'Worthy is the lamb who was slain!'

By his death and Resurrection, it is the Lord who makes us new as 'priests and kings who share in his own dignity'

At the General Audience in St Pe­ter's Square on Wednesday, 31 March, the Holy Father commented on the Canticle in Chapters 4:11 and 5:9-12 of the Book of Revelation. The following is a translation of the Pope's Catechesis, 15th in the series on evening prayer and given in Italian.

1. The Canticle we have just heard and are now meditating upon is part of the Liturgy of Vespers whose Psalms we are commenting on in our weekly cate­cheses. As often happens in liturgical praxis, prayerful compositions are born from the artificial piecing together of biblical fragments that belong to larger passages.

In our case, we have taken up certain verses of chapters 4 and 5 of the Book of Revelation, in which is described a great and glorious heavenly scene. At the centre is a throne on which is seat­ed God himself, whose name is not spo­ken out of reverence (cf. Rv 4:2). Later, on that throne was to be seated a Lamb, the symbol of the risen Christ: indeed, "a Lamb... as though it had been slain", but "standing" up, alive and glorious (5:6).

These two divine figures are sur­rounded by the chorus of the heavenly court, represented by four "living crea­tures" (4:6) who perhaps call to mind the angels of the divine presence in the cardinal points of the universe, and by "twenty-four elders" (4:4), in Greek pres­byteroi, that is, the leaders of the Chris­tian community whose number recalls both the 12 tribes of Israel and the Twelve Apostles; in other words, this is a synthesis of the Old and New Covenants. ­

Christ reveals the divine plan

2. This assembly of the People of God sings a hymn to the Lord, exalting the "glory and honour and power" ex­pressed in his act of creating the uni­verse (cf. 4:11). At this point, a particu­larly important symbol is introduced: biblion in Greek, that is, a "scroll" [or book], but which is completely inacces­sible: indeed, it has seven seals that pre­vent it from being read (cf. 5:1).

Thus, we are dealing with a secret prophecy. That scroll contains the whole series of divine decrees that must be accomplished in human history to make perfect justice prevail. If the scroll remains sealed, these decrees can be neither known nor implemented, and wickedness will continue to spread and oppress believers. Hence, the need for an authoritative intervention: it would be made precisely by the slain and risen Lamb. He was able "to take the scroll and to open its seals" (cf. 5:9).

Christ is the great interpreter and lord of history, the revealer of the hidden plan of divine action which unfolds within it.

Jesus ransoms and heals us

3. The hymn continues by showing us the foundation of Christ's power over history. It is nothing other than his Paschal Mystery (cf. 5:9-10): Christ was "slain" and with his blood "ransomed" all humanity from the power of evil. The word "ransom" refers to Exodus, to the freeing of Israel from Egyptian slav­ery. In the ancient law, the duty to ran­som a person was incumbent on the closest relative. In the case of his Peo­ple, this was God himself, who called Israel his "first-born son" (Ex 4:22).

Christ then carried out this duty for all humanity. The redemption he brought about does not only serve to re­deem us from our evil past, to heal our wounds and to relieve our wretched­ness. Christ gives us a new inner being: he makes us priests and kings who share in his own dignity.

Alluding to the words that God pro­claimed on Sinai (cf. Ex 19:6; Rv 1:6), the hymn reasserts that the redeemed People of God is made up of kings and priests who must guide and sanctify all creation. This consecration is founded in the Passover of Christ and fulfilled in Baptism (cf. I Pt 2:9). From it comes an appeal to the Church to become aware of her dignity and her mission.

From slavery to freedom in Christ

4. The Christian tradition has con­stantly applied the image of the paschal Lamb to Christ. Let us listen to the words of a second-century Bishop, Meli­to of Sardis, a city in Asia Minor, who said in his Homily on Easter: "Christ came down to earth from Heaven out of love for suffering humanity. He put on our humanity in the womb of the Virgin and was born like a man….     It is he who as a lamb was taken away and as a lamb was slaughtered, thereby re­deeming us from the slavery of the world…. It is he who brought us from slavery to freedom, from darkness to light, from death to life, from oppres­sion to eternal kingship; and he made us a new priesthood and a chosen peo­ple forever…. It is he, the silent Lamb, the slain Lamb, the Son of Mary, the Lamb without stain. He was seized by the flock, led to his death, slain towards evening and buried at night" (nn. 66-71: SC 123, pp. 96-100).

In the end, Christ himself, the slaugh­tered Lamb, calls to all peoples: "So come, you of all races of men who are ensnared by your sins, and receive for­giveness for your sins. Indeed, I am your forgiveness, the Passover of your salvation; I am the Lamb slain for you, I am your redemption, your way, your resurrection, your light, your salvation and your king. It is I who lead you to the heights of Heaven, I who will show you the Father who exists from eternity, I who will raise you to life with my right hand" (n. 103,: ibid., p. 122).

L'Osservatore Romano April 7, 2004
Reprinted with permission