachera la dépouille périssable
aux lacets de la mort, pour la rendre participante de son état bienheureux.
Le passage évangélique de
la messe de ce jour contient une preuve importante de l’authenticité du
quatrième Évangile, aujourd’hui en butte à la critique rationaliste ; il est
opportun de toujours mieux faire valoir cette preuve. Si Jean doit demeurer
toujours jeune et robuste, jusqu’à la seconde venue de Jésus, — ainsi
raisonnaient les fidèles des dix dernières années du Ier siècle, — cela veut
dire que le jour de la Parousie le trouvera encore vivant. Or une semblable
équivoque n’était pas possible avant la mort de tous les autres apôtres, qui ne
pouvaient certes pas s’être mépris sur le sens des paroles du Maître, et en
auraient rectifié l’interprétation, ni après la mort de Jean, qui aurait ruiné
tout le crédit de cette croyance. Il ne reste donc, comme période de formation
de cette interprétation étrange, que le dernier quart du Ier siècle, temps
auquel saint Jean pouvait encore avoir intérêt à dénoncer l’équivoque. Donec
veniam se rapporte donc à la parousie seulement en un sens conditionnel,
c’est-à-dire si Jésus en avait ainsi décidé.
La robuste vieillesse de
l’Évangéliste convenait d’ailleurs fort bien à sa virginité sans tache. Si, en
effet, l’état conjugal est destiné à assurer la conservation de l’espèce contre
l’infirmité de la chair qui tend à tomber en poussière, la virginité, au
contraire, exprime l’état des saints dans la gloire éternelle, alors que,
n’étant plus sujets à la faiblesse et à aucune corruption corporelle, ils sont
exempts de la nécessité de contracter aucun lien conjugal : In resurrectione
autem non nubent neque nubentur, sed erunt sicut Angeli Dei in cœlo...
[13] 9 : IN NAT SCI
IOHANNIS EUAG lec lib sapientiae salomonis. Qui timet dm faciet bona et qui
contentus est iustitiae adpraehendit illam usq. et nomine aeterno hereditauit
illam.
10 : IN NAT SCI IOHANNIS
EUANG lec lib sapientiae salomonis. Iustum deducit per uias rectas usq. et
dedit illi claritaem aeternam dns ds nr.
11 : IN NAT SCI IOHANNIS
EUANG lec epist beati pauli apost ad ephess. FF benedictus ds et pater dni ni
ihu xpi usq. habundauit in nobis per ihm xpm dnm nm.
12 : UNDE SUPRA lec epist
beati pauli apost ad ephessios FF iam non estis hospites et aduenae usq.
habitaculum di in spu sco...
Jean
Fouquet (1410–), Saint Jean à Pathmos. Heures d'Étienne Chevalier, Ms.71,
circa 1452, 16.5 x 12, Condé Museum. L'apôtre et évangéliste Jean aurait,
selon la légende, écrit le livre de l'Apocalypse exilé sur l'île grecque de
Pathmos. Il est représenté écrivant assis sur un petit îlot, un aigle, son
symbole, à ses côtés. Les arbres derrières lui sont étagés de manière à créer
une perspective ouverte sur un paysage imaginaire. Au premier plan, sont
représentés deux putti tenant un cartouche avec une initiale et un texte aujourd'hui
masqué, ainsi qu'un écu contenant le nom du commanditaire : « Maistre
Estienne Ch[eva]l[ie]r » et son monogramme « EE ». Cette
miniature illustrait le début des extraits des évangiles du livre d'heures. Ancien
livre d'heures commandé par Étienne Chevalier, trésorier du roi Charles VII.
Démembré et les miniatures découpées au début du XVIIIe siècle puis montées sur
une planchette de bois par un menuisier encadreur parisien vers 1790. Propriété
de Georg Brentano puis acquis auprès de son fils par Henri d'Orléans, duc
d'Aumale en 1891. Donné à l'Institut de France. Présenté dans le Santuario du
musée depuis 1897, interdit de sortie du château de Chantilly en raison des
conditions du don du duc d'Aumale. Nicole Reynaud, Jean Fouquet - Les
Heures d’Étienne Chevalier, Dijon, Faton, 2006, 280 p. (ISBN 2-87844-076-5)
Dom Pius Parsch, le Guide
dans l’année liturgique
« C’est ce Jean qui, à la
dernière Cène, reposa sur la poitrine du Seigneur, heureux l’Apôtre auquel les
secrets célestes ont été révélés » (Ant. Magn. et Ben.).
1. Saint Jean. — C’est le
virginal ami du Christ qui, à la dernière Cène, reposa sur la poitrine de son
Maître et y puisa l’amour et la connaissance des plus sublimes mystères, ce qui
lui valut une place si brillante dans l’Église ! Au pied de la Croix, il reçut,
comme legs précieux de son Maître, sa virginale Mère. Il a donné à l’Église son
merveilleux évangile, dans lequel, semblable à l’aigle (son symbole), il
s’élève jusqu’aux hauteurs sublimes de la divinité. Combien précieux sont, par
exemple, les discours d’adieu du Seigneur à la dernière Cène ! Il nous a laissé
le seul livre prophétique du Nouveau Testament, l’Apocalypse, le livre du
Jugement dernier. Nous y voyons, dans des images impressionnantes, une série
nettement déterminée de châtiments successifs que Dieu fait tomber sur le
monde. Ces châtiments avec la catastrophe finale s’unissent pour former une
grandiose image du jugement de Dieu. Jean est le seul Apôtre qui soit mort de
mort naturelle. Il fut cependant martyr par la volonté et la profession de foi.
A la fin de sa vie (vers l’an 100 après J.-C.), il fut jeté dans l’huile
bouillante (cf. 6 mai) et « but le calice du Seigneur ».
« Comme le saint
évangéliste qui vivait à Éphèse, dans son âge très avancé, était porté à
l’église par ses disciples et ne pouvait plus faire de longs discours, il avait
coutume, dans les réunions, de répéter toujours les paroles suivantes : Mes
petits enfants, aimez-vous les uns les autres. Enfin, les disciples et les
frères qui étaient présents, ennuyés de l’entendre toujours répéter le même discours,
lui dirent : Maître, pourquoi répètes-tu toujours la même chose ? Alors il leur
fit la réponse suivante, bien digne de saint Jean : « parce que c’est le
précepte du Seigneur et si vous observez seulement cela, cela suffit. » «
Soixante-huit ans après la Passion de son Maître, il mourut dans un âge avancé.
Dans le voisinage de la ville qu’on vient de nommer il trouva son dernier repos
» (Martyrologe).
2. L’Office, d’une beauté
et d’une délicatesse extrêmes, respire l’amour et l’innocence. Les répons de la
fête chantent les divers aspects de la personnalité de saint Jean : le
bien-aimé du Seigneur, l’Évangéliste, l’auteur de l’Apocalypse, l’apôtre
virginal, le docteur de l’Église, l’Apôtre reposant sur la poitrine du
Seigneur. Dans les leçons : « Jésus aimait ce disciple, car le privilège
spécial de la virginité le rendait digne d’un plus haut amour. Dans l’innocence
virginale, il fut choisi comme disciple par le Seigneur et il garda cette
innocence jusqu’à la mort. Suspendu à la croix, proche de la mort, le Seigneur
lui confia sa Mère, sa Mère Vierge au disciple vierge » (Rép.).
« Vénérable est saint
Jean qui pendant la Cène reposa sur la poitrine du Seigneur, A lui, sur la
Croix, le Christ a confié sa Mère, sa Mère vierge au disciple vierge. Lui, le disciple
vierge, le Seigneur l’a choisi et l’a aimé de préférence à tous les autres
disciples. » (Rép.).
Dans les leçons du
premier Nocturne nous entendons le commencement de la première Épître de saint
Jean, dans laquelle l’Apôtre bien-aimé nous laisse entrevoir son âme remplie
d’amour (le commencement vaut pour l’ensemble). Dans le troisième Nocturne,
saint Augustin voit dans les deux Apôtres Pierre et Jean les symboles de
l’Église de la terre et de l’Église du ciel : « L’Église connaît une double vie
qui lui est prêchée et recommandée par Dieu ; de ces deux vies, l’une est dans
la foi, l’autre dans la contemplation ; l’une dans le temps de pèlerinage,
l’autre dans l’éternité de la demeure ; l’une dans le travail, l’autre dans le
repos ; l’une dans la voie, l’autre dans la patrie ; l’une dans l’occupation
active, l’autre dans la récompense de la contemplation ; l’une se détourne du
mal et fait le bien, l’autre n’a pas de mal dont elle doive se défendre, elle
ne connaît qu’un grand bien pour en jouir ; l’une combat contre l’ennemi,
l’autre règne sans ennemi... L’une est bonne, mais encore malheureuse, l’autre
est meilleure et heureuse. La première est représentée par l’Apôtre Pierre,
l’autre par Jean... ».
3. La messe (In medio). — La liturgie de la messe est un peu âpre. Après la poésie de Noël et celle de la prière des Heures, nous désirerions plus de sentiments. Cependant, sous l’écorce amère, on découvre un noyau succulent, L’église de station est Sainte-Marie Majeure. Le choix de cette église se comprend, puisque saint Jean fut donné comme fils à la Sainte Vierge. Introït (qui est celui du commun des docteurs) convient en premier lieu à saint Jean. Par ses écrits, saint Jean est pour tous les temps le grand docteur de l’Église. Songeons seulement combien de fois saint Jean nous parle dans la liturgie. Ici encore, considérons la liturgie sous son aspect dramatique. En la personne du prêtre, saint Jean s’avance à travers le milieu de l’église, vers l’autel. L’Oraison prie aujourd’hui pour l’Église : « Éclairée par la doctrine de notre saint, puisse-t-elle parvenir aux dons éternels. » (C’est là une vraie oraison liturgique qui ne considère pas les particuliers, mais le grand ensemble, le corps mystique de Jésus-Christ). Il faut également entendre la leçon d’une manière plus profonde : la Mère honorable (la Sagesse) est de nouveau l’Église qui rencontre ses enfants, en ce moment, à la messe et les nourrit du pain de vie et de l’eau de la sagesse dans l’Eucharistie. (Nous sommes à Sainte-Marie Majeure. La Mère de Dieu rencontre son fils saint Jean. Marie est le symbole de l’Église et saint Jean le symbole des fidèles). La leçon nous fait mieux comprendre l’Introït. On y applique à tous les élèves de la Sagesse, c’est-à-dire aux disciples de l’Église, ce qui, dans l’Introït, a été dit de saint Jean. Nous voyons une fois de plus que saint Jean est notre symbole et notre modèle. L’Évangile aussi nous étonne un peu : nous aurions peut-être attendu un autre épisode de la vie de l’Apôtre. Cependant le Graduel et la Communion nous apprennent quelle pensée a dirigé la liturgie dans son choix, c’est la parole du Christ : « Je veux qu’il reste ainsi jusqu’à ce que je revienne (donec venio). C’est le leitmotiv de la messe. Rappelons-nous que pendant tout l’Avent nous avons attendu le Roi « à venir » et qu’à Noël nous avons chanté plein de joie : « il est venu » (Off. I. Messe). En la personne du virginal saint Jean, l’Église va au-devant du Roi qui est venu. — Aujourd’hui, dans certaines régions, on bénit et on fait boire le vin de saint Jean : (« Bois l’amour de saint Jean »).
SOURCE : http://www.introibo.fr/St-Jean-27-decembre#nh13
Piero della Francesca (1415–1492),
Polyptych of Saint Augustine: Saint John the Evangelist, tempera on panel, circa
1460, 132 x 58, The Frick Collection, New
York City
Also
known as
Apostle of Charity
Beloved Apostle
Beloved Disciple
Giovanni Evangelista
John the Beloved
John the Divine
John the Evangelist
John the Gospeller
John the Theologian
8 May (Greek
Orthodox)
Profile
Son of Zebedee and
Salome. Fisherman.
Brother of Saint James
the Greater, and called one of the Sons of Thunder. Disciple of Saint John
the Baptist. Friend of Saint Peter
the Apostle. Called by Jesus during the first year of His ministry,
and traveled everywhere
with Him, becoming so close as to be known as the beloved disciple. Took
part in the Last Supper. The only one of the Twelve not to forsake the Saviour
in the hour of His Passion, standing at the foot of the cross. Made guardian
of Our
Lady by Jesus, and he took her into
his home. Upon hearing of the Resurrection, he was the first to reach the tomb;
when he met the risen Lord at the lake of Tiberias, he was the first to
recognize Him.
During the era of the
new Church,
he worked in Jerusalem and
at Ephesus.
During Jesus’ ministry, he tried to block a Samaritan from
their group, but Jesus explained the open nature of the new Way, and he worked
on that principle to found churches in Asia
Minor and baptizing converts in Samaria. Imprisoned with Peter for preaching after Pentecost. Wrote the
fourth Gospel, three Epistles, and possibly the Book of Revelation. Survived
all his fellow apostles.
Traditional stories:
Emperor Dometian had him
brought to Rome, beaten, poisoned,
and thrown into a cauldron of boiling oil, but he stepped out unharmed and was
banished to Patmos instead. This is commemorated by the feast of Saint
John before the Latin Gate.
When John was en route
to preach in
Asia, his ship was wrecked in
a storm;
all but John were cast ashore. John was assumed dead,
but two weeks later the waves cast him ashore alive at the feet of his disciple
Prochoros.
When John denounced idol worship
as demonic, followers of Artemis stoned him; the rocks turned and hit the
throwers.
He prayed in
a temple of Artemis; fire from heaven killed 200
men who worshipped the idol.
When the remaining group begged for mercy, he raised the 200 from the dead;
they all converted and
were baptized.
Drove out a demon who
had lived in a pagan temple
for 249 years.
Aboard ship, he purified
vessels of sea water for drinking.
Ceonops, a magician,
pretended to bring three dead people
come to life; the “people” were actually demons who
mimicked people so the magician could turn people away from Christ.
Through prayer,
John caused the magician to drown and the demons to
vanish.
Once a year his grave
gave off a fragrant dust that cured the sick.
c.101 at Ephesus (in
modern Turkey)
a church was built over
his tomb, which was later converted to a mosque
Arezzo-Cortona-Sansepolcro, Italy, diocese of
Saint-Jean
– Longueuil, Québec, diocese of
Sansepolcro, Italy, diocese of
Eger, Hungary, archdiocese of
Milwaukee, Wisconsin, archdiocese of
Asia
Minor (proclaimed on 26 October 1914 by Pope Benedict
XV)
in Italy
chalice with
a serpent in
allusion to the cup of sorrow foretold by Jesus
eagle,
representing his role as the evangelist who
most concentrated on Jesus’s divine nature
hand painted medals
– medal 1, medal 2
Additional
Information
A
Garner of Saints, by Allen Banks Hinds, M.A.
Acts
of the Holy Apostle and Evangelist John the Theologian apocryphal
An
Old English Martyrology, by George Herzfeld
Book
of Saints, by the Monks of
Ramsgate
Golden
Legend, by Jacobus
de Voragine
Lives
of Illustrious Men, by Saint Jerome
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Meditations
on the Gospels for Every Day in the Year, by Father Pierre
Médaille
Pope
Benedict XVI: General Audience, 5 July 2006
Pope
Benedict XVI: General Audience, 9 August 2006
Pope
Benedict XVI: General Audience, 23 August 2006
Roman
Martyrology, 1914 edition
Roman
Martyrology, 1914 edition
Saint
John, the Beloved Disciple, by Monsignor John T McMahon
Saints
and Saintly Dominicans, by Blessed Hyacinthe-Marie
Cormier, O.P.
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
Liturgical Year, by Father Prosper
Gueranger
–
The Teaching of Saint
John the Apostle to the Churches of Asia and the World, by Father Augustine
Francis Hewit
books
1001 Patron Saints and Their Feast Days, by Australian
Catholic Truth Society
Our Sunday Visitor’s Encyclopedia of Saints
Oxford Dictionary of Saints, by David Hugh Farmer
Saints
and Their Attributes, by Helen Roeder
Some Patron Saints, by
Padraic Gregory
other
sites in english
Christian
Biographies, by James Kiefer
images
Wikimedia Commons: Saint John the Evangelist
e-books
Directions
for Floral Decoration of Churches, by William Barrett
video
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
fonti
in italiano
websites
in nederlandse
nettsteder
i norsk
Readings
O God, who by the mouth
of thy blessed Apostle and Evangelist Saint John hast revealed unto us the deep
mystery of the incarnate word: grant that the doctrine, which through his most
excellent teaching hath entered into our ears, our hearts may duly understand
and believe. – Leonine Sacramentary
MLA
Citation
“Saint John the
Apostle“. CatholicSaints.Info. 16 June 2024. Web. 2 January 2025. <https://catholicsaints.info/saint-john-the-apostle/>
SOURCE : https://catholicsaints.info/saint-john-the-apostle/
François-André Vincent (1746–1816),
Saint Jean l’évangéliste, 1793, Detroit Institute of Arts
BENEDICT XVI
GENERAL AUDIENCE
Wednesday, 5 July 2006
John, son of Zebedee
Dear Brothers and
Sisters,
Let us dedicate our
meeting today to remembering another very important member of the Apostolic
College: John, son of Zebedee and brother of James. His typically Jewish name
means: "the Lord has worked grace". He was mending his nets on the
shore of Lake Tiberias when Jesus called him and his brother (cf. Mt 4: 21; Mk
1: 19).
John was always among the
small group that Jesus took with him on specific occasions. He was with Peter
and James when Jesus entered Peter's house in Capernaum to cure his
mother-in-law (cf. Mk 1: 29); with the other two, he followed the Teacher into
the house of Jairus, a ruler of the synagogue whose daughter he was to bring
back to life (cf. Mk 5: 37); he followed him when he climbed the mountain for
his Transfiguration (cf. Mk 9: 2).
He was beside the Lord on
the Mount of Olives when, before the impressive sight of the Temple of
Jerusalem, he spoke of the end of the city and of the world (cf. Mk 13: 3);
and, lastly, he was close to him in the Garden of Gethsemane when he withdrew
to pray to the Father before the Passion (cf. Mk 14: 33).
Shortly before the
Passover, when Jesus chose two disciples to send them to prepare the room for
the Supper, it was to him and to Peter that he entrusted this task (cf. Lk 22:
8).
His prominent position in
the group of the Twelve makes it somewhat easier to understand the initiative
taken one day by his mother: she approached Jesus to ask him if her two sons -
John and James - could sit next to him in the Kingdom, one on his right and one
on his left (cf. Mt 20: 20-21).
As we know, Jesus
answered by asking a question in turn: he asked whether they were prepared to
drink the cup that he was about to drink (cf. Mt 20: 22). The intention behind
those words was to open the two disciples' eyes, to introduce them to knowledge
of the mystery of his person and to suggest their future calling to be his
witnesses, even to the supreme trial of blood.
A little later, in fact,
Jesus explained that he had not come to be served, but to serve and to give his
life as a ransom for many (cf. Mt 20: 28).
In the days after the
Resurrection, we find "the sons of Zebedee" busy with Peter and some
of the other disciples on a night when they caught nothing, but that was
followed, after the intervention of the Risen One, by the miraculous catch: it
was to be "the disciple Jesus loved" who first recognized "the
Lord" and pointed him out to Peter (cf. Jn 21: 1-13).
In the Church of
Jerusalem, John occupied an important position in supervising the first group
of Christians. Indeed, Paul lists him among those whom he calls the
"pillars" of that community (cf. Gal 2: 9). In fact, Luke in the Acts
presents him together with Peter while they are going to pray in the temple
(cf. Acts 3: 1-4, 11) or appear before the Sanhedrin to witness to their faith
in Jesus Christ (cf. Acts 4: 13, 19).
Together with Peter, he
is sent to the Church of Jerusalem to strengthen the people in Samaria who had
accepted the Gospel, praying for them that they might receive the Holy Spirit
(cf. Acts 8: 14-15). In particular, we should remember what he affirmed with
Peter to the Sanhedrin members who were accusing them: "We cannot but
speak of what we have seen and heard" (Acts 4: 20).
It is precisely this
frankness in confessing his faith that lives on as an example and a warning for
all of us always to be ready to declare firmly our steadfast attachment to
Christ, putting faith before any human calculation or concern.
According to tradition,
John is the "disciple whom Jesus loved", who in the Fourth Gospel
laid his head against the Teacher's breast at the Last Supper (cf. Jn 13: 23),
stood at the foot of the Cross together with the Mother of Jesus (cf. Jn 19:
25) and lastly, witnessed both the empty tomb and the presence of the Risen One
himself (cf. Jn 20: 2; 21: 7).
We know that this
identification is disputed by scholars today, some of whom view him merely as
the prototype of a disciple of Jesus. Leaving the exegetes to settle the
matter, let us be content here with learning an important lesson for our lives:
the Lord wishes to make each one of us a disciple who lives in personal
friendship with him.
To achieve this, it is
not enough to follow him and to listen to him outwardly: it is also necessary
to live with him and like him. This is only possible in the context of a
relationship of deep familiarity, imbued with the warmth of total trust. This
is what happens between friends; for this reason Jesus said one day:
"Greater love has no man than this, that a man lay down his life for his
friends.... No longer do I call you servants, for the servant does not know
what his master is doing; but I have called you friends, for all that I have
heard from my Father I have made known to you" (Jn 15: 13, 15).
In the apocryphal Acts
of John, the Apostle is not presented as the founder of Churches nor as the
guide of already established communities, but as a perpetual wayfarer, a
communicator of the faith in the encounter with "souls capable of hoping
and of being saved" (18: 10; 23: 8).
All is motivated by the
paradoxical intention to make visible the invisible. And indeed, the Oriental
Church calls him quite simply "the Theologian", that is, the one who
can speak in accessible terms of the divine, revealing an arcane access to God
through attachment to Jesus.
Devotion to the Apostle
John spread from the city of Ephesus where, according to an ancient tradition,
he worked for many years and died in the end at an extraordinarily advanced
age, during the reign of the Emperor Trajan.
In Ephesus in the sixth
century, the Emperor Justinian had a great basilica built in his honour, whose
impressive ruins are still standing today. Precisely in the East, he enjoyed
and still enjoys great veneration.
In Byzantine iconography
he is often shown as very elderly - according to tradition, he died under the
Emperor Trajan - in the process of intense contemplation, in the attitude, as
it were, of those asking for silence.
Indeed, without
sufficient recollection it is impossible to approach the supreme mystery of God
and of his revelation. This explains why, years ago, Athenagoras, Ecumenical
Patriarch of Constantinople, the man whom Pope Paul VI embraced at a memorable
encounter, said: "John is the origin of our loftiest spirituality. Like
him, "the silent ones' experience that mysterious exchange of hearts, pray
for John's presence, and their hearts are set on fire" (O. Clément, Dialoghi
con Atenagora, Turin 1972, p. 159).
May the Lord help us to
study at John's school and learn the great lesson of love, so as to feel we are
loved by Christ "to the end" (Jn 13: 1), and spend our lives for him.
* * *
My prayerful greetings go
to the Sisters of the Holy Family of Nazareth assembled in Rome for their
General Chapter. I also greet the members of the pilgrimage "in the
footsteps of St Columban", and the School Sisters of Notre Dame
celebrating their Silver Jubilees. Upon all the English-speaking visitors
present at today's Audience, especially the pilgrims from England, Ireland,
Malta, New Zealand, Indonesia, Canada and the United States, I invoke God's
Blessings of joy and peace.
Lastly, I address an
affectionate thought to the young people, the sick and
the newly-weds.
Yesterday, we celebrated
the liturgical memorial of Bl. Piergiorgio Frassati. May his example of
fidelity to Christ awaken in you, dear young people, resolutions of
courageous Gospel witness.
May it help you,
dear sick people, to offer up your daily sufferings, so that the civilization
of love may be established in the world. May it support you, dear newly-weds, in
the commitment to founding your family on intimate union with God.
My good wishes go to all
those who will be taking part in the Symposium on the safeguard of creation
scheduled to take place in the next few days in Brazil. I hope this important
event organized by Patriarch Bartholomew I of Constantinople will help to
foster ever greater respect for nature, entrusted by God to hard-working and
responsible human hands.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060705.html
Camillo
Rusconi, San Giovanni evangelista, entro nicchia disegnata dal Borromini, San
Giovanni in Laterano
Camillo Rusconi. Saint John. Nave of the Basilica of St. John Lateran, Rome
Camillo Rusconi. Saint Jean, Nef de la basilique Saint-Jean-de-Latran, Rome
BENEDICT XVI
GENERAL AUDIENCE
John, the theologian
Dear Brothers and
Sisters,
Before the holidays I had
begun sketching small portraits of the Twelve Apostles. The Apostles were
Jesus' travelling companions, Jesus' friends. Their journey with Jesus was not
only a physical journey from Galilee to Jerusalem, but an interior journey
during which they learned faith in Jesus Christ, not without difficulty, for
they were people like us.
But for this very reason,
because they were Jesus' travelling companions, Jesus' friends, who learned
faith on a journey that was far from easy, they are also guides for us, who
help us to know Jesus Christ, to love him and to have faith in him.
I have already commented
on four of the Twelve Apostles: Simon Peter; Andrew, his brother; James, the
brother of St John; and the other James, known as "The Lesser", who
wrote a Letter that we find in the New Testament. And I had started to speak
about John the Evangelist, gathering together in the last Catechesis before the
holidays the essential facts for this Apostle's profile.
I would now like to focus
attention on the content of his teaching. The writings that we want to examine
today, therefore, are the Gospel and the Letters that go under his name.
If there is one characteristic
topic that emerges from John's writings, it is love. It is not by chance that I
wanted to begin my
first Encyclical Letter with this Apostle's words, "God is love (Deus
caritas est); he who abides in love abides in God, and God abides in him"
(I Jn 4: 16). It is very difficult to find texts of this kind in other
religions. Thus, words such as these bring us face to face with an element that
is truly peculiar to Christianity.
John, of course, is not
the only author of Christian origin to speak of love. Since this is an
essential constituent of Christianity, all the New Testament writers speak of
it, although with different emphases.
If we are now pausing to
reflect on this subject in John, it is because he has outlined its principal
features insistently and incisively. We therefore trust his words. One thing is
certain: he does not provide an abstract, philosophical or even theological
treatment of what love is.
No, he is not a
theoretician. True love, in fact, by its nature is never purely speculative but
makes a direct, concrete and even verifiable reference to real persons. Well,
John, as an Apostle and a friend of Jesus, makes us see what its components
are, or rather, the phases of Christian love, a movement marked by three
moments.
The first concerns the
very Source of love which the Apostle identifies as God, arriving at the
affirmation that "God is love" (I Jn 4: 8, 16). John is the only New
Testament author who gives us definitions of God. He says, for example, that
"God is spirit" (Jn 4: 24) or that "God is light" (I Jn 1:
5). Here he proclaims with radiant insight that "God is love".
Take note: it is not
merely asserted that "God loves", or even less that "love is
God"! In other words: John does not limit himself to describing the divine
action but goes to its roots.
Moreover, he does not
intend to attribute a divine quality to a generic and even impersonal love; he
does not rise from love to God, but turns directly to God to define his nature
with the infinite dimension of love.
By so doing, John wants
to say that the essential constituent of God is love and hence, that all God's
activity is born from love and impressed with love: all that God does, he does
out of love and with love, even if we are not always immediately able to
understand that this is love, true love.
At this point, however,
it is indispensable to take another step and explain that God has concretely
demonstrated his love by entering human history through the Person of Jesus
Christ, incarnate, dead and risen for us.
This is the second
constitutive moment of God's love. He did not limit himself to verbal
declarations but, we can say, truly committed himself and "paid" in
the first person.
Exactly as John writes,
"God so loved the world", that is, all of us, "that he gave his
only Son" (Jn 3: 16). Henceforth, God's love for humanity is concretized
and manifested in the love of Jesus himself.
Again, John writes:
"Having loved his own who were in the world, he loved them to the
end" (Jn 13: 1). By virtue of this oblative and total love we are
radically ransomed from sin, as St John writes further: "My little
children... if any one does sin, we have an advocate with the Father, Jesus
Christ, the righteous; and he is the expiation for our sins, and not for ours
only but also for the sins of the whole world" (I Jn 2: 1-2; cf. I Jn 1:
7).
This is how Jesus' love
for us reaches us: by the pouring out of his own Blood for our salvation! The
Christian, pausing in contemplation before this "excess" of love,
cannot but wonder what the proper response is. And I think each one of us,
always and over and over again, must ask himself or herself this.
This question introduces
us into the third moment of the dynamic of love: from being the recipients of a
love that precedes and surpasses us, we are called to the commitment of an
active response which, to be adequate, can only be a response of love.
John speaks of a
"commandment". He is, in fact, referring to these words of Jesus:
"A new commandment I give to you, that you love one another; even as I
have loved you, that you also love one another" (Jn 13: 34).
Where is the newness to
which Jesus refers? It lies in the fact that he is not content with repeating
what had already been requested in the Old Testament and which we also read in
the other Gospels: "You shall love your neighbour as yourself" (Lv
19: 18; cf. Mt 22: 37-39; Mk 12: 29-31; Lk 10: 27).
In the ancient precept
the standard criterion was based on man ("as yourself"), whereas in
the precept to which John refers, Jesus presents his own Person as the reason
for and norm of our love: "as I have loved you".
It is in this way that
love becomes truly Christian: both in the sense that it must be directed to all
without distinction, and above all since it must be carried through to its
extreme consequences, having no other bounds than being boundless.
Those words of Jesus,
"as I have loved you", simultaneously invite and disturb us; they are
a Christological goal that can appear unattainable, but at the same time they
are an incentive that does not allow us to ensconce ourselves in what we have
been able to achieve. It does not permit us to be content with what we are but
spurs us to keep advancing towards this goal.
In The Imitation of
Christ, that golden text of spirituality which is the small book dating
back to the late Middle Ages, on this subject is written: "The love
of Jesus is noble and generous: it spurs us on to do great things, and excites
us to desire always that which is most perfect. Love will tend upwards and is
not to be detained by things beneath. Love will be at liberty and free from all
worldly affections... for love proceeds from God and cannot rest but in God
above all things created. The lover flies, runs and rejoices, he is free and
not held. He gives all for all and has all in all, because he rests in one
sovereign good above all, from whom all good flows and proceeds" (Thomas à
Kempis, The Imitation of Christ, Book III, Chapter V, 3-4).
What better comment could
there be on the "new commandment" spelled out by John? Let us pray to
the Father to be able, even if always imperfectly, to live it so intensely that
we share it with those we meet on our way.
To special groups
I offer a warm welcome to
all the English-speaking visitors and pilgrims pres-ent at today's Audience,
including the groups from Scotland, Ghana, China, India, Korea and Canada. May
your pilgrimage renew your love for the Lord and his Church, after the example
of the Apostle St John. May God bless you all!
My ardent thoughts go
once again to the beloved region of the Middle East. With regard to the tragic
conflict under way, I propose anew the words of Pope Paul VI to the United
Nations Organization in October 1965. On that occasion he said: "No more
against one another, no more, never again!... If you want to be brothers and
sisters, let the weapons fall from your hands".
In the face of the
efforts being made to obtain a ceasefire and a just and lasting solution to the
conflict, I repeat, with my immediate Predecessor the great Pope John Paul II,
that it is possible to change the course of events when reason, good will,
trust in others, fidelity to commitments and cooperation between responsible
partners prevail (cf. Address
to Diplomatic Corps, 13 January 2003; L'Osservatore Romano English
edition, 15 January, n. 5, p. 4). What John Paul II said then, also applies
today, to everyone. I renew to all the exhortation to intensify prayer in order
to obtain the gift of desired peace.
***
Lastly, as usual, I
address a greeting to you, dear young people, sick people and newly-weds. Today,
we are celebrating the Feast of St Teresa Benedicta of the Cross, Edith Stein,
Co-Patroness of Europe. May this heroic witness of the Gospel help each one of
you to always have trust in Christ and to incarnate his message of salvation in
your own lives.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060809.html
Master of Lourinhã (fl. circa 1510–circa 1525), São João em Patmos, circa 1510, Edifício e Igreja da Santa Casa da Misericórdia da Lourinhã
BENEDICT XVI
GENERAL AUDIENCE
John, the Seer of Patmos
Dear Brothers and
Sisters,
In the last Catechesis we
had reached the meditation on the figure of the Apostle John. We had first
sought to look at all that can be known of his life. Then, in a second
Catechesis, we meditated on the central content of his Gospel and his Letters:
charity, love. And today we are still concerned with the figure of John, this
time to examine the Seer of the Book of Revelation. And let us immediately note
that while neither the Fourth Gospel nor the Letters attributed to the Apostle
ever bear his name, the Book of Revelation makes at least four references to it
(cf. 1: 1, 4, 9; 22: 8).
It is obvious, on the one
hand, that the author had no reason not to mention his own name, and on the
other, that he knew his first readers would be able to precisely identify him.
We know, moreover, that in the third century, scholars were already disputing
the true factual identity of John of the "Apocalypse".
For the sake of
convenience we could also call him "the Seer of Patmos" because he is
linked to the name of this island in the Aegean See where, according to his own
autobiographical account, he was, as it were, deported "on account of the
word of God and the testimony of Jesus" (Rv 1: 9).
It was on Patmos itself,
"on the Lord's Day... caught up in ecstasy" (Rv 1: 10), that John had
a grandiose vision and heard extraordinary messages that were to have a strong
influence on the history of the Church and of entire Western culture.
For example, from
the title of his book - Apocalypse, Revelation - the words
"apocalypse, apocalyptic" were introduced into our language and,
although inaccurately, they call to mind the idea of an incumbent catastrophe.
The Book should be
understood against the backdrop of the dramatic experiences of the seven
Churches of Asia (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia,
Laodicea) which had to face serious difficulties at the end of the first
century - persecutions and also inner tensions - in their witness to Christ.
John addresses them,
showing acute pastoral sensitivity to the persecuted Christians, whom he
exhorts to be steadfast in the faith and not to identify with the pagan world.
His purpose is constituted once and for all by the revelation, starting with
the death and Resurrection of Christ, of the meaning of human history.
The first and fundamental
vision of John, in fact, concerns the figure of the Lamb who is slain yet
standing (cf. Rv 5: 6), and is placed before the throne on which God himself is
already seated.
By saying this, John
wants first of all to tell us two things: the first is that although Jesus was
killed with an act of violence, instead of falling heavily to the ground, he
paradoxically stands very firmly on his own feet because, with the
Resurrection, he overcame death once and for all.
The other thing is that
Jesus himself, precisely because he died and was raised, henceforth fully
shares in the kingship and saving power of the Father. This is the fundamental
vision.
On this earth, Jesus, the
Son of God, is a defenceless, wounded and dead Lamb. Yet he stands up straight,
on his feet, before God's throne and shares in the divine power. He has the
history of the world in his hands.
Thus, the Seer wants to
tell us: trust in Jesus, do not be afraid of the opposing powers, of
persecution! The wounded and dead Lamb is victorious! Follow the Lamb Jesus,
entrust yourselves to Jesus, take his path! Even if in this world he is only a
Lamb who appears weak, it is he who triumphs!
The subject of one of the
most important visions of the Book of Revelation is this Lamb in the act of
opening a scroll, previously closed with seven seals that no one had been able
to break open. John is even shown in tears, for he finds no one worthy of
opening the scroll or reading it (cf. Rv 5: 4).
History remains
indecipherable, incomprehensible. No one can read it. Perhaps John's weeping
before the mystery of a history so obscure expresses the Asian Churches' dismay
at God's silence in the face of the persecutions to which they were exposed at
that time.
It is a dismay that can
clearly mirror our consternation in the face of the serious difficulties,
misunderstandings and hostility that the Church also suffers today in various
parts of the world.
These are trials that the
Church does not of course deserve, just as Jesus himself did not deserve his
torture. However, they reveal both the wickedness of man, when he abandons
himself to the promptings of evil, and also the superior ordering of events on
God's part.
Well then, only the
sacrificed Lamb can open the sealed scroll and reveal its content, give meaning
to this history that so often seems senseless. He alone can draw from it
instructions and teachings for the life of Christians, to whom his victory over
death brings the message and guarantee of victory that they too will
undoubtedly obtain. The whole of the vividly imaginative language that John
uses aims to offer this consolation.
Also at the heart of the
visions that the Book of Revelation unfolds, are the deeply significant vision
of the Woman bringing forth a male child and the complementary one of the
dragon, already thrown down from Heaven but still very powerful.
This Woman represents
Mary, the Mother of the Redeemer, but at the same time she also represents the
whole Church, the People of God of all times, the Church which in all ages,
with great suffering, brings forth Christ ever anew. And she is always
threatened by the dragon's power. She appears defenceless and weak.
But while she is
threatened, persecuted by the dragon, she is also protected by God's comfort.
And in the end this Woman wins. The dragon does not win.
This is the great
prophecy of this Book that inspires confidence in us! The Woman who suffers in
history, the Church which is persecuted, appears in the end as the radiant
Bride, the figure of the new Jerusalem where there will be no more mourning or
weeping, an image of the world transformed, of the new world whose light is God
himself, whose lamp is the Lamb.
For this reason, although
John's Book of Revelation is pervaded by continuous references to suffering,
tribulation and tears - the dark face of history -, it is likewise permeated by
frequent songs of praise that symbolize, as it were, the luminous face of
history.
So it is, for example,
that we read in it of a great multitude that is singing, almost shouting:
"Alleluia! For the Lord our God the Almighty reigns. Let us rejoice and
exult and give him the glory, for the marriage of the Lamb has come, and his
Bride has made herself ready" (Rv 19: 6-7).
Here we face the typical
Christian paradox, according to which suffering is never seen as the last word
but rather, as a transition towards happiness; indeed, suffering itself is
already mysteriously mingled with the joy that flows from hope.
For this very reason
John, the Seer of Patmos, can close his Book with a final aspiration, trembling
with fearful expectation. He invokes the definitive coming of the Lord:
"Come, Lord Jesus!" (Rv 22: 20).
This was one of the
central prayers of the nascent Christianity, also translated by St Paul into
its Aramaic form: "Marana tha". And this prayer, "Our
Lord, come!" (I Cor 16: 22) has many dimensions.
It is, naturally, first
and foremost an expectation of the definitive victory of the Lord, of the new
Jerusalem, of the Lord who comes and transforms the world. But at the same
time, it is also a Eucharistic prayer: "Come Jesus, now!". And Jesus
comes; he anticipates his definitive coming.
So it is that we say
joyfully at the same time: "Come now and come for ever!".
This prayer also has a
third meaning: "You have already come, Lord! We are sure of your presence
among us. It is our joyous experience. But come definitively!".
And thus, let us too pray
with St Paul, with the Seer of Patmos, with the newborn Christianity:
"Come, Jesus! Come and transform the world! Come today already and may
peace triumph!". Amen!
To special groups
I am happy to greet all
the English-speaking visitors present at today's Audience, including the
pilgrims from Taiwan, Japan and the United States of America. May your visit to
Rome renew your faith in the Church, the Bride of Christ, and may the Lord's
definitive victory over all evil fill you with hope and courage. I invoke upon
you God's Blessings of joy and peace.
Lastly, as usual, I
address a warm greeting to the sick, the newly-weds and
the young people, especially those of Catholic Action from the
Diocese of Altamura-Gravina-Acquaviva delle Fonti, accompanied by Bishop Mario
Paciello. Dear friends, yesterday the liturgy invited us to invoke the Holy
Mother of God as our Queen. I ask you to put yourselves and all your projects
under the motherly protection of the One who gave the Saviour to the world.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060823.html
_Saint_Jean_l'Evengeliste_%C3%A0_Patmos_par_Joan_Mates_-_Mus%C3%A9e_Goya.jpg)
Joan Mates (1370–1431),
Saint
John on the island of Patmos, circa 1410, tempera on wood, 78 x 92, Goya
Museum, Castres, France
Book of Saints –
John the Evangelist
Article
(Saint) Apostle (December
27) (1st century) The son of Zebedee called by Our Lord in the first year of
His preaching in Galilee. He became the ” beloved disciple,” and was the only
one of the Twelve who did not forsake the Saviour in the hour of His Passion.
He stood faithfully at the foot of the Cross, whence the dying Lord made him
the guardian of his Immaculate Mother. His later life seems to have been passed
chiefly in Jerusalem, but latterly at Ephesus, whence he founded many Churches
in Asia Minor. He wrote a Gospel, supplementary to the three others, three
Epistles and the wonderful and mysterious Book of the Apocalypse or Revelation.
Brought to Rome, a tradition adopted by the Church relates that he was cast by
order of the Emperor Domitian into a caldron of boiling oil; but, like the
Three Children in the fiery furnace of Babylon, miraculously preserved unhurt.
He was banished to the Island of Patmos, where he wrote the Apocalypse, but
afterwards returned to Ephesus, where he lived to an extreme old age, surviving
all his fellow-Apostles.
MLA
Citation
Monks of Ramsgate. “John
the Evangelist”. Book of Saints, 1921. CatholicSaints.Info.
31 October 2016. Web. 2 January 2025.
<https://catholicsaints.info/book-of-saints-john-the-evangelist/>
SOURCE : https://catholicsaints.info/book-of-saints-john-the-evangelist/
Master of
the Legend of St. John the Evangelist (fl. circa 1500), San
Giovanni a Patmos, fine sec. XV, Palazzo Bianco o Palazzo Doria Brignole - Musei
di Strada Nuova
St. John the Apostle
Feastday: December 27
Patron: of love, loyalty, friendships, and authors
Birth: 6
Death: 100
St. John, Apostle and
Evangelist
St. John the Apostle, the
son of Zebedee and Salome, was one of the Twelve Apostles of Jesus. John was
called to be an Apostle by our Lord in the first year of His public ministry.
He is considered the same person as John the Evangelist, John of Patmos and the
Beloved Disciple. John's older brother was St. James the Great, another one of
Jesus' Twelve Apostles. Jesus referred to the brothers as
"Boanerges," meaning "sons of thunder." John is believed to
be the longest living apostle and the only not to die a martyr's death.
John, along with Peter
and James, were the only witnesses of the raising of Daughter of Jairus, and
the closest witnesses to the Agony in Gethsemane. John was the one who reported
to Jesus they had "'forbidden' a non-disciple from casting out demons in
Jesus' name." This prompted Jesus to state, "he who is not against us
is on our side."
John and Peter were the
only two apostles sent by Jesus to make preparations for the final Passover
meal, the Last Supper. During the meal, St. John sat next to Jesus, leaning on
him rather than lying along the couches.
John was the only one of
the Twelve Apostles who did not forsake the Savior in the hour of His Passion.
He stood faithfully at the cross when the Savior made him the guardian of His
Mother.
After the Assumption of
Mary, John went to Ephesus, according to Church tradition. He later became
banished by the Roman authorities to the Greek Island of Patmos; this is where
he allegedly wrote the Book of Revelation. It is said John was banished in the
late 1st century, during the reign of the Emperor Domitian, after being plunged
into boiling oil in Rome and suffering no injuries. It is also said that all
those who witnessed the miracle in the Colosseum were converted to
Christianity. Emperor Domitian was known for his persecution of Christians.
John is known as the
author of the Gospel of John and four other books in the New Testament - the
three Epistles of John and the Book of Revelation. The authorship of the Gospel
is credited to the "disciple whom Jesus loved," and John 21:24 claims
the Gospel of John is based on the "Beloved Disciple's" testimony.
However, the true authorship has been debated on since 200. In his
Eclesiastical History, Eusebius states the First Epistle of John and the Gospel
of John are agreed upon as John's. Eusebius continues to state the second and
third epistles of John are not John the Apostle's.
In the Gospel of John,
the phrase "the disciple whom Jesus loved," or "the Beloved
Disciple" is used five times, but is not used in any other New Testament
accounts of Jesus.
St. John is called the
Apostle of Charity, a virtue he had learned from his Divine Master, and which
he constantly inculcated by word and example. The "beloved disciple"
died in Ephesus after AD 98, where a stately church was erected over his tomb.
It was afterwards converted into a Mohammedan mosque.
St. John is the patron
saint of love, loyalty, friendships, and authors. He is often depicted in art
as the author of the Gospel with an eagle, symbolizing "the height he rose
to in his gospel." In other icons, he is shown looking up into heaven and
dictating his Gospel to his disciple.
St. John, Apostle and
Evangelist's feast day is celebrated on December 27.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=228
.jpg)
Maestro de Segorbe. Saint Jean, Prédelle de la Visitation, vers 1460, Musée de la cathédrale de Segorbe.
St. John the Evangelist
Feastday: December 27
Saint John the Divine
as the son of Zebedee, and his mother's name was Salome [Matthew
4:21, 27:56; Mark 15:40,
16:1]. They lived on the shores of the sea of Galilee. The brother of Saint
John, probably considerably older, was Saint James. The mention of the
"hired men" [Mark 1:20], and of Saint John's "home" [John
19:27], implies that the condition of Salome and
her children was
not one of great poverty.
SS. John and James followed
the Baptist when he preached repentance in the wilderness of Jordan. There can
be little doubt that
the two disciples, whom Saint John does
not name (John 1:35), who looked on Jesus "as he
walked," when the Baptist exclaimed with prophetic perception,
"Behold the Lamb of God!" were Andrew and John. They followed and
asked the Lord where
he dwelt. He bade them come and see, and they stayed with him all day. Of the
subject of conversation that took place in this interview no record has come to
us, but it was probably the starting-point of the entire devotion of heart
and soul which
lasted through the life of
the Beloved Apostle.
John apparently followed
his new Master to Galilee, and was with him at the marriage feast of Cana,
journeyed with him to Capernaum, and thenceforth never left him, save when sent
on the missionary expedition with another, invested with the power of healing.
He, James, and Peter, came within the innermost circle of their Lord's friends,
and these three were suffered to remain with Christ when all the rest
of the apostles were
kept at a distance [Mark 5:37, Matthew 17:1,
26:37]. Peter, James, and John were
with Christ in the
Garden of Gethsemane. The mother of James and John,
knowing our Lord's love for the brethren, made special request for them, that
they might sit, one on his right hand,
the other on his left, in his kingdom [Matthew 20:21]. There must have been
much impetuosity in the character of
the brothers, for they obtained the nickname of Boanerges, Sons of Thunder
[Mark 3:17, see also Luke 9:54]. It is
not necessary to dwell on the familiar history of the Last Supper and the Passion.
To John was
committed by our Lord the
highest of privileges, the care of his mother [John 19:27]. John [the
"disciple whom Jesus loved"]
and Peter were the first to receive the news from the Magdalene of the
Resurrection [John 20:2], and they hastened at once to the sepulchre, and there
when Peter was restrained by awe, John impetuously
"reached the tomb first."
In the interval between
the Resurrection and the Ascension, John and Peter
were together on the Sea of Galilee [John
21:1], having returned to their old calling, and old familiar haunts.
When Christ appeared on the
shore in the dusk of morning, John was the
first to recognize him. The last words of the Gospel reveal the attachment
which existed between the two apostles. It was not enough for Peter to know his
own fate, he must learn also something of the future that awaited his friend.
The Acts show
us them still united, entering together as worshippers into the Temple [Acts
3:1], and protesting together against the threats of the Sanhedrin [Acts
4:13]. They were fellow-workers together in the first step of Church expansion.
The apostle whose
wrath had been kindled at the unbelief of the Samaritans, was the first to
receive these Samaritans as brethren [Luke 9:54, Acts 8:14].
He probably remained
at Jerusalem until
the assumption of the Virgin, though tradition of no great antiquity or weight
asserts that he took her to Ephesus. When he went to Ephesus is
uncertain. He was at Jerusalem fifteen
years after Saint Paul's first visit there [Acts 15:6]. There is no trace of
his presence there when Saint Paul was at Jerusalem for
the last time.
Tradition, more or less
trustworthy, completes the history. Irenaeus says that Saint John did
not settle at Ephesus until
after the death SS. Peter and Paul, and this is probable. He certainly as not
there when Saint Timothy was appointed bishop of
that place. Saint Jerome says that he supervised and governed all the Churches
of Asia. He probably took up his abode finally in Ephesus in
97. In the persecution of Domitian he
was taken to Rome, and was placed in a cauldron of boiling oil, outside the
Latin gate, without the boiling fluid doing him any injury. [Eusebius makes no
mention of this. The legend of the boiling oil occurs in Tertullian and
in Saint Jerome]. He was sent to labor at the mines in Patmos. At the accession of
Nerva he was set free, and returned to Ephesus, and there it is thought that he
wrote his gospel. Of his zeal and
love combined we have examples in Eusebius, who tells, on the authority of
Irenaeus, that Saint John once
fled out of a bath on hearing that Cerinthus was
in it, lest, as he asserted, the roof should fall in, and crush the heretic. On
the other hand, he showed the love that was in him. He commended a young man in
whom he was interested to a bishop, and bade him keep his trust well. Some
years after he learned that the young man had
become a robber. Saint John, though very old, pursued him among the mountain
fastnesses, and by his tenderness recovered him.
In his old age, when
unable to do more, he was carried into the assembly of the Church at Ephesus,
and his sole exhortation was, "Little children, love one another."
The date of his death
cannot be fixed with anything like precision, but it is certain that he lived
to a very advanced age. He is represented holding a chalice from
which issues a dragon, as he is supposed to have been given poison, which was,
however, innocuous. Also his symbol is an eagle.
From The Lives of the
Saints by the Rev. S. Baring-Gould, M.A., published in 1914 in Edinburgh.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=67
El Greco (1541–1614),
San Juan Evangelista, circa 1610, 80 x 100, El Greco Museum
St. John the Evangelist
New Testament accounts
John was the son of Zebedee and Salome,
and the brother of James
the Greater. In the Gospels the two brothers are often
called after their father "the sons of Zebedee" and received
from Christ the
honourable title of Boanerges, i.e. "sons of thunder" (Mark
3:17). Originally they were fishermen and fished with their father in
the Lake
of Genesareth. According to the usual and entirely probable explanation
they became, however, for a time disciples of John
the Baptist, and were called by Christ from the circle
of John's followers, together with Peter and Andrew,
to become His disciples (John
1:35-42). The first disciples returned with their
new Master from the Jordan to Galilee and
apparently both John and the others remained for
some time with Jesus (cf. John ii,
12, 22; iv, 2, 8, 27 sqq.). Yet after the second return from Judea, John and
his companions went back again to their trade of fishing until he and they were
called by Christ to definitive discipleship (Matthew
4:18-22; Mark
1:16-20). In the lists of the Apostles John has the second
place (Acts
1:13), the third (Mark
3:17), and the fourth (Matthew
10:3; Luke
6:14), yet always after James with the exception of a few
passages (Luke
8:51; 9:28 in
the Greek text; Acts
1:13).
From James being thus placed first, the conclusion is drawn
that John was the younger of the two brothers. In any
case John had a prominent position in
the Apostolic body. Peter, James, and he were the
only witnesses of the raising of Jairus's daughter (Mark
5:37), of the Transfiguration (Matthew
17:1), and of the Agony
in Gethsemani (Matthew
26:37). Only he and Peter were sent into the city to make the
preparation for the Last
Supper (Luke
22:8). At the Supper itself his place was next to Christ on
Whose breast he leaned (John
13:23, 25). According to the general interpretation John was also
that "other disciple" who
with Peter followed Christ after the arrest into the palace
of the high-priest (John
18:15). John alone remained near his beloved Master at
the foot of the Cross on Calvary with
the Mother of Jesus and the pious women,
and took the desolate Mother into his care as the
last legacy of Christ (John
19:25-27). After the Resurrection John with Peter was
the first of the disciples to hasten to the grave and he was the
first to believe that Christ had
truly risen (John
20:2-10). When later Christ appeared at the Lake
of Genesareth John was also the first of the
seven disciples present who recognized his Master standing
on the shore (John
21:7). The Fourth Evangelist has
shown us most clearly how close the relationship was in which he
always stood to his Lord and Master by the title with which
he is accustomed to indicate himself without giving his name:
"the disciple whom Jesus loved".
After Christ's
Ascension and the Descent of the Holy
Spirit, John took, together with Peter, a prominent part in the
founding and guidance of the Church.
We see him in the company of Peter at the healing of the
lame man in the Temple (Acts
3:1 sqq.). With Peter he is also thrown into prison (Acts
4:3). Again, we find him with the prince of the Apostles visiting
the newly converted in Samaria (Acts
8:14).
We have no positive information concerning the duration of this activity in
Palestine. Apparently John in common with the
other Apostles remained some twelve years in this first field of
labour, until the persecution of Herod
Agrippa I led to the scattering of the Apostles through the
various provinces of the Roman Empire (cf. Acts
12:1-17). Notwithstanding the opinion to the contrary of many writers, it
does not appear improbable that John then went for the first time
to Asia
Minor and exercised his Apostolic office in various
provinces there. In any case a Christian community
was already
in existence at Ephesus before Paul's first
labours there (cf. "the brethren", Acts
18:27, in addition to Priscilla and Aquila), and it is easy
to connect a sojourn of John in these provinces with the fact that
the Holy Ghost did not permit the Apostle
Paul on his second missionary journey to proclaim
the Gospel in Asia,
Mysia, and Bithynia (Acts
16:6 sq.). There is just as little against such an acceptation in
the later account in Acts of St.
Paul's third missionary journey. But in any case such a sojourn
by John in Asia in
this first period was neither long nor uninterrupted. He returned with the
other disciples to Jerusalem for
the Apostolic Council (about A.D. 51). St.
Paul in opposing his enemies
in Galatia names John explicitly along
with Peter and James the Less as a "pillar of
the Church", and refers to the recognition which
his Apostolic preaching of a Gospel free from the law received
from these three, the most prominent men of the old Mother-Church
at Jerusalem (Galatians
2:9). When Paul came again to Jerusalem after the second
and after the third journey (Acts
18:22; 21:17
sq.) he seems no longer to have met John there. Some wish to draw
the conclusion from this that John left Palestine between the years
52 and 55.
Of the other New-Testament writings, it is only from the
three Epistles of John and the Apocalypse that anything
further is learned concerning the person of
the Apostle. We may be permitted here to take
as proven the unity of the author of these three writings
handed down under the name of John and his identity with the Evangelist.
Both the Epistles and the Apocalypse, however, presuppose that
their author John belonged to the multitude of personal eyewitnesses
of the life and work of Christ (cf. especially 1
John 1:1-5; 4:14),
that he had lived for a long time in Asia
Minor, was thoroughly acquainted with
the conditions existing in the various Christian communities
there, and that he had a position of authority recognized by all Christian communities
as leader of this part of the Church.
Moreover, the Apocalypse tells us that its author was on the island
of Patmos "for the word of God and for the testimony of Jesus",
when he was honoured with
the heavenly Revelation contained in the Apocalypse (Revelation
1:9).
The alleged presbyter John
The author of the Second and Third Epistles of John designates himself
in the superscription of each by the name (ho presbyteros), "the
ancient", "the old". Papias, Bishop of Hierapolis,
also uses the same name to designate the "Presbyter John" as in
addition to Aristion, his particular authority, directly after he has named
the presbyters Andrew, Peter, Philip, Thomas, James, John,
and Matthew (in Eusebius, Church
History III.39.4). Eusebius was
the first to draw, on account of these words of Papias, the distinction
between a Presbyter John and the Apostle John, and
this distinction was also spread in Western Europe by St.
Jerome on the authority of Eusebius.
The opinion of Eusebius has
been frequently revived by modern writers, chiefly to support the denial of
the Apostolic origin of the Fourth
Gospel. The distinction, however, has no historical basis.
First, the testimony of Eusebius in
this matter is not worthy of belief.
He contradicts himself, as in his "Chronicle" he expressly calls
the Apostle John the teacher of Papias ("ad
annum Abrah 2114"), as does Jerome also in Ep. lxxv,
"Ad Theodoram", iii, and in Illustrious
Men 18. Eusebius was
also influenced by his erroneous doctrinal opinions
as he denied the Apostolic origin of the Apocalypse and
ascribed this writing to an author differing from St. John but of the
same name. St. Irenæus also positively designates
the Apostle and Evangelist John as
the teacher of Papias, and neither he nor any other writer before Eusebius had
any idea of
a second John in Asia (Against
Heresies V.33.4). In what Papias himself says the connection
plainly shows that in this passage by the word presbyters only Apostles can
be understood. If John is mentioned twice the explanation lies in the
peculiar relationship in which Papias stood to this, his
most eminent teacher. By inquiring of others he had learned some things
indirectly from John, just as he had from the
other Apostles referred to. In addition he had received information
concerning the teachings and acts of Jesus directly,
without the intervention of others, from the still living "Presbyter
John", as he also had from Aristion. Thus the teaching
of Papias casts absolutely no doubt upon
what the New-Testament writings presuppose and expressly mention
concerning the residence of the Evangelist John in Asia.
Filippino Lippi (1457–1504), Torture
of St John the Evangelist, circa 1487, fresco, Chapel of
Filippo Strozzi
The later accounts of John
The Christian
writers of the second and third centuries testify to us as
a tradition universally recognized and doubted by
no one that the Apostle and Evangelist John lived
in Asia
Minor in the last decades of the first century and
from Ephesus had guided the Churches of that province.
In his "Dialogue with Tryphon" (Chapter 81) St.
Justin Martyr refers to "John, one of
the Apostles of Christ" as a witness who
had lived "with us", that is, at Ephesus. St.
Irenæus speaks in very many places of the Apostle John and
his residence in Asia and
expressly declares that he wrote his Gospel at Ephesus (Against
Heresies III.1.1), and that he had lived there until the reign
of Trajan (loc.
cit., II, xxii, 5). With Eusebius (Church
History III.13.1) and others we are obliged to
place the Apostle's banishment to Patmos in the reign of
the Emperor
Domitian (81-96). Previous to this, according to Tertullian's testimony
(De praescript., xxxvi), John had been thrown into a cauldron of
boiling oil before the Porta Latina at Rome without
suffering injury. After Domitian's death
the Apostle returned to Ephesus during the reign of Trajan,
and at Ephesus he died about A.D. 100 at a great
age. Tradition reports many beautiful traits of the last years of his
life: that he refused to remain under the same roof with Cerinthus (Irenaeus
"Ad. haer.", III, iii, 4); his touching anxiety about a youth who had
become a robber (Clemens Alex., "Quis dives salvetur",
xiii); his constantly repeated words of exhortation at the end of his life,
"Little children, love one
another" (Jerome, "Comm. in ep. ad. Gal.", vi, 10). On the other
hand the stories told in the apocryphal Acts of John,
which appeared as early as the second century, are unhistorical invention.
Feasts of St. John
St. John is commemorated on 27 December, which he originally shared
with St. James the Greater. At Rome the feast was
reserved to St. John alone at an early date,
though both names are found in the Carthage Calendar,
the Hieronymian Martyrology, and the Gallican liturgical
books. The "departure" or "assumption" of
the Apostle is noted in the Menology of Constantinople and
the Calendar of Naples (26
September), which seems to have been regarded as the date of
his death. The feast of St. John before
the Latin Gate, supposed to commemorate the dedication of
the church near the Porta Latina, is first mentioned in
the Sacramentary of Adrian
I (772-95).
St. John in Christian art
Early Christian
art usually represents St. John with an
eagle, symbolizing the heights to which he rises in the
first chapter of his Gospel. The chalice as symbolic of St.
John, which, according to some authorities, was
not adopted until the thirteenth century, is sometimes interpreted
with reference to the Last
Supper, again as connected with the legend according to
which St. John was handed a cup of poisoned wine, from which, at
his blessing, the poison rose in the shape of a serpent. Perhaps the
most natural explanation is to be found in the words
of Christ to John and James "My chalice indeed
you shall drink" (Matthew
20:23).
Fonck, Leopold. "St. John the Evangelist." The Catholic
Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910.26
Dec. 2015 <http://www.newadvent.org/cathen/08492a.htm>.
Transcription. This
article was transcribed for New Advent by Michael Little.
Ecclesiastical
approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/08492a.htm
Domenico Ghirlandaio (1448–1494), Saint
Jean, circa 1486, fresco, Tornabuoni Chapel, Santa Maria Novella, Florence
New
Catholic Dictionary – Saint John the Evangelist
Article
Apostle, brother to Saint
James the Greater, son of Zebedee and Salome; died c.101.
He engaged in fishing with his father and brother. A disciple of Saint John the
Baptist, when he was called by Christ he became His “beloved disciple.” He
alone of the Apostles remained faithful to the Master during His Passion. To
him Christ entrusted the care of the Blessed Virgin. After Christ’s Ascension
and the Descent of the Holy Ghost, John, with Peter, was prominent in
organizing the Church. He later went from Jerusalem to Asia Minor, where he
supervised the establishment and government of churches. Exiled to Patmos, he
wrote the Apocalypse or Revelation there; after his return to Ephesus he wrote
his Gospel and Epistles. He lived to an advanced age, and is believed by some
to be immortal, this belief being founded on the passage in Scripture (John
21), “So I will have him to remain till I come, what is it to thee?” Patron of
Asia Minor. Emblems:
eagle, chalice, kettle, armor. Feast,
Roman Calendar, 27 December; before the Latin Gate, 6 May.
MLA
Citation
“Saint John the
Evangelist”. New Catholic Dictionary. CatholicSaints.Info.
31 October 2016. Web. 2 January 2025.
<https://catholicsaints.info/new-catholic-dictionary-saint-john-the-evangelist/>
SOURCE : https://catholicsaints.info/new-catholic-dictionary-saint-john-the-evangelist/
Diego de Aguilera (–1624), San Juan Evangelista en Patmos, circa 1600, Convento de madres dominicas de Santo Domingo el Real, Toledo
St. John
It is God who calls ; human beings answer. The vocation of John and his brother
James is stated very simply in the Gospels, along with that of Peter and his
brother Andrew: Jesus called them; they followed. The absoluteness of their
response is indicated by the account. James and John “were in a boat, with
their father Zebedee, mending their nets. He called them, and immediately they
left their boat and their father and followed him” (Matthew 4:21b-22).
For the three former fishermen—Peter, James and John—that faith was to be
rewarded by a special friendship with Jesus. They alone were privileged to be
present at the Transfiguration, the raising of the daughter of Jairus and the
agony in Gethsemane. But John’s friendship was even more special. Tradition
assigns to him the Fourth Gospel, although most modern Scripture scholars think
it unlikely that the apostle and the evangelist are the same person.
John’s own Gospel refers to him as “the disciple whom Jesus loved” (see John
13:23; 19:26; 20:2), the one who reclined next to Jesus at the Last Supper, and
the one to whom he gave the exquisite honor, as he stood beneath the cross, of
caring for his mother. “Woman, behold your son….Behold, your mother” (John
19:26b, 27b).
Because of the depth of his Gospel, John is usually thought of as the eagle of
theology, soaring in high regions that other writers did not enter. But the
ever-frank Gospels reveal some very human traits. Jesus gave James and John the
nickname, “sons of thunder.” While it is difficult to know exactly what this
meant, a clue is given in two incidents.
In the first, as Matthew tells it, their mother asked that they might sit in
the places of honor in Jesus’ kingdom—one on his right hand, one on his left.
When Jesus asked them if they could drink the cup he would drink and be
baptized with his baptism of pain, they blithely answered, “We can!” Jesus said
that they would indeed share his cup, but that sitting at his right hand was
not his to give. It was for those to whom it had been reserved by the Father.
The other apostles were indignant at the mistaken ambition of the brothers, and
Jesus took the occasion to teach them the true nature of authority: “…[W]hoever
wishes to be first among you shall be your slave. Just so, the Son of Man did
not come to be served but to serve and to give his life as a ransom for many”
(Matthew 20:27-28).
On another occasion the “sons of thunder” asked Jesus if they should not call
down fire from heaven upon the inhospitable Samaritans, who would not welcome
Jesus because he was on his way to Jerusalem. But Jesus “turned and rebuked
them” (see Luke 9:51-55).
On the first Easter, Mary Magdalene “ran and went to Simon Peter and to the
other disciple whom Jesus loved, and told them, ‘They have taken the Lord from
the tomb, and we don’t know where they put him’” (John 20:2). John recalls,
perhaps with a smile, that he and Peter ran side by side, but then “the other
disciple ran faster than Peter and arrived at the tomb first” (John 20:4b). He
did not enter, but waited for Peter and let him go in first. “Then the other
disciple also went in, the one who had arrived at the tomb first, and he saw
and believed” (John 20:8).
John was with Peter when the first great miracle after the Resurrection took
place—the cure of the man crippled from birth—which led to their spending the
night in jail together. The mysterious experience of the Resurrection is
perhaps best contained in the words of Acts: “Observing the boldness of Peter
and John and perceiving them to be uneducated, ordinary men, they [the
questioners] were amazed, and they recognized them as the companions of Jesus”
(Acts 4:13).
The Apostle John is traditionally considered the author of the Fourth Gospel,
three New Testament letters and the Book of Revelation. His Gospel is a very
personal account. He sees the glorious and divine Jesus already in the
incidents of his mortal life. At the Last Supper, John’s Jesus speaks as if he
were already in heaven. It is the Gospel of Jesus’ glory.
SOURCE : http://www.ucatholic.com/saints/saint-john/
Juan
Ribalta (1596–1628), San Juan Evangelista, circa 1618, 182 x 113, Museo del Prado
Lives
of Illustrious Men – John, the Apostle and Evangelist
John, the apostle whom
Jesus most loved, the son of Zebedee and brother of James, the apostle whom
Herod, after our Lord’s passion, beheaded, most recently of all the evangelists
wrote a Gospel, at the request of the bishops of Asia, against Cerinthus and
other heretics and especially against the then growing dogma of the Ebionites,
who assert that Christ did not exist before Mary. On this account he was
compelled to maintain His divine nativity. But there is said to be yet another
reason for this work, in that when he had read Matthew, Mark, and Luke, he
approved indeed the substance of the history and declared that the things they
said were true, but that they had given the history of only one year, the one,
that is, which follows the imprisonment of John and in which he was put to
death. So passing by this year the events of which had been set forth by these,
he related the events of the earlier period before John was shut up in prison,
so that it might be manifest to those who should diligently read the volumes of
the four Evangelists. This also takes away the discrepancy which there seems to
be between John and the others. He wrote also one Epistle which begins as
follows “That which was from the beginning, that which we have heard, that
which we have seen with our eyes and our hands handled concerning the word of
life” which is esteemed of by all men who are interested in the church or in
learning. The other two of which the first is “The elder to the elect lady and
her children” and the other “The elder unto Gaius the beloved whom I love in truth,”
are said to be the work of John the presbyter to the memory of whom another
sepulchre is shown at Ephesus to the present day, though some think that there
are two memorials of this same John the evangelist. We shall treat of this
matter in its turn when we come to Papias his disciple. In the fourteenth year
then after Nero Domitian having raised a second persecution he was banished to
the island of Patmos, and wrote the Apocalypse, on which Justin Martyr and
Irenaeus afterwards wrote commentaries. But Domitian having been put to death
and his acts, on account of his excessive cruelty, having been annulled by the
senate, he returned to Ephesus under Pertinax and continuing there until the
tithe of the emperor Trajan, founded and built churches throughout all Asia,
and, worn out by old age, died in the sixty-eighth year after our Lord’s
passion and was buried near the same city.
MLA Citation
Saint Jerome.
“John, the Apostle and Evangelist”. Lives of
Illustrious Men, translated by Ernest Cushing Richardson. CatholicSaints.Info. 29
July 2012.
Web. 2 January 2025.
<http://catholicsaints.info/lives-of-illustrious-men-john-the-apostle-and-evangelist/>
SOURCE : https://catholicsaints.info/lives-of-illustrious-men-john-the-apostle-and-evangelist/
Baltasar del
Águila (1540–1599), San Juan Evangelista, circa 1575, 125 x 90, Museum of Fine Arts of Córdoba
Golden
Legend – Life of Saint John the Evangelist
And next followeth of
Saint John the Evangelist.
John is expounded the
grace of God, or he in whom grace is, or to whom it is given of our Lord, and
therefore been understood four privileges that be in the blessed Saint John.
The first was the noble love of Jesu Christ, for he loved him more than the
other and showed to him of greater love, and therefore he is said the grace of
God, also as gracious God. And to him he was more gracious than to Peter, for
he loved him much, but he is love of courage and of sign, and this that is of
signs is double. That one is for to show familiarity and that other is in
giving benefices. As to the first he loved that one and the other equally, as
to the second he loved more John, and as to the third, he loved more Peter. The
second was virginity when he was chosen virgin of God, and therefore it is said
in what is that grace, for grace of virginity is in a virgin, and when he would
marry he was called of God. The third is the revelation of the secrets of our
Lord, therefore it is said to whom grace is given, for to him was given to know
many secrets and profound, as of the divinity of the Son of God, and of the end
of the world. The fourth is the recommendation of the mother of God, which gift
of grace was given of our Lord, for this gift was given to him when the mother
was given to him into keeping. And Miletus, Bishop of Liege, wrote his life,
the which Isidore abridged and set it in the book of nativities of the life and
the death of holy fathers.
Saint John the apostle
and evangelist was son of Zebedee, which had married the third sister of our
Lady to wife, and that was brother to Saint James of Galicia. This said John
signifieth as much as the grace of God, and well might he have such a name, for
he had of our Lord four graces above the other apostles. The first is that he
was beloved of our Lord. The second was, that our Lord kept to him his
virginity like as Saint Jerome saith, for he was at his wedding, and he abode a
clean virgin. The third is that our Lord made him to have much great revelation
and knowledge of his divinity, and of the finishing of the world, like as it
appeareth in the beginnings of his evangel, and in the Apocalypse. The fourth grace
is that our Lord committed to him in especial the keeping of his sweet mother.
He was, after the ascension of our Lord, in Jerusalem with the apostles and
others, and after that they were, by the ordinance of the Holy Ghost, confirmed
in the christian faith by the universal world, Saint John came into Greece
where he conversed and converted much people and founded many churches in the
christian faith as well by miracles as by doctrine.
In this time Domitian was
Emperor of Rome, which made right great persecutions unto christian men, and
did do take Saint John, and did him to be brought to Rome and made him to be
cast into a vat or a ton full of hot oil in the presence of the senators, of
which he issued out, by the help of God, more pure and more fair, without
feeling of any more heat or chauffing, than he entered in. After this that
emperor saw that he ceased not to preach the christian faith, he sent him into
exile unto an isle called Patmos. There was Saint John alone, and was visited
of angels and governed; there wrote he by the revelation of our Lord the
Apocalypse, which contained the secrets of holy church and of the world to
come.
In this same year was
Domitian the emperor, for his evils, put to death, and all that he had done was
revoked by the senators and defeated, and thus was Saint John brought again
from his exile with great honour into Ephesus; and all the people of Ephesus
came against him singing and saying: Blessed be he that cometh in the name of
our Lord. In that way he raised a woman which was named Drusiana, which had
much loved Saint John and well kept his commandments. And her friends brought
her tofore Saint John all weeping and saving to him: Lo! here is Drusiana which
much loved thee and did thy commandments, and is dead, and desired nothing so
much as thy return, and that she might see thee tofore her death. Now thou art
come hither and she may not see thee. Saint John had great pity on her that was
dead, and of the people that wept for her, and commanded that they should set
down the bier, and unbind and take away the clothes from her. And when they had
so done he said, hearing all, with a loud voice, Drusiana, my Lord God Jesu
Christ ariseth thee; Drusiana arise, and go into thy house, and make ready for
me some refection. Anon she arose and went in to her house for to do the
commandment of Saint John, and the people made three hours long a great noise
and cry, saying there is but one God, and that is he whom Saint John preacheth.
It happed on another day
that Crato the philosopher made a great assembly of people in the midst of the
city, for to show to them how they ought to despise the world. And he had
ordained two young men brethren which were much rich, and had made them to sell
their patrimony and therewith to buy precious stones, the which these two young
men brake in the presence of the people, for to show how these precious and
great riches of the world be soon destroyed. That same time Saint John passed
by, and said to Crato the philosopher: This manner for to despise the world
that thou showest is vain and foolish demonstrance, for it seeketh to have the
praising of the world, and God reproveth it. My good master Jesu Christ said to
a man that demanded of him how he might come to everlasting life, that he
should go and sell his goods and give it, and great dread to lose that which he
hath so dear and with great pain gotten Sixthly, avaunting and praising, for
the riches give occasion to be vain glorious and to praise and glorify himself.
And by this it appeareth that presently is lost the weal of humility, without
which the grace of God may not be had, and thus is gotten, for the world to
come, pain and torment by over-great pride. Scripture then, nature, creature,
fortune, business and care, avaunting and praising, ought to make us withdraw
for to love riches. Saint John approved to these two men his doctrine, with his
miracles, to be true. And ye in the name of him did miracles tofore that ye
were sorry and repented you of that ye had given your riches to poor people.
Now is that grace from you departed and ye become meschant and wretches, which
were in the faith strong and mighty. And tofore, the evil spirits had fear and
dread of you, and by your commandment they issued out of bodies human, now have
ye fear and dread of them and be become their servants. For whoso loveth the
riches of this world, he is servant unto a devil named Mammon, and is bond and
serf in keeping the riches in which he setteth his affiance. And hereof saith
the Holy Ghost by the prophet David: In imagine pertransit homo, etc.: Vainly
is the man distroubled which assembleth treasure in this world, and knoweth not
for whom it is, for when he shall die he shall bear nothing with him, and he
wotteth not who shall dispend it, for naked we came upon the earth and all
naked shall we re-enter into it. And to a meschant man it sufficeth not when he
hath enough, but he is busy day and night to get more without rest. For the
riches make him fearful to lose that he hath gotten, and bringeth to him many
businesses and evil rest in making worldly delights. And he, dispurveyed, death
cometh which taketh all from him, and beareth nothing with him save his proper
sins. When Saint John had said all this there was brought tofore him a young
man dead, which only had been in marriage thirty days. And his mother and
friends wept sore, which tofore Saint John kneeled down on their knees, praying
him that he would raise him to life. Saint John had great pity, and when he had
long wept he bade to loose and unbind the body and said: O Satheus, which wert
blinded with fleshly love, soon thou hast lost thy soul, and because thou
knewest not thy maker Jesu Christ, thou art fallen ignorantly into the leash of
the right evil fiends, wherefore I weep and pray that thou mayst be releved from
death to life, and show thou to these twain, Actius and Eugenius, what great
glory they have lost and what pain they have deserved. Anon Satheus releved him
in yielding thankings to Saint John, and blamed much the two disciples in
saying: I saw your two angels weep and the devils demene joy of your perdition,
also I saw the realm of heaven made ready for you and full of all delights, and
ye have follily gotten for you the place of hell, dark and tenebrous, full of
dragons and of all pains, and therefore it behoveth you to pray to the apostle
of God that he remise and bring you again to your salvation, like as he hath
revived me goodly. And among all other pains, this Satheus reciteth these that
be contained in two verses following:
Vermes et umbrae, flagellum,
frigus et ignis, Dæmonis aspectus, scelerum confusio, luctus.
that is to say: worms,
darkness, scourges, cold, heat, sight of devil, confusion of sins, and wailing.
Anon then these two men by right great repentance prayed Saint John that he
would pray for them, to whom Saint John answered that they should do penance
thirty days long, and pray to God that the rods of gold and the precious stones
might return to their first proper natures. After these thirty days they came
to Saint John and said to him: Fair father, ye have always preached misericord
and mercy, and commanded that one should pardon another his trespass, we be
contrite and repentant of our sins and weep with our eyes for this evil worldly
covetise, the which we have by them received, and therefore we pray you that ye
have mercy on us. And Saint John answered: Our Lord God when he made mention of
the sinner he said, I will not the death of the sinner, but that he be
converted and live, for great joy is in Heaven of a sinner repentant. And therefore
know ye that he hath received your repentance, go ye forth and bear the rods
and stones thither where ye took them, for they be returned to their first
nature. Thus received they the grace that they had lost, so that after they did
great miracles in the name of our Lord Jesu Christ.
And then after this when
the blessed apostle Saint John had preached through all Asia, and sown the word
of Christ, they that worshipped idols moved the people against Saint John, and
came and drove him into the temple of Diana for to constrain him to do
sacrifice unto that idol. To whom Saint John said: Sith ye believe that your goddess Diana
hath so great power, call ye upon her and require her by her power she subvert
and overthrow the Church of Christ, and if she so do, I shall do sacrifice to
her, and if she do it not, then let me pray unto my God Jesu Christ that he
overthrow her temple, and if he so do then believe ye in him. To this sentence
the most part of the people consented, and so they p for I shall yield account
for thee to Jesu Christ, and truly I shall gladly die for thee like as Jesu
Christ died for us. Turn again my son, turn again, Jesu Christ hath sent me to
thee. And when he heard him thus speak he abode with a heavy cheer and wept,
repenting him bitterly, and fell down to the feet of the apostle, and for
penance kissed his hand. And the apostle fasted and prayed to God for him, and
gat for him remission of his sins and forgiveness, and he lived so virtuously
after, that Saint John ordained him to be a bishop.
Also it is read in the
same history that Saint John on a time entered into a bath for to wash him, and
there he found Cerinthus an heretic, whom as soon as he saw he eschewed, and
went out of it saying: Let us flee and go hence lest the bath fall upon us in
which Cerinthus the enemy of truth washeth him, and as soon as he was out the
bath fell down.
Cassiodorus saith that a
man had given to Saint John a partridge living, and he held it in his hand
stroking and playing with it otherwhile for his recreation. And on a time a
young man passed by with his fellowship and saw him play with his bird, which
said to his fellows, laughing: See how the yonder old man playeth with a bird
like a child. Which Saint John knew anon, by the Holy Ghost, what he had said,
and called the young man to him and demanded him what he held in his hand, and
he said a bow. What dost thou withal? said Saint John. And the young man said:
We shoot birds and beasts therewith, to whom the apostle demanded how and in
what manner. Then the young man bent his bow and held it in his hand bent, and
when the apostle said no more to him he unbent his bow again. Then said the apostle
to him: Why hast thou unbent thy bow? And he said: Because if it should be long
bent it should be the weaker for to shoot with it. Then said the apostle, So
son, it fareth by mankind and by frailty in contemplation, if it should alway
be bent it should be too weak, and therefor otherwhile it is expedient to have
recreation. The eagle is the bird that flyeth highest, and most clearly
beholdeth the sun, and yet by necessity of nature him behoveth to descend low,
right so when mankind withdraweth him a little from contemplation, he after
putteth himself higher by a renewed strength, and he burneth then more
fervently in heavenly things.
Saint John wrote his
gospels after the other Evangelists, the year after the ascension of our Lord
sixty-six, after this that the venerable Bede saith. And when he was required
and prayed of the bishops of the country of Ephesus to write them, Saint John prayed
also to them, that they should fast and pray in their dioceses three days for
him to the end that he might truly write them. Saint Jerome saith of this
glorious apostle Saint John, that, when he was so old, so feeble and so
unmighty that his disciples sustained and bare him in going to church, and as
of times he rested, he said to his disciples: Fair children, love ye together,
and each of you love other. And then his disciples demanded why and wherefore
he said to them so oft such words. He answered to them and said: Our Lord had
so commanded, and whosomever accomplished well this commandment it should
suffice him for to be saved. And finally after that he had founded many
churches and had ordained bishops and priests
in them, and confirmed them by his predication in the christian faith, the year
sixty-eight after the resurrection of Jesu Christ, for he was thirty-one years
old when our Lord was crucified, and lived after sixty-eight years, and thus
was all his age ninety-nine years. Then came our Lord with his disciples to him
and said: Come my friend to me, for it is time that thou come, eat and be fed
at my table with thy brethren. Then Saint John arose up and said to our Lord
Jesu Christ. that he had desired it long time, and began to go. Then said our
Lord to him: On Sunday next coming thou shalt come to me. That Sunday the
people came all to the church, which was founded in his name and consecrate on
that one side of Ephesus, and from midnight forth he ceased not to preach to
the people that they should establish them and be stedfast in the christian
faith and obeissant to the commandments of God. And after this he said the
mass, and houseled and communed the people: and after that the mass was
finished he bade and did do make a pit or a sepulture tofore the altar; and
after that he had taken his leave and commended the people to God, he descended
down into the pit or sepulture tofore the altar, and held up his hands to
heaven and said: Sweet Lord Jesu Christ, I yield me unto thy desire, and thank
thee that thou hast vouchsafed to call me to thee, if it please thee, receive
me for to be with my brethren, with whom thou hast summoned me, open to me the
gate of the life permanable, and lead me to the feast of thy well and best
dressed meats. Thou art Christ the son of the living God, which by the
commandment of the father hast saved the world, to thee I render and yield
grace and thankings, world without end, thou knowest well that I have desired
thee with all my heart. After that he had made his prayer much amorously and
piteously, anon came upon him great clearness and light, and so great
brightness that none might see him, and when this light and brightness was gone
and departed, there was nothing found in the pit or grave but manna, which came
springing from under upward, like as sand in a fountain or springing well,
where much people have been delivered of many diseases and sicknesses by the merits
and prayers of this glorious saint. Some say and affirm that he died without
pain of death, and that he was in that clearness borne into heaven body and
soul, whereof God knoweth the certainty. And we, that be yet here beneath in
this misery, ought to pray devoutly to him that he would impetre and get to us
the grace of our Lord which is blessed in secula seculorum. Amen.
There was a king, a holy
confessor and virgin, named Saint Edward, which had a special devotion unto
Saint John Evangelist, and it happed that this holy king was at the hallowing
of a church dedicate in the honour of God and of this holy apostle; and it was
that Saint John in likeness of a pilgrim came to this king and demanded his
alms in the name of Saint John, and the king not having his almoner by him, ne
his chamberlain, of whom he might have somewhat to give him, took his ring
which he bare on his finger and gave it to the pilgrim. After these many days,
it happened two pilgrims of England for to be in the Holy Land, and Saint John
appeared to them and bade them to bear this ring to their king and to greet him
well in his name, and to tell him that he gave it to Saint John in likeness of
a pilgrim, and that he should make him ready to depart out of this world, for
he should not long abide here but come into everlasting bliss, and so vanished
from them. And anon as he was gone they had great lust to sleep, and laid them
down and slept, and this was in the Holy Land, and when they awoke they looked
about them and knew not where they were. And they saw flocks of sheep and
shepherds keeping them, to whom they went to know the way, and to demand where
they were, and when they asked them they spake English and said that they were
in England, in Kent on Barham Down. And then History they thanked God and Saint
John for their good speed, and came to this holy king Saint Edward on Christmas
day, and delivered to him the ring and did their errand, whereof the king was
abashed, and thanked God and the holy saint that he had warning for to depart.
And on the vigil of the Epiphany next after he died and departed holily out of
this world, and is buried in the Abbey of Westminster by London where is yet to
this day the same ring.
Isidore, in the book of
the life and death of holy saints and fathers, saith this: Saint John the
Evangelist transformed and turned rods of trees into fine gold, the stones and
gravel of the sea into precious gems and ouches, the small broken pieces of
gems he reformed into their first nature, he raised a widow from death, and
brought again the soul a young man into his body, he drank venom without hurt
or peril, and them that had been dead by the same he recovered into the state
of life.
– from The Golden Legend
SOURCE : https://catholicsaints.info/golden-legend-life-of-saint-john-the-evangelist/
Francisco Pacheco (1564–1644), San Juan Evangelista, circa 1608 ,
99 x 45, Museo del Prado
John the Divine, Apostle
and Evangelist (RM)
Born in Galilee, c. 6 AD; died c. 104; feast day in the Eastern Church is
September 26.
John, the "beloved
disciple" of our Lord (John 13:23; 19:26; 20:2ff; 21:7; 21:24), is said to
have written the Book of Revelation, the last book of the Bible, while exiled
on the island of Patmos off the coast of modern Turkey. His book is a superb
conclusion to the Holy Scripture. The book of Genesis begins the account of
man's spiritual odyssey by describing our expulsion from the Garden of Eden.
The Book of Revelation is a vision of encouragement to await our restoration to
Paradise.
John was the son of
Zebedee and Salome, and the younger brother of James the Great. These two
brothers earned their livelihood as fishermen on Lake Genesareth until they
were called by Jesus to be fishers of men (Matt. 4:21-22; Mark 1:19-20). The
youngest of the Apostles (estimated at about 25 at the time of his call), John,
seems to have been a follower of John the Baptist, so particularly does he
relate all the circumstances of the precursor's life, yet through modesty
conceals his own name, as in other parts of the Gospel bearing his name.
Christ gave James and
John the surname of "Boanerges"--The Sons of Thunder (Mark 3:17)--to
express their passionate natures. They wanted to call down fire from Heaven on
the Samaritans who rejected Christ (Luke 9:54-56) and they said they were
willing to suffer as witnesses to Jesus' suffering (Mark 10:35-41). This holy
boldness would benefit the faith by allowing them to make the law of God known
without fearing the power of men.
Why was John beloved of
Christ? First, the love that John bore Him, then his general meekness and
peaceable disposition that made him very much like Our Lord himself, and his
singular privilege of chastity, his virginal purity rendered him worthy of this
more particular love.
Saint Augustine says,
"He was chosen by our Lord, a virgin, and he always remained such."
Augustine also wrote, "Christ was pleased to choose a virgin for his
mother, a virgin for his precursor, and a virgin for his favorite disciple. His
church suffers only those who live perfectly chaste to serve Him in His
priesthood, where they daily touch and offer His virginal flesh upon the
altar."
That John was one of
those closest to Jesus is demonstrated by the fact that only he, Peter, and
James were present at such events as the Transfiguration (Matt. 17:1; Mark 9:2;
Luke 9:28), the healing of Peter's mother-in-law (Mark 1:29-31), the raising of
Jairus's daughter from the dead (Mark 5:22-43; Luke 8:40-56), and the agony in
the Garden of Gethsemane (Matt. 26:37ff; Mark 14:33ff). For this reason, Saint
Paul names John, Peter, and James as "these leaders, these pillars"
of the Church in Jerusalem (Gal. 2:9).
He and Peter were sent to
prepare the Passover (Luke 22:8ff) and were the first Apostles at the tomb of
the Risen Christ (John 20:3- 8). At the Last Supper, he leaned upon his
Master's breast. John was the only Apostle at the Crucifixion, where Jesus
entrusted His mother to the care of His friend (John 19:25-27).
He was at the court
because he was known to the high-priest, and, as he tells us, he managed to get
Saint Peter admitted by the servants into the Court of Caiaphas (John
18:15-16).
Later, when Christ
appeared to them on the lake and ate with them upon the shore John, by
instinct, knew who it was and gave word to Peter (John 21:7). Together they
walked along the edge of the lake. Seeing John following, Peter being
solicitous for his friend asked our Lord what would now become of him, thinking
perhaps He would show him some special favor. "What is that to thee?"
our Lord asked: "So I will have him to remain until I come; follow thou
me." The supposition arose among the disciples that John would not die,
but he himself took care to tell us that no such thing was meant (John
21:20-23).
He lived for about 70
years after the death of Jesus. For much of that time John continued to be
associated with the chief of the Apostles, Saint Peter. The two are together
when the lame man is healed at the Beautiful Gate (Acts 3:1-11). He was
imprisoned with Peter and appeared before the Sanhedrin (Acts 4:1-21). He
accompanied Peter to Samaria (Acts 8:14) to transmit the Holy Spirit to the new
converts. John must have remained in Jerusalem a number of years after Jesus'
Ascension, though he sometimes preached abroad, for Saint Paul some years after
his conversion met him there and John confirmed him in his mission to the
Gentiles. He probably assisted at the Council of Jerusalem c. 49-51.
Tradition says that his
apostolic labors were first to the Jews in the provinces of Parthia, where he
planted the Christian faith. In all probability, John was present at the
passing of Mary. He came again to Jerusalem in the year 62, to confer with the
other apostles who were still living. After this he went to Ephesus and made
Lesser Asia his peculiar care, where he established churches and governed the
congregations.
His apostolic authority
was universal, for though Saint Timothy remained Bishop of Ephesus, until his
martyrdom in 97, there was no difference between them on account of
jurisdiction. It is probable that he put bishops in all the churches in Asia,
for while the apostles lived, they supplied the churches by their own
appointments, in virtue of their commission from Christ himself.
A beautiful story about
John is handed down to us by Saint Clement of Alexandria. Near the end of his
life, having returned to Ephesus from Patmos, at one place Saint John chose a
young man for the priesthood, whom he was much taken with. He left him in
charge of a tutor, to be instructed, baptized, and confirmed. On his return to
the same place some time afterward he said to the tutor: "Restore to me
the trust which Jesus Christ and I committed to you in the presence of your
congregation." "Alas," they said, "he is dead."
"Dead? Of what did he die?" inquired the saint. "He is dead to
God," they replied.
After his instruction and
baptism he fell into bad company, sank from one degree of wickedness to
another, forsook the Church, even became the leader of a robber-band. John
pursued him in his mountain fastness and coming up with him implored him,
saying, "There is yet room for repentance; your salvation is not
irrecoverable. I will answer for you to Jesus Christ. I am ready most willingly
to lay down my life for you, as Jesus laid down his life for all men. Stay, believe
me, I am sent by Christ."
The young neophyte stood
still, his eyes cast upon the ground and he burst into tears. He embraced his
tender father and implored forgiveness. He found a second baptism in his tears.
The saint kissed him affectionately and restored him by the holy Sacraments to
God and to the Church. This great vein of charity runs through the whole life
and writings of Saint John; it is the great and peculiar law of the Christian
faith, without which all pretensions to a divine religion would be vain and
worthless.
Another story tells of
the shock of some visitors finding John playing with his disciples. He told one
of the visitors, who was carrying a bow, to shoot an arrow. The visitor
complied by shooting several. John then asked him if he could do that without
stopping. No, the other answered, the bow would break. That's the way our
spirit is, the blessed one concluded: it would break if one did not sometimes
relax the tension. In daily life, games and pranks allow the spirit to rest.
One must know how to pause: that is the role of games (Saint Thomas Aquinas,
Question 169, Article 10, Summa Theologica).
Other anecdotes are
recorded, such as John's fear that the baths at which the heretic Cerinthus was
bathing would fall down because he was in them. Other traditions have
influenced artistic representations of the saint.
In the year 95, during
the second general persecution under Emperor Domitian, John was apprehended in
Asia and sent to Rome as a prisoner, where he miraculously escaped martyrdom.
Tertullian says that he emerged unscathed from a cauldron of boiling oil. His
persecutors attributed the miracle to sorcery and he was exiled to the island
of Patmos. Until its removal from the Roman calendar in 1960, this event used
to be commemorated liturgically in the Western Church on May 6, as the Feast of
Saint John before the Latin Gate (ante Portam Latinam). On account of this
trial he is given also the title martyr, although he was the only Apostle who
did not suffer martyrdom. He did, however, thus fulfill what Christ had
foretold that he should drink of his chalice of suffering.
In the following year he
was banished to the island of Patmos, where in this retirement, in his extreme
old age, he was favored with the heavenly vision recorded in the Book of
Revelation (this is the legend, folks). His exile was not of long duration, for
at the death of Domitian, all his edicts were declared void by the senate because
of his excessive cruelty.
John was free to return
and he reached Ephesus again in 97. Some think that he wrote his Gospel on his
return, when he was 92 years old. The tradition that identifies John as the
author of the Fourth Gospel goes back to the 2nd century. It is certain, thanks
to the discovery of the Chester-Beatty fragment, that it was committed to
writing by the beginning of the 2nd century, or earlier. Though his authorship
is disputed, it is strongly supported by internal and external reasons. There
seems to be no compelling reason for rejecting the identification of John with
the beloved disciple of the Gospel who was a witness to the events described.
Written later than the Synoptic Gospels, the Gospel of John is highly
theological and stresses the divinity of Christ, possibly as a counter to the
Docetist heresy.
The Book of Revelation,
also ascribed to him, is so different in thought, style, and content from the
genuine Johannine writings that it seems more likely to have been the product
of John's followers.
When weakness grew upon
him and he was no longer able to preach, he would be carried into the assembly
of the faithful. Constantly he was heard to say: "My dear children, love
one another"--and when asked why he so often repeated the same words, he
said, "Because it is the precept of the Lord and if you comply with it you
do enough." Saint Jerome says: "These words ought to be engraved in
characters of gold and written in the heart of every Christian." Saint
John died at Ephesus when he was over 90 years old (Attwater, Benedictines,
Bentley, Delaney, Encyclopedia, Farmer, Green-Armytage, Lawrie, Murray, White).
Saint John is generally
represented as a young and beautiful man; when he is shown as a patriarch, he
still looks as though he is capable of playing with children.
When portrayed as a young
man at times he is shown (1) in scenes from the Gospel and Passion of Christ,
or Acts of the Apostles as in ; (2) writing the Book of Revelation on the
island of Patmos (sometimes the devil flies away with his inkpot) as in these
works by Hieronymus Bosch, Hans Burgkmair the Elder, Hans Memling, and Nicolas
Poussin; (3) with an eagle (representing the soaring majesty of his Gospel) and
the book of the Gospel; (4) with a chalice from which a serpent or little
dragon emerges (see the legend below under patronage); (5) boiled in oil at the
Latin Gate, but unharmed.
When he is shown in old
age, he is either (1) reading, writing, or holding his epistle, (2) raising
Drusilla from the dead, or (3) carried to heaven (Correggio: Passing Away of
St. John) (Roeder).
During the medieval
period, John's statue appeared on the rood beam in churches (White).
Saint John is the patron
of art dealers, bookbinders, booksellers, compositors, engravers,
lithographers, painters, printers, publishers, papermakers, sculptors, writers
(Roeder), and Asiatic Turkey (White). He is invoked for protection against
poison, which originates from the legend that he was offered a poisoned cut by
the high priest of Diana, and he drank without incurring harm as per Jesus'
prophecy (Mark 16:18) (White).
SOURCE : http://www.saintpatrickdc.org/ss/1227.shtml
Jan van Bijlert (circa
1597/1598–1671), De evangelist Johannes, circa 1625, 94.3 x 77.6, Centraal Museum, Utrecht,
Liturgical
Year: Saint John, Apostle and Evangelist
Nearest to Jesus’ Crib,
after Stephen, stands John, the Apostle and Evangelist. It was only right, that
the first place should be assigned to him, who so loved his God, that he shed
his blood in his service; for, as this God himself declares, greater love
than this hath no man, that he lay down his life for his friends, and Martyrdom
has ever been counted, by the Church, as the greatest act of love, and as
having, consequently, the power of remitting sins, like a second Baptism. But,
next to the sacrifice of Blood, the noblest, the bravest, and which most wins
the heart of Him who is the Spouse of souls, is the sacrifice of Virginity.
Now, just as Saint Stephen is looked upon as the type of Martyrs, Saint John is
honoured as the Prince of Virgins. Martyrdom won for Stephen the Crown and
palm; Virginity merited for John most singular prerogatives, which, while they
show how dear to God is holy Chastity, put this Disciple among those, who, by
their dignity and influence, are above the rest of men.
Saint John was of the
family of David, as was our Blessed Lady. He was, consequently, a relation of
Jesus. This same honour belonged to Saint James the Greater, his Brother; as
also to Saint James the Less, and Saint Jude, both Sons of Alpheus. When our
Saint was in the prime of his youth, he left, not only his boat and nets, not only
his Father Zebedee, but even his betrothed, when everything was prepared for
the marriage. He followed Jesus, and never once looked back. Hence, the special
love which our Lord bore him. Others were Disciples or Apostles, John was the
Friend, of Jesus. The cause of this our Lord’s partiality, was, as the Church
tells us in the Liturgy, that John had offered his Virginity to the Man-God.
Let us, on this his Feast, enumerate the graces and privileges that came to
Saint John from his being The Disciple whom Jesus loved.
This very expression of
the Gospel, which the Evangelist repeats several times — The Disciple whom
Jesus loved — says more than any commentary could do. Saint Peter, it is
true, was chosen by our Divine Lord, to be the Head of the Apostolic College,
and the Rock whereon the Church was to be built: he, then, was honoured most;
but Saint John was loved most. Peter was bid to love more than the rest loved,
and he was able to say, in answer to Jesus’ thrice repeated question, that he
did love him in this highest way: and yet, notwithstanding, John was more loved
by Jesus than was Peter himself, because his Virginity deserved this special
mark of honour.
Chastity of soul and body
brings him who possesses it into a sacred nearness and intimacy with God. Hence
it was, that at the Last Supper – that Supper, which was to be renewed on our
Altars, to the end of the world, in order to cure our spiritual infirmities,
and give life to our souls – John was placed near to Jesus, nay, was permitted,
as the tenderly loved Disciple, to lean his head upon the Breast of the
Man-God. Then it was, that he was filled, and from their very Fountain, with
Light and Love: it was both a recompense and a favour, and became the source of
two signal graces, which make Saint John an object of special reverence to the
whole Church.
Divine wisdom wishing to
make known to the world the Mystery of the Word, and commit to Scripture those
profound secrets, which, so far, no pen of mortal had been permitted to write –
the task was put upon John. Peter had been crucified, Paul had been beheaded,
and the rest of the Apostles had laid down their lives in testimony of the
Truths they had been sent to preach to the world; John was the only one left in
the Church. Heresy had already begun its blasphemies against the Apostolic
Teachings; it refused to admit the Incarnate Word as the Son of God,
Consubstantial to the Father. John was asked by the Churches to speak, and he
did no in language heavenly above measure. His Divine Master had reserved to
this his Virgin-Disciple the honour of writing those sublime Mysteries, which
the other Apostles had been commissioned only to teach – THE WORD WAS GOD, and
this WORD WAS MADE FLESH for the salvation of mankind. Thus did our Evangelist
soar, like the Eagle, up to the Divine Sun, and gaze upon Him with undazzled
eye, because his heart and senses were pure, and therefore fitted for such
vision of the uncreated Light. If Moses, after having conversed with God in the
cloud, came from the divine interview with rays of miraculous light encircling
his head: how radiant must have been the face of Saint John, which had rested
on the very Heart of Jesus, in whom are hid all the treasures of wisdom
and knowledge! How sublime his writings! How divine his teaching! Hence,
the symbol of the Eagle, shown to the Prophet Ezechiel, and to Saint John
himself in his Revelations, has been assigned to him by the Church: and to this
title of The Eagle has been added, by universal tradition, the other
beautiful name of Theologian.
This was the first
recompense given by Jesus to his Beloved John – a profound penetration into
divine Mysteries. The second was the imparting to him a most ardent charity,
which was equally a grace consequent upon his angelic purity, for purity
unburdens the soul from grovelling egotistic affections, and raises it to a
chaste and generous love. John had treasured up in his heart the Discourses of
his Master: he made them known to the Church, and especially that divine one of
the Last Supper, wherein Jesus had poured forth his whole Soul to his own, whom
he had always tenderly loved, but most so at the end. He wrote his Epistles,
and Charity is his subject: God is Charity – he that loves not, knows not God –
perfect Charity casts out fear – and so on throughout, always on Love. During
the rest of his life, even when so enfeebled by old age as not to be able to
walk, he was for ever insisting upon all men loving each other, after the
example of God, who had loved them and so loved them! Thus, he that had announced
more clearly than the rest of the Apostles the divinity of the Incarnate Word,
was by excellence the Apostle of that divine Charity, which Jesus came to
enkindle upon the earth.
But, our Lord had a
further gift to bestow, and it was sweetly appropriate to the Virgin-Disciple.
When dying on his cross, Jesus left Mary upon this earth. Joseph had been dead
now some years. Who, then, shall watch over his Mother? Who is there worthy of
the charge? Will Jesus send his Angels to protect and console her? – for,
surely, what man could ever merit to be to her as a second Joseph? Looking
down, he sees the Virgin-Disciple standing at the foot of the Cross: we know
the rest, John is to be Mary’s Son – Mary is to be John’s Mother. Oh, wonderful
Chastity, that wins from Jesus such an inheritance as this! Peter, says Saint
Peter Damian, shall have left to him the Church, the Mother of men; but John,
shall receive Mary, the Mother of God, whom he will love as his own dearest
Treasure, and to whom he will stand in Jesus’ stead; while Mary will tenderly
love John, her Jesus’ Friend, as her Son.
Can we be surprised after
this, that Saint John is looked upon by the Church as one of her greatest
glories? He is a Relative of Jesus in the flesh; he is an Apostle, a Virgin,
the Friend of the Divine Spouse, the Eagle, the Theologian, the Son of Mary; he
is an Evangelist, by the history he has given of the Life of his Divine Master
and Friend; he is a Sacred Writer, by the three Epistles he wrote under the
inspiration of the Holy Ghost; he is a Prophet, by his mysterious Apocalypse,
wherein are treasured the secrets of time and eternity. But, is he a Martyr?
Yes, for if he did not complete his sacrifice, he drank the Chalice of Jesus,
when, after being cruelly scourged, he was thrown into a caldron of boiling
oil, before the Latin Gate, at Rome. He was, therefore, a Martyr in desire and
intention, though not in fact. If our Lord, wishing to prolong a life so dear
to the Church, as well as to show how he loves and honours Virginity –
miraculously stayed the effects of the frightful punishment, Saint John had, on
his part, unreservedly accepted Martyrdom.
Such is the companion of
Stephen at the Crib, wherein lies our Infant Jesus. If the Protomartyr dazzles
us with the robes he wears of the bright scarlet of his own blood, is not the
virginal whiteness of John’s vestment fairer than the untrod snow? The spotless
beauty of the Lilies of Mary’s adopted Son, and the bright vermilion of
Stephen’s Roses – what is there more lovely than their union? Glory, then, be
to our New-Born King, whose court is tapestried with such heaven-made colours
as these! Yes, Bethlehem’s Stable is a very heaven on earth, and we have seen
its transformation. First, we saw Mary and Joseph alone there – they were adoring
Jesus in his Crib; then, immediately, there descended a heavenly host of Angels
singing the wonderful Hym; the Shepherds soon followed, the humble,
simple-hearted Shepherds; after these, entered Stephen the Crowned, and John
the Beloved Disciple; and, even before there enters the pageant of the devout
Magi, we shall have others coming in, and there will be, each day, grander
glory in the Cave, and gladder joy in our hearts. Oh this birth of our Jesus!
Humble as it seems, yet, how divine! What King or Emperor ever received, in his
gilded cradle, honours like these shown to the Babe of Bethlehem? Let us unite
our homage with that given him by these the favoured inmates of his court.
Yesterday, the sight of the Palm in Stephen’s hand animated us, and we offered
to our Jesus the promise of a stronger Faith: today, the Wreath, that decks the
brow of the Beloved Disciple, breathes upon the Church the heavenly fragrance
of Virginity – an intenser love of Purity must be our resolution, and our
tribute to the Lamb.
Petition to Saint John
Beloved Disciple of the
Babe of Bethlehem, how great is your happiness, how wonderful is the reward
given to your love and your purity! In you was fulfilled that word of your
Master: ,em>Blessed are the clean of heart, for they shall see God. Not only
did you see this God-Man, you were his Friend, and on his Bosom did rest your
head. John the Baptist trembles at having to bend the head of Jesus under the
water of Jordan; Magdalene, though assured by his own lips that her pardon was
perfect as her love, yet dares not raise her head, but keeps clinging to his
feet; Thomas scarce presumes to obey him when he bids him put his finger into
his wounded Side; and you, in the presence of all the Apostles, sit close to
Him, leaning your head upon his Breast! Nor is it only Jesus in his Humanity
that you see and possess, but, because your heart is pure, you soar like an
eagle up to the Sun of Justice, and fix your eye upon him in the light
inaccessible wherein he dwells eternally with the Father and the Holy Ghost.
Thus was rewarded the
fidelity wherewith you kept intact for Jesus the precious treasure of your
Purity. And now, worthy favourite of the great King, forget not us poor
sinners. We believe and confess the Divinity of the Incarnate Word, whom you
have evangelised unto us; but we desire to draw nigh to him during this holy
season, now that he shows himself so desirous of our company, so humble, so
full of love, so dear a Child, and so poor! Alas, our sins keep us back; our
heart is not pure like yours: we have need of a Patron to introduce us to our
Masters crib. You, Beloved Disciple of the Emmanuel, you must procure us this
happiness. You have shown us the Divinity of the Word in the bosom of the
Eternal Father; lead us now to this same Word made flesh. Under your patronage,
Jesus will permit us to enter into the Stable, to stand near his Crib, to see
with our eyes, and touch with our hands this sweet Fruit of eternal Life. May
it be granted us to contemplate the sweet Face of Him, that is our Saviour and
your Friend; to feel the throbs of that Heart, which loves both you and us –
and which you did see wounded by the Spear on Calvary. It is good for us to fix
ourselves here near the Crib of our Jesus, and share in the graces he there
lavishes, and learn, as you did, the grand lesson of this Child’s simplicity:
your prayers must get us all this.
Then too, as Son and
Guardian of Mary, you have to present us to your own and our Mother. Ask her to
give us somewhat of the tender love wherewith she watches over the Crib of her
Divine Son; to see in us the Brothers of that Child she bore; and to admit us
to a share of the maternal affection she had for you, the favoured confidant of
the secrets of her Jesus. We also pray to you, O holy Apostle, for the Church
of God. She was planted and watered by your labours, embalmed with the
celestial fragrance of your virtues, and illumined by your sublime teachings;
pray now, that these graces may bring forth their fruit, and that, to the end
of her pilgrimage, faith may be firm, the love of Jesus fervent, and Christian
morals pure and holy. You tell us in your Gospel of a saying of your Divine
Master: I will not now call you my Servants, but my Friends. Pray, dear
Saint, that there may come to this, from our hearts and lips, a response of
love and courage, telling our Emmanuel that, like yourself, we will follow him
wheresoever he leads us.
– from the book The Liturgical Year: Christmas, volume 1, by the
Very Reverend Dom Prosper Gueranger, Abbot of Solesmes, translated from the
French by the Revered Dom Laurence Shepherd, Monk of the English-Benedictine
Congregation, 2nd edition; published in Dublin Ireland by James Duffy, 15
Wellington-Quay, 1870
SOURCE : https://catholicsaints.info/liturgical-year-saint-john-apostle-and-evangelist/
Peter Paul Rubens (1577–1640),
Saint John the Evangelist, Apostolado del duque de Lerma, circa 1611, 107.5
x 83, Museo del Prado
St. John the Apostle and
Evangelist
See Tillemont, t. 1, p.
330. Calmet, t. 7 et 8. Ceillier, t. 1, p. 364. Reading, &c.
ST. JOHN THE EVANGELIST,
who is styled in the gospel, The beloved disciple of Christ, and is
called by the Greeks The Divine, was a Galilean, the son of Zebedee
and Salome, and younger brother to St. James the Great, with whom he was
brought up to the trade of fishing. From his acquaintance with the high-priest
Caiphas, St. Jerom infers that he was a gentleman by birth; but the meanness of
his father’s trade, and the privacy of his fortune sufficiently prove that his
birth could not much distinguish him in the world, neither could his education
give him any tincture of secular learning. His acquaintance with the
high-priest may be placed to some other account. Nicephorus Calixtius, a modern
Greek historian of the fourteenth century, (in whom, amidst much rubbish,
several curious anecdotes are found,) says, we know not upon what authority,
that St. John had sold a paternal estate to Annas, father-in-law to Caiphas, a
little before the death of our Lord. Before his coming to Christ he seems to
have been a disciple to John the Baptist, several thinking him to have been
that other disciple that was with St. Andrew, when they left the Baptist to
follow our Saviour; 1 so
particularly does our Evangelist relate all the circumstances, through modesty
concealing his own name, as in other parts of his gospel. He was properly
called to be a disciple of our Lord, with his brother James, as they were
mending their nets, 2 on
the same day, and soon after Jesus had called Peter and Andrew. These two
brothers continued still to follow their profession, but upon seeing the
miraculous draught of fishes, they left all things to attach themselves more
closely to him. 3 Christ
gave them the surname of Boanerges, or sons of thunder, 4 to
express the strength and activity of their faith in publishing the law of God,
without fearing the power of man. This epithet has been particularly applied to
St. John, who was truly a voice of thunder in proclaiming aloud the most
sublime mysteries of the divinity of Christ. He is said to have been the
youngest of all the apostles, probably about twenty-five years of age, when he
was called by Christ; for he lived seventy years after the suffering of his divine
master. Piety, wisdom, and prudence equalled him in his youth to those who with
their grey hairs had been long exercised in the practice and experience of
virtue; and, by a pure and blameless life he was honourable in the world. Our
divine Redeemer had a particular affection for him above the rest of the
apostles; insomuch, that when St. John speaks of himself, he saith, that he
was The disciple whom Jesus loved; and frequently he mentions himself
by this only characteristic; which he did not out of pride to distinguish
himself, but out of gratitude and tender love for his blessed Master. Humility
suffered him not to mention any of his other great privileges; but tenderness
and love made him never forget, but on every occasion to repeat this title which
was the strongest motive to inflame his own love of his Saviour, who, without
any merit on his side, had prevented him by such distinguishing love. If we
inquire into the causes of this particular love of Christ towards him, which
was not blind or unreasonable, the first was doubtless, as St. Austin observes,
the love which this disciple bore him: secondly, his meekness and peaceable
disposition, by which he was extremely like Christ himself: thirdly, his
virginal purity. For St. Austin tell us 5 that,
“The singular privilege of his chastity rendered him worthy of the more
particular love of Christ, because being chosen by him a virgin, he always
remained such.” St. Jerome scruples not to call all his other privileges and
graces the recompence of his chastity, especially that which our Lord did him
by recommending in his last moments his virgin mother to the care of this
virgin disciple. 6 SS.
Ambrose, Chrysostom, Epiphanius, and other fathers frequently make the same
reflection. Christ was pleased to choose a virgin for his mother, a virgin for
his precursor, and a virgin for his favourite disciple: and his church suffers
only those who live perfectly chaste to serve him in his priesthood, where they
daily touch and offer his virginal flesh on his holy altar. In heaven virgins
follow the spotless Lamb wherever he goes. 7 Who
then can doubt but purity is the darling virtue of Jesus? who feeds
amongst the lilies 8 of
untarnished chastity. For he who loves purity of heart, will have the king
his friend. 9 Another
motive of the preference which Jesus gave to this apostle in his intimacy and
predilection, was his perfect innocence and simplicity without guile in his
youth. Virtue in that age has peculiar charms to Christ, and is always a seed
of extraordinary graces and blessings.
The love which Jesus
bears is never barren. Of this his sufferings and death are the strongest
proof. As St. John had the happiness to be distinguished by Christ in his holy
love, so was he also in its glorious effects. Though these principally
consisted in the treasure of interior graces and virtues, exterior tokens,
helps, and comforts were not wanting. This appears from the familiarity and
intimacy with which his divine master favoured him above the rest of the
apostles. Christ would have him with Peter and James privy to his
Transfiguration, and to his agony in the garden; and he showed St. John
particular instances of kindness and affection above all the rest. Witness this
apostle lying in our Saviour’s bosom at the last supper; it being then the
custom among the Jews often to lie along upon couches at meals, so that one
might lean his head upon the bosom of him that lay before him; which honour
Christ allowed St. John. 10 No
tongue certainly can express the sweetness and ardour of the holy love which
our saint on that occasion drew from the divine breast of our Lord, which was
the true furnace of pure and holy love. St. John repeats this circumstance
several times in his gospel to show its importance, and his grateful
remembrance. Every devout person in some sense is admitted to a like favour,
when in heavenly contemplation he shuts his corporeal eyes to all visible
things, and opens those of his soul to the invisible. When his exterior senses
remain, as it were asleep and dead, his interior powers are awakened and
quickened, he contemplates the bottomless abyss of the divine love, and drinks
plentifully of that fountain of life. We discover in the holy scriptures a
close particular friendship between St. John and St. Peter, which was doubtless
founded in the ardour of their love and zeal for their divine Master. When St.
Peter durst not, as it seems, says St. Jerom, propound the question to our
Lord, who it was that should betray him, he by signs desired St. John to do it,
whose familiarity with Christ allowed him more easily such a liberty: and our
Lord gave him to understand that Judas was the wretch, though, at least, except
St. John, none that were present seemed to have understood his answer, which
was only given by the signal of the traitor’s dipping a morsel of bread with
him in the dish. St. Chrysostom says, that when our Lord was apprehended, and
the other apostles fled, St. John never forsook him. Several other ancients
believe that he was that young man who followed Jesus with a linen cloth cast
about his naked body; by the looseness of which he disengaged himself from the
officers who otherwise would have laid hold of him, had he not made his escape
by flying away naked. Some interpreters suppose this linen garment to have been
a night vest which it might be customary to wear at supper, and in the night,
it being then night. However, if this was St. John, he soon followed Christ
again; and many imagine that he was the disciple who being known to the
high-priest, got Peter admitted by the servants into the court of Caiphas.
Our saint seems to have
accompanied Christ through all his sufferings; at least he attended him during
his crucifixion, standing under his cross, owning him in the midst of arms and
guards, and in the thickest crowds of his implacable enemies. Here it was that
our Lord declared the assurance he had of this disciple’s affection and
fidelity, by recommending with his dying words, his holy mother to his care;
giving him the charge to love, honour, comfort, and provide for her with that
dutifulness and attention which the character of the best and most indulgent
mother challenges from an obedient and loving son. What more honourable
testimony could Christ have given him of his confidence, regard, and affection,
than this charge? Accordingly St. John took her to his home, and ever after
made her a principal part of his care. Christ had at the same time given her to
St. John for his mother, saying to her: Woman, behold thy son. Our
Lord disdained not to call us all brethren, as St. Paul observes. And he
recommended us all as such to the maternal care of his own mother: but amongst
these adoptive sons St. John is the first-born. To him alone was given this
special privilege of being treated by her as if she had been his natural
mother, and of reciprocally treating her as such by respectfully honouring,
serving, and assisting her in person. This was the recompence of his constancy
and fervour in his divine Master’s service and love. This holy apostle though
full of inexpressible grief for the death of his divine Master, yet left not
the cross, and saw his side opened with a spear; was attentive to the whole mystery,
and saw the blood and water issue from the wound, of which he bore record. It
is believed that he was present at the taking down of our Lord’s body from the
cross, and helped to present it to his most blessed mother, and afterwards to
lay it in the sepulchre, watering it with abundance of tears, and kissing it
with extraordinary devotion and tenderness. He may be said to have left his
heart with it; for his soul was more where it loved than where it lived.
When Mary Magdalen and
other devout women brought word that they had not found Christ’s body in the
sepulchre, Peter and John ran immediately thither, and John, who was younger
and more nimble, running faster, arrived first at the place. Some few days
after this, St. John went a fishing in the lake of Tiberias, with other
disciples; and Jesus appeared on the shore in a disguised form. St. John,
directed by the instinct of love, knew him, and gave notice to Peter; they all
dined with him on the shore; and when dinner was ended, Christ walked along the
shore questioning Peter about the sincerity of his love, gave him the charge of
his Church, and foretold his martyrdom. St. Peter seeing St. John walk behind,
and being solicitous for his friend, asked Jesus what would become of him;
supposing that as Christ testified a particular love for him, he would shew him
some extraordinary favour. Christ checked his curiosity, by telling him that it
was not his business if he should prolong John’s life till he should come;
which most understand of his coming to destroy Jerusalem; an epoch which St.
John survived. Some of the disciples, however, misapprehended this answer so
far as to infer that St. John would remain in the body till Christ shall come
to judge the world: though St. John has taken care in his gospel to tell us
that no such thing was meant. After Christ’s ascension, we find these two
zealous apostles going up to the temple, and miraculously healing a poor
cripple. Our two apostles were imprisoned, but released again with an order no
more to preach Christ, but no threats daunted their courage. 11 They
were sent by the college of the apostles to confirm the converts which Philip
the Deacon had made in Samaria. 12 St.
John was again apprehended by the Jews with the rest of the apostles, and
scourged; but they went from the council rejoicing that they were accounted
worthy to suffer for the name of Jesus. 13 When
St. Paul went up to Jerusalem, three years after his conversion, he saw there
only St. Peter and St. James the Less, St. John being probably absent. But St.
Paul going thither in the fourteenth year after his conversion, addressed
himself to those who seemed to be pillars of the Church, chiefly Peter and
John, who confirmed to him his mission among the infidels. 14 About
that time St. John assisted at the council which the apostles held at Jerusalem
in the year 51. For St. Clement of Alexandria tells us that all the apostles
attended in it. That father says, that Christ at his ascension preferred St.
Peter, St. James the Less, and St. John to the rest of the apostles, though
there was no strife or preeminence amongst any in that sacred college, and this
St. James was chosen bishop of Jerusalem. St. Clement adds, that our Lord
particularly instructed these three apostles in many sacred mysteries, and that
the rest of the apostles received much holy science from them. 15
St. John seems to have
remained chiefly at Jerusalem for a long time, though he sometimes preached
abroad. Parthia is said to have been the chief scene of his apostolical
labours. St. Austin sometimes quotes his first epistle under the title of his
epistle to the Parthians: 16 and
by a title then prefixed to it in some copies it seems to have been addressed
to the Jews that were dispersed through the provinces of the Parthian empire.
Certain late missionaries in the East Indies assure us, that the inhabitants of
Bassora, a city upon the mouth of the Tigris and Euphrates, on the Persian
gulf, affirm, by a tradition received from their ancestors, that St. John
planted the Christian faith in their country. He came to Jerusalem in the year
62 to meet the rest of the apostles who were then living, when they chose in
council St. Simeon, bishop of that church after the martyrdom of St. James the
Less. 17 It
seems to have been after the death of the Blessed Virgin that St. John visited
Lesser Asia, making those parts his peculiar care, and residing at Ephesus, the
capital of that country. It is certain that he was not come thither in 64, when
St. Paul left St. Timothy bishop of that city. St. Irenæus tells us, 18 that
he did not settle there till after the death of SS. Peter and Paul. St. Timothy
continued still bishop of Ephesus till his martyrdom in 97. But the apostolical
authority of St. John was universal and superior, and the charity and humility
of these two holy men prevented all differences upon account of their
jurisdiction. St. John preached in other parts, and took care of all the
churches of Asia, which St. Jerom 19 says
he founded and governed. Tertullian adds 20 that
he placed bishops in all that country; by which we are to understand that he
confirmed and governed those which SS. Peter and Paul had established, and
appointed others in many other churches which he founded. It is even probable
that in the course of his long life he put bishops into all the churches of
Asia: for while the apostles lived, they supplied the churches with bishops of
their own appointing, by the guidance of the Holy Ghost, and by virtue of their
commission to plant the Church.
St. John, in his extreme
old age, continued often to visit the churches of Asia, and sometimes undertook
journeys to assume to the sacred ministry a single person whom the Holy Ghost had
marked out to him. 21 Apollonius,
not the Roman senator, apologist and martyr, but a Greek father who wrote
against the Montanists, and confuted their pretended prophecies step by step,
about the year 192, assures us, that St. John raised a dead man to life at
Ephesus. 22 A
certain priest of Asia having been convicted of writing a fabulous account of
the voyages of St. Paul and St. Thecla, in defence and honour of that apostle,
was deposed by St. John. 23 St.
Epiphanius affirms, that St. John was carried into Asia by the special
direction of the Holy Ghost, to oppose the heresies of Ebion and Cerinthus. The
former of these, soon after the destruction of Jerusalem, whilst the Christians
who had fled from that city resided at Pella, taught at Kacerta in that
neighbourhood, of which he was a native, that Christ was created like one of
the angels, but greater than the rest: that he was conceived and born in the
natural way, and chosen to be the Son of God by the Holy Ghost descending upon
him in the form of a dove. He pretended that the legal ceremonies were
necessarily to be observed with the gospel, and he mutilated the gospel of St.
Matthew. 24 Cerinthus
raised great disturbances in obstinately defending an obligation of
circumcision, and of abstaining from unclean meats, in the New Law, and in
extolling the angels, as the authors of nature, before St. Paul wrote his
epistles to the Colossians, &c. About the time of the destruction of
Jerusalem, he framed his heretical system so as to make it akin to that of Ebion.
St. Irenæus and Tertullian inform us, that he pretended the world was not
created by God, but by a certain virtue, quite distinct, without his knowledge;
that the God of the Jews was only an angel; that Jesus was born of Joseph and
Mary like other men, but surpassed others in virtue and wisdom; that the Holy
Ghost descended upon him after his baptism in the likeness of a dove; and that
he had manifested his Father to the world who was before unknown. He was the
first author of the dream that Christ fled away at the time of the passion, and
that Jesus alone suffered and rose again, Christ continuing always immortal and
impassible. St. Irenæus 25 relates,
that St. John, who ordinarily never made use of a bath, went to bathe on some
extraordinary occasion, but understanding that Cerinthus was within, started
back, and said to some friends that were with him: “Let us, my brethren, make
haste and be gone, lest the bath, wherein is Cerinthus the enemy of the Truth,
should fall upon our heads.” Dr. Conyers Middleton, in his posthumous works,
pretends this anecdote must be false, because inconsistent with this apostle’s
extraordinary meekness. But St. Irenæus tells us, he received this account from
the very mouth of St. Polycarp, St. John’s disciple, whose behaviour to Marcion
is an instance of the same spirit. This great apostle would teach his flock to
beware of the conversation of those who wilfully corrupted the truth of
religion, and by their ensnaring speeches endeavoured to seduce others. This
maxim he inculcates in his second epistle, 26 but
this precaution was restrained to the authors of the pestilential seduction.
Nevertheless, the very characteristic of St. John was universal meekness and
charity towards all the world. But towards himself he was always most severe,
and St. Epiphanius tells us, that he never wore any clothes but a tunic and a
linen garment, and never ate flesh; and that his way of living was not unlike
that of St. James bishop of Jerusalem, who was remarkable for austerity and
mortification. 27
In the second general
persecution, in the year 95, St. John was apprehended by the proconsul of Asia,
and sent to Rome, where he was miraculously preserved from death when thrown
into a caldron of boiling oil. 28 On
account of this trial the title of martyr is given him by the fathers, who say,
that thus was fulfilled what Christ had foretold him, that he should drink of
his cup. 29 The
idolaters who pretended to account for such miracles by sorcery, blinded
themselves to this evidence; and the tyrant Domitian banished St. John into the
isle of Patmos, one of the Sporades in the Archipelago. In this retirement the
apostle was favoured with those heavenly visions which he has recorded in the
canonical book of the Revelations, or of the Apocalypse: they were manifested
to him on a Sunday in the year 96. The first three chapters are evidently a
prophetic instruction given to seven neighbouring churches of Asia Minor; and
to the bishops who governed them. The three last chapters celebrate the triumph
of Christ, the judgment and reward of his saints. The intermediate chapters are
variously expounded, either of the immediate preludes of the last judgment, or
with Abbé Chetardie of the whole intermediate time from Christ to the end of
the world; or with Bossuet, Calmet, and many others, of the ten general
persecutions and the Roman empire to the triumph of the church by the victory
of Constantine over Licinius, upon which system whatever author is read, the
masterly strokes with which Bossuet has illustrated his commentary ought not to
be passed over. By these visions God gave St. John a prospect of the future
state of the church. His exile was not of long continuance. For Domitian being
slain in September in 96, all his edicts and public acts were declared void by
a decree of the senate on account of his excessive cruelty; and his successor
Nerva recalled all those whom he had banished. St. John therefore returned to
Ephesus in 97, where he found that St. Timothy had been crowned with martyrdom
on the preceding 22d of January. The apostle was obliged by the pressing
entreaties of the whole flock to take upon him the particular government of
that church, which he held till the reign of Trajan. St. John, in imitation of
the high-priest of the Jews, wore a plate of gold upon his forehead, as an
ensign of his Christian priesthood, as Polycrates informs us. 30 St.
Epiphanius relates the same of St. James, the bishop of Jerusalem, 31 and
the author of the history of the martyrdom of St. Mark the Evangelist
attributes to him the same ornament. St. John celebrated the Christian Pasch on
the 14th day of the moon, agreeing as to time with the Jewish passover; 32 but
was so far from holding the Jewish rites of obligation in the New Law, that he
condemned that heresy in the Nazarites, and in Ebion and Cerinthus. As his
apostolic labours were chiefly bestowed among the Jews, he judged such a
conformity, which was then allowable, conducive to their conversion.
The ancient fathers
inform us, 33 that
it was principally to confute the blasphemies of Ebion and Cerinthus who denied
the divinity of Christ, and even his pre-existence before his temporal birth,
that St. John composed his gospel. Another reason was, to supply certain
omissions of the other three gospels, which he read and confirmed by his
approbation. 34 He
therefore principally insists on the actions of Christ from the commencing of
his ministry to the death of the Baptist, wherein the others were sparing; and
he largely records his discourses, mentioning fewer miracles. It being his
principal aim to set forth the divinity of Christ, he begins with his eternal
generation, and his creating the world; and both his subject and manner of
treating it is so sublime and mysterious, that Theodoret calls his gospel, “a
theology which human understanding can never fully penetrate and find out.”
Hence he is compared by the ancients to an eagle, soaring aloft within the
clouds, whither the weak eye of man is unable to follow him; and by the Greeks
he is honoured with the title of The Divine. St. Jerom relates, 35 that,
“when he was earnestly pressed by the brethren to write his gospel, he answered
he would do it, if by ordering a common fast they would all put up their
prayers together to God; which being ended, replenished with the clearest and
fullest revelation coming from heaven, he burst forth into that
preface: In the beginning was the Word, &c.” St. Chrysostom 36 and
other fathers mention that the evangelist prepared himself for this divine
undertaking by retirement, prayer, and contemplation. Some think he wrote his
gospel in the isle of Patmos: but it is the more general opinion that he
composed it after his return to Ephesus, about the year of our Lord 98, of his
age ninety-two, after our Lord’s ascension sixty-four. This apostle also wrote
three epistles. The first is Catholic, or addressed to all Christians,
especially his converts, whom he presses to purity and holiness of manners, and
he cautions them against the crafty insinuations of seducers, especially the
Simonians and Cerinthians. The other two epistles are short, and directed to
particular persons: the one a lady of honourable quality; called, as it seems,
Electa, (though some think this rather an epithet of honour than a proper
name,) the other Gaius or Caius a courteous entertainer of all indigent
Christians; rather one of that name at Derbe, mentioned in the Acts of the
Apostles, 37 than
the Caius of Corinth of whom St. Paul speaks. 38 The
style and sentiments in St. John’s gospel and in these epistles are the same;
and the same inimitable spirit of charity reigns throughout all these writings.
The largest measures of
this charity with which our apostle’s breast was inflamed, he expressed in the
admirable zeal which he showed for the souls of men; in which service he spent
himself without ever being weary in journeys, in preaching, in enduring
patiently all fatigues, breaking through all difficulties and discouragements,
shunning no dangers that he might rescue men from error, idolatry, or the
snares of vice. A remarkable instance is recorded by Clement of Alexandria and
Eusebius. 39 When
St. John returned from Patmos to Ephesus, he made a visitation of the churches
of Lesser Asia to correct abuses, and supply them with worthy pastors. Coming
to a neighbouring city, after having made a discourse, he observed a young man
in the company, of a fair stature, and pleasing aspect, and being much taken
with him he presented him to the bishop, whom he had ordained for that see,
saying: “In the presence of Christ, and before this congregation, I earnestly
recommend this young man to your care.” The bishop took the trust upon him, and
promised to discharge it with fidelity. The apostle repeated his injunction,
and went back to Ephesus. The young man was lodged in the bishop’s house,
instructed, kept in good discipline, and at length baptized and confirmed by
him. When this was done, the bishop, as if the person had been now in a state
of security, began to slacken the reins, and be less watchful over him. This
was quickly perceived by a company of idle, debauched wretches, who allured the
youth into their society. By bad company he soon forgot the precepts of the
Christian religion, and passing from one degree of wickedness to another, at
length stifled all remorse, put himself at the head of a band of robbers, and,
taking to the highway, became the most cruel and profligate of the whole band.
Some time after, St. John was again called to the same city, and when he had
settled other affairs, said to the bishop, “Restore to me the trust which Jesus
Christ and I committed to you in presence of your church.” The bishop was
surprised, imagining he meant some trust of money. But the saint explained
himself that he spoke of the young man, and the soul of his brother which he
had entrusted to his care. Then the bishop, with sighs and tears, said: “Alas!
he is dead.” “What did he die of?” said our saint. The bishop replied, “He is
dead to God, is turned robber, and instead of being in the church with us, he
hath seized on a mountain, where he lives with a company of wicked men like
himself.” The holy apostle having heard this, rent his garments, and fetching a
deep sigh, said, with tears, “Oh! what a guardian have I provided to watch over
a brother’s soul!” Presently he called for a horse and a guide, and rode away
to the mountain where the robber and his gang kept their rendezvous; and being
made prisoner by their sentinels he did not offer to fly or beg his life, but
cried out, “It is for this I am come: lead me to your captain.” They conducted
the saint to him, who stood at first armed to receive him: but when he saw it
was St. John, was seized with a mixture of shame and fear, and began to make
off with precipitation and confusion. The apostle forgetting his feebleness and
old age, pursued him full speed, and cried out after him in these words:
“Child, why do you thus fly from me your father, unarmed and an old man? My
son, have compassion on me. There is room for repentance: your salvation is not
irrecoverable. I will answer for you to Jesus Christ. I am ready most willingly
to lay down my life for you, as Jesus Christ laid down his life for all men. I
will pledge my soul for yours. Stay: believe me I am sent by Christ.” At these
words, the young man stood still, with his eyes fixed upon the ground; then
throwing away his arms he trembled and burst into tears. When the apostle came
up, the penitent, bathed in tears, embraced his tender father, imploring
forgiveness, but he hid his right hand which had been sullied with many crimes.
By his sighs and bitter compunction, he endeavoured to satisfy for his sins as
much as he was able, and to find a second baptism, in his tears, as
our author, St. Clement, emphatically expresses it. The apostle, with wonderful
condescension and affection, fell on his knees before him, kissed his right
hand, which the other endeavoured in confusion to conceal, gave him fresh
assurances of the divine pardon, and earnestly praying for him, brought him
back to the church. He continued some time in that place for his sake, praying
and fasting with him and for him, and comforting and encouraging him with the
most affecting passages of the holy scriptures. Nor did he leave the place till
he had reconciled him to the church, that is, by absolution restored him to the
participation of the sacraments.
This charity, which our
great saint was penetrated with and practised himself, he constantly and most
affectionately pressed upon others. It is the great vein that runs through his
sacred writings, especially his epistles, where he urges it as the great and
peculiar law of Christianity, without which all pretensions to this divine
religion are vain and frivolous, useless and insignificant; and this was his
constant practice to his dying day. St. Jerom relates, 40 that
when age and weakness grew upon him at Ephesus so that he was no longer able to
preach or make long discourses to the people, he used always to be carried to
the assembly of the faithful by his disciples with great difficulty; and every
time said to his flock only these words: “My dear children, love one another.”
When his auditors, wearied with hearing constantly the same thing, asked him
why he always repeated the same words, he replied, “Because it is the precept
of the Lord, and if you comply with it you do enough.” An answer, says St.
Jerom, worthy the great St. John, the favourite disciple of Christ, and which
ought to be engraved in characters of gold, or rather to be written in the
heart of every Christian. St. John died in peace at Ephesus, in the third year
of Trajan, (as seems to be gathered from Eusebius’s chronicle,) that is, the
hundredth of the Christian era, or the sixty-sixth from our Lord’s crucifixion,
the saint being then about ninety-four years old, according to St. Epiphanius. 41 Some
amongst the ancients pretend that St. John never died, but are very well
confuted by St. Jerom and St. Austin. The same opinion has been revived by
James Le Fevre d’Etaples 42 and
Florentinius, 43 whom
Tillemont has accurately refuted. 44 St.
John was buried on a mountain without the town. The dust of his tomb was carried
away out of devotion, and was famous for miracles, as St. Austin, 45 St.
Ephreme, 46 and
St. Gregory of Tours 47 mention.
A stately church stood formerly over this tomb, which is at present a Turkish
mosque, though Mr. Wheeler tells us that there are not at present above fifty
Turkish families, and no Christian in that town, once so famous. The 26th of
September is consecrated to the memory of St. John in the Greek church; and in
the Latin the 27th of December.
The great love which this
glorious saint bore to his God and Redeemer, and which he kindled from his
master’s divine breast, inspired him with the most vehement and generous
charity for his neighbour. Without the sovereign love of God no one can please
him. He that loveth not, knoweth not God, for God is charity. 48 Let
us therefore love God, because God first loved us. 49 This
is the first maxim in a spiritual life, which this apostle most tenderly
inculcates. The second is that our fidelity in shunning all sin, and
in keeping all God’s commandments is the proof of our love for God, 50 but
especially a sincere love for our neighbour is its great test. For he that
loveth not his brother whom he seeth, how can he love God whom he seeth
not? says St. John. 51 Our
blessed Redeemer, in the excess of his boundless charity for all men, presses
this duty upon all men, and, as an infinitely tender parent, conjures all his
children to love one another even for his sake. He who most affectionately
loves them all, will have them all to be one in him, and therefore commands us
to bear with one another’s infirmities, and to forgive one another all debts or
injuries, and, as much as in us lies, to live peaceably with all men. 52 This
is the very genius and spirit of his law, without which we can have nothing of
a Christian disposition, or deserve the name of his children or disciples.
Neither can we hope with a peevish, passionate, or unforgiving temper ever to
be heirs of heaven. Harmony, goodness, unanimity, mutual complacency, and love,
will be the invariable temper of all its blessed inhabitants. No ruffling
passion, no unfriendly thought will ever be found amongst them. Those happy
regions are the abode of everlasting peace and love. We must learn and
cultivate this temper of heaven here on earth, or we can never hope to get thither.
We are all professedly travelling together towards that blessed place, where,
if we are so happy as to meet, we shall thus cordially embrace each other. Does
not this thought alone suffice to make us forget little uneasinesses, and to
prevent our falling out by the way? St. John teaches us that to attain to this
heavenly and Christian disposition, to this two-fold charity towards God and
towards our neighbour for his sake, we must subdue our passions, and die to the
inordinate love of the world and ourselves. His hatred and contempt of the
world was equal to his love of God, and he cries out to us: My little
children, love not the world, nor the things which are in the world. If any one
loves the world the charity of the Father is not in him. An excessive love
of the world (whether of its pleasure, interest, or vanity and preferment) is a
general temptation of mankind, and if predominant or unconquered, strongly
tends to extinguish in the heart all love and relish for spiritual things. When
men are in a full and precipitant career after the things of this world, they
first forget God, and then forsake him. A man can never lift up that heart to
God which is already chained to the earth. This vice when in power is of all
others the most bewitching, and inconceivably withdraws a soul from God. Those
who live in the world must, by their assiduity in the private devotional
exercises of reading, meditation, and prayer, keep up an acquaintance with God
and their own souls; they must frequently amidst their business recall their
serious thoughts, recover and strengthen the pious frames of their minds: or
their charity will soon suffer shipwreck.
Note 1. John i.
37. S. Chrys. hom. 17, in Joan. S. Epiph. hær. 51. [back]
Note 5. S. Aug. Hom.
124, in Joan. [back]
Note 6. S. Hier. l.
1, in Jovinian. c. 14. [back]
Note 7. Apoc. xiv.
4. [back]
Note 8. Cant. [back]
Note 10. John xiii.
25. [back]
Note 12. Ibid. viii.
14. [back]
Note 14. Gal. ii.
9. Acts xv. [back]
Note 15. Clem. Alex.
ap. Eus. Hist. l. 2, c. 1, p. 44, ed. Cantab. [back]
Note 16. S. Aug.
Quæst. Evang. l. 3, c. 39. [back]
Note 17. Eus. l. 3,
c. 11, p. 105. [back]
Note 18. S. Iren. l.
3, c. 3. [back]
Note 19. S. Iren. l.
3, c. 3. [back]
Note 20. Tert. l. 4,
cont. Marcion. c. 5. [back]
Note 21. Eus. l. 3,
c. 23. [back]
Note 22. Apollon.
ap. Eus. Hist. l. 5, c. 18. [back]
Note 23. Tert. de
Baptismo, c. 17. S. Hier. in Catal. [back]
Note 24. See St.
Irenæus, Tertullian, St. Epiphanius, St. Jerom, Fleury. l. 2, n. 42. [back]
Note 25. S. Iren. l.
3, c. 3. Eus. l. 3, c. 28, p. 123, ed. Cantabar. [back]
Note 27. S. Epiph.
Hær. 30. [back]
Note 28. Tert. Præs.
c. 36. S. Aug. et S. Hier. passim, &c. [back]
Note 29. Matt. xx.
23. See St. James’s Life, July
25, vol. 7. [back]
Note 30. Polycr. ap.
Eus. Hist. l. 5, c. 24, p. 243, ed. Cant. See Annot. Valesii, ib. [back]
Note 31. S. Epiph.
in Hær. Nazaræon et Hær. 78. [back]
Note 32. S. Irenæus,
l. 3, c. 12. Polycrates, ap. Eus. l. 5. c. 24. [back]
Note 33. S. Chrys.
in Gal. c. 1. Clem. Alex. ap. Eus. l. 6, c. 14. S. Hier. in Cat. et Prol. in
Matt. &c. [back]
Note 34. Eus. l. 3,
c. 4. S. Hier. in Cat. et Clem. Alex. ap. Eus. l. 6, c. 14. S. Epiph.
&c. [back]
Note 35. S. Hier.
Prolog. in Matt. t. 4, p. 3, ed. Ben. [back]
Note 36. S. Chrys.
Hom. 67, &c. [back]
Note 39. Clem. Alex.
Tr. Quis Dives salvabitur. Eus. Hist. l. 3, c. 23, p. 113,
ed. Cantab. S. Chrysost. l. 1, ad Theodor. Laps. [back]
Note 40. S. Hier. in
Galat. c. 6. [back]
Note 41. S. Epiph.
hær. 51, c. 12. [back]
Note 42. Faber
Stapul. Diss. de unâ ex tribus Mariâ, fol. 82. [back]
Note
43. Florentinius, Not. in Martyr. vetus Hieronimi. [back]
Note 44. Tillem. Vie
de S. Jean Evang. t. 1, art. 10, 11, Note 15–18. See Calmet, Diss. sur la Mont,
de S. Jean l’Evang. t. 7, p. 615, ed. in fol. [back]
Note 45. S. Aug.
hom. 124, in Joan. [back]
Note 46. S. Ephr.
Ant. ap. Phot. Cod. 229. [back]
Note 47. S. Greg.
Tur. l. 1, de Glor. Mart. c. 30. [back]
Note 50. 1 John c.
iii. iv. &c. [back]
Note 52. Heb. xii.
14. Rom. xii.
18. [back]
Rev. Alban
Butler (1711–73). Volume XII: December. The Lives of the
Saints. 1866.
SOURCE : http://www.bartleby.com/210/12/271.html
Pierre Mazeline (1633–1708), Saint Jean l'Évangéliste, 1668, marble, Louvre Museum
Weninger’s
Lives of the Saints – Saint John, Apostle and Evangelist
Article
Saint John, Apostle and
Evangelist of Jesus Christ, a brother of Saint James, and son of Zebedee and
Salome, was born at Bethsaida, a town in Galilee. Christ, our Lord, called him
and his brother James to follow Him, at the time when they were mending their
nets in a boat on the shore of the Sea of Genesareth. John, without delay, left
all he possessed, even his own father, and, with his brother, followed the
Lord. Although the youngest of the Apostles, he was beloved by the Saviour
above all the others; whence he is several times mentioned in the Gospel, as
“the disciple whom Jesus loved.” The cause of this special love of Jesus for
him, was, according to the Holy Fathers, his virginal purity, which he kept
undefiled, and the tender love he bore to the Lord. “He was more beloved than
all the other Apostles,” writes Saint Thomas Aquinas, “on account of his
purity.” “For the same reason,” says Saint Anselm, “God revealed more mysteries
to him than to the other Apostles. Justly,” says he, “did Christ the Lord reveal
the greatest mysteries to him, because he surpassed all in virginal purity.” It
is evident from the Gospel that Saint John was one of the most intimate of the
friends of the Lord, and was, in consequence, sometimes admitted into Christ’s
presence, when, except Peter and James, no other Apostle was allowed to be
near. Thus, he was with Christ when He healed the mother-in-law of Peter; when
He raised the daughter of Jairus from the dead; and when He was transfigured on
Mount Thabor. He also accompanied Christ when He suffered His agony in the
Garden of Olives. The other two above-named Apostles shared these favors with
John; but none was permitted to lean upon the Saviour’s bosom, at the last
supper, save John; none was recommended as son to the divine Mother, but John.
Only he, of all the Apostles, followed Christ to Mount Calvary, and remained
there with Him until His death. To recompense this love, Christ gave him to His
Mother as her son, when He said: “Behold thy Mother!” Christ, who had lived in
virginal chastity, would trust His Virgin Mother to no one else but John, who
himself lived in virginal purity. As Saint Jerome says: “Christ, a virgin,
recommended Mary, a virgin, to John, a virgin.” No greater grace could John
have asked of Christ; no more evident proof could he have received of His love.
The most precious thing which the Lord possessed on earth, His holy Mother, He
commended to His beloved disciple. He took him as brother, by giving Him as son
to His mother. Who cannot see from all this that Christ loved and honored Saint
John above all others? How deeply this beloved disciple must have suffered by
seeing his Saviour die so ignominious a death, is easily to be conceived; and
Saint Chrysostom hesitates not to call him, therefore, a manifold martyr. After
Christ had died on the Cross, had been taken from it, and interred with all
possible honors, Saint John returned home with the divine Mother, who was now
also his mother, and waited for the glorious resurrection of the Lord. When
this had taken place, he participated in the many apparitions of the Lord, by
which the disciples were comforted, and doubtless received again particular
marks of love from the Saviour. He afterwards assisted, with the divine Mother
and the Apostles, and other disciples of Christ, at the wonderful Ascension of
the Lord. With these, also, he received, after a ten days’ preparation, the
Holy Ghost, on the great festival of Pentecost. Soon after this, he and Peter
had, before all others, the grace to suffer for Christ’s sake. For when these
two Apostles had, in the name of Christ, miraculously healed a poor cripple who
was lying at the door of the temple of Jerusalem, and improved this opportunity
to show to the assembled people that Jesus of Nazareth was the true Messiah, they
were seized, at the instigation of the chief priests, and were cast into
prison. On the following day, the priests came together, and John and Peter
were called before them, and asked in whose name, and by what power they had
healed the cripple. Peter and John answered fearlessly, that it had been done
in the name of Jesus Christ. The high priest dared not do anything further to
them, but, setting them free, prohibited them from preaching, in future, the
name of Christ. The two holy Apostles, however, nothing daunted, said: “If it
be just in the sight, of God to hear you rather than God, judge ye: for we
cannot but speak the things which we have seen and heard.”
Saint John remained for
some time in Jerusalem after this, and, with the other Apostles, was zealous in
his endeavors to convert the Jews. When the Apostles separated, to preach the
gospel over all the world, Asia Minor was assigned to Saint John. Going
thither, he began with great zeal his apostolic functions, and, by the gift of
miracles, he converted many thousands to the faith of Christ. The many
bishoprics which he instituted in the principal cities sufficiently prove this.
In the course of time, he went also to other countries, preaching everywhere,
with equal success, the word of Christ. The Emperor Domitian, who, after the
death of the Emperor Nero, again began to persecute the Christians ordered his
officers to apprehend John, and bring him to Rome. Hardly had the holy Apostle
arrived there, when he was commanded by the Emperor to sacrifice to the gods.
As the Saint refused this, and fearlessly confessed Christ, the Emperor had him
most cruelly scourged, and afterwards cast into a large cauldron, filled with
boiling oil. The Saint signed himself and the cauldron with the holy cross, and
remained unharmed when he was cast into it. This gave him an opportunity to
announce, with great energy, to the assembled people, the gospel of Jesus
Christ. The tyrant, who could not suffer this, had him taken out of the
cauldron, and sentenced him to banishment on the island of Patmos, to work in
the mines, and perform other hard labor, in company with other Christians.
Saint John had, at that time, reached his ninetieth year, but was willing to
undergo the unjust sentence. After his arrival on the island, he had many and
wonderful visions, which, by command of God, he put down in writing. The book
which contains them is a part of Holy Writ, called the Apocalypse, or
Revelation of Saint John, a book which, according to Saint Jerome, contains
almost as many mysteries as words. After the death of Domitian, Saint John was
liberated, and returning to Ephesus, remained there until his death. He
outlived all the other Apostles, as he reached the age of 100 years. His great
labors, wearisome travels, and the many hardships he endured, at last enfeebled
him to such an extent, that he could not go to the church without being
carried. Frequently he repeated, in his exhortations, the words: “My little
children, love one another.” Some, annoyed at this, asked him why he so often
repeated these words. He answered: “Because it is the commandment of the Lord;
and if that is done, it suffices.” By this he meant, that if we love each other
rightly, we also love God; and when we love God and our neighbor, no more is
needed to gain salvation; as love to God and to our neighbor contains the
keeping of all other commandments.
The holy Apostle, who had
suffered and labored so much for his beloved Master, was, at length, in the
year 104, called by Him into heaven to receive his eternal reward.
Besides the Apocalypse,
to which we referred above, Saint John also wrote three Epistles and his
Gospel, on account of which he is called Evangelist. In his Gospel he gives
many more facts than the other Evangelists, to prove the divinity of Jesus
Christ; as, at that period, several heretics, as Cerinthus, Ebion, and the
Nicolaites fought against this truth. In his Epistles, he exhorts particularly
to love God and our neighbor, and to avoid heretics. In the first, among other
things, he explains that love to God consists in keeping the commandments of
God, which are not difficult to keep. ” For this is the charity of God,” writes
he, “that we keep His commandments; and His commandments are not heavy.” Of the
love of our neighbor he says, that it must manifest itself in works, that is,
we must assist our brethren in their need, and, if necessary, give even our
lives for them, after the example of Christ. The holy Apostle exemplified his
words by his actions. Several holy fathers relate the following of him. The
Saint had given a youth in charge of a bishop, with the commendation to
instruct him carefully in virtue and sacred sciences. After some years, when
the Saint returned to this bishop, and asked for the young man, he heard with
deep sorrow that he had secretly left, and had joined the highwaymen, and had
even become their chief, llie holy Apostle set out at once, and went, not
without danger to his life, into the woods, where the unhappy young man was
said to be. Finding him, he spoke most kindly to him, and succeeded in bringing
him back. It is touching to read how the holy man promised to atone for the
youth’s sins, if he would repent, and lead a better life. The youth followed
the Saint’s admonition, and did penance with such fervor and zeal that the
Saint hesitated not to give him charge of the church at Ephesus.
Practical Considerations
• Virginal chastity,
which Saint John preserved inviolate, was the principal reason why Christ the
Lord loved him above all others, recommended him to His beloved mother, gave
her to him as mother, and bestowed -many’ other graces upon him. For nothing is
more certain than what I have already more than once said to you; whoever
preserves angelic purity, will have God as a friend and protector. Put who will
be the friend of him who is a slave to the vice of unchastity? Surely neither
the Almighty, nor Angels, nor Saints; none but the unclean spirit; for he, as I
told you only a few days ago, has the greatest pleasure in the vice of
unchastity, which gains him more souls than all the other vices. Whose love and
friendship do you seek? The love of Jesus Christ, or of the devil? Your lips
tell me that you seek the friendship of the Lord, and not that of Satan. But
your works-do they speak the same language? The boldness of your eyes, your
tongue and your manners, your frequent and frivolous associations with those of
the other sex; and your equivocal or openly licentious speeches and songs, are
surely no signs that you love chastity with your whole heart and endeavor to
gain the love of Christ. Correct yourself in every point in which you need
correction, or you can never expect to have Christ as your friend; neither can
you hope to have the Mother of Jesus as your mother. She was given to the
chaste John, as a mother, and John; chaste and pure, was given to her as a son.
If you would be a true child of Mary, if you wish Mary to be your mother, and
to enjoy her motherly care and protection, as well during your life as in your
dying hour, endeavor to live chaste according to your station, and avoid all
that is against the purity required of you.
• “My dear children, love
one another.” This was the admonition that Saint John gave to the Christians.
In his Epistles, he also commends nothing more earnestly than this. He teaches,
however, that we must not only love with the tongue and in words, but in deed
and in truth. Love to God must manifest itself in keeping the commandments of
God, as he teaches in the following words: “For this is the charity of God,
that we keep his commandments.” (1 John 5) Those Who do not endeavor to keep
them, must not say that they truly love God. Love to our neighbor must be made
manifest by observing the words of Christ: “All things, therefore, whatsoever
you would that men should do to you, do you also to them.” (Matthew 7) “This
sentence,” says Saint Paulinus, “we should have constantly before our eyes, and
daily examine ourselves, if and how we have obeyed God’s command.” And it is
this which I counsel you today to observe. For, you ought to know, that it is
necessary for salvation, to love God arid our neighbor with our whole heart;
God, by keeping His commandments; our neighbor, by doing to him as we would
wish that he should do to us. “Let nobody imagine that he will gain salvation
by fasting, praying and other good works, who does not truly love God and his
neighbor.” Thus speaks Saint Cyril of Alexandria.
MLA
Citation
Father Francis Xavier
Weninger, DD, SJ. “Saint John, Apostle and Evangelist”. Lives of the Saints, 1876. CatholicSaints.Info.
3 June 2018. Web. 2 January 2025.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-john-apostle-and-evangelist/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-john-apostle-and-evangelist/
Attributed
to Cristóbal García Salmerón (1603–1666),
San Juan Evangelista, circa 1630, 180 x 119, El Greco Museum, Toledo
Saint John the Evangelist
The Beloved Disciple and
Evangelist, Saint John, is honored by the Church in her Liturgy today. He’s
known as “the Divine” and historically known as one of the sons of Zebedee, and
his mother’s name was Salome [Matthew 4:21, 27:56; Mark 15:40,
16:1]. John’s date of death cannot be fixed with any precision, but
we know he lived to an advanced age and he’s known not to have been
martyred as the other Apostles were. Some have claimed he made
his residence in Ephesus in 97.
Saint John is
represented holding a chalice from which a dragon comes out, as he is
supposed to have been given poison, which was, however, neutralized. Today
is a day on which we typically bless wine. The eagle also represents John
and his gospel (look closely to the image here).
Who is the Beloved
Disciple, John the Divine?
From biblical study we
know that John and family lived on the shores of Galilee. The brother of
Saint John, considerably older, was Saint James. The mention of the “hired men”
[Mark 1:20], and of Saint John’s “home” [John 19:27], implies that Salome
and her children were not impoverished
Saints John and James followed
the Baptist when he preached repentance in the wilderness of Jordan. There can
be little doubt that the two disciples, whom Gospel does not name (John
1:35), who followed when the Baptist exclaimed with prophetic utterance,
“Behold the Lamb of God!” were Andrew and John. They followed and asked the
Lord where he abided. “Come and see” is the famous line. From here they entered
into a profound friendship with the Eternal Word of God.
When Jesus appeared
on the shore early in the morning, John was the first to recognize him. The
last words of the Gospel reveal the attachment which existed between the two
apostles. Peter came to know his destiny and that of his friend –the Acts of
the Apostles gives evidence that they are still connected as entered together
as worshippers into the Temple [Acts 3:1], and later protesting the threats of
the Sanhedrin [Acts 4:13].
It’s very likely that
Saint John remained at Jerusalem until the death of Mary, though tradition
of no great antiquity or weight asserts that he took her to Ephesus. The exact
date when he went to Ephesus is uncertain; we know that he was at Jerusalem
fifteen years after Saint Paul’s first visit there [Acts 15:6]. There is no
trace of his presence there when Saint Paul was at Jerusalem for the last time.
Early Christian writers
such as Saint Irenaeus write that Saint John did not settle at Ephesus until
after the death the Apostles Peter and Paul. He certainly was not there when
Timothy was appointed bishop of that place. Moreover, Jerome thinks he governed
all the Churches of Asia.. During the persecution of Domitian
John was taken to Rome, and was placed in a cauldron of boiling oil,
outside the Latin gate, without the boiling fluid doing him any injury.
[Eusebius makes no mention of this. The legend of the boiling oil occurs in
Tertullian and in Jerome]. There are some biblical experts who say that
John was sent to labor at the mines in Patmos. When Nerva became the
political leader John was set free, returned to Ephesus, and there it is
thought that he wrote his gospel and had a hand in the composition of other
letters. Of his zeal and love combined we have examples in Eusebius, based on
the authority of Irenaeus, that John once fled out of a bath on hearing
that Cerinthus was in it, lest, as he asserted, the roof should fall in, ending
his reign.
SOURCE : https://communio.stblogs.org/index.php/2014/12/saint-john-the-evangelist-3/
.jpg)
Diego Velázquez (1599–1660), Saint John
on the island of Patmos, 1619-1620, 135.8 x 102.3, National Gallery, London
Saint
John the Beloved Disciple, by Monsignor John T. McMahon
The
feast day of Saint John the Evangelist is celebrated two days after Christmas.
It is both right and proper that the feast of the chief Evangelist of the
divinity of Christ should be held within the Octave to disclose the greatness
of the Infant Who lies in the manger. The Infant God in the crib gathers around
Him pure souls. Mary is the Blessed Virgin, Saint Joseph the chaste spouse,
Saint Stephen the first martyr who washes his robe in the blood of the Lamb,
and then Saint John the virgin apostle. Crowned with the halo of those who knew
how to conquer their flesh, for this reason Saint John became “the disciple
whom Jesus loved, and who also leaned on His breast at the Last Supper” (John
21:20). Thanks to his angelic purity Saint John was filled with the divine
wisdom of the love of God and in the Epistle of the Mass of Saint John (in the
Liturgy of Saint Pius V) the Church applies to him a celebrated passage from
the Books of Wisdom, the Book of Ecclesiasticus. “She shall fill him with the
spirit of wisdom and understanding, and shall clothe him with the robe of
glory. The Lord our God shall heap upon him a treasure of joy and gladness, and
shall cause him to inherit an everlasting name” (Ecclesiasticus 15:6).
This gift of the wisdom
of the love of God won for Saint John the title of Doctor and the Introit of
his Mass is the one the Church uses in the Common of Doctors. (This is used in
the Liturgies of Pope Paul VI and of Pius V.) It is to Saint John who wrote the
fourth Gospel, three Epistles, and the Apocalypse, that we owe the most beautiful
pages on the Divinity of the Word made flesh. Saint John received the halo of
martyr, since he only escaped a violent death by the special protection of God.
He was last of the Apostles to die.
The Apostle of Love
Well indeed has Saint
John said: “Having loved His own who were in the world, He loved them to the
end.” Love tends always to union. Throughout His active ministry Jesus had
striven to attract men to Himself in love. This was the object of the whole
nights He spent in prayer on the hills of Judea. His many miracles, His tender
pity to the sick and suffering, and His earnest exhortations sought to win
man’s love. Even His severe reproofs and denunciations were but efforts to save
by fear those who could not be won by love. At the Last Supper it is all love.
His parting gift is Himself “to you and to many” in Holy Communion, the perfect
union of perfect love. When they had received Holy Communion, Jesus said to the
apostles: “Little children, yet a little while I am with you…. A new commandment
I give unto you: That you love one another as I have loved you” (John
13:33-34).
It was a new commandment:
the old one, as Jesus quoted it to the scribe, was: “You shall love your
neighbour as yourself” (Mark 12: 31). But this new one is to love our neighbour
as Jesus did, even to the utter abandonment of self. It was new also in this
respect, that the Jews regarded no one as a neighbour who was not of their own
race, whereas this commandment embraces all mankind. Further, it was new,
because henceforth, not fear, but love, was to be the moving principle in all
our service of God.
This new commandment
which Jesus gave to the Apostles at the Last Supper when they had received
their first Holy Communion so impressed Peter, James, and John, that later,
writing their Epistles, they dwell upon it as essential for all.
Soars Like an Eagle
Saint John is symbolised
by the noble eagle with fire in his blood. No hovering near the ground for the
king of the air. No, up he soars into the clouds. The other three evangelists,
Saints Matthew, Mark, and Luke, give us a synopsis of the life of Christ on
earth. They are historians, faithful chroniclers of events. Saint John fired by
his deep personal love of Christ soars to the heights of the Divinity of
Christ.
The Holy Spirit in
gratitude for his intense love of Christ inspired Saint John to write the
fourth Gospel as a proof of the Divinity of Christ. In the Apocalypse Saint
John tells us the rewards that await those who on earth love Jesus Christ. “And
I, John, saw the holy city, the new Jerusalem coming down out of heaven from
God, prepared as a bride adorned for her husband” (Apocalypse 21:2). On this
earth Saint John had rich and rewarding returns for his love. He is one of the
special three who were invited to Mount Thabor to catch a glimpse of what Saint
Paul says “eye has not seen nor ear heard what joys the Lord has prepared for
those who love Him.”
At the Last Supper Saint
John was beside Our Lord and was permitted to lean his head on the Lord’s bosom
to hear the heartbeats of that loving God. It was Saint John that accompanied
Mary to Calvary and from the Cross was appointed Mary’s son and support.
“Behold your mother,” words from the Cross, opened out a new life for Saint
John, a life into which Mary entered as his mother, and he became her second
son, her other priestly son.
Mass in Mary’s Presence
It was his great joy and
honour to say Mass in the presence of Mary, to consecrate the Sacred Host, and
place It upon Mary’s tongue, saying: “Mary, behold your Son. Behold the Lamb of
God Who takes away the sins of the world”. What a sacred moment that was upon
which the angelic court of Heaven gazed in wondrous admiration.
Who could have said a
more acceptable Mass than Saint John, inspired and helped by Mary’s presence
and by Mary’s praying the Mass with him! Let us invite the beloved disciple to kneel
beside us at Mass and to share with us his faith in the Real Presence, and his
love and gratitude for such a gift as the Blessed Eucharist as Sacrament and
Sacrifice. It was Saint John’s distinction to be at the Last Supper to hear
Christ’s command to His priests: “Do this in commemoration of Me”. He stood
beneath the Cross, broken-hearted indeed but enlightened as no other Priest has
been in the Divine Mystery of the Sacrifice of the Cross. For the years
following Good Friday he offered the Mass with Mary present to link in his
offering the Victim of Calvary and the Victim of the Mass, Jesus Christ Whom
Mary and Saint John loved beyond human imagination. Then when Mary is assumed
into Heaven Saint John receives the gift to write from his heart his Gospel,
his three Epistles, and the Apocalypse.
He lived to a great old
age, blessed with a deep peace of soul, and supreme confidence in the love of
Christ. To all who gathered around him as the last living witness of Jesus
Christ Saint John spoke of charity, the love of God and the love of one’s
neighbour for God’s sake, as words of wisdom winnowed from such a long and
eventful life. His last years were echoes of his Master’s last words spoken at
the Last Supper: “Little children! A new commandment I give unto you that you
love one another as I have loved you. By this shall all men know that you are
my disciples, if you have love one for another” (Saint John 13: 33-35).
– Monsignor John T.
McMahon, M.A., Ph.D., Australian Catholic Truth Society, 1957
SOURCE : https://catholicsaints.info/saint-john-the-beloved-disciple-by-monsignor-john-t-mcmahon/
Taddeo Gaddi (1300–1366), Saint John the Evangelist Drinking from the Poisoned Cup, circa 1348, 33 x 36, Vittorio Cini collection
Acts
of the Holy Apostle and Evangelist John the Theologian
When Agrippa, whom, on
account of his plotting against Peace, they stoned and put to death, was king
of the Jews, Vespasian Caesar, coming with a great army, invested Jerusalem;
and some prisoners of war he took and slew, others he destroyed by famine in
the siege, and most he banished, and at length scattered up and down. And
having destroyed the temple, and put the holy vessels on board a ship, he sent
them to Rome, to make for himself a temple of peace, and adorned it with the
spoils of war.
And when Vespasian was
dead, his son Domitian, having got possession of the kingdom. along with his
other wrongful acts, set himself also to make a persecution against the
righteous men. For, having learned that the city was filled with Jews,
remembering the orders given by his father about them, he purposed casting them
all out of the city of the Romans. And some of the Jews took courage, and gave
Domitian a book, in which was written as follows:-
O Domitian, Caesar and
king of all the world, as many of us as are Jews entreat thee, as suppliants we
beseech of thy power not to banish us from thy divine and benignant
countenance; for we are obedient to thee, and the customs, and laws, and practices,
and policy, doing wrong in nothing, but being of the same mind with the Romans.
But there is a new and strange nation, neither agreeing with other nations nor
consenting to the religious observances of the Jews, uncircumcised, inhuman,
lawless, subverting whole houses, proclaiming a man as God, all assembling
together under a strange name, that of Christian. These men reject God, paying
no heed to the law given by Him, and proclaim to be the Son of God a man born
of ourselves, Jesus by name, whose parents and brothers and all his family have
been connected with the Hebrews; whom on account of his great blasphemy and his
wicked fooleries we gave up to the cross. And they add another blasphemous lie
to their first one: him that was nailed up and buried, they glorify as having
risen from the dead; and, more than this, they falsely assert that he has been
taken up by clouds into the heavens.
At all this the king,
being affected with rage. ordered the senate to publish a decree that they
should put to death all who confessed themselves to be Christians. Those, then,
who were found in the time of his rage, and who reaped the fruit of patience,
and were crowned in the triumphant contest against the works of the devil,
received the repose of incorruption.
And the fame of the
teaching of John was spread abroad in Rome; and it came to the ears of Domitian
that there was a certain Hebrew in Ephesus, John by name, who spread a report
about the seat of empire of the Romans, saying that it would quickly be rooted
out, and that the kingdom of the Romans would be given over to another. And
Domitian, troubled by what was said, sent a centurion with soldiers to seize
John, and bring him. And having gone to Ephesus, they asked where John lived.
And having come up to his gate, they found him standing before the door; and,
thinking that he was the porter, they inquired of him where John lived. And he
answered and said: I am he. And they, despising his common, and low, and poor
appearance, were filled with threats, and said: Tell us the truth. And when he
declared again that he was the man they sought, the neighbours moreover bearing
witness to it, they said that he was to go with them at once to the king in
Rome. And, urging them to take provisions for the journey, he turned and took a
few dates, and straightway went forth.
And the soldiers, having
taken the public conveyances, travelled fast, having seated him in the midst of
them. And when they came to the first change, it being the hour of breakfast,
they entreated him to be of good courage, and to take bread, and eat with them.
And John said: I rejoice in soul indeed, but in the meantime I do not wish to
take any food. And they started, and were carried along quickly. And when it
was evening they stopped at a certain inn; and as, besides, it was the hour of
supper, the centurion and the soldiers being most kindly disposed, entreated
John to make use of what was set before them. But he said that he was very
tired, and in want of sleep more than any food. And as he did this each day,
all the soldiers were struck with amazement, and were afraid lest John should
die, and involve them in danger. But the Holy Spirit showed him to them as more
cheerful. And on the seventh day, it being the Lord’s day, he said to them: Now
it is time for me also to partake of food. And having washed his hands and
face, he prayed, and brought out the linen cloth, and took one of the dates,
and ate it in the sight of all.
And when they had ridden
a long time they came to the end of their journey, John thus fasting. And they
brought him before the king, and said: Worshipful king, we bring to thee John,
a god, not a man; for, from the hour in which we apprehended him, to the
present, he has not tasted bread. At this Domitian being amazed, stretched out
his mouth on account of the wonder, wishing to salute him with a kiss; but John
bent down his head, and kissed his breast. And Domitian said: Why hast thou
done this? Didst thou not think me worthy to kiss thee? And John said to him:
It is right to adore the hand of God first of all, and in this way to kiss the
mouth of the king; for it is written in the holy books, The heart of a king is
in the hand of God.
And the king said to him:
Art thou John, who said that my kingdom would speedily be uprooted, and that another
king, Jesus, was going to reign instead of me? And John answered and said to
him: Thou also shalt reign for many years given thee by God, and after thee
very many others; and when the times of the things upon earth have been
fulfilled, out of heaven shall come a King, eternal, true, Judge of living and
dead, to whom every nation and tribe shall confess, through whom every earthly
power and dominion shall be brought to nothing, and every mouth speaking great
things shall be shut. This is the mighty Lord and King of everything that hath
breath and flesh, the Word and Son of the living One, who is Jesus Christ.
At this Domitian said to
him: What is the proof of these things? I am not persuaded by words only; words
are a sight of the unseen.
What canst thou show in
earth or heaven by the power of him who is destined to reign, as thou sayest?
For he will do it, if he
is the Son of God.
And immediately John
asked for a deadly poison. And the king having ordered poison to be given to
him, they brought it on the instant. John therefore, having taken it. put it
into a large cup, and filled it with water, and mixed it, and cried out with a
loud voice, and said: In Thy name, Jesus Christ, Son of God, I drink the cup
which Thou wilt sweeten; and the poison in it do Thou mingle with Thy Holy
Spirit, and make it become a draught of life and salvation, for the healing of
soul and body, for digestion and harmless assimilation, for faith not to be
repented of, for an undeniable testimony of death as the cup of thanksgiving.
And when he had drunk the
cup, those standing beside Domitian expected that he was going to fall to the
ground in convulsions. And when John stood, cheerful, and talked with them
safe, Domitian was enraged against those who had given the poison, as having
spared John. But they swore by the fortune and health of the king, and said
that there could not be a stronger poison than this.
And John, understanding
what they were whispering to one another, said to the king: Do not take it ill,
O king, but let a trial be made, and thou shalt learn the power of the poison.
Make some condemned criminal be brought from the prison. And when he had come,
John put water into the cup, and swirled it round, and gave it with all the
dregs to the condemned criminal. And he, having taken it and drunk, immediately
fell down and died.
And when all wondered at
the signs that had been done, and when Domitian had retired and gone to his
palace, John said to him: O Domitian, king of the Romans, didst thou contrive
this, that, thou being present and bearing witness, I might to-day become a
murderer? What is to be done about the dead body which is lying? And he ordered
it to be taken and thrown away. But John, going up to the dead body, said: O
God, Maker of the heavens, Lord and Master of angels, of glories, of powers, in
the name of Jesus Christ, Thine only begotten Son, give to this man who has
died for this occasion a renewal of life, and restore him his soul, that
Domitian may learn that the Word is much more powerful than poison, and is the
ruler of life. And having taken him by the hand, he raised him up alive.
And when all were
glorifying God, and wondering at the faith of John, Domitian said to him: I
have put forth a decree of the senate, that all such persons should be summarily
dealt with, without trial; but since I find from thee that they are innocent,
and that their religion is rather beneficial, I banish thee to an island, that
I may not seem myself to do away with my own decrees. He asked then that the
condemned criminal should be let go; and when he was let go, John said: Depart,
give thanks to God, who has this day delivered thee from prison and from death.
And while they were
standing, a certain home-born slave of Domitian’s, of those in the bed-chamber,
was suddenly seized by the unclean demon, and lay dead; and word was brought to
the king. And the king was moved, and entreated John to help her. And John
said: It is not in man to do this; but since thou knowest how to reign, but
dost not know from whom thou hast received it, learn who has the power over
both thee and thy kingdom. And he prayed thus: O Lord, the God of every
kingdom, and master of every creature, give to this maiden the breath of life.
And having prayed, he raised her up. And Domitian, astonished at all the
wonders, sent him away to an island, appointing for him a set time.
And straightway John
sailed to Patmos, where also he was deemed worthy to see the revelation of the
end. And when Domitian was dead, Nerva succeeded to the kingdom, and recalled
all who had been banished; and having kept the kingdom for a year, he made
Trajan his successor in the kingdom. And when he was king over the Romans, John
went to Ephesus, and regulated all the teaching of the church, holding many
conferences, and reminding them of what the Lord had said to them, and what
duty he had assigned to each. And when he was old and changed, he ordered
Polycarp to be bishop over the church.
And what like his end
was, or his departure from men, who cannot give an account of? For on the following
day, which was the Lord’s day, and in the presence of the brethren, he began to
say to them: Brethren, and fellow-servants, and co-heirs, and copartners of the
kingdom of the Lord, know the Lord what miracles He hath shown you through me,
what wonders, what cures, what signs, what gracious gifts, teachings, rulings,
rests, services, glories, graces, gifts, faiths, communions; how many things
you have seen with your eyes, that ear hath not heard. Be strong, therefore, in
Him, remembering Him in all your doings, knowing the mystery of the
dispensation that has come to men, for the sake of which the Lord has worked.
He then, through me, exhorts you: Brethren, I wish to remain without grief,
without insult, without treachery, without punishment. For He also knows insult
from you, He knows also dishonour, He knows also treachery, He knows also
punishment from those that disobey His commandments. Let not therefore our God
be grieved, the good, the compassionate, the merciful, the holy, the pure, the
undefiled, the only, the one, the immutable, the sincere, the guileless, the
slow to anger, He that is higher and more exalted than every name that we speak
or think of-our God, Jesus Christ. Let Him rejoice along with us because we
conduct ourselves well; let Him be glad because we live in purity; let Him rest
because we behave reverently; let Him be pleased because we live in fellowship;
let Him smile because we are sober-minded; let Him be delighted because we
love. These things, brethren, I communicate to you, pressing on to the work set
before me, already perfected for me by the Lord. For what else have I to say to
you? Keep the sureties of your God; keep His presence, that shall not be taken
away from you. And if then ye sin no more, He will forgive you what ye have
done in ignorance; but if, after ye have known Him, and He has had compassion
upon you, you return to the like courses, even your former offences will be
laid to your charge, and ye shall have no portion or compassion before His
face.
And when he had said this
to them, he thus prayed: Jesus, who didst wreathe this crown by Thy twining,
who hast inserted these many flowers into the everlasting flower of Thy
countenance, who hast sown these words among them, be Thou Thyself the
protector and healer of Thy people. Thou alone art benignant and not haughty,
alone merciful and kind, alone a Saviour, and just; Thou who always seest what
belongs to all, and art in all, and everywhere present, God Lord Jesus Christ;
who with Thy gifts and Thy compassion coverest those that hope in Thee; who
knowest intimately those that everywhere speak against us, and blaspheme Thy
holy name, do Thou alone, O Lord, help Thy servants with Thy watchful care. So
be it, Lord.
And having asked bread,
he gave thanks thus, saying: What praise, or what sort of offering, or what
thanksgiving, shall we, breaking the bread, invoke, but Thee only? We glorify
the name by which Thou hast been called by the Father; we glorify the name by
which Thou hast been called through the Son; we glorify the resurrection which
has been manifested to us through Thee; of Thee we glorify the seed, the word,
the grace, the true pearl, the treasure, the plough, the net, the majesty, the
diadem, Him called Son of man for our sakes, the truth, the rest, the knowledge,
the freedom, the place of refuge in Thee. For Thou alone art Lord, the root of
immortality, and the fountain of incorruption, and the seat of the ages; Thou
who hast been called all these for our sakes, that now we, calling upon Thee
through these, may recognise Thine illimitable majesty, presented to us by Thy
presence, that can be seen only by the pure, seen in Thine only Son.
And having broken the
bread, he gave it to us, praying for each of the brethren, that he might be
worthy of the Eucharist of the Lord. He also therefore, having likewise tasted
it, said: To me also let there be a portion with you, and peace, O beloved. And
having thus spoken, and confirmed the brethren, he said to Eutyches, also named
Verus: Behold, I appoint thee a minister of the Church of Christ, and I entrust
to thee the flock of Christ. Be mindful, therefore, of the commandments of the
Lord; and if thou shouldst fall into trails or dangers, he not afraid: for thou
shall fall under many troubles, and thou shalt be shown to be an eminent
witness of the Lord. Thus, then, Verus, attend to the flock as a servant of
God, until the time appointed for thy testimony.
And when John had spoken
this, and more than this, having entrusted to him the flock of Christ, he says
to him: Take some brethren, with baskets and vessels, and follow me. And
Eutyches, without considering, did what he was bid. And the blessed John having
gone forth from the house, went outside of the gates, having told the multitude
to stand off from him. And having come to the tomb of one of our brethren, he
told them to dig. And they dug. And he says: Let the trench he deeper. And as
they dug, he conversed with those who bad come out of the house with him,
building them up, and furnishing them thoroughly into the majesty of the Lord.
And when the young men had finished the trench, as he had wished, while we knew
nothing, he takes off the clothes he had on, and throws them, as if they were
some bedding, into the depth of the trench; and, standing in only his drawers, stretched
forth his hands, and prayed.
O God, who hast chosen us
for the mission of the Gentiles, whet hast sent us out into the world, who hast
declared Thyself through the apostles; who hast never rested, but always savest
from the foundation of the world; who hast made Thyself known through all
nature; who hast made our wild and savage nature quiet and peaceable; who hast
given Thyself to it when thirsting after knowledge; who hast put to death its
adversary, when it took refuge in Thee; who hast given it Thy hand, and raised
it from the things done in Hades; who hast shown it its own enemy; who hast in
purity turned its thoughts upon Thee, O Christ Jesus, Lord of things in heaven,
and law of things on earth, the course of things aerial, and guardian of things
etherial, the fear of those under the earth, and grace of Thine own people,
receive also the soul of Thy John, which has been certainly deemed worthy by
Thee, Thou who hast preserved me also till the present hour pure to Thyself,
and free from intercourse with woman; who, when I wished in my youth to marry,
didst appear to me, and say, I am in need of thee, John; who didst strengthen
for me beforehand my bodily weakness; who, when a third time I wished to marry,
didst say to me at the third hour, in the sea, John, if thou wert not mine, I
would let thee marry; who hast opened up the sight of my mind, and hast
favoured my bodily eyes; who, when I was looking about me, didst call even the
gazing upon a woman hateful; who didst deliver me from temporary show, and
preserve me for that which endureth for ever; who didst separate me from the
filthy madness of the flesh; who didst stop up the secret disease of the soul,
and cut out its open actions; who didst afflict and banish him who rebelled in
me; who didst establish my love to Thee spotless and unimpaired; who didst give
me undoubting faith in Thee; who hast drawn out for me pure thoughts towards
Thee; who hast given me the due reward of my works; who bast set it in my soul
to have no other possession than Thee alone: for what is more precious than
Thou? Now, O Lord, when I have accomplished Thy stewardship with which I was
entrusted, make me worthy of Thy repose, having wrought that which is perfect
in Thee, which is ineffable salvation. And as I go to Thee, let the fire
withdraw, let darkness be overcome, let the furnace be slackened, let Gehenna
be extinguished, let the angels follow, let the demons be afraid let the
princes be broken in pieces, let the powers of darkness fall, let the places on
the right hand stand firm, let those on the left abide not, let the devil be
muzzled, let Satan be laughed to scorn, let his madness be tamed, let his wrath
be broken, let his children be trodden under foot, and let all his root he
uprooted; and grant to me to accomplish the journey to Thee, not insulted, not
despitefully treated, and to receive what Thou hast promised to those that live
in purity, and that have loved a holy life.
And gazing towards
heaven, he glorified God; and having sealed himself altogether, he stood and
said to us, Peace and grace be with you, brethren! and sent the brethren away.
And when they went on the morrow they did not find him, but his sandals, and a
fountain welling up. And after that they remembered what had been said to Peter
by the Lord about him: For what does it concern thee if I should wish him to
remain until I come?
And they glorified God
for the miracle that had happened. And having thus believed, they retired
praising and blessing the benignant God; because to Him is due glory now and
ever, and to ages of ages. Amen.
SOURCE : https://catholicsaints.info/acts-of-the-holy-apostle-and-evangelist-john-the-theologian/
_02.jpg)
Piero di Cosimo (1462–1522), Saint John the Evangelist, 1504, Honolulu Museum of Art
San Giovanni Apostolo ed evangelista
Betsaida Iulia, I secolo
- Efeso, 104 ca.
L'autore del quarto
Vangelo e dell'Apocalisse, figlio di Zebedeo e fratello di Giacomo maggiore,
venne considerato dal Sinedrio un «incolto». In realtà i suoi scritti sono una
vetta della teologia cristiana. La sua propensione più alla contemplazione
che all'azione non deve farlo credere, però, una figura "eterea". Si
pensi al soprannome con cui Gesù - di cui fu discepolo tra i Dodici - chiamò
lui e il fratello: «figli del tuono». Lui si definisce semplicemente «il
discepolo che Gesù amava». Assistette alla Passione con Maria. E con lei, dice
la tradizione, visse a Efeso. Qui morì tra fine del I e inizio del II secolo,
dopo l'esilio a Patmos. Per Paolo era una «colonna» della Chiesa, con
Pietro e Giacomo.
È il più giovane apostolo di Gesù e uno dei quattro evangelisti (gli altri sono Matteo, Marco e Luca). Scrive il quarto Vangelo con particolare attenzione ai miracoli compiuti dal Maestro e nei suoi scritti si definisce «colui che annuncia ciò che ha visto con i propri occhi». Giovanni è un pescatore della Galilea. Gesù lo sceglie per primo mentre è intento a sistemare le reti assieme a suo fratello Giacomo il Maggiore e agli altri pescatori Simone e Andrea. I due fratelli verranno soprannominati da Gesù: “Figli del tuono” per il loro temperamento impetuoso. Giovanni è seduto accanto a Gesù durante l’ultima cena. Poco prima di morire crocifisso, il Figlio di Dio affida a Giovanni, suo apostolo prediletto, la Madonna dicendogli: «Ecco tua madre». E ancora è Giovanni il primo apostolo a riconoscere Gesù risorto quando appare sul Lago di Galilea. Lo vediamo, poi, al fianco di San Pietro nella predicazione del messaggio cristiano. Giovanni va via da Gerusalemme (anno 57) e continua il suo apostolato in Asia Minore dove dà vita a molte chiese.
A Roma rimane miracolosamente illeso dopo essere stato gettato nell’olio
bollente e, in seguito, viene esiliato sull’isola di Patmos (Grecia) a causa
della persecuzione dei cristiani, sotto il regno di Domiziano. In quest’isola
l’evangelista scrive il Libro dell’Apocalisse (rivelazioni sul destino
dell’umanità). Infine il santo si stabilisce a Efeso (Turchia) con Maria, madre
di Gesù, dove l’apostolo si spegne in età avanzata, secondo la tradizione nel
104, sotto il regno di Traiano. In questo luogo, ormai molto anziano, Giovanni
scrive il quarto Vangelo. Predica sempre, fino all’ultimo, e la frase che
ripete spesso è: «Amatevi gli uni gli altri» perché secondo l’apostolo è questo
che desidera Dio e se si fa questo non serve altro.
Patronato: Scrittori,
Editori, Teologi
Etimologia: Giovanni = il
Signore è benefico, dono del Signore, dall'ebraico
Emblema: Aquila,
Calderone d'olio bollente, Coppa
Martirologio Romano:
Festa di san Giovanni, Apostolo ed Evangelista, che, figlio di Zebedeo, fu
insieme al fratello Giacomo e a Pietro testimone della trasfigurazione e della
passione del Signore, dal quale ricevette stando ai piedi della croce Maria
come madre. Nel Vangelo e in altri scritti si dimostra teologo, che, ritenuto
degno di contemplare la gloria del Verbo incarnato, annunciò ciò che vide con i
propri occhi.
Gli eventi dolorosi e gloriosi della Passione e Risurrezione di Nostro Signore, che la Santa Chiesa ha da poco celebrato, presentano unite, nel dolore della morte di Gesù e nell’estremo gaudio della sua Risurrezione, due anime, testimoni oculari e privilegiate di questi eventi che inaugurano la storia della Chiesa e del Cristianesimo: Maria Santissima, la madre di Gesù, e san Giovanni, il discepolo prediletto.
Ogni cristiano, prolungando in sé misticamente la vita di Gesù, è a giusto titolo ritenuto figlio di Maria Santissima. «Tale infatti dovrà diventare – afferma Origene – chi vorrà essere un altro Giovanni, che – come Giovanni – Gesù possa dichiarare di lui che è Gesù. Se infatti nessun altro è figlio di Maria all’infuori di Gesù, e Gesù dice alla Madre: “Ecco il figlio tuo”, è come se le dicesse: “Ecco, questi è Gesù che tu hai generato”. Poiché ogni perfetto non vive più, ma è Cristo che vive in lui, di lui si dice a Maria: “Ecco Cristo, tuo figlio”».
I santi, tra i cristiani, sono coloro che realizzano più pienamente questa vita divina in loro e quindi sperimentano più pienamente la Maternità della Madonna nella loro esperienza spirituale. Tra tutti i santi san Giovanni è figlio di Maria a titolo “ufficiale”.
Come ricorderemo dalla recente memoria della Passione, è stato proprio Gesù dall’alto della croce nel momento culminante della Redenzione a pronunciare le parole che avrebbero “consacrato” per sempre la Madre al discepolo fedele e amato e questo alla Madre, quando disse: «Donna, ecco tuo figlio», e a Giovanni: «Ecco tua Madre» (Gv 19,25-27).
Sant’Alfonso de’ Liguori osserva che col rivolgere Gesù alla Madre le parole: «Ecco tuo figlio» è come se le avesse detto: «Ecco l’uomo che, mediante l’offerta che fai della mia vita per la sua salvezza, nasce alla grazia». Con ciò il Maestro insegnava un’ultima verità: Maria Santissima, ai piedi della croce, partecipa attivamente all’opera della redenzione e quella era l’ora della generazione dolorosa di tutti i figli di Dio. San Giovanni in quel momento fu il primo a raccogliere e beneficiare di questo speciale “testamento” del Redentore.
Da quel giorno, infatti, egli la accolse “fra le cose sue più care”. Li
possiamo immaginare ripercorrere insieme la strada di ritorno dal Golgota,
raccogliere e adorare insieme il Sangue del divin Redentore sparso lungo la Via
Crucis, e poi a casa, dove era rimasto lui solo a proteggere e custodire la
“Madre del giustiziato” che tutto il popolo all’unanimità aveva voluto
crocifisso. Poi ancora, in quei tre giorni cruciali, immaginiamo san Giovanni
accanto alla Vergine orante attingere dalla fermezza della fede di Lei, una
nuova speranza nella Risurrezione di Gesù. E via, via – nello scorrere dei
giorni e degli anni – apprendere da Lei ogni cosa, rivivere con Lei il Santo
Sacrificio di Gesù nella Messa, trovare in Lei sostegno nelle fatiche, sollievo
nell’apostolato, rifugio nelle persecuzioni.
Il primo incontro
La prima volta che vide Maria Santissima fu al banchetto di nozze a Cana di Galilea,
ove Gesù lo aveva condotto con gli altri primi quattro discepoli che aveva da
poco chiamato. L’anima ardente e verginale di san Giovanni, cui non sfuggiva
nulla, dovette rimanere incantato alla vista della Madre di Gesù. Di fatti a
distanza di tanti anni riportò l’episodio nel suo Vangelo, con quella stessa
precisa “memoria cordis” che lo spinse a ricordare l’ora esatta in cui lasciò
tutto per seguire il Maestro.
Trovò Maria intenta ad aiutare i conoscenti o i parenti nella celebrazione della loro festa nuziale, dunque la conobbe nell’esercizio della più squisita e concreta carità, attenta e vigile, come dimostra il fatto che Ella per prima si accorse della mancanza del vino.
Don Dolindo Ruotolo, nel suo commento a questo testo evangelico, affiancato da altri studiosi, ha notato in particolare che il venir meno del vino era dovuto alla presenza inaspettata degli apostoli, che dunque non erano stati calcolati per il banchetto. Gesù vi sarebbe andato quindi non principalmente per gli sposi ma per Maria, probabilmente per affidare i Suoi alla Madre. Tale filiale premura di Gesù, fu ricambiata dalla materna delicatezza di Lei che certamente usò loro particolari riguardi, non ultimo quello di servirgli il buon vino.
Questo incontro dovette rimanere particolarmente impresso nella memoria del
giovane Apostolo anche per un altro motivo: fu lì che ricevette il dono
preziosissimo della fede nella divinità di Gesù. Termina infatti il suo
racconto dicendo: «Tale fu, a Cana di Galilea, il primo dei miracoli fatti da
Gesù, ed Egli manifestò la sua gloria e i suoi discepoli credettero in lui».
Anche gli occhi di Giovanni si aprirono alla luce soprannaturale della fede,
«ma non senza la cooperazione di Maria, indivisibile da Cristo» come osserva il
noto mariologo padre Gabriele Roschini commentando l’episodio evangelico. San
Giovanni conobbe qui, anche se in modo “primitivo”, la materna mediazione di
Maria, e la volle testimoniare nel suo Vangelo.
Vergine con la Vergine
Da quel primo incontro dovette instaurarsi tra il Discepolo e la Madre
un’intesa particolare, rafforzata da una comune affinità e somiglianza, quella
della verginità. Prerogativa che invaghiva il Cuore divino ed era oggetto di
una speciale predilezione da parte del Signore, tanto che sono in molti ad affermare
che Gesù affidò la Madre al discepolo proprio in virtù della sua purezza
verginale.
Sembra naturale che san Giovanni accanto a Maria, di cui certamente penetrò più
di altri il mistero della triplice e perpetua Verginità, imparò a stimare e
custodire questo tesoro più di tutto. Furono lui e la Santa Vergine, agli
inizi, i soli custodi e rappresentanti di questo speciale stato di vita,
destinato a fiorire e fruttificare nella Chiesa.
Il Vangelo di Giovanni
«Il fiore di tutte le scritture è il Vangelo, e il fiore dei Vangeli è quello
scritto da Giovanni, il cui significato nessuno può penetrare, se non ha
riposato sul petto di Gesù e non ha ricevuto da Gesù Maria per Madre». Tale
celebre detto di un antico autore cristiano sembra conferire al Vangelo di
Giovanni un valore altamente mariano.
La nota mariana tuttavia non è da ricercare nella frequenza dei riferimenti a Maria Santissima – Ella vi compare solo due volte (a Cana e sul Calvario) –, ma nella particolare penetrazione che san Giovanni sembra offrire del Mistero di Cristo, la quale fa ben pensare a una speciale grazia di Colei che più di tutti conobbe il Figlio, nella sua duplice e inseparabile realtà umana e divina.
San Giovanni scrisse il suo Vangelo ad Efeso in tarda età, probabilmente nell’ultimo
decennio del primo secolo, secondo la testimonianza di sant’Ireneo, ciò rende
l’ipotesi di un particolare “influsso mariano” in questo Vangelo ancor più
verosimile. È più che naturale supporre, infatti, che in tanti anni di
convivenza, la Madre e il Discepolo abbiano potuto discorrere, in modo sublime
e toccando vertici di comprensione altissima, sui misteri di Cristo e del
Padre.
Apostolo della Consacrazione a Maria
San Giovanni, dopo Gesù, potrebbe esser definito il maestro della devozione
mariana. Nell’ora del Calvario, quando le tenebre scendevano sulla terra, egli
prese Maria “fra le cose sue più care” (Gv 19,27); è lui stesso a dirlo nel
Vangelo, facendo in tal modo professione di amore intatto e totale alla Santa
Vergine!
Spetta a noi ora imitare il suo esempio, professando amore e totale dedizione
alla Divina Madre, per conoscere e vivere in pienezza Gesù come solo Lei può
concedere. Ella è già accanto a noi, da quando ci ha generato sul Calvario e in
particolare nelle acque sante del nostro Battesimo, ma ognuno di noi deve
prendere accanto a Lei il posto di san Giovanni!
Autore: Rito Cascioli
Fonte: Il Settimanale di Padre Pio
Guido
Reni (1575–1642), San Giovanni evangelista e
l'aquila (1620-1621), olio su tela;
Greenville (USA), Bob Jones University Museum and Gallery. Evangelisti e simboli (Guido Reni)
Oggi la Chiesa Cattolica commemora san Giovanni Apostolo. Forse non con tutta la solennità che questa colossale colonna portante del Corpo mistico di Cristo meriterebbe. E cerco di dimostrare quanto appena affermato.
Non occorre essere teologi o santi per conoscere chi è san Giovanni Apostolo ed Evangelista. Tutti sappiamo chi è. Ma siamo certi di aver profondamente colto l’immenso e quasi insuperabile ruolo che la Provvidenza ha destinato a questo giovanetto – e poi a questo venerando centenario – all’interno dell’umanità tutta?
Eccetto la Madre di Dio, e forse san Giuseppe, chi può dire di aver avuto un ruolo più importante nell’economia della salvezza dell’umanità? Stiamo esagerando? Proviamo a fare qualche veloce riflessione a riguardo.
Al di là del fatto che il giovanissimo fratello di san Giacomo Maggiore apostolo era già discepolo del Battista ancor prima dell’inizio dell’attività pubblica di Nostro Signore, ciò che occorre sottolineare è l’unicità del suo destino umano, fissando schematicamente l’attenzione su alcune sue eccezionali quanto uniche prerogative.
Anzitutto è un Apostolo, privilegio assoluto fra tutti gli uomini di tutti i tempi e luoghi che condivide evidentemente con altri undici uomini.
Nel collegio apostolico però egli è il più giovane di tutti. Di per sé, tale elemento potrebbe non avere particolare significato, ma occorre tener presente che il fatto presuppone con morale certezza (e del resto ciò è stato da sempre insegnato dalla tradizione ecclesiastica) la sua purezza al momento della conoscenza con Cristo, e quindi di conseguenza la sua purezza interiore ed esteriore mantenuta per tutta la vita. È l’apostolo della purezza.
Non per niente, è l’“apostolo che Gesù amava”, come egli stesso ripetutamente ci dice nel suo Vangelo. Tale specifico amore di Cristo per lui fa da contraltare all’amore per la peccatrice redenta. A parte Maria Vergine, Maria Maddalena e Giovanni sono le persone che Nostro Signore ha più amato al mondo, la donna che da corrotta diviene pura con una vita di amore e penitenza, e il giovane che mai perdette la sua purezza vivendo nel pieno amore di Cristo.
Tali privilegi meritarono loro di essere sotto la Croce. Giovanni è l’unico apostolo che non abbandona Gesù.
Inoltre, egli aveva già ricevuto un privilegio ineguagliabile: durante l’ultima cena, aveva potuto appoggiare la sua testa sul petto del Salvatore del mondo, ovvero sul Sacro Cuore! Come vuole un’antica tradizione, fu in quel momento che il Logos trasmise il Vangelo e l’Apocalisse all’ancor giovanissimo apostolo.
Tale speciale amore di Cristo per lui è confermato due giorni dopo, all’alba, quando per primo arriva al Sepolcro vuoto. Certo, per rispetto all’autorità di Pietro si ferma e lascia passare il suo capo terreno. Ma il primo (a parte Maria Maddalena) uomo a credere e correre è appunto il giovinetto puro Giovanni.
Giovanni sotto la Croce rappresenta l’umanità tutta, possiamo dire “incarna” l’intera umanità assente. Da quel momento, il numero indefinito di uomini che fino alla fine del mondo, al momento della Consacrazione durante la santa Messa o nelle loro meditazioni, si immaginano sul Calvario, non fanno altro che “prendere il posto” dell’unico uomo che veramente v’era, Giovanni.
Sotto la Croce, riceve un altro incommensurabile premio dal Signore, forse il più grande di tutti: diviene “figlio adottivo” di Maria Santissima, e in tal modo ancora una volta incarna in sé l’umanità intera.
Ma il privilegio incommensurabile non finisce ancora: Gesù gli ordina di ospitare in casa sua Madre. In qualche modo, diviene una figurazione di Gesù stesso, e per anni ogni mattina ha il privilegio di poter dire Messa alla presenza fisica dell’ancor vivente Madre di Dio. Qualcuno può immaginarsi “cosa” c’era in quella stanza durante la Messa celebrata da Giovanni alla presenza della Regina degli Angeli?
Giovanni non è solo apostolo, ma è anche evangelista.
Egli condivide questo privilegio con altri tre uomini, come sappiamo, ma il suo Vangelo non è “sinottico”, è il Vangelo del Logos. È il Vangelo dell’“aquila”, che ha visto e compreso, magari in un istante in cui ha posato il suo capo sul Sacro Cuore, ciò che nessun altro uomo aveva potuto mai vedere e comprendere.
Giovanni scrive inoltre una Lettera che è rimasta per sempre nella Rivelazione, privilegio che condivide con altri quattro.
Ma la lettera di Giovanni è per antonomasia la lettera della Carità divina. Egli non è solo l’evangelista del Logos, ma anche il testimone dell’Amore infinito di Dio, che “è amore”.
Giovanni è l’unico degli apostoli che, pur subendo il martirio, non muore. Come spiegare questo ulteriore incredibile privilegio se non tramite la sua purezza e l’amore che Cristo ha sempre provato per lui?
Giovanni, accecato e spedito in esilio, vede ciò che nessun altro uomo al mondo ha mai potuto vedere: vede la fine dei tempi, la fine della storia, il predominio momentaneo del male e quindi il trionfo eterno del Bene, di Cristo sul mondo e sul suo disperato principe. Giovanni è l’autore dell’Apocalisse.
E con la scrittura dell’Apocalisse, Giovanni, morendo, ha il privilegio ultimo e di una grandezza indefinibile: egli chiude per sempre la Rivelazione divina agli uomini. Poggiando il suo stilo dopo aver scritto l’ultima parola dell’Apocalisse, Giovanni ha simbolicamente chiuso la voce diretta dello Spirito Santo agli uomini. D’ora in poi, Dio parlerà tramite la Chiesa e lo farà fino all’Apocalisse, quando, come Giovanni ci ha detto, verrà in trionfo a chiudere la storia e a giudicare i vivi e i morti.
Chi scrive non ha né la competenza teologica né la capacità letteraria di esprimere nemmeno un’oncia del peso incommensurabile di tutto quanto ha voluto affermare. Ma lo offre, nella sua devastante pochezza, al Signore per tramite dell’uomo che Egli amò più di ogni altro, e al quale concesse i più inarrivabili privilegi.
Preghiamo san Giovanni apostolo ed evangelista di guidarci ogni giorno nella
milizia al servizio di Cristo e per la strada in salita della Carità e del
Logos, ciò che ci rende cristiani e figli dell’unica civiltà della storia
fondata appunto sulla Carità divina e sul Logos incarnato.
Autore: Massimo Viglione
Bernardo Cavallino (1616–1656), Saint
John the Evangelist, circa 1630, National Museum in Szczecin. 1976:
purchased by National Museum, Szczecin
Il più giovane e il più longevo degli Apostoli; il discepolo più presente nei grandi avvenimenti della vita di Gesù; autore del quarto Vangelo, opera essenzialmente dottrinale e dell’Apocalisse, unico libro profetico del Nuovo Testamento.
Giovanni era originario della Galilea, di una zona sulle rive del lago di Tiberiade (forse Betsaida Iulia), figlio di Zebedeo e di Salome, fratello di Giacomo il Maggiore; la madre era nel gruppo di donne che seguivano ed assistevano Gesù salendo fino al Calvario, forse era cugina della Madonna; il padre aveva una piccola impresa di pesca sul lago anche con dipendenti.
Pur essendo benestante e con conoscenze nelle alte sfere sacerdotali, non era mai stato alla scuola dei rabbini e quindi era considerato come ‘illetterato e popolano’, tale che qualche studioso ha avanzato l’ipotesi che lui abbia solo dettato le sue opere, scritte da un suo discepolo.
Giovanni è da considerarsi in ordine temporale come il primo degli apostoli conosciuto da Gesù, come è l’ultimo degli Apostoli viventi, con cui si conclude la missione apostolica tesa ad illuminare la Rivelazione.
Infatti egli era già discepolo di s. Giovanni Battista, quando questi additò a lui ed Andrea Gesù che passava, dicendo “Ecco l’Agnello di Dio” e i due discepoli udito ciò presero a seguire Gesù, il quale accortosi di loro domandò: “Che cercate?” e loro risposero: “Rabbi dove abiti?” e Gesù li invitò a seguirlo fino al suo alloggio, dove si fermarono per quel giorno; “erano le quattro del pomeriggio”, specifica lui stesso, a conferma della forte impressione riportata da quell’incontro.
In seguito si unì agli altri apostoli, quando Gesù passando sulla riva del lago, secondo il Vangelo di Matteo, chiamò lui e il fratello Giacomo intenti a rammendare le reti, a seguirlo ed essi “subito, lasciata la barca e il padre loro, lo seguirono”.
Da allora ebbe uno speciale posto nel collegio apostolico, era il più giovane ma nell’elenco è sempre nominato fra i primi quattro, fu prediletto da Pietro, forse suo compaesano, ma soprattutto da Gesù al punto che Giovanni nel Vangelo chiama se stesso “il discepolo che Gesù amava”.
Fra i discepoli di Gesù fu infatti tra gli intimi con Pietro e il fratello Giacomo, che accompagnarono il Maestro nelle occasioni più importanti, come quando risuscitò la figlia di Giairo, nella Trasfigurazione sul Monte Tabor, nell’agonia del Getsemani.
Con Pietro si recò a preparare la cena pasquale e in questa ultima cena a Gerusalemme ebbe un posto d’onore alla destra di Gesù, e dietro richiesta di Pietro, Giovanni appoggiando con gesto di consolazione e affetto la testa sul petto di Gesù, gli chiese il nome del traditore fra loro.
Tale scena di alta drammaticità, è stata nei secoli raffigurata nell’"Ultima Cena" di tanti celebri artisti. Dopo essere scappato con tutti gli altri, quando Gesù fu catturato, lo seguì con Pietro durante il processo e unico tra gli Apostoli si trovò ai piedi della croce accanto a Maria, della quale si prese cura, avendola Gesù affidatagliela dalla croce.
Fu insieme a Pietro, il primo a ricevere l’annunzio del sepolcro vuoto da parte della Maddalena e con Pietro corse al sepolcro giungendovi per primo perché più giovane, ma per rispetto a Pietro non entrò, fermandosi all’ingresso; entrato dopo di lui poté vedere per terra i panni in cui era avvolto Gesù, la vista di ciò gli illuminò la mente e credette nella Resurrezione forse anche prima di Pietro, che se ne tornava meravigliato dell’accaduto.
Giovanni fu presente alle successive apparizioni di Gesù agli apostoli riuniti e il primo a riconoscerlo quando avvenne la pesca miracolosa sul lago di Tiberiade; assistette al conferimento del primato a Pietro; insieme ad altri apostoli ricevette da Gesù la solenne missione apostolica e la promessa dello Spirito Santo, che ricevette nella Pentecoste insieme agli altri e Maria.
Seguì quasi sempre Pietro nel suo apostolato, era con lui quando operò il primo clamoroso miracolo della guarigione dello storpio alla porta del tempio chiamata “Bella”; insieme a Pietro fu più volte arrestato dal Sinedrio a causa della loro predicazione, fu flagellato insieme al gruppo degli arrestati.
Con Pietro, narrano gli Atti degli Apostoli, fu inviato in Samaria a consolidare la fede già diffusa da Filippo.
San Paolo verso l’anno 53, lo qualificò insieme a Pietro e Giacomo il Maggiore come ‘colonne’ della nascente Chiesa.
Il fratello Giacomo fu decapitato verso il 42 da Erode Agrippa I, protomartire fra gli Apostoli; Giovanni, secondo antiche tradizioni, lasciata definitivamente Gerusalemme (nel 57 già non c’era più) prese a diffondere il cristianesimo nell’Asia Minore, reggendo la Chiesa di Efeso e altre comunità della regione.
Anche Giovanni adempì la profezia di Gesù di imitarlo nella passione; anche se non subì il martirio come il fratello e gli altri apostoli, dovette patire la persecuzione di Domiziano (51-96) la seconda contro i cristiani, che negli ultimi anni del suo impero, 95 ca., conosciuta la fama dell’apostolo, lo convocò a Roma e dopo averlo fatto rasare i capelli in segno di scherno, lo fece immergere in una caldaia di olio bollente davanti alla porta Latina; ma Giovanni ne uscì incolume.
Ancora oggi un tempietto ottagonale disegnato dal Bramante e completato dal Borromini, ricorda il leggendario miracolo.
Fu poi esiliato nell’isola di Patmos (arcipelago delle Sporadi a circa 70 km da Efeso) a causa della sua predicazione e della testimonianza di Gesù. Dopo la morte di Domiziano, salì al trono l’imperatore Nerva (96-98) tollerante verso i cristiani; quindi Giovanni poté tornare ad Efeso dove continuò ad esortare i fedeli all’amore fraterno, finché ultracentenario morì verso il 104, cosicché il più giovane degli Apostoli, il vergine perché non si sposò, visse più a lungo di tutti portando con la sua testimonianza, l’insegnamento di Cristo fino ai cristiani del II secolo.
Sulla sua tomba ad Efeso, fu edificata nei secoli V e VI una magnifica basilica. In vita la tradizione e gli antichi scritti gli attribuiscono svariati prodigi, come di essersi salvato senza danno da un avvelenamento e dopo essere stato buttato in mare; ad Efeso risuscitò anche un morto.
Alle riunioni dei suoi discepoli, ormai vecchissimo, veniva trasportato a braccia, ripetendo soltanto “Figlioli, amatevi gli uni gli altri” e a chi gli domandava perché ripeteva sempre la stessa frase, rispose: “ Perché è precetto del Signore, se questo solo si compia, basta”.
Fra tutti gli apostoli e i discepoli, Giovanni fu la figura più luminosa e più completa, dalla sua giovinezza trasse l’ardore nel seguire Gesù e dalla sua longevità la saggezza della sua dottrina e della sua guida apostolica, indicando nella Grazia la base naturale del vivere cristiano.
La sua propensione più alla contemplazione che all’azione, non deve far credere ad una figura fantasiosa e delicata, anzi fu caldo e impetuoso, tanto da essere chiamato insieme al fratello Giacomo ‘figlio del tuono’, ma sempre zelante in tutto.
Teologo altissimo, specie nel mettere in risalto la divinità di Gesù, mistico sublime fu anche storico scrupoloso, sottolineando accuratamente l’umanità di Cristo, raccontando particolari umani che gli altri evangelisti non fanno, come la cacciata dei mercanti dal tempio, il sedersi stanco, il piangere per Lazzaro, la sete sulla croce, il proclamarsi uomo, ecc.
Giovanni è chiamato giustamente l’Evangelista della carità e il teologo della verità e luce, egli poté penetrare la verità, perché si era fatto penetrare dal divino amore.
Il suo Vangelo, il quarto, ebbe a partire dal II secolo la definizione di “Vangelo spirituale” che l’ha accompagnato nei secoli; Origene nel III secolo, per la sua alta qualità teologica lo chiamò ‘il fiore dei Vangeli’.
Gli studiosi affermano che l’opera ebbe una vicenda editoriale svolta in più tappe; essa parte nell’ambiente palestinese, da una tradizione orale legata all’apostolo Giovanni, datata negli anni successivi alla morte di Cristo e prima del 70, esprimendosi in aramaico; poi si ha un edizione del vangelo in greco, destinata all’Asia Minore con centro principale la bella città di Efeso e qui collabora alla stesura un ‘evangelista’, discepolo che raccoglie il messaggio dell’apostolo e lo adatta ai nuovi lettori.
Inizialmente il vangelo si concludeva con il capitolo 20, diviso in due grandi sezioni; dai capitoli 1 a 12 chiamato “Libro dei segni”, cioè dei sette miracoli scelti da Giovanni per illustrare la figura di Gesù, Figlio di Dio e dai capitoli 13 a 20 chiamato “Libro dell’ora”, cioè del momento supremo della sua vita offerta sulla croce, che contiene i mirabili “discorsi di addio” dell’ultima Cena. Alla fine del I secolo comparvero i capitoli finali da 21 a 23, dove si allude anche alla morte dell’apostolo.
All’inizio del Vangelo di Giovanni è posto un prologo con un inno di straordinaria bellezza, divenuto una delle pagine più celebri dell’intera Bibbia e che dal XIII secolo fino all’ultimo Concilio, chiudeva la celebrazione della Messa: “In principio era il Verbo e il Verbo era presso Dio e il Verbo era Dio….”.
L’Apocalisse come già detto è l’unico libro profetico del Nuovo Testamento e conclude il ciclo dei libri sacri e canonici riconosciuti dalla Chiesa, il suo titolo in greco vuol dire ‘Rivelazione’.
Denso di simbolismi, spesso si è creduto che fosse un infausto oracolo sulla fine del mondo, invece è un messaggio concreto di speranza, rivolto alle Chiese in crisi interna e colpite dalla persecuzione di Babilonia o della bestia, cioè la Roma imperiale, affinché ritrovino coraggio nella fede, dimostrandolo con la testimonianza.
È un’opera di grande potenza e suggestione e anche se il linguaggio e i simboli sono del genere ‘apocalittico’, corrente letteraria e teologica molto diffusa nel giudaismo, il libro si autodefinisce ‘profezia’, cioè lettura dell’azione di Dio all’interno della storia.
Colori, animali, sogni, visioni, numeri, segni cosmici, città, costellano il libro e sono gli elementi di questa interpretazione della storia alla luce della fede e della speranza.
Il libro inizia con la scena della corte divina con l’Agnello - Cristo e il libro della storia umana e alla fine dell’opera c’è il duello definitivo tra Bene e Male, cioè tra la Chiesa e la Prostituta (Roma) imperiale, con la rivelazione della Gerusalemme celeste, dove si attende la venuta finale del Cristo Salvatore.
Di Giovanni esistono anche tre ‘Epistole’ scritte probabilmente a Efeso, che hanno lo scopo di sottolineare e difendere presso determinati gruppi di fedeli (o uno solo, con la terza) alcune verità fondamentali, che erano attaccate da dottrine gnostiche.
San Giovanni ha come simbolo l’aquila, perché come si credeva che l’aquila potesse fissare il sole, anche lui nel suo Vangelo fissò la profondità della divinità.
È il patrono della Turchia e dell’Asia Minore, patronato confermato da papa Benedetto XV il 26 ottobre 1914; giacché Gesù gli affidò la Vergine Maria, è considerato patrono delle vergini e delle vedove; per i suoi grandi scritti è patrono dei teologi, scrittori, artisti; per il suo supplizio dell'olio bollente, protegge tutti coloro che sono esposti a bruciature oppure hanno a che fare con l’olio, quindi: proprietari di frantoi, produttori di olio per lampade, armaioli; patrono degli alchimisti, è invocato contro gli avvelenamenti e le intossicazioni alimentari.
Anche i “Quattro Cavalieri dell’Apocalisse” che rappresentano conquista, guerra, fame, morte, sono un suo simbolo. In Oriente il suo culto aveva per centro principale Efeso, dove visse e l’isola di Patmos nel Dodecanneso dove fu esiliato e dove nel secolo XI s. Cristodulo fondò un monastero a lui dedicato, inglobando la grotta dove l’apostolo ricevette le rivelazioni e scrisse l’Apocalisse.
In Occidente il suo culto si diffuse in tutta Europa e templi e chiese sono a lui dedicate un po’ dappertutto, ma la chiesa principale costruita in suo onore è S. Giovanni in Laterano, la cattedrale di Roma.
Inizialmente i grandi santi del primo cristianesimo Stefano, Pietro, Paolo, Giacomo, Giovanni, erano celebrati fra il Natale e la Circoncisione (1° gennaio); poi con lo spostamento in altre date di s. Pietro, s. Paolo e s. Giacomo, rimasero solo s. Stefano il 26 dicembre e s. Giovanni apostolo ed evangelista il 27 dicembre.
Autore: Antonio Borrelli
SOURCE : http://www.santiebeati.it/dettaglio/22100
Lippo di Benivieni, Saint Jean
l’évangéliste, John the Apostle, circa 1310, tempera on wood, Museum of Fine Arts of Rennes
BENEDETTO XVI
UDIENZA GENERALE
Giovanni, figlio di
Zebedeo
Cari fratelli e sorelle,
dedichiamo l'incontro di
oggi al ricordo di un altro membro molto importante del collegio apostolico:
Giovanni, figlio di Zebedeo e fratello di Giacomo. Il suo nome, tipicamente
ebraico, significa “il Signore ha fatto grazia”. Stava riassettando le reti sulla
sponda del lago di Tiberìade, quando Gesù lo chiamò insieme con il fratello
(cfr Mt 4,21; Mc 1,19). Giovanni fa sempre parte del gruppo
ristretto, che Gesù prende con sé in determinate occasioni. E’ insieme a Pietro
e a Giacomo quando Gesù, a Cafarnao, entra in casa di Pietro per guarirgli la
suocera (cfr Mc 1,29); con gli altri due segue il Maestro nella casa
dell'archisinagògo Giàiro, la cui figlia sarà richiamata in vita (cfr Mc 5,37);
lo segue quando sale sul monte per essere trasfigurato (cfr Mc 9,2);
gli è accanto sul Monte degli Olivi quando davanti all’imponenza del Tempio di
Gerusalemme pronuncia il discorso sulla fine della città e del mondo (cfr Mc 13,3);
e, finalmente, gli è vicino quando nell'Orto del Getsémani si ritira in
disparte per pregare il Padre prima della Passione (cfr Mc 14,33).
Poco prima della Pasqua, quando Gesù sceglie due discepoli per mandarli a
preparare la sala per la Cena, a lui ed a Pietro affida tale compito (cfr Lc 22,8).
Questa sua posizione di
spicco nel gruppo dei Dodici rende in qualche modo comprensibile l’iniziativa
presa un giorno dalla madre: ella si avvicinò a Gesù per chiedergli che i due
figli, Giovanni appunto e Giacomo, potessero sedere uno alla sua destra e uno
alla sua sinistra nel Regno (cfr Mt 20,20-21). Come sappiamo, Gesù
rispose facendo a sua volta una domanda: chiese se essi fossero disposti a bere
il calice che egli stesso stava per bere (cfr Mt 20,22). L’intenzione
che stava dietro a quelle parole era di aprire gli occhi dei due discepoli, di
introdurli alla conoscenza del mistero della sua persona e di adombrare loro la
futura chiamata ad essergli testimoni fino alla prova suprema del sangue. Poco
dopo infatti Gesù precisò di non essere venuto per essere servito ma per
servire e dare la propria vita in riscatto per la moltitudine (cfr Mt 20,28).
Nei giorni successivi alla risurrezione, ritroviamo “i figli di Zebedeo”
impegnati con Pietro ed alcuni altri discepoli in una notte infruttuosa, a cui
segue per intervento del Risorto la pesca miracolosa: sarà “il discepolo che
Gesù amava” a riconoscere per primo “il Signore” e a indicarlo a Pietro
(cfr Gv 21,1-13).
All'interno della Chiesa
di Gerusalemme, Giovanni occupò un posto di rilievo nella conduzione del primo
raggruppamento di cristiani. Paolo infatti lo annovera tra quelli che chiama le
“colonne” di quella comunità (cfr Gal 2,9). In realtà, Luca negli
Atti lo presenta insieme con Pietro mentre vanno a pregare nel Tempio
(cfr At 3,1-4.11) o compaiono davanti al Sinedrio a testimoniare la
propria fede in Gesù Cristo (cfr At 4,13.19). Insieme con Pietro
viene inviato dalla Chiesa di Gerusalemme a confermare coloro che in Samaria
hanno accolto il Vangelo, pregando su di loro perché ricevano lo Spirito Santo
(cfr At 8,14-15). In particolare, va ricordato ciò che afferma,
insieme con Pietro, davanti al Sinedrio che li sta processando: “Noi non
possiamo tacere quello che abbiamo visto e ascoltato” (At 4,20). Proprio
questa franchezza nel confessare la propria fede resta un esempio e un monito
per tutti noi ad essere sempre pronti a dichiarare con decisione la nostra
incrollabile adesione a Cristo, anteponendo la fede a ogni calcolo o umano
interesse.
Secondo la tradizione,
Giovanni è “il discepolo prediletto”, che nel Quarto Vangelo poggia il capo sul
petto del Maestro durante l'Ultima Cena (cfr Gv 13,21), si trova ai
piedi della Croce insieme alla Madre di Gesù (cfr Gv 19, 25) ed è
infine testimone sia della Tomba vuota che della stessa presenza del Risorto
(cfr Gv 20,2; 21,7). Sappiamo che questa identificazione è oggi
discussa dagli studiosi, alcuni dei quali vedono in lui semplicemente il
prototipo del discepolo di Gesù. Lasciando agli esegeti di dirimere la
questione, ci contentiamo qui di raccogliere una lezione importante per la
nostra vita: il Signore desidera fare di ciascuno di noi un discepolo che vive
una personale amicizia con Lui. Per realizzare questo non basta seguirlo e
ascoltarlo esteriormente; bisogna anche vivere con Lui e come Lui. Ciò è
possibile soltanto nel contesto di un rapporto di grande familiarità, pervaso
dal calore di una totale fiducia. E’ ciò che avviene tra amici; per questo Gesù
ebbe a dire un giorno: “Nessuno ha un amore più grande di questo: dare la vita
per i propri amici ... Non vi chiamo più servi, perché il servo non sa quello
che fa il suo padrone; ma vi ho chiamati amici, perché tutto ciò che ho udito
dal Padre l'ho fatto conoscere a voi” (Gv 15,13.15).
Negli apocrifi Atti
di Giovanni l'Apostolo viene presentato non come fondatore di Chiese e
neppure alla guida di comunità già costituite, ma in continua itineranza come
comunicatore della fede nell'incontro con “anime capaci di sperare e di essere
salvate” (18,10; 23,8). Tutto è mosso dal paradossale intento di far vedere
l'invisibile. E infatti dalla Chiesa orientale egli è chiamato semplicemente
“il Teologo”, cioè colui che è capace di parlare in termini accessibili delle
cose divine, svelando un arcano accesso a Dio mediante l'adesione a Gesù.
Il culto di Giovanni
apostolo si affermò a partire dalla città di Efeso, dove, secondo un’antica
tradizione, avrebbe a lungo operato, morendovi infine in età straordinariamente
avanzata, sotto l'imperatore Traiano. Ad Efeso l'imperatore Giustiniano, nel
secolo VI, fece costruire in suo onore una grande basilica, di cui restano
tuttora imponenti rovine. Proprio in Oriente egli godette e gode tuttora di
grande venerazione. Nell’iconografia bizantina viene spesso raffigurato molto anziano
– secondo la tradizione morì sotto l’imperatore Traiano - e in atto di intensa
contemplazione, quasi nell’atteggiamento di chi invita al silenzio.
In effetti, senza
adeguato raccoglimento non è possibile avvicinarsi al mistero supremo di Dio e
alla sua rivelazione. Ciò spiega perché, anni fa, il Patriarca Ecumenico di
Costantinopoli, Atenagora, colui che il Papa Paolo VI abbracciò in un
memorabile incontro, ebbe ad affermare: “Giovanni è all'origine della nostra
più alta spiritualità. Come lui, i ‘silenziosi’ conoscono quel misterioso
scambio dei cuori, invocano la presenza di Giovanni e il loro cuore si
infiamma” (O. Clément, Dialoghi con Atenagora, Torino 1972, p. 159).
Il Signore ci aiuti a metterci alla scuola di Giovanni per imparare la grande lezione
dell’amore così da sentirci amati da Cristo “fino alla fine” (Gv 13,1) e
spendere la nostra vita per Lui.
Saluti:
J’accueille avec joie les
pèlerins de langue française, en particulier les séminaristes du diocèse
d’Avignon et leur Archevêque, Mgr Jean-Pierre Cattenoz, ainsi que le groupe de
jeunes du diocèse de Blois et leur Évêque, Mgr Maurice de Germiny. Que le temps
des vacances vous permette de revenir à l’essentiel et de vous mettre à
l’écoute du Christ qui est la source de tout amour !
My prayerful greetings go
to the Sisters of the Holy Family of Nazareth assembled in Rome for their
General Chapter. I also greet the members of the pilgrimage "in the
footsteps of Saint Columban," and the School Sisters of Notre Dame
celebrating their Silver Jubilees. Upon all the English-speaking visitors
present at today’s Audience, especially the pilgrims from England, Ireland,
Malta, New Zealand, Indonesia, Canada and the United States, I invoke God’s
blessings of joy and peace.
Mit diesen Gedanken grüße
ich alle deutschsprachigen Pilger und Besucher. Begeben wir uns in die Schule
des heiligen Apostels Johannes und betrachten wir mit ihm, indem wir auf Jesus
hin schauen, die Größe Gottes selbst. Dann erkennen wir die Liebe, mit der uns
Christus bis zur Hingabe Seiner selbst geliebt hat, die Liebe, die auch uns
fähig macht, Ihm unser Leben zu übereignen und so recht zu leben. Euch allen
wünsche ich einen gesegneten Sommer und heute einen frohen Tag!
Saludo a los peregrinos
de España y Latinoamérica, especialmente a los miembros de la Escolanía del
Temple de la Sagrada Familia de Barcelona, y a los feligreses de las parroquias
de Santo Domingo de Guzmán, de Valmojado, España, y Sagrada Familia de Bayamón,
Puerto Rico. Que el Señor os ayude a aprender del apóstol Juan la gran lección
de amor: sentirnos amados por Cristo “hasta el fin” y gastar nuestra vida
por Él.
Com fraterna amizade e
gratidão, saúdo os peregrinos de língua portuguesa mormente os grupos do Brasil
e de Portugal, das paróquias da Mealhada e Pampilhosa: a todos proponho, hoje,
a figura do apóstolo São João como exemplo de amizade íntima com Jesus Cristo,
sobre a qual edificar a vida pessoal e comunitária. Assim, reclinados ao peito
de Jesus, possam viver e irradiar o Seu amor sem limites na própria família e
comunidade cristã, que de coração abençoo. Ide com Deus!
Saluto in lingua ceca:
Srdečně vítám a zdravím
poutníky z České republiky, zejména skupinu dominikánských terciářů z Plzně a
učitele z Ostravy. Rád vám všem žehnám! Chvála Kristu!
Traduzione italiana del
saluto in lingua ceca:
Un cordiale benvenuto e
saluti ai pellegrini provenienti dalla Repubblica Ceca, in particolare al
gruppo dei Terziari Dominicani dei Plzeň e agli insegnanti di Ostrava.
Volentieri vi benedico tutti. Sia lodato Gesù Cristo!
Saluto in lingua croata:
Upućujem srdačan pozdrav
Družbi Sestara Franjevki od Bezgrješne iz Šibenika, o tristotoj obljetnici
rođenja za nebo njihove utemeljiteljice, te krizmanicima iz župe svetoga Petra
u Splitu! Tako neka sjaji vaša vjera pred ljudima da prepoznaju radosnu nadu
kršćanskoga poziva! Hvaljen Isus i Marija!
Traduzione italiana del
saluto in lingua croata:
Rivolgo un cordiale
saluto alla Congregazione delle Suore Francescane dell’Immacolata di Šibenik,
nel 300° anniversario della nascita al cielo della loro fondatrice, e ai
cresimandi della parrocchia di san Pietro di Spalato! Così risplenda la vostra
fede davanti agli uomini perché riconoscano la gioiosa speranza della vocazione
cristiana. Siano lodati Gesù e Maria!
Saluto in lingua polacca:
Witam serdecznie Polaków.
Lipiec, to miesiąc, w którym tradycyjnie oddajemy cześć Najdroższej Krwi
Chrystusa. W świecie ciągle jest przelewana niewinna ludzka krew. Zamiast
ewangelicznej miłości – w sercach ludzkich tak często nienawiść, zamiast troski
o człowieka – pogarda i przemoc. Proszę was o modlitwę, by współczesna ludzkość
zaznała mocy Krwi Chrystusa, przelanej na Krzyżu dla naszego zbawienia. Niech
będzie pochwalony Jezus Chrystus!
Traduzione italiana del
saluto in lingua polacca:
Saluto cordialmente i
pellegrini Polacchi. Luglio è un mese in cui veneriamo, tradizionalmente, il
preziosissimo Sangue di Cristo. Nel mondo viene continuamente sparso il sangue
umano innocente. Nei cuori degli uomini, invece dell’amore evangelico dimora
spesso l’odio, invece della cura per l’uomo il disprezzo e la sopraffazione.
Domando la vostra preghiera affinché l’umanità contemporanea sperimenti la
forza del Sangue di Cristo versato sulla Croce per la nostra salvezza. Sia
lodato Gesù Cristo!
Saluto in lingua
slovacca:
S láskou vítam pútnikov z
farnosti Nova Baňa ako aj orchester Toccata. Bratia a sestry, Slovensko dnes
slávi sviatok svojich patrónov – svätého Cyrila a Metoda. Oni sú pre nás
príkladom jednoty vo viere. Zostaňte verní tomuto ich odkazu. Zo srdca žehnám
vás i vašich drahých. Pochválený buď Ježiš Kristus!
Traduzione italiana del
saluto in lingua slovacca:
Con affetto do un
benvenuto ai pellegrini provenienti dalla parrocchia Nová Baňa come pure
all’orchestro Toccata. Fratelli e sorelle, la Slovacchia celebra oggi la festa
dei suoi patroni SS. Cirillo e Metodio. Essi sono per noi ľesempio dell’unità
della fede. Rimanete fedeli a questo sublime esempio. Di cuore benedico voi ed
i vostri cari. Sia lodato Gesù Cristo!
Saluto in lingua
ungherese:
Szeretettel köszöntöm a
magyar zarándokokat, különösen is az egri cisztercita gimnázium és a soproni
orsolyita liceum csoportját. Kívánom Nektek, hogy a nyári pihenés napjait
keresztény módon töltsétek. Erre adom apostoli áldásomat. Dicsértessék a Jézus
Krisztus!
Traduzione italiana del
saluto in lingua ungherese:
Saluto di cuore i
pellegrini ungheresi qui presenti, specialmente i gruppi dei licei dei
Cisterciensi di Eger e delle Orsoline di Sopron. Vi auguro di vivere
cristianamente i giorni delle vacanze. Per questo imparto la Benedizione
Apostolica. Sia lodato Gesù Cristo!
* * *
Rivolgo un cordiale
benvenuto ai pellegrini di lingua italiana. In particolare saluto la
Delegazione della Fiaccola Benedettina per la pace, accompagnata da
Monsignor Riccardo Fontana, Arcivescovo di Spoleto-Norcia, e faccio voti che
tale iniziativa susciti un sempre più generoso impegno di solidarietà e di dialogo
fraterno. Saluto poi con affetto i membri di varie Congregazioni, che celebrano
in questi giorni le loro assemblee capitolari. All’Ordine dei Minimi, che
quest’anno festeggia importanti ricorrenze, auguro di seguire fedelmente i
passi del Fondatore, San Francesco di Paola. Prego inoltre la Santa Vergine
perché conceda ai Padri Vocazionisti di vivere questa provvidenziale
circostanza come occasione di autentico rilancio spirituale e missionario.
Incoraggio le Suore della Sacra Famiglia di Nazaret a conformarsi
sempre più al Vangelo secondo il proprio carisma. Esorto le Suore
Cappuccine del Sacro Cuore a crescere sempre più nello spirito di
contemplazione e di povertà evangelica. Auspico infine per le Suore
Compassioniste Serve di Maria di aderire con rinnovato fervore alla
spiritualità della croce e alla loro vocazione apostolica.
Rivolgo, infine, un
affettuoso pensiero ai giovani, ai malati e agli sposi
novelli. Ieri abbiamo celebrato la memoria liturgica del beato Piergiorgio
Frassati. Il suo esempio di fedeltà a Cristo susciti in voi, cari giovani,
propositi di coraggiosa testimonianza evangelica. Aiuti voi, cari malati,
ad offrire le quotidiane sofferenze, perché nel mondo si realizzi la civiltà
dell’amore. Sostenga voi, cari sposi novelli, nell’impegno di porre a
fondamento della vostra famiglia, l’intima unione con Dio.
Il mio beneaugurante
pensiero va a quanti prenderanno parte al Simposio sulla salvaguardia del
creato, che si svolgerà nei prossimi giorni in Brasile. Auspico che tale
importante iniziativa, promossa dal patriarca di Costantinopoli Bartolomeo I,
contribuisca a promuovere un rispetto sempre più grande per la natura, affidata
da Dio alle mani operose e responsabili dell’uomo.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2006/documents/hf_ben-xvi_aud_20060705.html
.jpg)
Antonio da Correggio (1489–1534),
Lunetta della Sagrestia di San Giovanni con San Giovanni evangelista e l'aquila
/ Fresken in der Kirche San Giovanni Evangelista in Parma, Lünette, Szene ; Hl.
Johannes der Evangelist, circa 1520, Parma.
BENEDETTO XVI
UDIENZA GENERALE
Aula Paolo VI
Mercoledì, 9 agosto 2006
Giovanni, il teologo
Cari fratelli e sorelle,
prima delle vacanze avevo
cominciato con piccoli ritratti dei dodici Apostoli. Gli Apostoli erano
compagni di via di Gesù, amici di Gesù e questo loro cammino con Gesù non era
solo un cammino esteriore, dalla Galilea a Gerusalemme, ma un cammino interiore
nel quale hanno imparato la fede in Gesù Cristo, non senza difficoltà perché
erano uomini come noi. Ma proprio per ciò perché erano compagni di via di Gesù,
amici di Gesù che in un cammino non facile hanno imparato la fede, sono anche
guide per noi, che ci aiutano a conoscere Gesù Cristo, ad amarLo e ad avere
fede in Lui. Avevo già parlato su quattro dei dodici Apostoli: su Simon Pietro,
sul fratello Andrea, su Giacomo, il fratello di San Giovanni, e l’altro
Giacomo, detto “il Minore”, che ha scritto una Lettera che troviamo nel Nuovo
Testamento. Ed avevo cominciato a parlare di Giovanni l’evangelista,
raccogliendo nell’ultima
catechesi prima delle vacanze i dati essenziali che delineano la
fisionomia di questo Apostolo. Vorrei adesso concentrare l’attenzione sul
contenuto del suo insegnamento. Gli scritti di cui oggi, quindi, ci vogliamo
occupare sono il Vangelo e le Lettere che vanno sotto il suo nome.
Se c'è un argomento
caratteristico che emerge negli scritti di Giovanni, questo è l'amore. Non a
caso ho voluto iniziare la
mia prima Lettera enciclica con le parole di questo Apostolo: “Dio è
amore (Deus caritas est); chi sta nell'amore dimora in Dio e Dio dimora in
lui” (1 Gv 4,16). E’ molto difficile trovare testi del genere in altre
religioni. E dunque tali espressioni ci mettono di fronte ad un dato davvero
peculiare del cristianesimo. Certamente Giovanni non è l'unico autore delle
origini cristiane a parlare dell'amore. Essendo questo un costitutivo
essenziale del cristianesimo, tutti gli scrittori del Nuovo Testamento ne parlano,
sia pur con accentuazioni diverse. Se ora ci soffermiamo a riflettere su questo
tema in Giovanni, è perché egli ce ne ha tracciato con insistenza e in maniera
incisiva le linee principali. Alle sue parole, dunque, ci affidiamo. Una cosa è
certa: egli non ne fa una trattazione astratta, filosofica, o anche teologica,
su che cosa sia l’amore. No, lui non è un teorico. Il vero amore infatti, per
natura sua, non è mai puramente speculativo, ma dice riferimento diretto,
concreto e verificabile a persone reali. Ebbene, Giovanni come apostolo e amico
di Gesù ci fa vedere quali siano le componenti o meglio le fasi dell'amore
cristiano, un movimento caratterizzato da tre momenti.
Il primo riguarda la
Fonte stessa dell’amore, che l’Apostolo colloca in Dio, arrivando, come abbiamo
sentito, ad affermare che “Dio è amore” (1 Gv 4,8.16). Giovanni è
l'unico autore del Nuovo Testamento a darci quasi una specie di definizione di
Dio. Egli dice, ad esempio, che “Dio è Spirito” (Gv 4,24) o che “Dio è
luce” (1 Gv 1,5). Qui proclama con folgorante intuizione che “Dio è
amore”. Si noti bene: non viene affermato semplicemente che “Dio ama” e tanto
meno che “l'amore è Dio”! In altre parole: Giovanni non si limita a descrivere
l'agire divino, ma procede fino alle sue radici. Inoltre, non intende
attribuire una qualità divina a un amore generico e magari impersonale; non
sale dall’amore a Dio, ma si volge direttamente a Dio per definire la sua
natura con la dimensione infinita dell'amore. Con ciò Giovanni vuol dire che il
costitutivo essenziale di Dio è l’amore e quindi tutta l'attività di Dio nasce
dall’amore ed è improntata all'amore: tutto ciò che Dio fa, lo fa per amore e
con amore, anche se non sempre possiamo subito capire che questo è amore, il
vero amore.
A questo punto, però, è
indispensabile fare un passo avanti e precisare che Dio ha dimostrato
concretamente il suo amore entrando nella storia umana mediante la persona di
Gesù Cristo, incarnato, morto e risorto per noi. Questo è il secondo momento
costitutivo dell'amore di Dio. Egli non si è limitato alle dichiarazioni
verbali, ma, possiamo dire, si è impegnato davvero e ha “pagato” in prima
persona. Come appunto scrive Giovanni, “Dio ha tanto amato il mondo (cioè:
tutti noi) da donare il suo Figlio unigenito” (Gv 3,16). Ormai, l'amore di
Dio per gli uomini si concretizza e manifesta nell'amore di Gesù stesso. Ancora
Giovanni scrive: Gesù “avendo amato i suoi che erano nel mondo, li amò fino
alla fine” (Gv 13,1). In virtù di questo amore oblativo e totale noi siamo
radicalmente riscattati dal peccato, come ancora scrive San Giovanni: “Figlioli
miei, ... se qualcuno ha peccato, abbiamo un avvocato presso il Padre: Gesù
Cristo giusto. Egli è propiziazione per i nostri peccati, e non soltanto per i
nostri, ma anche per quelli di tutto il mondo” (1 Gv 2,1-2; cfr 1 Gv 1,7).
Ecco fin dove è giunto l'amore di Gesù per noi: fino all'effusione del proprio
sangue per la nostra salvezza! Il cristiano, sostando in contemplazione dinanzi
a questo “eccesso” di amore, non può non domandarsi quale sia la doverosa
risposta. E penso che sempre e di nuovo ciascuno di noi debba domandarselo.
Questa domanda ci
introduce al terzo momento della dinamica dell’amore: da destinatari recettivi
di un amore che ci precede e sovrasta, siamo chiamati all’impegno di una
risposta attiva, che per essere adeguata non può essere che una risposta
d’amore. Giovanni parla di un “comandamento”. Egli riferisce infatti queste
parole di Gesù: “Vi do un comandamento nuovo: che vi amiate gli uni gli altri;
come io vi ho amati, così amatevi anche voi gli uni gli altri” (Gv 13,34).
Dove sta la novità a cui Gesù si riferisce? Sta nel fatto che egli non si
accontenta di ripetere ciò che era già richiesto nell'Antico Testamento e che
leggiamo anche negli altri Vangeli: “Ama il prossimo tuo come te stesso” (Lv 19,18;
cfr Mt 22,37-39; Mc 12,29-31; Lc 10,27).
Nell’antico precetto il criterio normativo era desunto dall’uomo (“come te
stesso”), mentre nel precetto riferito da Giovanni Gesù presenta come motivo e
norma del nostro amore la sua stessa persona: “Come io vi ho amati”. E’ così
che l'amore diventa davvero cristiano, portando in sé la novità del
cristianesimo: sia nel senso che esso deve essere indirizzato verso tutti senza
distinzioni, sia soprattutto in quanto deve pervenire fino alle estreme
conseguenze, non avendo altra misura che l’essere senza misura. Quelle parole
di Gesù, “come io vi ho amati”, ci invitano e insieme ci inquietano; sono una
meta cristologica che può apparire irraggiungibile, ma al tempo stesso sono uno
stimolo che non ci permette di adagiarci su quanto abbiamo potuto realizzare.
Non ci consente di essere contenti di come siamo, ma ci spinge a rimanere in
cammino verso questa meta.
Quell'aureo testo di
spiritualità che è il piccolo libro del tardo medioevo intitolato Imitazione
di Cristo scrive in proposito: “Il nobile amore di Gesù ci spinge a
operare cose grandi e ci incita a desiderare cose sempre più perfette. L'amore
vuole stare in alto e non essere trattenuto da nessuna bassezza. L'amore vuole
essere libero e disgiunto da ogni affetto mondano... l'amore infatti è nato da
Dio, e non può riposare se non in Dio al di là di tutte le cose create. Colui
che ama vola, corre e gioisce, è libero, e non è trattenuto da nulla. Dona
tutto per tutti e ha tutto in ogni cosa, poiché trova riposo nel Solo grande
che è sopra tutte le cose, dal quale scaturisce e proviene ogni bene” (libro
III, cap. 5). Quale miglior commento del “comandamento nuovo”, enunciato da
Giovanni? Preghiamo il Padre di poterlo vivere, anche se sempre in modo
imperfetto, così intensamente da contagiarne quanti incontriamo sul nostro
cammino.
Saluti:
J’accueille avec joie les
pèlerins de langue française. Chers amis, puisse votre pèlerinage à Rome faire
grandir votre foi; que ce temps de vacances soit pour chacun l’occasion d’un
vrai repos et le moment favorable pour refaire vos forces physiques et spirituelles!
I offer a warm welcome to
all the English-speaking visitors and pilgrims present at today’s audience,
including the groups from Scotland, Ghana, China, India, Korea and
Canada. May your pilgrimage renew your love for the Lord and his Church,
after the example of the Apostle Saint John. May God bless you all!
Von Herzen grüße ich alle
Pilger und Besucher aus den Ländern der deutschen Sprache. Bitten wir den Herrn
um die Kraft, das neue Gebot glaubhaft zu leben, und sozusagen alle, die uns
begegnen, damit anzustecken und ihnen ein Zeichen zu geben, daß der Herr da
ist, daß unser Glaube wahr ist. Euch allen wünsche ich gesegnete Ferientage
hier in Rom!
Saludo cordialmente a los
visitantes de lengua española, en especial al grupo de jóvenes de Orihuela-Alicante,
a los fieles de distintas parroquias y asociaciones de España. Saludo también a
la Estudiantina Real Santiago, de Querétaro, México, así como a los demás
peregrinos de Latinoamérica. Os invito a contemplar el amor inmenso de Dios
manifestado en Cristo, y a corresponderle con la entrega generosa de la propia
vida. ¡Muchas gracias!
Saúdo cordialmente os
peregrinos de língua portuguesa, nomeadamente os fiéis da paróquia de São
Bernardo e restantes grupos de Portugal e do Brasil, com votos de que os vossos
corações sejam inundados pelo amor de Deus, que se manifestou em Jesus Cristo.
Ele levou até ao extremo o seu amor por nós e disse: «Amai- -vos uns aos outros
como Eu vos amei». O nobre amor de Jesus impele-nos a realizar coisas grandes e
faz-nos desejar coisas sempre mais perfeitas. Modelo excelso disto mesmo é a
Virgem Maria assunta ao Céu em corpo e alma, cuja festa nos preparamos para
celebrar, pedindo-Lhe, para vós e vossas famílias, a abundância deste amor que
nasce de Deus e não pode repousar senão em Deus.
Saluto in lingua polacca:
Pozdrawiam pielgrzymów z
Polski. Nawiedzenie grobów apostołów Piotra i Pawła niech owocuje w waszych
sercach umocnieniem wiary, nadziei i miłości. Wszystkim życzę dobrych i
spokojnych wakacji. Niech Bóg błogosławi wam i waszym najbliższym. Niech będzie
pochwalony Jezus Chrystus!
Traduzione italiana del
saluto in lingua polacca:
Saluto i pellegrini dalla
Polonia. La visita alle tombe degli Apostoli Pietro e Paolo susciti nei vostri
cuori il consolidamento della fede, della speranza e dell’amore. A tutti auguro
buone e serene vacanze. Dio benedica voi e i vostri famigliari. Sia lodato Gesù
Cristo!
Saluto in lingua lituana:
Nousirdziai sveikinu Jus,
piligrimus lietuvius. Bukite tikri, kad Jus ir Jusu tautiecius menu maldoje bei
kiekvienam teikiu savo palaimina.
Traduzione italiana del
saluto in lingua lituana:
Rivolgo un cordiale
saluto a voi, pellegrini lituani. Mentre assicuro per voi e per i vostri
connazionali un ricordo nella preghiera, invoco su ciascuno la mia benedizione.
Saluto in lingua ceca:
Srdečně zdravím
ministranty a ostatní poutníky z farnosti Zbraslav u Brna! Drazí, přeji vám
všem, aby letní dovolené a prázdniny přispěly nejen ke zdraví těla, ale i duše.
K tomu vám rád žehnám! Chvála Kristu!
Traduzione italiana del
saluto in lingua ceca:
Un cordiale benvenuto ai
ministranti e agli altri pellegrini della Parrocchia di Zbraslav u Brna.
Carissimi, auguro a voi tutti che le ferie estive giovino non solo alla salute
del corpo, ma anche a quella dell'anima. Con questi voti volentieri vi
benedico. Sia lodato Gesù Cristo!
***
Ed ora un cordiale
benvenuto ai pellegrini di lingua italiana. In particolare, saluto voi cari
seminaristi provenienti da diverse Diocesi italiane, riuniti a Sacrofano
per l'incontro estivo dei seminaristi maggiori, e vi auguro di far tesoro
degli insegnamenti e delle esperienze spirituali di questi giorni. Saluto poi
voi, partecipanti al campo internazionale promosso dall'Opera Giorgio La Pira di
Firenze e assicuro la mia preghiera perché il Signore renda ricca di frutti la
vostra attività culturale e religiosa. Il mio pensiero va inoltre a voi,
giovani che prendete parte al Meeting internazionale promosso dai Frati
Minori Conventuali. Iddio vi renda sempre più testimoni e costruttori di pace,
seguendo le orme del Poverello di Assisi.
Infine, come di consueto,
rivolgo un saluto a voi, cari giovani, malati e sposi
novelli. Celebriamo oggi la festa di santa Teresa Benedetta della Croce, Edith
Stein, compatrona d'Europa. Questa eroica testimone del Vangelo aiuti ciascuno
ad avere sempre fiducia in Cristo e a incarnare nella propria esistenza il suo
messaggio di salvezza.
***
APPELLO PER LA PACE IN
MEDIO ORIENTE
Cari fratelli e sorelle,
il mio accorato pensiero va ancora una volta all'amata regione del Medio
Oriente. In riferimento al tragico conflitto in corso ripropongo le
parole di Papa Paolo VI all'ONU, nell'ottobre del 1965. Disse in quella
occasione: "Non più gli uni contro gli altri, non più, giammai!... Se
volete essere fratelli, lasciate cadere le armi dalle vostre mani". Di
fronte agli sforzi in atto per giungere finalmente al cessate-il-fuoco e ad una
soluzione giusta e duratura del conflitto ripeto, con l'immediato mio
Predecessore, il grande Papa Giovanni Paolo II, che è possibile cambiare il
corso degli avvenimenti quando prevalgono la ragione, la buona volontà, la
fiducia nell'altro, l'attuazione degli impegni assunti e la cooperazione fra
partners responsabili (cfr Discorso
al Corpo Diplomatico, 13 gennaio 2003). Così ha detto
Giovanni Paolo II e quanto detto allora vale anche oggi, per tutti. A tutti
rinnovo l'esortazione ad intensificare la preghiera per ottenere il desiderato
dono della pace.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2006/documents/hf_ben-xvi_aud_20060809.html
Jacopo Vignali (1592–1664), San Giovanni evangelista a Patmos, circa 1642, San Gaetano, Florence
BENEDETTO XVI
UDIENZA GENERALE
Aula Paolo VI
Mercoledì, 23 agosto 2006
Giovanni, il veggente di
Patmos
Cari fratelli e sorelle,
nell'ultima catechesi
eravamo arrivati alla meditazione sulla figura dell'apostolo Giovanni. Avevamo
dapprima cercato di vedere quanto si può sapere della sua vita. Poi, in una
seconda catechesi, avevamo meditato il contenuto centrale del suo Vangelo, delle
sue Lettere: la carità, l'amore. E oggi siamo ancora impegnati con la
figura di Giovanni, questa volta per considerare il Veggente dell'Apocalisse. E
facciamo subito un'osservazione: mentre né il Quarto Vangelo né
le Lettere attribuite all'Apostolo recano mai il suo nome,
l'Apocalisse fa riferimento al nome di Giovanni ben quattro volte (cfr 1,
1.4.9; 22, 8). È evidente che l'Autore, da una parte, non aveva alcun motivo
per tacere il proprio nome e, dall'altra, sapeva che i suoi primi lettori
potevano identificarlo con precisione. Sappiamo peraltro che, già nel III
secolo, gli studiosi discutevano sulla vera identità anagrafica del Giovanni
dell'Apocalisse. Ad ogni buon fine, lo potremmo anche chiamare "il
Veggente di Patmos", perché la sua figura è legata al nome di questa isola
del Mar Egeo, dove, secondo la sua stessa testimonianza autobiografica, egli si
trovava come deportato "a causa della parola di Dio e della testimonianza
di Gesù" (Ap 1, 9). Proprio a Patmos, "rapito in estasi nel
giorno del Signore" (Ap 1, 10), Giovanni ebbe delle visioni grandiose
e udì messaggi straordinari, che influiranno non poco sulla storia della Chiesa
e sull'intera cultura cristiana. Per esempio, dal titolo del suo libro -
Apocalisse, Rivelazione - furono introdotte nel nostro linguaggio le
parole "apocalisse, apocalittico", che evocano, anche se in modo
improprio, l'idea di una catastrofe incombente.
Il libro va compreso
sullo sfondo della drammatica esperienza delle sette Chiese d'Asia (Efeso,
Smirne, Pergamo, Tiàtira, Sardi, Filadelfia, Laodicéa), che sul finire del I
secolo dovettero affrontare difficoltà non lievi - persecuzioni e tensioni
anche interne - nella loro testimonianza a Cristo. Ad esse Giovanni si rivolge
mostrando viva sensibilità pastorale nei confronti dei cristiani perseguitati,
che egli esorta a rimanere saldi nella fede e a non identificarsi con il mondo
pagano, così forte. Il suo oggetto è costituito in definitiva dal disvelamento,
a partire dalla morte e risurrezione di Cristo, del senso della storia umana.
La prima e fondamentale visione di Giovanni, infatti, riguarda la figura
dell'Agnello, che è sgozzato eppure sta ritto in piedi (cfr Ap 5, 6),
collocato in mezzo al trono dove già è assiso Dio stesso. Con ciò, Giovanni
vuol dirci innanzitutto due cose: la prima è che Gesù, benché ucciso con
un atto di violenza, invece di stramazzare a terra sta paradossalmente ben
fermo sui suoi piedi, perché con la risurrezione ha definitivamente vinto la
morte; l'altra è che lo stesso Gesù, proprio in quanto morto e risorto, è ormai
pienamente partecipe del potere regale e salvifico del Padre. Questa è la
visione fondamentale. Gesù, il Figlio di Dio, in questa terra è un Agnello
indifeso, ferito, morto. E tuttavia sta dritto, sta in piedi, sta davanti al
trono di Dio ed è partecipe del potere divino. Egli ha nelle sue mani la storia
del mondo. E così il Veggente vuol dirci: abbiate fiducia in Gesù, non
abbiate paura dei poteri contrastanti, della persecuzione! L'Agnello ferito e
morto vince! Seguite l'Agnello Gesù, affidatevi a Gesù, prendete la sua strada!
Anche se in questo mondo è solo un Agnello che appare debole, è Lui il
vincitore!
Una delle principali
visioni dell'Apocalisse ha per oggetto questo Agnello nell'atto di aprire un
libro, prima chiuso con sette sigilli che nessuno era in grado di sciogliere.
Giovanni è addirittura presentato nell'atto di piangere, perché non si trovava
nessuno degno di aprire il libro e di leggerlo (cfr Ap 5, 4). La
storia rimane indecifrabile, incomprensibile. Nessuno può leggerla. Forse
questo pianto di Giovanni davanti al mistero della storia così oscuro esprime
lo sconcerto delle Chiese asiatiche per il silenzio di Dio di fronte alle
persecuzioni a cui erano esposte in quel momento. È uno sconcerto nel quale può
ben riflettersi il nostro sbigottimento di fronte alle gravi difficoltà,
incomprensioni e ostilità che pure oggi la Chiesa soffre in varie parti del
mondo. Sono sofferenze che la Chiesa certo non si merita, così come Gesù stesso
non meritò il suo supplizio. Esse però rivelano sia la malvagità dell'uomo,
quando si abbandona alle suggestioni del male, sia la superiore conduzione
degli avvenimenti da parte di Dio. Ebbene, solo l'Agnello immolato è in grado
di aprire il libro sigillato e di rivelarne il contenuto, di dare senso a
questa storia apparentemente così spesso assurda. Egli solo può trarne
indicazioni e ammaestramenti per la vita dei cristiani, ai quali la sua
vittoria sulla morte reca l'annuncio e la garanzia della vittoria che anch'essi
senza dubbio otterranno. A offrire questo conforto mira tutto il linguaggio
fortemente immaginoso di cui Giovanni si serve.
Al centro delle visioni
che l'Apocalisse espone ci sono anche quelle molto significative della Donna
che partorisce un Figlio maschio, e quella complementare del Drago ormai
precipitato dai cieli, ma ancora molto potente. Questa Donna rappresenta Maria,
la Madre del Redentore, ma rappresenta allo stesso tempo tutta la Chiesa, il
Popolo di Dio di tutti i tempi, la Chiesa che in tutti i tempi, con grande
dolore, partorisce Cristo sempre di nuovo. Ed è sempre minacciata dal potere
del Drago. Appare indifesa, debole. Ma mentre è minacciata, perseguitata dal
Drago è anche protetta dalla consolazione di Dio. E questa Donna alla fine
vince. Non vince il Drago. Ecco la grande profezia di questo libro, che ci dà
fiducia! La Donna che soffre nella storia, la Chiesa che è perseguitata alla
fine appare come Sposa splendida, figura della nuova Gerusalemme dove non ci
sono più lacrime né pianto, immagine del mondo trasformato, del nuovo mondo la
cui luce è Dio stesso, la cui lampada è l'Agnello.
Per questo motivo
l'Apocalisse di Giovanni, benché pervasa da continui riferimenti a sofferenze,
tribolazioni e pianto - la faccia oscura della storia -, è altrettanto permeata
da frequenti canti di lode, che rappresentano quasi la faccia luminosa della
storia. Così, per esempio, vi si legge di una folla immensa, che canta quasi
gridando: "Alleluia! Ha preso possesso del suo Regno il Signore, il nostro
Dio, l'Onnipotente. Rallegriamoci ed esultiamo, rendiamo a lui gloria, perché
son giunte le nozze dell'Agnello, e la sua sposa è pronta" (Ap 19,
6-7). Siamo qui di fronte al tipico paradosso cristiano, secondo cui la
sofferenza non è mai percepita come l'ultima parola, ma è vista come punto di
passaggio verso la felicità e, anzi, essa stessa è già misteriosamente intrisa
della gioia che scaturisce dalla speranza. Proprio per questo Giovanni, il
Veggente di Patmos, può chiudere il suo libro con un'ultima aspirazione,
palpitante di trepida attesa. Egli invoca la venuta definitiva del Signore:
"Vieni, Signore Gesù!" (Ap 22, 20). È una delle preghiere
centrali della cristianità nascente, tradotta anche da san Paolo nella forma
aramaica: "Marana tha". E questa preghiera "Signore nostro,
vieni!" (1 Cor 16, 22) ha diverse dimensioni. Naturalmente è
anzitutto attesa della vittoria definitiva del Signore, della nuova
Gerusalemme, del Signore che viene e trasforma il mondo. Ma, nello stesso
tempo, è anche preghiera eucaristica: "Vieni Gesù, adesso!". E Gesù
viene, anticipa questo suo arrivo definitivo. Così con gioia diciamo nello
stesso tempo: "Vieni adesso e vieni in modo definitivo!". Questa
preghiera ha anche un terzo significato: "Sei già venuto, Signore!
Siamo sicuri della tua presenza tra di noi. È una nostra esperienza gioiosa. Ma
vieni in modo definitivo!". E così, con san Paolo, con il Veggente di
Patmos, con la cristianità nascente, preghiamo anche noi: "Vieni,
Gesù! Vieni e trasforma il mondo! Vieni già oggi e vinca la pace!". Amen!
Saluti:
Je salue cordialement les
pèlerins francophones présents ce matin, en particulier le groupe de jeunes
pèlerins cyclistes. Que le Christ, vainqueur du mal et de la mort, soutienne
votre foi et ravive votre espérance, afin que vous soyez des témoins joyeux de
l’Évangile au milieu des difficultés de ce monde!
I am happy to greet all
the English-speaking visitors present at today’s Audience, including the
pilgrims from Taiwan, Japan and the United States of America. May your visit to
Rome renew your faith in the Church, the bride of Christ, and may the Lord’s
definitive victory over all evil fill you with hope and courage. I invoke upon
you God’s blessings of joy and peace.
Mit herzlicher Freude
heiße ich alle deutschsprachigen Teilnehmer an dieser Audienz willkommen.
Besonders grüße ich heute die Pilgergruppe aus Hals/Passau mit ihrer
italienischen Partnergemeinde Scurcola Marsicana. Der Ausblick auf das
himmlische Jerusalem, den uns die Offenbarung des Johannes gewährt,
gibt uns Trost, Hoffnung und Zuversicht auf dem oft schwierigen und steinigen
Weg durch die Geschichte und durch unser Leben. Den Herrn erwarten wir
gläubigen Herzens und wie wissen, dass er auch inmitten seiner Verborgenheit
heute schon da und mit uns auf dem Weg ist. Deswegen bitten wir mit der alten
Kirche mit einem Gebet, das wir bei Paulus aramäisch, in der Offenbarung griechisch
finden: „Komm, Herr Jesus!" (Offb 22, 20). Wir bitten ihn darum, dass
er einmal endgültig kommt und die Welt verwandelt. Wir bitten ihn aber darum,
dass er auch heute kommt und die Welt erneuert und dem Frieden zum Sieg
verhilft. Ihnen allen mein apostolischer Segen!
Saludo cordialmente a los
visitantes de lengua española, en especial a las Religiosas Siervas de María
Ministras de los Enfermos, a los fieles de distintas parroquias y asociaciones
de España, así como a los demás peregrinos de Latinoamérica. Que vuestra
peregrinación a las tumbas de los Apóstoles Pedro y Pablo os confirme en la fe
y en la caridad, y os ayude a superar con esperanza las dificultades y contrariedades
sufridas por dar testimonio de Cristo. ¡Que Dios os bendiga!
Envio uma particular
saudação aos peregrinos de língua portuguesa aqui reunidos, mormente o numeroso
grupo de Portugal e os visitantes do Brasil. Faço votos por que
esta passagem por Roma “para ver a Pedro” reforce a própria fé na Igreja
fundada por Cristo, e anime a um maior compromisso de oração e de ação pela
difusão do seu reino neste mundo.
Saluto in lingua polacca:
Pozdrawiam obecnych tu
Polaków. „Teraz nastało zbawienie, potęga i królowanie Boga naszego...” (Ap 12,
10). Te słowa z Apokalipsy towarzyszą nam dzisiaj. Jest to wyznanie wiary
męczenników, które od czasów apostolskich Kościół wiernie przechowuje.
Nawiedzenie grobów św. Piotra i św. Pawła niech ożywia w was tę wiarę w zwycięstwo
Chrystusa. Niech wam Bóg błogosławi!
Traduzione italiana del
saluto in lingua polacca:
Saluto i polacchi qui
presenti. “Ora si è compiuta la salvezza, la forza e il regno del nostro
Dio...” (Ap 12, 10). Queste parole dall’Apocalisse ci accompagnano oggi. E’ una
confessione della fede dei martiri che dai tempi apostolici la Chiesa conserva fedelmente.
La visita alle tombe di S. Pietro e di S. Paolo ravvivi in voi questa fede
nella vittoria di Cristo. Dio vi benedica!
Saluto in lingua lituana:
Nuoširdžiai sveikinu
lietuvius maldininkus! Pavesdamas Marijos, Dievo ir mūsų Motinos globai jums ir
jūsų šeimoms teikiu Apaštalinį Palaiminimą. Garbė Jėzui Kristui!
Traduzione italiana del
saluto in lingua lituana:
Saluto di cuore i
pellegrini lituani! Affidandovi alla Madre di Dio e Madre nostra, imparto la
Benedizione Apostolica a voi e alle vostre famiglie. Sia lodato Gesù Cristo!
Saluto in lingua
slovacca:
S láskou pozdravujem
pútnikov zo Slovenska. Bratia a sestry, včera sme si v liturgii pripomenuli
Pannu Máriu Kráľovnú. S dôverou sa obracajme na túto našu láskavú Matku v
našich potrebách. Rád vás žehnám. Pochválený buď Ježiš Kristus!
Traduzione italiana del
saluto in lingua slovacca:
Saluto con affetto i
pellegrini slovacchi. Fratelli e sorelle, ieri abbiamo ricordato nella liturgia
Maria Regina. Rivolgiamoci con fiducia a questa nostra buona Madre nelle nostre
necessità. Volentieri vi benedico. Sia lodato Gesù Cristo!
***
Saluto ora i pellegrini
italiani. In particolare, le Religiose di Maria santissima Consolatrice, che
prendono parte al Capitolo Generale della loro Congregazione. Proseguite con
ardente spirito missionario, care Sorelle, nel servire i fratelli testimoniando
dappertutto il Vangelo della misericordia. Saluto, inoltre, i Seminaristi di
Bergamo e di Verona, come pure i membri della scuola di formazione del Corpo
Forestale dello Stato. A ciascuno auguro che questa sosta presso le Tombe degli
Apostoli sia occasione propizia per un profondo rinnovamento spirituale.
Rivolgo infine, come di
consueto, un cordiale saluto ai malati, agli sposi novelli e ai giovani,
specialmente a quelli dell'azione Cattolica della Diocesi di
Altamura-Gravina-Acquaviva delle Fonti, accompagnati dal Vescovo Mons. Mario
Paciello. Cari amici, ieri la liturgia ci ha invitato ad invocare la Santa
Madre di Dio come nostra Regina. Vi invito a porre voi stessi e ogni vostro
progetto sotto la materna protezione di Colei che ha donato al mondo il
Salvatore.
© Copyright 2006 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2006/documents/hf_ben-xvi_aud_20060823.html
Vladimir Borovikovsky (1757–1825),
Saint John the Evangelist, 1804–1809, oil on cardboard,
73.5 x 73.5, Russian Museum, Arts Square in Saint
Petersburg. Icon from the royal gates of the central iconostasis of the
Kazan Cathedral in St.-Petersburgh. Икона из Царских врат главного иконостаса
Казанского собора в Петербурге
Den hellige evangelisten
Johannes (~6-~100)
Minnedag:
27. desember
Den hellige evangelisten
Johannes (lat: Ioannes) ble født rundt år 6 i Betsaida (i dag et-Tell) ved
Genesaretsjøen. Han var sønn av Sebedeus og Salome, som etter overleveringen
var en slektning av Maria, Jesu mor.
Johannes og hans eldre bror, den hellige apostelen Jakob den Eldre,
vokste opp i en from jødisk familie, og var godt kjent med datidens teologiske
skrifter. Johannes var disippel av den hellige Johannes Døperen sammen
med den hellige apostelen Andreas, bror
til Simon, som senere fikk navnet Peter. Før
Johannes ble kalt til apostel var han fisker, og han og hans bror Jakob fikk
kallet til å følge Jesus Kristus mens de satt og bøtte garn (Mark 1,19-20).
Jakob skal ha vært den eldste og Johannes den yngste av apostlene, rundt 25 år
da han ble kalt av Jesus.
Brødrene var nok av
temperament lettbevegelige og oppfarende, for Jesus ga dem tilnavnet Boanerges,
«Tordensønnene» (Mark 10,35-41; Luk 9,54-56). Da en samaritansk landsby nektet
å ta imot Jesus fordi han var på vei til Jerusalem, sa Jakob og Johannes:
«Herre, vil du at vi skal by ild fare ned fra himmelen og fortære dem?», noe
som antyder en sterk tro, men impulsive og lidenskapelige reaksjoner. På den
andre side valgte Jesus dem til, sammen med Peter, å være med seg ved
betydningsfulle anledninger som hans forklarelse på fjellet Tabor og hans
dødskamp i Getsemane, samt ved oppvekkelsen av Jairus' datter.
Tradisjonen har alltid
identifisert Johannes som den navnløse «disippel som Jesus elsket», som lå ved
Jesu bryst under den siste nattverd, han som sto under korset som eneste
disippel og Jesus betrodde sin mor, han som løp foran den eldre og langsommere
Peter til graven Påskemorgen, og som trodde da ham så den tom, han som først
gjenkjente den oppstandne Herre ved Tiberiassjøen. Det er ingen grunn til å
betvile denne tradisjonen.
Bilde
Johannes' bror Jakob ble
drept i kong Herodes' forfølgelser. I Apostlenes gjerninger opptrer Johannes
igjen sammen med Peter ved helbredelsen av den lamme mann ved den skjønne
tempelport; han deler hans fangenskap og drar sammen med ham til de omvendte i
Samaria. Den hellige Paulus kaller
Johannes sammen med Peter og Jakob for søyler i Kirken i Jerusalem (Gal 2,9).
Etter korsfestelsen tok han seg av Maria som en sønn som Jesus hadde bedt ham
om, helt til hennes død mellom 50 og 54. Han deltok på det første
apostelkonsilet i år 51, og lærte der Paulus å kjenne.
Deretter forlot han som
de andre apostlene Jerusalem for å bringe Kristi budskap ut i verden. Etter den
kirkelige overlevering kom Johannes rundt år 69 til Efesos, og derfra ledet han
alle de syv kirkene som han tidligere hadde grunnlagt. I år 95 skal den
aldrende apostel ha blitt arrestert av den grusomme kristenforfølgeren keiser
Domitian og forvist til den greske øya Patmos.
I følge en lite troverdig
legende fikk Domitian Johannes ført til Roma. Etter flere grusomme
torturmetoder befalte keiseren at Johannes skulle kastes i en kjele med kokende
olje, men oljen skal ha forvandlet seg til et forfriskende bad. Beretningen om
dette underet bredte seg fort, og Domitian ble så full av angst at han satte
Johannes fri og forviste ham til Patmos. Minnet om dette underet «ved den
latinske port» (ante Portam Latinam) ble feiret den 6. mai. Trolig var dette
egentlig vigselsfesten for en Johanneskirke på
dette stedet.
Johannes satt på Patmos
«fordi jeg har preket Guds ord og båret vitnesbyrd om Jesus» (Åp 1, 9). Her
skrev han Åpenbaringsboken, Apokalypsen. Etter at Domitian (81-96) var død i år
96 og keiser Nerva (96-98) hadde overtatt, ble tiltakene mot de kristne
opphevet og den landflyktige Johannes kunne igjen vende tilbake til Efesos. Her
ble han etterfølger til den hellige biskop Timotheos, som
var død, og her skrev han det fjerde evangelium og sine tre brev. Den
hellige Hieronymus skrev
at Johannes, da han var for gammel til å kunne preke, ganske enkelt pleide å si
til folket som hadde samlet seg: «Mine barn, elsk hverandre». Da de spurte
hvorfor han alltid sa det samme, svarte han: «Det er Herrens befaling, og hvis
dere adlyder den, er det i seg selv nok».
Den hellige Ireneus av Lyon hadde
som gutt kjent Polykarp av Smyrna,
som døde i 155 eller 166, og han hadde fortalt Ireneus at Johannes levde i
Efesos til keiser Trajans regjeringstid (98-117), og rundt år 101 (etter
tradisjonen den 27. desember år 100), døde han i Efesos i meget høy alder,
rundt 94 år gammel. Han ser ut til å ha overlevd alle apostlene, og han er den
eneste av dem som med sikkerhet døde en naturlig død. Det er ikke overlevert
noe troverdig om hans gravsted eller hvor det ble av hans relikvier. Noen
kilder sier at han ble gravlagt på borghøyden i Efesos, i alle fall ble det
tidlig bygd en gravkirke der. Keiser Justinian (527-565) bygde en basilika der.
Vi hører om Johannes' gravkammer utenfor murene i Efesos i 449, da den senere
hellige pave Hilarius gjemte
seg der etter å ha flyktet fra den såkalte «Røversynoden».
Johannes er kalt «Den
guddommelige», det vil si teolog. Han skrev: «I begynnelsen var Ordet, og Ordet
var hos Gud, og Ordet var Gud». Johannes' evangelium er for mystikere og
poetiske sjeler, ikke for petimetere og materialister uten ånd. Tradisjonen at Johannes
var forfatter av dette evangeliet stammer fra 100-tallet, og selv om det er
omdiskutert, tror man i dag at han virkelig er forfatteren, eller at det
muligens ble nedskrevet av en av hans disipler etter hans ord. Mange mener også
at Johannesevangeliet ble skrevet av en gruppe forfattere. Åpenbaringsboken er
imidlertid så annerledes i form og innhold at forskerne regner det for
usannsynlig at Johannes virkelig er forfatteren.
Johannes' minnedag er 27.
desember. Tidligere ble han også feiret den 6. mai (ved Den latinske Port),
første gang nevnt i pave Hadrian Is (772-95) sakramentarium, men denne
minnedagen ble strøket av Vatikanet i 1960. I øst minnes han den 26. desember,
i Palestina den 29. desember og av armenerne den 28. desember. I Russland feires
han den 8. mai. Men i de tidligste tider var det noe forvirring om datoen for
hans fest; noen steder ble han feiret sammen med den hellige Jakob den Yngre,
andre steder synes det å ha vært en viss sammenblanding med Johannes Døperen.
Apostelens «avreise» eller «opptakelse» nevnes i menologiet i Konstantinopel og
kalenderen i Napoli den 26. september, som synes å ha vært betraktet som hans
dødsdag.
Men festen den 27.
desember er svært gammel. Den står i kalenderen i Nikomedia på 300-tallet
sammen med broren Jakob den Eldre,
i Det syriske Breviarium og i kalenderen fra Kartago. I sin begravelsestale for
sin hellige bror Basilios den Store i
379 nevner den hellige Gregor av Nyssa følgende
fester som ble feiret mellom jul og omskjæringsfesten 1. januar: De
hellige Stefan,
Peter (senere flyttet til juni), Johannes og til slutt Paulus (senere også
flyttet til juni). Johannes' fest står i vestlige kalendere fra 500- og
600-tallet og i Roma i Verona-sakramentariet fra 500-tallet. Hans navn står i
Martyrologium Romanum.
Johannes avbildes gjerne
som en ungdom, i alle fall i vesten, mens i øst blir han oftest avbildet som
olding. Hyppige er også avbildningene av Jesus på korset, med Maria på den ene
siden og Johannes på den andre. Hans symbol i kunsten er en ørn. Han blir også
ofte vist med en kopp og en slange, noe som viser til en legende som sier at
han ble gitt forgiftet vin av en Diana-prest i Efesos, som utfordret ham til å
svelge den uten å bli skadet. Men Johannes velsignet den, og da kom giften frem
i form av en slange og han kunne drikke vinen.
Noen steder blir det
velsignet vin på hans minnedag. Den blir rakt frem med ordene: Bibe amorem
Sancti Ioannis! «Drikk den hellige Johannes' kjærlighet!» At han er
skytshelgen for vinbønder, stammer fra legenden om den forgiftede vinen. I
middelalderen var han også skytshelgen for lysestøperne, uten dem ble det ikke
noe lys i stuene.
Se en side med bilder
av Johannes.
Kilder: Attwater
(dk), Attwater/John, Attwater/Cumming, Farmer, Jones, Bentley, Hallam, Lodi,
Butler (XII), Benedictines, Delaney, Bunson, Engelhart, Schnitzler,
Schauber/Schindler, Melchers, Gorys, Dammer/Adam, KIR, CE, CSO, Patron Saints
SQPN, Infocatho, Bautz, Heiligenlexikon - Kompilasjon og oversettelse:
p. Per Einar Odden -
Sist oppdatert: 2004-04-14 11:05
SOURCE : https://www.katolsk.no/biografier/historisk/johannes
Eugène
Burnand, Les Disciples Pierre et Jean courant au sépulcre le
matin de la Résurrection de Jésus. circa 1898, Musée
d'Orsay.
Onder: Overweging door Johannes
Meer over Johannes: 2, 3, 4, 5, 6, 7, 8, 9
Johannes Apostel & Evangelist (ook de
Theoloog), Efese, Klein-Azië; † ca 104.
Feest 4 januari
& 6 (Johannes voor de Latijnse poort) & 8 mei (oosterse kerk) & 26
september (oosterse kerk) & 27 december
Johannes' Persoon
Wie was Johannes? Vanaf de vroegste kerkgeschiedenis is daar onduidelijkheid
over. Er was in ieder geval een apostel die zo heette. Dat blijkt uit de
evangelies van Matteus, Markus en Lukas. We moeten hem onderscheiden van zijn
naamgenoot de Doper; over zijn dood wordt nog verteld in diezelfde evangelies.
Er staan in het Nieuwe
Testament vijf geschriften op naam van Johannes: het vierde evangelie, 3
brieven en het afsluitende boek van de Openbaring, ook Apokalyps genoemd. Zijn
alle vijf die boeken van een en dezelfde schrijver? En is dat dan de apostel
Johannes? Onduidelijk.
Zoveel is zeker, dat het
vierde evangelie en de drie brieven van Johannes eenzelfde stijl en woordkeus
vertonen, hoewel ook daar de geleerden niet eensluidend zijn in hun oordeel.
Openbaring wijkt aanzienlijk af. Wellicht is dat boek van een andere Johannes?
De Johannes van de tweede
en de derde brief stelt zich telkens voor als 'presbyter', 'oudste' of
'priester'. Hij zou een leerling uit de kring van Jezus geweest zijn, maar niet
dezelfde als de apostel. Dat zou betekenen dat de brieven en het evangelie (die
immers eenzelfde stijl vertonen) niet door de apostel, maar door de presbyter
geschreven zouden zijn. Naar het schijnt werd de term 'presbyter' vooral in
Klein-Azië gebezigd, wat erop zou duiden dat 'presbyter' Johannes in Klein-Azië
werkzaam geweest zou zijn.
Daarmee wordt de
verwarring alleen maar groter, want ook van de Apostel Johannes wordt verteld
dat hij woonde en werkte in en rond de hoofdstad van Klein-Azië, Efese. In
ieder geval is het een geschiedkundig feit dat in Efese, naast het graf van de
Apostel Johannes, ook het graf van de Presbyter Johannes in ere werd
gehouden...
Wij achten ons hier niet
competent om hier een definitieve uitspraak te doen, en volgen de traditie, op
het gevaar af dat we mensen met elkaar identificeren, waar zij uit elkaar
gehouden hadden moeten worden, of andersom: dat we mensen uit elkaar houden die
met elkaar geïdentificeerd zouden moeten worden.
1 Johannes in het Nieuwe Testament
Johannes was één van de twaalf leerlingen, die Jezus rond zich had uitgekozen;
volgens de overlevering was hij de jongste. Hij was een broer van Sint Jacobus
de Meerdere. Op het moment dat Jezus hen riep waren zij als vissers in dienst
bij hun vader Zebedeus; hun moeder heette (Maria) Salome. Zij kwam op een dag
aan Jezus de gunst vragen, dat haar beide zoons straks in zijn koninkrijk links
en rechts van hem zouden mogen zetelen (Matteus 20,20-23). Als Jezus in
gezelschap van zijn leerlingen vastberaden naar Jeruzalem gaat om er zijn
koninkrijk te vestigen, wordt hen door de inwoners van een vijandig gezind
Samaritaans dorp geen gastvrijheid aangeboden. Johannes en Jacobus zijn
daarover zo kwaad, dat zij Jezus vragen: "Wilt U dat wij vuur uit de
hemel afroepen om hen te verdelgen?" Maar Jezus keerde zich om en las
hun daarover flink de les (Lukas 09,51-56). Met Petrus vormden zij drieën
Jezus' intiemste vriendenkring: zij waren getuige van de bijzonderste
gebeurtenissen in zijn leven: de opwekking van het dochtertje van Jaïrus
(Markus 05,01-21), de gedaanteverandering op de Berg Tabor (Markus 09,02-11) en
zijn gebed in doodsangst in de Hof van Olijven (= Gethsemani: Markus 14,33).
Johannes zou de schrijver
zijn van het vierde evangelie. Dat neemt een aparte plaats in, doordat het veel
poëtischer, beschouwender en theologischer van karakter is dan de andere drie.
In dat evangelie wordt herhaaldelijk gesproken over een leerling, die in het
bijzonder door Jezus werd bemind (bv. Johannes 13,23; 19,26; 20,02; 21,20-24).
Van oudsher hebben de gelovigen aangenomen, dat die leerling Johannes zelf was.
Behalve het evangelie heeft Johannes nog een aantal boeken in het Nieuwe
Testament op zijn naam staan: drie brieven en het afsluitende boek van de
Openbaring of Apokalyps. Geleerden zijn het er met elkaar niet over eens of het
hier wel steeds om dezelfde Johannes gaat ('Johanneïsche kwestie'). In zijn
eerste brief valt kort achter elkaar twee keer de beroemd geworden uitspraak:
'God is liefde' (1 Johannes 04,08.16).
Waar de eerste drie
evangelies schrijven, dat bij Jezus' lijden en dood alle leerlingen gevlucht
waren, vertelt Johannes, dat hij als enige van de Twaalf onder het kruis stond
in gezelschap van zijn moeder. Op dat moment sprak Jezus tot zijn moeder:
'"Ziedaar uw
zoon", en tot zijn leerling: "Ziedaar uw moeder." Vanaf dat
moment nam die leerling zijn moeder bij zich in huis.'
Na Pinksteren verkondigde
hij aanvankelijk het evangelie in Jeruzalem (Handelingen 03; 04; 08,14-15),
waar hij tot de steunpilaren van de gemeente behoorde, zoals Paulus het
uitdrukt (Galaten 02,09). Later bracht zijn prediking hem naar Efese in
Klein-Azië en de steden rondom, zoals Smyrna, Filadelfia en Laodicea.
Hoewel aan Paulus de
stichting van de christengemeente te Efese wordt toegeschreven, schijnt de
apostel Johannes vooral de omgeving te zijn rondgetrokken om het evangelie te
verkondigen. Hoe de verhouding tussen beide apostelen lag, wordt nergens
duidelijk.
2 Johannes in de traditie van de jonge kerk
Hij zou volgens een oude traditie rond het jaar 39 hierheen gekomen zijn; in
zijn gezelschap bevond zich Jezus' moeder Maria. Johannes zou voor haar in de
nabijheid van de stad een huisje gebouwd hebben, waar zij tot aan haar dood in
het jaar 48 heeft gewoond.
In de tijd die hierop
volgt moet de legende van de gifbeker geplaatst worden.
2.1 Legende: Johannes en de gifbeker
Uit: Legenda Aurea: over de apostel Johannes: vijfde legende. Deze
legendenbundel werd geschreven door de dominicaan Jacobus de
Voragine († 1298; feest 13 juli), waarschijnlijk handboek voor predikanten.
Omdat Johannes in geheel
Klein-Azië het evangelie verkondigde, werd hij door de afgodendienaars naar de
tempel van Diana gesleept.
Van Johannes is bekend
dat hij vooral in Efese het evangelie heeft verkondigd, een stad in het zuiden
van het huidige Turkije wat toen Klein-Azië genoemd werd. Efese was destijds
een beroemd heiligdom van Diana of Artemis, godin die vruchtbaarheid schonk aan
veld en dier. Zij had een grote erotische en seksuele uitstraling. Hoe sterk
haar invloed was op het leven van de Efesiërs kunnen we horen in Handelingen
19, waar Paulus een ware volksopstand ontketent, omdat zijn prediking de
verering voor Artemis aantast.
Onze legende suggereert
dus dat hier een confrontatie plaatsvindt tussen twee liefdesculturen, die van
de Grieken en die van de Christenen, de naastenliefde. Welke van de twee
liefdes is de sterkste? Welke overwint de dood?
Ze wilden hem dwingen aan
deze godin te offeren. Daarop bood de heilige hun een keuzevoorstel aan: als
zij in staat waren, door Diana aan te roepen, de kerk van Christus te doen
instorten, dan was hij bereid aan Diana te offeren; maar als hij daarentegen
door het aanroepen van Christus in staat zou blijken Diana's tempel te doen
instorten, dan moesten zij in Christus geloven. Het grootste deel van het volk
stemde hiermee in. Johannes liet eerst alle aanwezigen uit Diana's heiligdom
verwijderen. Daarop begon hij te bidden. De tempel stortte in en het beeld van
Diana viel in gruzelementen.
Nu begon de hogepriester,
Aristodemus, het volk op te stoken met als gevolg dat het uit dreigde te lopen
op een ordinaire vechtpartij. De apostel kwam tussenbeide: "Wat kan ik
doen om u tot vredelievende gedachten te brengen?" Waarop hij antwoordde:
"Als u wilt dat ik ga geloven in uw God, dan zou ik u het liefst vergif te
drinken willen geven. En als dat u niet deert, dan moet uw God wel de ware God
zijn."
Een rechtstreekse
verwijzing naar Jezus' woorden die Hij had uitgesproken op het moment dat Hij
zijn leerlingen de wereld had ingezonden: "Deze tekenen zullen de
gelovigen vergezellen: in mijn Naam zullen zij duivels uitdrijven, nieuwe talen
spreken, slangen opnemen; zelfs als ze dodelijk vergif drinken, zal het hun
geen kwaad doen..." (Markus 16,17-18). De goede verstaander voelt dus
nu al hoe ons verhaal zal aflopen.
En de apostel zei:
"Ga uw gang." Op dat moment kwam de ander met nog een voorwaarde:
"Maar dan wil ik wél dat u eerst te zien krijgt hoe anderen sterven aan de
gevolgen van dat gif, zodat u er de kracht zelf van kunt constateren."
Vandaar dat Aristodemus bij de consul om twee ter-dood-veroordeelden liet
vragen. Hij gaf ze van het gif te drinken, en onmiddellijk vielen zij dood
neer. Nu nam de apostel de beker, hij tekende zich met het kruisteken en dronk
vervolgens het gif in één teug op. Hij ondervond er geen enkele hinder van.
Daarop begonnen alle omstanders God te loven. Maar Aristodemus zei: "Ik
moet bekennen dat ik toch nog twijfels heb. Maar als uw Christus het klaarspeelt
die twee mannen die aan het gif gestorven zijn, te doen verrijzen, zal ik echt
niet meer twijfelen en voortaan Christus geloven." De apostel gaf daarop
geen antwoord, maar reikte hem zijn mantel aan.
De mantel is heel vaak
symbool van de persoonlijkheid zelf. We hoeven alleen maar te denken aan Elia's
profetenmantel die door Elisa wordt overgenomen, waarna de laatste over
dezelfde gaven blijkt te beschikken als de eerste (2 Koningen 02). Een
omgekeerd voorbeeld van dit gegeven vinden we op het moment dat de kleine David
zich bij koning Saul meldt voor de strijd tegen de reus Goliath. Saul geeft de
jongen zijn eigen wapenrusting, maar deze past David niet! (Zouden we hierin
een voorafbeelding mogen zien van de verschillende manieren waarop Saul en
David hun koningschap hebben bekleed?). David trekt Saul's kledij weer uit en
bestrijdt en overwint de reus met de middelen die hem vertrouwd zijn en die hij
aan de Heer ontleent...
Met ditzelfde gegeven
speelt hier de legende.
Hij vroeg hem: "Waarom geeft u me uw mantel? Of denkt u dat op die manier uw geloof op mij overgaat?" Johannes antwoordde: "Leg deze mantel over de twee lijken en zeg erbij: 'De apostel van Christus zendt mij naar u toe om u te doen verrijzen in naam van Christus!'" Aristodemus deed het en onmiddellijk stonden de twee doden op. Daarop mocht de apostel de hogepriester dopen tezamen met de proconsul en geheel diens familie. Later richtten deze gelovigen daar een kerk op ter ere van Sint Jan.
[Legenda Aurea]
Als er iets aan Jezus
herinnert, is het wel dat doden ten leven worden gewekt. Overigens was dat in
het Nieuwe Testament al een beeld voor een nieuwe vorm van leven: je gaf je
oude levenswijze op en je nam een nieuwe aan: die van Jezus, gesymboliseerd in
de doop. Vgl. Paulus die zegt dat wij door ons doopsel deel hebben aan Jezus'
dood én aan zijn opstanding uit de dood tot een nieuw leven (Romeinen
06,03-04). De legende verbindt al die thema's met elkaar.
Het is op grond van deze
legende dat Johannes temidden van de andere apostelen meestal wordt afgebeeld
met een kelk; vaak komt er een slang of draakje uit, teken van het dodelijke
gif.
Volgens de overlevering
werd Johannes op last van keizer Domitianus (81-96) gearresteerd vanwege zijn
geloof in Christus. Vervolgens werd hij naar Rome overgebracht en voor de
Latijnse Poort in kokende olie geworpen. Dit wordt door Jacobus de Voragine als
volgt verteld in zijn 'Legenda
Aurea'.
2.2 Johannes voor de
Latijnse Poort (ook 'Sint-Jan-in-de-Olie' of 'Kleine Sint Jan'); ca 90.
Feest 6 mei
De apostel en evangelist
Johannes preekte het evangelie in de stad Efese. Daar werd hij door de
stadhouder gevangen genomen en men gebood hem aan de afgoden te offeren. Maar
hij weigerde te gehoorzamen en werd in de gevangenis geworpen. Men schreef
keizer Domitianus een brief waarin hij werd uitgemaakt voor een lelijke
tempelschenner, een verachter van de goden en een dienaar van de gekruisigde.
Domitianus beval hem naar Rome over te brengen. Daar aangekomen werden hem - om
hem belachelijk te maken - al zijn hoofdharen afgeschoren. Voor één van de
stadspoorten, de zogeheten Latijnse Poort, werd hij neergelaten in een ketel
kokende olie op het vuur. Maar het deed hem in het geheel geen pijn en
ongedeerd kwam hij er weer uit.
Nadien bouwden de
christenen in die stad een kerk, en ze vierden deze dag alsof Johannes op dat
moment inderdaad de marteldood had ondergaan. Toen keizer Domitianus bemerkte
dat hij ook op deze manier Sint Johannes niet kon afbrengen van de verkondiging
van het evangelie, zond hij hem in ballingschap naar het eiland Patmos. Het is
goed te bedenken dat de Romeinse keizers niet de christenen vervolgden vanwege
de verkondiging van Christus - want ze wijzen geen enkele godheid af; nee, het
was, omdat Christus zonder toestemming van de senaat als godheid vereerd werd.
En zoiets stonden ze niemand toe. Daarover lezen we ook in de Historia
Ecclestiaca ('Kerkgeschiedenis'): nl. dat Pilatus over Christus brieven zond
aan Tiberius (14-37 na Chr.). De keizer neigde er reeds toe de Romeinen het
geloof in Christus te laten aannemen. Maar de senaat was ertegen, omdat
Christus zich god genoemd had zonder hun toestemming. Nog iets anders lezen wij
in een kroniek: zij zouden hem afgewezen hebben, omdat Hij zich niet eerst aan
de Romeinen zou hebben geopenbaard. Een andere reden was nog dat Hij het
veelgodendom uitroeide, terwijl de Romeinen dat juist aanhingen. Nog een andere
reden was dat hij wereldverzaking preekte, terwijl de Romeinen materialistich
en eerzuchtig waren. Bovendien wilden ze Christus niet erkennen omdat ze hun
wereldlijke macht niet op het spel wilden zetten. Magister Johannes Beleth
geeft nog een andere reden waarom de keizer en de senaat Christus en de
apostelen vervolgden: een God die geen enkele andere godheid naast zich duldde
vonden zij wel al te trots en al te afgunstig. Nog een andere oorzaak schrijft
Orosius: dat de senaat kwaad was omdat Pilatus wel aan Tiberius, maar niet aan
hen had geschreven over Christus' wonderen. Daarom hadden ze Hem niet onder de
goden willen opnemen. Dat maakte Tiberius zo kwaad dat hij vele senatoren
doodde, terwijl hij een heel stel andere in ballingschap stuurde.
Toen Johannes' moeder hoorde dat hij in Rome gevangen gehouden werd, werd zij bewogen door moederlijke gevoelens. Zij reisde naar Rome om hem persoonlijk te zien. Daar aangekomen trof zij hem niet meer en zij vernam dat hij in ballingschap gestuurd was. Op de terugweg naar huis stierf ze in de stad Verulae in de landstreek Campania. Daar lag haar lijk lange tijd begraven in een grot. Later werd het door toedoen van haar zoon Jacobus geopenbaard, waarop het onder groot eerbetoon de stad werd binnengebracht. Er ging een wonderbare geur van uit, en het bewerkte vele wonderen.
[Legenda Aurea: 6 mei]
Op het eiland Patmos
schreef hij zijn boek Openbaring (of Apokalyps) op basis van een aantal
visioenen die hij ontving, waarbij een engel hem van alles uitleg gaf.
2.3 Johannes’ verbanning naar Patmos en zijn terugkeer naar Efese
Onder Domitianus' opvolger, keizer Nerva (96-98), kon hij andermaal naar Efese
terugkeren. In de Legenda
Aurea wordt dat als volgt beschreven:
Johannes de apostel en
evangelist, was de leerling die de Heer liefhad; bovendien was hij uitverkoren
tot de lichamelijke maagdelijkheid. Toen de twaalf heilige apostelen na het
pinksterfeest over de wereld werden verdeeld, vertrok Johannes naar Klein-Azië,
waar hij een groot aantal kerken bouwde. Dat kwam keizer Domitianus ter ore.
Deze gaf opdracht hem te arresteren en liet hem in een ketel kokende olie
zetten, voor de zogeheten Latijnse Poort. Maar Johannes verliet de ketel
volkomen ongedeerd, precies zoals hij altijd al zonder enige vlek of rimpel op
aarde had rondgewandeld. Toen de keizer zag dat hij zelfs nu nog niet ophield
met preken, verbande hij hem naar een eilandje in zee, dat Patmos heette. Daar
woonde hij moederziel alleen en schreef er het boek van de geheime openbaring.
Nog datzelfde jaar werd de keizer omwille van zijn gruwelijke wreedheid gedood
en de senaat herriep al zijn wetten en geboden.
Vandaar dat Johannes die
volkomen ten onrechte naar dat eilandje verbannen was, met groot eerbetoon weer
teruggebracht werd naar de stad Efese. Het volk liep hem tegemoet en riep:
"Gezegend die daar komt in de naam des Heren." Bij het binnengaan van
de stad bracht men zijn zojuist gestorven vriendin Drusiana naar hem toe;
iemand die zich bijzonder verheugd had op zijn terugkeer. Haar ouders, de
weduwen en de wezen riepen: "Ach Sint Johannes, zie toch: hoe wij hier
Drusiana wegdragen. Volgens uw leer en vermaningen heeft zij ons, armen, altijd
van voedsel voorzien en geholpen waar zij maar kon. Zonder ophouden keek zij
uit naar uw terugkeer met de woorden: 'Mocht God mij nog toestaan dat ik Sint
Johannes nog één keer mag zien voor ik sterf.' Nu bént u gekomen en mag zij het
niet meer met eigen ogen aanschouwen." Daarop liet Johannes de lijkbaar
stilhouden en het lijk losmaken en hij zei: "Mijn Heer Jezus Christus moge
jou, Drusiana, opwekken. Sta op, ga naar huis en maak voor mij een maaltijd
klaar." En zij stond op, en vertrok meteen om aan de wens van de apostel
te voldoen. Zij meende niet anders dan dat zij uit haar slaap was gewekt.
[Legenda Aurea: 27 december]
In die tijd moet het
verhaal geplaatst worden, dat zich afspeelt, als Johannes al zeer oud is. Het
gaat terug op Polycrates, bisschop van Efese in de tweede eeuw. Het wordt onder
meer overgeleverd door de vroeg-christelijke kerkhistoricus Eusebius van
Cesarea († 339; Boek III, hoofdstuk 23); hij zegt het gevonden te hebben in het
boekje 'Welke rijke gered wordt' van Clemens van Alexandrië († vóór 215; feest
4 december). Ook Jacobus de Voragine in zijn Legenda Aurea maakt
er met één zin melding van. Hieronder volgt een weergave van Eusebius' tekst.
2.4 Johannes en een verloren zoon
Uit Eusebius' Kerkgeschiedenis (3.23.05-18; in EUSEBIUS van Caesarea
'Kerkgeschiedenis. Vertaald, bewerkt en van aantekeningen voorzien door Dr.
Chr. Fahner' Zoetermeer, Boekencentrum, 2000 ISBN 90-239-0679-9). Aangepast aan
de katholieke terminologie door Dries van den Akker s.j.
5 [Clemens van Alexandrië
schrijft in zijn boek 'Welk rijk mens zal behouden worden?' een verhaal over de
apostel Johannes], prima lectuur voor mensen die graag mooie en nuttige
zaken horen:
6 'Luister naar het volgende verhaal, geen fantasie maar echt gebeurd; het gaat over de apostel Johannes en is met zorg overgeleverd en bewaard.
Na de dood van de tiran [keizer Nerva † 98] keerde Johannes van het eiland
Patmos terug naar Efese. Als men hem riep, ging hij ook wel naar de heidense
streken in de buurt; in sommige stelde hij bisschoppen [= episkopoi] aan, in
andere stichtte hij nieuwe gemeenten; soms ook bevestigde hij iemand die door
de heilige Geest was aangewezen, in het dienstwerk.
7 Het gebeurde nu dat hij naar één van die steden toeging; die stad lag niet ver weg en sommigen wisten ook de naam ervan te noemen; Johannes had verschillende kwesties met de broeders besproken en wendde zich toen tot de aangestelde bisschop; hij keek daarbij naar een jongeman, goed gebouwd, van een vriendelijk voorkomen en met een vurige geest. Johannes zei tegen de bisschop: "Ik beveel u deze jongeman in alle ernst aan in uw hoede, in tegenwoordigheid van de gemeente en met Christus als getuige.”
De bisschop ontving hem en beloofde alles, waarna Johannes hetzelfde nog een
keerde herhaalde en betuigde.
8 Johannes ging weer
terug naar Efeze. De priester [= presbyter] nam de jongen die hem was
toevertrouwd mee naar huis; hij voedde hem op, beschermde hem en zorgde goed
voor hem. Tenslotte doopte hij hem. Daarna liet hij zijn zorg en waakzaamheid
wat varen; want hij meende hem nu wel los te kunnen laten, onder het volmaakte
toezicht van het zegel [ = het doopsel] van de Heer.
9 Maar een stelletje
losbandige nietsnutten kwam ongelukkigerwijs met hem in contact; die kerels
waren goed in allerlei kwaad, en bedierven de jongen die te vlug onder het
toezicht van zijn opvoeders vandaan was gekomen. Eerst namen de mannen hem mee
naar hun dure etentjes, Maar toen gingen ze 's nachts o.a. kleren stelen en
namen hem ook mee; daarna meenden ze dat hij aan nog ergere dingen mee zou
kunnen doen.
10 Zo raakte hij al snel
gewend aan hun manieren. Hij was een ondernemend jongmens, en stoof nu
voorwaarts als een tomeloos, sterk jong paard, dat de goede weg is kwijtgeraakt
en de teugels doorbijt; steeds meer ging hij richting afgrond.
11 Tenslotte wilde hij
niets meer weten van Gods genade en stopte niet meer bij kleine vergrijpen. Na
een grote misdaad begaan te hebben dacht hij in één keer verloren te zijn en
ging ervan uit dat hij net als de anderen toch wel een zware straf zou krijgen.
Daarom organiseerde hij zijn makkers in een roversbende, waarvan hij zelf de
aanvoerder werd; en hij was hun allen de baas in gewelddadigheid, bloeddorst en
wreedheid.
12 Zo ging er enige tijd
voorbij. Op zekere dag liet men Johannes komen om een kwestie te regelen. De
apostel regelde de zaken waarvoor hij gekomen was. Toen zei hij: "Wel
bisschop, een tijdje geleden hebben ik en Christus in tegenwoordigheid van de
gemeente die onder uw leiding staat, een waardevol pand onder uw hoede gesteld;
geeft u nu maar terug wat ervan geworden is."
13 De bisschop raakte een
beetje in de war, omdat hij dacht dat hij een som geld moest terugbetalen die
hij niet eens ontvangen had, maar daarover wel schuldig gesteld werd. Hij kon
echter natuurlijk geen beheer voeren over iets wat hij niet had; anderzijds
wilde hij niet twijfelen aan wat Johannes vroeg.
Toen zei Johannes: "Ik vraag die jongeman terug en daarmee de ziel van een
broeder."
De oude bisschop zuchtte diep en moest huilen: "Hij is dood", zei hij.
"Dood? Hoezo?"
"Hij is dood voor God", zei de oude. "Want hij ging de kwade weg
op; verderfelijk; nu is hij, zeg maar, een rover. In plaats van de kerk te
dienen maakt hij nu het bergland onveilig met een stel van zijn eigen
soort."
14 Toen de apostel dat
hoorde, scheurde hij zijn kleed, en greep jammerend naar zijn hoofd. Daarop zei
hij: "Een mooie bewaarder van een ziel heb ik aangesteld, zeg! Laat maar
een paard komen en iemand moet met mij meegaan om de weg te wijzen."
Toen verliet hij zonder meer het kerkgebouw.
15 Prompt werd hij in het
veld gevangen genomen door wachtposten van de bandieten. Maar Johannes
probeerde niet te vluchten; hij vroeg om niets, hij riep alleen maar:
"Hiervoor ben ik juist gekomen; breng me naar jullie leider."
16 Die leider stond
inmiddels te wachten in volle wapenrusting. Maar toen hij ontdekte dat het
Johannes was die naar hem toekwam, schaamde hij zich, keerde zich snel om en
sloeg op de vlucht. Maar de apostel vergat even zijn leeftijd en probeerde uit
alle macht hem bij te houden. Hij riep hem luid toe:
17 "Mijn zoon,
waarom zou je wegvluchten van mij, je vader, oud en ongewapend? Heb toch
medelijden met mij, zoon, en wees niet bang. Je hebt nog hoop van leven. Ik zal
voor jou rekenschap geven aan Christus. Als het nodig is, zal ik zelfs
vrijwillig voor jou de dood sterven, zoals de Heer dat voor ons deed. Mijn
leven zal ik geven voor het jouwe. Daarom stop! Geloof me, Christus heeft me
gestuurd."
18 Toen hij dit hoorde,
stond de jongeman eerst stil, met neergeslagen ogen. Maar daarna smeet hij zijn
wapens weg en bleef al bevend bitter staan huilen. Toen viel hij de oude man,
die hem inmiddels bereikt had, om de hals; en al huilend probeerde hij met
jammerklachten zich te verontschuldigen, zo goed als hij kon. Hij werd als het
ware voor de tweede keer gedoopt, maar nu met zijn eigen tranen; alleen zijn
rechterhand hield hij verborgen.
19 Maar de apostel stelde
zich borg voor hem, en bezwoer hem, dat hij voor hem vergeving had ontvangen
van de Heiland; hij ging in gebed en knielde neer; toen kuste hij de
rechterhand van de jongeman als een teken dat deze door de bekering van de
jongeman was gereinigd; daarna bracht hij hem terug in de kerk. Hij deed ook
daarna langdurige smeekbeden voor hem en streed als het ware met hem mee in
regelmatige vastentijden. Hij liet zijn innerlijk tot rust komen door prachtige
woorden. En naar men zegt, week hij niet van hem, totdat hij hem weer had
kunnen terugbrengen als lid van de gemeente. Daarmee gaf hij een machtig
voorbeeld van waarachtige bekering, een klaar bewijs van de wedergeboorte en
een zichtbaar overwinningsteken van de opstanding.
2.5 Johannes en en de ketter Cerinthus
Hoezeer Johannes tot op hoge leeftijd nog altijd de 'oude', driftige Johannes
was moge blijken uit een andere anekdote, die zeer wel op een historische
gebeurtenis terug kan gaan; temeer, omdat er geen bovennatuurlijke dingen in
gebeuren.
In de Historia
Ecclesiastica (lib.IV cap.14) [van Clemens] kan men lezen wat ook te vinden is
in een glosse over de Tweede Brief van Johannes (n.a.v. de woorden 'Als iemand
naar u toekomt...'): Toen Johannes eens in Efese naar het badhuis ging, zag hij
daar hoe de ketter Cerinthus ook een bad nam. Onmiddellijk sprong hij het bad
weer uit en schreeuwde: "We moeten vluchten; anders stort het bad nog
boven ons in, want Cerinthus is er ook, de vijand van de waarheid!"
[Legenda Aurea: 27 december]
2.6 Johannes hoogbejaard
Tegelijk wordt er over de hoogbejaarde Johannes een andere, bijna vertederende
legende verteld: Hiëronymus († 420; feest 30 september) schrijft:
Johannes woonde tot op hoge leeftijd in Efese. Tenslotte moesten zijn
leerlingen hem in hun armen naar de kerk dragen. Praten deed hij haast niet
meer; alleen prevelde hij bij elke stap de woorden voor zich uit:
"Kindertjes, bemint elkander." Zij verbaasden zich erover dat hij die
woorden zo vaak herhaalde. Maar hij antwoordde: "Dat is het gebod van de Heer.
Wie zich daaraan houdt, zit goed."
[Legenda Aurea: 27 december]
Beroemde martelaren als Sint
Ignatius van Antiochië († ca 107; feest 17 oktober) en Sint Polycarpus van
Smyrna († 155; feest 23 februari) behoorden tot Johannes' leerlingen.
Uiteindelijk moet hij op hoge leeftijd in de stad Efese gestorven zijn. Hij is
de enige apostel die een natuurlijke dood stierf.
Verschillende tradities over Johannes' dood
In de oosterse kerk wordt
op 8 mei een oude overlevering herdacht: 'Toen Johannes meer dan honderd
jaar oud was, ging hij met zeven leerlingen naar een eenzame plaats. Hij bad en
liet een kruisvormig graf delven. Toen gaf hij hun zijn laatste onderricht. Met
een kus nam hij afscheid. Daarna legde hij zich op zijn mantel en sprak:
"Mijn moeder aarde, leg u op mij, en bedek mij." Nogmaals kuste hij
zijn leerlingen en zij dekten hem toe tot aan zijn knieën. Voor de derde keer
kusten zij hem. Toen dekten zij hem toe tot de hals. Toen hij gestorven was,
legden zij een sluier over zijn gezicht, kusten hem onder tranen en dekten hem
helemaal toe. Toen de andere broeders het graf openden om afscheid te nemen,
was daarin alleen nog een fijn stof, dat met een geur van rozen omhoogdwarrelde
en dat vele zieken genas.'
[Adr.19--»05.08]
In de Legenda Aurea wordt
ditzelfde gebeuren enigszins anders verteld: 'Toen Sint Johannes
negen-en-negentig jaar oud geworden was, verscheen hem de Heer, omringd door
zijn leerlingen, met de woorden: "Kom nu maar, mijn uitverkorene, kom maar
bij Mij. De tijd is gekomen, dat je met je broeders aan mijn tafel de maaltijd
houdt." Johannes stond meteen op om naar Hem toe te gaan. Maar de Heer
sprak: "Zondag zul je bij Mij komen." Toen het zondag was, verzamelde
zich al het volk in de kerk, die ter ere van Johannes was gebouwd. Vanaf het
eerste hanengekraai sprak hij hun toe en vermaande hen trouw te blijven en Gods
geboden lief te hebben. Daarna liet hij naast het altaar een vierkant graf
delven; de aarde liet hij buiten de kerk brengen. In die groeve daalde hij af,
strekte zijn armen uit naar God en sprak: "Heer Jezus Christus, zie ik
kom. Ik dank U, dat U mij waardig hebt gekeurd om aan uw tafel te mogen
aanzitten, want U weet, hoezeer ik daar met hart en ziel naar heb
verlangd." Na dit gebed verscheen er een groot en helder licht om hem
heen, zodat niemand hem meer kon zien. Toen dat licht verdween, zag men, hoe de
groeve vol hemels brood lag. Dat groeit er nu nog altijd. Het kolkt en dwarrelt
op de bodem van de grafruimte als fijn zand in een waterbron.'
[Legenda Aurea]
Zeker is dat Johannes in
Efese begraven lag. Tot op de dag van vandaag toont men er de plaats waar hij
begraven werd.
De Johanneskerk was
gelegen aan de oostkant van de stad boven de voormalige Artemistempel op de
heuvel Ajasoluk (verbastering van het Griekse 'hagios theologos' = 'heilige
theoloog'; 'theoloog' is in de oosterse kerk de vaste bijnaam van Johannes de
Evangelist). Het complex werd gebouwd op de plaats waar volgens de overlevering
de apostel Johannes begraven lag in een graf met meerdere ruimtes. Wellicht
stamt de oudste bouw nog van vóór keizer Constantijn († 337), de grote
kerkenbouwer in Rome, Constantinopel en Jeruzalem. In die tijd bestond de kerk
uit niet meer dan een vierkant mausoleum van 15 meter breed en 18 cm hoog.
Reeds in de 4e eeuw werd dit geheel uitgebreid tot een kruisvormige basiliek met drie beuken
en aan de oostkant afgesloten door een apsis. Onder keizer Justinianus († 565)
werd het geheel gigantisch uitgebreid tot een 130 meter lange kruisvormige
kerk, bekroond met koepel. Tot aan de inval van de Osmanen aan het begin van de
15e eeuw was dit een van de drukst bezochte bedevaartkerken in het oosten.
Sindsdien in verval geraakt.
3 Verering & Cultuur
Van abdis Martha van Monembasia († 10e eeuw; feest 24 mei) wordt verteld, dat
ze aan vloeiingen leed. Daarom had ze twee gewaden. Wanneer ze het ene aanhad,
ging het andere in de was. Maar op een dag kwam er een bejaarde bedelaar die
haar om een kleed vroeg. Zij legde hem haar situatie uit, maar gaf toch het ene
kleed dat ze droeg. Onmiddellijk hield haar lichamelijk ongemak op. Sommigen
nemen aan, dat die oude man de apostel Johannes was.
3.1 In de beeldende kunst
Zijn evangelistensymbool is de adelaar of arend (naast Matteus: gevleugelde
mens of engel; Marcus: [gevleugelde] leeuw en Lukas [gevleugeld] rund). Wordt
hij afgebeeld als een van de twaalf apostelen, dan is hij herkenbaar aan een
kelk, vaak met een slangetje of duiveltje (op grond van de legende dat hij de
gifbeker dronk en in leven bleef); met blote voeten (apostelschap); in het
westen: jeugdig en zonder baard (niet in het oosten; in het westen vinden we
hem wel als bejaarde evangelist); schrijvend met duif (symbool van Heilige
Geest) of met zijn evangelistensymbool. Zeer vaak vinden we Johannes met Jezus'
moeder onder het kruis afgebeeld. In de middeleeuwen was bijzonder geliefd het
tafereel dat Johannes zich aan het Laatste Avondmaal naar Jezus toebuigt, resp.
zich aanvlijt tegen Jezus (op grond van het verhaal dat hij naast Jezus zat en
Petrus hem vroeg, na te gaan wie Jezus bedoelde met degene die Hem verraden
zou).
Hij is patroon van visverkopers (omdat hij zelf visser was) en wijnbouwers
(vanwege zijn verhaal dat water in wijn veranderd: Johannes 2,1-11); van
theologen en priesters; van schrijvers (ook muzieknotenschrijvers) en
notarissen, van uitgevers, boekdrukkers, lettergieters, boekbinders,
boekhandelaren en bibliothecarissen; van perkamentbereiders, papierfabrikanten,
papiermakers en papierhandelaren; van kopiemakers, graveurs, lithografen,
beeldhouwers, schilders, glazenmakers en van handelaren in dit alles, alsmede
van spiegelmakers (omdat in zijn evangelie het beeld van God weerspiegeld
wordt); van kistenmakers, koffermakers, korfmakers, kuipers en blikslagers; van
kaarsenmakers, lampenmakers en olieslagers (omdat in zijn evangelie Jezus 'Het
Licht der wereld' wordt genoemd); van zadelmakers en van alchemisten.
Hij wordt aangeroepen
tegen brandwonden, epilepsie, vergiftiging, voetpijn; geldt als beschermheilige
van vriendschap, ziekenhuizen (wekte mensen op uit de dood) voor een
voorspoedige reis en voor vruchtbaarheid van de velden; tegen tovenarij
(vanwege de legende met de priesters van Artemis); en tegen hagel, onweer en
storm.
In Duitsland is Johannes o.a. patroon van Dillenburg, Kleef, Magdeburg en Mecklenburg.
In Engeland van Londen (kerkpatroon Westminster Abbey).
In Frankrijk van Besançon, Langres en Lyon.
In Italië van Pesaro, Sicilië en Spoleto
In Nederland is hij patroon van het bisdom Den Bosch (met de beroemde
St-Janskathedraal, geliefd bedevaartsoord van de 'Zoete Moeder' Maria);
daarnaast vinden we Johanneskerken of -kapellen in Amsterdam (bovendien bestond
er in de middeleeuwen een Sint-Jans-Gasthuis), Bakkeveen-Duurswold,
Burgwerd-Bolsward, Delft (in de middeleeuwen was het begijnhof er toegewijd aan
Johannes op Patmos), Elsendorp, Elshout (Oudheusden), Enschede, Frederiksoord,
Groningen, Heeze, Hengelo/Overijssel, Hilaard, Hilversum, Hoensbroek,
Hoogemierde, Hoogvliet, Hoorn/Terschelling (tezamen met Nicolaas),
Korst-Meterik, Meerlo, Nederasselt (klooster), Nijehaske, Oisterwijk, Pijnacker
(school), Ruigahuizen, Sint-Johannesga, Sint-Johanneswald, Soesterveen, Tzum,
Utrecht, Valkenswaard, Veghel en West-Terschelling.
In Spanje van Monserrat.
3.3 Weerspreuken
Om Sint Jan (de evangelist voor de Latijnse Poort) op 6 mei te onderscheiden
van de grote Sint Jan (de Doper) op 24 juni, wordt de eerste in de volksmond
'kleine Sint Jan' genoemd en de tweede 'grote'.
- Op 6 mei -
'A la Saint-Jean bouillant
Les nuées vont contre le vent.' [TSP.1992p:51]
[Grote hitte met Sint Jan
daar gaan de wolken tegen de wind van]
'Een landman trouw aan de mode,
mist met Sint Jan zijn pels nog node.' [Zum.1990p:58]
'Johannisnacht gesteckte Zwiebe
wird gross fast wie ein Butterkübel.' [AuF.1994p:109]
[Met Sint Jan uien in de grond
worden groot als een boterklont]
‘S'il fait beau à la
petite Saint Jean,
Année fructueuse et froment.' [TSP.1992p:51]
[Mooi weer op kleine Sint Jan
daar komt een vruchtbaar oogstjaar van]
'S'il pleut le jour de la
petite Saint Jean,
Toute l'année s'en ressent,
Et notamment
Jusqu'à la grande Saint Jean.' [TSP.1992p:51]
[Als het regent met Sint Jan,
heeft het hele jaar er last van
en dan
vooral tot grote Sint Jan]
'S'il pleut le jour de la
Saint-Jean chaude,
les biens de la terre dépérissent jusqu'a l'autre.' [TSP.1992p:51]
[Warme regen met Sint Jan
daar verrotten de veldvruchten tot de andere van]
- Op 27 december -
'A la Saint-Jean
se renouvelle l'an ' [TSH.1999]
[Met Sint Jan
komt Nieuwjaar an]
'Johanni nass
leer bleibt 's Fass.' [Bdt.1993p:187]
[Sint Johan nat
leeg blijft het vat]
Johannes, Apostel en Evangelist
'Bericht van boven' KRO Radio 5 zondag 27 december 2009
U bent op zoek naar
familie en familiegevoel. Misschien dat mijn verhaal daar goed bij past. U kent
mij vast wel. Ik ben Johannes. Vandaag, derde kerstdag, is vanouds mijn
feestdag. Ik was in mijn jonge jaren éen van Jezus’ twaalf apostelen. Later
schreef ik het vierde evangelie en een drietal brieven. In mijn eerste brief
staan de beroemde woorden: ‘God is liefde.’ Daarover wil ik het met u hebben.
Ik was bisschop van de
stad Efese, het huidige Efès aan de westkust van Turkije. Ik moet al ruim over
de negentig geweest zijn. Maar toch visiteerde ik geregeld de kerken in de
omgeving. Zo kwam ik in een stadje waar een jongeman zeer aandachtig naar mijn
verhalen over Jezus luisterde. Ik nam hem na de preek apart. Hij verlangde
ernaar zich bij ons aan te sluiten, en Jezus’ levenswijze aan te nemen. Weer
iemand die in de goddeloze wereld van toen lichtdrager wilde zijn en
naastenliefde wilde verspreiden in plaats van geweld. Ik vertrouwde hem dus toe
aan de plaatselijke priester. Ik zei nog: “Behandel hem als mijn eigen zoon.”
Na een paar maanden kwam
ik daar weer. En vroeg aan de priester: “Geef mij de schat die ik je in
bewaring heb gegeven.” De man wist werkelijk niet waarover ik het had. “Die
jongeman, mijn zoon, weet je nog van de vorige keer?”
Nu werd de priester
nerveus: “Heilige vader, die is gestorven.” “Wat zeg je nou? En daar heb je me
geen bericht van gestuurd?” “Nee, heilige vader,” stamelde hij, “ik bedoel: die
jongeman is volkomen op het verkeerde pas geraakt. Hij behoort toe aan de
duivel, als hij zelf intussen al geen duivel is.” “Vertel op!”
Hij vertelde dat hij
aanvankelijk de jongeman bij zich in huis had genomen. Hem had onderwezen in de
woorden van Jezus, en hem uiteindelijk had gedoopt. In de veronderstelling dat
de vis binnen was, heeft hij verder nauwelijks meer aandacht aan hem besteed.
Met als gevolg dat de jongen zijn geluk buitenshuis ging zoeken en in contact
kwam met verkeerde vrienden. Ze namen hem mee naar dure etentjes en gaven hem
mooie kleren en sieraden. Daar had je veel meer aan dan aan zo’n vage Jezus die
je pas zou belonen in het hiernamaals: “Neem het ervan.” Ze vormden zelfs een
bende die ’s nachts de straten onveilig maakte, mensen beroofde of in eenzame
landhuizen inbrak. Daarna trokken ze zich terug in de bergen. Daar hadden ze
hun hoofdkwartier. Het was de priester zelfs ter ore gekomen dat mijn jongen de
bendeleider was geworden.
Dat deed pijn. Het was
alsof ik een kind had verloren. “Lekkere schatbewaarder heb ik aan u! Waar
zitten ze ergens in de bergen?” Hij wees vaag met zijn hand. Ik nam mijn
mantel, en mijn staf, liet de priester staan en beende naar de bergen. Ik
voelde dat mijn hart te keer ging. Maar daar wilde ik nu niet op letten. Ik wou
naar mijn jongen. Toen ik een eind naar boven was gelopen, begon ik zijn naam
te roepen: “Waar zit je? Kun je me horen? Ik ben het! Je vader.” Plotseling
stonden en twee wachtposten voor me: “Wat moet dat, opa?” Ik duwde ze ruw
opzij. Ze waren te verbouwereerd om iets terug te doen.
Nu zag ik nog verder
omhoog een gestalte wegvluchten. Ik begon nog harder te lopen, almaar roepend:
“Jongen, blijf toch staan. Ik ben het, je vader. Kom terug. Bij mij ben je
veilig. Als het moet, vraag ik straks aan Christus of hij míj de straf geeft
waar jíj bang voor bent. Weet je nog? Dat heeft Hij destijds met ons ook
gedaan. Je kent me. Ik meen het…”
Hij aarzelde, kwam naar
mij toe en wierp zich in mijn armen. Ik heb hem getroost: “Blijf voortaan bij
mij. Dan kan je niks gebeuren. Ik herinnerde me dat Jezus die woorden destijds
ook tegen ons gesproken heeft.”
Ook tegen u, luisteraar.
En tegen welk lid van de mensenfamilie zegt u ze weer op uw beurt?
[000; 000:bk:Bamm:85(Patmos†grot).t/o:345; 000:bk:Bouts:69.156-157; 000:bk:Cav:289;
000:bk:Gedachten-in-steen:46-51; 000:bk:Rus/Iko:115; 000»Hermenegildus; 000:Jacobus;
000:Jesaja(05.08); 000:kaartspel(Ì4); 000:Magnus(gekookt); 000:Maria.Rozenkrans(Wahlf.kirche-Arnstein);
000:Nicolaas/Mölln:13(†kelk); 000:Notger-Liège:43(doopt Craton); 000:Odilia-Keulen(Odilienberg);
000:posters:04:044(icoon: Mus. Cath.Co); 000:posters:04:044(†Jacobus-Ap-Sr†Jacobus);
000:Prochorus(2x); 000:Simon(Goldner&Bahnmüller/Rabenden:40); 000:Walderich(VE);
000:Wapen:Hoensbroek; 000:Wapen:Kloosterburen; 109p:825(vig).288(roeping);
111p:712-3; 119p:116; 122; 123p:50; 126; 132; 146p:29; 149/2:196(Lat.-Poort);
150p:128; 151p:170; 155p:107.199.204; 156p:124; 157p:108.110.118.125.138(zit
naast Maria); 163p:50.226; 166p:25(†patrijs); 176p:103(Dürer); 179taf:30; 181p:23.24(dood).25;
183:05.06(Lat.-Poort)†12.27; 188p:7; 192p:55; 193p:123; 200/1:05.06(Lat.-Poort);
200/2:12.27; 201p:91; 220p:24.59(Joh.dood).59(Joh.drinkt gifbeker; Joh.laatste
mis).59(Joh.vr.Domitianus†Joh.olievat); 225p:233; 230p:270.271; 231p:108; 233p:142;
234p:36; 235; 238p:368-369; 242p:253(Dürer); 245p:137; 253p:33.47.63.76(102).92(133);
255pl:10.94-30.31.86-26.; 256p:184(614); 259p:88(patr.-Gasthuis);
282a:51(weerspr); 291; 297p:25; 298p:29(†Mk schr.).86.102(dicteert Apok. a. lrl
Prochorus).106; 300p:268.416.417; 301p:61.132.161.174(†Jo-Do); 307p:48; 338p:116;
339p:136.137(05.06); 344p:41; 345p:123-124; 500; Dries van den Akker
s.j./2007.12.08]
© A. van den Akker
s.j. / A.W. Gerritsen
SOURCE : https://heiligen-3s.nl/heiligen/12/27/12-27-0104-johannes-apostel.php
St. John the Evangelist:
The Iconography : https://www.christianiconography.info/john.html
Voir aussi : http://home.arcor.de/berzelmayr/st-john.html
