If Christ Did Not Rise

Si autem Christus praedicatur, quod ex mortuis resurrexit; quomodo dicunt quidam inter vos, quoniam resurrectio mortuorum non est? Si ergo resurrectio mortuorum non est, neque Christus resurrexit. Si autem Christus non resurrexit, inanis est praedicatio nostra, vacua est et fides vestra. Haec a falsis apostolis erant tradita, qui Christum neque natum, neque in carne passum, neque resurrexisse asserverabant: quos et Joannes apostolus denotat, quod Christum in carne venisse negabant. Unde dicit: Qui negat Christum in carne venisse, hic est Antichristus: et qui negat Filium, nec Patrem habet. Isti ambulant, et quorumdam fidem, ne imprudentes a mundi sapientibus judicarentur, subvertebant; quia prudentes saeculi stultum judicant, cum audiunt resurrectionem mortuorum. Quod si, inquit, verum est quia Christus non resurrexit, falsi sumus praedicatores, et fides vestra inanis est. Hoc enim crediderunt, Apostolo praedicante, quia mortui resurgent, et hac spe attracti sunt ad fidem. Quod utique ad detrimnetum illorum proficere asserit, si crediderunt quod futurum non est: et pudoris est, ut aliquis profitentur hoc se credidisse, quod falsum est. Et verecundiam ergo illis incutit, et labores illorum dicit infructuosos; si quod a falsis apostolis audierunt, verum est, quia mortui non resurgent: quod nemo utique de se patitur audire; ut videntes hoc contra se esse, reverterentur ad primam fidem. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput XV Source: Migne PL 17.262c-263a

For if Christ is preached as rising from the dead, how can some among you say that there is no resurrection of the dead? If there is no resurrection of the dead, nor did Christ rise. And if Christ did not rise, our preaching is vain and our faith is empty. 1 These things were taught by false apostles, who proclaimed neither the birth of Christ, nor his suffering in the flesh, nor his resurrection, those who the Apostle John designated as those who denied that Christ had come in the flesh, whence he says: 'He who denies Christ has come in the flesh, he is Antichrist, and he who denies the Son, denies the Father.' 2 These go about and overthrow the faith of certain folk, lest they be judged foolish by the wise of the world, because the wise of this world judge it witless when they hear of the resurrection of the dead. Yet if, he says, it is true that Christ did not rise, then we are false teachers and your faith is vain. So he contends that it is to the increase of their harm if they have believed that which shall not be and it is shameful that someone confesses he believes that which is a lie. And therefore he strikes them lightly, saying that their labours are fruitless if they listen to these false apostles, and it is true that the dead do not rise, and that thus no one should suffer to hear them, but seeing this to be opposed to them, that they should return to the faith which they first received. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 15 1 1 Cor 15.12-13 2 1 Jn 4.3

Understanding The Days

Πλυνάτωσαν τὰ ἰμάτια σήμερον καὶ αὔριον, καὶ ἐστωσαν ἔτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην, λέγει ἡ Γραφὴ, τοῦτο δηλοῦσα· Οἱ ἐν ταῖς δύο Διαθήκαις καὶ ταῖς αὐτῶν διανοίαις τὴν καθαρότητα τῆς πολιτείας κτησάμενοι, καὶ τῆς πίστεως τὴν ἁγνείαν εὐράμενοι, εἰς τὴν τριήμερον τοῦ Κυρίου χειραγωγοῦνται ἀνάστασιν· ἣ καὶ βασιλεία οὐρανῶν ὀνομάζεται. Σήμερον γὰρ, τὴν τοῦ νόμου λέγει κατάστασιν· αὔριον δὲ, τὴν εὐαγγελικὴν σημαίνει ἀλήθειαν, ὡς ὑπὸ τοῦ νόμου μηνυθεῖσαν, καὶ μετ' ἐκεῖνον φανεῖσαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΤΝΕ' Λυσιμαχῳ Source: Migne PG 78.385a

'Let them wash their vestments today and tomorrow, and they shall be prepared for the third day,' 1 says Scripture. The meaning of the words is this: They who have adopted a pure life in accordance with the the Two Testaments and the understanding of them, having acquired a holy faith, are led by the hand to the third day of the resurrection of the Lord, which indeed is named the kingdom of heaven. For by today the Law is understood, and tomorrow signifies the Gospel truth, that which the Law has foreshadowed and which appeared after it. Saint Isidore of Pelusium, Book 1, Letter 355, To Lysimachos 1 Exodus 19.10-11

Moses And The Resurrection

Ὁ παντοδύναμος Θεὸς, ὁ τὴν ῥάβδον Μωϋσέως ἐξηραμένην καὶ ἄφλοιον παραδόξως μεταβαλὼν εἰς ζῶον ἔμψυχόν τε καὶ ἕρπον δράκων γὰρ ἧν φοβερὸς, καὶ φεύγει Μωϋσῆς τὸ θαῦμα καταπλαγεὶς, καὶ ὁ τὴν τοῠ Ἀαρὼν ῥάβδον ξηρὰν πολυχρόνιον ὑπαρχουσαν δίχα γῆς, καὶ ῥίζης, καὶ ὅμβρων, καὶ εὐκρασίας ἀέρων, τῇ θελήσει καὶ μόνῃ διὰ μιᾶς νυκτὸς ἐκβλαστῆσαι ποιήσας, φύλλα τε χαριέστατα, καὶ καρπὸν ὡραιότατον, παντα γὰρ δυνατὰ Θεῷ παντοκράτορι καὶ πάντα ἰσχύοντι· αὐτὸς ἐν ῥιπῇ ὀφθαλμοῦ ἐξαναστήσει καιρῷ τῷ προσήκοντι τὰ ἀνθρώπεια σώματα, θάλλοντα τῇ ἑαυτοῦ χάριτι, καὶ ἀγλαῖζόμενα ἐπὶ τοσοῦτον, ὥστε ὑπερνικῆσαι τῇ θείᾳ λαμπρότητι τὰς αὐγὰς τοῦ ἀψύχου ἡλίου. Καὶ πειθέτω σε Μωϋσῆς ὁ γνήσιος θεράπων τοῦ κρείττονος, φωσφόρος κατελθὼν ἐκ τοῦ Σιναίου ὅρους, καὶ τὸν χρῶτα δεδοξασμένος ταῖς λαμπηδόσον, ὅπως διὰ τοῦ φαινομένου προδείξῃ τὴν μέλλουσαν χάριν ὑψόθεν ἁνθρώποις παρέχεσθαι. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΡΙΓ' Ἀφθονιῳ Σαμαριτῃ Source: Migne PG 79.132b-c

The almighty God who wonderously dried up and made unleathery the staff of Moses, having changed it into an animal, even a serpent, which was so terrible that Moses fled the miracle, 1 and who made Aaron's dry staff of many years, without earth, or roots, or rains, or temperate air, by His will alone, in one night, shoot forth as a seed with a covering of leaves and fair fruit, 2 (for everything to the omnipotent God, to whom all is obedient, is possible,) in the blink of an eye shall, when the time arrives, raise up the human body, His grace bursting forth, which is such a fair thing that the Divine splendour of it greatly surpasses the rays of the inanimate sun. Let Moses, a true servant of the greatest, persuade you, he who came down from Sinai bearing light,his body glorified with splendour, by which appearance is foreshown from on high the grace to come to men. Saint Nilus of Sinai, Book 1, Letter 113, to Aphthonius The Samaritan 1 Exod 4.3 2 Numb 17.8

The Resurrection And Children

Magnum fratres et mirabile donum concessit vobis Deus, hunc Paschae salutarem diem, in quo resurgens Dominus resurrectionem praestitit universis; et de imis ad altiora conscendens, nos quoque ad superiora de inferioribus in suo corpore sublevavit. Sumus enim secundum Apostolum omnes Christiani corpus Christi et membra, resurgente igitur Christo omnia necessario cum eo sua viscera surrexerunt. Dum enim ille ab inferis transit ad superos, nos de morte transire fecit ad vitam. Pascha enim Hebraice transitus dicitur, vel profectus, scilicet quia per hoc mysterium de pejoribus ad meliora transitur. Bonus transitus est transire de peccatis ad justitiam, de vitiis ad virtutes, ad infantiam de senectute; infantiam autem dixerim, non aetatis, sed simplicitatis; habent enim et merita aetates suas, in occiduis enim prius constituti eramus senio peccatorum, resurgente Christo renovati sumus innocentia parvulorum. Habet et Christiana simplicitas infantiam suam; sicut enim infans nescit irasci, fraudare non novit, referire non audet; ita et Christianitatis infantia laedentibus non irascitur; spoliantibus non resistit, caedentibus non repugnat. Denqiue, sicut jussit Dominus, etiam orat pro inimicis, auferentibus tunicam relinquit et pallium, verberantibus maxillam praebet et alteram; nisi quod in hoc melior est Christi infantia quam naturae; illa enim peccare nescit, ista contemnit; ila per infirmitatem innoxia est; ista est innocens per virtutem. Atque ideo laudi magis ascribendum est, non tam malefacere non posse quam nolle. Ergo, sicut diximus, aetates quaedam sunt meritorum; nam et senectus morum invenitur in pueris, et innocentia infantum repetiur in senibus. Denique quod in junioribus senectus quaedam sit honestatis, dicit Propheta: Senectus enim venerabilis non diuturna, nec annorum numere computata; cani enim sunt sensus hominis. Ad apostolos autem jam seniores, et majores natu dicit Dominus: Nisi fueritis, et efficiamini sicut puer iste non intrabitis in regnum coelorum. Revocat igitur eos ad orignis suae fontem, et retrorsum ad infantiam redire compellt, scilicet, ut qui corpore fragili senuerant, innocentiae moribus renascantur, sicut ait Salvator: Nisi quis renatur fuerit ex aqua et Spriitu sancto, non intrabit in regnum Dei. Dicitur ergo apostolis: Nisi conversi fueritis, et efficiamini sicut puer iste. Non dicit sicut pueri isti, sed sicut puer iste; unum eligit, unum proponit. Videamus igitur quis ille tantus sit qui discipulis proponitur imitandus. Non hunc arbitror esse de plebe, non de publico, non de multitudine caeterorum, praecipue qui per apostolos universo mundo tribuit sanctitatis exemplum; non, inquam, hunc de publico esse arbitror, sed de coelo. Ipse est enim de coelo puer, de quo dicit Isaias propheta: Puer natus est nobis, filus datus est nobis. Ipse plane puer est, qui sicut innocens, cum malediceretur, non remaledixit; cum percuteretur, non repercussit; quin potius in ipsa passione pro suis oravit inimicis, dicens: Pater, dimitte eis; nesciunt enim quid faciunt. Ita simplicitatem, quam infantibus natura tribuit, Dominus misericordiae bonitate cumulabat. Iste ergo puer est, qui imitandus parvulis proponitur, et sequendus; nam ipse dicit: Tolle crucem tuam, et sequere me. Sanctus Maximus Taurinensis, Homilia LVIII, De Paschae Solemnitate IV Source: Migne PL 57.363c-366b

A great and wonderful gift God has given to us, this salutary day of the Pasch, in which the rising Lord set the resurrection before all, and with His rising from the depths to the heights, we are also lifted up from inferior to superior things in His body. For according to the Apostle we Christians are all members of the body of Christ, 1 and therefore, with Christ's rising, it must be that all the parts have arisen with Him. For while He passed from the depths to the heights, He makes us pass over from death to life. The Hebrew Pasch means 'a passing over', or 'a going forward', and so through this mystery we pass over from things worse to things better. A good passing over is to pass over from sin to righteousness, from vices to virtues, from old age to childhood; a childhood, I say, not of years, but of simplicity. Years have their merits, for before in our ways we were old in sin, but with the rising of Christ we are renewed in the innocence of little ones. Christian simplicity has its childhood, for as an infant does not know wrath, nor how to deceive, nor strikes back, so even the childhood of Christianity is not angered by blows, it does not resist thieves, it does not return the blows of those who assail. And then, as the Lord commands, we pray for our enemies, we give up our shirt and cloak to those who would carry them off, and we offer the other cheek to those who strike. Unless in this the childhood of Christ is better than that of nature, for the latter does not know how to sin, the former spurns it, the latter by weakness is harmless, the former by the strength of the virtues. And, therefore, more praise must be ascribed to that which does not wish to do evil than that which is incapable of doing it. Thus, as we have said, the years have their merits, for even an old age of conduct is found in children, and an innocence of infants in the old. And then in youths a certain old age may be noble, as the Prophet says: 'Venerable old age is not measured by length of time, nor the number of years, but by white hair is understanding for men.' 2 For the Apostles were all adults, and to those old by birth the Lord says: 'Unless you turn and become as this child, you shall not enter the kingdom of heaven.' 3 He thus recalls them to the fount of their origin, and He compels them to return to childhood, that they who age in the fragile body be renewed in the innocence of conduct, as the Saviour says: 'Unless a man is born of water and the Holy Spirit, he shall not enter the kingdom of God.' 4 And therefore it is said to the Apostles: 'Unless you turn and become as this child.' And He does not say 'like these children', but 'like this child'. He chooses one. He proposes one. Let us consider, then, who this might be who is proposed to the disciples that they should imitate. I do not think him to be from the common people, nor from the wider public, nor from other multitudes, especially since he through the Apostles was given as an example of holiness to the whole world. No, I say, he is not from the public, but from heaven. For He is that child from heaven of whom Isaiah says: 'A boy is born for us, a son is given to us' 5 This plainly is the boy, who is innocent, who when cursed, does not return the curse, when struck, does not return the blow, but rather in his suffering prays for enemies, saying: 'Father, forgive them, for they do not know what they do.' 6 Thus the simplicity which nature gives to infants, the Lord heaped up with the kindness of mercy. He, then, is the child, the little one who is proposed for imitation and for following, for He says: 'Take up your cross and follow me.' 7 Saint Maximus of Turin, from Homily 58, On The Paschal Solemnity 4 1 1 Cor 12.27 2 Wisd 4.8-9 3 Mt 18.3 4 Jn 3.3 5 Isaiah 9.6 6 Lk 23.34 7 Mt 16.24

Roles And The Resurrection

Motus vero terrae tempore matutino, diei dominici resurrectionis est virtus: cum contuso mortis aculeo, et illuminatus illius tenebris, resurgente Virtutum coelestium Domino, infernorum trepidatio commovetur. Angelus autem Domini de coelo descendens, et lapidem revolvens, et sepulcro adsidens, misericordiae Dei Patris insigne est, resurgenti filio ab inferis Virtutum coelestium minsteria mittentis. Atque ideo prior ipse resurrectionis est index, ut quodam famulatu paternae voluntatis resurrectio nuntiaretur. Sed confestim Dominus mulierculis per angelum adhortatis occurrit, et consalutat: ut nuntiaturae exspectantibus discipulis resurrectionem, non angeli potis quam Christi ore loquerentur. Quod vero primum mulierculae Dominum vident, salutantur, genibus advolvuntur, nuntiare apostolis jubentur; ordo in contrarium causae principalis est redditus: ut quia a sexu isto coepta mors esset, ipsi primum resurrectionis gloria et visus et fructus et nuntius redderetur. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XXXIII Source: Migne PL 9.1076a-c

The earth being shaken in the morning, 1 is the power of the resurrection of the Lord's day. With the blunting of the sting of death and the illumination of its darkness by the rising of the Lord of heavenly power, a trembling shakes hell. For the angel of the Lord descending from heaven and rolling back the stone and sitting beside the tomb, is a sign of the mercy of God, who for the rising of the Son from hell sends the ministry of the powers of heaven. And therefore before Him he is a herald of the resurrection, that the resurrection be announced by a servant of the Father's will. But swiftly the Lord comes to the women who had been exhorted by the angel, and greets them, that they be heralds of hope of the resurrection to the disciples, speaking not with the mouth of an angel but with the mouth of Christ. That the women first see the Lord, and are greeted, and grasp His knees, and are commanded to be heralds to the Apostles, is the giving of the reversal of the order since the beginning. Because death first began by their sex, so that sex was first given the glory and power and fruit and declaration of the resurrection. Saint Hilary of Poitiers, Commentary on the Gospel of Saint Matthew, Chapter 33 1 Mt 28.2

Grief And Joy

Haec dies, fratres charissimi, quam fecit Dominus, ait Propheta sanctissimus: exsultemus et laetemur in ea. Nunquid, fratres, non et hesternam diem similiter Dominus fecit? Plane, sed illam jejunio, istam laetitiae consecravit; illa discipulis luctum, haec maximum intulit gaudium. Quid ergo, fratres, agendum? Nimirum, ut ratio docet, si heri luximus cum apostolis, gaudeamus hodie cum illis, et omnibus sanctis. Neque vereamur, ne nobis dicatur: Vae vobis qui ridetis nunc, quia lugebitis ac flebitis, cum propter praeteritam abstinentiam atque tristitam, ejusdem refoveamur consolatione dicentis, ut apostolis vero ante passionem, ita nobis ante resurrectionis Dominicae diem: Et vos igitur nunc quidem tristitiam habetis: iterum autem videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis. Hoc dictum est apostolis, hoc dicitur et nobis: lucerunt apostoli pro morte, quanquam illis nimium necessaria, Christi, de cujus resurrectione gaudio inaestimabili, et immensa sunt gratulatione laetati; imitati sumus hesterno luctum illorum, imitemur hodie gaudium. Sed si eos volumus imitari, ab eisdem normam sumamus, moneo, gaudii. Dic igitur, sancte Apostole, post omnes quidem vocate, sed usque ad tertium coelum modo quem ipse melius nostri divinitus rapte; dic, inquam satisfac interrogantibus, unde debeamus gaudere. Pascha, inquit, pascha nostrum immolatus est Christus. Non ob aliud? Immolationem nam nos ipsam intellexeramus eamdem, quam Apostoli luxerant mortem, quorum et hesterno sumus imitati moerorem. Rogamus igitur, prosequere quid debeamus hodie vel qualiter agere. Subjungit atque ait: Itaque epulemur, id est, carnem Domini manducemus, et sanguinem ipsius bibamus: Non in fermento tamen veteri, neque in fermento malitiae et nequitiae; sed in azymis sinceritatis et vertitatis. Et veritatis, inquam. Quare hoc? Quia et alibi idem dicit Apostolus: Consepulti sumus Christo per baptismum in mortem: ut quomodo surrexit Christus a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Si enim complantati sumus similitudini mortis ejus, simul et resurrectionis erimus. Hoc igitur sensus, fratres charissimi, servamus operando quod credimus, in Christo renati, in Christo passi, in Christo mortui, in Christo sumus a mortuis suscitati, ac per hoc maxima nobis est ratio gaudi. Hanc ergo diem non sibi solum, sed et nobis quia fecit Dominus, fratres, exsultemus et laetemur in ea. Ratherius Veronensis Sermo IV, De Pascha Source:Migne PL 136.719c-720c

'This day,' dear brothers, 'which the Lord made,' says the most holy Prophet, 'let us exult and let us rejoice in it.' 1 But did not, brothers, the Lord make yesterday as well? Certainly, but that was consecrated for fasting, this day is for joy; that day was for sorrow with the disciples, this day brings in great joy. What, then, brothers, should we do? Without doubt reason teaches that if yesterday we sorrowed with the Apostles, today we rejoice with them, and with all the saints. Let us not fear, let it not be said to us: 'Woe to you who smile now, because you shall lament and weep,' 2 when on account of prior abstinence and grief, His words of consolation shall blaze forth, just as they did to the Apostles before the passion, so to us before the day of the resurrection of the Lord: 'Even you now have a certain sorrow, but again I will see you, and your hearts will rejoice, and no one will take your joy from you.' 3 This which was said to the Apostles is also said to us. The Apostles grieved for the death of Christ, certainly necessary for them, and in His resurrection they rejoiced with immeasurable joy and immense thanks. Yesterday we imitated their grief, today let us imitate their joy. But if we wish to imitate them, I bid that we take from them our measure of our joy. So speak, holy Apostle, you who were called after the others, but who was swept up to the third heaven by our Divinity for our betterment; speak, I say, and satisfy those who ask: why should we rejoice? 'Christ our Paschal lamb has been sacrificed.' 4 For nothing else? That same sacrifice we have understood, which death grieved the Apostles, the sorrow of whom we imitated yesterday. Let us ask, therefore, what we should do today, or how we should do it. He says a little after: 'Thus let us feast, that is, let us eat the flesh of the Lord, and let us drink His blood. Not, however, with the old leaven, nor with the leaven of wickedness and malice, but with the leaven of sincerety and truth.' 5 Of truth, I say. Why? Because elsewhere the Apostle says: 'We have been buried with Christ in baptism to death, so that as Christ rose from the dead by the glory of the Father, thus even we shall walk in the new life. If indeed we have been united with Him in a death like His, we shall be resurrected like Him.' 6 Let us guard this understanding, dearest brothers, in the doing of what we believe, in Christ reborn, in Christ suffering, in Christ dying, in Christ being raised from the dead, and in this the great reason for our joy. Thus this day which the Lord made, not only for Himself, but even for us, brothers, let us exult and rejoice in it. Ratherius Of Verona, from Sermon 4, On The Pasch 1 Ps 117.24 2 Lk 6.25 3 Jn 16.22 4 1 Cor 5.7 5 1 Cor 5.8 6 Rom 6.4-5

Stones And Tombs

Δριμέως ζητεῖς τὰ νοήματα. Καὶ τίς σοι ἀρκέσει ἀμέλγοντι, εἰ μὴ Θεὸς παράσχοι λόγον τῷ σκοπῷ σου συντρέχοντα; Αἱ πέτραι ἐν τῷ πάθει τῷ Κυριακῷ διεθρὺβησαν, καὶ τὰ μνήματα πρὸς μεθοδείαν σωμάτων ἐτρόμαζον, τῶν ἐπιγείων καὶ ὑπογείων Δεσπότην σημαίνοντα τὸν ἠλούμενον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΣΝΓ' Αλφειῳ Πρεσβυτερῳ Source: Migne PG 78.336b

Keenly you seek the meaning. And who shall please you by squeezing it out, if not God who will provide sense to your swaying vision? The stones, then, which split during the Lord's passion, and the tombs which shook open for the wandering of bodies, 1 signify the piercing of the Lord of the things on the earth and under the earth. Saint Isidore of Pelusium, Book 1, Letter 253 To Alphius The Priest 1 Mt 28.51-52

Pasch And Sacrament

Interea fit pascha : in occisione agni occiditur Christus, de quo in Evangelio dicitur : Ecce agnus Dei, ecce qui tollit peccata mundi. Vespere immolatur agnus, in vespera mundi passus est Domiinus. Prohibentur qui pascha faciunt ossa frangere; non franguntur in cruce ossa Domini, attestante evangelista, qui ait: Os ejus non comminuctis. Sanguine agni illiniuntur Israelitarum postes, ne vastator angelus adueat inferre perniciem. Signantur signo dominicae passionis in frontibus fideles populi ad tutelam salutis, ut hi soli ab interitu liberentur, qui cruore dominicae passionis corde et fronte signati sunt, qui etiam opere loquuntur: Signatum est super nos lumen vultis tui, Domine. Unde et appelatur ipsa solemnitas Phase, quod nos transitum possumus vocare, eo quod de perjoribus ad meliora pergentes, tenebrosam Aegyptum derelinquimus. Quod autem ait de agni illius est: Omnis alienigena non comedet ex eo, et in una domo comedetur, nec efferetis de carnibus ejus foras, hoc de Christi corporis sacramento, cujus agnus ille figuram obtinuit, proprie tenetur scriptum: cujus corpus et sanguis in una domo, id est, in una Ecclesia vesci praecipitur, nec efferri foras, in plebibus scilicet haereticorum, quae ab eadem Eccelsiae catholicae unitate foris vagantur. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XV Source: Migne PL 83.294d-295b

Meanwhile the Passover is performed 1: in the killing of the lamb is the killing of Christ, concerning which it says in the Gospel: 'Behold the lamb of God, behold he who takes away the sins of the world.' 2 The lamb is sacrificed in the evening, in the evening of the world the Lord suffered. They who perform the Passover are prohibited from breaking a bone; the bones of the Lord were not broken on the cross, as the Evangelist bears witness, who says: 'His bones were not broken.' 3 With the blood of the lamb the door posts of the Israelites are daubed, lest the devastating angel venture to bring ruin. The faithful are signed with the sign of the Lord's passion on their brows for the security of salvation, as only those who are signed with the blood of the Lord's passion in their hearts and on the brow are delivered from ruin, who even it being done, say: 'Sealed on us is the light of your face, O Lord.' 4 Whence this solemnity is named 'Phase' which is what we call 'a passing over', by which passing from the worst to best, we abandon the darkness of the Egyptians. And when it is said, 'No foreigner shall eat of it, and in one house it shall be eaten, and you shall not take the flesh outside,' 5 this concerns the sacrament of the body of Christ, of which the lamb is a figure, and that especially it be held that which is written: 'the body and blood of it be in one house,' that is, it is commanded to be eaten in one Church, not outside, that is, not among the people of the heretics who wander outside the unity of the Catholic Church . Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 15 1 Exod 12 2 Jn 1.29 3 Jn 19.32-33 4 Ps 4.7 5 Exod 12.43-46

Unworthy Of Communion

Post quae Judas proditor indicatur, sine quo pascha accepto calice et fracto pane conficitur: dignus enim aeternorum sacramentorum communione non fuerat. Nam discessisse statim hinc intelligitur, quod cum turbis reversus ostenditur. Neque sane bibere cum Domino poterat, qui non erat bibiturus in regno: cum universos, tunc bibentes ex vitis istius fructu, bibituros secum postea polliceretur. Hymnoque ducto, in montem reversi sunt. Consummatis scilicet universis divinorum mysteriorum virtutibus, gaudio et exsultione communi in coelestem gloriam efferuntur. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XXX Source: Migne PL 9  1065b-c

After which Judas is shown as the traitor, without whom the Passover is completed with the receiving of the cup and the breaking of bread; indeed he was not worthy to partake of the communion of the eternal sacraments. For it is understood that he had immediately left because he was to return with a mob. Certainly he was not able to drink with the Lord because he was not going to drink the cup in the kingdom. The Lord promised that all who were then drinking from the fruit of the vine would drink with Him thereafter. 'When they had sung a hymn they returned to the mount' 2 that is, once everything was fulfilled by the power of the Divine mysteries, they went out joyfully, rejoicing together in heavenly glory. Saint Hilary of Poitiers, from the Commentary On The Gospel of Saint Matthew, Chapter 30 1 Mt 26.30

The Sign Of The Kiss

Qui autem tradidit eum, dedit eis signum, dicens: Quencumque osculatus fuero, ipse est tenete eum. Et confestim accedens ad Iesum dixit: Ave Rabbi. Et osculatus est eum. Dixitque illi Iesus: Amice, ad quid venisti? Hic ponitur traditoris signum: et tanguntur duo. Determinatio videlicet signi per verbum: et exhibitio per opus. De primo dicit Cum diabolus misisset in cor, ut traderet eum Judas Simonis filius Iscariothis. Et nota studium malitiae, et dolum. Studium in hoc quod signum dedit: dolum in hoc, quod non aperte videretur eum persequi, sed ex confidentia familiaritatis accedere ad osculum amoris. Homo apostata, vir inutilis, graditur ore perverso, annuit oculis, terit pede, digito loquitur, prano corde machinatur malo. Fraudulenti vasa pessima sunt. Ipse enim cogitationes concinnavit ad perdendos mites in sermone mendacii, cum loqueretur pauper iudicium. Sed quaeritur. Quare signum dabat de eo, qui omnibus continuo fuit manifestus? Et ad hoc Hierony, quod putabat signa, quae feceret Salvator, magicis esse facta artibus. Et quia in monte audierat tranfiguratum, timebat ne aliam faciem sibi sumeret, et sic evaderet manus capientium, si palam ut persecutor accessisset suae proditioni congruum, sed homicido valde inconsonum. Posuerunt signa sua, signa. Cuius adventus erit secundum operationem erroris insignis mendacibus. Sicut agnus a lupo osculatur. Meliora sunt vulnera amici, quam fradulenta odientis oscula. Sanctus Albertus Magnus Commentarium in Mattheum,Caput XXVI Source: Here

He who betrayed Him, gave them a sign, saying: 'Him who I shall kiss, seize him.' And quickly coming to Jesus he said: 'Hail, Rabbi.' And he kissed him. And Jesus said to Him, 'Friend, why do you come?' 1 Here the sign of the traitor is given, and it touches on two things. The meaning of the sign by the word, and the exhibition by the work. Concerning the first it says: 'When the devil entered into his heart, that Judas Simon son of Iscariot betray Him.' 2 And note the desire for evil and the cunning. The desire is given in the sign, the cunning in this, that he did not openly appear to persecute Him, but on the strength of friendship he approached for the kiss of peace. 'A godless man, a worthless man going about with vile speech, winking with his eyes, stamping down with the foot, speaking with his finger.' 3 'The worst vessels are deceitful; he arranges his thoughts for the destruction of the meek with lying words, when the poor man asks for judgement.' 4 But let it be asked: why did he give a sign which was manifest to everyone? Concerning this Jerome says that he thought the signs which the Saviour had done were performed by magic arts. And because he heard of the Transfiguration on the mount, he feared lest He take on another face and so escape the hands that would seize Him, if he approached as as open persecutor, so he gave to them a sign befitting a traitor, but inappropriate for a murderer. 'They have set up their signs for signs.' 5 'His coming will be according to the work of error, with deceitful wonders.' 6 So a lamb is kissed by a wolf. 'Better the wounds of a friend than the deceitful kisses of an enemy.' 7 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 26 1 Mt 26.48-49 2 Jn 13.27 3 Prov 6.12-14 4 Isaiah 32.7 5 Ps 73.4 6 2 Thes 2.9 7 Prov 27.6

Love And The End

'Sciens ergo Iesus quia venit hora eius ut transiret ex hoc mundo ad Patrem, cum dilexisset suos qui erant in mundo, in finem dilexit eos.' Utique ut et ipsi de hoc mundo ubi erant, ad suum caput, quod hinc transisset, eius dilectione transirent. Quid est enim, in finem, nisi, in Christum? Finis enim Legis Christus, ait Apostolus, ad iustitiam omni credenti. Finis perficiens, non interficiens: finis quo usque eamus, non ubi pereamus. Sic omnino intellegendum est: Pascha nostrum immolatus est Christus. Ipse est finis noster, in illum est transitus noster. Nam video posse ista verba evangelica quodam humano modo etiam sic accipi, tamquam usque ad mortem Christus dilexerit suos, ut hoc videatur esse, in finem dilexit eos. Humana est haec sententia, non divina: neque enim nos hucusque ille dilexit, qui semper et sine fine nos diligit. Absit ut dilectionem morte finierit, qui non est morte finitus. Etiam post mortem, quinque fratres suos dilexit dives ille superbus atque impius, et usque ad mortem nos dilexisse putandus est Christus? Absit, carissimi. Nequaquam ille nos diligendo usque ad mortem veniret, si dilectionem nostram morte finiret. Nisi forte ita sit intellegendum, in finem dilexit eos: Quia tantum dilexit eos, ut moreretur propter eos. Hoc enim testatus est dicens: Maiorem hac caritatem nemo habet, quam ut animam suam ponat quis pro amicis suis. Ita sane non prohibemus intellegi, in finem dilexit, id est, usque ad mortem illum dilectio ipsa perduxit. Sanctus Augustinus Hipponensis,In Evangelium Ionannis, Tractatus LV Source: Migne PL 35.1785

'When Jesus knew that His hour had come when He should pass out of this world to the Father, having loved His own who were in the world, He loved them to the end.' 1 And so that when they passed from the world in which they were to their head, they might pass by His love. For what is 'to the end,' unless to Christ? 'For the end of the law is Christ,' says the Apostle, 'for righteousness to all who believe.' 2 The end which perfects and does not destroy. The end to which we may go, not where we perish. So should we understand: 'Christ our Passover is sacrificed.' 3 He is our end, in Him we pass over. For I see that it is possible to receive the words of the Gospel in a human sense, so that it might seem that even to death Christ had loved them because he had loved them up to that end. This is a human understanding, not Divine, for He did not love until this point, who loves us without end. Let it not be that love ended with death, the love of Him who did not end in death. Even after death that rich and proud and impious man loved his five brothers, 4 and shall Christ be thought of loving us only up to death? Let it not be, most beloved. By no means did He did come to love us up to death, as if our love shall lend in death. Unless perhaps it should be understood: 'He loved them to death,' means that He loved them so much that He would die for them. For to this He did give witness, saying: 'Greater love has no man than to lay down his soul for his friends.' 5 We certainly do not prohibit this understanding, that He loved them to death, that is, it was that love which lead Him to death. Saint Augustine of Hippo, On the Gospel of John, Tractate 55 1 Jn 13.1 2 Rom 10.4 3 1 Cor 5.7 4 Lk 16.27-28 5 Jn 15.13

Cleansing The Temple

Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς. Ἥν μὲν ἐν τῷ ἱερῷ πληθὺς ἐμπόρων, ἀργυραμοιβοὶ, ἤτοι κολλυβισταὶ, καὶ μετ' ἐκείνων βοῶν τε καὶ προβάτων ἔμποροι, τρυγόνας τε πιπράσκοντες καὶ περιστεράς. Ταῦτα δὲ χρήσιμα ταῖς θυσίαις τῆς κατά νόμον λατρείας· ἀλλ' ἧν ἤδη ὁ καιρὸς τοῦ καταλῆξαι τὴν σκιὰν, καὶ ἀναλάμψαι τὴν ἐν Χριστῷ ἀλήθειαν, ἄτε δὴ μετὰ τοῦ ἰδίου Πατρὸς ἐν τῷ παρ' αὐτοῦ ὄντι ναῷ τιμώμενος. Συντέλλεσθαι μὲν τὰς ἐν νόμῳ προστέταχε θυσίας, καὶ τοὺς καπνούς· οἴκον δὲ προσευχῆς ἀναδείκνυσθαι τὸν ναόν. Τὸ γὰρ ἐπιπλήττειν τοῖς ἐμπόποις καὶ τῶν ἱερῶν περιβόλων ἀποσοβειν αὐτοὺς τὰ εἰς θυσίαν χρήσιμα διαπιπράσκοντάς τισι, τοῦτο πάντως ἐστὶ, καὶ ἕτερον οὐδὲν. Ἕτερος δὲ τῶν εὐαγγελιστῶν καὶ φραγέλλιον ἐκ σχοινίων ποιῆσαι λέγει τὸν᾽Ιησοῦν, καὶ πληγὰς ἐπανατείνειν αὐτοῖς· ἔδει γὰρ εἰδέναι τοὺς νομικὴν τιμῶντας λατρείαν, μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν, ὅτι πνεῦμα δουλείας ἔχοντες, καὶ τὸ ἐλευθεροῠσθαι παραιτούμενοι ὑπὸ πάστιγας ἔσονται, καὶ ὑποκείσονται κολάσει δουλοπρεπεῖ. Ἐπιτειχίζει αὐτοῖς καὶ τὸν Ἠσαῗαν κατήγορον, λέγων· Γέγραπται· Ὁ οἴκος μου, οἴκος προσευχῆς κληθήσεται· ἐδει οὖν αὐτῷ προσκυνῆσαι ὡς δεσπόζονται τοῦ ναοῦ. Οἱ δὲ τοῦτο μὲν οὐ πεπράχασιν, ἀγανακτοῦσι δὲ μᾶλλον κατ' αὐτοῦ. Οὐ τοῦτο δὲ μόνον δείκνυσιν αὐτοῦ τὴν ἐξουσίαν, ἀλλὰ καὶ τὸ θεραπεῦσαι ποικίλα νοσήματα. Φησι γὰρ ὁ εὐαγγελιστής Καὶ προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτοὺς. Αἰνιγμα ἧν τὸ γεγονὸς, ὅτι τῶν Ἰουδαίων ἐκβληθέντων ἐκ τοῦ ναοῦ σὺν ταῖς τυπικαῖς θυσίαις, οἱ τυφλοὶ καὶ χωλοὶ θεραπεύονται, οἱ τύπον ἔχοντες τῶν ἐνθῶν. Μαθέτωσαν μέντοι καὶ οἱ πωλοῦντες καὶ τὰ τοῦ Πνεύματος χαρίσματα καὶ τὴν ἱερωσύνην, ὅτι τοὺς πωλοῦντας τὰς περιστερὰς ἐξέβαλεν ἀπὸ τοῦ ναοῦ μαστίξας ὁ Κύριος, καὶ παυσάσθωσαν πόρους ἑαυτοῖς ἀπὸ χειροτονιῶν ἀθροίζοντες. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source:  Migne PG 72.432c-433a

And Jesus went into the temple and He cast out all the sellers and money changers in the temple, and He overturned the tables of the bankers, and all the seats of the sellers of sparrows. 1 In the temple there were many sellers and money changers, or dealers in coin, and with these sellers of cattle and sheep, and sellers of turtles doves and doves. For these were employed for the cult of the sacrifice of the law; but now it was time to dispel the shadow, and for the truth of Christ to shine forth, certainly that He be honoured with His Father in the true temple. He commanded the rejection of the smoke of the sacrifices of the law, and showed that the temple was a house of prayer; He drove out the sellers and those around eager for sacrifice, who sold those things needed for sacrifice, which without could not be. And another Evangelist says that Jesus made a whip from ropes and threatened them with blows. 2 For He would have known that those who honoured the Law, after receiving the showing of truth, should have a spirit of service, and entreat freedom from future blows which befits subject servants worthy of punishment. And He strengthens their admonishment when He says from Isaiah: 'It is written: My house is a house of prayer.' 3 He was worthy of adoration as the Lord of the temple, they, however, not only did not give it, but they were even indignant. But not only did He show His power in this way, but then He cured many of the sick. For the Evangelist says: And there came to Him the blind and lame in the temple and He cured them. 4 It was a mystery that was done here,  the ejection of the Jews from the temple with the figures of their sacrifices, and the curing of the blind and the lame, who are a figure of the Gentiles. And let those who sell the anointing of the Spirit and the priesthood learn that the Lord has cast out with a whip those who sell doves in the temple; and so let them cease to collect money for themselves by their consecrations. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 21.12 2 Jn 2.18 3 Mt 21.13, Isaiah 56.7 4 Mt 21.14

Vestments And Branches

Turbae autem, quae vestimenta sternebat in via, credentes erant ex circumcisione, qui gloriam, quam habebant ex lege, videntes Christum, dejecerunt in terram, semetipsos humiliantes, et cum Apostolo Paulo dicentes: Secundum justitiam, quae ex lege est, conversatus sum sine querela, sed quae fuerunt mihi lucra, haec aetimavi propter Christum detrimenta, et arbitror stercora esse ut Christum lucrifaciam. Quid est autem aliud, quam justitiam legis terrae coaequare, ante sublimem gloriam Christi? Qui autem ramos de arboribus praecidebant frondentes, ipsi erant credentes et eruditi doctores, qui ex prophetis accipientes exempla viva de Christo, quasi de arboribus semper virentibus, et numquam folia verborum suorum dejicientibus, ramos frondentes ante pedes subjugalis populi strenebant, et per ea exampla quasi per ramos frondentes, virentes sine offendiculo ambularent per viam vitae istius, donec introirent in sanctuarium Dei. Turba autem quae praecedebat, et quae sequebatur, clamabat, dicens: Hosianno filio David. Memores populi mirabilium ejus, quae ostendit eis, et sanitatum, quas praestitit eis, exsultantibus cordibus suis, ante et retro calambant, Hosianna filio David. Qui praecedebant, seniores erant, id est, partriarchae, prophetae, caeterique sancti, qui ante adventum Christi de adventu ejus et praedixerunt, et cognoverunt, sequentes autem juniores, id est, apostoli, martyres, caeterique doctores, qui post ascensum Christi de resurrectione ejus et ascensione vel operibus praedicaverunt et praedicant: et licet diversis quidem temporibus fuerunt, tamen in omnibus unus exsultationis spiritus fuit. Et illi quidem prophetantes de Christo venturo clamaverunt: Benedictus qui venit in nomine Domini: hi autem laudantes clamant de adventu Christi jam impleto, Hosianna filio David. Hosianna autem quidem interpretantur gloriam, alii redemptionem, alii Salvifica, sive Salvum fac. Nam et gloria illi debetur, et redemptio illi convenit, qui omnes redemit, et pretiosi sanguinis effusione salvavit. Opus Imperfectum in Matthaeum, Homilia XXXVII Source:  Migne PG 56.838

The crowd which lay its vestments in the road, 1 were the believers from the circumcision, who the glory which they had from the law, seeing Christ, they cast down to earth, humiliating themselves, and saying with the Apostle Paul: 'According to the righteousness which is from the law I am acquainted without fault, but whatever profit that was to me, I account it loss on account of Christ, and I judge it to be waste that I might profit Christ.' 2 What is this that makes the righteousness of the law equal to the earth but the sublime glory of Christ? For they who were breaking off the leafy branches from the trees were the believers and the educated teachers, who from the Prophets were the recipients of the teachings concerning Christ, as from trees always green, that never cast down the leaves of their words, which leafy branches they strewed before the feet of a humbled people, and by these teachings, as leafy branches, flourishing without blemish, they walked through the way of this life, until they entered into the sanctuary of God. And the crowd went before and came behind him, crying out: 'Hosanna to the son of David.' They were mindful of His miracles, which He showed to them, and the healing which He gave to them, exulting in their hearts, before and after crying out: 'Hosanna to the son of David.' They who went before were the elders, that is, the Patriarchs, the Prophets, and the other holy ones, who before the advent of Christ preached His coming and knew of it. They who followed were the young folk, the Apostles, the Martyrs, and other teachers, who after the resurrection of Christ and His ascension preached with works, and taught, and these indeed were people of different times, but in all was the one exultation of the spirit. And they who made prophecy concerning the coming of Christ, cried out: 'Blessed is He who comes in the name of the Lord,' and those who praised now that the coming of Christ was fulfilled, cried out: 'Hosanna, to the son of David.' Opus Imperfectum on Matthew, from The Thirty Seventh Homily 1  Mt 21.8 2 Phil 3.6-8

Grace And The Annunciation

Sed quid egerit angelus audiamus: Ingressus ad eam, dicit: Ave, gratia plena, Dominus tecum. In hac voce oblatio muneris, non simplex salutionis officium. Ave. Hoc est accipe gratiam. Ne trepides, ne sis sollicita de nature. Gratia plena. Quia in aliis gratia, in te tota gratiae pariter veniet plenitudo. Dominus tecum. Quid est in te Dominus? Quia ad te non visitandi studio venit, sed in te novo nascendi illabitur sacramento. Adjecit congrue: Benedicta tu in mulieribus. Quia in quibus Eva maledicta puniebat viscera, tunc in illis gaudet, honoratur, suspicitur Maria benedicta. Et facta est vere nunc mater viventium per gratiam, quae mater exstitit morientium per naturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione Divae Mariae Virginis Source: Migne PL 52.576a-b

Let us hear what the angel did. Having come to her, he says: 'Hail, full of grace, the Lord is with you.' 1 In this voice is the giving of a gift, not just the simple performance of a greeting. 'Hail.' That is, receive grace. Do not be distressed or anxious about nature. 'Full of grace.' Because though there is grace in others, the whole fullness of grace shall come to you. 'The Lord is with you.' Why is the Lord with you? Because He is coming to you not for the sake of a visit, but He comes down into you in a new mystery of birth. Fittingly the angel adds: 'Blessed are you among women.' Because in those affairs which Eve who received a curse had punished the body, Mary now receives a blessing, and rejoices and is honoured. Now truly woman is a mother of the living through grace, who had been a mother of the dead by nature. Saint Peter Chrysologus, from Sermon 140, On The Annunciation 1 Lk 1.28

Eve And Mary

Per feminam mors, per feminam vita: per Hevam interitus, per Mariam salus. Illa, corrupta, secúta est seductorem: haec, integra, peperit Salvatorem. Illa poculum a serpente propinatum libenter accepit et viro tradidit, ex quo simul mererentur occidi: hæc, gratia cælesti desuper infusa, vitam protulit, per quam caro mortua possit resuscitari. Quis est qui hæc operatus est, nisi Virginis Fílius et virginum Sponsus, qui attulit Matri fecunditatem, sed non abstulit integritatem? Quod contulit matri suae, hoc donavit et sponsae suae. Denique sancta Ecclesia quae illi integro integra conjuncta est, quotidie parit membra ejus, et virgo est. Sanctus Augustinus Hipponensi,De Symbolo Sermo Ad Catechumenos, Cap IV Source: Migne PL 40.655-656

Through a woman came death, through a woman life, by Eve ruin, by Mary salvation. The first, being corrupted, followed the seducer, the second untouched gave birth to the Saviour. The first freely received a cup from the serpent and gave it to the man, from which instantly they merited death, the second, infused with heavenly grace from on high, brought forth life, by which the dead flesh is able to be revived. And who is He who does this, unless the Son of the Virgin and the Spouse of virgins, who brought fertility to Mary but did not remove her integrity? And that which he brought to His mother, He gave to his spouse, for the holy Church undefiled which is joined to Him undefiled, every day bears its members, and is a virgin. Saint Augustine of Hippo, On The Creed To Catechumens, Chap 4