1. We have already heard several times from St Paul that "joy is the fruit of the Holy Spirit" (Gal 5:22), as are love and peace, which we have discussed in previous catecheses. It is clear that the Apostle speaks of true joy, that which fills the human heart, certainly not of a superficial and transitory joy, as worldly joy often is.

It is not difficult, to an observer moving even along the lines of psychology and experience, to discover that degradation, in the field of pleasure and love, is proportional to the emptiness left in man by the fallacious and disappointing joys sought in what St Paul called the "works of the flesh": "Fornication, impurity, libertinage . . . drunkenness, orgies and the like' (Gal 5:19, 21). To these false joys can be added - and they are often linked to them - those sought in the possession and inordinate use of wealth, in luxury, in the ambition of power, in short, in that passion and almost frenzy for earthly goods that easily produces blindness of mind, as St Paul warns (cf. Eph 4:18-19), and Jesus laments (cf. Mk 4:19).

2. Paul was referring to the situation of the pagan world, to exhort converts to beware of iniquities: "Ye have not thus learned to know Christ, if ye have indeed hearkened unto him, and have been instructed in him, according to the truth which is in Jesus, whereby ye must lay aside the old man with the former conduct, the man that corrupteth himself after deceitful lusts. You must be renewed in the spirit of your mind and put on the new man, created according to God in righteousness and true holiness' (Eph 4:20-24). It is the 'new creature' (2 Cor 5:17), which is the work of the Holy Spirit, present in the soul and in the Church. Therefore the Apostle concludes his exhortation to good conduct and peace this way: "Do not grieve the Holy Spirit of God, with whom you were marked for the holy day of redemption" (Eph 4:30).

If the Christian "grieves" the Holy Spirit, who lives in his soul, he certainly cannot hope to possess true joy, which comes from him: "The fruit of the Spirit is love, joy, peace . . ." (Gal 5:22). Only the Holy Spirit gives the deep, full and lasting joy to which every human heart yearns. Man is a being made for joy, not sadness. Paul VI reminded Christians and all people of our time of this in his apostolic exhortation 'Gaudete in Domino'. And true joy is the gift of the Holy Spirit.

3. In the Letter to the Galatians, Paul told us that joy is linked to charity (cf. Gal 5:22). It cannot therefore be a selfish experience, the result of disordered love. True joy includes the righteousness of the kingdom of God, of which St Paul says that "it is righteousness and peace and joy in the Holy Spirit" (Rom 4:17).

It is evangelical righteousness, consisting in conformity to God's will, obedience to His laws, personal friendship with Him. Outside this friendship there is no true joy. Indeed, 'sadness as an evil and vice,' St Thomas explains, 'is caused by disordered self-love, which . . . is the general root of vices' (S. Thomae, Summa theologiae, II-II, q. 28, a. 4, ad 1; cf. ibid., I-II, q. 72, a. 4). Especially sin is a source of sadness, because it is a deviation and almost a distortion of the soul from God's righteous order, which gives consistency to life. The Holy Spirit, who works in man the new righteousness in charity, removes sadness and gives joy: that joy we see flourishing in the Gospel.

4. The Gospel is an invitation to joy and an experience of true and deep joy. Thus in the Annunciation, Mary is invited to rejoice: 'Rejoice (Khaire), full of grace' (Lk 1:28). It is the crowning of a whole series of invitations formulated by the prophets in the Old Testament (cf. Zech 9:9; Zeph 3:14-17; Gl 2:21-27; Is 54:1). Mary's joy will be realised with the coming of the Holy Spirit, announced to Mary as the reason for the "Rejoicing".

In the Visitation, Elizabeth is filled with the Holy Spirit and joy, in the natural and supernatural participation in the exultation of her son who is still in her womb: "The child has rejoiced with joy in my womb" (Lk 1:44). Elizabeth perceives her son's joy, and manifests it, but it is the Holy Spirit who, according to the evangelist, fills both of them with such joy. Mary, in turn, just then hears the song of exultation gushing forth from her heart, expressing the humble, clear and profound joy that fills her almost in fulfilment of the Angel's "Rejoice": "My spirit exults in God, my Saviour" (Lk 1:47). Mary's words also echo the prophets' voice of joy, as echoed in the Book of Habakkuk: "I will rejoice in the Lord, I will exult in God my Saviour" (Hab 3:18).A prolongation of this rejoicing occurs during the presentation of the child Jesus in the Temple, when, upon meeting him, Simeon rejoices under the impulse of the Holy Spirit who had made him long to see the Messiah and had prompted him to go to the Temple (cf. Lk 2, 26-32); and in her turn, the prophetess Anna, so called by the evangelist, who therefore presents her as a woman consecrated to God and interpreter of his thoughts and commands, according to the tradition of Israel (cf. Ex 15, 20; Jdc 4, 9; 2 Kings 22, 14), expresses with praise to God the intimate joy that also originates in her from the Holy Spirit (Lk 2, 36-38).

5. In the Gospel pages concerning Jesus' public life, we read that, at a certain moment, he himself "rejoiced in the Holy Spirit" (Lk 10:21). Jesus expresses joy and gratitude in a prayer that celebrates the Father's benevolence: "I praise you, O Father, Lord of heaven and earth, that you have hidden these things from the learned and the wise and revealed them to the little ones. Yes, Father, for it pleased you" (Lk 10:21). In Jesus, joy takes on its full force in the impulse towards the Father. So it is with the joys stimulated and sustained by the Holy Spirit in people's lives: their secret vitality directs them in the direction of a love full of gratitude towards the Father. All true joy has the Father as its ultimate end.

To the disciples Jesus addresses the invitation to rejoice, to overcome the temptation of sadness for the departure of the Master, because this departure is a condition laid down in the divine plan for the coming of the Holy Spirit: "It is good for you that I am going away, because if I do not go away, the Paraclete will not come to you; but when I am gone, I will send him to you" (Jn 16:7). It will be the gift of the Spirit that will bring the disciples great joy, indeed the fullness of joy, according to the intention expressed by Jesus. The Saviour, in fact, after inviting the disciples to remain in his love, had said: "This I have spoken to you that my joy may be in you and that your joy may be full" (Jn 15:11; cf. Jn 17:13). It is the Holy Spirit who puts into the hearts of the disciples the same joy as Jesus, the joy of faithfulness to the love that comes from the Father.

St Luke attests that the disciples, who at the time of the Ascension had received the promise of the gift of the Holy Spirit, "returned to Jerusalem with great joy and were always in the temple praising God" (Lk 24:52-53). In the Acts of the Apostles it appears that, after Pentecost, a climate of profound joy had been created in the Apostles, which was communicated to the community in the form of exultation and enthusiasm in embracing the faith, receiving baptism, and living together, as evidenced by "taking meals with gladness and simplicity of heart, praising God and enjoying the sympathy of all the people" (Acts 2:46-47). The book of Acts notes: "The disciples were filled with joy and with the Holy Spirit" (Acts 13, 52).

6. Soon would come the tribulations and persecutions foretold by Jesus in announcing the coming of the Paraclete-Consoler (cf. Jn 16:1ff). But according to Acts, joy endures even in trial: we read that the Apostles, when they were brought before the Sanhedrin, flogged, admonished and sent home, returned "rejoicing that they had been outraged for the sake of the name of Jesus. And every day, in the temple and at home, they did not cease to teach and to bring the good news that Jesus is the Christ" (Acts 5:41-42).

This, after all, is the condition and lot of Christians, as St Paul reminds the Thessalonians: "You have become imitators of us and of the Lord, having received the word with the joy of the Holy Spirit even in the midst of great tribulation" (1 Thess 1:6). Christians, according to Paul, repeat in themselves the paschal mystery of Christ, which has the Cross as its pivot. But its crowning glory is the "joy of the Holy Spirit" for those who persevere in trials. This is the joy of the beatitudes, and more particularly the beatitude of the afflicted, and of the persecuted (cf. Mt 5:4, 10-12). Did not the Apostle Paul say: 'I rejoice in the sufferings I endure for you . . ." (Col 1:24)? And Peter, for his part, exhorted: "Inasmuch as you share in Christ's sufferings, rejoice, that in the revelation of his glory you may also rejoice and exult" (1 Pet 4:13).

Let us pray to the Holy Spirit to kindle in us more and more the desire for heavenly goods and make us one day enjoy their fullness: "Give virtue and reward, give holy death, give eternal joy.

Amen.

[Pope John Paul II, General Audience 19 June 1991]