260 James Swetnam Jesus’ revelation of God as father. But some summary indications may be suggested. In Matthew the classic text is 11,27-30. Properly understood, this text is not something foreign to the rest of Matthew’s gospel, but something of a piece with it by reason of its place in the revelation made in the son (37). Further, 11,27-30 is crucial as a link with the development of the theme of divine sonship as presented in the baptism of Jesus, the confession of Peter, the transfiguration, and Jesus’ solemn oath in answer to the high priest (38). Paul’s message in Romans stresses the result of Christ’s redemptive work as the gift of the spirit in which God is addressed as father. Christ is the center of Paul’s gospel, for he enables the spirit’s presence in whom fear and servitude are replaced by confidence and intimacy. God becomes truly father of all mankind in the son (39). In John’s gospel talk of the son’s relation to the father is frequent (1,18; 3,35; 5,19; 10,14; 14,9-10; 17,21; etc.). All men are called to share in this privileged and unique relationship. This call is built on the revelatory link between father and son and through the spirit who continues the mission of the son by accompanying and validating the mission of the son’s disciples(40). All of these suggestions about Jesus’ revealing the distinctively Christian name of God, “father”, however valid they may be in their individual contexts, lack a plausible explanation as to the unity of their perceived mutual relevance. One is entitled to ask what the common point of reference was. Wie ist es eigentlich geschehen? How did these Christians come to know and, more importantly, come to live, the revelation of the father by Jesus if this revelation really occupied a central position — possibly the central position — in the way they thought of God? How were the traditions which underlie the written versions of Matthew’s Gospel, of John’s Gospel, and of Paul known and assimilated before Matthew, John and Paul wrote? Here Hebrews can be of significant help. For the thesis of this note on the meaning and significance of ajpovstolo" in Heb 3,1 has led to the positing of an essential relation in Hebrews of Jesus with his role of heavenly high priest who officiates at the Christian tôdâ. That is to say, the way the first Christians who constituted the addressees of the epistle thought of the revelation of the name “father” in the context of the Eucharist. And it was in the Eucharist that they attempted to appropriate this knowledge by re-enacting in their cult the central act of their faith: the death and resurrection of Jesus. They appropriated this central act by their faith-trust in Jesus in imitation of his faith-trust. This was (37) “The Gospel of Matthew as a whole is simply a commentary on the crucially important passage 11:27-30. The Father has revealed his secrets to the Son. The Son in turn reveals them to his disciples. He thus invites men to come and learn from him, and if they do, they will find rest for their souls. The Son is the World’s teacher and savior” (E. BLAIR, Jesus in the Gospel of Matthew [New York 1960] 108). Cited by Farkasfalvy (“Jesus Reveals the Father”, 242). (38) FARKASFALVY, “Jesus Reveals the Father”, 244. (39) FARKASFALVY, “Jesus Reveals the Father”, 246-249. In the context of the present note it is worth remarking how often in key places in Paul the word qeov" is specified by the word pathvr in texts which mention the son (Rom 1,7; 1 Cor 1,3; 2 Cor 1,2; Gal 1,1; Eph 1,2; Phil, 1,2; Col 1,2-3; 1 Thes 1,1; 2 Thes 1,2; 1 Tim 1,2; 2 Tim 1,2; Tit 1,4; Phil, 1,3). This is a standardized Pauline formula chosen because of its signature importance. (40) FARKASFALVY, “Jesus Reveals the Father”, 250-251.