St Augustine recalled incisively: “Let us consider, dear friends, the Resurrection of Christ: indeed, just as his Passion stood for our old life, his Resurrection is a sacrament of new life…. You have believed, you have been baptized; the old life is dead, killed on the Cross, buried in Baptism. The old life in which you lived is buried: the new life emerges. Live well: live life in such a way that when death comes you will not die (Sermo Guelferb. 9, 3).
The Gospel accounts that mention the appearances of the Risen One usually end with the invitation to overcome every uncertainty, to confront the event with the Scriptures, to proclaim that Jesus, beyond death, is alive for ever, a source of new life for all who believe in him.
This is what happened, for example, in the case of Mary Magdalene (cf. Jn 20: 11-18), who found the tomb open and empty and immediately feared that the body of the Lord had been taken away. The Lord then called her by name and at that point a deep change took place within her: her distress and bewilderment were transformed into joy and enthusiasm. She promptly went to the Apostles and announced to them: “I have seen the Lord” (Jn 20: 18).
Behold: those who meet the Risen Jesus are inwardly transformed; it is impossible “to see” the Risen One without “believing” in him. Let us pray that he will call each one of us by name and thus convert us, opening us to the “vision” of faith.
Faith is born from the personal encounter with the Risen Christ and becomes an impulse of courage and freedom that makes one cry to the world: “Jesus is risen and alive for ever”.
This is the mission of the Lord’s disciples in every epoch and also in our time: “If, then, you have been raised with Christ”, St Paul exhorts us, “seek the things that are above…. Set your minds on things that are above, not on things that are on earth” (Col 3: 1-2). This does not mean cutting oneself off from one’s daily commitments, neglecting earthly realities; rather, it means reviving every human activity with a supernatural breath, it means making ourselves joyful proclaimers and witnesses of the Resurrection of Christ, living for eternity (cf. Jn 20: 25; Lk 24: 33-34).
General Audience, April 19, 2006
This makes me think… about the genius of Benedict, and the clarity of his teaching…and the meaning of life
Benedict XVI is a biblical scholar and an expert in Augustine’s writing and teaching. This section of his encyclical, Spe Salvi, is simple and profound, much like Augustine himself would teach.
27. [I]t is true that anyone who does not know God, even though he may entertain all kinds of hopes, is ultimately without hope, without the great hope that sustains the whole of life (cf. Eph 2:12). Man’s great, true hope which holds firm in spite of all disappointments can only be God—God who has loved us and who continues to love us “to the end,” until all “is accomplished” (cf. Jn 13:1 and 19:30). Whoever is moved by love begins to perceive what “life” really is. He begins to perceive the meaning of the word of hope that we encountered in the Baptismal Rite: from faith I await “eternal life”—the true life which, whole and unthreatened, in all its fullness, is simply life. Jesus, who said that he had come so that we might have life and have it in its fullness, in abundance (cf. Jn 10:10), has also explained to us what “life” means: “this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Life in its true sense is not something we have exclusively in or from ourselves: it is a relationship. And life in its totality is a relationship with him who is the source of life. If we are in relation with him who does not die, who is Life itself and Love itself, then we are in life. Then we “live”.
28. Yet now the question arises: are we not in this way falling back once again into an individualistic understanding of salvation, into hope for myself alone, which is not true hope since it forgets and overlooks others? Indeed we are not! Our relationship with God is established through communion with Jesus—we cannot achieve it alone or from our own resources alone. The relationship with Jesus, however, is a relationship with the one who gave himself as a ransom for all (cf. 1 Tim 2:6). Being in communion with Jesus Christ draws us into his “being for all”; it makes it our own way of being. He commits us to live for others, but only through communion with him does it become possible truly to be there for others, for the whole…
Loving God requires an interior freedom from all possessions and all material goods: the love of God is revealed in responsibility for others. This same connection between love of God and responsibility for others can be seen in a striking way in the life of Saint Augustine. After his conversion to the Christian faith, he decided, together with some like-minded friends, to lead a life totally dedicated to the word of God and to things eternal. His intention was to practise a Christian version of the ideal of the contemplative life expressed in the great tradition of Greek philosophy, choosing in this way the “better part” (cf. Lk10:42). Things turned out differently, however. While attending the Sunday liturgy at the port city of Hippo, he was called out from the assembly by the Bishop and constrained to receive ordination for the exercise of the priestly ministry in that city. Looking back on that moment, he writes in his Confessions: “Terrified by my sins and the weight of my misery, I had resolved in my heart, and meditated flight into the wilderness; but you forbade me and gave me strength, by saying: ‘Christ died for all, that those who live might live no longer for themselves but for him who for their sake died’ (cf. 2 Cor 5:15)”. Christ died for all. To live for him means allowing oneself to be drawn into his being for others.
29. For Augustine this meant a totally new life. He once described his daily life in the following terms: “The turbulent have to be corrected, the faint-hearted cheered up, the weak supported; the Gospel’s opponents need to be refuted, its insidious enemies guarded against; the unlearned need to be taught, the indolent stirred up, the argumentative checked; the proud must be put in their place, the desperate set on their feet, those engaged in quarrels reconciled; the needy have to be helped, the oppressed to be liberated, the good to be encouraged, the bad to be tolerated; all must be loved”. “The Gospel terrifies me”—producing that healthy fear which prevents us from living for ourselves alone and compels us to pass on the hope we hold in common. Amid the serious difficulties facing the Roman Empire—and also posing a serious threat to Roman Africa, which was actually destroyed at the end of Augustine’s life—this was what he set out to do: to transmit hope, the hope which came to him from faith and which, in complete contrast with his introverted temperament, enabled him to take part decisively and with all his strength in the task of building up the city. In the same chapter of the Confessions in which we have just noted the decisive reason for his commitment “for all”, he says that Christ “intercedes for us, otherwise I should despair. My weaknesses are many and grave, many and grave indeed, but more abundant still is your medicine. We might have thought that your word was far distant from union with man, and so we might have despaired of ourselves, if this Word had not become flesh and dwelt among us”. On the strength of his hope, Augustine dedicated himself completely to the ordinary people and to his city—renouncing his spiritual nobility, he preached and acted in a simple way for simple people.
—Benedict XVI, Spe Salvi, par 27-29. (Bold emphasis, mine.)