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Catholic Commentary
Greetings to the Roman Community (Part 2)
11Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord.12Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord.13Greet Rufus, the chosen in the Lord, and his mother and mine.14Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers ” who are with them.15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.16Greet one another with a holy kiss. The assemblies of Christ greet you.
Romans 16:11–16 contains Paul's greetings to individual believers and house-church communities in Rome, including Herodion, members of the household of Narcissus, several women noted for their labor in ministry, and clusters of believers meeting in homes. The passage concludes with an exhortation to greet one another with a holy kiss and indicates that churches throughout the Mediterranean send greetings to Rome, demonstrating early Christian unity across networks of house churches.
Paul's closing greetings aren't politeness—they're a living map of the Church as a communion of named persons, bound together not by blood or class but by labor in Christ.
Verses 14–15 — Two Household Churches The structure of these two verses subtly differs from the previous greetings. Rather than individual commendations, Paul greets clusters of names "and the brothers/sisters with them" and "all the saints with them," indicating two distinct house-church communities within Rome. The names in verse 14 — Asyncritus, Phlegon, Hermes, Patrobas, Hermas — are largely of slave or freedman origin. Verse 15's group — Philologus, Julia, Nereus and his sister, Olympas — includes what may be a married couple (Philologus and Julia) and another pair of siblings. The early Church in Rome was not a single congregation but a network of house churches, each with its own character, yet all united under the one faith Paul has expounded across sixteen chapters.
Verse 16 — The Holy Kiss and the Greetings of the Churches The exhortation to "greet one another with a holy kiss" (en philēmati hagiō) appears in all four of Paul's closing greetings (1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26; 1 Pet 5:14 uses "kiss of love"). This is not merely a cultural courtesy; it is a liturgical gesture. By Paul's time it was already integrated into Christian assembly. Justin Martyr (c. 155 AD) describes it explicitly as part of the Eucharistic liturgy: "When we have finished the prayers, we greet each other with a kiss" (First Apology, 65). Tertullian calls it the osculum pacis, the kiss of peace — a gesture of reconciliation and unity before the offering. The concluding note — "The assemblies of Christ greet you" — is plural and sweeping: all the churches Paul has founded or visited, spanning Macedonia, Greece, and Asia Minor, send solidarity to Rome. The universal Church greets the local church; the local church greets one another. This is an early vision of catholic communion.
These verses are a theological document in miniature. Catholic tradition sees in them a living icon of the Church as communio — a communion of persons bound not by ethnicity, class, or gender, but by incorporation into Christ.
The Catechism teaches that the Church is "a people made one with the unity of the Father, the Son and the Holy Spirit" (CCC 810, citing St. Cyprian). Paul's list of names — slaves, freedmen, women, Jews, Gentiles, the well-connected and the obscure — incarnates this teaching. The household of Narcissus, Tryphaena and Tryphosa, the mother of Rufus: together they constitute what the Second Vatican Council called the "universal sacrament of salvation" (Lumen Gentium, 48), a sign raised up among the nations.
The holy kiss carries profound sacramental significance in Catholic tradition. Origen interpreted it as a sign of the unity of souls purified of hypocrisy: "When our conscience accuses us of no wrong toward those we kiss, then the kiss is holy" (Commentary on Romans). St. Augustine linked it directly to the Pax — the sign of peace before Communion — understanding it as a seal upon prayer, a pledge of mutual charity. The Catechism notes that the sign of peace in the liturgy "expresses peace, communion, and charity" (CCC 1345 context; cf. GIRM 82). The holy kiss is thus the lived-out consequence of the theology of grace Paul has expended fifteen chapters expounding: those justified by faith enact their justification in concrete gestures of love toward one another.
The possible identification of Rufus with Simon of Cyrene's son invites the Church Fathers' typological reading of the cross: Simon's bearing of Christ's cross prefigures every Christian's call to take up the cross (Luke 9:23). That his family becomes Paul's family models how the cross generates new, Spirit-born kinship — what Pope Francis calls the "culture of encounter" (Evangelii Gaudium, 220).
Romans 16:11–16 challenges the contemporary Catholic to recover two things that modern parish life often loses: the particularity of persons and the physicality of communal love.
Paul knew these people by name, knew their labor, knew who had mothered whom. In an age of anonymous Mass attendance and digital community, these verses call Catholics to resist ecclesial anonymity. Know the people in the pew beside you. Learn the names of those who "labor in the Lord" in your parish — the catechists, the Eucharistic ministers, the quiet servers who set up chairs. Name them, as Paul named Persis and Tryphaena.
The holy kiss — embodied today in the sign of peace — is not an awkward interruption before Communion but a theological act. Before receiving the Body of Christ, we acknowledge the body of Christ around us. St. Augustine urged his congregation: "Let your peace not be on your lips only; let it reach your conscience, that when you kiss a brother you do not betray a brother" (Sermon 227). Offer the sign of peace this Sunday not as a social reflex, but as a deliberate act of reconciliation and recognition — particularly toward those you find difficult.
Commentary
Verse 11 — Herodion and the Household of Narcissus Paul greets "Herodion, my kinsman," using the Greek syngenē, which may denote a literal blood relative (as Paul uses elsewhere in 16:7 of Andronicus and Junia) or a fellow Jew. The name "Herodion" is intriguing: it is a diminutive of Herod, suggesting possible connection to the Herodian household — perhaps a freedman or slave from that dynasty who had come to faith. "The household of Narcissus" almost certainly refers to a prominent Roman freedman named Narcissus, a powerful figure under Emperor Claudius who died shortly before Paul wrote this letter. His household — slaves and freedmen who bore his name — would have passed into imperial ownership after his death, yet Paul identifies those "who are in the Lord" among them: not the whole household, but a subset of believers within it. This small detail reveals how Christianity penetrated Rome's social strata from within, converting members of powerful households without necessarily converting their masters.
Verse 12 — Tryphaena, Tryphosa, and Persis Three women are greeted here, all commended for their labor in the Lord. Tryphaena and Tryphosa — likely sisters, possibly twins, given the similarity of their names (both derived from the Greek truphē, meaning "daintiness" or "luxury") — are described as those who "labor," using the Greek kopiaō, the same word Paul uses of his own apostolic toil (1 Cor 15:10; Gal 4:11). This is not casual service; it is strenuous, exhausting missionary and ministerial work. Persis, "the beloved," is distinguished even further: she "labored much," suggesting a longer or more intensive ministry. That three women receive such apostolic recognition in a public letter meant to be read aloud to the Roman churches is itself a theological statement about the dignity of women's service in the early Church.
Verse 13 — Rufus and His Mother Rufus is called "the chosen in the Lord" (eklekton en Kyriō) — a term that, while applicable to all Christians (cf. Eph 1:4), here likely carries special distinction, marking him as eminent in faith or apostolic service. Many Fathers and modern scholars identify this Rufus with the son of Simon of Cyrene, who was compelled to carry Christ's cross (Mark 15:21), a connection particularly compelling given that Mark's Gospel, traditionally associated with Rome, specifically names Simon's sons Alexander and Rufus — presumably because they were known to Mark's Roman audience. If this identification holds, Paul greets the son of the man who bore the Lord's cross, and calls that man's mother his own. This is a breathtaking moment: Paul's spiritual maternity claim — "his mother and mine" — reveals the depth of personal bonds forged in faith, bonds that transcend biological family and constitute the new kinship of the Church. This unnamed woman had evidently mothered Paul in some concrete, perhaps domestic, way during his missionary travels.