^ Quomodo Maria Magdalena et alice Marvas, et Petrus et Joatmes venerimt ad monumeniwn^
The Morning of the Resurrection
The holy women arrive at the tomb at dawn, reflecting the different spiritual states of those who seek Christ.
Brothers and Gentiles. The evening of the Sabbath, that is, the night following the Sabbath—for the name 'evening,' which is the beginning of the night, signifies the night, taking the part for the whole, and therefore changes its gender, referring to the sense rather than the name—and it says: 'Which night, it begins to dawn,' that is, it begins to grow light, 'on the first of the Sabbath,' that is, the first day after the Sabbath, or the first day of the week, which is called Sunday among us; 'very early,' and in the morning, 'the sun having already risen,' that is, with its rising already illuminating the sky, although it did not yet appear to the earth, as the darkness was still thin, which is to say the dawn was already reddening and the sky was already whitening in the East because of the sun's proximity; for the dawn is the middle between the darkness of the night and the perfect light of the day, and therefore it can be named as a middle point between both extremes; Mary Magdalene and the other two Marys went and came to the tomb, carrying the spices they had prepared. It is worth noting that just as the Gentiles named the days of the week after their gods—the planets, such as the day of the moon or the day of Mars—the Jews, who held the Sabbath in high solemnity, named the Sabbath that way out of reverence. They used it as the standard for naming all other days, so that the day immediately following the Sabbath was called the 'first of the Sabbath' (the first after the Sabbath), and the next, the 'second of the Sabbath.' Because Hebrews and Greeks use cardinal numbers for ordinal names, 'one' in the sequence of days signifies 'first.' This is why Genesis says, 'And there was evening and morning, one day,' meaning the first day; subsequently, it adds 'the second,' 'the third,' and so on. Luke says, 'on the first of the Sabbath,' meaning the first day after the Sabbath or the first day of the week. Among the Hebrews, 'Sabbath' denotes not only the principal day that begins their week, but the week itself—as in the phrase, 'I fast twice in the Sabbath,' meaning in the week. Therefore, when it says 'the first' or 'one of the Sabbath,' it can be understood as the first day of the week, which we call Sunday because of the Lord's Resurrection, which is also when our week begins. For us, the celebration of the old Sabbath has been converted and transferred to Sunday, which is more celebrated than other days because of the holiness, joy, and reverence of the Lord's Resurrection. The Latins, the Romans, and the Church now call the days 'ferias,' referring to Sunday as the first feria, Monday as the second, and so on up to the Sabbath. The term 'feria' comes from 'feriare,' meaning to cease, or from 'ferendis victimis' (bringing sacrifices), because we ought to 'feriare' every day—that is, cease from sin and bring and offer sacrifices. These women came so early that it was still dark, as John says; according to Luke, they came at dawn—which is the light midway between the darkness of night and the brightness of day, commonly called the aurora; and according to Mark, they came when the sun had already risen. It could be that, literally speaking, they began to come while it was still very early and dark, but arrived at the tomb at dawn, though the sun had already risen. And note that it's not without mystery that the Evangelists describe this morning in such different ways, even though they all agree on the fact that it was morning. For as is clear from what has been said, this Gospel proceeds mystically according to the three states of those who are called, signified by the three Marys: what John says, that it was still dark, refers to the state of beginners; what Luke says, at dawn, refers to the state of those making progress; but what Mark says, when the sun had already risen, refers to the state of the perfect. Therefore, the faithful who seek Christ must each come in the morning, according to their own state. They must come, which serves as a rebuke to the lazy. They must also come on the first day of the week, by which the quiet and peace of the heart is signified; for 'sabbath' is interpreted as 'rest,' which is a rebuke to the unruly and the discordant. They must also come to the tomb and seek the Lord there. The tomb is the human mind, in relation to every state. For the heart of those who repent is called a tomb, because of the mourning that usually happens around tombs, and it is the way of the penitent to mourn and weep over themselves; but the heart of those who are progressing is called a tomb because of the work of mercy. This is the work of burying the dead, and it's the duty of the active to insist on works of mercy; but the heart of the contemplative is called a tomb because of its rest, for bodies are said to rest in tombs, and rest is known to belong most of all to the contemplative: in such a tomb, therefore, for any state of life, Christ is rightly sought. They must also remove the obstacles that get in the way, which are understood as the great stone rolled to the door of the tomb, and rolled away by the Angel, as will be shown immediately below. For in every state of life there is some stone standing in the way, so that no one can enter into the depths of the heart and exercise the acts appropriate to their state. The stone standing in the way of the penitent is a tendency toward evil; the stone standing in the way of those who are progressing is a difficulty in doing good; but the stone standing in the way of the contemplative is the materiality of images. But this stone, for any state of life, is usually removed by the mere desire of a pious soul seeking through the grace of the Holy Spirit. Blessed is Mary—that is, the soul—who comes to the tomb of Christ to see through meditation, to mourn through compassion, and to anoint through devotion! Let us, therefore, also imitate those same holy and most devout women, so that just as they sought the Lord in the tomb—which is the proper place for the dead—with spices and with all their heart and desire, so too may we, with our own spices (namely, the performance of good works, the fragrance of virtues, and the sweetness of prayers), set out toward God with all the affection of our heart through holy desires, and seek Him not in the tomb, but in heaven, where we believe and know that He has ascended. Hence Gregory says: “The holy women who had followed the Lord came to the tomb with spices, and they honored Him with the devotion of their humanity even in death, whom they had loved while He was alive.” And so, if we believe in Him who died, and if we are refreshed by the fragrance of virtues and seek the Lord with the performance of good works, we truly come to His tomb with spices—so says Gregory. In a mystical sense, the tomb is the Lord’s Body, which no one should approach except on the first day of the week—that is, in the peace and quiet of the heart—and “very early,” meaning with fervor (since “early” signifies the fervor of seeking), or at “daybreak,” meaning with the darkness of vices shaken off through the dawning of grace, while carrying the spices of good works and a good reputation. Anyone who approaches otherwise should be careful, lest they eat and drink judgment upon themselves. Bede says: “That the women came to the tomb ‘very early’ shows, historically, a great fervor of charity in seeking and finding the Lord; but mystically, it gives us an example to approach the most holy Body of the Lord with a brightened face and the darkness of vices shaken off.” For that venerable tomb also bears the figure of the Lord’s altar, in which the mysteries of His Body and Blood are accustomed to be celebrated. The spices the women bring signify the fragrance of virtues and the sweetness of prayers with which we ought to approach the altar—so says Bede.
The Angelic Witness
The women encounter the angel at the tomb, who announces the Resurrection and provides a sign of hope to the faithful.
The woman who was the first to go to sin is now the first to come to forgiveness; and she who first took up treachery in paradise now hastens to be the first to take up faith from the tomb. She struggles to snatch life from death, just as she once snatched death from life. As for the Lord rising at daybreak, that is supported by the authority stating the Lord was dead for forty hours and remained on earth for the same number of days before the Ascension, because there were four hours on the Day of Preparation, and thirty-six hours covering two nights and one day. The Church seems to agree with this, as it celebrates morning praises for Christ's Resurrection. Hence Peter the Cantor says: "Very early, meaning at daybreak." For daybreak is the time between the darkness of night and the brightness of day, when the salvation of the human race arrives in the Church with a happy proximity, like the sun that rises with the approaching light and sends the rosy dawn ahead. This is so that such great splendor can be seen by prepared eyes when the time of the Lord's Resurrection has dawned, so that then, at daybreak, the whole Church might sing the praises of Christ following the example of the holy women, when He enlivened the human race by the example of His Resurrection, provided faith, and poured out the light of belief. Therefore, Christ rose in the morning and at the near rising of the sun, according to Augustine, who says the Lord rested in the tomb for only forty hours, having suffered at the sixth hour of Preparation Day; and so, since it was the equinox, He rose at daybreak. On the other hand, Jerome says the Lord rose in the middle of the night; for it is read in the Book of Judges that Samson then carried off the gates of Gaza to the top of the mountain. The solution to the contradiction is that He rose in the time between daybreak and midnight; so says Peter the Cantor. As the women headed toward the tomb and were still outside the city gate, they remembered the sufferings and punishments of their Master and Lord. At every spot where something significant had been done against him, they would stop for a moment, kneeling, kissing the ground, and offering groans and sighs, saying: "Here we met him with the cross on his neck, when his Mother was left half-dead; here he turned to the women; here he set down the cross, exhausted, and leaned for a moment against this stone; here it was that they so cruelly and violently..." ...pushed him to make him walk faster, practically forcing him to run; here they stripped him and left him naked, and here they nailed him to the gibbet of the cross." Then, with loud cries and a flood of tears, they fell on their faces to worship, kissing the cross, which was still stained with his precious blood. Then, rising and continuing toward the tomb, as they considered the fragility of their sex and remembered the size of the stone—which is said to have been so large that it could hardly be moved by twenty men—they spoke to one another, and in their conversation asked each other, "Who will roll back the stone for us from the door of the tomb, so that we might enter?" As if to say, "We cannot roll it back by ourselves." It was, indeed, very large. But even as they said these things, they didn't stop their journey, believing that what seemed impossible to human fragility was possible for the Lord. Looking back, they saw the stone rolled away by the Angel, who, serving his Lord, had come to reveal that the Resurrection of Christ was already accomplished; they saw the Angel of the Lord himself sitting on the stone outside the tomb. The tomb can be called Scripture, in which the Lord once lay, hidden by many figures; but after the Resurrection, the Angel of the great counsel opened up the difficulty of Scripture. Hence, according to Bede, the rolling away of the stone mystically signifies the unfolding of the Sacraments of Christ, which were hidden under the veil of the letter of the Law; for the Law was written on stone, and therefore it is represented by the stone. And, according to the same author, the Angel sat on the stone that sealed the tomb's entrance to show that the Lord had broken down the gates of the underworld by His own power. In a moral sense, this stone represents the weight of penance. When people first turn to God, they look at this stone and fear they won't be able to finish the penance they've begun. They sigh and ask, "Who will roll back the stone for us from the entrance of the tomb?"—that is, from the heart where Christ desires to be buried. But they shouldn't lose heart or turn back; they should keep moving forward with those women. For the Angel will descend from heaven—that is, the grace of the Holy Spirit—and will move the stone, because He has lifted the entire weight of penance.✦ For the Lord Himself says, "My yoke is easy, and My burden is light," provided that the grace of God is there to help.✦ Entering the tomb from the East—that is, into the enclosure and the small, round chamber surrounding the sepulcher—they saw another angel sitting at the right side of Jesus' tomb, dressed in a white robe, and they were stunned with joy and wonder at the sight. For they saw a young man in the very appearance of youthful flesh, preceding the immortality of the Resurrection—in which youth is renewed like an eagle's, and no one grows old—sitting at the right, that is, at the southern part of that place where the body had been laid; for this, indeed, was at Jesus' right side. Because the Lord's body lay face up with its head toward the West and its feet toward the East, its right side necessarily faced South and its left faced North. It was at this time that the custom grew among Christians of burying the bodies of the dead in this same likeness. They saw. I say, sitting at the right, covered in a white robe—that is, in a shining white garment—because of the joy of the Resurrection; and they were stunned by the wonder of such a vision. The angel appeared at the right and in white, because the right side signifies eternal life, and the brightness of the garment announces the splendor of the solemnity. Hence Gregory says: 'He who appeared in a white robe sat at the right, because he announced to us the joys of our celebration.' For that Resurrection of the Lord brought us back to immortality and restored the number of the angels. He repaired the losses caused by our fall; Gregory says as much. The angel also appeared in a white robe to signify purity of life. This is what everyone ought to observe after Baptism. That’s why a white garment is worn in Baptism as a sign of the glorious resurrection we reach through Baptism. So there were two angels for the sufficiency of the testimony, because by the mouth of two or three witnesses every word shall stand. Likewise, He rose again. There was indeed an earthquake, but Jesus had already left the tomb while it was still closed, before the stone was rolled away, just as He entered to the disciples. The doors were closed, but after He had already left, an angel came and rolled back the stone to show that the tomb was empty and to indicate that the Lord had already risen and departed. He didn't need the help of angels in His Resurrection, since He broke the bars of the underworld by His own power. Hence Chrysostom says: 'For whose sake, then, did the angel come?' He lifted the stone after the Resurrection for the sake of the women. They were the ones who saw Him in the tomb. So that they might believe He had risen, they see the tomb empty of His body. For this reason, he removed the stone. Bede also says: 'The angel rolled back the stone, not to open the door for the Lord who was about to leave, but to provide evidence to people that He had already departed.' For He who, while still mortal, could enter the world by being born from a closed womb, was able, once He had become immortal, to leave the world by rising from a closed tomb. This happened in one way and then another, because in His Resurrection He possessed a glorious body, for which such a miracle was something else entirely. Note here that a certain monk of Saint Lawrence in Rome, who was outside the walls wondering how Christ could have exited the closed tomb, saw the girdle—which had been loosened and had slipped off—become air and vanish; the citizens saw it, as they were setting out toward God through holy desires with the fragrance of virtues. Let those who do not love the coming of the heavenly ones be afraid; let those who are weighed down by carnal desires and despair of reaching their company tremble. But why are you afraid, you who see His servants—the ones you are looking for—and your own fellow citizens? See how He comforts the good and shows Himself gentle to them. In this, He also shows that the Lord Jesus Christ, who is called the Angel of Great Counsel, will appear in the final and general resurrection: both terrible to the wicked, to whom He will say, 'Depart from me, you cursed, into eternal fire,' and gentle to the just, to whom He will say, 'Come, you blessed of my Father, inherit the kingdom.' Thus, in a moral sense, a good prelate, who is an angel of the Lord of hosts, terrifies the obstinate and comforts the penitent. For here are noted two conditions that ought to be in an angel, a priest, a prelate, and a preacher: because he ought, first, to extinguish the poison of sin through terror, and second, to attract the good through the love of an honest life.
Seeking the Crucified Lord
The angel instructs the women to seek the crucified Jesus, emphasizing the necessity of the cross and the promise of Galilee.
And he adds: "I know that you are looking for Jesus the Savior, who was crucified, in the tomb as if he were dead." The phrase "who was crucified" is added to distinguish him from others who were also called by the name Jesus; it is also added to commemorate the benefit of the Passion, as the Apostle says: "Think of him who endured such opposition from sinners against himself." Furthermore, it is added to commend the women who were looking for Jesus, even the crucified one; for many look for Jesus—that is, the Savior—but not the crucified one, because they don't look through the cross, even though he isn't found anywhere except in it. Hence Chrysostom says: "Many gladly look for the one in purple, but few look for him crucified or scourged; yet before the one in purple is found, the scourged one must first be sought." The Angel is described as having a lightning-like appearance and white clothing, so that by his appearance he might terrify the wicked, and by his clothing soothe the good into believing in Christ’s Resurrection; for both fear and love ought to incline us to believe. His appearance was like lightning, his face seeming fiery to strike terror into the guards, while his clothing was like snow to bring consolation to the women. For the lightning signifies the terror of fear, while the whiteness of the garment announces the joy of the Lord’s Resurrection. This is why the Church has the custom of chanting in white vestments at that time, and why it is a custom for the people of Palestine to wear white clothing when celebrating feast days. Because of this, it is added: The guards were terrified by fear and by the lightning of his face, and lay stunned like dead men; see how he terrified the wicked and was harsh to them. Where Rabanus says: Those who lacked the confidence of love were terrified by the anxiety of fear, and those who refused to believe the truth of the Resurrection became like dead men. And Severianus says: They were keeping watch out of a desire for cruelty, not out of a duty of devotion; but one whom conscience has abandoned cannot stand, for guilt drives him. Notice that a good angel is distinguished from an evil one right from the start. For a good angel terrifies at the start through his radiance, comforts in the middle through his words, and brings joy at the end through the consolation he imparts. An evil angel, by contrast, terrifies at the start with his horrible voice, deceives in the middle with false promises, and saddens at the end with the deception that follows. The angel, responding to the women's fear and emotions, told them, "Do not be afraid," as if, according to Gregory, he were saying plainly: "I am announcing the Nazarene, and in this way I am pointing to the homeland." The angel added, "He is not here," meaning he is not here in the presence of flesh and body. He is never absent through the presence of his divinity and majesty. For he rose through his humanity, which suffers no change in his divinity; and he adds, "As he said," to bring to mind the words Christ spoke before his Passion, so that they might believe more firmly in the Resurrection, since he himself had suffered: "If you don't believe, remember his words." Then he showed them the place, saying, "Come and see the place," meaning the empty spot where the Lord had been laid—that is, the body of the Lord. Hence Chrysostom says: "The Body of the Lord is called the Lord, for his divinity was never separated from his body, even in death." It is as if the angel were saying: "Do you wish to be certain of his Resurrection? Behold the place where they laid him; if you don't believe my words, believe what you see and the empty tomb." For this reason he also rolled away the stone, so that he might show the place. Because the news that the Lord has risen from the grave—the One who hung on the wood for our sake—is proclaimed to the faithful throughout the whole world, the canons of the Church of the Lord's Resurrection enjoy a special privilege, declaring and demonstrating before our eyes: The Lord has risen from the grave. Similarly, in the Paschal Gospel, when it is said, 'He has risen, He is not here,' the deacon reading the Gospel points it out with his finger. i. a. And it is added: 'But go quickly, tell His disciples in common, and Peter especially, because He has risen and will go before you into Galilee; there you will see Him, as He told you before.' And therefore, it is fitting to share this joy with those who love Him. Not to the busybodies of the world, but to the disciples. According to Gregory, these are the disciples who, when they look back, are held fast by the allurements of the world and are drawn back by the thorns of scandal. There you will see Him, in a nearby region and at a near time. He went ahead to Galilee so that where the beginning of the grace of splendor had been, there might be the beginning of the splendor of glory; the Lord also specifically wanted to appear in Galilee to prove the truth of the Resurrection, because He had performed many miracles there, had spent more time there, and was therefore better known. The women are therefore told by the Angel to announce the living, risen One to the Apostles, because death was announced to Adam through a woman, at the devil's persuasion. And so, just as there was a progression of vice, there is a progression of grace; it is said specifically by the Angel, 'And to Peter,' both because of his primacy among the disciples and so that he wouldn't despair of reconciliation because of the magnitude of his sin of apostasy, when he wouldn't dare to come into the presence of the Lord whom he had denied. And he was afraid to come to the disciples. For, as Jerome says, he... ...judged himself unworthy of the apostolate, since he had denied the Master three times. And Gregory says: If the Angel hadn't named him, he who had denied the Master wouldn't have dared to come among the disciples. He is called by name so that he wouldn't despair because of his denial. And so, according to Jerome, past sins don't harm us when they no longer please us. Let us see, according to Augustine, why it was said by the Angel and by the Lord that He would go before them into Galilee, since this was accomplished after many things, and yet it was commanded in such a way that this was expected to happen either solely or primarily. And it is resolved, according to the same Augustine, that this is to be understood prophetically and significantly. For Galilee is interpreted as either 'transmigration' or 'revelation'; and in the sense of 'transmigration,' it must be understood that they were about to migrate from the people of Israel to the Gentiles, who would not believe the preaching of the Apostles unless the Lord Himself went before them to prepare the way in the hearts of men. And this is understood. Turning away from evil and doing good, seeking and knowing not earthly things, but heavenly. “When it is said: ‘There you will see Him,’ Jerome says, the statement is brief in syllables, but the promise is vast in magnitude.” There is the source of our joy and the prepared origin of our eternal salvation. There, scattered things are gathered together, and the brokenhearted are healed. “There,” he says, “you will see him; but not as you have seen him.” This is from Jerome, regarding the report the women made to the disciples. The women, however, were cheated of their hope because they expected to find the Lord’s body; they weren't paying attention to the words of the Angel they had heard, being terrified by the unusual appearance of the Angels and grieving because they hadn't found the Lord. He will go before you into Galilee; there you will see him. They return to the disciples saying, “You will see him”—that is, you will find his members, which is the Church, in those who receive you. According to the idea that Galilee is interpreted as “revelation,” it should no longer be understood in the form of a servant, but in that form in which he is equal to the Father, which he promised to those who love him. He went before us there, from where he came to us without leaving, and where he goes before us without abandoning us. That will be the revelation, like a true Galilee, when we will be like him and see him there as he is. It will also be a more blessed migration from this age into that eternity, if we embrace his commandments in such a way that we deserve to be set apart at his right hand. And, according to Gregory, because Galilee is interpreted as “holy migration,” the Lord is rightly announced as to be seen in Galilee: either because he passed from corruption to incorruption, from mortality to immortality; or because those who now migrate from vices to virtues, from the love of the world to the love of God, will deserve to arrive at the contemplation of his appearance, even if the Lord’s body had been taken away. They announce it to the disciples so that they might either seek him with them or grieve with them. Regarding the Angel and his words, by which they had heard that the Lord had risen, they said nothing to them, announcing only this: that the Lord was not in the tomb.
The Apostles' Race to the Tomb
Peter and John run to the tomb to verify the women's report, leading to a deeper understanding of the Resurrection and a final prayer for eternal vision.
These words seemed like nonsense to them—that is, something imagined rather than true—namely, that the Lord had risen from the dead; they didn't believe them because it was a new thing, contrary to the custom that the dead should rise. As Theophilus says: The miracle of the Resurrection is naturally unbelievable to mortals. II. Peter and John run to the tomb. Peter and that other disciple whom Jesus loved, namely John, set out and came to the tomb. Hearing these things, they delay no longer, out of a desire to see what had happened, because the fire of love knows no delays. These two loved Christ more than the others, and they held to each other like close friends, for which reason see the second part, chapter 71. In many places they are described as being together; they were walking together, but the other disciple, John, ran ahead of Peter because he was younger and more agile, arriving first at the tomb. He leaned in but didn't enter, out of reverence for Peter, waiting for him because he was the elder and the leader among the Apostles. Observe them well now. They run, and Mary Magdalene and her companions run after them: all run to seek their Lord. They run with their whole soul; they run with great faith, with great fervor, and with great anxiety. And with great eagerness. Run and follow after them, or rather, hasten. When they arrive at the monument, they look into it through the outer entrance and enter—first Peter, then John. And indeed, according to the literal sense, John, who arrived first, did not enter out of reverence for Peter, for whom he was keeping the first entry; but mystically, according to Gregory, the synagogue is signified by John, and the Church by Peter. The synagogue reached the tomb first but didn't enter because, although it knew the sacraments of the Scriptures first, it delayed entering into the faith of the Lord's Passion; the Church of the Gentiles followed later. It entered the tomb because it recognized that Christ Jesus had died in the flesh and believed Him to be the living God. But John entered after Peter, because at the end of the world, even the Jews will be gathered to the faith of the Redeemer. Upon entering, they didn't find the body, but saw the linens in which it had been wrapped, placed there—that is, well-arranged and folded. The head cloth was not with the linens (meaning it wasn't in a disorderly or confused state), but was separately and neatly folded in one place, as if done deliberately. This was truly done to show that Christ's Resurrection had already taken place and that the body hadn't been stolen. They believed what the women had said—that the body of Christ had been taken from the tomb—for they didn't yet know the Scriptures regarding Christ's Resurrection, as the spiritual sense hadn't yet been given to them to understand it. They withdrew, and were amazed at it. Consider how the burial cloths were left alone without the body, and what thief would have been so careful as to take the time to unwrap the body, leaving the cloths folded, while soldiers were present, without thinking of Christ's Resurrection or understanding that the body hadn't been stolen—especially since the cloths were stuck firmly to the body because of the ointments; therefore, by the fact that the cloths were left and arranged in this way, it was clearly apparent that He had risen. The separation of the burial cloths from the Lord's body and their being left in the tomb was a sign of the Lord's Resurrection, not of any removal. As Chrysostom says: 'They consider the cloths laid out, and the face-cloth wrapped separately in one place, which was a sign of the Resurrection.' For if some people had moved the body, they wouldn't have done it by stripping it; nor, if they had been thieves, would they have been so careful as to lift the face-cloth, wrap it up, and place it in one spot apart from the other cloths; instead, they would have simply taken the body as it was. For this reason, John also mentions that He was buried with myrrh. Since the cloths were stuck firmly to the body, don't be deceived by those who claim He was stolen. What does it mean that the burial cloths lay apart, and the face-cloth was wrapped separately? It is so you might learn that this was not the work of people in a hurry—that the cloths were in one place, and the face-cloth in another, and that they were wrapped. “No one would be so senseless as to steal a body and then waste so much effort on something so pointless.” Chrysostom says this, and in a moral sense, a tomb containing only burial cloths can be compared to a cloister that has the outward appearance of a religious life, but lacks the inner habit of the soul. This is why we read in the Book of Kings: “When the messengers looking for David arrived, they found an image on his bed.” And a goatskin at his head; this is the tunic of Joseph found without him. This is the sheep’s clothing, under which a wolfish mind hides. Here, according to Gregory, we must consider the greatness of divine providence: the disciples' hearts are ignited so they will seek, yet delayed so they don't find. This allows the weakness of the soul, tormented by its own sorrow, to be purified for the finding, and to hold on all the more firmly to what it was seeking the longer it takes to find it. Have compassion, then, on the disciples and the women, because they are in great affliction. They seek their Lord and don't find Him, and they no longer know where they ought to look for Him. Again, regarding the angels appearing to the women: the disciples, grieving and weeping, and not daring to stay long near the tomb because of their fear of the Jews, went back to themselves—that is, to their own lodgings, to the place where they were living and had been hiding before, and from where they had run to the tomb—knowing nothing certain about the Lord’s Resurrection; but the Marys remained there. While they were stunned and terrified by what they had seen—amazed that a stone of such immense size had been rolled away, and grieving that a body of such extraordinary reverence was missing—they looked into the tomb and saw two men, or rather, two angels in human form, standing beside them in shining garments to signify the joy of the Lord's Resurrection. The angels announce the glory of the Triumphant One not only by word, but also by their shining appearance. For the appearances of angels serve for the instruction of men, and they are accustomed to appear in the manner that is appropriate to the matter about which they are to instruct; the brightness of their clothing declares the splendor of the solemnity, and therefore they appeared here in shining garments to denote the joy of the Lord's Resurrection. Two appeared in order to announce Christ's Resurrection more solemnly, because things are announced more solemnly by two than by one. As Bede says: Just as angels are said to have stood by when the Savior's body was placed in the tomb, so too should we believe they assist when the mysteries of that same most sacred Body are celebrated during consecration, just as the Apostle warns that women should wear a veil in the Church because of the angels. When the women were afraid because of the unusual vision of the angels and, out of modesty, lowered their faces to the ground, the angels spoke to them, kindly comforting them and instructing them about Christ's Resurrection: 'Why do you seek the living, who is already raised, among the dead?' As if to say: Do not seek among the dead—that is, in the tomb, which is properly the place of the dead—Him who has already risen to life from the dead. Nevertheless, many still seek the living among the dead, like those who, even if they are good, willingly associate with the wicked, to whom that saying applies: 'Let the dead bury their own dead.' And he adds: 'He is not here'—meaning in the tomb—'in the presence of his body, though he is nowhere absent in the presence of his divinity; but he has risen from there by his own power.' They confirm their statement by saying: 'Remember how he spoke to you while he was still in Galilee, for he is truthful and does not lie: The Son of Man must be handed over to sinners, be crucified, and on the third day rise again.' It is as if they were saying: 'He predicted all these things long ago, so you shouldn't be surprised to hear that they have now come to pass.' They are told to remember his words so that the outcome of future events might be confirmed by what has already happened. Because it is said they lowered their faces to the ground, we ought to follow their example when we approach heavenly mysteries, lowering our faces and remembering that we are nothing but earth and dust. Hence Bede says: 'And we, therefore, following the example of those women devoted to God, whenever we enter the church and approach heavenly mysteries—whether because of the presence of the angels' power or because of reverence for the sacred...' ...offering, we ought to enter with all humility and fear.' For in the presence of the angels, we should lower our faces, and as blessed Abraham said to the Lord: 'I am but dust and ashes.' It should be noted that the holy women, while the angels stood by them, are said not to have fallen to the ground, but to have lowered their faces to the ground. From this, an ecclesiastical custom has taken hold: that in memory of the Lord's resurrection, or in hope of our own, we do not kneel on Sundays or throughout the entire season of Quinquagesima, but instead bow our faces to the ground. Let us pray: on this, Bede says: But those women didn't even then pay attention to the words of the angels, nor did they receive any consolation from the vision of them, because they weren't looking for angels, but for the Lord of the angels—indeed, for Him! The two Marys—that is, the wife of James and Salome—their companions, and those who were as if absorbed, went out and fled from the tomb, and they moved away from it a little and sat down, grieving; for trembling and fear, that is, astonishment, had overwhelmed them. They were silent because of the vision of the angels and the guards, and they said nothing to anyone—not even to the guards—nor did they answer the angels when they spoke. Hence Augustine says: 'Let us understand that the angels dared not say anything to anyone—that is, they didn't answer what they had heard from them, or certainly not to the guards whom you see lying there, Lord Jesus Christ... but rather that they might be more inflamed, that their affection might be kindled to seek you ardently in Galilee, as the angel promised they would see you, and to find you joyfully.' May I deserve, after this life, to pass from this world into that eternity, and then to see you, God of gods, in Zion and in the true Galilee, with your chosen ones, through the grace you grant. Amen.
Read the original Latin
BR^os ET Gentiles. — Vesperc igitur sabbati, id est nocte sequente sabbatum^ nomine enim vesperis» quod principium noctis est, significat noctem, scilicet a parte totum, et ideo mutat genus, referens ad sensum, non ad nomen; et ait : Quaj scilicet nox, lucescit, id est lucescere incipit, in prima sabbaii, id est prima die post sabbatum, seu prima die septimanae , quae apud nos Dominica dicitur; valde diluculo, et mane, orto jam sole, id est ortu suo jam coelum illustrante, quamvis nondum appareret terris, raris adhuc tenebris existentibus, hoc est jam rubescente aurora, et coelo ab Orientis parte ob solis vicinitatem jam albescente , aurora enim media est inter tenebras noctis et perfectam lucem diei» et ideo tanquam medium ab utroque extremo potest nominari; Maria Mag~ dalena, et aliae duae Maiiae iverunt, et venerunt ad monumentum portantes quce paraverant aromata. Ubi sciendum, quod sicut Gentiles denominabant dies totius septimanae a nominibus deorum suorum, scilicet planetarum : ut a luna, diem lunae, a Marte, diem Martis, et sic de aliii; ita Judaei, quia dies sabbati apud eos solemnior habebatur, sabbatum sic nominabant absolute, propter reverentiam ilUus diei» et ab eo tanquam a digniori omnes alios dies nominabant ; ita quod dies immediate sequens sabbatum, dicebatur prima sabbati, id est prima post sabbatum; alia, secunda sabbati. Et sic consequenter ; et quia Hebraei et Graeci nominibus numeralibus, pro ordinalibus nominibus utuntur, ideo unum apud eos, in ordine dierum, significat primum; unde in Genesi dicitur : Factum est vespere et mane dies unus, id Qst primus ; et ideo consequenter ibi subditur secundus, et tertius, et sic de aliis. Unde Lucas dicit : una sabbati, id est prima die post sabbatum vel prima die septimanae; quia enim sabbatum apud Hebraeos, non tantum diem principalem, a quo septimana apud eos incepity sed etiam septimanam» ex praerogativa sabbati, denominat, ut 669 ibi : Jejuno bis in sabbato, id est in hebdomada : ideo etiam cum dicit^r prima, vel una sabbati potest intelligi prima die septimanae, vel hebdomadae, quae apud nos propter Dominicam Resurrectionem vocatur Dominica, a qua etiam apud nos incipit septimana. Nobis enim celebritas veteris sabbati, conversa et translata est in Dominicam, quae ceteris diebus celebrior est, propter Dominicae Resurrectionis sanctitatem, gaudium et reyerentiam. Latini vero, seu Romani, et Ekxlesia, modo dies vocant ferias : diem Dominicam vocantes feriam primam, diem lunae secundam ; et sic de aliis usque ad sabbatum. Et vocatur feria a feriare, quod est cessare, vel a ferendis victimis, quia omni die feriare, id est a peccato cessare, et victimas ferre, et ofFerre debemus.
2 — Mulieres ergo istae venerunt ita mane quod adhuc tenebrce erant, ut dicit Joannes^ et secundum Lucam, renerunt diluculo, quae est claritas media inter noctis tenebras et diei daritatem, quod aurora appellari solet; et secundum Marcum, vene^ runt, orto jam sole, Et potuit esse ad litteram, quod valde mane, cttm adhuc tenebrce essent, venire coeperunt, diluculo autem venerunt, sed ortojam sole, ad monumentum pervenerunt. Et nota, quod non sine mysterio Evangelistae sic diversimode loquuntur de isto mane, sed omnes concordant in hoc quod fuit mane. Nam ut patet ex praemissis, istud Evangelium m^stice, procedit secundum tres sta\us eiectorum, per tres Marias significatos : quod enim Joannes dicit, cum adhuc te^ nebrcB essent, respicit statum incipientium; quod vero Lucas dicit, diluculo, respicit statum proficientium ; sed quod dicit Marcus, orto jam sole, respicit statum perfectorum. Debent ergo fideles quaerentes Christum, quilibet pro statu suo mane. venire, quod est contra pigros. Debent etiam venire una sabbatorum per quod quies et pax cordis significatur, sabbatum enim quies interpretatur, quod est contra discolos et discordes. Debent etiam venire ad monumentum et ibi quaerere Dominum. Monumentum est mens humana, quantum ad quemlibet statum.
Nam cor poenitentium dicitur monumenturh, ratione luctus, qui circa monumenta fieri solet, et poenitentium est lugere, et flere super seipsos; proficientium autem cor dicitur monumentum, ratione operis misericor-. diae, quod in sepeliendo mortuos exercetur, et activorum est insistere operibus misericordiae; contemplativorum vero cor monumentum dicitur, ratione quietis, dicuntur enim corpora quiescere in monumentis, et quies maxime ad contemplativos noscitur pertinere : in tali ergo monumento, pro quolibet statu, recte quaeritur Christus. Debent etiam obstacula impedientia removere, quae intelliguntur per iapidem magnum, ad ostium monumenti advolutum, et per Angelum, ut statim infra patebit, revolutum. Nam in quolibet statu est aliquis lapis obstans, ne quis po«sit intrare in intima mentis , et exercere actus suo staiui competentes. L>apis obstans poenitentibus, est pronitas ad malum; lapis obstans proficientibus, est difficultas ad bonum; sed lapis obstans contemplativis, est materialitas specierum. Sed iste lapis pro quolibet statu, plerumque removetur ad solum desiderium animae piae quaerentis, per gratiam Spiritus Sancti. Felix Maria, id est anima, quae ad sepulchrum Christi venit videre, per meditationem , plangere per compasMonem, ungere per devotionem ! Imitemur ergo et nos easdem sanctas et devotissimas mulieres, ut sicut illae cum aromatibus Dominum toto corde, ac desiderio quaerebant in sepulchro, quod est proprius mortuorum locus, ita et nos cum nostris aromatibus, scilicet : operatione bonorum operum, et odore virtutum, suavitateque orationum , toto afFectu mentis ad Deum, per sancta desideria proficiscamur, et quaeramus non in sepulchro, sed in coelo, quo ipsum ascendisse credimus, atque novimus.
Unde Gregorius : a Sanctae mulieres, quae Dominum fuerant secutae, cum aromatibus ad monumentum venerunt, et ei quem viventem dilexerant, etiam mortuo studio humanitatis obsequuntur. Et nos ergo in eum qui est mortuus credentes, si odore virtutum refecti, cum operatione bonorum operum Dominum quserimus , ad monumentum profecto illius cum aromatibus venimus : « haec Gregorius. Mystice monumentum est Corpus Dominicum, ad quod accedere nemo debet, nisi una sabbati, id est in pace et quiete pectoris; et valde mane , id est cum fervore, mane enim significat fervorem quaerendi, vel diluculo, id est excussis vitiorum tenebris per dilucescentem gratiam; et portans aromata operationis et famae bonae. Qui aliter accedit, caveat sibi ne udicium manducet et bibat. Unde Beda : « Quod autem valde mane venerunt mulieres ad monumentum : juxta historiam quidem, magnus quaerendi et inveniendi Dominum fervor caritatis ostenditur; juxta intellectum vero mysticum, datur nobis exemplum, illuminata facie, decussisque viiiorum tenebris, ad sacrosanctum Domini Corpus accedere. Nam et sppulchrum illud vcnerabile figuram Dominici altaris habet, in quo Corporis ejus et Sanguinis solent fnysteria celebrari. Aromata autem, quje mulieres deferunt, odorem virtutum et orationum suavitatem, quibus altari appropinquare debemus, significant : » haec Beda.
Mulier ergo quae prima ivit ad culpam, nunc prima venit ad veniam ; et quae prima perfidiam sumpsit, in paradiso, festinat nunc prima fidem sumere de sepulchro; contendit de morte rapere vitam, quae de vita rapuit mortem. Quod autem Dominus diluculo surrexit, huic consentit auctoritas illa quae dicit, Dominum quadraginta horis fuisse mortuum, et totidem diebus ante ascensionem post in terra moratum , quia quatuor horis Parasceves , et triginta sex duarum noctium et unius diei ; quod Ecclesia consentire videtur, quae matutinas laudes celebrat, pro Christi Resurrectione. Unde Pe^ trus Cantor : « Valde mane, dicit diluculo. Diliculum enim est inter tenebras noctis et diei claritatem, in qua salus humani generis felici vicinitate praevenit in Ecclesia declaranda, more solis, qui proxima luce consurgens roseam praemittit auroram : ut tantus splendor praeparatis oculis possit intueri, quando tempus Dominicae Resurrectionis illuxit, ut tunc sci icet diluculo laudes Christi tota caneret cxemplo sanctarum feminarum Ecclesia, qu^ndo genus humanum exemplo suae Resurrectionis animavit, quando fidem praestitif, et lumen credulitatis infudit. Ergo Christus mane et vicino ortu solis surrexit, secundum Augustinum, qui dicit Dominum tantum quadraginta horis quievisse in sepuichroy sexta hora Parasceves passum ; et ita cuin esset aequinoctium, diluculo surrexit. E contra, Hieronymus dicit Dominum surrexisse media noDE 671 cte ; legitur enim in libro Judicum, lunc Samsonem asponasse portas Gazae usque in supercilium montis. Solutio autem contrarietatis est , quod in tempore medio inter diluculum et mediam noctem surrexit : w haec Petrus Cantor.
Dum ergo mulieres ad monumentum euntes essent extra portam Civitatis, revocabant ad memoriam afflictiones et pccnas sui Magistri et Domini, et in omnibus locis in quibus contra ipsum notabiliter aliquid factum fuerat , aliquantulum subsistebant , genuflectentes , et osculantes terram, gemitus et suspiria dantes, atque dicentes : Hic obviavimus ei cum cruce super colium, quando Mater ejus semimortua facta est; et hic se vertit ad mulieres; hic crucem deposuit fatigatus, et super isto lapide se parumper appodiavit; hic fuit ubi sic crudeliter et fortiter eum im. pulerunt, ut velocius ambularet, et eum quasi currere coegerunt; hic spoliaverunt eum et nudaverunt, et hic eum crucis patibulo afl&xerunt : et tunc cum magno clamore et inundatione lacrymarum procidentes in facies suas adoraverunt, et osculatae sunt crucem, adhuc pretioso sanguine rubricatam. Deinde surgentes , et versus sepulchrum cuntes, cum sexus sui fragilitatem considerarent, et magnitudinem lapidis recolerent, qui tam magnus fuisse fertur, ut vix a viginti hominibus moveri posset, dicebant ad invicem, et colloquentes se mutuo interrogabant, quis revolvet nobis lapidem ab ostio monumenti, ut scilicet possimus in iliud ingredi i Quasi dicerent : Non possumus per nosipsas revolvere. Erat quippe magnus vatde. Sed quamvis taiia dicerent, non tamen ab incepto itincre cessabant, credentes Domino esse possibile, quod humanae fragilitati videbatur impossibile. Et respicientes videruni revolutum lapidem, per Angelum, qui praebens Domino suo obsequiuni , venerat ad manifestandum Christi Resurrectionem jam factam; et ipsum Angelum Domini sedentem super lapidem extra monumentum. Monumentum potest dici Scriptura, in qua Dominus olim jacuit multis figuris occultatus ; sed post Resurrectionem Angelus magni consrlii Scripturae difficultatem aperuit. Unde, secundum Bedam^ revolutio lapidis mystice revolutionem Sacramentorum Christi, quae velamine litterae legalis tegebatur, insinuat; Lex enim in lapide scripta fuit, et ideo per lapidem designatur.
Et, secundum eumdem, Angelus sedebat super lapidem , quo ostium monumenti claudebatur, ut claustra inferorum sua ipsum Dominum virtute dejecisse doceret. Moraliter, hic lapis designat pcenitentiae pondus, ad quod aspicientes incipientes ad Deum converti, timere incipiunt, ne possint inchoatam poenitentiam consummare, ideo dicunt ingemiscentes : Quis revolvet nobis lapidem ab ostio monumenti, id est a corde in quo Christusaffectat sepeliri > Sed non debent diffidere et retrocedere; sed cum his mulieribus cominus procedere; descendet enim Angelus de coelo, id est gratia Spiritus Sancti, quae lapidem amovebit, quia totum pondus pcenitentiae sublevavit. Ipse enim Dominus ait : Jugum meum suave est, et onus meum leve, scilicet adjuvante gratia Dei.
Et introeuntes ab Oriente, in monumentum, id est intra clausuram et domunculam rotUndam, quae erat circa sepulchrum, viderunt alium Angelum, sedentem in dextris sepulchri Jesu, stola candida coopertum, et obitupuerunt, pne gaudio et aJrairaiione taniK visionls. Vtderunt enim juvenem ipso hsbitu carpariE juvenilis prxcedentem imiDOrlalitatem Resurreclionis, in qua renovatur ut aquilm juventus, et nemo senescit, sedentem in dtxtrit, id cst Bd meridianam pancLn toci illius, ubi corpus positum fue«t, hoc quippe in dexlris Jesus erat. Corpua enim Domini, quod supinum jacens habebat caput ad Occidentem, et pedes ad Orientem, deitram manum nccessario habebat ad Meridiem, cl sinistram ad Aquilonem. En qiio tempore consuetudo ewrevit ChriBlianorum, ad hanc simiiitudinem corpora aepeliri defunctorum. Viderunt. inquam, sedenlem in dextris, coopertum Uola eandida, id est alba cnndente, propter gsudium Resurreclionis ; et obstupuerunl , pra; admiraiione tanta; visionis. In dextris et in albis Angelus apparult, quia dextera perpeiuam vitam designat, ct candor vcslis splcndorem solemnilatis denuntiat. Undc Gregorius : « In deitera sedebal, qui slota cam dida apparuit, quia el aua; ei nostrz festivitaiis gaudia nunliavit.
Ilia enim Domini Resurrectio, et nos ad immortalitalEm reduiit, ct Angelomm numerum reatituens. caleatis pairise damna reparavit ; n ha:e Gregorius. In sfola etiam candida Angeius apparuii, ad dcsignandum puritalem vita. quaiji post Baptismuni quisque debet obiervare. Undc ct veatis aiba in Bsptismo iradicur jn aignum gioriosa: reaurreciionis, ad quam per Baptismum pervenilur. Sic ergo duo erant Angeli , propter testimonii aufficiemiam, quia ii» ore duarum vel triunt, stabit omne verbum. ■KMTo, KEsitRiiExiT. — Jttm quidcm lerra: motus lactus erat , Domino recui^eate, ei monumenlo clauso egressus erat Jesus anle revotutioncm lapidia, sicut intravit ad ditcipulos.
januis clausis ; sed poit egresium accedens Angelus revolril lapidem , ut sepulchrum vacuum ostenderet, ac resurreiissc Dominum, et egressum ejus jam factum indicarel. Non enim indiguit in Reaurrectione auiilio Angelorum, qui propria virlute claustra dissip*vit inferorum. Unde Chrytostomus : « Cuju» gratia igitur Yenlt Angelus. et levavit lapidcm poat Resurreclionem ; Propler muliere». IpSK cnim viderunt eum in sepul— chra. Ut igitur credant quonism surrciil, vident sepulchrum corpore vacuum . propier hoc uliqiM abstulit lapidcm. » Unde et BeUa : a AngeluE revolvit lapidem , non ul egrcasuro Domino januam panderet , sed ut egressus )am facli homiDibus indicium pnesiaret.
Qui enim mortalis adiiuc clauso Vicginis utero, potuit nascendo mundum ingrcdi, ipse jam factus irD" mortalis , clauso licet sepulchro, potuit resucgendo exire dc muDdo : > hi»: Beda. Hoc tamen atiter el aiitcr fuil, quia in Resurrcclione habuil corpus gloriosum , cui aliud i de t; miraculoaus fuit. Ubi noca quod cuidara monacho sancti Laurentii RomEe eitra muroa admiranti quomodo CbrisluE, clauso sepulchro, exire potuerit cingulo , quQ cincCus erst rcsoluius dilapsus cst el voi ia aere facla est : civcs aspiciunt, qux cum virtutum odoribus ad Deum per sancla desideria probciscuntur. 7 ASFECTUS AnOELI ET TIHOB ItUDE 673 (( Paveant illi qui non amant adventum supernorum Avium; pertimescant qui catnalibus desideriis pressi, ad eorum societatem pertingere desperant. Vos autem cur pertimescitis, qui servos ejus quem quaeritisf, et vestros concives videtis ? Ecce quomodo bonos mulcet , ct eis blandus exstitit. » In quo etiam ostendit, quia Dominus Jesus Christus, qui est Angelus magni consilii dictus, in ultima et generali resurrectione apparebit : et terribilis reprobis, quibus dicet : Discedite a me, maledicti, in ignem ceternum ; et blandus justis, quibus dicet : Venite, benedicti Patris mei, percipitefegnum, Sic moraliter, praelatus bonus, qui Angelus Domini exercituum est, obstinatos terret, et poenitentes demulcet. Hic enim notantur duae conditiones, quae debent esse in angelo sacerdote, ac praelato, et praedicatore : quia debet primo venenum peccati per terrorem exstingucre; et secundo, per honestae conversationis amorem bonos allicerc.
Et subjungit : Scio enim quod Jesum Salvatorem, qui crucifixus est, quceritis in sepulchro sicut mortuum : qui crucifixus esi, additur ad differentiam aliorum, qui etiam nomine Jesu vocabantur; item, additur ad bcneficii Passionis comnaemorationcm, unde Apostolus : Recogitate eum qui talem sustinuit a pecoatoribus adversus semetipsum contradictionem; item, additur ad commendationem muHeruxn , quae ct Jesum etiam crucifixum quaerebant : mulli enim J[esum quaerunt , id est Salvatorem, sed non crucifixum, quia non per crucem, cum tamen iJIc non nisi in ista inveniatur. Unde Chrysostomus: (( Multi libenter quaerunt purpuratum, scd pauci quaerunt cum cnicifixum vel fiagellatum j sed antequam inveniatur purpuratus , primo quaeri debet flagellatus.
Et describitur Angelus, aspectu fulgureo et vestitu candido : ut aspectu malos terreat , et vcstitu bonos mulccat ad crcdendum Christi Rcsurrectionem ; timor enim ct amor debent indinare ad credendum. Erat autem aspectus ejus, sicut fulgur, quia facies ejus vidcbatur ignea, aci incuticndum tcrrorem custodibus ; et vestimentum ejus sicut nix , ad dandum consolationem mulieribus. Fulgor enim terrorem timoris denotat; candor vcro vestis gaudium Dominicae Resurrectionis denuntiat. Unde usus Ecclesiae habet, ut eo tdmpore in Ecclesia in albis psallant; et conauetudo est Palaestinis dies festos celebrantibus , ut alba vestimcnta induant. Propter quod subditur : Prcs timore autem , et fulgore vultus ejus, exterriti sunt custodes, et stupefacti instar mortuorum jacentes : ecce quomodo malos tcrruit, et eis durus fuit. Ubi Rabanus : «. Timoris anxietate sunt exierriti, qui amoris fiduciam non habebant, et facii suni velui moritii, qui Resurrectionis vcritatem credere noluerunt. » Et Severianus : <( Custodiebant enim crudelitatis studio, non pietatisobsequio; stare autem non potest, quem conscientia destituit, impellit reatus.
» Hic nota, quod in hoc cognoscitur bonus Angelus a malo , a principio. Nam bonus Angelus : in principio tcrrct, ex suo fulgore; in medio confortat, ex sua allocutione; in fine laetificat, ex immissa consolatione. Malus autem angelus e converso : in principio terrct, ex sua horribili voce ; in medio decipit, ex fallaci promissione ; et in fine contristat, ex subsecuta deceptione.
Respondens autem Angelus mulierum trepidationi et affectibus, dixit eis : Nolite timere vos, Ac si, secundum Gregorium, apcrte dicat : r i Bddit Na:jareiium, et sic imen ic patriam. et condiEt Eubdit Angelus : Non est hic , sciiicet per prfeBfintiam carnis eC corporis. qui nuGquam dcest per pnesentiam divinitatis ct majestatis. SurrsxU enim per buraanilatem, qui nuiliim casum patitur in divinitate ; el addit : Sicut dixit, ul reduceret id memoriam verba Christi dicta ante Pafisionem suam, ut sic magis crederent Resurfadam, imposquod ipsc Passi : Eisi non credilis , itiemEntote verborum illius. DeindB ostendLt eis locuin , dicens : Venite el videte locum, scilicet vacuum, ubi poailus eral Dominus, hoc est, corpua Domini' cum. Unde Chs-ysostomus : u Corput Dumini, Dominus dicitur, deilas enim nunquam separata fuit a corpare etiam monuo. n Ac si dicai Angelus : Vultis cerlificari de e)ua Returrectione : Ecce locus ubi posuerunt eum, Si vcrbls meis non credltis, visui et vacuo sepulchro credatis. Propler hoc enim et lapidem revolveraE , ut locum oslenderet.
Unde cum per unirersum munduxu fideiibus dicalur i Surrexit Dominus de seputchra, qui pro nobis pependit in ligno, soli canonici Ecclesi<e Rcsurreciionia Dominicse, speciali gaudent prcerogativa, dicentes, et ad oculura demonstnitioQein facienles : Sunexit Dominus de sepulckro. Similiter in EvangeUo Pascbali cum dicitur: Surrexit, nan est kic, diaconus qui legit Evangelium, digito demonalrat Domini9 Ga. i\. a. fjs pit£CE33iT DomNUal: — Et subjungitur ; Sed ite feBtinanter, dicite discipulis ejus coramuniler, et Pelro spccialiier, quia surrexit, et pr<sctdet vos in Galilitain, ibi eum videbitis, sicul dixitvobxs ante nem, cl ideo sequiimm cessura est vobis hoc gaudium amantibus pandere. Non dii toribus mundi, sed discipul Bti. Secundum Cregorium v sunt discipuli, qui cum ec relro aspiciunt, quos c dctinet, illecebra capii, et spintB retrahuni scandalorum. Ibi eum videbitis, in propinqua regiune, et propinquo tempore.
/n Galilceam vero prieccssit, ut ubi fuit initiuro splendoris gratla:, ibi essel inilium spkndoris glorin ; voluit etiara Dorainua specialiter in GaliIsea apparere, ut veritas Resurrectionis probaretur, quia ibi plura miracula cst operaius , el amplius conversatus, et ideo melius cognitus. Mulieribus ergo dicitur ab Angelo, ut nunlienl Apostolis vitam resurgentem, quia, suadente diabolo, raors nuniiaia fuit Ada: per mulierem. Unde sicut fuit progresnprin vitiE, heret rogreesus : ab Angelo Dicitur autera speciallier : El Petro : tum propler principalitatem inler discipulos, tum ne desperaret de reconclliatione, propter magniludinem peccati apostasice, Cum ne ad prsesentiam Domini quem negaverai. el ad diacipulos venire trepidaret. Q.uia, ut ail Hieronytnui, se . indignum judicabat discipulatu, dum ter negavit Magistrum. Unde el Grsgorius : u Si hunc Angelus nominalim non eitprimeret qui Magistrum negaveral, venire inler discipulos non auderei. Vocatur ei nomine , ne desperaret ei negatione.
B Unde, secundum Hieronymum, peccala praslarita non noccnt, quando non placent. Videamus auDE 6yb tem, secundum Augustinum, cur ab Angelo, et a Domino dictum est, quod prcecedet eos in Galilceam, cum hoc sit post muita completum, et tamen sic mandatum, ut aut hoc solum, aut hoc primum exspectaretur fieri debuisse. Et solvitur, secundum eumdem Augustinum, quod hoc prophetice , ei significative est accipiendum. Galilaea namque interpretatur , vel transmigratio , vel revelatio, In Galilaea vero secundum vel transmigrationis significationem intelligendum occurrit, quia de populo Israel transmigraturi erant ad Gentes , quae Apostolis prasdicantibus non crederent, nisi ipse Dominus eis viam in cordibus hominum praeveniens praepararet. Et hoc intelligitur. declinantes a malo, et facientes bonum , quaerentes et sapientes non terrena, sed ccelestia. « Cum dicitur : Ibi eum videbitis, ait Hieronymus, brevis est sententia in syllabis , sed ingens in quantitate promissio. Ibi est gaudii nostri fons, et salutis nostrae aeternae origo praeparata.
Ibi con^regantur dispersiones, et sanantur contriti corde. Ibi, inquit, eum videbitis; sed non sicut vidistis : » haec Hieronymus, 10 Relatio ad discu>ulos a muLiERiBus facta. — Muiicres vero fraudatae spe sua , quia corpus Domini invenire sperabant, non attendentes ad verba Angeli, quae audierant, conterritae ex insolita apparitione Angelorum, et gementes^ quia non invenerunt Dominum , prcecedet vo5 in Galilceam, ibi eum redeunt ad discipulos , dicentes , videbitis, id estibi membra corporis ejus, quod est Ecclesia , in his qui vos susceperint, invenietis. Secundum illud autem, quod Galilaea interpretatur revelatio, non jam in forma servi intelligendum est ; sed in iila in qua aequalis est Patri, quam promisit delectoribus suis, et illuc nos prcccessit, unde ad nos veniens non recessit, et quo nos praecedens non deseruit. Illa erit revelatio tanquam vera Galilaea , cum similes ei erimus, ibi eum videbimus sicuti est, Ipsa etiam erit beatior transmigratio ex isto seculo in illam aeternitatem , si ejus praecepta sic amplectamur, ut ad ejus dexteram segregari mereamur. Et , secundum Gregorium, quia Galilaea transmigratio sancta interpretatur, recte in Galilaea Dominus videndus nuntiatur : sive quia ipse de corruptione in incorruptionem, de mortalitate ad immortalitatem transiit; sive quia illi ad speciem ejus contemplandam pcnrenire merebuntur, qui modo transmigrant de vitiis ad virtutes, de amore mundi ad amorem Dei, corpus Domihi esset sublatum. Nuntiant discipulis, ut aut secum quaererent , aut secum dolerent. De Angelo quidem et ejus verbis, quibus Dominum resurrexisse audierant , nihil eis dixerunt , hoc solum nuntiantes eisdem , scilicet Dominun in monumento non esse.
Et visa sunt ante illos verba ista sicut deliramentum, id est quasi phantastica, et non vera, scilicet quod Dominus surrexisset a mortuis; et ideo non crediderunt illis, quia rcs nova crat, et contra consuetudinem quopl mortui resurgerent. Ut enim ait Theophilus : Est naturaliter incredibile mortalibus Resurrectionis miraculum. » II Petrus et Joannes currunt ad monumentum. — Exiit autem Petrus et ille alius discipulus quem amabat Jesus, scilicet Joannes, et venerunt ad monumentum, Haec cnim audientes toHunt moras, ex desiderio videndi factum, quia ignis materiae ingeslus non novit moras. Isti duo prae ceteris Christum amabant, et sicut familiares invicem se tenebant, propter quod OjO secunda: partis caput lxxi. in plurihua locis lcguntur simul combinart, Ciin-ebant auletn duo 3imul, sed el alius discipulns, scLlicet JoanneSi prixcucurrit citius PeIro, quia erat junior cl igilior illo, et veitite primus ad manumeiitian ; tt le inclinavil, non lamen intraivil, propter Petrt revereotiain, quen esspectavit, quia ipsos enior, etinler ApOBtolos principalior erat. Conspice nunc bene ipsos. CurruDt ipsi cuminl Magdalena et socix ejus post cos : onines Lurrunt ad <}U«reudutn Dominum suum.
corsuum, Bt animam suam; curcunt multum fideiilcr , muhumiiue ferventer , multum anxic. el muilum sludiosc. Curre et lu post eos, sive potius rearia. Cum autem pErveniunt ad inaaumentum, respicientes in ipso per extcrius ostium iniraverunl , primo Petrus, deinde Joanues, Et quidem secundum litteraro, Joannes qui primo pervenit, non introivit propter reverentiara Petrl, cui primura ingresaum servabat; sed mystice, sccundum Greforiii7n,per Joannem synagoga, per Petrum Ecclesia designatur. Venil synagoga prior ad monumentura ; sed minime introivit, quia eisi primo Scripturae sacramenta cognovil, lamen ad fidem Passioiiis Dominica: inirare distuiit; secula poslerior Ecclesia Gentiura. itttroivil in monutnentum , quia Chrisium Jesum ei cognovii carne mortuum , el viveniem credidit Deum. Sed post Pelrura introivit Joannes, quia in fine mundi ad Redemptoris fidcm eiiam Judsa colligetur. El introeunles oon invenerunt corpus, sed viderunt so/djscilicel sine corpore linleamim, qoibua corpus erat involutum posita, id est bene dispoaita et plicatt; et sudarium capitis, non cum linleaminibus positum, scilicet indislincte ei confuse, sed separalim "' '"■' '" "it benc plicatum in involutum, unum locum, ae si ex industria esset factum, quod revera lotum faaum est, ad ostendendum Qirisli Resurrreciionem jam factam el quod corpuE non fuerat sublatum ; et crediderunl verum esse quod roulieres dixerant, scilicet corpus Christi de monumenlo sublatum dum enim seiebant Scripturas Je Ghriati Reaurrcctione loquencca , quia nondum erai eis sperlua seasus ut intelligerent illas.
Ei recesseipefacti, el apud ae miran'. qualiier sola iinteamina derelicie fuere sine corpore peruncio, vel quem lam opponunilaiem fur habuissct, ut hEcc teria- ■lim involuia diroittens, prceaentibtu militibuE, corpus auferrec; non cogitantes de Chrisli Reaurrectione, nec intelligeniea non esse subl»tura, quia simul fuisscnt linteamina asponata, ei maxime quia propter unctionem eranl f(>rtiter corpori adhasrentia, ideo per hoc quod sic panni relicli et diipositi fuerant, manifeste apparebat quod resurrexerat. Separalio enim linteaminura a corpore Domini, et desertio eorum in sepukhro, signum fuil Dominicae Reaurreclionis, non transpositiouE. Uode ChrysosUimus : u Considerant linleamina posila, et sudarium separatim iitvohitum in unum locum , quod erat resiuTectionis sigoum. Neque enim si iransposuissent quidam , hoc fecisseni corpus denudantes; neque sl furali esseni, hujus rei solliciti fuissenl, ut levarent sudarium et involverent, el ponerent in unum locura seorsum a linlearoinibns; sed simplicilcr, ut se habebat, suscepissenl ulique corpua. Propter hoc enim et Joannes ail, quoniam cum myrrha sepulius est. multaque conglulinal corpori linie 677 non decipiaris ab his qui dicunt eum furto sublatum esse. Quid autem est seorsum linteamina jacere, et sudarium seorsum involutum V Ut discas quoniam non erat festinantium haec res, scilicet seorsum quidem illa, seorsum vero hsec, et involuta esse.
Non enim ita insensatus esset qui furaretur, ut circa rem superfluam tantum studium consumeret : » haec Chrysostontus, Moraliter monumentum, in quo sunt linteamina sola, potest dici ciaustralis in quo est vestis xeligiosa exterius tantum, sine habitu interiori. Unde legitor in libro Regum : Cumque venissent nuntii, qui quaerebant David, inventum est simulacrum super lectum ejus,. et pellis caprarum ad caput ejus, Haec est tunica Joseph inventa sine ipso. Hic est vestis ovina, sub qua latet mens lupina. Hic, secundum Gregoriumj divinae dispensationis magnitudo pensanda est; quod discipuiorum corda, et accenduntur ut quaerant, et differuntur ne inveniant; quatenus infirmitas animi ipso suo moerore cruciata, purgatior ad invenicndum fiat, et tanto Talidius teneat, quanto tardius invenit quod quaerebat. CompAtere igitur discipulis ipsis et mulieribus, quia in afllictione magna sunt. Quaerunt Dominum suum, et non inveniunt; et nesciunt ubi eum amplius quaerere debeant. i3 Iterum de apparitione AngeLORUM MULIERES ALLOQUENTIUM, — Dolentes igitur et flentes discipuli, et non audentes diu manere juxta sepulchrum, propter metum Judaeorum, abierunt iterum ad semStipsos, id est ad hospitia sua, et illuc ubi habitabant, et prius latitabatit, et unde ad monumentum cucurrerant, nihil certi scientes de Domini Resurrectione; Maiiae autem ibidem recnanserunt.
Et dum mente constematee, id est stupe£ftctae essent de isto quod viderant : quia et lapidem tam immensae magnitudinis revolutum stupebant, et corpus tam eximiae venerationis non inventum dolebant, respicientes in monumentum viderunt duos viros, id est duos Angelos in specie virorum, qui steterunt secus illas in veste fulgenti, ad designandum gaudiumDominicae Resur rectionis. Angeli non solum verbo, sed etiam fulgenti habitu gloriam annuntiant triumphantis. Apparitiones enim Angelorum faciunt ad instructionem hominum; et solent per illum modum apparere , qui competit r|i de qua debent instruere : candor autem vestis, splendorem denuntiat solemnitatis ; et ideo hic in fulgenti apparuerunt veste, ad denotandum gaudium Dominicae Resurrectionis. Apparuerunt autem duo, ad solemnius denuntiandum Christi Resurrectionem, quia solemnius denuntiantur per duos, quam per unum. Ubi Beda : tt Qjuomodo autem, posito in sepulchro corpore Salvatoris, Angeli astitisse leguntur, ita etiam celebrandisjejusdem sacratissimi Corporis mysteriis , tempore consecrationis assistere sunt credendi, monente Apostolo, mulieres habere velamen propter Angelos in Ecclesia. » Cum autem mulieres ex visione Angelorum insolita, iimerent et declinarent vultum in terram, ex verecundia, dixerunt Angeli ad Ulas consolando eas benigne, et instruendo de Christi Resurrectione : Quid quceritis viven^ tem, et jam resuscitatum, cum mortuis? Quasi dicerent : Nolite cum mortuis, hoc est in monumento, qui locus proprie est mortuorum, quaerere eum, qui ad vitam jam resurrexit, a mortuis. Verumtamen multi quaerunt viventem cum mortuis, ut illi, qui licet sint boni^ tamen libenter conversanlur eum malis, quibus potest dici illud : Dimitte iitorluos sepeUre mortuos suos.
Ec subjungii : Non esl hic, scilicet in sepuichro prasentia corpuris, qui tamen nusquam decsc , pmseniia deitatis; sed sutTexit inde, sciliceE propria virtute. Et addiint dicti sui conlirinationem, dicenles : Recordamini qualiler lociitus est vobis, quia verax est, et non fallil, cum adhuc in Galilxa esset, dicens : Quia oportel Filium hominis tradi in manus peccalorum, et cnicifigi, el iertia die resurgere, Quasi dicerent : Diu anle priediiii htec omnia, el ideo non mirem^i si modo audiiis essc facta. Jubcntur verborum recordari , ul prEedicalioni eventus futuri confirmentur in iide jam facli. Quia vero, ut dicium est, dedinaverunt vultum in lerram, myslice, cum ccelesLibus mysleriis appropinquamuE, exemplo mulierum harum vultura in lerrain declinare debemus, noa terram et pulverem esse recolentes. Unde Beda : • El nos ergo exemplo devotarum Deo feminarum , quoties ecdesiam inlramus , et mysleriis ccelesiibus appropinquamus : aive propler angelics prseseniiam virtutis, sive propier reverentiam sacrK! oblationis, cum omni humililate, ei timore ingredi debemus. Ad conspeclum quippe Angeloruni vulI declin t gaumque sicut bealus Abraham inquit, ad Dominum : sim pulvis et ci»is. Et notandura, quod sanclas mulieres, astantiblts sibi Angelis, non in lerram cecidissc, sed vultum dicuntur in terram declinasse.
Unde mos obtinuit ecclesiaslicus , ut in memDriain DominicEe vel in noslrie spem resurrectionis , et omnibus diebus Dominicis el loto Quinquagesim» lempore, non tleiis genibus, sed declinatis rn terram vultibus. oremus : n hsec Beda. Al illiF inulieres nec tunc attenderuni ad verba Angelorum, nec aliquam consolationem receperunt de visione eo rum, quia non quterebani Angefos sed Dominum Angelorum, imo illa! duK Mariie, scilicet Jacobi et Salome conterritce, et quasi absorpts exeuntes fugeruni de monumenio, et elorgaverunl se inde aliquantulum, el sedebanl dolentes; trtmor enim et pavor, id est siupor inva-. seral eas, propler visionem Angelorom et cusiodum , el nemini scilicet de custodibus quidquam dixerunl, nec eiiam Angelis loquenlibus responderunt. Unde Augu~ slinus : « Inlelligamus ipBorom Angelorum nemini ausas fuisse aliquid dicere, id esi respondere ad ea quEe ab illis audierant, aut certe cuslodibus quQS jacentes videDomine Jesu Christe, i: rium le qua:rendi indidii niendi distulisti, eosque voluisti, da mihi misero nica proles summi Del, qui dileciis tuis deside~ ti; sed ut magis accenderentur, affectum invein Galileea le visuros per Angelum cerlilicare ardenler lc quirere, et gaudenter te invenire; NiE. 679 grans, merear post hanc vitam ex isto seculo in illam aeternitatem transmigrare, teque Deum deorum in Sion et in Galilaea vera, cum electis tuis gratia tua largiente, tunc videre. Amen.
Scripture echoes
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
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere