On the eve of the Sunday of the Holy Myrrh-bearing Women, the Matins service includes Christ’s resurrection appearances as they are recounted at the close of St Mark’s Gospel. If Biblical scholars are correct, these last verses, Mark 16:9-20, did not originally belong to the Gospel narrative. This series of appearances of the risen Lord was apparently gathered together by the early Church for catechetical purposes and was only subsequently added to the second Gospel to provide it with what seemed to be a more appropriate conclusion.

This means that the original Gospel, as St Mark composed it, in fact ended with the passage read at the Sunday morning Liturgy (Mk 15:42-16:8). The Myrrh-bearing Women, having beheld the empty shroud and heard the angelic testimony, were filled with trembling and astonishment—tromos kai ekstasis, more precisely rendered “ecstatic wonder.” It was this intense emotional response that led them to flee the tomb and, for a while, to say nothing to anyone, “for they were afraid.”

Why would the evangelist have ended his narrative in this surprising, almost scandalous way? Especially since we know that the women finally did announce to Peter and the other disciples that they had discovered the tomb to be empty, and that an angel had declared to them that Jesus had risen from the dead? Mark addressed his writing to believers: those who were thoroughly familiar with the entire Gospel story, persons whose very life and faith was grounded in the truth and hope of the Resurrection. Why, then, should he conclude his work with the mysterious image of the tomb, together with the women’s reaction, rather than depict, as the other evangelists did, the various appearances of the risen Lord to His disciples?

The only plausible answer is that St Mark wanted to stress above all this reaction—this intense inner response—of the women to the vision of the tomb and the evidence of the holy shroud. These women had followed Jesus faithfully throughout the time of His earthly ministry, caring for His needs, providing food and lodging for Him and His disciples as they made their pilgrimage from Galilee through Judea and into the holy city of Jerusalem. They remained faithful to him throughout his Passion, and they assisted in His burial. Then, as the Sabbath drew near, they had to leave the burial ritual uncompleted and return to their homes. That ritual could only be finished after the Sabbath, early on the following Sunday morning.

Very early on that first day of the week, the women gathered aromatic spices and walked to the tomb. Finding the stone rolled away, they entered with trepidation. There they beheld a young man, and angelic figure, seated where the body of Jesus had been laid, where now there was only an empty shroud. Then, filled with trembling and astonishment, with “ecstatic wonder,” they fled from the tomb, struck dumb by the vision that had just been granted to them. For the moment they could say nothing to anyone, “for they were afraid.”

This fear experienced by the Myrrh-bearing Women was not abject terror, a kind of dread before something threatening and indecipherable. Rather, it was the experience of awe, so deep and intense that they became “ecstatic,” “beside themselves,” removed from the usual sphere of human experience, and granted the degree of self-transcending wonder that the apostle Paul knew when, in an ecstatic trance, he was “caught up into the third heaven, into Paradise” (2 Cor. 12).

Such is the emotion that accompanies the experience of a theophany, a revelation of divine power and majesty. This is the emotion that seized the women in the empty tomb. They beheld the linen shroud and heard the angel’s assurance that Jesus, who was dead, had been raised to life. They saw, they were amazed, and they left the tomb in a spirit of wonder and awe-filled silence.

As the memory of the paschal celebration fades in the days and weeks following the feast, we are offered in the Myrrh-bearing Women an image—a living icon—of paschal wonder, ecstatic wonder. If we listen attentively to the magnificent hymns of the Pentacostarion, we can hear the angelic announcement they heard and share the wonder that was theirs. In the midst of our ordinariness—shopping, taking the kids to school, fussing with the computer, sitting through office meetings, fighting traffic, or battling anxieties in the middle of the night—in the midst of all of it, that image of the Myrrh-bearing Women extends an invitation. It calls us to step out of ourselves for a while, and with them to enter the tomb where our Lord was laid. It calls us to contemplate the ineffable mystery of the empty shroud, together with the angelic proclamation, “He is not here, He is risen!”

Out of that silent contemplation can come once again the profound sense of awe, of ecstatic wonder, that seized the women and all those who beheld the risen Lord. As it did for the apostle Paul, that awe and that wonder can lift us out of our ordinariness, if only for a moment, and give us a glimpse, a blessed foretaste, of Paradise.

~Taken from the Website of the Orthodox Church in America, http://oca.org/reflections/fr.-john-breck/ecstatic-wonder.

St. Paul meant to say that the Resurrection of Christ would become meaningless if it were not a universal accomplishment, if the whole Body were not implicitly “pre-resurrected” with the Head. And faith in Christ itself would lose any sense and become empty and vain; there would be nothing to believe in. “And if Christ be not raised, your faith is vain” (v. 17). Apart from the hope of the General Resurrection, belief in Christ would be in vain and to no purpose; it would only be vainglory. “But now is Christ risen from the dead, and become the first-fruits of them that slept” (7 Cor. 15:20).

And in this lies the victory of life. “It is true, we still die as before,” says St. John Chrysostom, “but we do not remain in death; and this is not to die… The power and very reality of death is just this, that a dead man has no possibility of returning to life… But if after death he is to be quickened and moreover to be given a better life, then this is no longer death, but a falling asleep.”

The same conception is found in St. Athanasius. The “condemnation of death” is abolished. “Corruption ceasing and being put away by the grace of Resurrection, we are henceforth dissolved for a time only, according to our bodies’ mortal nature; like seeds cast into the earth, we do not perish, but sown in the earth we shall rise again, death being brought to nought by the grace of the Savior.”

This was a healing and a renewing of nature, and therefore there is here a certain compulsion; all will rise, and all will be restored to the fullness of their natural being, yet transformed. From henceforth every disembodiment is but temporary. The dark vale of Hades is abolished by the power of the life-giving Cross.

St. Gregory of Nyssa strongly emphasizes the organic interdependence between the Crucifixion and the Resurrection. The Resurrection is not only a consequence, but a fruit of the death on the Cross. St. Gregory stresses two points especially: the unity of the Divine Hypostasis, in which the soul and body of Christ are linked together even in their mortal separation; and the utter sinlessness of the Lord. And he proceeds:

“When our nature, following its proper course, had even in Him been advanced to the separation of soul and body, He knitted together again the disconnected elements, cementing them together, as it were, with a cement of His Divine power, and recombining what was severed in a union never to be broken. And this is the Resurrection, namely the return, after they have been dissolved, of those elements that have been before linked together, into an indissoluble union through a mutual incorporation; in order that thus the primal grace which invested humanity might be recalled, and we restored to everlasting life, when the vice that had been mixed up with our kind has evaporated through our dissolution… For as the principle of death took its rise in one person and passed on in succession through the whole of human kind, in like manner the principle of the Resurrection extends from one person to the whole of humanity… For when, in that concrete humanity which He had taken to Himself, the soul after the dissolution returned to the body, then this uniting of the several portions passes, as by a new principle, in equal force upon the whole human race. This then is the mystery of God’s plan with regard to His death and His resurrection from the dead.”

In another place St. Gregory explains his meaning by the analogy of the broken reed, cloven in twain. Whoever puts the broken parts together, starting from any one end, then also, of necessity, puts together the other end, “and the whole broken reed is completely rejointed.” Thus then in Christ the union of soul and body, again restored, brings to reunion “the whole human nature, divided by death into two parts,” since the hope of resurrection establishes the connection between the separated parts.

~Adapted from Georges Florovsky, Creation and Redemption

Sentenced to Immortality (Part I)

Man sentenced God to death; by His Resurrection, He sentenced man to immortality. In return for a beating, He gives an embrace; for abuse, a blessing; for death, immortality. Man never showed so much hate for God as when he crucified Him; and God never showed more love for man than when He arose. Man even wanted to reduce God to a mortal, but God by His Resurrection made man immortal.

The crucified God is Risen and has killed death. Death is no more. Immortality has surrounded man and all the world.

By the Resurrection of the God-Man, human nature has been led irreversibly onto the path of immortality, and has become dreadful to death itself. For before the Resurrection of Christ, death was dreadful to man, but after the Resurrection of Christ, man has become more dreadful to death. When man lives by faith in the Risen God-Man, he lives above death, out of its reach; it is a footstool for his feet:

“O Death, where is thy sting?  O Hades, where is thy victory?” (I Cor. 15:55).

When a man belonging to Christ dies, he simply sets aside his body like clothing, in which he will again be vested on the day of Dread Judgment.

Before the Resurrection of the God-Man, death was the second nature of man: life first, death second. But by His Resurrection, the Lord has changed everything: immortality has become the second nature of man, it has become natural for man; and death – unnatural. As before the Resurrection of Christ, it was natural for men to be mortal, so after the Resurrection of Christ, it was natural for men to be immortal.

By sin, man became mortal and transient; by the Resurrection of the God-Man, he became immortal and perpetual. In this is the power, the might, the all-mightiness of the Resurrection of Christ. Without it, there would have been no Christianity.

Of all miracles, this is the greatest miracle. All other miracles have it as their source and lead to it. From it grow faith, love, hope, prayer, and love for God. Behold: the fugitive disciples, having run away from Jesus when He died, return to Him because He is risen.

Behold: the Centurion confessed Christ as the Son of God when he saw the Resurrection from the grave. Behold: all the first Christians became Christian because the Lord Jesus is risen, because death was vanquished.

This is what no other faith has; this is what lifts the Lord Christ above all other gods and men; this is what, in the most undoubted manner, shows and demonstrates that Jesus Christ is the One True God and Lord in all the world.

Because of the Resurrection of Christ, because of His victory over death, men have become, continue to become, and will continue becoming Christians.

~Taken from the Preacher’s Institute, A Paschal Homily, by Blessed Justin Popovich: Sentenced to Immortality, http://preachersinstitute.com/2010/04/12/a-paschal-homily-of-blessed-justin-of-chelije/.

“He Himself permitted it. … Death itself in holding Him had pangs as in travail, and was sore bested … and He so rose as never to die.”

He is Life Everlasting, and by the very fact of His death He destroys death. His very descent into Hell, into the realm of death, is the mighty manifestation of Life. By the descent into Hell He quickens death itself. By the Resurrection the powerlessness of death is manifested.

The soul of Christ, separated in death, filled with Divine power, is again united with its body, which remained incorruptible throughout the mortal separation, in which it did not suffer any physical decomposition. In the death of the Lord it is manifest that His most pure body was not susceptible to corruption, that it was free from that mortality into which the original human nature had been involved through sin and Fall.

In the first Adam the inherent potentiality of death by disobedience was disclosed and actualized. In the second Adam the potentiality of immortality by purity and obedience was sublimated and actualized into the impossibility of death. “For as in Adam all die, even so in Christ shall all be made alive” (I Cor. 15:22).

The whole fabric of human nature in Christ proved to be stable and strong. The disembodiment of the soul was not consummated into a rupture. Even in the common death of man, as St. Gregory of Nyssa pointed out, the separation of soul and body is never absolute; a certain connection is still there. In the death of Christ this connection proved to be not only a “connection of knowledge”; His soul never ceased to be the “vital power” of the body. Thus His death in all its reality, as a true separation and disembodiment, was like a sleep. “Then was man’s death shown to be but a sleep,” as St. John Damascene says.

The reality of death is not yet abolished, but its powerlessness is revealed. The Lord really and truly died. But in His death in an eminent measure the “dynamis of the resurrection” was manifest, which is latent but inherent in every death. To His death the glorious simile of the kernel of wheat can be applied to its full extent. (John 12:24). And in His death the glory of God is manifest. “I have both glorified it and will glorify again” (v.28). In the body of the Incarnate One this interim between death and resurrection is fore-shortened. “It is sown in dishonor: it is raised in glory; it is sown in weakness: it is raised in power; it is sown a natural body: it is raised a spiritual body” (7 Cor. 15:43-44). In the death of the Incarnate One this mysterious growth of the seed was accomplished in three days — “triduum mortis.”

“He suffered not the temple of His body to remain long dead, but just having shown it dead by the contact of death, straightway raised it on the third day, and raised with it also the sign of victory over death, that is, the incorruption and impassibility manifested in the body.” In these words St. Athanasius brings forward the victorious and resurrecting character of the death of Christ. 

In this mysterious “triduum mortis,” the body of Our Lord has been transfigured into a body of glory, and has been clothed in power and light. The seed matures. The Lord rises from the dead, as a Bridegroom comes forth from the chamber. This was accomplished by the power of God, as the general resurrection will, in the last day, be accomplished by the power of God. And in the Resurrection, the Incarnation is completed, a victorious manifestation of Life within human nature, a grafting of immortality into the human composition.

~Adapted from Georges Florovsky, Creation and Redemption

Christ is Risen!

Beloved brothers, so Bright Week has passed and taken with it our deeds to the throne of the Heavenly Master and Judge: there, brothers, there are our deeds now. I say this in order to frighten with the fear of the heavenly judgment those who unworthily, not Christian-like, spent the feast of the bright Resurrection of Christ and to comfort those who spent it with temperance and spiritual joy.

How did very many spend the feast of the bright Resurrection? I would not like to call to remembrance foul human deeds but they, together with those that performed them, need to be remembered and judged on behalf of God. The all-bright feast was met, after the bright Paschal service, with dark deeds: intemperance and drunkenness, fights, cursing, and all types of sin. Consider that we fasted before the feast only in order to, with even more eagerness, rush into all fleshly, sinful deeds so that we can unashamedly and with insolence indulge in every iniquity. Alas! Woe unto us!

All those who met the feast with intemperance and drunkenness, adultery, cursing, and other similar deeds of the flesh lost all the benefit which they had received (if they even received any) from the fast, lost the benefit from repentance and communion of the Holy Mysteries, trampled them as an unreasonable animal under their feet, lost the acceptable time for salvation, given them by the mercy of the Lord, time which will not be returned. It was proper to say to you during the fast, behold, now is the accepted time; behold, now is the day of salvation (2 Cor. 6:2) for it was just then that you had come to the saving font of repentance and to the all-cleansing, true Mysteries of the body and blood of the Lord. Now your confession and communion is put off until the next fast but who knows if the Lord will vouchsafe you to again confess and commune? Who knows if you will repose in those very iniquities with which again, after the font of repentance, you have defiled yourself? How painful, how piteous, beloved brothers, that so soon you have turned out to be betrayers of Christ and have given yourself over to the devil to serve him, the original murderer, the author of, and instructor in of every type of sin! You are, using the words of the Savior, and I, a great sinner, am as well are of your father the devil, and the lusts of your father ye will do (John 8:44).

What, then, remains for us to do, beloved brothers? To pray and weep for our sins. To weep that not Christian-like and not even human-like did many of us meet the feast but like vile idol worshipers and like wild animals, which have not been fed for a long time with their favorite food. To weep that we have trampled upon the great, soul-saving Mysteries of Christ, that is, repentance and communion, and counted them as nought. To weep that the time, given for salvation, we have thoughtlessly lost. May we weep and pray to the Lord that He “not become angry with us neither destroy us with our iniquities” (first morning prayer) but would return us to the way of repentance and make us skilled performers of His commandments. Let us firmly decide from now on not to give ourselves over to intemperance and drunkenness and all the sins which follow, and with tears ask the Lord that He, with the Grace of the Holy Spirit, would strengthen us in our intentions and good deeds.

Brothers! May we all shed tears for we all unworthily met the great feast of the Lord and angered our Lord; not in this way, not in this way indeed, should we meet the feasts of the Lord. We need to meet them with spiritual joy in the Lord, for our deliverance from sins and for our eternal salvation through Christ, the Son of God, with deeds of mercy, temperance from passions, visiting the church of God in spirit and truth and with simplicity in food and clothing.

O, you, decorated with gold and a multitude of precious fabrics, women and maids! In the name of the Lord, I direct my speech to you! What a multitude of poor would you have been able to cause to rejoice on the all-bright day of the Resurrection of Christ and, in that way, worthily meet that great feast, if you would have, in generosity and Christian love, changed even a few of these decorations into money and given that money to the poor who are so many in our city? Would it not have been reasonable, in a Christian way, if you had fewer precious clothing and the money remaining you had given to the poor? What rich mercy would you have received on that day from Christ the Lord? Yes, truly Christian-like would you have then met the feast of Christ’s Resurrection. But now what? You are decorated like idols but the members of Christ are without clothes; you are satiated but the members of Christ are in want; you roll in every possible pleasure but those are in tears; we are in rich and decorated dwellings but those are in cramped conditions and uncleanness, in dwellings which are often not any better than a pigsty. We do not have Christian love and, therefore, there is no true feast of the Resurrection of Christ, for those truly celebrate the Resurrection who himself is raised from dead deeds to deeds of virtue and Christian faith and love, trampling on intemperance, luxury, and all of the passions. Brothers! May we celebrate the feasts of the Lord as Christians and not as pagans! Amen.

~Taken from Mystagogy: The Website of John Sandidopoulos, http://www.johnsanidopoulos.com/2010/04/homily-for-sunday-of-saint-thomas.html.

Some icons depicting this event are inscribed “The Doubting Thomas.” This is incorrect. In Greek, the inscription reads, “The Touching of Thomas.” The Slavonic inscription is, “The Belief of Thomas.” When St Thomas touched the Life-giving side of the Lord, he no longer had any doubts.

This day is also known as “Antipascha.” This does not mean “opposed to Pascha,” but “in place of Pascha.” Beginning with this first Sunday after Pascha, the Church dedicates every Sunday of the year to the Lord’s Resurrection. Sunday is called “Resurrection” in Russian, and “the Lord’s Day” in Greek.

~Taken from the website of the Orthodox Church in America, Antipascha: St Thomas Sunday, http://oca.org/saints/lives/2013/05/12/34-antipascha-st-thomas-sunday.

The eighth day after Pascha as the ending of the celebration of Bright Week was a special celebration since ancient times, as if it replaced the very same Day of Pascha and was called Antipascha, and means “instead of Pascha”.

From this day the cycle of Sundays and weeks of the entire year begins. On this day the commemoration of the resurrection of Christ is updated for the first time. This Sunday of the Antipascha was called the New Sunday, i.e. the first day of renewal or simply renewal. The more proper name is the real day, the eighth day after Pascha, that on this eighth day the Lord Himself willed the renewal of the joy of His resurrection with a new appearance to the Holy Apostles.

St. Gregory the Theologian says in his Homily on this Sunday: “With the ancient and good purpose, it is to honor the day of renewal as established law, or better to say, to honor the new benefactions with the day of renewal. But was not the day of renewal also the first Resurrection Day, followed by the blessed and radiant night? Why you give this name to the present day? That was the day of salvation, but this day is the commemoration of salvation. That day differentiates the burial and the resurrection in itself, but this day is purely of the new birth. It is the first day among those following it and eighth among those coming before it.”

Commemorating this day of “renewal” the Holy Church inspires in us the necessity for our beneficial spiritual renewal. “The real renewal”, the same Holy Father teaches, “we now celebrate, is the going from death to life. And so we put off ourselves the old man and renewed ourselves; that we too might walk in newness of life (Rom. 6:4). … The old has passed away, behold, the new has come (2 Cor. 5:17). … Let us bridle all lusts from which death was born, let us become accustomed to the feeling of obedience, let us begin to hate any evil food from prohibited fruit and let us remember the former only and henceforth first be wary of the same. Christian be made new from the old and in this way celebrate the renewal of the soul. … Change yourself with a good change, and in this case do not think highly of yourself, but say with David: ‘This is a change being wrought by the right hand of the Most High’ (Ps. 76:11), from whom is everything successful in people. God the Word wants that you not stand in the place alone, but that you ever move, moving smoothly, be completely newly created and if you sin turn yourself away from the sin, and if you are successful, you will have strained the powers even more.”

By Sergei V. Bulgakov, “Renewal Sunday: The Eighth Day After Pascha,” cited in Mystagogy: The Website of John Sanidopoulos, http://www.johnsanidopoulos.com/2011/04/renewal-sunday-eighth-day-after-pascha.html.

Bright Week, otherwise known as Renewal Week, begins on Pascha Sunday and ends on the following Sunday of Thomas. The name probably originates from the fact that the newly baptized catechumens from Pascha are newly illumined and bright. For them it is a time of regeneration and renewal. These newly baptized in ancient times wore all white for a week, hence the week sometimes being called White Week.

The seven days of Bright Week are seen as one day, a continuous Pascha celebration. According to the 66th canon of the Council in Trullo:

“From the holy day of the Resurrection of Christ our God until New Sunday (i.e. Thomas Sunday) for a whole week the faithful in the holy churches should continually be repeating psalms, hymns and spiritual songs, rejoicing and celebrating Christ, and attending to the reading of the Divine Scriptures and delighting in the Holy Mysteries. For in this way shall we be exalted with Christ; raised up together with Him. For this reason on the aforesaid days that by no means there be any horse races or any other public spectacle.”

According to Bulgakov, in Imperial Russia, the taverns used to be closed during Bright Week, and no alcoholic beverages were sold. Furthermore, because of the continuous paschal celebration, there should be no fasting this week. And as the above canon states, this is a time of renewal for all Orthodox Christians and not just the newly baptized. It is a time for the faithful to bear spiritual fruit and generate new virtues for our own illumination as well.

In the Roman Empire, especially in Constantinople, this week had special joy and was celebrated with great pomp and splendor. The emperor would call the newly-baptized and the poor to a rich meal, while on Bright Thursday the Patriarch would have an honorary dinner for the clergy. Rich gifts were distributed by the emperor and official visitations were made. Prisoners with light offenses were released as well. These traditions are somewhat carried out today in Greece where state officials visit hospitals and military camps, and military sanctions are lifted.

The services of Bright Week are done joyfully and with the Royal Doors fully open. This unblocked view of the altar symbolizes the open door of Christ’s empty tomb as well as the rent veil of the Jewish Temple, which was torn apart at the moment Christ died. The Gospel of John and Acts are read as well, which are the two New Testament books of renewal and beginnings.

~Taken from Mystagogy: The Website of John Sanidopoulos, “What is ‘Bright Week’”? http://www.johnsanidopoulos.com/2010/04/what-is-bright-week.html.

Brethren, how fine a thing it is to move from festival to festival, from prayer to prayer, from holy day to holy day. The time is now at hand when we enter on a new beginning: the proclamation of the blessed Passover, in which the Lord was sacrificed.

We feed as on the food of life, we constantly refresh our souls with his precious blood, as from a fountain. Yet we are always thirsting, burning to be satisfied. But he himself is present for those who thirst and in his goodness invites them to the feast day. Our Savior repeats his words:

If anyone thirsts, let him come to me and drink.

He quenched the thirst not only of those who came to him then. Whenever anyone seeks him he is freely admitted to the presence of the Savior. The grace of the feast is not restricted to one occasion. Its rays of glory never set. It is always at hand to enlighten the mind of those who desire it.

Its power is always there for those whose minds have been enlightened and who meditate day and night on the Holy Scriptures, like the one who is called blessed in the holy psalm:

Blessed is the man who has not followed the counsel of the wicked, or stood where sinners stand,  or sat in the seat of the scornful, but whose delight is in the law of the Lord, and who meditates on his law day and night.

Moreover, my friends, the God who first established this feast for us allows us to celebrate it each year. He who gave up his Son to death for our salvation, from the same motive gives us this feast, which is commemorated every year. This feast guides us through the trials that meet us in this world.

God now gives us the joy of salvation that shines out from this feast, as he brings us together to form one assembly, uniting us all in spirit in every place, allowing us to pray together and to offer common thanksgiving, as is our duty on the feast.

Such is the wonder of his love: he gathers to this feast those who are far apart, and brings together in unity of faith those who may be physically separated from each other.

~Taken from Fr. John A. Peck, The Preacher’s Institute, Celebrating the Paschal Feast, by Saint Athanasios of Alexandria, http://preachersinstitute.com/2010/04/09/celebrating-the-paschal-feast-st-athansius-of-alexandria/.

Once, the slaying of the sheep was precious,
but it is worthless now because of the life of the Lord;
the death of the sheep was precious,
but it is worthless now because of the salvation of the Lord;
the blood of the sheep was precious,
but it is worthless now because of the Spirit of the Lord;
a speechless lamb was precious,
but it is worthless now because of the spotless Son;
the temple below was precious,
but it is worthless now because of the Christ above.

The Jerusalem below was precious,
but it is worthless now because of the Jerusalem above;
the narrow inheritance was precious,
but it is worthless now because of the widespread bounty.
For it is not in one place nor in a little plot
that the glory of God is established,
but on all the ends of the inhabited earth
His bounty overflows,
and there the almighty God has made His dwelling
through Christ Jesus,
to whom be glory forever. Amen.

You have now heard the account of the model and what corresponds to it;
listen also to the constitution of the mystery.
What is the Pascha?
It obtains its name from its characteristic:
from suffer (pathein) comes suffering (paschein).
Learn therefore who is the Suffering One,
and who shares the suffering of the Suffering One,

and why the Lord is present on the earth
to clothe Himself with the Suffering One
and carry Him off to the heights of heaven.

It is He that delivered us from slavery to liberty,   

from darkness to light,
from death to life,
from tyranny to eternal royalty;
and made us a new priesthood
and an eternal people personal to Him.

He is the Pascha of our salvation.                                                                                                                                                                     It is He who in many endured many things:
It is He that was in Abel murdered,

and in Isaac bound,
and in Jacob exiled,
and in Joseph sold,
and in Moses exposed,
and in the lamb slain,
and in David persecuted,
and in the prophets dishonored.

It is He that was enfleshed in a virgin,
that was hanged on a tree.

~Taken from Fr. John A. Peck, The Preacher’s Institute, On the Lord’s Pascha, by Saint Melito of Sardis, http://preachersinstitute.com/2010/04/10/on-the-lords-pascha-excerpts-st-melito-of-sardis/.

It is the Day of the Resurrection, and my Beginning has good auspices. Let us then keep the Festival with splendor, and let us embrace one another.

Let us say Brethren, even to those who hate us; much more to those who have done or suffered anything out of love for us. Let us forgive all offenses for the Resurrection’s sake: let us give one another pardon, I for the noble tyranny which I have suffered (for I can now call it noble); and you who exercised it, if you had cause to blame my tardiness; for perhaps this tardiness may be more precious in God’s sight than the haste of others.

For it is a good thing even to hold back from God for a little while, as did the great Moses of old, and Jeremiah later on; and then to run readily to Him when He calls, as did Aaron and Isaiah, so only both be done in a dutiful spirit— the former because of his own want of strength; the latter because of the Might of Him That calls.

A Mystery anointed me; I withdrew a little while at a Mystery, as much as was needful to examine myself; now I come in with a Mystery, bringing with me the Day as a good defender of my cowardice and weakness; that He Who today rose again from the dead may renew me also by His Spirit; and, clothing me with the new Man, may give me to His New Creation, to those who are begotten after God, as a good modeler and teacher for Christ, willingly both dying with Him and rising again with Him.

Yesterday the Lamb was slain and the door-posts were anointed, and Egypt bewailed her Firstborn, and the Destroyer passed us over, and the Seal was dreadful and reverend, and we were walled in with the Precious Blood. Today we have clean escaped from Egypt and from Pharaoh; and there is none to hinder us from keeping a Feast to the Lord our God— the Feast of our Departure; or from celebrating that Feast, not in the old leaven of malice and wickedness, but in the unleavened bread of sincerity and truth, (1 Corinthians 5:8) carrying with us nothing of ungodly and Egyptian leaven.

Yesterday I was crucified with Him; today I am glorified with Him; yesterday I died with Him; today I am quickened with Him; yesterday I was buried with Him; today I rise with Him. But let us offer to Him Who suffered and rose again for us— you will think perhaps that I am going to say gold, or silver, or woven work or transparent and costly stones, the mere passing material of earth, that remains here below, and is for the most part always possessed by bad men, slaves of the world and of the Prince of the world. Let us offer ourselves, the possession most precious to God, and most fitting; let us give back to the Image what is made after the Image. Let us recognize our Dignity; let us honor our Archetype; let us know the power of the Mystery, and for what Christ died.

Let us become like Christ, since Christ became like us.

Let us become God’s for His sake, since He for ours became Man.

He assumed the worse that He might give us the better; He became poor that we through His poverty might be rich; (2 Corinthians 8:9) He took upon Him the form of a servant that we might receive back our liberty; He came down that we might be exalted; He was tempted that we might conquer; He was dishonored that He might glorify us; He died that He might save us; He ascended that He might draw to Himself us, who were lying low in the Fall of sin.

Let us give all, offer all, to Him Who gave Himself a Ransom and a Reconciliation for us. But one can give nothing like oneself, understanding the Mystery, and becoming for His sake all that He became for ours.

To Whom be the glory and the might forever and ever. Amen.”

~Taken from Fr. John A. Peck, The Preacher’s Institute, On Pascha, http://preachersinstitute.com/2010/04/02/on-pascha-st-gregory-the-theologia/.