Wednesday, August 22, 2012

St. Bartholomew--The Cheerful Apostle


Jusepe di Ribera's St. Bartholomew
The name Bartholomew is more a description than the Saint’s name.  In the gospels of Matthew, Mark and Luke, the disciple is referred to by this patronym.  But in the gospel of John, he is called Nathanael.  The Hebrew Bar-tolmai translate to mean “the son of a farmer” (bar means “son” and tolmai being “one with many furrows” referring to a farmer), and would be used as a title of respect in lieu of a first name.  Bartholomew is rarely referred to in the gospels, and in the few instances he is, it is in conjunction with Philip.  No special deeds or conversations are attributed to Bartholomew.  But in John’s gospel, Nathanael (who is the only disciple who can be the same as the Bartholomew of the other gospels) is more than a mere name.  

Philip introduces Nathanael to Jesus, imploring him to come meet this great man who hails from Nazareth.  Nathanael scoffs, “Can anything good come out of Nazareth?” It is this wisecrack, along with Jesus’ later comment about Nathanael that establishes the disciple as the jokester of the group. He is viewed as the lighthearted balance to the intense and serious natures of the others. Yet, when he meets Jesus, Nathanael is somewhat taken aback at how Jesus seems to know him. Jesus said of Nathanael upon his approach with Philip, “Now here is a true Israelite, with no deceit in him.” From Nathanael’s perspective, there are two ways to take this comment.  First, either Jesus is speaking tongue-in-cheek and is making fun of Nathanael, or second, the man has a rare gift for insight into the character of others.  Nathanael shows his skepticism when he asks Jesus how he knows him.  And here follows one of the more peculiar and enigmatic conversations in the gospels.  It is recorded in the gospel of John, chapter 1, verses 49-51, a mere three verses to convey a wealth of meaning so easily misinterpreted or confused some 2000 years later! Jesus explains to Nathanael that before Philip spoke to him, Jesus “…saw him under the fig tree.”  To which Nathanael’s response seems to be blown all out of proportion: “Rabbi, you are the Son of God; you are the king of Israel.”  You can almost hear the smirk when Jesus replies, “Because I saw you under the fig tree?  You will see much greater things than that.”  

Arthur Custance sheds a little insight on the significance of the fig tree in Israel’s history in his book Time and Eternity: Vol. 6 of the Doorway Papers Series (1977, published by Zondervan Publishing Co.). The fig tree is a symbol of Hebrew study and wisdom and learning.  For in Hebrew tradition, the fig tree represents a scholarly intent.  The fig is an unusual tree in that its fruit begins to appear before new leaves.  Thus the symbolism is that the true and important part of knowledge and wisdom is witnessed without the trappings of ritual and regalia.  Given this understanding of the symbol of the fig tree, it is not remarkable that Jewish scholars would sit beneath a fig tree to pray and study.  It is not remarkable that the phrase “sitting under a fig tree” became a euphemism for “deep spiritual contemplation”.  When Jesus said “I saw you under the fig tree” he was not necessarily being literal.  What he implied was, “I see in you a true prayerful scholar of the way of Israel.  I recognize you as a true believer.”  Imagine the joy and deep feeling of gratitude at being intimately recognized and understood upon a first introduction.  Suddenly, Nathanael’s reaction is not so overblown.  Surely only someone with divine connections can know another so intimately! 
 
But other than being mentioned by name at various events, nothing else is said of Bartholomew in the synoptic gospels.  There is very little mention of his later life either.  Bartholomew is said to have traveled to India to convey to them the Gospel of Matthew.  Bartholomew’s own writings (M.R. James of the Gnostic Society Library refers to it not as a gospel, but as The Questions of Bartholomew) include Christ’s commission of the apostles to go out into the world and preach.  Historians, including Eusebius of Caesarea, place Bartholomew in India as well as Armenia.  One story tells of Bartholomew’s presence at a temple of Astaruth in India.  Now, folks used to come to the temple for healing, but with Bartholomew’s arrival, Astaruth no longer seemed to be in residence.  When questioned, Bartholomew explained that the one true God had rid the temple of the demon and true healing would come only by believing in Jesus Christ.  It seems only those who chose to convert displayed any signs of real and long-term healing.  Word spread of Bartholomew’s power and King Polymius of Armenia pleaded with Bartholomew to come and heal his daughter who was possessed by a demon.  When he did, Polymius was so grateful that he offered anything Bartholomew wanted.  Bartholomew wanted no more than for Polymius and his household to convert to Christianity.  Polymius promised that not only his household, but his entire kingdom would convert. 
Now, this did not necessarily go over well with everyone in the kingdom. Priests of the false gods fled to Polymius’ brother, Astreges (who was also a king, although no mention is made of his realm).  King Astreges became enraged at the news of the destruction of his temples and idols and ordered the apostle be beaten by rods then beheaded.  Other tales testify of Bartholomew’s martyrdom by being flayed alive then crucified head down.  This seems to be the more popular version for artists, for Bartholomew is often depicted without his skin and his symbol is a flaying knife. The martyrdom of St. Bartholomew forever established him as the patron saint of Armenia.
 
St. Bartholomew’s feast day is celebrated on August 24.

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