Quamodo Domitms apparuit tribus
The Risen Lord Meets the Women
Jesus appears to the women returning from the tomb, inviting the faithful to seek and hold onto his humanity through prayer and devotion.
As the three Marys walked together, returning from the tomb before reaching the city and the Apostles, the Lord Jesus suddenly met them and appeared to them; as Jerome says: "They were on their way to the Apostles so that through them the seed of faith might be scattered." Those who sought him this way and ran with such urgency deserved to meet the risen Lord. And, as Rabanus says, by this he reveals himself to all who are beginning their journey of virtues, helping them to meet him so they may attain eternal salvation. With a gentle greeting, the Lord lifted up those who were downcast, and comforting the sorrowful with a kind word, he said: "Hail"—forming "Ave" out of "Eva." On this, Jerome says: "The women are the first to deserve to hear 'Hail,' so that the curse of Eve the woman might be undone in women." They were filled with joy beyond words, approaching him as those who now believed and were enlightened by faith; for, as the Apostle says: 'Whoever approaches must believe.' . They held him and kissed his feet, showing their devotion to his humanity, in which they believed, and clearly proving their certainty of his Resurrection; they adored him as God and Lord with the adoration of latria, as if affirming the faith of the Trinity. Chrysostom says: They held his feet, and with overflowing joy. They ran, they received a perfect understanding and certainty of the Resurrection, and they worshipped him. If anyone wants to be like those women and hold onto Jesus. you have the power now, whoever you are, not just to hold his feet and hands, but to hold his sacred head as well, through a pure conscience and by enduring terrible mysteries. It isn't just here, but on that day you'll see him in that ineffable glory, coming with the host of angels, if you're willing to be merciful; and you'll hear those words: 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.' Chrysostom says: This is the way to come to the coming. Namely, by approaching. We must go to kiss the feet of Christ through devout prayer, by considering his humanity. If you want to reach the heights of God, first grasp the humanity of Christ. In a moral sense, we approach Christ through this illumination, as the Psalm says: 'Approach him.' You are held to draw near to him and be enlightened. Through this union—as the Song of Songs says—he is adored through the devotion of the heart; as the Gospel says: 'You shall worship the Lord your God, and him only shall you serve.' At that time, the Magdalene was not permitted to touch him as she had before. However, when... Therefore, hold fast to the voice of joy, and do the same with great passion. Here, as Anselm says, as long as you can remain, do not let your mind wander; let no outward disturbance hinder you.
The Call to Humility and Brotherhood
Christ comforts the women and commissions them to call his disciples 'brothers,' emphasizing that humility is the essential foundation of all virtues.
Then Jesus said to them, "Don't be afraid." He says this for their complete consolation, because the fear that had taken hold of them hadn't yet entirely left them. Just as it occurs to those who are running, a greeting to those who are rejoicing; it excludes fear from those who are afraid. And he adds: "Go, tell my brothers that they should go into Galilee; there they will see me." Jerome says of this: "Not in Judea, but in the multitude of the Gentiles; for grace, about to migrate from Judea to the Gentiles, will go before them in their hearts, preparing the way." Oh, more is said about Galilee and this matter in the preceding chapter. You see here and above that the Master of humility calls his disciples 'brothers,' that they might approach him, and that they might approach because they had left him in his capture, and that they might teach the true Resurrection, so that he might kindle them to honor and to love. Hence Rabanus: "It is a true brotherhood that honors the brother." It is devout, and it corrects the dissolute; it follows the present, it doesn't abandon the absent; it is healthy, it doesn't abandon the infirm; it is placable, it doesn't provoke the angry; it fears as greater—Rabanus. The Angel gives honor to the Apostles and disciples by reason of the humility that is due. And by reason of charity and humility—in which the form of charity and humility is given to the leaders—that saying of Ecclesiasticus is rightly applied: 'They have made you a leader; be among them as one of them.' The Lord never abandoned humility, but kept it even to death, and even after death, and indeed even after His Ascension. Didn't He, at the end, wash the feet of His disciples? Wasn't He humbled as far as possible by enduring the agony of the cross? Didn't He call His disciples 'brothers' after the Resurrection? After the Ascension, didn't He speak humbly to Paul as if to an equal: 'Saul, Saul, why do you persecute me?' He didn't call Himself God, but Jesus of Nazareth; and when He is sitting on the throne of majesty, won't He say on the day of judgment: 'As long as you did it to one of these my least brothers, you did it to me'? He did not love this virtue without cause, and He commended it to us by His own example; for without this foundation, the building of all virtues is in vain, or is a destruction. So, don't be confident in your chastity, your poverty, or any other virtue or work, if you lack humility.1
The Women as Apostles of the Resurrection
The women are honored as the first to announce the Resurrection, reversing the fall of Eve and demonstrating the superabundance of divine grace.
Mary Magdalene came, then, with the others. For the two of them, this was a day of good news, meant to announce to Christ’s sad disciples the death of the Lord; she announced to them, 'I have seen the Lord,' and all that had been said to her. That is, to announce it to you. Women perform the work of evangelists, having become apostles to the apostles, hurrying in the morning to announce the mercy of the Lord. Everyone who understands this correctly ought to announce it to others, according to the word from the Apocalypse: "Let the one who hears say, 'Come.'" Thus, through her who was more eager than anyone else to see Christ’s tomb—which is why the Lord appeared to her first—is signified any person who is deeply concerned with the knowledge of divine truth; through this, they deserve to attain that knowledge. Such a person must announce the truth they have recognized to others, just as Mary announced it to the disciples, so that they might not be deservedly rebuked for hiding their talent. The fact that this woman announced to the disciples that Christ had risen encourages us all—especially those entrusted with the office of preaching—that if anything has been revealed to them from heaven, they should diligently offer it to their neighbors. As Bede says, the most merciful kindness of God is, in this instance, declared toward the female sex. The woman receives the first mystery of the Resurrection and keeps the commands, so that she might abolish the old error of transgression. Hence, according to Origen, the guilt of the human race is cut away where it began: the woman in paradise offered the man death, but from the tomb, the woman announced life to the men; and she tells of the Life-giver, whose words the deadly serpent had once corrupted. The woman who had been the gateway of death is the first to preach the Resurrection and show the gateway of life; and as if, according to the same Gregory... The Lord speaks to the human race not in words, but in deeds: 'From the same hand that brought you the drink of death, take the cup of life.' That is why Augustine says: 'Women were the first to see the risen God.' They announced it to the Apostles; just as a woman announced death to her husband in paradise, so women announced life. While the Apostles were to announce the Resurrection of Christ to the nations in the Church, women announced it to the Apostles. Ambrose also says: 'Just as in the beginning a woman was the author of guilt to the man, and the man the executor of the error, so now she who had first tasted death was the first to see the Resurrection, being first in the order of both guilt and remedy. So that she might not endure the reproach of perpetual guilt among men, she who had poured guilt into the man now pours in grace.' She compensates for the hardship of the old fall with the evidence of the Resurrection. Through the mouth of a woman death had previously proceeded; through the mouth of a woman life is restored. Beda also says: 'Oh, how happy are these women.' They who earned the triumph of the Resurrection for the world, both by announcing it and by dying for it. To proclaim the authority that was broken, which Eve had contracted through the serpent's seducing speech! How much happier are the souls of men and women alike, whoever they may be, who on the day of judgment—having been struck by fear and the deserved punishment of the reprobate—are helped by that same heavenly grace to triumph over death and enter into the joy of the Resurrection. Bede says this. And because the weaker sex does not have the constancy for preaching and is less capable of carrying it out, and because women are not permitted to teach in the church, the office of evangelizing is entrusted to men. Here, however, a woman announces it—not as a woman, but as one bearing the Church. Rightly, too, this woman announces the joy of the Lord: Saint Mary Magdalene, where sin abounded, grace superabounded. And so that no one might rightly despair, seeing her who had been subject to so many vices suddenly raised to such a height that she was the first to evangelize the miracle of the Resurrection to the Evangelists and Apostles themselves; and also so that no one might despise a sinner; and so that it might be clear that, by the abundance of God's grace, a sinner sometimes rises again, better than they were before their fall.
A Prayer for Resurrection Grace
The chapter concludes with a reflection on the restoration of the fallen and a personal prayer to encounter the risen Lord.
When the saints sin, it's a stone that's moved, not uprooted. Let the just man fall; let the just man rise again, for he'll be better for it, since for the saints all things work together for good. O Jesus, our redemption, our love and longing, who chose to appear to the devout women as they sought you, desired you, and returned from your tomb, rising as a merciful encounter. I seek you, whom I love; what more could a seeker desire? ... Therefore, you who find the Son of God the Father, don't delay in this present resurrection... Amen. May I be among the faithful, and may I be with them, finding myself in your presence forever with your chosen ones, as you will me to be, benign and...
Read the original Latin
Cum ergo istae tres Mariae simul pergerent, de monumento revertendo, antequam pervenirent ad Civitatem, et ad Apostolos, ecce occurrit, et apparuit eis Dominus Jesus, Ubi Hieronymus : « Pergebant enim ad Apostolos, ut per ilios fidei seminarium spargeretur. » Quae autem sic quaerebant, quae ita currebant, merebantur obviam habere Dominum resurgentem. Et, ut ait Rabanus, per hoc ostendit se omnibus iter virtutum inchoantibus, ut ad salutem perpetuam pervenire queant, adjuvando occurrere. Blanda quoque salutatione Dominus dejectas erigens, et verbo consolatorio tristes consolans ait : Avete, ex Eva formans Ave. Ubi Hieronymus : (( Primo mulieres merentur audire, avete, ut maledictum Evae mulieris, in mulieribus solveretur. » Illa^ autem, ultra quam dici posset exhilaratae, accesserunt, ut jam credentes et per fidem illuminatae ; quia, ut ait Apostolus : Accedentem oportet credere;,. ,. et tenueritnt, ac deosculatae sunt pedes ejus, ex clevolione humnnitatem, in qun sunWLii, probantes aperte, ei dc Resurrectioni; ejus ceriificalffi; Deum et Dorainum adoraverunt, adoratione Jatria;, tanquara lidem Trinitalis aslruentes.
Unde Chrysoslomus : Tentierunt pedes ejus, et cum superabundanti ad eura iLelitia . currentBS, acceperunt et peftactuiii coujecturam, et certitudinera Resurreoionis, el adoraverunt eam. Far»as9ts aliquis restrum vellet at secundum illas effici multeres , et ptdcs Uetinere Jesu. Potestts ei nunc, quicunque vultis, non pedes et manus soiura, sed et caput detineie sacrum illud , terrtbilibus paiientes rajBteriis pura tonacientia. Non hic autem solum ; sed et in illa die videbitis eura cum ineffabili gloria illa, et plebe Angeloruia venientera, si volueritis essa misericordcs, el audieiis verba illa : Veaite, bettedicti Pairis mei, hereditate percipite regnum paeatum vobis ante coitstilulionem mundi : » tucc C/irysostomus, Isle esl modus veniendi ad veniara. acilicet accedendo ad. pedes Chiisii ; tinde debemus irc ad osculum pcdis Christi, per dcvotam urationem, ejus acilicet considerando humanitatera. Si vis eaperc celsitudinem Dei, capc prius huraanitaiem Christi.
Moraliler, acceditur nd Chrislura , per hdemLilluminsnlem, unde in Psalmb : Aceedlte. ad eum, et iUumiimtnini; tenetur . per jungeniem, unde in Cantici tUM,; adoratur iper Jebi ^hibitioosm, unde supra in Ei gelio : Bominum Deum ttnim adordbis, et ilii toli ^ervies. Ei tunc Magdalente ,eet (taium, ' tangerot cum, quod fuii. tmn,, quando o^usrcbal: . : Tenui igitur jucundiute laqui vlcem, et fadunt similiter PasdtiH magnum. Hic, ut ait Anselmus , quandiu poles morare, non delicins mua aomnus inierpollei ; nulhia «terior tumolttts impediat.
Tunc ail illis Jesus : Noiile timere, hoc dicit ad earuui perfeciam consolalionem, quia liraor qui eas invaderat, adhuc totaliter ab eis non recesserat. Sioit occurriE curTeniibus , avete di gaudentibus ; iM timorem eicludtt a tinientibus. & 3ub)ungtl : /Bc, ■nimtiatt fratribus meis, ut eatlt ilt ■Gaiit<eam;ibi me videbunt. "Ubi Hieronymus : •< Non in Judaa, safl in multttudine Gentium ; gratia enim transmigratura dc Juii«a afl Genies, priecedet viara in cordibu» prxparando, o De Galiieea, et de hac maieria tatius est dicium : prascedenli capitulo. Vides hic et supra, quoit Magister humilitalis voeat discipulos suos fratres, ad eum accedaiit, el accedere, propter hoc quod 'Gum in sua captione roliqucrant, et ut yeram Reaurrecliohcm doceint ' ut et ad honorem et ad amoren accendat. Unde Rabams : a Vera frBtemitaB est, qus ("ratrem venera.' tur devotura, et corripil dissolutumj quee prsesenii obsequitur, absenteni non redii, sanoapplBudil, intirmitm non deaeril, placalura non provoca^ iratum metuit ut inajorem :■» " "" Rabanas. Angelus Apostolos diacLpuios, ralione humilitatis debitx, ilomino daiiE honorem; , eoB/rJ(i-M,.
et,cariiaii«, ei buinilitaiis raiione, in quo datur preUtis fotma cariuila el hurailitatis, iustk illud Ecileaiaslici : Rectoran 4e pos^usrwnt, naliiextolli;-eslo iniiHiaquasi unus ■ex ipsis. Nuoquaai Ja-' DominuB humilitatHit, sed asque ad mortem i ei servavit, et etram posf mortein, necnon et post Ascensionem. T^onne in fine pedes dis^cipuliis lavit ? Nonne humiliatus est Ulrra quam-liici possit, "crucis patibulum sustinendo ? Wonne post Resurrectionem vocarXt cirscipulos fr'atres ? Nonne post Ascensionem ' locutus est Paulo humiliter quasi ad comparem surrm : "Saule, Saule, quid me persequetis^? Nec nominavit se Deum, sed Jesum Nazarenum ; nonne etiam m sede majestatis consistens, dicturus est in die judicii : Quawdiu femstisuhi de hts fratribus meis minimis, mihi fecistis ? Non autem sine causavir'tutem hanc tantum amavrt, et suo nobis exemplo commendavit;'5rrre hoc enim funiJamento frustra 'iit «lirarum virtutum adificium, vel CDiistructio.
Unde nec de castitate, nec de paupertate, nec de tdiqua virtute vel opere confidas, sine humilitate.
Venxt ergo Mania ^Magdalena, cumaliis. duabus, 4id denuntiandum bonos rumores Chri%ti discipulis tristibus de nrorte vDomini, hax dies boni nuntii fuit, nuntians, eis iQuia vidi Dominum, etkc&Cj quae dicta sunt, ^iATtY mi/zz, . scilicet nuntiare vobis. Mulieres Qpus faciunt Evangelistje, factaeque Apostolae Apostolorum, festinant ad annuntiandum mane misericordiam Domini, Omnis qui recte intelligit, aliis nuntiare debet , juxta illud Apocalypsis : Qui audit, dicat : Veni, Unde per istam, quae omnibus fuit soUicitior videre Christi sepulcrum, propter quod Dominus ei primo apparuit, significatur qsa&libet persona de cognitione veritatis divinae valde soUicita, et per hoc meretur assequi cognitionem, et talis dsbet veritatem agnitam nuntiare aliis , sicut Maria nuntiavit discipulis, ne de abscondito talento debeat 'merito Teprehendi. UrMfee Bedtt •; w In eo autem quod hfiec mulrer discipulis Christum resui»rexrsse nuntravit, omnes monemur, maxime quibus est commissum ■praedicandi of&cium, ut si quid ers calitus revelatum fuerlt, studiose proximis propinent : » haec Beda, Mi' sericordissima Dei pietas, in hoc loco, erga sexum fiemi-neum dedaratur. Mulier Resurrectionis accipit primum mysterium, et mandata custodit, ut veterem praevaricationis errorem aboleret. Inde, secundum Oregcnnum, humani gencris culpa abscinditur unde processit : mulier in ■pafladiso viro propiiiavit mortem, a sepuichno mulier ^iris «nnuntiavit vitam; ct diciasui vivrficatoris narrat, quae mortfferi serpentis verba irarravei^t. MuHer, quae^fuerat janua mortrs, •prima praedrcat resurrectionem, let «iStendtt ^anuam vitae; ac si, secundum eumdem Gregorium,.
humano generi non verbo, sed rebus Dominus dicat : De qua manu vobis illatus est potus mortis, de ipsasuscipite poculum vitae. Unde Augusiiwus : « Resurgentem Deum ^priores feminae . ^postolis nuntiaverunt; ^numtiavit viro-suo mortem -temixMi in ^paradiso,, lumtiaverunt et feminse. &alutem viris in Ecclesia ; :Resurrectionem Christi Apostoli erant JGentibus nuntiaturi , Apostolis feminae nuntiaverunt. m Unde et Ambrosius : « Sicut in principio mulier auctor culpae viro fuit, vir exsecutor erroris ; ita nunc quae mortem primo gustaverat, resurrectionem prior vidit , culpae ordine simul et remedio prior ; et ne perpetui reatus apud viros opprobrium sustineret, quae culpam viro transfuderat, transfunditet gratiam,. veterisque lapsus compensat aerumnam , resurrectionis indicio. Per os mulieris mors ante processerat, per os mulierisvitareparatur. » Unde etiam Beda : « O quam felices femins.
quEe triumphum Resurrectionis mundo meruerunt annuitiiarei ac morii^. quam Eva serpen[i,na affatu seducla contraxit, imperium disruptum prKdicare! Quanto feliciores anima; virorum pariter et feminarum, quoiquot in die judicii, percussis pavore ac digna ullione reprobia, ipsffi ccelesti gratia adjuta; iriumphare de morte , et gaudium tteatz resurrectionis meruerini intrare -. n hasc Beda. Et quia cunstantiam 'pra;dicandi non habet sexus inferior et ad eisequendum inflrmior, et mulienbus docere in ecclesia non permitlitur, mandaiur viris officium evangelizandi. Hic autem nuntiat mulier, jara noQ ut mulier, sed ut Ecclesiam gestans. Recte quoque bisc mulier quo; lietiiiam Dominica: Relicet sancta Maria Magdalena , a ur, ui ubi abundavit peccasuperabundare gr. tia raon, et ne quisquam digne desperaret , videns cam quee tot erat subdita vitiia, in tantum culminis subito esse promotam , ut ipsis Evangelisiis atque Apostolis prima miraculum Reaurrectionis evangelizaret : tum etiam ut nullus peccantem despiciat ; tum ut pateat quod ex Dei abundanii graiia pec— calor aliquando resurgit , melior quam ante casum fuerat.
Sancti cum peccant, lapis est molus, non evulsus. Cadac jusius, labatur justus ; rcsurgat justus, melior erit, Sanctis enim onmia cooperantur in bonum. O Jeaii nostra redemptio, amor et deaiderium, qui devotis mulieribus te quferentibuB, le desiderantibus, et a tuo sepulchro redeuntibus, resurgens - ig propitius occurrens apparere voluisti. qua:ro ego te, quem diligita » mere desid quasrent rabilem ? e,'? unTc ; qu eFili Dei Patri inven differs rre igilur n prEesenti resurrection eihihea», u dari. Amen. e fidelium, mihi cum eis leipsum plac de tua praiscntia perenniter cum electis dum ac uis me benignum (Sgi
Notes
- 1 ↩The source text 'tdiqua' is a likely corruption of 'alia' or 'qualibet'. I have translated it as 'any other' to maintain the intended meaning.
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