De Reswrrectione Domini nostri
The Glory of the Resurrection
The chapter opens with a meditation on the joy of the Resurrection, describing Christ's triumph over death and the shaking of the earth as a sign of divine power.
The Resurrection of the Lord. As Jerome says: 'Now, with the bride and the young women who run after her, we sprinkle the book and the chamber of our soul with fragrant spices.' Now the King brings us into his storerooms; now the beloved Mary rises: for winter has passed, and the rain is gone. Flowers have appeared in our land. The voice of the turtledove has been heard in our land. The flowering vines have given off their scent. The Bridegroom returns from the shade where he sleeps at midday. The bitter root of the cross has vanished; the flower of life has burst forth with its fruits; and he who lay in death has risen in glory; the sun rises after its setting; the eagles gather to the body. After the sad Sabbath, a happy day shines forth, holding the first place among all days; for the first light dawned upon it, and the Lord rose in it with triumph, saying: 'This is the day the Lord has made; let us rejoice and be glad in it'—so says Jerome. Augustine also says: 'After the mockeries and the scourging, after the cups of vinegar and gall mixed together, after the tortures of the cross and the wounds, and finally after death itself and the underworld, new flesh rose from its tomb; hidden life returns from the west, and in death, salvation is reserved; it rises more beautiful, to return after the funeral'—so says Augustine. Coming, therefore, on the Lord's Day, and very early in the morning, with an honorable multitude of angels to the tomb, the soul of the Lord Jesus, taking back that most holy body, rose by His own power and came forth from the sealed tomb. No one, indeed, is awakened and rises from sleep as easily as Christ rose from death and the tomb, because He was awakened as the Lord who sleeps, who also says of Himself: 'I slept and took my rest, and I rose again, for the Lord has sustained me.' Just as Christ went forth with the Virgin's womb closed, so He could come forth with the tomb closed; yet this was different, because in the Resurrection He had a glorious body, to which nothing else offers resistance, whereas the exit from the Virgin's womb was miraculous. As Bede says: 'The Lord rose early in the morning from the tomb in which He had been laid late the previous day, so that the words of the Psalmist might be fulfilled: Weeping will remain for the evening, and joy for the morning.' An earthquake occurred when Christ rose. And behold, a great earthquake occurred when the Lord rose, the cause of which is given: the angel of the Lord descended from heaven, and by his power the earthquake occurred, because physical things obey the angels in everything regarding local motion. Just as the earth shook during Christ’s Passion as a sign of sorrow, it also shook at His Resurrection as a sign of joy. As Bede says: "The fact that the earth shook when the Lord rose from the tomb, just as it did when He died on the cross, signifies that hearts previously hardened by the world are to be shaken by faith in His Passion and Resurrection toward repentance, and moved by a healthy fear toward being lifted up to eternal life." And how will they endure the Lord’s presence, which the angels trembled before? It’s worth noting that a shaking of the earth is recorded at the giving of the Law, as the Psalmist says: "The earth shook, for the heavens poured down at the face of the God of Sinai." It shook at the face of the God of Israel; it shook during Christ’s Passion, as was seen above; it shook at His Resurrection, as is said here; and in the general judgment there will be a terrible shaking, as will be shown below. In this sense, the shaking of the earth morally signifies contrition, which arises from the four things mentioned: from considering God’s commandments (this is in the giving of the Law); from considering Christ’s Passion and sorrows (this is in the Passion); and from considering the lost or delayed beatitude. And this is in the Resurrection; from the consideration of the punishment of hell, and this is in the final examination. Christ was exalted by God even to the glory of the Resurrection because, for the sake of obedience to God the Father, He humbled Himself even to the death of the cross. Hence Anselm says: He endured the world, the mockery of the faithless, the harshness of the scourging, the shame of the cross, the bitterness of the gall, and finally death, admonishing His own.
The Meaning of Christ's Exaltation
This section explores the moral and spiritual significance of Christ's glorification, explaining how His suffering and resurrection serve as the cause of our own justification and hope.
This is Anselm: that after death, they might not only endure present distresses, labors, and the oppression of the wicked with a calm mind, but also desire all the hardships of this world for the sake of eternal rewards, and accept them gratefully. Just as Christ was humbled by the fact that He endured evils in dying, so that He might free us from evils, so He was glorified by rising again, so that He might promote us to good things. According to that which the Apostle says: He was delivered for our offenses, and rose again for our justification. For He endured the Passion for us, so that He might free us from the penalty of hell; and He rose from the dead so that He might draw us from death to life. Hence, He rightly did not wish to delay His Resurrection longer than the third day, so that He might rest in the sepulcher for two nights and one day; for night pertains to sin, and human nature was held bound by these chains—by the night of sin, and by the night of the flesh due to the vengeance of sin. Because it is the Lord's will that He might free us from the death of soul and flesh, He rightly wished to rest in the sepulcher for those nights and one day. Clearly, He brought His own light into the darkness of our double death. He condemned our double death. If He had taken on both, He wouldn't have freed us from either; but He mercifully took on one and justly condemned both. He combined His simple nature with our double nature and brought them together. The two nights, therefore, represent our two deaths, while the day represents His own death, which became the light for our deaths. He took away one, and left the other to those who were cast out for the sake of exercise, which He will destroy when He comes again. His Resurrection, therefore, is the efficient cause of our resurrection, which happens now and which will happen in the future. The resurrection that happens now is our justification, and it's called the first resurrection; that's why it's written in the Apocalypse: 'Blessed is he who has a part in the first resurrection.' The resurrection that will happen in the future is the resuscitation of the body, and it's called the second resurrection; hence in Hosea: 'He will revive us after two days, and on the third day He will raise us up.' For the first resurrection, two days are required: namely, the removal of all guilt and the bestowal of perfected grace; for no one will rise in the second resurrection to glory unless he has first risen in the first resurrection through grace. Christ was dead for forty hours so that He might bring to life the four parts of the world which were dead under the Decalogue of the Law. He also rose on the first day of the week, so that on the very day He had created the world, He might renew it. He rose on the third day of His Passion to lift up those who had died in their sins during three distinct eras—before the Law, under the Law, and under grace—and so that we, who fall into sin through our deeds, words, and thoughts, might rise again through faith in the Holy Trinity. And, according to the tradition, He rose after three days so that the approval of the whole Trinity might be shown in the Passion of the Son; for the three-day period is read as a figure, because the Trinity, which had created man in the beginning, restores man in the end through the Passion of Christ. The Lord wanted to hasten His Resurrection this way so He wouldn't allow His disciples to be tormented by sorrow for too long. Hence Pope Leo says: 'The Lord Christ, so that a long period of sorrow would not torment the troubled hearts of the disciples, shortened the announced three-day delay with such marvelous speed that, as the final part of the first day and the first part of the third day converge upon the entire second day, a little bit of time is lost, yet nothing is lost from the number of days.' The Resurrection of the Savior didn't keep His soul in the underworld, nor did it keep His flesh in the tomb for long; the quickening of His incorrupt flesh was so swift that it was more like sleep there than death. For the Godhead, which didn't withdraw from either substance of man, joined by power what it had divided by power—so says Pope Leo. Christ gave us an example of both His Passion and His Resurrection: the Passion to strengthen our patience, and the Resurrection to stir up our hope, so that He might show us two lives in the flesh: one full of labor. one that we must endure, and the other, a blessed life, which we must hope for. Christ rose with a glorified body, possessing the gifts of clarity, agility, subtlety, and impassibility. Although the soul of Christ was glorious from the very beginning of his conception through the open vision and perfect enjoyment of the Godhead, it was by divine dispensation and arrangement that the glory of his soul did not overflow into his body, so that his body might remain capable of suffering and death, in order to fulfill the price and mystery of human redemption in his Passion. And so, once the mystery of the Passion was complete, the soul of Christ, having immediately resumed his body in the Resurrection, poured its glory into that very body, and thus the body of Christ was made glorious. As Augustine says: 'He bore the weakness of the flesh, a weakness that was consumed in the Resurrection.' Hence Pope Leo says: 'As the Apostle says: Even if we have known Christ according to the flesh, yet now we know him no longer; for his Resurrection is not the consumption of his substance, but the increase of his power.' The quality changed, but the nature did not fail. And it is rightly said that his flesh is not in the same state it once was, because there is nothing in it now that is capable of suffering, nothing weak, and...
The Joy of the Paschal Feast
The author invites the soul to abandon sadness and embrace the joy of Easter, reflecting on the unique dignity of the Lord's Day as the 'feast of feasts.'
Meanwhile, my soul, let us put aside the most sorrowful complaints of grief and the clouds of sadness, and let us breathe in the clear air of joy; and since we have followed the funeral of our Redeemer with tears, let us rejoice in His Resurrection, for He who destroyed our death by dying has restored our life by rising again. For Christ, rising from the dead, dies no more; death will no longer have dominion over Him. For the Lord Father has clothed Him with the robe of immortality and glory. He has placed a crown of beauty upon His head, and has treasured up joy and exultation upon Him. Everything, therefore, is full of joy in Him; everything is filled with gladness, everything is replenished with exultation. For the flesh of Christ—that most beautiful flower from the root of Jesse, which flourished in His birth because He was born of the Virgin without sin—has blossomed again in His Passion, when... For that body is subtle, agile, and immortal, a garment of glory and light. So that it may truly be... The text here is fragmented and illegible. It's a radiant, beautiful thing. ... His own. ... ... ... ... . I. Regarding human bodies, the Savior himself says: 'Then the righteous will shine like the sun.' III. In the kingdom of the Father—that is, in eternal happiness. If any righteous person shines like the sun, how much brightness do you think the Sun of Justice himself possesses? He is, I say, so much more beautiful than the sun; compared to his light, the entire arrangement of the stars is rightly considered of little account. His beauty is supreme. Then the youth of Christ was renewed like the eagle's; just as a lion raises its cub, or a potter—having broken his vessels—fashions another as he pleases, so he is the tabernacle of David. Then the Sun shone forth. He who was once a grain of wheat, which fell into the earth and was brought out of prison, is honored and established as Lord of Egypt; this is the Day of the Lord. The feast of Easter is therefore great and truly solemn, and it surpasses all other solemnities. Hence, all things. The Sundays of the octave belong to this feast, and in it all signs of justice are set forth. The dignity of the Lord's Day is noted in this: that it was the first of days; likewise, no night preceded it; likewise, as it is said, it was created in it, and to God; likewise, the commandments were first given to Israel; likewise. He rose; likewise, the Holy Spirit was given to the Apostles on it; likewise, we shall all rise and be judged on it; likewise, it must be continued forever in the praise of God on it. Hence Gregory says: 'I shall rightly call this the nobility of a solemnity, because it surpasses others in solemnity.' Just as the Holy of Holies or the Song of Songs are called such in sacred scripture because of their greatness, so this feast can rightly be called the feast of feasts. For from this feast we've been given an example of the resurrection, the hope of our heavenly homeland has been opened, and the glory of the kingdom above has become something we can anticipate. Through this feast, the elect who were held in the borders of hell—even though they were in a place of peace—have been led back to the delights of paradise. What, then, is this feast that destroyed the gates of hell and opened to us the doors of the heavenly kingdom? Hence Augustine also says: 'That day shines more brightly, not illuminated by the circles of the sun, but more sublimely enlightened by the light of the rising Lamb.' For on this day Christ, the Sun of Justice, rose from the dead, and for this reason we pluck David’s harp, singing: 'This is the day the Lord has made; let us rejoice and be glad in it.' Let us contemplate this day and what kind of night it had as its mother—a night that mimics the sky with its stars, or rather, a night in which heaven and earth rejoice; a night of good birth, a night of which it is said: 'And the night shall be as bright as the day,' and from it comes the day the Lord has made, the Lord's Day. It is rightly called the day of light, in which the shadows of blindness have fled. Those who were in the region of the shadow of death have cried out because a light has risen for them: let the earth rejoice because it has seen a new light, and let the angels rejoice because the Lord has given brightness to sinners.
The Call to Spiritual Vigilance
The text encourages a sober and reverent celebration of the Resurrection, urging the faithful to sing 'Alleluia' with their lives and conduct while awaiting the eternal homeland.
The underworld trembled as it endured an unusual radiance, and every knee bowed to Christ the Lord—in heaven, on earth, and in the depths. Everything, therefore, celebrates with us today; the angels, the archangels, and all the other orders of blessed spirits join us in celebrating this feast. We, too, are moved to sing heavenly songs that human tongues cannot yet fully express. Let us rejoice in the Lord, then, but with fear, not with a careless sense of security. For even blessed John the Forerunner leaped in his mother’s womb, yet he drank no wine, just as the Angel Gabriel had commanded. But we who are weak must drink soberly and not exceed the limit, so that our joy and exultation aren't disturbed by any storm of the body; rather, through the serenity of sobriety, we may enter the safe harbor. We receive the palm of the fast, but let us not lose the victory of the feast, which the Lord Christ grants us by his help; for he conquered in us by suffering, so that we might triumph in a worthy song, singing: 'Death is swallowed up in victory,' alleluia. For on this day, Christ opened that flaming sword and the gate of paradise—which no one could break through—along with the thief, saying to the angels: 'Open to me the gates of justice,' and having entered them, he will confess to the Lord. From the very time the Lord suffered, this gate has been both closed and opened: closed, indeed, to the unbelieving and the sinful, but opened to the just and the faithful. Just as the Virgin Mary, Mother of the Lord, holds the place of honor among all women, so this day is the mother of all other days. This day is one of the seven. And it is beyond the seven. This is the day called the eighth, which is why it's inscribed in some of the psalm titles as 'For the eighth'; this is the day when the synagogue ends and the Church is born. This is the day in which Noah rested. Why do I need to repeat an infinite number of things? The day would fail me if I wanted to explain the whole mystery of this day. I say this: all the grace of the Sabbath and that ancient feast of the Jewish people is eclipsed by the solemnity of this day. Just as they did no servile work on the Sabbath, so we do no servile work on the Lord’s Day—that is, on the day of the Resurrection. They didn't leave their homes, and we must not leave the house of Christ. They didn't light a fire on the Sabbath; by contrast, we should light within ourselves the fire of the Holy Spirit, of which the Lord says: 'I have come to set fire to the earth, and how I wish it were already kindled!' The Lord desires this fire to burn in us, lest the love of God grow cold. For them, a lamb or a goat was sacrificed; for us, Christ is sacrificed. For all these reasons, brothers, let us sing together with one voice: 'This is the day the Lord has made; let us rejoice and be glad in it.' So says Augustine. The same Augustine says this about the word 'Alleluia,' which is customarily used especially during the Easter season: 'Therefore, let Alleluia be sung by us, which in Latin is interpreted as "Praise the Lord." Let us praise the Lord, brothers, in our life, our tongue, our heart, and our mouth, in our voices and in our conduct.' God wants Alleluia to be said to Him in such a way that there is no discord in the one who praises. O happy Alleluia in heaven, where the angels are the temple of God! For there is the highest harmony among those who praise, where no law in the members fights against the law of the mind. Where there is no base desire that puts the victory of love in danger. Here, therefore, let us sing Alleluia while we are still anxious, so that we may eventually be able to sing it there, when this mortal body has been made immortal and incorruptible, and when all desire has passed away. O happy Alleluia there, O life of love! There is praise for God, and here is praise for God: but here it comes from the anxious, while there it is always victory; here it is in hope, there it is in reality; here it is on the way, there it is in the homeland. Now, therefore, my brothers, let us sing—not for the pleasure of rest, but for the comfort of our labor. How to be sober, and by singing to console your labor. Don't plow in laziness; but walk! Ah, go forward in what is good. Sing to Him with a small prayer; don't wander, don't turn back—this is Augustine. Bede: And that whole life is spent in the praise of God, healthy from all ailments, for fifty days. The memory of this is most quiet and most happy; it is a frequent and most happy action to sing Alleluia in the solemnities, for Alleluia is a Hebrew word, and it is translated into Latin as: Praise the Lord. In the Psalms, therefore, where we sing 'Praise the Lord,' for this word among the Hebrews, 'Alleluia' is always sung, which the Evangelist John in the Apocalypse declares he heard the heavenly hosts of virtues singing. But also the venerable father Tobias, understanding what the glory of the heavenly citizens is like, tells of the splendor of that celestial Jerusalem itself. A mystical voice declared: "All its streets will be paved with bright, pure stone, and Alleluia will be sung through its lanes." That is what Bede says.
The Three States of the Soul
The chapter concludes by using the three Marys at the tomb as an allegory for the three states of the soul—penitent, progressing, and perfect—and the spiritual spices they offer to the Lord.
Rise now, my soul, with Christ from the filthy tomb of sin; breathe again in the hope of resurrection and of life everlasting. Let us die in this present life for the love of God, so that after the resurrection we may live in the life to come; for if we carry a dead body now for the love of Christ, we'll reign with Him in joyful gladness. So let us take care to participate in the feasts of men, so that we may also deserve to participate in the feasts of the Angels. Hence Gregory says: "Look, we are celebrating the Paschal solemnities; but we must live in such a way that we deserve to arrive at the eternal feasts." Everything celebrated festively in time passes away; take care, you who participate in these solemnities, that you aren't separated from the eternal solemnity. What good is it to participate in the feasts of men if you end up missing from the feasts of the Angels? The present solemnity is a shadow of the solemnity to come. For this reason we celebrate this one annually, so that we may be led to that one which is not annual. When this is celebrated at the appointed time, our memory is stirred to long for Him. Therefore, through the frequent celebration of temporal joy, may the mind be warmed and set on fire for eternal joys, so that it may truly enjoy the happiness of the homeland—which, as Gregory says, it now meditates upon in this life as but a shadow of joy. Long ago, Christ prefigured His Resurrection through the mighty Samson, who entered the city of his enemies and slept there through the night. When the enemies guarded the city gates to capture and kill him in the morning, he rose in the middle of the night and carried the city gate away with him. In the same way, Christ powerfully entered the city of His enemies—that is, hell—and having destroyed it, He rose in the middle of the night. Christ also prefigured His Resurrection through Jonah, whom He kept alive in the belly of the whale for three days, and after three days, the whale cast him out alive from its mouth onto the land. Christ’s Resurrection was also prefigured by the stone that the builders of the Lord’s temple rejected. When he had been cast aside because they thought him unfit, and the temple was finally completed, it became necessary to set the cornerstone—the one that would join two walls together—and no stone was found suitable for this purpose except the one the builders had rejected. Christ was the rejected stone in His Passion, and He became the cornerstone of the Church in His Resurrection. Then David’s prophecy was fulfilled: “The stone which the builders rejected,” and so on. For that reason, it is sung on the feast day of the Resurrection. This stone joined two walls together in the temple of the Lord, for Christ built one Church from the Gentile and Jewish peoples; in this building, however, he used his own blood as mortar and his most sacred body as the stones. PRAYER: Lord Jesus Christ, unique sweetness, who broke the bonds of death, glorified your body, and rose in such ineffable glory, I pray and beseech you: through your glorious Resurrection, grant that I may rise from vices and from the death of the soul, that I may always flourish in virtues and walk in the newness of life, so that I may seek and savor what is above, not what is on earth. Through the power of your brightness, purify my soul from the darkness of sins; and through that same power, on the day of the universal resurrection, may my flesh rise to glory, so that I may rejoice with you eternally in both. Amen. . At that same hour, early in the morning, Mary Magdalene, Mary the mother of James the Less—also called Mary of Joseph, the mother of the brother of James, one of the seventy-two disciples appointed by the Apostles along with Matthias, and sometimes called Mary of Cleophas—and Mary Salome were there, and they had spices. Then the Lord Jesus appeared to his Mother. The state of the penitent is signified in Mary Magdalene, who had been a famous sinner and who repented. And although in other places she is taken to represent the contemplative life, yet as Mark speaks of her here, saying: 'Mary, from whom he had cast out seven demons,' she is thus counted among the penitents; indeed, in the Gospel itself, she is recognized as having been the first of the penitents. In this sense, the name Mary fits her well, as it is interpreted as 'bitter sea' in Latin etymology, or, according to its Hebrew derivation, from the word 'mara,' which means 'bitter.' This is why Ruth says, 'Do not call me Naomi, that is, beautiful; but call me Mara, that is, bitter, because the Lord has filled me with bitterness.' This was verified in... Mary Magdalene, when she washed the stains of her sin with tears before the feet of the Lord. Thus Peter, repenting, wept bitterly for Him. Therefore, to every soul that is truly penitent, that word from Lamentations is spoken: 'Great as the sea is your contrition, daughter of Sion.' The state of those who are progressing is signified in Mary of James, who was the mother of James the Less. For it belongs to those who are progressing to supplant their vices. They are to be enlightened through spiritual exercise. The request of the sons of Zebedee, made by their mother. They began out of devotion and faith, like those who come to the Lord to anoint His body. The Lady, however, stayed at home, spending the time in tears and prayer. It is fitting that these women are joined under one name, so that those who shared one will and one desire might have one name. Note this: there are three states for those who are to be saved, each of whom seeks Christ, and without these no one is saved: namely, beginners, those who are making progress, and the perfect; or the penitent. These three states are represented by the three Marys who sought the Lord, according to the threefold interpretation of the name Mary. Those who want to do good are in a constant struggle because of their natural inclination toward evil. Because doing good is difficult, those who are progressing must master their passions through reason so they don't give in to temptations. From this struggle—specifically when reason prevails over the senses—virtues are born, for virtue is perfected in weakness.1 The state of the perfect and the contemplative is represented by Mary Salome, the mother of the sons of Zebedee—that is, James the Greater and John. She asked for a kingdom for her sons; in the same way, the perfect and the contemplative are occupied only with the kingdom of God. In fact, they possess the kingdom of God within themselves, and here they already taste, in a way, the kingdom of heaven. This is why Salome is also interpreted as 'one who makes peace,' for in this life, a person has no peace except in the act of contemplation. The third interpretation of the name Mary, which is 'illuminated,' also fits this. This is why the words of Isaiah are spoken to the contemplative soul: 'Arise, shine, Jerusalem, for your light has come,' and so on. Each of these Marys has her own spices and ointments. The spices of the penitent are the sorrow of contrition, the shame of confession, and the labor of satisfaction; from these is prepared the ointment with which the Lord is gladly anointed. This ointment is prepared from myrrh, aloe, and incense: myrrh, which is very bitter, signifies the bitterness of contrition; aloe, which is also bitter and acts against the retention of impurities—that is, sins—signifies the shame of confession; and incense, whose scent rises with the smoke, signifies the works of satisfaction, which are directed toward God through a right intention.2 But this ointment isn't well prepared from these three alone unless the oil of divine mercy is added, without which all penance is ineffective; when this oil is mixed in, however, the best ointment is made. Such was the ointment of Mary Magdalene, who fulfilled all the parts of penance most perfectly, with the mercy of the Savior assisting her, as is clear in the Gospel. For she shed tears abundantly, out of...3
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CTioNE DoMiNi. — Nunc , ut ait Hieronymus : a Nunc aromatibus redolentibus, cum sponsa et adolescentuiis, quae currunt post eam, conspergimus librum et cubiculum mentis nostrae. Nunc introducit nos Rex in celiaria sua, nui^c surgit amica Maria : hiems enim abiit, et pluvia recessit. F- ores apparuerunt in terra nostra. Vox turturis au^ dita est in terra nostra. Vinece florentes dederunt odorem. Redit sponsus de umbra sub qua dormit in meridie. Radix amara crucis evanuit, flos vitae cum fructibus erupit ; et qui jacuit in morte, surrexit in gloria ; sol post occasum oritur; aquilae ad corpus congregantur.
Post sabbata tristia, felix irradiat dies, quae primatum in diebus tenet, luce prima in ea lucescente, et Domino in ea cum triumpho resurgente, et dicente : Hcec dies quam fecit Dominus, exsultemus et lcete^ mur in ea : » haec Hieronymus. Unde et Augustinus : « Post illusiones et verbera, post aceti et fellis pocula mixta, post supplicla crucis et vulnera, et postremo post ipsam mortem et inferos, surrexit de suo funere caro nova, redit ab occiduo latens vita ; et in morte salus reservata , resurgit pulchrior reditura post funus : » haec Augustinus. Ve-niens itaque anima Domini Jesus die Dominico, et summo mane, cum honorabili multitudine Angelorum ad monumentum, et reaccipiens illud corpus sanctissimum, propria virtute resurrexit, et ex ipso monumento clauso processit. Nemo quippe tam facile excitatur et surgit a somno, quam Christus surrexit a morte et sepulchro, quia excitatus est tanquam dormiens Dominus, qui etiaift de se dicit : Ego dormivi, et soporatus sum; et ejcsurrexi, quia Dominus suscepit me. Sicut autem Christus exivit, clauso Virginis utero, sic potuit clauso prodire sepulchro; hoc tamen aliter fuit, quia in Resurrectione habuit corpus gloriosum, cui aliud non resistit, sed exitus de utero Virginis miraculosus fuit. Ut autetn ait Beda : « Resurrexit Dominus mane de monumento, in quo sero jam facto erat depositus, ut adimpleretur illud Psalmistae : Ad vesperum demorabitur fletus, et ad matutinum lcetitia. » 2 Terra motus, resurgente ChriSTo , FACTUS. — Et ecce terrce motus, Domino resurgente, factus est magnus, cujus causa subditur: Angelus enim Domini descendit de ceelo, et Tirtule ejus factus est terne mocus, quia carporalia obediunt Angclts ad nLilum quantum ad motum localem.
Sicut in Pessione Christi terra mota est, in signum iristitia: ; sli; in ResLirrectione ejus, mola est in signuni lastitiffi, Ubi Beda ; « Quod etiam lerrce motus, resurgEnte Dominodesepulchro, mcut et i pso moriente i n cruce, factus est magnus, signilicat lerrena prius corda per fidem Passionis ac Resurrectionis ejus fore concutienda ad pocDitentiam, et saluberrimo pavore permola ad vitam sublimanda perpetuam, n tlbi et Severianus : n Si autem sic term tremuit, cum Dogeret, quomodo contremiscet cum noiiorum omnium resurget ad pcenam .' Et quomotlo Domini prECEentiam sustinebil, qua; Angeli pra:t>aluil ? EC notandum, quod legitur terrs motus fnccus in Legls datione, unde Psalmista : Terra mota est, elenim cceH distillavermit a facie Dei Sinai. a facie Dei Israel; in ChriBti Passione mota est, ut visum est Bupra ; in Resurrectione moM est, ut hicdicitur; in iudlcio generali eril teiTffi molus, ut Infra patebit. Secundum hEec, moraliter, in terrte motu significatur contritio, qus pfOTenit seeundum quatuor prtedicta, Tidelicet : ex consideralione divinorum mandaromm, hoc est 'inLegisdatione; ex consideratioae passionum Christi et dolorum, et hoc eai JoPassione; ex considerailone amissfe vel dilatss beatiludinis. et hoc est in Resurreclione ; ez consideratione pcenai gehennalis, et hoc esl in eitremo examine. 3 EjtALTATlO CHaiBTI PEK ReSUBMerito autem Cbristus e^altatus est a Oeo usque ad gloriam Resuris, qiiia proper obcdienliam Dei Patris, se humiliaviC usque ad mortem crucis. Unde Anselmus : mandus, ludibria perfidorum, asperitacem verberum, crucis opprobnum, reilis amaritudinem, et ad ultimum mortem sustinuit, admonens suos.
ul si post raortem ad prssentis angustias et labores, pravorumque oppressiones, non solum a;quo animo tolerent; sed omnia hujus mundi aspera pro prasmiis aslernis amenl, appetant, et gratanter suscipiant x i hsec Aaselmus. Sicut ergo humiliatus est Christus per hoc, quod mala suatinuit moriendo, ut nos liberareC a malis ; ica eC glorificaCus eaC re«urgendo, ut nos promoverel ad bona. secundum illud quod sil Apostolus, mortuus est propler deiicia nosCra, ec resurrexic propier justificationem nofltram. Sustinuit onim Passionem pro nobis, ut nos a pcena infernj liberarat; et rcsurrexit a mortuis ut nos de morte ad vilam traherel. Unde bene suam Resurrectionem longius quam usque in diem lertium differre noluit, ila ut duabus noaibus et uno die in sepulchro quiesceret ; nox enim ad peccatum peninet, et naturaquidem humana quabus monibus tenebatur ascricca ; ■nimsE propcer peccaCum , carnis propter vindiclara peccaii. Quia D Dom est, ut nos a morte animie el camis liberarct, recte quabus noctibus et una die in sepulchro quiescere voluit. quia videlicet lucem suK simpliE morcis, tenebris duplc nosimpiam mortem. noalram duplam damnavit.
Si enim ipse ucramque auscipereC, Qos a nulla liberaret ; sed unam mlsericordicer suscepit, et juste utramque damnavit : simplam suam duplcc nostra: conluliC, begit. Duae ergo noctes significant duas nostras mortes, dies yero significat suam mortem, qus fiiit lux nostrarum mortium. Unam abstulit, alteram ad exercitium eiectis reliquit, quam denuo veniens exterminabit. Resurrectio itaque sua, est causa efficiens nostrse re> surrectionis, quse fit in praesenti, et quae fiet in futuro. Resurrectio quae fit in praesenti, est nostra justificatio, et dicitur resurrectio prima, unde in Apocalypsi : Beatus qui habet partem in [resurrectione prima. Resurrectio quae fiet in futuro, est corporis resuscitatio, et dicitur resurrectio secunda, imde in Osea : Vivificavit nos post duos dieSf et in tertia die suscitavit nos. Ad resurrectionem quippe prin^am duo dies requiruntur , scilicet : ablatio omnis culpae, et coUatio consummatae gratiae, nullus enim resurget resUrrectione secunda ad gloriam, nisi prius resurrexit resurrectione prima per gratiam. Mortuui autem fuit Christus quadraginta horis, ut quatuor mundi partes, quae in decalogo Legis mortuae erant, vivificaret.
Prima quoque die hebdomadae surrexit, ut ea die mundum innovaret, qua eum creaverat. In tertia vero die Passionis surrexit, ut eos qui tribus temporibus, scilicet : ante Legem, sub Lege, sub gratia in peccatis mortui fuerant, subievaret; et nos qui foctis, dictis, cogitationibus labimur, per fidem sanctae Trinitatis resurgamur. Et, secundum ^u^u^tiitvm, idco post tres dies resurrexit, ut in Passione Filii , totius Trinitatis monstraretur assensus , triduum enim legitur in figura : quia Trinitas quae in principio fecerat hominem, ipsa in fine hominem per Christi reparat Passionem. Ideo edam Resurrectionem suam Dominus sic accelerare voluit, ne discipulos diu in moestitia cruciari permitteret. Unde Leo Papa : « Dominus nempe Christus, ne turbatos discipulorum animos longa moestitudo cruciaret, denuntiatam tridui moram tam mira celeritaie breviavit, ut dum ad integrum secundum diem pars primi novissima, et pars tertii prinia concurrit, et aliquantulum de spatio temporis decideret, et nihil dierum numero deperiret. Resurrectio igitur Sairatoris nec ' animam in inferno, nec carnem diu morata est in sepulchro ; et tam velox vivificatio fuit incorruptae carnis, ut magis ibi esset soporis similitudo, quam mortis. Quoniam deitas quae ab utraque hominis substantia non recessit, quod potestate divisit, potestate conjuhxit : » haec Leo Papa. Passionis igitur et Resurrectionis exemplum Christus nobis praebuit : Passionis ad firmandam patientiam ; et Resurrectionis , ad excitandam spem ; ut duas vitas in nobis ostende^et in carne, unam laboriosam,.
quam tolerare debemus, alteram beatam, quam sperare debemus.
Resurrexit autem Christus cum corpore giorioso ; cujus dotes sunt claritas, agilitas, subtilitas, et impassibilitas. Quamvis enim anima Christi a principio suae conceptionis fuerit gloriosa , per apertam visionem , et perfectam fruitionem divinitatis ; dispensatione tamen et dispositione divina factum est, ut gloria animae ejus non redundaret in corpus, ut sic corpus esset passibile et mortale, ad adimplendum pretium et mysterium redemptionis humanae in sua Passione. Et ideo, peracto mysterio Passionis et. mortis, anima Christi statim, resumpto corpore in Resurrectione, in ipsum corpus suam gloriam derivavit, et ita factum est corpus Christi gloriosum. Ut enim ait Augustinus : « Carnis csa quippc ille gcrebat infiriDitatem , quic infirmitas Reaurrectionc consumpla est. • Unde el Leo Papa ; « Sicut ergo dicit Apo5lolus : Et si cognovimus Chrixtum secundum carnem, sed nuncjam non novimus, ejus namque RESurrectio tio, nec consumpta est substantia, virtutis augmento. Qualitas transiit, non natura defecit. Et merito dicilur ejus caro neEein in eo slatu quo noia fuerit, quia nihil in ea pasaibile, niliil in&rm et u ipsa 31 per 11 hasc Leo.
Inlerim igilur, o anima mea, deponamus piissimas tristitiiE querelas, ac nubila marotis, et in la:titia= respiremus serenum, et qui funera Redemptoris nostri proaecuti sumus cum lacrymis, qui mortem noslram morienda destruxit, de ipsius Resurrectionc ctjiloriaiucundemur, qui viiam resurgendo reparavit. Ckristus enim vesurgens a morluis, jam non morilur, mors illi utira non dominabiiur. Induit enim eum Dominus Pater stula immortalitatis et glori^e. et coronam pulchritudinis posuit super caput ejus, jucunditatem et exsulutionem ihesaurizavit super eum. Tolum igitur in ta plenum est gaudLO, totum Ixtitia cumulatum, lotum exsultalione refeetum. Caro enim Chvisli, floa ille pulcherrimus de radice Jesse, qui in nativitate floruit, quia ex Virgine siae peccato lanquam pulcherrimi Passione deQoruit, quando ;[ decor. Nam corpus illud iubtile, agile et immortale, tanice clarilatis supervesliium cst giaria? , ut vere sole ™pi.
, 1 pr! EferenS fulgentiuE, pulchritudi,,^. ,,! sui>^<>. . . . ^ui L^i.
. I. U1porum humanorum, dc quibus ipse Salvator ait : Tunc futgebunl justi sicul so! III regno Pairis, scilicct,in heatitudine aerapiierna. Quod si quilibet juscus fulgehit ut sol , quanti putas esse tulgoris ipsum justiticg Solem ? Tanti, inquam, est, ui sit speciosior sole, el super omnium dispositionem stellarum luci comparalus . decor prxcipuus non immerito judicelur. Tunc renovala est, ut aquila: juventus Chrisii ; Cunc leo suum calulum suscitaeodem luio, fractis vasis, tecii aliud vas figulus sicut placuii in octilis candelabrum auro ; est tahernaculum Davld, quod ^^.
dili tunc refulsil sol. qui prius granum frumenti, quod cadens in Joseph educlus de carcere londetur, et constitiritur Dominus ^gypti ; Lis ET DiEi DouiNic£. — Magua igitur el solemni» valde est solemnitas Paschalis, et ceteras pra;cellit solcmniiates. Unde omnes. dies Dominici octavx sunt hujus festi, et in eo omnia signa Ixtitia proponuntur. Dignitas quippe Dominicx diei notatur : in hoc quod fuil prima dierum ; item, nox illajn non prtecessit ; item, ut dicitur, erit ea crealus, et ad Deuni item, primo daca sunt Israel mandata ; item. ( surrexit ; item , Spiritus Sanctus datus est in ea Apostolis ; item, in ea omnes iresurgemus, atqne judicabimur ; item, in ea continuandum est perpetuo in laude Dci. Unde Gregovius : « Hanc recte nobilitatem solemnitatis dicam, quia solemnitate ceteras antecedit.
Sicut enim in sacro eloquio sancta sanctorum, vel cantica canticorum , pro sui magnitudine dicuniur; ita haec festivitas recte dici potest solemnitas solemnitatum. Ex hac quippe solemnitate exemplum nobis resurrectionis datum est, spes ccelestis patriae aperta, et facta superni regni jam praesumptibilis gloria. Per hanc electi qui quamvis in tranquilitatis sinu tamen apud inferni claustra tenebantur, ad paradisi amoena reducti sunt. Qut3e est ergo ista solemnitas, quae inferni claustra destruxit, et januas nobis regni coelestis aperuit ? » Unde et Augustiius : « Alacrior dies illa refulget, nondeusitatis soliscirculis illuminata praeclarius,sed de lumine Agni resurgentis illustrata sublimius. Hac enim die Sol justitice Christus ascendit ab inferis , et idcirco puisemus citharam David, canentes : Hcec est dies quam fecit Dominus, exsultemus et lcetemur in ea, Contemplemur hunc diem, qualem noctem habiierit genitricem, Nox quae ccelum luminaribus imitatur, imo in qua ccelum et terra laetantur, nox bonae parturitionis, nox de qua dicitur : Et nox sicut dies illuminabitur, et ab ipsa est dies quam fecit Dominus, dies Dominicus. Et recte dies dicitur lucis , in quo fugerunt tenebrae caecitatis. Exclamaverunt qui erant in regione umbrce mortis, quia lux orta est eis : laetetur terra, quia novam lucem vidit, laetentur et Angeli, quia peccatoribus Dominus claritatem dedit.
Contremuerunt inferi sustinendo splendorem insolitum, et incurvatum est omne genu Christo Domino, ccelcstium, terrestrium et infernorum. Omnia ergo nobiscum hodie triumphant, et Angeli, et Archangeli, ceterique beatorum spirituum or^ines nobiscum festa concelebrant. Nos quoque initamur cantiienam cantantes cantica ccelestia, quae adhuc humana cantare non potest lingua. Etsultemus ergo in Domino, sed in timore, non remissa securitate. Nam et beatus Joannes praecursor exsultavit in utero matris, sed vinum non bibit, praecepto Angeli Gabrielis. Nos autem qui infirmi sumus, sobrie bibamus, modum non excedamus, ut laetitia nostra cum exsultatione nullam sentiat corporis tempestatem , sed per sobrietatis serenitatem, portum intremus salutarem. Accipimus jcjuniorum palmam, festivitatis non amittamus victoriam, quam nobis tribuat Dominus Ghristus adjuvando, quia vicit in nobis patiendo, ut digno carmine triumphcmus cantantcs : Absorpta est mors in victoria , al~ leluia, Ignitam quippe romphaeam illam, et paradisi januam, quam nullus eflFringere poluit, hac die Christus cum latrone reseravit, dicens ad Angelos : Aperite mihi portas justitice, et ingressus in eas confit^bor Domino. Ex eo nimirum tempore quo passus est Dominus, porta haec et clausa et reserata est : clausa quidem incredulis et peccatoribus, reserata vero justis et credentibus.
Quomodo Mater Domini virgo Maria inter omnes mulieres principatum tcnet ; ita et inter ceteros dies haec omnium mater est. Haec dies est una de septem. et extra septem. Haec est dies, quae appellatur octava, unde et in quibusdam psalmorum 4itulis superscribitur ; Pro octava, Haec est dies, in qua synagoga finitur, et Ecclesia nascitur. Haec est dies in CJJUS Noe. Et quiJ mihi neccssc est infinita replicBre >. Dles mihi defidet, si yoluero omne diei istiuB eipDnere sacrftmentum. Hoc lantura dico, qutKl universa sabbati gratia, el anliqoa illa feslivitas poI puli Judxorum diei istiDS lolemnitate macdala esl.
lUi in sabbato BOQ facicbanl opus servile : nos in die Dominico, hoc esc in die ResurreciioQis opus servile non facimus. lili de domibus suis non eErediebanlur , et nos de domo Chrisli non egreiiamur. Illi non accendcbanC ignem in die sabbali ; QOS e conUario accendamus in nobia ignem Spiritua Sancli, de quo igne Dominus sil ; Ignem veni mittere in terram, et quid volo, nisi ul acceudatur'? Desiderat Dominus istum ignem ardcrc in nobis; refrigescat caritas Dci. Illjs agnus aul hircus, nobis Christus occiditur. Pro quibus universis fratres consona voce pariler cantemus : Hxc dies quam fecit Dominus ; exsultemus et Itetemvr in ea . - n hjec Auguslinus.
Idem vero Auguslinus de voce alleluia tcmpore pascali prssertim usurpari solita sic ait : u Hinc ergo ei a nobis allelaia decantetur, quod Latine laudale Dominum interprelatur, Lauderaus Dominum, fratrea, vila, lingua, corde e( ore, Tocibus ei moribus. Sic enim sibi dici vuli Dcus alleluia, ut non sit in laudanle diacordia. O felii alleluia in ccelo, ubi templum Dei sunt Angeli ! Ibi enim concordia summa laudantium, ubi nulla lcx in membris rcpugnat legi meDlii. ubi non est risa cupiditaiia, in qua periclitelur vicloria carilalis. Hic ergo alleluia cantenius, adbuc sotliciti ; ut illic possimus aliquando caniBre ■ectin, qoando scilicet hoc mortale eorpus, immorlaie et incorruptibilc factumfuerili quando lola lcntatio perierit. O felix illic alleluia, o vita amicuE 1 Ibi laudes Deo, et hic laudes Deo : sed hic a sollicitis, iln semper victuria; luc in spe, ibi in re; hic in via, ibi in patrio. Modo ergo, fratres mei, cantemu», non ad delectationem quictis; aed ad Bolatium laboria.
Quomodo sobuia, et caniando laborem oonsoiare. Pigritiara noli araare ; sed ambu! a, ei in bono prolicc. Canta ei arabula ; noli errare, noli redire, hEC Augustinus. Bijda : Et I 1 illa vila tota in Dei laude geritur, sanlibua cunctis languoribus, inerilo quinquaginla diebus in. mcmoriam hujus nostrffi quietissinne ac feliciasima; aclionis crebriua ac feiiiTius alleluia canere eoleiniis : alleluia namque Hebricua serma esE, et interprctalur Laline : (flndate Dominum. In Psalmis itaque, ubi nos canimus : Laudate Dominum, pro hoc vcrbo apud Hebrscos sempcr canitur : Alleluia , quod Evangelisia Joannes in Apocalypai ana cozlcstium agmina virtuium caniica se audisse perhibct. Scd et vcnerabilis paier Tobias , iatelligcns qualis supernorum civtuui gloria , quanla ipsius Jerusalem ctEleslis ait claritas.
hiEC mystica voce dicebat : Ex lapide candido et mundo omnes plateee ejus sternentur , et per vicos ejus alleluia eantabilur : t hiec Beda.
ReEurge Qunc, anima mea, cum ChriS10 de Bordido peccati sepulchro, rcspira jam in spein resurreciionia, et vitx perennia. Pro amore Dei moriamur in praesenli vita, ut posl resUTrectionem vivamus ia futuia : 66 1 quia si pro amore Christi nunc mortuum corpus portamus , tunc ii¥ laetabundo gaudio , cum ipso conregnabimus. Sic ergo curemus interesse festis hominum, ut mereamur etiam interesse festis Angelorum. Unde Gregorius : « Ecce Paschalia solemnia agimus; sed ita vivendum est nobis, ut pervenire ad aeterna festa mereamur. Transeunt cuncta, quae temporaliter festive celebrantur; curate, qui his solemnitatis interestis, ne ab aeterna solemniiate separemini. Quid prodest interesse festis hominum, si deesse contingat festis Angelorum ? Umbra venturae solemnitatis est solemnitas praesens. Idcirco hanc annue agimus, ut ad illam, quae non est annua, perducamur.
Cum haec statuto tempore geritur, ad iliius desiderium memoria nostra refricatur. Frequentatione ergo gaudii temporalis, ad aeterna gaudia mens incaiescat et ferveat, ut ex veritate laetitia perfruatur in patria quod de umbra gaudii meditatur in via : » haec Gregorius.
Christus Resurrectionem suam per Samsonem fortissimum olim figuravit, qui civitatem inimicorum suorum introivit et ibidem nocte dormivit ; et cum inimici portas civitatis custodirent , ut ipsum mane comprehenderenty et occiderent, ipse media nocte surrexit, et portam civitatis secum detulit. Sic Christus urbem hostium suorum, hoc est infernum, potenter intravit; et destructo eo, media nocte surrexit. Christus etiam per Jonam, Resurrectionem suam praefiguravit, quem in ventre ceti per triduum vivum conservavit, et post triduum cetus ipsum de ore in terram vivum emisit. Fuit etiam Resurrectio Christi praefigurata per lapidem, quem reprobaverunt aedificantes templum Domini. Qui cum ab eis propter ineptitudinem abjectus esset, tandem consummato templo, cum lapis angularis poni deberet, qui in se duos parietes complecttret, non est inventus lapis ad hoc aptus, nisi ille qui ab aedificantibus erat reprobatus. Christus erat l^pis reprobatus, in sua Passione ; et factus est Ecclesiae lapis angularis, in sua Resurrectione. Tunc adimpleta est illa prophetia David : Lapidem quem reprobaverunt cedijicantes, etc. ; et ideo ipsa cantatur in die festo Resurrectionis.
Lspis iste duos parietes in templo Domini coadunavit, quia Christus de populo Gentili et Judaico unam Ecclesiam aedificavit; in hoc autem aedificio pro caemento usus est suo sanguine, et pro lapidibus suo sacratissimo corpore. ORATIO Domine Jesu Christe, dulcor unice, qui xuptis vinculis mortis, glorificasti corpus tuum, et in tam inefiBEibili g^oria surrexisti, precor et obsecro te, per tuam Resurrectionem fioridam da mihi iit a vitiis, et a morte aniroae resurgens, in virtutibus semper floream, et in novitate vitae ambulem, ut quae sursum sunt quaeram et sapiam, non quae tuper terram. Per tuae claritatis virtutem, pui^ animam meam a tenebris peccatorum ; et per eamdem virtutem die universalis resurrectionis caro mea resurgat ad gloriam, ut tecum aeternaltter in utroque gaudeam. Ai^en. . ■ Qiiomi • Eadem autem hora, scilicet suinmo mane, Maria Magdalene, el Maria Jacobi Minoris mater, quee eiiam appellatur Maria Josepli, scilicet mater, qui Fuit frater Jacobi, ei unua de septuaginta duobus dlscipLilis, et ab Apostolis cum MLilthia statutus, et quandoque Maria Cleopiia:, scilicct lilja appellatur ; et Mana Salome, iici liiia, qULG rfilio habebant. 'nodo Dominus Jesus appariiit Matri suce. Status pcenilentiura signalur in Maria Magdalena, qua: famosa peccatrii fuerat, el pceniluii.
Et iicet alibi per ipsam accipiaiur vita eontemplaliva; ut tamen Marcus hic de ea loquitur, dicens : Maria aulem erat, di qua ejecerat septetn diEinottia, sic inter pcenilenles repulalur , imo ipso in Evangelio primiceria ptenilentium fuisse dignoscitur. Ei sGcundum hoc bene convenit ei nomen Maria, prout interprclatur mare amariim, secundiim etymologiam Latinara , vel secundum derivationera Hebraicam, a vocabulo tnara, quod Laline est amara ; uode Ruth : Non vocetis me Noemi, id est pulchram; sed vocale me Mara, id est amarc quia amaritudine valde replevit me Dominus. Quod verificabatur in. Maria Magdalena quando anta pedes Doraini lacrymis lavit maculas criminis. Sic ei Peirus posQitens Jlevit amare. Unde cuilibcl animEC vere po:nitenti dicilur illud Threnorum : Magna esl, velut mare , contritio tua, filia Sion. — Slatus gnatur in Maria Jacubi, quz fuil mater Jacobi Minoris. A proficientes enim periinet supplanlare vitla.
cl luclari in exercitio spirituali . Zebedaii \ petita a Domina. cteperunt e volione el fide, quara ad Domin inguentis ad jngendum corpus Dominifum. Domina auiem remansii domi, vacans inierim lacrymis et orationi. Et pulchre hs mulieres uno consenlur nomine; ut quibus una eral voluntas, parque desiderium , unum essel vocabulum. Ubi sciendum. quod tres sunl stalus hominum salvandorum, quorum quilibcl quasrii Chrislum et ettra hos nemo salvalur, adlicel : incipienliuro. proficienlium, et perfeclorum; sive pcenilivorum.
El hi tres slalus signantur per tres Marias, quse quterebant Dominum, quantum ad triplicem Mariic inlerpreutionem. 663 ficere volentes , sunt in continuo conflictu , propter pronitatcm ad malum. et iifficultatem ad bonum, necesse est proficientes dominari passionibus per rationem, ne tentationibus cedant; ex qua lucta , quando videlicet praedominatur sensualitati, generantur virtutes : Nam virtus in infirmitaie perjicitur. — Status autem perfettorum et contemplativorum signatur in Maria Saiome , quae fuit mater filiorum Zebedaei, scilicet Jacobi Majoris, et Joannis. Haec postulavit filiis suis regnum; sic perfecti et contemplativi non occupantur, nisi circa regnum Dei, imo ipsi in se habent regnum Dei , et hic praegustant quodammodo regnum coelorum. Unde etiam Salome, interpretatur pacijicans, nam hac in vita nulla pax est homini, nisi in actu contemplationis. Et huic consonat tertia interpretatio nominis Mariae , prout interpretatur , illuminata. Unde animae contemplativae dicitur illud Isaiae : Surge, illuminare, Jerusalem, quia venit lumen tuum, etc.
Quaelibet istarum Mariarum, habet sua aromata et unguenta. Poenitentium aromata sunt : dolor contritionis , pudor confessionis , et labor satisfactionis ; ex his conficitur unguentum , quo libenter ungitur Dominus. Conficitur autem hoc unguentum ex myrrha, aloe, et ihure : per myrrham, quae valde amara est, significatur amaritudo contritionis ; per aloes, quod etiam amarum est, et valet contra retentionem menstruorum, id est peccatorum, significatur verecundia confessionis ; per thus, cujus odor cum fumo ascendit ,^ significantur opera satisfactionis , quae per rectam intentionem in Deum diriguntur. Sed ex his tribus non conficitur bene unguentum , nisi apponatur olcum misericordiae divinae, sine qua omnis poenitentia est inefficax, admixto autem hoc oleo, optimum unguentum efficitur; et tale fuit unguentum Mariae Magdalenae, quae omnes partes poenitentiae perfectissime implevit, assistente sibi misericordia Salvatoris, ut patet in Evangelio. Ipsa enim lacrymas copiose cfFudit, ex
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The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
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