De resurrectione domini
The Mystery of the Three Days
The chapter introduces the seven points of the Resurrection, focusing on the significance of the three days spent in the tomb.
Christ's resurrection took place on the third day after his passion. Regarding the Lord's resurrection itself, there are seven points to consider in order. First, how it is true that he lay in the tomb for three days and three nights and rose on the third day. Second, why he didn't rise immediately upon dying, but waited until the third day. Third, how he rose; fourth, why he hastened his resurrection and didn't delay it until the general resurrection; fifth, why he rose; sixth, rising! How often he appeared; seventh, how he led the holy fathers who were in limbo out from there, and what he did there. Regarding the first point, it should be noted that Christ is said to have been in the tomb for three days and three nights according to Augustine, by synecdoche: the first day is taken as its final part, the second day as its entirety and an entire part of itself, and the third as its first part; thus there will be three days, and each of these days had its own preceding night. For then, according to Bede, this order and course of days and nights was changed; before, days preceded and nights followed, but after the passion this order was reversed, so that nights precede and days follow. This fits the mystery, since man first fell from the day of grace into the night of sin, but through Christ's passion and resurrection he returned from the night of sin to the day of grace. Regarding the second point, it must be known that it was fitting that Christ did not rise immediately when he died, but waited until the third day for five reasons. First, regarding its meaning: it was meant to signify that the light of His death healed our double death. Therefore, He lay in the tomb for one full day and two nights, so that the day might be understood as the light of His death, and the two nights as our double death. The Gloss assigns this reason to that passage in Luke 24: 'It was necessary for Christ to suffer,' etc. Second, regarding proof: just as every word stands on the testimony of two or three witnesses, so every fact is tested over three days. Therefore, to prove His death well and to show that He had indeed proven it, He chose to lie in the tomb for three days. Third, to show His own authority, because if He had risen immediately, it would not have been clear that He had the power to lay down His soul just as He had the power to take it up again. This reason seems to be touched upon in 1 Corinthians. 1 Corinthians. 15, on that passage: 'because Christ died,' etc. Therefore, he says, the death is mentioned first, so that just as the true death is shown, the true resurrection may also be shown. Fourth, for the sake of prefiguring those who are to be restored. Peter of Ravenna provides this reason, saying: He wanted three days to be the time of His burial, so that He might restore what is in heaven, repair what is on earth, and redeem what is among the dead. Fifth, to represent the threefold state of the righteous. Gregory provides this reason in his commentary on Ezekiel. He says: Christ suffered on Friday, rested in the tomb on Saturday, and rose from the dead on Sunday. Our current life is like Friday for us, because we are tormented by hardships and sorrows; but on Saturday we rest as if in a tomb, because we find rest for the soul after death; and on Sunday, from the beginning, we rise from death with our bodies on the eighth day, and we rejoice in the glory of the soul even with the flesh. Therefore, sorrow takes us on the sixth day, rest on the seventh, and glory receives us on the eighth. This is from Gregory.
The Power and Truth of the Resurrection
This section explores how Christ rose by His own power and the various ways His resurrection was proven to the world.
Regarding the third point—namely, how He rose—it should be noted that He first rose powerfully, because He did so by His own strength. John. 10: I have the power to lay down my soul, and I have the power to take it up again. John. 11: Destroy this temple, and in three days I will raise it up. Second, happily, because all misery has been set aside; Matthew. 26: But after I have risen, I will go before you into Galilee. Galilee is interpreted as 'transmigration'; therefore, when Christ rose, he went before them into Galilee because he passed from misery to glory, and from corruption to incorruption; Pope Leo: after the passion of Christ, with the bonds of death broken, weakness passed into strength, mortality into eternity, and disgrace into glory. Third, usefully, because the prey has been captured; Jeremiah. 3: The lion has ascended from his lair, and the plunderer of the nations has risen up; Item, John. "When I am lifted up from the earth, I will draw all things to myself," which means: when I am lifted up from the earth by leading the soul out of limbo and the body from the tomb, I will draw all things to myself, and so on. Fourth, miraculously, because the tomb remained closed. For just as he came forth while his mother’s womb remained closed, and entered to his disciples while the doors were shut, so he was surely able to come out while the tomb remained closed. Hence, it is written in the Scholastic History that in the year 1111 after the Lord’s incarnation, a certain monk of Saint Lawrence outside the walls... ...while marveling at his own belt, which he had been wearing, being found untied before him, a voice was made in the air: “In this way Christ was able to come out of the closed tomb.” Fifth, truthfully, because he was in a true and proper body. He proved that he had truly risen in six ways: first, through an angel, who does not lie; second, through frequent appearances. By these two things, he showed that he had truly risen. Third, by eating, through which he proved it wasn't some magic trick; fourth, by touch, through which he proved he was in a real body; fifth, by showing his scars, through which he proved he was in the same body in which he had died; sixth, by entering through locked doors, through which he showed that he rose in a glorified state—for all these doubts about Christ's resurrection seem to have existed in the disciples; seventh, he rose in immortality, because he was never to die again. Roman. VI: Christ has risen from the dead, never to die again. Dionysius says in his letter to Demophilus that even after his ascension, Christ told a holy man named Carpus, "I am ready to suffer again for the salvation of humanity"; from which it seems that, if it were possible, he would still be ready to die for humanity. For the aforementioned Carpus, a man of remarkable holiness, reported to the blessed Dionysius, as is contained in that same letter, that when one of the infidels had led a certain believer astray, Carpus was so distressed that he fell ill because of it. He was, however, of such holiness that he never celebrated Mass without... ...a heavenly vision being brought to him. But although he ought to have prayed for the conversion of both, he nevertheless begged God daily to mercilessly cut short the lives of both of them at once in some fire.
The Vision of Carpus and the Purpose of Resurrection
A vision of Christ's mercy is recounted, followed by an explanation of why Christ rose before the general resurrection.
Around the middle of the night, while he was awake and praying, the house he was in suddenly split in two, and a massive furnace appeared; looking up, he saw the sky open and Jesus there, surrounded by a multitude of angels. Near the furnace, two trembling men were seen being violently dragged into it by snakes that emerged to bite and coil around them, while other men pushed them forward. Carpus took such pleasure in their punishment that he ignored the vision above and focused entirely on their torment, becoming annoyed that they didn't fall into the furnace quickly. Finally, when he looked up at the sky and saw the vision again, he saw Jesus, having mercy on those men, rise from his throne above the heavens and descend to them with a multitude of angels. Jesus reached out his hand and rescued them. Then, with his hand still extended, Jesus said to Carpus, 'Strike against me from now on; I am ready to suffer again for the salvation of men, and this is pleasing to me—not that men should sin.' We have included this vision, which Dionysius recounts, for the sake of this saying. Regarding the fourth point: why he did not wait to rise with the others, when the general resurrection will take place. The second point is that he chose to delay for three reasons. First, because of the dignity of his body. Since that body was so worthy—being deified and united to the Divinity—it wasn't fitting that it should lie in the dust for so long. Hence, the Psalm. "You will not let your Holy One see corruption," which refers to His sanctified—that is, His deified—Body. Also, Psalm: "Arise, O Lord, into your resting place, you and the ark of your sanctification." And that body which contained the Divinity is called the ark of sanctification. Second, for the sake of the firmness of faith: if He hadn't risen then, faith would have perished, and no one would have believed in the true God. This is clear from the fact that during the Passion, everyone except the Blessed Virgin lost their faith, but once the Resurrection was known, they regained it. 1 Corinthians: 15: “If Christ has not been raised, our faith is in vain.” Third, because our own resurrection finds its example in his. It would be rare to find anyone who hoped for a future resurrection if they hadn't first seen it happen in an example. For this reason, the Apostle says that if Christ has risen, we too will rise, because his resurrection is the model for our own. Gregory says that the Lord showed by his own example what he promised as a reward, so that just as all the faithful might know that he has risen, they might likewise hope for the rewards of the resurrection in themselves at the end of the world. He adds that he chose to remain dead for no more than three days, so that if the resurrection were delayed in him, it wouldn't be completely despaired of in us. Therefore, we have hope for our own resurrection, having considered the glory of our Head. Regarding the fifth point: why he rose. It should be known that he rose for four great benefits to us: his resurrection works the justification of sinners, teaches a new way of life, generates hope for the reception of our rewards, and causes the resurrection of all. On the first, Romans: 4: He was handed over for our trespasses and was raised for our justification. On the second, Romans: Vl: Just as Christ was raised from the dead through the glory of the Father, so we too should walk in newness of life. Regarding the third point: I. Petr. He who, because of His great mercy, has raised us to a hope of life through the resurrection of Christ from the dead. Regarding the fourth point: I. Cor. Christ the Lord has risen from the dead, the first fruits of those who have fallen asleep; for since death came through a man, the resurrection of the dead also comes through a man. It should be noted that, as is clear from what has been said, Christ had four unique characteristics in His resurrection. The first point is that our resurrection is delayed until the end, while His was celebrated on the third day. The second is that we rise again through Him, while He rose through His own power. So Ambrose asks: how could He who raised others need help to raise His own body? The third is that we turn to dust, but His body could not turn to dust. The fourth is that His resurrection is the efficient, exemplary, and sacramental cause of our own resurrection. Regarding the first cause, see the Gloss on the Psalm. “Weeping may linger for the night.” The resurrection of Christ is the efficient cause of the resurrection of the soul in the present, and of the body in the future; regarding the second, see I.
The Appearances of the Risen Lord
A detailed account of the ten appearances of Christ after His resurrection, including those to Mary Magdalene and the Virgin Mary.
1 Corinthians. 15: If Christ has been raised, and so on. Regarding the third point, Romans 6, on how Christ, and so on. Regarding the sixth point—namely, how many times he appeared after rising—it should be noted that he appeared five times on the very day of his resurrection, and another five times in the days that followed. For he appeared first to Mary Magdalene. John. 20; also, the end of Mark. Jesus, having risen early on the first day of the week, appeared first to Mary Magdalene, and so on. —she who serves as a model for those who repent. He chose, however, to appear first to Mary Magdalene for five reasons. First, because she loved more ardently (Luke). “Her many sins are forgiven, because she loved much.” Second, so that He might show that He died for sinners. Matthew: “I have not come to call the righteous, but sinners.” Third, because prostitutes go before the wise into the kingdom of heaven. Matthew. 21: 'Truly I tell you, the prostitutes will enter the kingdom of heaven before you,' and so on. Fourth, so that just as a woman was the messenger of death, she might also be the messenger of life, according to the Gloss. Fifth, so that where sin increased, grace might abound all the more, as it says in Romans. 5: Second, he appeared to the women returning from the tomb when he said to them, 'Greetings,' and they approached and held his feet. Matthew. Last. And they represent the humble to whom the Lord appears. Both by reason of their sex and by reason of their affection, because they held his feet. Third, he appeared to Simon, though where and when remains unknown, unless it happened while he was returning from the tomb with John. It's possible that Peter turned aside somewhere from John, and the Lord appeared to him there, as Luke suggests. See the end of the Gospel. Or perhaps it happened when he entered the tomb alone, as mentioned in the Scholastic History, or maybe in a cave or grotto. Those same histories say that when he denied Christ, he fled to a cave—now called Gallicantus—where, as it's said, he... ...wept for three days because he had denied Christ, and there Christ appeared to him and comforted him. Now, the name 'Peter' is interpreted as 'obedient,' and he represents the type of the obedient, because the Lord appears to them. Fourth, he appeared to the disciples at Emmaus, which is interpreted as 'desire of counsel,' and it signifies the poor of Christ who wish to fulfill that counsel: 'Go and sell all that you have and give to the poor,' and so on. The fifth time, he appeared to the disciples gathered together, which represents religious people who have closed the doors of their five senses. John. 20. These five appearances took place on the day of the resurrection itself, and the priest represents them in the Mass by turning to the people five times. However, the third version is passed over in silence because it signifies the third appearance made to Peter, for which it is unknown where or when it happened. The sixth time, he appeared on the eighth day to the disciples gathered together in the presence of Thomas, who had said he wouldn't believe unless he saw; this signifies those who hesitate in faith. John. 20. Seventh, He appeared to the disciples while they were fishing. John. The last chapter; and this signifies the preachers, who are fishers of men. Eighth, He appeared to the disciples on Mount Tabor. Matthew. The last chapter. And this signifies those who live a contemplative life, because He was transfigured on that aforementioned mountain. Ninth, He appeared to the eleven disciples as they were reclining in the upper room, where He rebuked their lack of faith and the hardness of their hearts. Matthew. The last chapter. By these we understand sinners placed in the eleventh hour of transgression, whom the Lord sometimes visits without mercy. Tenth and finally, He appeared to the disciples while they were on the Mount of Olives, Luke. The last chapter. By these are signified the merciful and those who love the oil of mercy. From this place one ascends into heaven, because godliness is profitable for all things, having the promise, etc. I. Timothy. IV. There are three other appearances reported to have occurred on the very day of the Resurrection, though this isn't actually found in the text. The first is when He appeared to James the Just—that is, James son of Alphaeus—about which appearance you'll find more in his own legend. Another is the one where He is said to have appeared to Joseph on that same day, just as it's read in the Gospel of Nicodemus. For when the Jews heard that Joseph had asked Pilate for the body of Jesus and had placed it in his own tomb, they were indignant toward him, seized him, and locked him away in a certain room that was carefully closed and sealed, intending to kill him after the Sabbath; but behold, on that very night of the Resurrection, Jesus entered to him while the house was still locked, guided by four angels, wiped his face, gave him a kiss, and then led him out while the seals remained intact, bringing him to his own house in Arimathea. The third is the one where He is believed to have appeared to the Virgin Mary before anyone else, although the evangelists are silent about this. The Roman Church seems to approve of this, as it celebrates a station at Saint Mary's on that very day. If this is not believed simply because no evangelist records it, then it must follow that He never appeared to her after the resurrection, because no evangelist explains where or when He did. But God forbid that such a Son would dishonor such a Mother with such negligence. Perhaps the evangelists remained silent on this because their duty was only to present witnesses of the resurrection, and it wasn't fitting to bring the Mother forward to testify for her Son. If the words of strange women were seen as delusions, how much more would they have thought the Mother was delirious out of love for her Son? The evangelists therefore chose not to write this down, but left it to be understood as a certainty; for He had to gladden His Mother first with the resurrection, since it is clear she suffered more than the others at His death, so that He who is so quick to console others would not pass over His own Mother. Ambrose also testifies to this in his third book On Virgins, saying: 'The Mother saw the resurrection of the Lord, and she was the first to see and believe; Mary Magdalene saw it, though she still wavered.' Sedulius also, writing about Christ's appearance, says: 'Remaining ever a virgin, standing before His eyes, the Lord first revealed Himself clearly to her, a good Mother, spreading the great miracles; she who was once the path of His coming, now becomes the sign of His return.'
The Harrowing of Hell
The chapter concludes with a vivid description of Christ's descent into the underworld to liberate the holy fathers.
Regarding the seventh and final point, the Gospel doesn't explicitly explain how Christ led out the holy fathers who were in limbo, or what He did there. Augustine, however, in a certain sermon, and Nicodemus in his Gospel, show this to some extent. Saint Augustine says: as soon as Christ gave up his spirit, his soul, united to his divinity, descended into the depths of the underworld; and when he reached the edge of the darkness like a brilliant and terrible plunderer, the wicked and hellish legions, seeing him, were terrified and began to ask, 'Where is this one who is so strong, so terrible, or so brilliant and so glorious?' That world which was subject to us never sent us such a dead man, nor did it ever send such gifts to the underworld. Who is it, then, who enters our borders so fearlessly, and not only doesn't fear our punishments, but even releases others from our chains? Look, those who used to sigh under our torments are now insulting us because they have received salvation, and not only do they fear nothing anymore, but they are even threatening us. Never have the dead been so arrogant here, nor could they ever have been so happy as captives. In the gloom of the darkness, there was suddenly the golden color of the sun and a purple, royal light shining upon us. Immediately Adam, the father of the human race, rejoiced, saying: 'This light is from the author of eternal light, who promised to send us his coeternal light.' And Isaiah cried out, saying: 'This is the light of the Father, the Son of God, just as I predicted when I was alive on earth: the people who walked in darkness have seen a great light.' Then our forefather Simeon came up and said with joy: 'Glorify the Lord, for I held the infant Christ in my hands in the temple, and compelled by the Holy Spirit, I said: Now my eyes have seen your salvation, which you have prepared, etc.' After this, a certain hermit came up, and when we asked who he was, he said: 'I am John, who baptized Christ and went before him to prepare his way. I pointed him out with my finger, saying: Behold the Lamb of God, etc., and I have come down to announce to you that Christ is about to visit us.' Then Seth said: 'When I had gone to the gates of paradise to ask the Lord to send his angel, so that he might give me some of the oil of mercy to anoint the body of my father Adam when he was ill, the angel Michael appeared and said: Do not labor with tears in prayer for the oil of the wood of mercy.' Because you won't be able to receive anything from him until five thousand five hundred years have passed. Hearing this, all the patriarchs and prophets rejoiced with great joy; then Satan, the prince and leader of death, said to the underworld, "Prepare to receive Jesus, who boasts that he is Christ, the Son of God, and yet is a man who fears death, saying, 'My soul is sorrowful even to death,' and so on." And he healed many who were deaf, and raised up the lame. The underworld replied, "If you are powerful, what kind of man is this Jesus, who fears death and opposes your power?" For if he says he fears death, he wants to capture you, and woe to you for all eternity." Satan replied, "I have tempted him, and I stirred up the people against him; I have already sharpened the spear, mixed the gall and vinegar, and prepared the wood of the cross. His death is near, so that I may lead him to you." The underworld asked, "Is he the same one who raised Lazarus, whom I was holding?" Satan answered, "He is the one." The underworld replied: "I adjure you by your powers and mine, don't bring him to me; for when I heard the command of his word, I trembled, and I couldn't even hold Lazarus. Instead, shaking himself off like an eagle, he leaped with all agility and escaped from us. And while he was saying this, a voice came like thunder, saying: 'Lift up your gates, you princes, and be lifted up, you eternal gates, and the King of Glory will enter.'" At this voice, the demons rushed together and locked the bronze doors with iron bars. Then David said: "Didn't I prophesy, saying: 'Let them confess to the Lord,' and so on?" "...because he has shattered the bronze doors," and so on. A great voice came again, saying: "Lift up the gates," and so on. Seeing that it had called out twice, the underworld, as if ignorant, said: "Who is this King of Glory?" Daniel replied to him: "The Lord, strong and mighty, the Lord mighty in battle, he is the King of Glory." Then the King of Glory arrived and illuminated the eternal darkness, and the Lord, extending his hand and taking the right hand of Adam, said: "Peace be with you and all your just children, my own." And the Lord ascended from the underworld, and all the saints followed him. The Lord, however, took Adam by the hand and handed him over to Michael the archangel, who led them into Paradise. There, they were met by two men, ancient in years, whom the saints asked, "Who are you, you who have not yet died with us in the underworld, and yet have been placed in Paradise in the body?" One of them answered, "I am Enoch, who was translated here; this man is Elijah, who was taken up here in a chariot of fire. We haven't yet tasted death, but have been reserved for the coming of the Antichrist, to fight with him, to be killed by him, and after three and a half days, to be taken up into the clouds." As he was saying this, another man appeared, carrying the sign of the cross on his shoulders. When asked who he was, he said, "I was a thief, and I was crucified with Jesus. I believed him to be the Creator and prayed, 'Lord, remember me when you come into your kingdom.' He then said to me, 'Amen, I say to you, today you will be with me in Paradise,' and he gave me this sign of the cross, saying, 'Carry this and walk into Paradise; if the angel who guards Paradise does not let you enter, show him the sign of the cross and tell him that Christ, who is now crucified, has sent me.'" But when I had done this and spoken to the angel, he immediately opened the way, led me in, and placed me at the right side of Paradise. When Carinus and Leucius had spoken these things, they were suddenly transfigured and were seen no more. Gregory of Nyssa, or according to some books, Augustine, says of this same event: 'The eternal night of the underworld suddenly shone with light when Christ descended. Soon the iron-colored gatekeepers murmured among themselves in the shadowy silence, overcome with fear: "Who is this terrible one, flashing with such immense splendor? Our hell has never received such a one; the world has never vomited such a one into our cavern. He is an invader, not a debtor; he is a breaker and a destroyer, not a sinner, but a predator."' "We see a Judge, not a suppliant; he comes to fight, not to succumb; to rescue, not to remain."
Read the original Latin
Resurrectio Christi tertia die a passione ipsius facta est. Circa autem ipsam resurrectionem dominicam septem per ordinem sunt consideranda. Primum qualiter verum sit, quod tribus diebus et tribus noctibus in sepulchro jacuit et in die tertia resurrexit. Secundo quare non statim ut mortuus est, resurrexit, sed usque in diem tertium exspectavit. Tertio, qualiter resurrexit: quarto, quare resurrectionem snam acceleravit nec usque ad generalem resurrectionem distulit: quinto, propter quid resurrexit: sexto, resurgens !) quoties apparuit: septimo, qualiter sanctos patres, qui erant in limbo, inde eduxit et quid ibi egit. Circa primum notandum, quod Christus tribus diebus et tribus noctibus in sepulchro fuisse dicitur, secundum Augustinum per synecdochen, mt prima dies accipiatur secundum partem sui extremam, secunda dies secundum se totam et partem sui integram, tertia secnndum partem sui primam: et sic erunt tres dies et quilibet horum dierum snam noctem habuit praecedentem. Tunc enim secundum Bedam mutatus est hic ordo et cursus dierum ac noctium, antea enim dies praecedebant et noctes sequebantur, post passionem autem hic ordo mutatus est, ita quod noctes praecedunt et dies sequuntur et hoc mysterio congruit, quoniam homo primo de die gratiae cecidit in noctem culpáe, per Christi autem passionem et resurrectionem de nocte culpae rediit ad diem gratiae, Circa secundum sciendum est, quod conveniens fuit, ut non statim, quando mortuus fuit, Christus resurgeret sed usque in diem tertium exspectaret, propter quinque rationes.
Primo propter significationem, ut scilicet ex hoc significaretur, quod lux suae mortis curavit nostram duplam mortem et igitur una die integra et duabus noctibus jacuit in sepulchro, ut per diem intelligatur lux suae mortis, per duas noctes nostra duplex mors, et hanc rationem assignat Glossa super illud Lucae XXIV : oportuit Christum pati etc. Secundo propter probationem, quia sicut in ore duorum vel trium testium stat omne verbum, sic in tribus diebus experitur quis omne factum, et ideo ut mortem bene probaret et se probasse ostenderet, tribus diebus jacere voluit in sepulchro. Tertio propter suae 96testatis ostensionem, quia si statim resurrexisset, non videretur potestatem habere ponendi animam suam sicut resurgendi. Et haec ratio videtur tangi I. Cor. XV superillo : quoniam Christus mortuus est etc. Ideo, inquit, de morte praemittitur, ut sicut vera mors ostenditur, ita vera resurrectio ostendatur. Quarto propter restaurandorum praefigurationem.
Hanc rationem assignat Petrus Ravennas dicens: ires dies voluit esse suae sepulturae, quae in coelo sunt, restauraturus, quae in terra, reparaturus, quae apud inferos, redemturus. Quinto propter triplicis status justorum repraesentationem. Hanc rationem assignat Gregorius super Ezech. dicens: sexta feria Christus passus est, sabbato quievit in sepulchro, dominico autem die resurrexit a morte, praesens autem vita adhuc nobis sexta feria est, quia in angustiis et doloribus cruciamur, sed sabbato quasi in sepulchro quiescimus, quia requiem animae post mortem invenimus, dominico autem die a conditione, octavo cum corpore a morte resurgimus et in gloria animae etiam cum carne gaudemus. Dolor ergo nos in sexta, requies in septima et gloria excipit in octava. Haec Gregorius. Circa tertium scilicet, qualiter resurrexit, notandum, quod primo surrexit potenter, quia virtute propria. Joh.
X: potestatem habeo ponendi animam meam et iterum sumendi eam. Joh. Il: solvite templum hoc et in tribus diebus excitabo illud. Secundo feliciter, quia deposita omni miseria; Matth. XXVI: postquam autem resurrexero, praecedam vos in Galilaeam. Galilaea interpretatur transmigratio, Christus ergo quando surrexit, in Galilaeam praecessit, quia de miseria ad gloriam, de corruptione ad incorruptionem transivit; Leo papa: post passionem Christi ruptis vinculis mortis infirmitas in virtutem, mortalitas in aeternitatem, contumelia transiit in gloriam. Tertio utiliter, quia capta praeda, Jerem. III: adscendit leo de cubili suo et praedo gentium, se levavit, Item Johann.
: cum exaltatus fuero, a terra omnia traham ad me ipsum, id est: eum exaltatus fuero a terra, animam scilicet educendo de limbo et corpus de sepulchro omnia traham etc. Quarto mirabiliter, quia remanente clauso sepulchro. Sicut enim exsistente clauso matris utero exivit et ad discipulos januis clausis intravit, sic nimirum exsistente clauso sepulchro inde exire potuit. Unde legitur in hystoria scholastica, quod cuidam monacho sancti Laurentii extra muros anno ab incarnatione domini millesimo CXI. miranti de cingulo suo, quo accinctus erat, insoluto projecto ante illum vox in aére est facta: sic potuit Christus clauso exire sepulchro. Quinto veraciter, quia in corpore vero et proprio. Sex autem modis se vere resurrexisse probavit, primo per angelum, qui non mentitur, secundo per frequentem apparitionem. 7 Per haec duo ostendit se vere resurrexisse.
Tertio per comestionem, per quod probavit, quod non arte magica; quarto per palpationem, per quod probavit quod in vero corpore ; quinto per cicatrieum ostensionem, per quod probavit, quod in eodem corpore, in quo mortuus fuit; sexto per domus clausis januis ingressionem, per quod ostendit, quod glorificatus surrexit, Hae enim omnes dubitationes circa Christi resurrectionem videntur fuisse in discipulis Septimo surrexit immortaliter, quia nunquam de caetero moriturus. Roman. VI: Christus resurrexit ex mortuis jam non moriturus. Dixit tamen Dyonisius in epistola ad Demophilum, Christum etiam post adscensionem cuidam sancto viro nomine Carpo dixisse: paratus sum rursus pro hominibus salvandis pati; per quod videtur, si possibile esset, adhuc pro hominibus mori paratus esset. Retulit enim praedictus Carpus, vir mirae sanctitatis, beato Dyonisio, ut in eadem epistola continetur, quod cum quidam infidelium fidelem quendam pervertisset, adco Carpus moleste tulit, ut ex hoc infirmitatem incurreret. Tantae autem sanctitatis erat, ut nunquam celebraret, quin sibi. coelestis visio inferretur. Sed cum pro utriusque conversione orare deberet, Deum tamen quotidie exorabat, ut combustione quadam amborum simul immisericorditer abrumperet vitas.
Et ecce circa noctis medium, dum evigilaret et hanc orationem faceret, subito domus, in qua erat, in duo divisa fuit et quaedam fornax immensa ibidem apparuit respiciensque sursum vidit eoelum apertum et ibidem Jesum circumdatum multitudine angelorum. Deinde juxta fornacem praedicti duo viri tremuli stare cernuntur, qui a serpentibus de fornace procedentibus morsibus et involutionibus violenter in fornacem trahebantur necnon a quibusdam aliis viris impingebantur. Haec videns Carpus adeo in istorum vindicta delectabatur, ut superiorem quidem visionem intueri contemneret et in horum vindictam totus intentus maneret, ita quod plurimum moleste ferebat, quod in fornacem non cito cadebant, Tandem cum difficulter in coelum respexisset et praedictam visionem ut prius vidisset, ecce Jesus hominum illorum misertus ex supercoelesti throno surrexit et usque ad illos cum multitudine angelorum descendens manum extendit et ipsos eripuit dixitque Jesus Carpo manu extensa: percutite contra me de caetero, paratus sum enim rursus pro hominibus salvandis pati et hoc mihi amicum, non, quod alii peccent homines, Hanc autem visionem, quam recitat Dyonisius, gratia hujus verbi posuimus. Circa quartum, quare non exspectavit cum aliis resurgere, quando scilicet fiet generalis resurrectio. Secundum est, quod propter tres rationes voluit differre. Primo propter corporis dignitatem. Cum enim illud corpus esset dignissimum, ex eo quod erat deificatum sive divinitati unitum, non fuit decens, ut tamdiu sub pulvere jaceret. Unde Psalm.
: non dabis sanctum tuum, id est corpus sanctificatum, id est deificatum , videre corruptionem. Item Psalm. : surge domine in requiem tuam tu et archa sanctificationis tuae. Et vocatur archa sanctificationis corpus illud, quod fuit contentivum divinitatis. Secundo propter fidei firmitatem: si enim tunc non surrexisset, fides periisset nec verum Deum aliquis credidisset. Quod patet ex hoc, quod in passione excepta beata virgine omnes fidem amiserunt, sed cognita resurrectione ipsam recuperaverunt, I. Cor. XV: si Christus non resurrexisset, vana est fides nostra.
Tertio propter nostrae reBurrectionis exemplaritatem. Raro enim inveniretur, qui resurrectionem futuram speraret, nisi eam in exemplo praecessise videret, et propter hoc dicit apostolus: quia si Christus resurrexit et nos resurgemus, quia ejus resurrectio est causa exemplaris nostrae resurrectionis, Gregorius: exemplo dominus monstravit, quod promisit in praemio, ut sicut omnes ipsum resurrexisse fideles cognoscerent, ita in se ipsis in fine mundi praemia resurrectionis sperarent Idem: non plus quam triduanam esse mortem voluit, ne, si in illo resurrectio differretur, in nobis omnino desperaretur. Ideo habemus spem resurrectionis nostrae considerata gloria capitis nostri. Circa quintum, scilicet propter quid resurrexit. Sciendum, quod propter quatuor magnas utilitates nostras surrexit, Est enim ejus resurrectio operans justificationem peccatorum, docens novifatem morum, generans spem de receptione remunerandorum et causans resurrectionem omnium. De primo Roman. IV: traditus est propter delicta nostra et resurrexit propter )justificationem nostram. De secundo Roman.
Vl: sicut Christus resurrexit a mortuis per gloriam patris, ita et nos in novitate vitae ambulemus. De tertio I. Petr. Il: qui propter magnam misericordiam suam resuscitavit nos in spem vitae per resurrectionem Christi a mortuis. De quarto I. Cor. XV: Christus dominus resurrexit a mortuis primitiae dormientium, quoniam quidem per hominem mors et per hominem resurrectio mortuorum. Et notandum quod, sicut patet per praedicta, Christus in sua resurrectione quatuor habuit propria.
Primum est, quod nostra resurrectio usque in finem differtur, sua vero die tertia celebrata est. Secundum quia nos per illum resurgimus , ille vero per se. Unde Ambrosius: quomodo potuit adjutorium sui corporis quaerere suscitandi, qui alios suscitavit? Tertium est, quia nos incineramur, sed corpus ejus incinerari non potuit. Quartum est, quia sua resurrectio est nostrae resurrectionis causa efficiens, exemplaris et sacramentalis. De prima causa Glossa super Psalm. : ad vesperum demorabitur fletus ete. Resurrectio Christi est causa efficiens resurrectionis animae in praesenti el corporis in futuro, De secunda I.
Cor. XV: si Christus resurrexit etc. De tertia Roman, VI nt quomodo Christus etc. Circa sextum, scilicet quotiens resurgens apparuerit, notandum est, quod ipsa die resurrectionis apparuit quinque vicibuset aliis diebus sequentibus etiam quinque vicibus. Primo enim apparuit Mariae Magdalenae. Joh. XX, item Marci ult. : surgens Jesus mane prima sabbati apparuit primo Mariae Magdalenae etc.
, quae typum gerit poenitentium. Voluit autem primo apparere Mariae Magdalenae quinque de causis. Primo quia ardentius diligebat, Luc. VII: dimissa sunt ei peccata multa, quoniam dilexit multum. Secundo, ut ostenderet se mortuum pro peccatoribus. Matth. IX: non veni vocare justos sed peccatores. Tertio quia meretrices praecedunt sapientes in regno caelorum.
Matth. XXI: amen dico vobis, quia meretrices praecedent vos in regno caelorum etc, Quarto, ut sicut mulier fuit nuntia mortis, ita esset nuntia vitae, secundum Glossam. Quinto ut, ubi abundavit delictum, superabundaret et gratia, Sicut dicitur Rom. V: secundo apparuit mulieribus redeuntibus a monumento, quando dixit iis: avete, et accesserunt et tenuerunt pedes ejus. Matth. ult. : et typum gerunt humilium, quibus dominus apparet. Tum ratione sexus, tum ratione affectus, quia tenuerunt pedes ejus.
Tertio apparuit Simoni, sed ubi et quando, nescitur, nisi forte, quando redibat a monumento cum Johanne. Potuit enim esse, quod Petrus a Johanne alicubi divertit et ibi dominus sibi apparuit, Luc. ult. vel forte quando ad monumentum solus intravit, sicut dicitur in hystoria scholastica, vel forte in cavea sive spelunca. Dicitur enim in iisdem hystoriis, quod, quando Christum negavit, fugit in caveam, quae modo dicitur Gallicantus, in qua, ut dicitur, per. tres dies flevit, ex eo quód Christum negavit et ibi Christus sibi apparuit et eum confortavit. Petrus autem interpretatur obediens et gerit typum obedientium, quia illi dominus apparet. Quarto apparuit discipulis in Emaus, quod interpretatur desiderium consilii et significat pauperes Christi, qui volunt illud consilium adimplere: vade et vende omnia, quae habes et da pauperibus etc.
Quinto apparuit discipulis congregatis in unum et significat religiosos cum foribus quinque sensuum clausos. Joh. XX. Hae quinque apparitiones ipsa die resurrectionis factae sunt et has repraesentat sacerdos in missa quinquies se vertens ad populum. Sed tertia versio est cum silentio, quia significat tertiam apparitionem factam Petro, quae nescitur ubi vel quando facta fuerit. f Sexto apparuit octava die discipulis congregatis praesente Thoma, qui dixerat, se non credere nisi videret, et significat haesitantes in fide. Joh. XX.
Septimo discipulis piscantibus. Johann. ult; et significat praedicantes, qui sunt piscatores hominum. Octavo discipulis in monte Thabor. Matth. ult. ; et significat contemplativos, quia in praedicto monte transfiguratus fuit. Nono undecim discipulis recumbentibus in coenacnlo, ubi in credulitatem eorum et duritiam cordis exprobravit.
Matth. ult. : quos intelligimus peccatores in undenarlo transgressionis positos, quos dominus aliquando visitat immisericorditer. Decimo et ultimo apparuit discipulis exsistentibus in monte oliveti, Luc. ult. , per quos significantur misericordes et misericordiae oleum diligentes. De hoc loco adscenditur in coelum, quia pietas ad omnia valet promissionem habens etc. I.
Timoth. IV. Sunt et aliae tres apparitiones, quae referuntur in ipsa die resurrectionis factae, sed tamen hoc ex textu non' habetur. Prima quando apparuit Jacobo justo, id est Jacobo Alphei, de qua apparitione invenies in legenda ipsius Jacobi. Alia qua ipsa die apparuisse dicitur Joseph, sicut legitur in evangelio Nicodemi. Nam cum audiissent Judaei, quod Joseph corpus Jesu a Pylato petiisset et ipsum in monumento suo posuisset, indignati adversus eum ipsum ceperunt et in quodam cubiculo diligenter clauso et sigillato recluserunt, post sabbatum enm occidere volentes et ecce Jesus in ipsa nocte resurrectionis suspensa domo a quatuor angelis ad cum intravit et faciem ejus extersit et osculum dedit et inde salvis sigillis eum educens in domum suam in Arimathia ipsum adduxit. Tertia, qua ante caeteros virgini Mariae apparuisse creditur; licet hoc ab evangelistis taceatur. Hoc romana ecclesia approbare videtur, quae statim ipsa die apud sanctam Mariam celebrat stationem.
Si enim hoc idco non creditur, quia nullus evangelista testatur, consequens est, nt post resurrectionem nunquam sibi apparuerit, quia ubi vel quando, nullus evangelista edisserit. Sed absit, ut talem matrem talis filius tali negligentia dehonoraverit. Sed ideo forsan hic evangelistae suhlicuerunt, quia eorum fuit officium solummodo resurrectionis testes inducere, matrem autem ad testificandum pro filio inducere non decuit. Si enim verba extranearum feminarum deliramenta visa sunt, quanto magis matrem non pro filii amore crederent delirare, hoc igitur evangelistae scribere noluerunt, sed pro constanti reliquerunt, Debuit enim matrem prius laetificare de resurrectione, quia amplius caeteris constat doluisse de morte, ne matrem praetereat , qui sic alios consolari festinat. Hoc etiam Ambrosius testatur in libro tertio de virginibus dicens: vidit mater resurrectionem domini, et primo vidit et credidit, vidit Maria Magdalena, quamvis adhuc ista nutaret. Sedulius quoque agens de Christi apparitione sic dicit: semper virgo manens,hujus se visibus astans, lucc palam dominus prius obtulit, bona mater, grandia divulgans miracula, quae fuit olim advenientis iter, haec fit redeuntis et index. De septimo autem et ultimo hie considerando, qualiter sanctos patres, qui erant in limbo, Christus eduxit et quid ibi egit, evangelium aperte non explanavit. Augustinus tamen in quodam sermone et Nicodemus in suo evangelio aliquatenus hoc ostendunt.
Ait enim sanctus Augustinus: mox ut Christus spiritum tradidit, unita suae deitati anima ad inferorum profunda descendit cumque tenebrarum terminum quasi quidam depraedator splendidus ac terribilis attigisset, adspicientes eum impiae ac tartareae legiones territae inquirere coeperunt dicentes: unde est iste tam fortis, tam terribilis vel tam splendidus, tam praeclarus? mundus ille, qui nobis subditus fuit, nunquam nobis talem mortuum misit, nunquam inferis talia munera destinavit; quis est ergo, qui sie intrepidus nostros fines ingreditur et non solum nostra supplicia non veretur, verum etiam alios de nostris vinculis absolvit? Ecce ipsi, qui sub nostris solebant suspirare tormentis, insultant nobis de perceptione salutis et non solum jam nihil verentur, sed insuper nobis minantur. Nunquam hic sic mortui superbierunt nec aliquando sic potuerunt laeti esse captivi, caligine tenebrarum, subito factus est aureus solis color purpureusque et regalis lux illustrans super nos statimque Adam humani generis pater exsultavit dicens: lux ista auctoris est luminis sempiterni, qui nobis promisit mittere lumen coacternum suum. Et exclamavit Ysaias dicens: haec est lux patris, filius Dei, sicut praedixi, cum essem vivus in terris, populus, qui ambulabat in tenebris, vidit lucem magnam. Tunc supervenit genitor noster Simeon et exsultans dixit: glorificate dominum, quia ego Christum infantem natum in manibus suscepi in templo et compulsus spiritu sancto dixi: nune viderunt oculi mei salutare tuum quod parasti etc. Post hoc supervenit quidam eremi cultor et interrogatus a nobis, quis esset, dixit: ego sum Johannes, qui Christum baptizavi et ante ipsum parare vias ejus praeivi et ipsum ostendi digito dicens: ecce agnus Dei etc, et descendi nuntiare vobis, quia in proximo est Christum visitare nos. "Tunc Seth dixit: cum ivissem ad portas paradisi rogare dominum, ut transmitteret mihi angelum suum, ut daret mihi de oleo misericordiae, ut inungerem corpus patris mei Adae, cum esset infirmus, apparuit Michael angelus dicens: noli laborare lacrymis orando propter oleum ligni misericordiae.
Quia nullo modo poteris de illo accipere, nisi quando completi fuerint quinque millia ) quingenti anni. Haec audientes omnes patriarchae et prophetae exsultaverunt magna exsultatione, tunc Sathan princeps et dux mortis dixit ad inferum: praeparate suscipere Jesum, qui se gloriatur Christum filium Dei esse et homo est timens mortem dicens: tristis est anima mea usque ad mortem etc. et multos, quos fecisurdos, sanavit et claudos erexit. Respondens inferus dixit: si potens es tu, qualis est homo ille Jesus, qui timens mortem potentiae tuae adversatur? Nam si dicit se timere mortem, capere te vult et vaeh tibi erit in sempiterna saecula. Cui Sathan: ego illum tentavi et populum adversum illum excitavi, jam lanceam exacui, fel et acetum miscui, lignum crucis praeparavi: in proximo est mors ejus, ut perducam eum ad te. Cui inferus: ipsene est, qui suscitavit Lazarum, quem tenebam? Cui Sathan: ipse est.
Cui inferus: conjuro te per virtutes tuas et meas, ne perducas eum ad me, ego enim cum audivi imperium verbi ejus, contremui nec ipsum Lazarum continere potui, sed excntiens se ut aquila super omnem 16 agilitatem saliens exivit a nobis et, cum haec loqueretur, facta est vox ut tonitruum dicens: tollite portas principes vestras et elevamini portae aeternales et introibit rex gloriae. Ad hanc vocem coneurrerunt daemones et ostia aenea cum vectibus ferreis clauserunt. Tunc dixit ) David: nonne ego prophetavi dicens: confiteantur domino ete. , quia contrivit portas aeneas etc. Facta est iterum vox maxima dicens: tollite portas etc. Videns inferus, quod duabus vicibus clamaverat, quasi ignorans dixit: quis est iste rex gloriae? Cui Daniel: dominus fortis et potens, dominus potens in proelio, ipse est rex gloriae. Tunc rex gloriae supervenit et aeternas tenebras illustravit et extendens dominus manum et tenens dextram Adae dixit: pax tibi cum omnibus filiis tnis justis meis, et adscendit dominus ab inferis et omnes sancti sunt eum secuti.
Dominus autem tenens manum Adae tradidit Michaeli archangelo et introduxit cos in paradisum , quibus occurrerunt duo viri vetusti dierum et interrogati sunt a sanctis: qui estis vos, qui nobiscum in inferis mortui nondum fuistis et in paradiso corpore collocati estis ? Et respondit unus ex iis: ego sum Enoch, qui hic translatus sum, hic autem est Elias, qui hue curru igneo assumtus est, et adhuc mortem non gustavimus, sed in adventum Antichristi reservati sumus cum eo proeliaturi et ab eo occidendi et post triduum et dimidium diem in nubibus assumendi. Et cum haec diceret, ecce supervenit alius vir portans in humeris crucis signum, qui interrogatus, quis essct, dixit: ego latro fui et cum Jesu crucifixus fui et credidi ipsum esse creatorem et oravi dicens: memor esto mei, domine, quando veneris in regnum tuum; tunc dixit mihi: amen dico tibi, hodie mecum eris in paradiso, et dedit mihi istud crucis signum dicens: hoc portans ambula in paradisum et si non dimiserit te ingredi angelus custos paradisi, ostende illi signum crucis et dices ad illum, quia Christus , qui nunc crucifixus est, transmisit me. At cum hoc fecissem et dixissem angelo, statim aperiens introduxit me et ad dextram paradisi collocavit me. Cum hoc Carinus et Lcucius locuti fuissent, subito transfigurati sunt et amplius visi non sunt. Gregorius quoque Nyssenus vel secundum quosdam libros Angustinus de hoc eodem sic ait: confestim aeterna nox inferorum Christo descendente resplenduit, mox ferruginei janitores talia inter se umbrosa silentia metuincumbente submurmurant: quis namque est ille terribilis et nimio splendore coruscus, nunquam talem noster excepit tartarus, nunquam in nostram cavernam talem evomuit mundus, invasor est iste, nou debitor, effractor est et destructor, non peccator, sed praedator. Judicem videmus, non supplicem, venit pugnare, non succumbere, eripere, non manere.
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks