Benedict XVI's General Audience: Wednesday, January 4, 2005

In this first General Audience of the New Year, we reflect on the famous Christological hymn from the Letter to the Colossians. It sets a tone of thanksgiving for these first days of the year two thousand and six. Christ is at the centre of this hymn. He is presented to us as the first-born of all creation, the image of the invisible God. The expression “image”, like an Eastern icon, indicates more than a likeness, it brings out the profound intimacy that exists with the subject that is represented.

Christ is also portrayed as Redeemer, within the vast sweep of salvation history. As head of his body, the Church, he is joined in communion with all her members, living and dead, and he opens for us the way to eternal life. The fullness of grace that we receive from him transforms us within, so that we become sharers in his divinity.

As Saint Proclus of Constantinople teaches, our Redeemer is not merely human, he is God with a human nature. Had he not clothed himself in humanity, he would not have saved us. In a wonderful exchange, he gave his spirit and he took our flesh.

I welcome the English-speaking pilgrims here today, including groups from Korea and the United States of America. In particular, I greet the delegates attending the General Chapter of the Congregation of the Brothers of Saint Gabriel. I pray that the time you spend here in Rome will help you to grow in your love for the Lord. As the New Year begins, I ask God to bless all of you, as well as your friends and families at home.

VATICAN CITY, JAN 4, 2006 (VIS) - The first general audience for 2006 was divided into two separate moments: at 10:30 am, the Pope met with the various groups of faithful in the Paul VI Hall, and after that, he returned to the Vatican Basilica to welcome the persons who could not get into the Hall.

The theme for the catechesis for this Wednesday was the Christological hymn from St. Paul's Letter to the Colossians, "Christ was created before any other creature; He is the firstborn of He who resuscitates the dead". The Holy Father said: "The text begins with an ample formula of thanks. This helps us to create a spiritual atmosphere to live these first days of 2006 well, along with our path during the entire new year".

"Praise rises to "God, the Father of Our Lord Jesus Christ", the source of that salvation that is described negatively as the "liberation from the power of the darkness", (...) then re-proposed from the positive viewpoint as the "participation in the destiny of the saints of light".

Benedict XVI stated that at the beginning of this hymn, "Christ is presented as the firstborn of all of creation". He is the "image of the invisible God". He continued, saying that in the second part of this hymn, "the figure of Christ the Saviour within the history of salvation is dominant. (...) the head of the body, that is to say, the Church: this is the privileged saving horizon where the liberation and the redemption, the vital communion that runs between the head and the parts of the body, that is between Christ and the Christians, is fully manifested".

Improvising, the Pope stated that "St. Paul shows us something of great importance, history has a goal, it has a direction, history moves towards a humanity united in Christ. (...) In other words, St. Paul tells us yes, there is progress in history, there is one if we strive for evolution in history, progress is everything that allows us to come closer to Christ, thus bringing us closer to a united humanity, to true humanism; and behind these indications is also hidden an imperative for us, to work for progress, something we all want: all of us can work towards the closeness of men towards Christ, we can personally conform to Christ, going along the line of true progress".

He continued: "Christ is He who opens the doors to eternal life, tearing us away from the limitation of death and evil. Here in fact, is that "fullness" of life and grace that is in Christ Himself, and is given and communicated to us. With this vital presence, which allows us to participate in divinity, we are transformed internally, reconciled, pacified".

The Holy Father recalled some words from Saint Proclo of Constantinople: "Who redeemed us was not merely man, (...) nor was He a God deprived of a human nature: in fact, He had a body. Had He not transformed into man, He would not have saved me. Appearing in the womb of the Virgin, He became the condemned man. There lies the tremendous exchange, He gave the spirit and took on the flesh".

The Pope concluded saying: "Therefore, we are faced with the work of God, who achieved Redemption because He became man. He is at the same time the Son of God, Saviour, but also our brother and because of this proximity He infuses the Divine Gift in us".

Colossians 1:3,12-20
Douay-Rheims Bible

He gives thanks for the grace bestowed upon the Colossians and prays for them. Christ is the head of the church and the peacemaker through his blood. Paul is his minister.

1 Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother,

12 Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, 14 In whom we have redemption through his blood, the remission of sins; 15 Who is the image of the invisible God, the firstborn of every creature:

15 "The firstborn"... That is, first begotten; as the Evangelist declares, the only begotten of his Father: hence, St. Chrisostom explains firstborn, not first created, as he was not created at all, but born of his Father before all ages; that is, coeval with the Father and with the Holy Ghost.

16 For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by him and in him. 17 And he is before all, and by him all things consist. 18 And he is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things he may hold the primacy: 19 Because in him, it hath well pleased the Father, that all fullness should dwell; 20 And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven.

Latin Vulgate Bible

1 Paulus apostolus Christi Iesu per voluntatem Dei et Timotheus frater

12 gratias agentes Patri qui dignos nos fecit in partem sortis sanctorum in lumine 13 qui eripuit nos de potestate tenebrarum et transtulit in regnum Filii dilectionis suae 14 in quo habemus redemptionem remissionem peccatorum 15 qui est imago Dei invisibilis primogenitus omnis creaturae

16 quia in ipso condita sunt universa in caelis et in terra visibilia et invisibilia sive throni sive dominationes sive principatus sive potestates omnia per ipsum et in ipso creata sunt 17 et ipse est ante omnes et omnia in ipso constant 18 et ipse est caput corporis ecclesiae qui est principium primogenitus ex mortuis ut sit in omnibus ipse primatum tenens 19 quia in ipso conplacuit omnem plenitudinem habitare 20 et per eum reconciliare omnia in ipsum pacificans per sanguinem crucis eius sive quae in terris sive quae in caelis sunt

Not a transcript, but an article from Asia News:

4 January, 2006
VATICAN

Christ is the goal of humanity’s progress, says the Pope

Benedict XVI drew attention a concept of progress far different from the prevailing utilitarian one. In today’s commentary on the hymn, Saint Paul extols the supremacy and work of Christ in both creation and in the history of redemption.

Vatican City (AsiaNews) – History has a goal—Christ—and progresses as it comes ever closer to that objective. Humanity is thus compelled to “work for progress” so that all men may move towards Jesus.

Benedict SVI spoke today about the true meaning of humanity’s progress during the first general audience of the year. Because of bad weather condition, the function was held in-doors in two separate venues: first, in the audience hall; then, in St Peter Basilica for the benefit of the 15,000 faithful who had come for the occasion.

Smiling, obviously pleased to see the warmth of the crowd of believers, the Pope offered a commentary on the Canticle cf Col 1:3,12-20 Christ, who was the firstborn of all creation, is the firstborn from the dead – Vespers of the Wednesday of the Fourth Week (Reading: Col 1:3, 12,18-20).

Commenting off-the-cuff the words of Saint Paul, Benedict XVI drew attention to a concept of progress far different from the prevailing utilitarian and mechanistic one.

“Saint Paul,” he said adding other elements to his written text, “tells us something very important: History has a goal, a direction; it moves towards a humanity united in Christ and in so doing leads to the perfect man, the perfect humanism, to a shepherded humanity, one that is truly humanised”.

“In other words,” he added, “Saint Paul tells us yes; there is progress in history if we want evolution in history. Progress is all that brings us closer to Christ and thus closer to humanity united to true humanism. Behind these signs we face an imperative. Working for progress is something we want.”

“We can all work to bring men closer to Christ, personally conforming to Christ, in the direction of true progress,” he said, and “be part of the ‘great mystery of redemption’”.

The hymn, which Benedict XVII defines as “almost the solemn entry gate to this rich Pauline text,” “helps us create the spiritual environment in which we can experience well the early days of 2006 as well as the long path of the rest of the year (cf vv. 15-20)”. It is a step “with Christ at its centre whose supremacy and work are extolled in the creation and in the history of redemption (cf vv. 15-20).

There are so two movements in the canticle. In the first, Christ is presented as begotten before all other beings: He is “the firstborn of all creation” (v. 15). He is “the image of the invisible God” and this expression fully embodies the meaning the ‘icon’ has in the culture of the East. The stress is not so much on similarity but on the profound intimacy with the represented subject.”

“Christ offers us in a visible way the ‘Invisible God’ through the shared nature that unites them. For this high dignity Christ comes before ‘all things’ not only because of His eternity, but above all because of his creative and providential work.”

“For by him all things were created, in the heavens and on the earth, things visible and things invisible . . . and in him all things are held together (vv. 16-17). Better still, all things have been created through him and for him (v. 16)”.

“Within the story of salvation, the persona of Christ the Saviour towers over the second movement of the hymn (cf Col 1: 18-20),” the Pope added. “His work shows itself above all in being “the head of the body”, i.e. of the Church (v. 18). This is the privileged salvific horizon in which liberation and redemption fully manifest themselves; it is the vital communion between head and members of the body, between Christ and Christians.”

“The Apostle looks onto the ultimate goal toward which History moves. Christ is ‘the firstborn from the dead’ (v. 18). He is the one to open the door to eternal life snatching us from death and evil.”

“Here in fact is the pleroma, that ‘fullness’ of life and grace that is Christ Himself, which is given and communicated to us (cf v. 19). With this vital presence, that allows us to share in the divinity, we are inwardly transformed, reconciled, at peace. This is the harmony of the whole being redeemed in which God has become ‘all in all’ (1Cor, 15: 28)”.

Finalmente!

Jan. 4 Commentary on Colossians 1:3,12-20

"In Christ We See the Face of God"

VATICAN CITY, JAN. 13, 2006 (Zenit.org).- Here is a translation of the address Benedict XVI gave at the Jan. 4 general audience, which he dedicated to comment on a hymn in the Letter to the Colossians 1:3,12-20.

* * *

Dear Brothers and Sisters,

1. At this first general audience of the new year let us pause to meditate on the famous Christological hymn contained in the Letter to the Colossians which constitutes, as it were, the solemn entrance into the wealth of this Pauline text; it is also a doorway through which to enter this year.

The hymn proposed for our reflection is framed by a rich expression of thanks (cf. verses 3, 12-14). It helps us to create the spiritual atmosphere required to live well these first days of 2006 and our long journey throughout the new year (cf. verses 15-20).

The praise of the Apostle, together with our praise, rises up to "God, the Father of our Lord Jesus Christ" (cf. verse 3), the source of that salvation which is described using negative and positive images: first as having "delivered us from the power of darkness" (cf. verse 13), that is, as "redemption, the forgiveness of sins" (verse 14), and then re-presented as "the inheritance of the saints in light" (verse 12) and as the entrance "to the Kingdom of his beloved Son" (verse 13).

2. At this point the great and full hymn unfolds: Its center is Christ and it exalts his primacy and work both in Creation and in the history of Redemption (cf. verses 15-20). Thus, the canticle has two movements. In the first movement, Christ is presented as the Firstborn of all creation, Christ "generated before every creature" (cf. verse 15). Indeed, he is "the image of the invisible God" and this expression has the same impact that the "icon" has in Eastern culture: It is not only the likeness that is emphasized but the profound intimacy with the subject that is represented.

Christ visibly re-proposes among us the "invisible God." In him we see the face of God through the common nature that unites them. By virtue of his most exalted dignity, Christ precedes "all things," not only because of his eternity, but also and especially in his creative and provident work: "In him all things were created, in heaven and on earth, visible and invisible ... and in him all things hold together" (cf. verses 16-17). Indeed, they were also created "for him" (verse 16).

And so St. Paul points out to us a very important truth: History has a destination, a direction. History moves toward humanity united in Christ and thus moves in the direction of the perfect man, toward the perfect humanism.

In other words, St. Paul tells us: Yes, there is progress in history. There is, we could say, an evolution of history. Progress is all that which brings us closer to Christ and thus closer to a united humanity, to true humanism. And so, hidden within these indications there is also an imperative for us: to work for progress, something that we all want. We can do this by working to bring others to Christ; we can do this by personally conforming ourselves to Christ, thereby taking up the path of true progress.

3. The second movement of the hymn (cf. Colossians 1:18-20) is dominated by the figure of Christ the Savior within the history of salvation. His work is revealed first of all in his being "the head of the Body, the Church" (verse 18): This is the privileged salvific horizon that manifests the fullness of liberation and redemption, the vital communion that joins the head and the members of the body, that is, between Christ and Christians. The Apostle's gaze extends to the ultimate goal toward which history converges: Christ, "the firstborn from the dead" (verse 18), is the One who opens the doors to eternal life, snatching us from the limits of death and evil.

Here, in fact is that pleroma, that "fullness" of life and grace that is in Christ himself and that was given and communicated to us (cf. verse 19). With this vital presence that allows us to share in his divinity, we are interiorally transformed, reconciled, and peace is re-established: This is the harmony of the entire redeemed being, in whom henceforth God will be "all in all" (1 Corinthians 15:28). To live as Christians means allowing ourselves, in this way, to be interiorly transformed into the likeness of Christ. Here, reconciliation and peace are achieved.

4. Let us now give this grandiose mystery of Redemption a contemplative look, borrowing the words of St. Proclus of Constantinople, who died in 446. In his First Homily on Mary, Mother of God, he presents the mystery of Redemption anew, as a consequence of the Incarnation.

Indeed, God, the archbishop recalls, was made man in order to save us and thus to snatch us from the powers of darkness and bring us back to the Kingdom of the Beloved Son, exactly as this Canticle of the Letter to the Colossians recalls: "The One who redeemed us," Proclus observes, "is not purely human; indeed, the whole of the human race was enslaved to sin; but he was also not merely a God deprived of human nature: He actually had a body. If he had not been clothed in my flesh he would not have saved me. Having been formed in the Virgin's womb, he was clad in the guise of one condemned. In a wonderful exchange, he gave his spirit and took on flesh" (8: "Testi mariani del primo millennio," I, Rome, 1988, p. 561).

We therefore stand before the work of God who brought about Redemption precisely because he was also a man. He was at the same time the Son of God, the Savior, but also our brother, and it is with this closeness that he pours forth in us the divine gift.

It is truly God-with-us. Amen!

* * *

To special groups

I welcome the English-speaking pilgrims here today, including groups from Korea and the United States of America. In particular, I greet the delegates attending the general chapter of the Congregation of the Brothers of St. Gabriel. I pray that the time you spend here in Rome will help you to grow in your love for the Lord. As the new year begins, I ask God to bless all of you, as well as your friends and families at home.

Lastly I address a special greeting to the young people, the sick and the newlyweds. May Jesus, whom we contemplate in the mystery of Christmas, be a sure guide for everyone, in the new year that has just begun. Best wishes!

[Translation issued by the Holy See]

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