From: 1 Corinthians 5:6b-8

Punishment of the sinner

[6] Do you not know that a little leaven leavens the whole lump? [7] Cleanse out
the old leaven that you may be a new lump, as you really are unleavened. For
Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the
festival, not with the old leaven, the leaven of malice and evil, but with the unlea-
vened bread of sincerity and truth.

*********************************************************************************************
Commentary:

6. Jesus used the example of leaven in dough to describe the growth of goodness
(cf. Mt 13:31-33 and par.) and also of evil (cf. Mk 8:15-16 and par.): in both cases
a small amount can produce a very large result. Here St Paul uses the simile to
show the Corinthians the harm of the incestuous man’s behaviour can do to the
whole community through the bad example and scandal he gives and also
through others’ consenting to his sin and not doing what they can to get him to
reform (cf. St Thomas, Commentary on 1 Cor, ad loc.).

St Paul draws attention to the gravity of the sin of scandal – “anything said, done
or omitted which leads another to commit sins” (St Pius X Catechism, 417): “For,
all other sin, no matter how grave they be, do injury only to the person who com-
mits them; but this sin harms those others whom it steers off God’s path. How
can satisfaction be made for this injury, which involves killing a soul whom God
has bought with his blood? For if gold is what gold is worth, the blood of Christ is
what cost blood. Whence it follows that, if these people be condemned, not only
will they undergo punishment for their faults but also for the faults of those whom
they led into evil. Therefore, every Christian realizes how justly Christ spoke when
he said (Mt 18:7), ‘Woe to the world for temptations to sin” (Fray Luis de Grana-
da, Sermon on public sins).

7-8. The Apostle is here using examples taken from the Jewish celebration of the
Passover and the Azymes, to draw spiritual lessons for the Corinthians. The Pass-
over was the principal Jewish feast, and its central rite the eating of the passover
lamb. At the Passover meal, as also on the seven days following, which were also
feast-days, the eating of leavened bread was forbidden, which was why they were
described as the days of the Azymes (a-zyme = without leaven). Thus, in the
Book of Exodus God laid it down that during these days no leaven should be kept
in Jewish homes (cf. Ex 12:15, 19).

Jesus Christ, our Passover, our paschal lamb, “has been sacrificed”. The paschal
lamb was a promise and prefigurement of the true Lamb, Jesus Christ (cf. Jn 1:29),
who was the victim of the sacrifice on Calvary, offered on behalf of all mankind:
“He is the true lamb who took away the sins of the world; by dying he destroyed
our death; by rising he restored our life” (Roman Missal, first Easter Preface). The
perennial value of the sacrifice of Christ on the cross (cf. Heb. 10:11-14), renewed
every time Mass is said, means that Christians are always celebrating a festival.
Therefore, the Apostle concludes, the Christians should eliminate – from commu-
nity life and personal life – the old leaven, which in the context of the festival sym-
bolizes impurity and sinfulness; and they should always live a genuinely Chris-
tian life, with azymes, the symbol of cleanness and purity, “of sincerity and truth”.

“The present time is, then, a festival day,’ St John Chrysostom comments, “for
when he says ‘let us celebrate the festival’, Paul does not add: ‘for Passover or
Pentecost is imminent.’ No, he is pointing out that all this life is a festival for
Christians by virtue of the ineffable benefits they have received. Indeed, Christians,
what wonders have you not received from God? For your sakes Jesus Christ has
become man; he has freed you from eternal damnation, to call you to take pos-
session of his kingdom. With this thought in mind, how can you not be in conti-
nuous festival right through your life on earth? Poverty, sickness or the persecu-
tion which oppresses us – these should not discourage us; this present life, the
Apostle tells us, is a life of rejoicing” (Hom. on 1 Cor, ad loc.).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States

From: John 20:1-18 (or 1-9) (Or the Gospel from the Easter Vigil may be used)

The Empty Tomb

[1] Now on the first day of the week Mary Magdalene came to the tomb early,
while it was still dark, and saw that the stone had been taken away from the
tomb. [2] So she ran, and went to Simon Peter and the other disciple, the one
whom Jesus loved, and said to them, “They have taken the Lord out of the tomb,
and we do not know where they have laid Him.” [3 ]Peter then came out with the
other disciple, and they went toward the tomb. [4] They both ran, but the other
disciple outran Peter and reached the tomb first; [5] and stooping

to look in, he saw the linen cloths lying there, but he did not go in. [6] Then Si-
mon Peter came, following him, and went into the tomb; he saw the linen cloths
lying, [7] and the napkin, which had been on His head, not lying with the linen
cloths but rolled up in a place by itself. [8] Then the other disciple, who reached
the tomb first, also went in, and he saw and believed; [9] for as yet they did not
know the Scripture, that He must rise from the dead. [10] Then the disciples
went back to their homes.

The Appearance To Mary Magdalene

[11] But Mary stood weeping outside the tomb, and as she wept she stooped
to look into the tomb; [12] and she saw two angels in white, sitting where the
body of Jesus had lain, one at the head and one at the feet. [13] They said to
her, “Woman, why are you weeping?” She said to them, “Because they have
taken away my Lord, and I do not know where they have laid Him.” [14] Saying
this, she turned around and saw Jesus standing, but she did not know that it
was Jesus. [15] Jesus said to her, “Woman, why are you weeping? Whom do
you seek?” Supposing Him to be gardener, she said to Him, “Sir, if you have
carried Him away, tell me where you have laid Him, and I will take Him away.”
[16] Jesus said to her, “Mary.” She turned and said to Him in Hebrew, “Rabbo-
ni!” (which means Teacher). [17] Jesus said to her, “Do not hold Me, for I have
not yet ascended to the Father; but go to My brethren and say to them, I am
ascending to My Father and your Father, to My God and your God.” [18] Mary
Magdalene went and said to the disciples, “I have seen the Lord”; and she told
them that He had said these things to her.

*********************************************************************************************
Commentary:

1-2. All four Gospels report the first testimonies of the holy women and the dis-
ciples regarding Christ’s glorious resurrection, beginning with the fact of the emp-
ty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the
various appearances of the risen Jesus.

Mary Magdalene was one of the women who provided for our Lord during His
journeys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him
right up to His final moments (John 19:25), and she saw where His body was
laid (Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the
tomb. The Gospel points out that she went “early, when it was still dark”: her
love and veneration led her to go without delay, to be with our Lord’s body.

4. The Fourth Gospel makes it clear that, although the women, and specifically
Mary Magdalene, were the first to reach the tomb, the Apostles were the first
to enter it and see the evidence that Christ had risen (the empty tomb, the linen
clothes “lying” and the napkin in a place by itself). Bearing witness to this will
be an essential factor in the mission which Christ will entrust to them: “You
shall be My witnesses in Jerusalem...and to the end of the earth” (Acts 1:8; cf.
Acts 2:32).

John, who reached the tomb first (perhaps because he was the younger), did
not go in, out of deference to Peter. This is an indication that Peter was alrea-
dy regarded as leader of the Apostles.

5-7. The words the Evangelist uses to describe what Peter and he saw in the
empty tomb convey with vivid realism the impression it made on them, etching
on their memory details which at first sight seem irrelevant. The whole scene
inside the tomb in some way caused them to intuit that the Lord had risen.
Some of the words contained in the account need further explanation, so terse
is the translation.

“The linen clothes lying there”: the Greek participle translated as “lying there”
seems to indicate that the clothes were flattened, deflated, as if they were emp-
tied when the body of Jesus rose and disappeared—as if it had come out of the
clothes and bandages without their being unrolled, passing right through them
(just as later He entered the Cenacle when the doors were shut). This would
explain the clothes being “fallen”, “flat” “lying”, which is how the Greek literally
translates, after Jesus’ body—which had filled them—left them. One can readily
understand how this would amaze a witness, how unforgettable the scene
would be.

“The napkin...rolled up in a place by itself”: the first point to note is that the
napkin, which had been wrapped round the head, was not on top of the clothes,
but placed on one side. The second, even more surprising thing is that, like the
clothes, it was still rolled up but, unlike the clothes, it still had a certain volume,
like a container, possibly due to the stiffness given it by the ointments: this is
what the Greek participle, here translated as “rolled”, seems to indicate.

>From these details concerning the empty tomb one deduces that Jesus’ body
must have risen in a heavenly manner, that is, in a way which transcended the
laws of nature. It was not only a matter of the body being reanimated as hap-
.pened, for example, in the case of Lazarus, who had to be unbound before he
could walk (cf. John 11:44).

8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the
two Apostles realized that there was no question of any robbery, which was
what she thought had happened, because they saw the special way the clothes
and napkin were; they know began to understand what the Master had so often
told them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke
9:22; etc....)

The empty tomb and the other facts were perceptible to the senses; but the resur-
rection, even though it had effects that could be tested by experience, requires
faith if it is to be accepted. Christ’s resurrection is a real, historic fact: His body
and soul were re-united. But since His was a glorious resurrection unlike Laza-
rus’, far beyond our capacity in this life to understand what happened, and out-
side the scope of sense experience, a special gift of God is required — the gift of
faith — to know and accept as a certainty this fact which, while it is historical, is
also supernatural. Therefore, St. Thomas Aquinas can say that “the individual ar-
guments taken alone are not sufficient proof of Christ’s resurrection, but taken to-
gether, in a cumulative way, they manifest it perfectly. Particularly important in
this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic tes-
timony (cf. Luke 24:4-7) and Christ’s own post-resurrection word confirmed by mi-
racles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)” (St. Thomas Aquinas, “Sum-
ma Theologiae”, III, q. 55, a. 6 ad 1).

In addition to Christ’s predictions about His passion, death and resurrection (cf.
John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also fore-
tells the glorious victory of the Messiah and, in some way, His resurrection (cf.
Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true
meaning of Sacred Scripture after the resurrection, particularly once they re-
ceive the Holy Spirit, who fully enlightens their minds to understand the content
of the Word of God. It is easy to imagine the surprise and elation they all feel
when Peter and John tell them what they have seen in the tomb.

11-18. Mary’s affection and sensitivity lead her to be concerned about what has
become of the dead body of Jesus. This woman out of whom seven demons were
cast (cf. Luke 8:2) stayed faithful during His passion and even now her love is
still ardent: our Lord had freed her from the Evil One and she responded to that
grace humbly and generously.

After consoling Mary Magdalene, Jesus gives her a message for the Apostles,
whom He tenderly calls His “brethren”. This message implies that He and they
have the same Father, though each in an essentially different way: “I am ascen-
ding to My Father”—My own Father by nature—”and to your Father” — for He is
your Father through the adoption I have won for you and by My death. Jesus,
the Good Shepherd, shows His great mercy and understanding by gathering to-
gether all His disciples who had abandoned Him during His passion and were
now in hiding for fear of the Jews (John 20:19).

Mary Magdalene’s perseverance teaches us that anyone who sincerely keeps
searching for Jesus Christ will eventually find Him. Jesus’ gesture in calling His
disciples His “brethren” despite their having run away should fill us with love in
the midst of our own infidelities.

15. From Jesus’ dialogue with Mary Magdalene, we can see the frame of mind
all His disciples must have been in: they were not expecting the resurrection.

17. “Do not hold Me”: the use of the negative imperative in the Greek, reflected
in the New Vulgate (”noli me tenere”) indicates that our Lord is telling Mary to
release her hold of Him, to let Him go, since she will have another chance to
see Him before His ascension into Heaven.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 24:13-35 (For Afternoon or Evening Mass)

The Road To Emmaus

[13] That very day two of them (disciples) were going to a village named Em-
maus, about seven miles from Jerusalem, [14] and talking with each other about
all these things that had happened. [15] While they were talking and discussing
together, Jesus Himself drew near and went with them. [16] But their eyes were
kept from recognizing Him. [17] And He said to them, “What is this conversation
which you are holding with each other as you walk?” And they stood still, loo-
king sad. [18] Then one of them, named Cleopas, answered Him, “Are You the
only visitor to Jerusalem who does not know the things that have happened there
in these days?” [19] And He said to them, “What things?” And they said to Him,
“Concerning Jesus of Nazareth, who was a prophet mighty in deed and word be-
fore God and all the people, [20] and how our chief priests and rulers delivered
Him up to be condemned to death, and crucified Him. [21] But we had hoped
that He was the one to redeem Israel. Yes, and besides all this, it is now the
third day since this happened. [22] Moreover, some women of our company a-
mazed us. They were at the tomb early in the morning [23] and did not find His
body; and they came back saying that they had even seen a vision of angels,
who said that He was alive. [24] Some of those who were with us went to the
tomb, and found it just as the women had said; but Him they did not see.”

[25] And He said to them, “O foolish men, and slow of heart to believe all that
the prophets have spoken! [26] Was it not necessary that the Christ should suf-
fer these things and enter into His glory?” [27] And beginning with Moses and all
the prophets, He interpreted to them in all the Scriptures the things concerning
Himself.

[28] So they drew near to the village to which they were going. He appeared to
be going further, [29] but they constrained Him, saying, “Stay with us, for it is to-
ward evening and the day is now far spent.” So He went in to stay with them.
[30] When He was at table with them, He took the bread and blessed, and broke
it, and gave it to them. [31] And their eyes were opened and they recognized Him;
and He vanished out of their sight. [32] They said to each other, “Did not our
hearts burn within us while He talked to us on the road, while He opened to us
the Scriptures?” [33] And they rose that same hour and returned to Jerusalem;
and they found the Eleven gathered together and those who were with them, [34]
who said, “The Lord is risen indeed, and has appeared to Simon!” [35] Then they
told what had happened on the road, and how He was known to them in the brea-
king of the bread.

*********************************************************************************************
Commentary:

13-35. In the course of their conversation with Jesus, the disciples’ mood chan-
ges from sadness to joy; they begin to hope again, and feel the need to share
their joy with others, thus becoming heralds and witnesses of the risen Christ.

This is an episode exclusive to St. Luke, who describes it in a masterly way. It
shows our Lord’s zeal for souls. “As He is walking along, Christ meets two men
who have nearly lost all hope. They are beginning to feel that life has no meaning
for them. Christ understands their sorrow; He sees into their heart and communi-
cates to them some of the life He carries within Himself.”

“When they draw near the village, He makes as if to go on, but the two disciples
stop Him and practically force Him to stay with them. They recognize Him later
when He breaks the bread. The Lord, they exclaimed, has been with us! ‘And
they said to each other: “Did not our hearts burn within us while He talked to us
on the road, while He opened to us the Scriptures?”’ (Luke 24:32). Every Chris-
tian should make Christ present among men. He ought to act in such a way that
those who know Him sense ‘the aroma of Christ’ (cf. 2 Corinthians 2:15). Men
should be able to recognize the Master in His disciples” (St. J. Escriva, “Christ
Is Passing By”, 105).

13-27. Jesus’ conversation with the two disciples on the road to Emmaus gives
us a very good idea of the disillusionment felt by His disciples after His apparent
total failure. Cleopas’ words summarize Christ’s life and mission (verse 19), His
passion and death (verse 20), the despair felt by His disciples (verse 21), and
the events of that Sunday morning (verse 22).

Earlier, Jesus had said to the Jews: “You search the Scriptures, because you
think that in them you have eternal life; and it is they that bear witness to Me”
(John 5:39). In saying this He indicated the best way for us to get to know Him.
Pope Paul VI points out that today also frequent reading of and devotion to Holy
Scripture is a clear inspiration of the Holy Spirit: “The progress made in biblical
studies, the increasing dissemination of the Sacred Scriptures, and above all
the example of tradition and the interior action of the Holy Spirit are tending to
cause the modern Christian to use the Bible ever increasingly as the basic
prayerbook and to draw from it genuine inspiration and unsurpassable exam-
ples” Paul VI, “Marialis Cultus”, 30).

Because the disciples are so downhearted, Jesus patiently opens for them the
meaning of all the Scriptural passages concerning the Messiah. “Was it not
necessary that the Christ should suffer these things and enter into His glory?”:
with these words He disabuses them of the notion of an earthly and political
Messiah and shows them that Christ’s mission is a supernatural one — to save
all mankind.

Sacred Scripture contained the prophecy that God would bring about salvation
through the redemptive passion and death of the Messiah. The Cross does not
mean failure: it is the route chosen by God for Christ to achieve definitive victory
over sin and death (cf. 1 Corinthians 1:23-24). Many of our Lord’s contempora-
ries failed to understand His supernatural mission because they misinterpreted
the Old Testament texts. No one knew the meaning of Sacred Scripture like
Jesus. And, after Him, only the Church has the mission and responsibility of
conserving Scripture and interpreting it correctly: “All that has been said about
the manner of interpreting Scripture is ultimately subject to the judgment of the
Church which exercises the divinely conferred commission and ministry of wat-
ching over and interpreting the Word of God” (Vatican II, “Dei Verbum”, 12).

28-35. The Master’s presence and words restore the disciples’ spirits and give
them new and lasting hope. “There were two disciples on their way to Emmaus.
They were walking along at a normal pace, like so many other travelers on that
road. And there, without any fuss, Jesus appears to them, and walks with them,
His conversation helping to alleviate their tiredness. I can well imagine the scene,
just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with
wheat, and venerable olive trees, their branches shimmering in the soft glowing
light.

“Jesus joins them as they go along their way. Lord, how great you are, in every-
thing! But You move me even more when You come down to our level, to follow
us and to seek us in the hustle and bustle of each day. Lord, grant us a child-
like spirit, pure eyes and a clear mind so that we may recognize You when
You come without any outward sign of Your glory.

“The journey ends when they reach the village. The two disciples who, without
realizing it, have been deeply stirred by the words and love shown by God made
man, are sorry to see Him leaving. For Jesus ‘appeared to be going further’ (Luke
24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him
freely, when we begin to grasp the purity of His Love which He has placed in our
souls. We have to hold Him back (’they constrained Him’) and beg Him: ‘Stay
with us, for it is towards evening, and the day is now far spent’ (Luke 24:29).

“That’s just like us—always short on daring, perhaps because we are insincere,
or because we feel embarrassed. Deep down, what we are really thinking is:
‘Stay with us, because our souls are shrouded in darkness and You alone are
the light. You alone can satisfy this longing that consumes us.’ For ‘we know
full well which among all things fair and honorable is the best—to possess God
for ever’ (St. Gregory Nazianzen, “Epistolae”, 212).

“And Jesus stays. Our eyes are opened, as were those of Cleopas and his
companion, when Christ breaks the bread; and, though He vanishes once more
from sight, we too will find strength to start out once more — though night is fal-
ling — to tell the others about Him, because so much joy cannot be kept in one
heart alone.

“The road to Emmaus—our God has filled this name with sweetness. Now the
entire world has become an Emmaus, for the Lord has opened up all the divine
paths of the earth” (St. J. Escriva, “Friends of God”, 313f).

32. If you were an apostle, these words of the disciples of Emmaus should rise
spontaneously to the lips of your professional companions when they meet you
along the way of their lives” (”The Way”, 917).

33-35. The disciples now feel the need to return to Jerusalem immediately; there
they find the Apostles and some other disciples gathered together with Peter, to
whom Jesus has appeared.

In sacred history, Jerusalem was the place where God chose to be praised in
a very special way and where the prophets carried out their main ministry. God
willed that Christ should suffer, die and rise again in Jerusalem, and from there
the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New
Testament the Church of Christ is described as “the Jerusalem above” (Gala-
tians 4:26), “the Heavenly Jerusalem” (Hebrews 12:22) and the “new Jerusalem”
(Revelation 21:2).

The Church began in the Holy City. Later on, St. Peter, not without a special
intervention of Providence, moved to Rome, thereby making that city the center
of the Church. Just as Peter strengthened these first disciples in the faith, so
too Christians of all generations have recourse to the See of Peter to strengthen
their faith and thereby build up the unity of the Church: “Take away the Pope
and the Catholic Church would no longer be catholic. Moreover, without the su-
preme, effective and authoritative pastoral office of Peter the unity of Christ’s
Church would collapse. It would be vain to look for other principles of unity in
place of the true one established by Christ Himself [...]. We would add that this
cardinal principle of holy Church is not a supremacy of spiritual pride and a de-
sire to dominate mankind, but a primacy of service, ministration and love. It
is no vapid rhetoric which confers on Christ’s vicar the title: ‘Servant of the ser-
vants of God’” (Paul VI, “Ecclesiam Suam”, 83).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Mass Readings

First reading	Acts 10:34,37-43 ©

Peter addressed Cornelius and his household: ‘The truth I have now come to realise’ he said ‘is that God does not have favourites, You must have heard about the recent happenings in Judaea; about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism. God had anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil. Now I, and those with me, can witness to everything he did throughout the countryside of Judaea and in Jerusalem itself: and also to the fact that they killed him by hanging him on a tree, yet three days afterwards God raised him to life and allowed him to be seen, not by the whole people but only by certain witnesses God had chosen beforehand. Now we are those witnesses – we have eaten and drunk with him after his resurrection from the dead – and he has ordered us to proclaim this to his people and to tell them that God has appointed him to judge everyone, alive or dead. It is to him that all the prophets bear this witness: that all who believe in Jesus will have their sins forgiven through his name.’

Psalm	Psalm 117:1-2,16-17,22-23

Second reading	Colossians 3:1-4 ©

Since you have been brought back to true life with Christ, you must look for the things that are in heaven, where Christ is, sitting at God’s right hand. Let your thoughts be on heavenly things, not on the things that are on the earth, because you have died, and now the life you have is hidden with Christ in God. But when Christ is revealed – and he is your life – you too will be revealed in all your glory with him.

Alternative second reading	1 Corinthians 5:6-8 ©

You must know how even a small amount of yeast is enough to leaven all the dough, so get rid of all the old yeast, and make yourselves into a completely new batch of bread, unleavened as you are meant to be. Christ, our passover, has been sacrificed; let us celebrate the feast, then, by getting rid of all the old yeast of evil and wickedness, having only the unleavened bread of sincerity and truth.

Three alternative Gospels are given here. The first two may be used at any time; the third may be used if the Mass is being celebrated in the afternoon or evening.

Gospel	John 20:1-9 ©

It was very early on the first day of the week and still dark, when Mary of Magdala came to the tomb. She saw that the stone had been moved away from the tomb and came running to Simon Peter and the other disciple, the one Jesus loved. ‘They have taken the Lord out of the tomb’ she said ‘and we don’t know where they have put him.’

So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in. Simon Peter who was following now came up, went right into the tomb, saw the linen cloths on the ground, and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a place by itself. Then the other disciple who had reached the tomb first also went in; he saw and he believed. Till this moment they had failed to understand the teaching of scripture, that he must rise from the dead.

Alternative gospel	Matthew 28:1-10 ©

After the sabbath, and towards dawn on the first day of the week, Mary of Magdala and the other Mary went to visit the sepulchre. And all at once there was a violent earthquake, for the angel of the Lord, descending from heaven, came and rolled away the stone and sat on it. His face was like lightning, his robe white as snow. The guards were so shaken, so frightened of him, that they were like dead men. But the angel spoke; and he said to the women, ‘There is no need for you to be afraid. I know you are looking for Jesus, who was crucified. He is not here, for he has risen, as he said he would. Come and see the place where he lay, then go quickly and tell his disciples, “He has risen from the dead and now he is going before you to Galilee; it is there you will see him.” Now I have told you.’ Filled with awe and great joy the women came quickly away from the tomb and ran to tell the disciples.

And there, coming to meet them, was Jesus. ‘Greetings’ he said. And the women came up to him and, falling down before him, clasped his feet. Then Jesus said to them, ‘Do not be afraid; go and tell my brothers that they must leave for Galilee; they will see me there.’

Alternative gospel	Luke 24:13-35 ©

Two of the disciples of Jesus were on their way to a village called Emmaus, seven miles from Jerusalem, and they were talking together about all that had happened. Now as they talked this over, Jesus himself came up and walked by their side; but something prevented them from recognising him. He said to them, ‘What matters are you discussing as you walk along?’ They stopped short, their faces downcast.

Then one of them, called Cleopas, answered him, ‘You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days.’ ‘What things?’ he asked. ‘All about Jesus of Nazareth’ they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and of the whole people; and how our chief priests and our leaders handed him over to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have gone by since it all happened; and some women from our group have astounded us: they went to the tomb in the early morning, and when they did not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.’

Then he said to them, ‘You foolish men! So slow to believe the full message of the prophets! Was it not ordained that the Christ should suffer and so enter into his glory?’ Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself.

When they drew near to the village to which they were going, he made as if to go on; but they pressed him to stay with them. ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognised him; but he had vanished from their sight. Then they said to each other, ‘Did not our hearts burn within us as he talked to us on the road and explained the scriptures to us?’

They set out that instant and returned to Jerusalem. There they found the Eleven assembled together with their companions, who said to them, ‘Yes, it is true. The Lord has risen and has appeared to Simon.’ Then they told their story of what had happened on the road and how they had recognised him at the breaking of bread.

Sunday, April 24, 2011
Easter Sunday (Solemnity)

First Reading:
Psalm:
Second Reading:
Gospel:

Acts 10:34, 37-43
Psalm 118:1-2, 16-17, 22-23
Colossians 3:1-4 or 1 Corinthians 5:6-8
John 20:1-9

Can the life of a good Christian be anything other than that of a man nailed to the Cross with Jesus Christ?

-- St. John Vianney

Office of Readings and Invitatory Psalm

Office of Readings

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.

The Office of Readings today is only recited by those who have not been to the Easter Vigil. It starts immediately with the first reading, with no introduction preceding it.

Reading	Exodus 14:15-15:1 ©

The Lord said to Moses, ‘Why do you cry to me so? Tell the sons of Israel to march on. For yourself, raise your staff and stretch out your hand over the sea and part it for the sons of Israel to walk through the sea on dry ground. I for my part will make the heart of the Egyptians so stubborn that they will follow them. So shall I win myself glory at the expense of Pharaoh, of all his army, his chariots, his horsemen. And when I have won glory for myself, at the expense of Pharaoh and his chariots and his army, the Egyptians will learn that I am the Lord.’

Then the angel of God, who marched at the front of the army of Israel, changed station and moved to their rear. The pillar of cloud changed station from the front to the rear of them, and remained there. It came between the camp of the Egyptians and the camp of Israel. The cloud was dark, and the night passed without the armies drawing any closer the whole night long.

Moses stretched out his hand over the sea. The Lord drove back the sea with a strong easterly wind all night, and he made dry land of the sea. The waters parted and the sons of Israel went on dry ground right into the sea, walls of water to right and to left of them. The Egyptians gave chase: after them they went, right into the sea, all Pharaoh’s horses, his chariots, and his horsemen.

In the morning watch, the Lord looked down on the army of the Egyptians from the pillar of fire and of cloud, and threw the army into confusion. He so clogged their chariot wheels that they could scarcely make headway. ‘Let us flee from the Israelites,’ the Egyptians cried. ‘The Lord is fighting for them against the Egyptians!’

‘Stretch out your hand over the sea,’ the Lord said to Moses, ‘that the waters may flow back on the Egyptians and their chariots and their horsemen.’

Moses stretched out his hand over the sea and, as day broke, the sea returned to its bed. The fleeing Egyptians marched right into it, and the Lord overthrew the Egyptians in the very middle of the sea. The returning waters overwhelmed the chariots and the horsemen of Pharaoh’s whole army, which had followed the Israelites into the sea; not a single one of them was left. But the sons of Israel had marched through the sea on dry ground, walls of water to right and to left of them.

That day, the Lord rescued Israel from the Egyptians, and Israel saw the Egyptians lying dead on the shore. Israel witnessed the great act that the Lord had performed against the Egyptians, and the people venerated the Lord; they put their faith in the Lord and in Moses, his servant.

It was then that Moses and the sons of Israel sang this song in honour of the Lord:

Canticle	Exodus 15

Hymn of victory after crossing the Red Sea

Let us sing to the Lord: glorious is his triumph.

I will sing to the Lord, for his triumph is glorious.

Horse and rider he has cast into the sea.

The Lord is my support and my strength, and he has saved me.

This is my God, and I will give him glory

This is my father’s God, and I will exalt him.

The Lord is a warrior – ‘The Lord’ is his name!

Pharaoh’s chariots and army he has thrown into the sea;

the finest of his fighters have sunk into the Red Sea.

The deeps have covered them;

they have sunk to the bottom like a stone.

In your strength, Lord, show us the power of your right hand.

Your right hand, Lord, struck down the enemy.

You will lead your people in and establish them

on the mountain that is your inheritance,

your solid dwelling-place, which you made, Lord;

your sanctuary, Lord, which your hands made firm.

The Lord will reign, to eternity and beyond!

Glory be to the Father and to the Son and to the Holy Spirit,

as it was in the beginning, is now, and ever shall be,

world without end.

Amen.

Let us sing to the Lord: glorious is his triumph.

O God, through the light of the New Testament you have revealed to us the meaning of the miracles you performed in the earliest times.

The Red Sea was a symbol of the baptismal font,

and the people freed from servitude prefigured the sacraments of the Christian people.

Grant that all nations who have receive Israel’s privileges as a reward for their faith

may be regenerated by sharing in your Spirit.

Through Christ our Lord,

Amen.

Reading	Ezekiel 36:16-28 ©

The word of the Lord was addressed to me as follows: ‘Son of man, the members of the House of Israel used to live in their own land, but they defiled it by their conduct and actions; to me their conduct was as unclean as a woman’s menstruation. I then discharged my fury at them because of the blood they shed in their land and the idols with which they defiled it. I scattered them among the nations and dispersed them in foreign countries. I sentenced them as their conduct and actions deserved. And now they have profaned my holy name among the nations where they have gone, so that people say of them, “These are the people of the Lord; they have been exiled from his land.” But I have been concerned about my holy name, which the House of Israel has profaned among the nations where they have gone. And so, say to the House of Israel, “The Lord says this: I am not doing this for your sake, House of Israel, but for the sake of my holy name, which you have profaned among the nations where you have gone. I mean to display the holiness of my great name, which has been profaned among the nations, which you have profaned among them. And the nations will learn that I am the Lord–it is the Lord who speaks– when I display my holiness for your sake before their eyes. Then I am going to take you from among the nations and gather you together from all the foreign countries, and bring you home to your own land. I shall pour clean water over you and you will be cleansed; I shall cleanse you of all your defilement and all your idols. I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stone from your bodies and give you a heart of flesh instead. I shall put my spirit in you, and make you keep my laws and sincerely respect my observances. You will live in the land which I gave your ancestors. You shall be my people and I will be your God.

Psalm 41 (42) Longing for the Lord and his temple

Like a deer that yearns for running streams, so my soul is yearning for you, my God.

Like a deer that longs for springs of water,

so my soul longs for you, O God.

My soul thirsts for God, the living God:

when shall I come and stand before the face of God?

I remember how I went up to your glorious dwelling-place

and into the house of God:

the memory melts my soul.

The sound of joy and thanksgiving,

the crowds at the festival.

Send forth your light and your truth;

let them lead me away,

let them lead me up your holy mountain,

up to your sanctuary.

I shall go in to the altar of God,

to the God of my gladness and joy.

I will sing out to you on the lyre,

O God, my God.

Glory be to the Father and to the Son and to the Holy Spirit,

as it was in the beginning, is now, and ever shall be,

world without end.

Amen.

Like a deer that yearns for running streams, so my soul is yearning for you, my God.

O God of unchangeable power and eternal light,

look kindly upon your sacrament that is the Church in this world,

and carry through the work of salvation smoothly according to your eternal plan.

May the whole world see and experience how

what is fallen is stood upright once more;

what was corrupted by age is once more made new;

and how all things are made whole through Christ, to whom they owe their creation,

who lives and reigns for ever and ever.

Amen.

Reading	Romans 6:3-11 ©

When we were baptised in Christ Jesus we were baptised in his death; in other words, when we were baptised we went into the tomb with him and joined him in death, so that as Christ was raised from the dead by the Father’s glory, we too might live a new life.

If in union with Christ we have imitated his death, we shall also imitate him in his resurrection. We must realise that our former selves have been crucified with him to destroy this sinful body and to free us from the slavery of sin. When a Christian dies, of course, he has finished with sin.

But we believe that having died with Christ we shall return to life with him: Christ, as we know, having been raised from the dead will never die again. Death has no power over him any more. When he died, he died, once for all, to sin, so his life now is life with God; and in that way, you too must consider yourselves to be dead to sin but alive for God in Christ Jesus.

Psalm 117 (118) A cry of rejoicing and triumph

Alleluia. Alleluia. Alleluia.

Give thanks to the Lord for he is good,

and his kindness is for ever.

Now let Israel say, he is good

and his kindness is for ever.

“The Lord’s right hand has triumphed!

The Lord’s right hand has raised me up.

I shall not die, but live,

and tell of the works of the Lord.”

The stone that the builders rejected

has become the corner-stone.

It was the Lord who did this –

it is marvellous to behold.

Glory be to the Father and to the Son and to the Holy Spirit,

as it was in the beginning, is now, and ever shall be,

world without end.

Amen.

Alleluia. Alleluia. Alleluia.

Reading	Matthew 28:1-10 ©

After the sabbath, and towards dawn on the first day of the week, Mary of Magdala and the other Mary went to visit the sepulchre. And all at once there was a violent earthquake, for the angel of the Lord, descending from heaven, came and rolled away the stone and sat on it. His face was like lightning, his robe white as snow. The guards were so shaken, so frightened of him, that they were like dead men. But the angel spoke; and he said to the women, ‘There is no need for you to be afraid. I know you are looking for Jesus, who was crucified. He is not here, for he has risen, as he said he would. Come and see the place where he lay, then go quickly and tell his disciples, “He has risen from the dead and now he is going before you to Galilee; it is there you will see him.” Now I have told you.’ Filled with awe and great joy the women came quickly away from the tomb and ran to tell the disciples.

And there, coming to meet them, was Jesus. ‘Greetings’ he said. And the women came up to him and, falling down before him, clasped his feet. Then Jesus said to them, ‘Do not be afraid; go and tell my brothers that they must leave for Galilee; they will see me there.’

Hymn	Te Deum

God, we praise you; Lord, we proclaim you!

You, the Father, the eternal –

all the earth venerates you.

All the angels, all the heavens, every power –

The cherubim, the seraphim –

unceasingly, they cry:

“Holy, Holy, Holy, Lord God of Hosts:

heaven and earth are full of the majesty of your glory!”

The glorious choir of Apostles –

The noble ranks of prophets –

The shining army of martyrs –

all praise you.

Throughout the world your holy Church proclaims you.

– Father of immeasurable majesty,

– True Son, only-begotten, worthy of worship,

– Holy Spirit, our Advocate.

You, Christ:

– You are the king of glory.

– You are the Father’s eternal Son.

– You, to free mankind, did not disdain a Virgin’s womb.

– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.

– You sit at God’s right hand, in the glory of the Father.

– You will come, so we believe, as our Judge.

And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.

Number them among your chosen ones in eternal glory.

The final part of the hymn may be omitted:

Bring your people to safety, Lord, and bless those who are your inheritance.

Rule them and lift them high for ever.

Day by day we bless you, Lord: we praise you for ever and for ever.

Of your goodness, Lord, keep us without sin for today.

Have mercy on us, Lord, have mercy on us.

Let your pity, Lord, be upon us, as much as we trust in you.

In you, Lord, I trust: let me never be put to shame.

Let us pray.

On this day, Lord God,

you opened for us the way to eternal life

through your only Son’s victory over death.

Grant that as we celebrate the feast of his resurrection

we may be renewed by your Holy Spirit

and rise again in the light of life.

[We make our prayer] through our Lord Jesus Christ, your Son,

who lives and reigns with you in the unity of the Holy Spirit,

God for ever and ever.

Amen.

Easter Day and Easter Season

Easter Day and Easter Season

EASTER DAY

Ideas for Family celebration of Easter - Regina Cæli Lætare, Alleluia - Readings

"Christ is Risen, Alleluia"
"He is Risen Indeed, Alleluia, Alleluia"

With these joyous words Christians have greeted one another on Easter Day for nearly two thousand years. And every Easter the words proclaim anew the faith and hope of every Christian in the Good News of God's profound love of mankind, a love that conquers death. This Easter greeting is still used today. In the Eastern Orthodox Churches this proclamation is made during the Easter service as each person kisses the Gospel book.
Whenever Christians greet one another with these exultant phrases, we affirm the unity of believers throughout all times and ages until He comes again in glory. Every Christian family can establish the custom of exchanging this historic greeting, which is also a profession of faith, on Easter morning. It would set an appropriate tone of rejoicing for the entire day (and a reminder, also, for young children who may be so excited about their Easter baskets that they tend to forget why we are celebrating.)
Mass on Easter Day is the most splendid and exuberant celebration of the Church. For this is the Sunday of Sundays, the day of Resurrection of Christ, the center and foundation of our faith. As Saint Paul said, "If Christ be not risen, your faith is vain" [I Cor. 15:14, 17]. Thus Easter is the pinnacle of all feasts of the Church year, which began with Advent, or the expectation of the coming of the Messiah, sent by God to provide the means for our Salvation. The culmination of the entire liturgy is the Easter feast. Families who attend Mass on Easter Day join millions of Christians all over the world -- past and present -- in joyous affirmation of our redemption through the love of Christ, our hope of salvation, and our faith in the resurrection from the dead and the life of the world to come. Although the Easter Vigil and Mass fulfills the obligation for Easter Mass, the Easter Day celebration is a highlight that many will not want to miss, and it is permissible to attend both.
Alleluia
Every element of the festive celebration of Mass on Easter Day resounds with the great Alleluia the triumphant word of praise for God of men and angels.
Alleluia (or hallelujah) is a Hebrew word adopted by the Christian Church. (Another familiar Hebrew word is amen, "so be it.") Hallel is the greatest expression of praise in Hebrew. Combined with Jah, the shortened form of the name of God, JHVH (meaning "I AM"), it becomes Hallelujah. Alleluia is a Latinized spelling.
From the time of the apostles the proclaiming of the Alleluia was a revered custom in ordinary life as well as in connection with the liturgy of the Church. Farmers and tradesmen sang it as they worked, and mothers taught their children to pronounce it before any other word. According to Father Francis Weiser, "in the Roman Empire the Alleluia became the favorite prayerful song of oarsmen and navigators. The Roman poet-Bishop Sidonius Apollinaris (480) described how the river banks and shores of Gaul resounded with the Alleluia song of the rowing boatmen." [Weiser, pp. 28-29] ("Alleluia" fits the familiar tune of the Song of the Volga Boatman. Try it!)
In Christian homes on Easter morning children and parents might greet each other with "Alleluia", then light a specially decorated Easter candle. This word of praise on Easter morning inspired Handel to write his famous Hallelujah Chorus. Playing a recording of this magnificent Chorus from Messiah on Easter morning is a memorable way of awaking the household to the joy of the day and the promise of the coming Easter Mass and celebration.
The Lord's Day
Every Sunday is a celebration of the Day of the Lord's Resurrection. Every celebration of Mass commemorates all the Easter Mysteries, the Lord's Supper at which Christ instituted the Eucharist, the sacrifice of Christ on the Cross and His Resurrection, the historic events on which Christianity is based. And each Sunday celebrates the Descent of the Holy Spirit on Pentecost (fifty days after Easter) which established the Church.
Every Sunday, then, is a "little Easter." Every Sunday is Christ's feast day. This is why the Sundays during Lent are excluded from the forty days of penance; and why saints' feast days are not ordinarily celebrated on Sunday. All Catholics are seriously obliged to participate in the Church's celebration of Mass on Sundays.
From the earliest days of the Church the celebration of the Eucharist was made on the first day of the Jewish week . We know this because specific reference is made to the Lord's day in Acts 20:7: "And on the first day of the week, when we were assembled together to break bread Paul discoursed with them"; and I Corinthians 16:2: "On the first of each week, let everyone of you personally put aside something and save it up as he has prospered"
The word Sunday, dies solis, or "day of the sun" is a pre-Christian word retained by the Church (in English speaking countries) because it emphasizes the belief that Christ is the "Sun of Righteousness." Saint John, in Revelation 1:10, refers to the dies dominica, "the Lord's day.
Ideas for Family Easter Celebrations

Everything we have done as a family during the forty days of Lent has led us to this day. It is time for rejoicing! It is appropriate to bring out the best of everything for the feast of Easter Day. Flowers, china — the works. If you can, though, have food that doesn't take a lot of last-minute preparation, so that instead of fretting too much in the kitchen, like Martha, you have time to rejoice with Jesus, like Mary.
Easter baskets and Easter egg hunts and lawn rolls are surely a universal occupation of American children on Easter morning along with chocolate eggs and bunnies and marshmallow peeps and jelly beans and green Easter grass all over the carpet and keeping the dog and the baby out of the chocolate! Nearly every family has its own special customs and traditional foods for Easter.
"Alleluia Egg -- an egg painted gold, or perhaps with Alleluia written on it. The child who finds the Alleluia egg is accorded a special honor such as getting to light the Christ Candle and say a prayer at mealtime, or being allowed to cut and serve the Easter cake; or choosing the next family activity.
In addition to the requisite excess of candy eggs, we hope you've included in the basket something a little more lasting, like the inexpensive little books of Bible stories for the younger children; perhaps a medal or picture or a biography of a child's patron saint; even a recording of religious music would be welcomed by some older children.
Decorations for the Easter table do not have to be lilies, but could be any spring flowers arranged in a pretty bowl or basket. Daffodils would be nice for their sunshiny color. Candles really ought to be part of the table decorations, not only because they are so festive, but because of the allusion to the Light of Christ.
Write the name of each family member or guest on an Easter egg to use as a place card.
Make an Easter lamb cake. You can buy a lamb-shaped cake mold to bake it in. Decorate it with white frosting sprinkled liberally with flaked coconut to represent wool, and give it eyes of raisins or chocolate chips. Little children just love these lamb cakes and bigger ones can help with the decorating.
Another cake idea (simpler but pretty) is to make cupcakes, decorate them with green colored frosting sprinkled with green shredded coconut "grass" (just add a few drops of green food coloring to a tablespoon or so of water, then stir in the coconut until it is nicely dyed.) With few jelly beans (or, even better, one or two coated chocolate "bird eggs") on the top, each little cake will become a colorful Easter egg nest.
Make colored deviled eggs. Peel hard-cooked eggs and dye them in a cup of water to which you add a few drops of food coloring and about a tablespoon of vinegar. Either leave the eggs whole to decorate the meat platter, or make deviled eggs. Either way they are pretty — especially on a bed of bright green parsley.

You can get dozens of holiday ideas from household magazines and the food section of newspapers. The main difference in the celebration and festivities in a Christian household is that we know what we're celebrating and why!

Alleluia Alleluia Alleluia
Family Activities for Easter Week
Easter, the most important feast of the Church year, has an "octave", that is, it is celebrated for eight days — through the following Sunday or ""Low Sunday", the Octave of Easter Day.

Catholic schools have a holiday on Easter Monday. If the weather permits, this would be a good day to go to the park or zoo if you live near one, or to go on a walk looking closely for signs of spring, promise, rebirth, reawakening.
An alternative is to go to an art museum to look at Christian art; or to the library in search of some of the beautifully printed reproductions of medieval Books of Hours (the Très Riches Heures painted by the Limbourg brothers for the Duc de Berry is one of the finest.). These wonderful books are filled with fascinating pictures depicting virtually every event in the life of Christ, and most children would enjoy looking at and talking about these pictures with you. (This could take place of the bedtime story this week.)
Making a table-top tableau of a scene from the Bible can occupy children for hours. These can often be highly entertaining interpretations of the original Bible stories. To get the children started, cut the top and one side off a small cardboard box (a shoe box is fine) to use for the "stage". Figures and other props can be made of modeling clay or play-dough. Other bits and scraps you have around the house — cloth, yarn, string, scraps of cloth or colored paper, pipe cleaners, etc. — can be used, too. (Another idea is to use scraps to make collages on cut-open brown paper grocery bags.)
Families may pray the Divine Mercy novena, beginning Good Friday and ending on the Octave of Easter, which Pope John Paul II named Divine Mercy Sunday.

The Regina Cæli and Salve Regina

Throughout the Easter Season — until Pentecost — the Regina Caeli (Queen of Heaven) is said as the mealtime Angelus prayer. The "Hail Holy Queen" (Salve Regina) forms part of this prayer.
See separate Regina Caeli page for these traditionl prayers in Latin, English and Spanish versions.

Queen of Heaven, rejoice! Alleluia!
For the Son you were privileged to bear, Alleluia!
Is risen as He said. Alleluia!
Pray for us to God. Alleluia!
Rejoice and be glad, O Virgin Mary, Alleluia!
For the Lord is truly risen. Alleluia.
Let us pray:
O God, who gave joy to the world
through the resurrection of your Son our Lord Jesus
Christ, grant, we beseech you, that through the
intercession of the Virgin Mary, His Mother, we may
obtain the joys of everlasting life: Through the same
Christ our Lord. Amen.+
Hail, Holy Queen
Hail, Holy Queen, mother of mercy, our life, our sweetness and our hope.
To thee do we cry, poor banished children of Eve.
To thee do we send up our sighs, mourning and weeping in this valley of tears.
Turn then, most gracious advocate, thine eyes of mercy toward us,
and after this, our exile, show unto us the blessed fruit of thy womb, Jesus.
O clement, O loving, O sweet Virgin Mary.
V. Pray for us, O holy mother of God:
R. That we may be made worthy of the promises of Christ.
Prayer:
Almighty and everlasting God, by the cooperation of the Holy Spirit thou hast prepared the body and soul of Mary, glorious Virgin and Mother, to become the worthy habitation of Thy Son; Grant that by her gracious intercession, in whose commemoration we rejoice, we may be delivered from present evils and from everlasting death. Through the same Christ our Lord. Amen.
V. May divine assistance remain with us always.
R. Amen.

Readings:
Year A
Acts 10:34a, 37-43
Col 3:1-4 or 1 Cor 5:6b-8
Jn 20:1-9 or Mt 28:1-10
or, at an afternoon or evening Mass, Lk 24:13-35
Year B
Acts 10:34a, 37-43
Col 3:1-4 or 1 Cor 5:6b-8
Jn 20:1-9 or Mk 16:1-7
or, at an afternoon or evening Mass, Lk 24:13-35
Year C
Acts 10:34a, 37-43
Col 3:1-4 or 1 Cor 5:6b-8
Jn 20:1-9 or Lk 24:1-12
or, at an afternoon or evening Mass, Lk 24:13-35

For all the inactive Catholics (Yes, if you are a baptized Catholic -- you are still a Catholic -- even though you may be an inactive one.

Every Sunday, then, is a "little Easter." Every Sunday is Christ's feast day. This is why the Sundays during Lent are excluded from the forty days of penance; and why saints' feast days are not ordinarily celebrated on Sunday. All Catholics are seriously obliged to participate in the Church's celebration of Mass on Sundays.

We welcome you home. Find a church near you that is having a “Catholics Can Come Home” class. I know the one at our church starts this next week!

Day Three -- Chaplet of Divine Mercy Novena

The Chaplet of The Divine Mercy Novena

Third Day:

Today bring to Me ALL DEVOUT AND FAITHFUL SOULS, and immerse them in the ocean of My mercy. In this way you will console Me in the bitter grief into which the loss of souls plunges Me.

Most Merciful Jesus, from the treasury of Your mercy, You impart Your graces in great abundance to each and all. Receive us into the abode of Your Most Compassionate Heart and never let us escape from It. We beg this grace of You by that most wonderous love for the heavenly Father with which Your Heart burns so fiercely.

Eternal Father, turn Your merciful gaze upon faithful souls, as upon the inheritance of Your Son. For the sake of His sorrowful Passion, grant them Your blessing and surround them with Your constant protection. Thus may they never fail in love or lose the treasure of the holy faith, but rather, with all the hosts of Angels and Saints, may they glorify Your boundless mercy for endless ages. Amen.

Jesus' Resurrection Left a Footprint Within History, Biblical Reflection for Easter Sunday, Year A, by Father Thomas Rosica, CSB

Jesus' Resurrection Left a Footprint Within History

Biblical Reflection for Easter Sunday, Year A

By Father Thomas Rosica, CSB

TORONTO, APRIL 19, 2011 (Zenit.org).- In reading the Resurrection chapters of the four Gospels, the differences between the accounts are very obvious.

Not one of the evangelists recounts the actual Resurrection. It is an event that is taking place within the mystery of God between Jesus and the Father; by its very nature, the resurrection event lies outside human experience.

What lessons can we learn about the Resurrection from each of the Gospel accounts, particularly from Matthew’s story that we hear proclaimed today?

Mark's call to the cross

In the earliest Gospel account in Mark's Gospel (Chapter 16), the last scene is a startling one ... for the story ends with "[The women] came out and fled from the tomb, for they were possessed by fear and trembling, and they said nothing to anyone" (16:8).

The most striking aspect of Mark's ending is that we never encounter the Risen Lord. Instead, we see an awe-inspiring, almost eerie scene.

In the darkness of early morning, the women arrive at the tomb to accomplish a nearly impossible task. These women are the only ones who follow Jesus to the foot of the cross and to the tomb. They find the tomb opened and empty, and are greeted by a heavenly figure who gives them a commission: "Go and tell his disciples and Peter that he goes before you into Galilee; there you will see him as he told you" (16:7).

Mark's Resurrection account is meant to disturb the Christian reader; to undo the ease that makes one forget that the call to discipleship is the call to the cross. Readers of Mark's account are invited to view their lives in the shadow of the cross.

Matthew's living Christ

Matthew tells the story of the resurrection in four scenes: the women’s experience at the tomb (28:1-7); their short encounter with the risen Lord (28:8-10); the Jewish leaders’ attempt to suppress the story (28:11-15); the appearance to the disciples in Galilee (28:16-20). The final scene, ending with the Great Commission (28:19-20), stands on its own as a programmatic conclusion to the entire Gospel.

The women present in Matthew's Resurrection chapter do not witness the Resurrection. They do experience the earthquake, the appearance of the angel, and the emptiness of the tomb -- all of which are signs or traces of divine activity that has brought these things about.

Matthew literally makes Jesus present in the last scene of the Gospel on the mountain where Jesus had directed the disciples to go (28:16-20). At the end of the Gospel, he points us back to the first programmatic sermon of Jesus on the mountain in Galilee (5:1-7:21).

Matthew's meek and humble Jesus is the teacher as well as the example of meekness and humility. In revising Mark's Gospel, Matthew deliberately completes the picture of Jesus and of the Christian life.

The bleak image and invitation of the cross and the dead Jesus are filled out with a living and present Jesus, whose words, reflected upon the Scriptures of Israel, offer a consoling and learnable "way" for those disciples willing to learn. Matthew issues the call to learn of the meek and humble Jesus.

Luke's symphony

The Easter chapter of Luke's Gospel (24), like a beautiful symphony, presents us with a biblically oriented pastoral practice and distinct way of Christian living. In the first movement (25:1-12), God alone breaks open a helpless situation. In the second movement of the marvelous story of Jesus and the disciples on the road to Emmaus (25:13-35), God, in the person of Jesus, accompanies people on their journeys through despair. The stories of the third movement (25:36-53) lead people into an experience of community.

John's Risen Lord

John tells of appearances of the Risen Lord in both Jerusalem and Galilee. The resurrection stories of the fourth Gospel are a series of encounters between Jesus and his followers that reveal diverse faith reactions.

Whether these encounters are with Simon Peter and the Beloved Disciple, Mary Magdalene, the disciples or Thomas, the whole scenario reminds us that in the range of belief there are different degrees of readiness and different factors that cause people to come to faith.

A new dimension of existence

Benedict XVI writes about "The Nature of Jesus' Resurrection and Its Historical Significance" in "Jesus of Nazareth Part 2: Holy Week -- From the Entrance Into Jerusalem to the Resurrection" (Ignatius Press, 2011).

I would like to highlight several points made by the Pope in this masterful text: "Jesus did not simply return to normal biological life as one who, by the laws of biology, would eventually have to die again. [...]

"Jesus is not a ghost ('spirit'). In other words, he does not belong to the realm of the dead but is somehow able to reveal himself in the realm of the living. [...]

"The encounters with the Risen Lord are not the same as mystical experiences, in which the human spirit is momentarily drawn aloft out of itself and perceives the realm of the divine and eternal, only to return then to the normal horizon of its existence. Mystical experience is a temporary removal of the soul’s spatial and cognitive limitations" (pp. 272-273).

Benedict XVI continues: "[The resurrection] is a historical event that nevertheless bursts open the dimensions of history and transcends it. Perhaps we may draw upon analogical language here, inadequate in many ways, yet still able to open up a path toward understanding: as already anticipated in the first section of this chapter, we could regard the Resurrection as something akin to a radical 'evolutionary leap,' in which a new dimension of life emerges, a new dimension of human existence" (p. 273).

He added: "As something that breaks out of history and transcends it, the Resurrection nevertheless has its origin within history and up to a certain point still belongs there. Perhaps we could put it this way: Jesus' Resurrection points beyond history but has left a footprint within history. Therefore it can be attested by witnesses as an event of an entirely new kind" (p. 275).

Fathoming a mystery

In our highly technological world, the reality of the Resurrection becomes increasingly difficult to fathom. So many spend their lives explaining it away rather than probing the depths of its mystery. And they try to do this alone, separated from a believing community of Christians, locked in the prison of self and of ideas, frozen before a computer screen as they try to fathom what happened on Easter morning.

Some people state quite frankly that the whole story is simply out of date. But the Resurrection is not a matter of the head, of theory and ideas, but a matter of the heart that can only be experienced and learned through a community’s worship and liturgy. To be fully experienced and grasped, the Resurrection requires an environment of hauntingly beautiful music, of smoke and incense, bread and wine, murmurs of greeting and shouts of joy, dazzling colors and most of all, three-dimensional bodies of real people, even those who aren't necessarily "regulars" of our parish communities, who gather together every year to hear the Easter proclamation.

One doesn't sit at a computer and tap out "Jesus is risen." It has to be performed and enacted. If the Resurrection were meant to be a historically verifiable occurrence, God wouldn't have performed it in the dark without eyewitnesses. The Resurrection was an event transacted between God the Father and God the Son by the power of God the Holy Spirit.

Not a single Gospel tells us how it happened. We don't know what he looked like when he was no longer dead, whether he burst the tomb in glory or came out like Lazarus, slowly unwrapping his shroud and squinting with wonder against the dawn of Easter morning in a garden in Jerusalem.

Finding the words

How shall we find words for the Resurrection? How can we give expression to the conquest of death and the harrowing of hell and the washing that has joined us to God's life? There are no words -- there are only the wrong words -- metaphors, chains of images, verbal icons -- that invite us into a mystery beyond words.

For four years I lived in the Holy City of Jerusalem and hundreds of times I visited the remains of the Church building that houses the place of Calvary and the Holy Sepulcher. It is truly holy ground for Christians, and being there never failed once to move me. That old building is truly a microcosm of our own lives, our hearts and our Church.

In the midst of the dark, dirty and chaotic Holy Sepulcher Basilica is the tomb of Jesus, a shrine to the risen Christ. But he is not there. All around that tomb are the remnants of 2,000 years of dreadfully human corruption. Nevertheless, it is the most important shrine and holy place for Christians. Christ is risen from the dead!

At Calvary, and elsewhere in the Holy Land, corruption seems so rampant ... but God shall be victorious, because 70 feet away from Calvary there is a tomb that is empty.

And there is also another startling truth about that Church and the moments that it commemorates: Every single one of us has within us a shrine to the Risen Christ. That shrine is our first love for him, and him alone.

Jesus Christ is risen from the dead. Do we truly live as children of the light, of the Living One? The Resurrection of Jesus is the sign that God is ultimately going to win.

In the midst of all the chaos found in the Holy Sepulcher building, I found that if I knelt long enough in some corner of the Church amidst religious groups seemingly at war with each other, disquiet disappeared and I often experienced a strange peace and deep joy and consolation because of the resurrection of the man who was God's Son and our Savior. The only way to discern, detect and discover the presence of the Risen Lord is on one’s knees, in the midst of the chaos of the Church and the world.

Jesus' victory over death belongs to the Church's ongoing pastoral and sacramental life and its mission to the world. The Church is the community of those who have the competence to recognize Jesus as the Risen Lord. It specializes in discerning the Risen One. As long as we remain in dialogue with Jesus, our darkness will give way to dawn, and we will become "competent" for witness. In an age that places so much weight on competency, we would do well to focus every now and then on our competence to discern the Resurrection.

What is the Resurrection? Benedict XVI explains it so well in "Jesus of Nazareth": "It is part of the mystery of God that he acts so gently, that he only gradually builds up his history within the great history of mankind; that he becomes man and so can be overlooked by his contemporaries and by the decisive forces within history; that he suffers and dies and that, having risen again, he chooses to come to mankind only through the faith of the disciples to whom he reveals himself; that he continues to knock gently at the doors of our hearts and slowly opens our eyes if we open our doors to him.

"And yet -- is not this the truly divine way? Not to overwhelm with external power, but to give freedom, to offer and elicit love. And if we really think about it, is it not what seems so small that is truly great?" (p. 276).

[The readings for Easter Sunday are Acts 10:34a, 37-43; Colossians 3:1-4 or 1 Corinthians 5:6b-8; John 20:1-9 or Matthew 28:1-10 or Luke 24:13-35]

* * *

Basilian Father Thomas Rosica, chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada, is a consultor to the Pontifical Council for Social Communications.

From the Arlington Catholic Herald:

GOSPEL COMMENTARY JN 20:1-9

Be transformed by the risen Christ

Fr. Jack Peterson

4/20/11

Today, Christians around the globe celebrate the truth that Jesus Christ is risen from the tomb. We rejoice that God the Father confirmed every promise of new life that He made to us in His Son. Jesus Christ rose from the dead, and as victor over sin and death, became the unique source of new life for all who believe in Him. We marvel anew that love triumphs over hatred and selfishness.

It helps to note that the central event of human history gets a remarkably slow start. In today’s Gospel, which is taken from John, Mary Magdalene and Peter are slow to believe. This seems strange at first. Mary Magdalene was one of Jesus’ closest supporters and collaborators during His public ministry. She was likely present for one of the times that He alluded to and spoke about His upcoming death and resurrection. The Lord expelled seven demons from her, so she must have trusted in His great power. She had been faithful during His passion and did not fail to remain by His side through the darkest moment of His life. Yet, when she sees the empty tomb, she assumes that someone had taken His body.

I propose two reasons for the surprisingly slow response of the Twelve Apostles and disciples.

First, the painful events of Good Friday are weighing heavily on Mary Magdalene’s heart. She is so caught up in the pain of having watched her Lord and Savior suffer His passion; plus, she is also enveloped in the experience of losing the One who had given her new life. Consequently, she is unable to grasp the good news of the empty tomb that is staring her in the face. Mary Magdalene is, in fact, so distracted that she even mistakes Jesus for the gardener. It is not until Jesus speaks her name that she sees and believes.

I think that this happens to us plenty as modern-day followers of Christ.

I think that we get so overwhelmed by the suffering that we endure sometimes, that we are unable to see the risen Christ in our lives, to experience the new life that God wishes to give us. We easily let the daily trials and tribulations of life keep us overwhelmed so that we are unable to see, experience and be transformed by the risen Christ present in our midst.

Second, the Scriptures suggest that for Jesus’ disciples, belief in the Resurrection required a new level of faith that was dependent upon an experience of the risen Lord. Mary Magdalene is clearly an example. So is the apostle Thomas, who refused to believe the other 10 apostles who told him that they had seen the Lord alive until he had an encounter with the risen Lord.

Their faith in the Lord, as strong as it was until then, was incomplete. The Lord’s apostles and disciples needed to embrace the fullness of Christ, which included the truth that He had to rise from the dead in order to conquer our greatest enemies, sin and death. As important as His life, suffering and death were, their full meaning could only be grasped in light of the mystery of the empty tomb and the truth that Jesus truly rose from the dead.

One way to experience the risen Lord today is in the lives of Jesus’ faithful followers. As a member of Youth Apostles, I have the privilege of serving mostly among young people. My faith in Jesus is renewed and strengthened by watching God work in amazing ways in the lives of students. When young people have an authentic encounter with Jesus, He lights up their lives. They begin to desire prayer, find comfort and refuge in the Eucharist, spontaneously bear witness to Him on campus, seek life-giving fellowship with other believers, and develop a heart for serving their neighbor. This year, three seniors from Marymount University in Arlington will be going off to give a year or more of their lives in service to their neighbor in need. Their lives bear witness to the risen Christ. Their service proclaims that Love triumphs over hatred and selfishness. Jesus Christ is risen today. Alleluia! Alleluia!

Fr. Peterson is assistant chaplain at Marymount University in Arlington and director of the Youth Apostles Institute in McLean.

The Work of God

Year A

- Easter Sunday

Resurrection of Jesus after three days

John 20:1-9

1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb.
2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him."
3 Then Peter and the other disciple set out and went toward the tomb.
4 The two were running together, but the other disciple outran Peter and reached the tomb first.
5 He bent down to look in and saw the linen wrappings lying there, but he did not go in.
6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there,
7 and the cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself.
8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed;
9 for as yet they did not understand the scripture, that he must rise from the dead. (NRSV)

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

Easter Sunday - Resurrection of Jesus after three days

I had explained to my disciples and apostles that I was destined to suffer and die for the forgiveness of the sins of the world, and that on the third day, I would rise again. I had also told the Jews that if they destroyed this temple I would raise it up in three days, but they did not understand.

It seemed impossible that someone could rise from the dead, but I came proclaiming “I am the resurrection and the life”. To give the whole world a powerful testimony I came back from the dead thereby performing the greatest miracle after my own death.

Those who saw me, believed. Not only did they have a physical confirmation of my resurrection, but their hearts were also open to understand the Holy Scriptures and to strengthen their faith.

By my death and resurrection I accomplished my victory over death, so there is no reason to fear death anymore, since I have proven that I have the power to raise you up after death.

By my death and resurrection I accomplished my victory over sin, since sin is the cause of death. By my grace I overcame sin and its consequences, by forgiving your sins I have given life back to you.

By my death and resurrection I accomplished my victory over Satan. Satan had conquered all human beings and he continues to do so, but my holiness overcame evil, therefore I offer you my holiness to secure your victories against the tempter.

I offer my resurrection and its fruits to you as the greatest reason to increase your faith, believe in me and have everlasting life.

Author: Joseph of Jesus and Mary

The Sacred Page

Saturday, April 23, 2011

Jesus Didn't Just "Die for Our Salvation": Why He Rose from the Dead

Christ is risen, Alleluia!

But why did he rise from the dead?

Here I want to ask the question and touch on an aspect of the resurrection that is often overlooked, namely, how it relates to our salvation.

Most people know that Jesus died for their sins. But, as we shall see, according to the New Testament Jesus also rose for our salvation. This aspect of the biblical message is often neglected. The emphasis on usually on the cross. In fact, the resurrection for many people doesn't figure into their understanding of salvation very much. For most the resurrection is little more than "confirmation".

Yet a close look at Scripture reveals that the Resurrection is more than that! As Paul makes it clear, if Jesus didn't rise from the dead "your faith would be in vain" (1 Cor 15:14).

The work of salvation did not end at the cross. The Resurrection is part of Christ's work of salvation. Let me explain why.

Five Reasons for the Resurrection in Scripture

In fact, Aquinas lists five reasons for the resurrection (Summa Theologica, III, q. 53, art. 1). Being a biblical theologian, Thomas' answers are thoroughly scriptural. Indeed, Thomas highlights reasons Jesus rose from the dead--reasons given in Scripture--that are often overlooked.

1. The Resurrection displays God's Justice. God, Thomas explains, exalts those who humble themselves for God's sake. He cites Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." He writes, "Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection."

2. Jesus was raised for our instruction in the faith. He explains, "our belief in Christ's Godhead is confirmed by His rising again, because, according to 2 Cor. 13:4, 'although He was crucified through weakness, yet He liveth by the power of God.' And therefore it is written (1 Corinthians 15:14): 'If Christ be not risen again, then is our preaching vain, and your faith is also vain.'" He also cites Psalm 30, a psalm linked with the Passion of Jesus in the New Testament (e.g., Luke 23:46). He points out that the psalmist writes, "What profit is there in my blood?" and asks God what good can come of his seeing "corruption"--the implication for the psalmist is "none". Why? Seeing the psalm as a prophecy of Christ, Thomas concludes that is was necessary for Christ to rise so that he could preach.

3. The Resurrection was necessary "for the raising of our hope", i.e., of our own resurrection. He writes, ". . . since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again." He turns to 1 Corinthians 15:12: "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" He also cites Job 19:25, 27 this way: "'I know,' that is with certainty of faith, 'that my Redeemer,' i.e. Christ, 'liveth,' having risen from the dead; 'and' therefore 'in the last day I shall rise out of the earth . . . this my hope is laid up in my bosom.'"

4. The Resurrection transforms the way we live our lives. Thomas cites Romans 6: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life . . . Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to God."

5. The Resurrection completes the work of our salvation. Thomas explains, "because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good things. Here Thomas cites an often overlooked passage, Romans 4:25: "He was delivered up for our sins, and rose again for our justification."

This last element is often completed neglected. Preachers will often explain that Jesus "died for our sins". But, according to Scripture, the resurrection is every bit as important to salvation. Again, to quote Paul, "If Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Cor 15:14).

But how is Christ's resurrection related to our salvation?

Resurrection and Justification

Catholics and Protestants talk past each other on a regular basis. Believe me, I know--I've spent much of my academic career studying as a Catholic at non-Catholic institutions. I've done so as an undergraduate and then as a Ph.D. student.

Why do Catholics and Protestants talk past each other? I believe one of the main reasons is that Catholics and Protestants have differing views on the role of the resurrection. To Catholic theologians, the traditional Reformed approach to salvation which especially focuses on Christ's death as a "substitution" for our death (penal substitution theory), doesn't seem to leave much room for the Resurrection in the work of redemption. Indeed, the famous Protestant theologian Karl Barth seemed to limit the significance of the Resurrection to a "verdict" affirming Christ's work.

In fact, Catholic theology--particularly, soteriology, that is, the theology of Christ's work of salvation--has always stressed the role of the Resurrection. Let's return to Thomas Aquinas. Aquinas writes:

"Two things concur in the justification of souls, namely, forgiveness of sin and newness of life through grace. Consequently, as to efficacy, which comes of the Divine power, the Passion as well as the Resurrection of Christ is the cause of justification as to both the above. But as to exemplarity, properly speaking Christ's Passion and death are the cause of the forgiveness of guilt, by which forgiveness we die unto sin: whereas Christ's Resurrection is the cause of newness of life, which comes through grace or justice: consequently, the Apostle says (Romans 4:25) that 'He was delivered up,' i.e. to death, 'for our sins,' i.e. to take them away, 'and rose again for our justification.' But Christ's Passion was also a meritorious cause. . ." (Summa Theologiae III, q. 56, art. 2, ad 4; emphasis added).

This two-fold description of the work of salvation is also found in what I consider to be the greatest contemporary theological treatise, the Catechism of the Catholic Church:

"The Paschal mystery has two aspects: [1] by his death, Christ liberates us from sin; [2] by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, 'so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life' [citing Rom 6:4; cf. 4:25]. Justification consists in both victory over the death caused by sin and a new participation in grace [citing Eph 2:4-5; 1 Pet 1:3]. It brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren" [Mt 28:10; Jn 20:17.]. We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection" [no. 654; emphasis added].

One of my favorite books on the Resurrection is probably written by the late 20th century Catholic theologian, F. X. Durrwell, entitled appropriately enough, The Resurrection. Durrwell was a brilliant theologian whose approach to theology was thoroughly biblical; his work is far too often overlooked. He does a great job emphasizing the role the role of the resurrection in salvation. The following is from his book (pages 28-29, 31, 32).

There's so much more I'd like to say, but for now, Durrwell will have to suffice. . .
__________________________

St. Paul does in fact elsewhere attribute our justification to Christ's death (Rom 5:9 [cited above]) as well as to his resurrection. Indeed, there seems a striking change of position: in Rom iv. 25, justification is the effect peculiar to the Resurrection alone; yet it also appears to be the result of both the death and resurrection.

But the Pauline theory of justification withstands any charge of incoherence, for our contact with Christ's death, as well as our contact with his resurrection is effected by our union with Christ in glory, and only through this union do we receive the benefit of his death, the remission of sins.

St. Paul, in fact, teaches that although the death has expiated our sins, our justification, which consists in the remission of our sins and the new life, is given to us in the risen Christ. Man dies to sin and rises again to life in Christ (death, Col. ii. 11ff.; life, Rom vi. 11; viii. 2; I Cor xv. 22); God's justice, which is implanted in us by this death and this life, is given us in Christ. (2 Cor. v. 21.; Gal. ii. 17.) Here only are we redeemed (Rom iii. 24; 1 Cor i. 30; Col. i. 24); here onyl is our salvation. (2 Tim. ii. 10). Only in this living environment can the justice of God be communicated and grow. And it is the Christ of glory who is meant whenever this phrase is used to express the mystical reality of man's living union with his Savior. "The Christ of the formula in Christo Jesu is always Christ glorified... not the historical [earthly] Christ" [citing Sanday]....

St. Paul goes even further. The phrase "in Christ" was used to indicate our risen Savior as the principle of our justification. In another phrase, equally dear to him, he identifies the act whereby we are justified with the actual act by which Christ is glorified; we are divinely brought to life by the Father's act in resurrecting Christ: "Even when we were dead in sins, he hath quickened us together in Christ... and hath raised us up with him." (Eph. ii. 5-6; Col. ii. 12ff.; iii. 1). The Father has given us life by raising up Christ, we are included in the one life-giving act which was performed for our Lord.

This brings up another question. How can all men at all times be taken up in the single act of the resurrection which brought Christ back to life at a given date in the past? Again the question is difficult, but the statement is perfectly clear.

At the same moment as justice is given to us in the act by which the Father raises up the Son, our sins are also remitted. The texts I have quoted make this clear: while we were dead through our sins, he brought us to life together with Christ. . .

. . . The action whereby the body of the mortal Christ is transformed in augurates the Father's action of justification; divine life comes to mortal man; the justice of God, which is a living and life-giving holiness, takes possession of him. It is the Father who raises up Christ (Rom. viii. 11; 1 Cor. vi. 14:2; 2 Cor. iv. 25; xiii. 4; Eph. i. 19; Col. ii. 12) and who justifies us. (Rom. iii. 26, 30; viii. 30; Gal. iii. 8.) It is in Christ, and through the act of raising him up, that he justifies us. The resurrection of our Lord is the first of the Father's life-giving works in a new world, the first and the only one, for all the others are accomplished in it: "He hath quickened us together with Christ. (Eph. ii. 5).

The death and resurrection of Jesus are both working towards our salvation. Each plays a different part in it. If Christ is dead, we who are united to Christ are also dead. This death signifies the end of our life according to the flesh.

Archdiocese of Washington

More than Words

By: Fr. Scott Hurd

As I cross the Potomac River on my Sunday morning drive to St. Hugh’s, I’m typically treated to a beautiful scene filled with peaceful water, impressive monuments, a rising sun, and a sky colored with brilliant shades of red, orange, and blue. As I take in this sight, I often imagine that another Sunday, the first Easter morning, must have been beautiful as well. I think of Mary Magdalene making her way to the tomb, and I picture her as disheveled, head hung low in grief, and bleary-eyed from weeping and a lack of sleep. But then I try to imagine the change that must have come over her when she finally realized that her beloved Jesus had risen from the dead. I wonder what she did. Did she shed tears of joy? Did she leap or dance or burst into song? Did she fall on her knees, lift her head, and raise her hands to the sky in a gesture of gratitude to God?

The Bible doesn’t tell us, so I guess that this side of heaven we’ll never really know what Mary Magdalene did. But I think it fair to say that she didn’t just stand there, and that her joy over Jesus’ resurrection was expressed with more than just words. Perhaps, for those first moments, she couldn’t find anything to say at all. Which would be understandable, because the Resurrection is such a marvelous and magnificent event that it’s hard to find the right words to describe it. Mere words can’t seem to do it justice.

In a sense, we Christians on Easter morning are a bit like the victorious team at the Super Bowl. As they celebrate their victory, the winning players express their jubilation by jumping, shouting, hugging, running, dog piling, pumping their fists, slapping high fives, lifting teammates on their shoulders, popping champagne bottles in the locker room, and dumping Gatorade on their coach. It would seem that they have to express their joy with much more than words.

The same is true for us today. We celebrate the rising of Jesus from the dead! The Son of God, who died for us on a cross, has risen to new life so that we might live in hope of living forever with him in heaven. This is something far more wonderful than winning a Super Bowl ring. In fact, it’s far more wonderful than anything else we will ever have, learn about, or experience. So how can words alone possibly be sufficient to celebrate such an event? We sing, “This is the day the Lord has made! Let us rejoice and be glad!” But that’s not enough. There has to be something we can do, in addition to what we can say. Not necessarily jumping or dancing, although maybe we can imagine doing that. And while I can sprinkle Holy Water on all of you, please do not dump any Gatorade on me.

Perhaps the greatest thing we can do to celebrate the resurrection with more than words it to share some of the love that Jesus has already shared with us by rising from the dead. Consider the two disciples in today’s gospel. We know that Peter was one of them. The other is simply identified as the “beloved disciple.” He’s not given a name here; we’re just told that Jesus loved him. But, in a sense, that’s all we need to know. Because even though he was a real person, the so-called “beloved disciple” represents each one of us because we, like him, are beloved of Jesus.

Remember what the beloved disciple did. When he and Peter learned from Mary Magdalene that Jesus’ tomb was empty, they ran to the tomb. Which is a reasonable thing to do, given the circumstances. Yet the gospel makes the point that they actually got into something of a race, and the beloved disciple won. Then he waited at the tomb, so that Peter could go in first. But what’s the point of our knowing this? Who cares which disciple was the fastest? Who cares that Peter went into the tomb first? Is this just a bit of biblical trivia, or is there some hidden meaning here?

Indeed there is a hidden meaning here. We’re meant to understand that the beloved disciple ran so fast, not because he was especially quick or Peter was particularly slow, but because he was impelled forward by his great love for Jesus. Yet he chose to allow Peter to enter the tomb first, not because he was courteous or catching his breath or afraid of going in, but because he acknowledged the authority of Peter, the head of the band of disciples and, of course, our first pope. By acting in this way, the beloved disciple shows the rest of us who are loved by Jesus how we can celebrate his resurrection with more than words. Like him, our lives are to be driven by love for Jesus within the fellowship of, and under the

authority of, the Church and its chief shepherd, the pope.

At the beginning of this Mass, we were sprinkled with Holy Water, the water of baptism, to remind us of our own baptism and the promises that we made, or were made for us, on that day. Immediately after this homily, we will renew those baptismal promises, and pledge once again to live a life driven by the love of Jesus, and lived within the Church. We will promise to reject sin, so we can live in real freedom. We will promise to reject the “glamour of evil”- in other words, all the selfish, materialistic, and superficial temptations of our culture. We will promise to reject Satan, who hates us as much as Jesus loves us. And we will renew our promise, and I quote, “to serve God faithfully in his holy Catholic Church.” Should we honor these promises, we will be able to celebrate the resurrection of Jesus with far more than mere words.

Archdiocese of Washington

Jesus is Real to Me – A Reflection on the Gospel For Easter Sunday

By: Msgr. Charles Pope

Just about all of the Resurrection Accounts in the Gospels present the apostles and disciples on a journey to deeper faith. In stages they come out of the darkness of despair and this world into the light of faith. Matthew’s (28:1-10) account that is read at the Easter Vigil this year, and which can also be read at Masses during the day, is no exception.

Let’s look at the Easter journey that Mary Magdalene and Mary, (likely, Mary the Mother of James and Joses) make out of darkness into light. Mark (16:1) adds that “Salome” went with them. Salome was the wife of Zebedee, and the mother of James and John. From Luke (24:10) it also appears that Joanna, wife of Chusa, Herod’s steward was with them. Hence, though Matthew only mentions the two by name, it would seem that our analysis includes these four women. As these women journey through the events of Easter Morning we see their faith deepen and brighten. In a condensed sort of way, we also see the whole life of the Christian as we, journeying in stages, come to deeper faith and a brighter vision of the paschal mystery that our life is.

Lets observe their journey in four stages.

Stage 1 – Disturbance at Dawn . The text says,

After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it. His appearance was like lightning and his clothing was white as snow. The guards were shaken with fear of him and became like dead men.

Note that in this first stage, it is still quite dark. The text here says, with hope, that the new day was dawning. The Greek word however properly means as the first day “approached,” or drew on, without specifying the precise time. Mark 16:1-2 that it was very early in the morning, at the rising of the sun – that is, not that the sun “was risen,” but that it was about to rise, or at the early break of day. Luke 24:1 that it was “very early in the morning;” (in the Greek text, “deep twilight,” or when there was scarcely any light). John 20:1 says it was “very early, while it was yet dark” – that is, it was not yet full daylight, or the sun had not yet risen.

So the point is, it is still quite dark, but dawn is near! And all this creates for us who read an air of great expectation. An old Song by the Taize Community says, “Within our darkest night, you kindle a fire that never dies away!”

Next, there is a great earthquake! Sometimes God has to shake things up to open new doors and new vision. And in our life too, there are often violent shakings. But, remember, we are at the dawning of a new day. In just a few short years we’ll be with God, if we are faithful. And so it is that this earthquake is not unto destruction, but is unto the opening of the tomb that has claimed our Lord, and unto the opening of tombs that have claimed us, emotionally, spiritually, mentally and so forth. This earthquake, frightening though it may seem, serves only to draw these women deeper into the paschal mystery and toward the risen Christ.

Now, note, they haven’t seen him yet or even heard he is risen. There is only this earthquake. But it has a purpose. Yet, for now, it is barely dawn, and things are still very unclear to them..

Stage one: Disturbance at dawn

Stage Two: Declaration: Do Not Be Afraid. The text says,

Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified. He is not here, for he has been raised just as he said. Come and see the place where he lay.

Note that the angel summons them to deeper faith. He exclaims, “Do not be afraid.” Now, to most of us this may merely seem a slogan; one we often hear when we are perceived by others as anxious. Frankly, when others say this to us, it is both annoying and unhelpful. But in this case, the Angel presents a basis on which their faith should grow and their anxiety dissipate.

That they should not be anxious or afraid is rooted in the Lord’s promise and in his word. The angel is reminding them that the Lord had promised to rise on the third day, and that he has done, just as he said. The Lord, who had raised others from death, and healed multitudes, has now done just exactly what he promised.

Hence, the angel summons them to grow in their faith by pondering the Word of Jesus Christ and coming to trust in his promise.

The angel also presents evidence to them, the evidence of the empty tomb. He invites them to connect the dots between the promise of Jesus and the present data of an empty tomb.

So, it’s getting brighter, by the power of God’s word and the application of that word to the present situation.

We too must journey through this stage as we become more deeply immersed in God’s Word and apply it to our present situation. As we grow in knowledge and remembrance of God’s promises and his word, our anxiety begins to flee. This happens especially when, like these women, God helps us to connect his word to what is actually happening in our life. We start to notice the empty tombs, the many signs of God’s favor and blessing. Things start to add up and we begin to connect the dots between faith and experience. And as we do this it gets brighter and our faith grows stronger.

Stage two: Declaration: “Do not be afraid!”

Stage Three – Deepening Dispatch. The text says,

Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”

Learn by teaching – Having been instructed in the paschal mystery, and grown deeper in their faith, the Lord sends them to inform others. An interesting aspect of teaching is that we often learn more by teaching than we ever learned merely as a student. Hence we grow in our faith as we begin to teach and testify to it. And simply the fact of teaching and witnessing causes us to grow.

But note the text, “Behold, I have told you.” The true faith is received from God, not invented by us. St. Paul says, “Faith comes by hearing.” Do NOT go and invent your own faith; that is a very bad idea! We receive the faith from God through the Church and the Scriptures approved by the Church. These women have first been instructed by God’s angel, and only after that, are they told to go and tell someone. We too, are instructed by the Church. Our Faith comes from what is heard and we pass on what we have heard.

So, these women are sent. And, as they go, we shall see that they have a great breakthrough. But prior to that breakthrough, they are sent to witness, to proclaim. And this very act for them, and for us, deepens the faith even more.

Stage Three: Deepening Dispatch.

There is one final stage they must attain. For they are still only able to say what others have said, they have not yet personally seen the Risen Lord. That comes next.

Stage Four: The Discovery that is Definitive. The text says,

Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples. And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage. Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”

Here we see an important and powerful stage that, frankly, too many Christians ignore. Note that, in this moment, they go from inference to experience. Inference is a form of knowledge based only on what others have said. But experience, includes personal witness. Experience means that I myself can personally vouch for the truth of what I proclaim. As we have seen, inference is a necessary stage of our faith (do NOT go and invent your own religion). But the Lord invites us deeper to more personally experience the truth of what the Church has always proclaimed and what her Scriptures have always announced.

Inference to experience – These women have heard from the angel, that Jesus is risen, and they receive the teaching with joy. But, on the way, on the road of their life, they come to personally meet the risen Lord Jesus Christ. Suddenly the truth of what they have been taught is made quite personal to them and experienced as real. They have gone from inference to experience. And now, they will tell not only what they have heard from others, but also how they have personally experienced it as true.

We too are invited to do the same. I need to be able to say, “In the laboratory of my own life I have come to personally experience as true all that the Church and her Scriptures proclaim.” I am now a first hand witnesses to Jesus, for I have experienced him personally in my life. I have met him in my prayer and in my experience. He is alive and real to me, and he is changing my life. I have done more than hear about the Lord, I have met him. I do not merely know about him, I KNOW him.

Stage Four: The Discovery that is Definitive.

Do you know the Lord, or do you just know about him? Have you met him, or just heard about him. On Easter Sunday morning we have observed a group of women go from the darkness of this world to the light of the normal Christian life. And what is the normal Christian life? It is to be in living, conscious contact with God in my life and to personally know the Lord of all glory. It is to be in a living and transformative relationship with the Lord Jesus Christ.

Painting above The Resurrection by Annibale Carracci

Sunday Gospel Reflections

Easter Sunday
Reading I: Acts 10:37-43 II: 1Cor 5:6-8

Gospel
John 20:1-10

¹ Now on the first day of the week Mary Mag'dalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
² So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him."
³ Peter then came out with the other disciple, and they went toward the tomb.
⁴ They both ran, but the other disciple outran Peter and reached the tomb first;
⁵ and stooping to look in, he saw the linen cloths lying there, but he did not go in.
⁶ Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying,
⁷ and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself.
⁸ Then the other disciple, who reached the tomb first, also went in, and he saw and believed;
⁹ for as yet they did not know the scripture, that he must rise from the dead.
¹⁰ Then the disciples went back to their homes.

Interesting Details

This passage opens the last part of John's Gospel (ch.20): the resurrection and appearance of Jesus. This chapter contains the resurrection with the empty tomb story (vv.1-10) and Jesus' appearances to Mary Magdalene (vv.11-18), to the disciples without Thomas (vv.19-23), and to the disciples with Thomas (vv.24-29).
In the preceding passage, Jesus' body was laid in a new tomb in the garden (19:41). This tomb was probably a horizontal cave with a small ground-level entrance, usually less than a yard high. This explains why the disciple must bend down to look inside (v.5).
Jesus' body was not put into a coffin but probably laid in an "arcosolia", a semi-circle niche, a sort of side-way flat bed formed by cutting two or three feet deep into the side of the cave.
His body was wrapped in cloth and aromatic oils, and the face was covered with a small piece of cloth. The presence of the cloths in vv.6-7 shows that the body was probably not stolen because thieves would not unwrap and fold the cloths so neatly.
There are some difficulties within this story, for example, Mary Magdalene went to the tomb alone but in v.2 the pronoun "we" is used. Furthermore, some details are different from the synoptic resurrection accounts.
"He saw and believed" (v. 8) seems to contradict with "they still did not understand the scripture" (v.9). The most natural explanation is that the beloved disciple believed that Jesus had risen from the dead based on his own observation of the empty tomb rather than on the scripture (See Newman p.606).

One Main Point

The resurrection is Jesus' ultimate glory. It is the sign of the victory over death, the hope for us, and the basis for our Christian faith.

Reflections

Imagine that you are standing in front of the empty tomb and looking in, what does the tomb look like? Is it foul? What do you see?
Put yourself in Peter's place: guilt-ridden by his betrayal of Jesus, dispirited by Jesus' death, and now the body was gone! Have you ever experienced moments when God is absent from your life?
The beloved disciples saw the folded linen cloths and believed. Can you recall one specific sign that led you to believe in the Risen Lord?

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 20
1.	AND on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre; and she saw the stone taken away from the sepulchre.	Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum : et vidit lapidem sublatum a monumento.	τη δε μια των σαββατων μαρια η μαγδαληνη ερχεται πρωι σκοτιας ετι ουσης εις το μνημειον και βλεπει τον λιθον ηρμενον εκ του μνημειου
2.	She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him.	Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Jesus, et dicit illis : Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum.	τρεχει ουν και ερχεται προς σιμωνα πετρον και προς τον αλλον μαθητην ον εφιλει ο ιησους και λεγει αυτοις ηραν τον κυριον εκ του μνημειου και ουκ οιδαμεν που εθηκαν αυτον
3.	Peter therefore went out, and that other disciple, and they came to the sepulchre.	Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum.	εξηλθεν ουν ο πετρος και ο αλλος μαθητης και ηρχοντο εις το μνημειον
4.	And they both ran together, and that other disciple did outrun Peter, and came first to the sepulchre.	Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum.	ετρεχον δε οι δυο ομου και ο αλλος μαθητης προεδραμεν ταχιον του πετρου και ηλθεν πρωτος εις το μνημειον
5.	And when he stooped down, he saw the linen cloths lying; but yet he went not in.	Et cum se inclinasset, vidit posita linteamina : non tamen introivit.	και παρακυψας βλεπει κειμενα τα οθονια ου μεντοι εισηλθεν
6.	Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying,	Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita,	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα
7.	And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place.	et sudarium, quod fuerat super caput ejus, non cum linteaminibus positum, sed separatim involutum in unum locum.	και το σουδαριον ο ην επι της κεφαλης αυτου ου μετα των οθονιων κειμενον αλλα χωρις εντετυλιγμενον εις ενα τοπον
8.	Then that other disciple also went in, who came first to the sepulchre: and he saw, and believed.	Tunc ergo introivit et ille discipulus qui venerat primus ad monumentum : et vidit, et credidit :	τοτε ουν εισηλθεν και ο αλλος μαθητης ο ελθων πρωτος εις το μνημειον και ειδεν και επιστευσεν
9.	For as yet they knew not the scripture, that he must rise again from the dead.	nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere.	ουδεπω γαρ ηδεισαν την γραφην οτι δει αυτον εκ νεκρων αναστηναι

1. The first day of the week comes Mary Magdalene early, when it was yet dark, to the sepulcher, and sees the stone taken away from the sepulcher.
2. Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved, and says to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him.
3. Peter therefore went forth, and that other disciple, and came to the sepulcher.
4. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher.
5. And he stooping down, and looking in, saw the linen clothes lying: yet went he not in.
6. Then comes Simon Peter following him, and went into the sepulcher, and seeing the linen clothes lie,
7. And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself:
8. Then went in also that other disciple, which came first to the sepulcher, and he saw, and believed.
9. For as yet they knew not the Scripture, that he must rise again from the dead.

CHRYS. The Sabbath being now over, during which it was unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week comes Mary Magdalene early, when it was yet dark, to the sepulcher.

AUG. Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.

AUG. Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati.

BEDE. Una sabbati, i.e. one day after the sabbath.

THEOPHYL. Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption.

AUG. What Mark says, Very early in the morning, at the rising of the sun, does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i.e. some time before the sun is risen.

GREG. It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulcher.

And sees the stone taken away from the sepulcher.

AUG. Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fight of the guards.

CHRYS. Our Lord rose while the stone and seal were still on the sepulcher. But as it was necessary that others should be certified of this, the sepulcher is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off.

GLOSS. And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved.

AUG. This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And says to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid Him.

GREG. She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away.

AUG. Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.

CHRYS. The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulcher.

GREG. But Peter and John before the others, for they loved most; Peter therefore went forth, and that other disciple, and came to the sepulcher.

THEOPHYL. But how came they to the sepulcher, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulcher, the guards withdrew, and told the Pharisees what had happened.

AUG. After saying, came to the sepulcher he goes back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher; meaning himself, but he always speaks of himself, as if he were speaking of another person.

CHRYS. On coming he sees the linen clothes set aside: And he stooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in.

Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: Then comes Simon Peter following him, and went into the sepulcher, and sees the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i.e. to show you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter.

After Peter however, John entered: Then went in also that other disciple, which came first to the sepulcher, and he saw, and believed.

AUG. i.e. That Jesus had risen again, some think: Ah, but what follows contradicts this notion. He saw the sepulcher empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen. They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they tool; this for a parable, and thought He meant something else.

GREG. But this account of the Evangelist must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for as though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding they had not.

The synagogue came first to the sepulcher, but entered not: it knew the commandments of the law, and had heard the prophecies of our Lord's incarnation and death, but would not believe in Him who died. Then comes Simon Peter, and entered into the sepulcher: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God. The napkin about our Lord's head is not found with the linen clothes, i.e. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end. And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects.

But as a napkin is what is used in laboring to wipe the sweat of the brow, by the napkin here we may understand the labor of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity. But after Peter entered, John entered too; for at the end of the world even Judea shall be gathered in to the true faith.

THEOPHYL. Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervor and activity gets the advance of the other's perception, and sees first into the divine mystery.

Catena Aurea John 20