Category Archives: Easter

Are alternate theories to the Resurrection plausible?

The Bible says that if Jesus did not rise from the dead then the Christian faith is worthless (1 Cor. 15:17). However, if Jesus did rise from the dead then we know Jesus can keep His promise to give everyone who follows Him eternal life (1 John 2:25).

But how can we know that Jesus really rose from the dead and that the Bible’s description of this miracle wasn’t just a story someone made up?

One way is by showing that the Resurrection is the only explanation for the events surrounding Jesus’ death, events that almost everyone, including skeptics, agrees are historical.

As we examine some of the various theories put forward to explain these facts, you will see that only one theory explains 1) Jesus’ death by Crucifixion; 2) his empty tomb; 3) the post-Crucifixion appearances to the disciples; and 4) the disciples’ willingness to die for their faith: the theory that Jesus actually rose from the dead.

The Swoon Theory

One way to explain these facts would be to posit that Jesus never really died. Maybe he just passed out on the cross and woke up in a tomb. Jesus then met up with the disciples who mistakenly thought he’d risen from the dead. But even if Jesus somehow survived the Crucifixion, the apostles would never have thought he’d miraculously risen from the dead. Upon seeing his bloody, mutilated body, they would have thought Jesus had cheated death, not beaten it, and quickly gotten him medical treatment.

The Trash Theory

How do we know Jesus wasn’t just thrown into an anonymous grave and was forgotten until the disciples imagined they saw him alive again?

Deuteronomy 21:22-23 prohibited the Jewish people from leaving a criminal hanging on a tree, so Jesus would have to have been buried immediately after he died on the cross.

The Gospels say Joseph of Arimathea, a member of the council that condemned Jesus to death, buried him (though John 3:1-2 tells us Joseph was a disciple of Jesus, but in secret, out of fear of the other Jewish leaders). If the Gospel writers had invented the story of Jesus being buried in a tomb, they would have given their leader an honorable burial at the hands of his friends and family.

This means we have good historical evidence that after the Crucifixion Jesus’ body was placed in an identifiable tomb and simply didn’t vanish in a common graveyard.

The Hallucination Theory

Most historians agree the disciples thought they saw the risen Jesus. The story of Jesus appearing to them was not a legend that developed centuries later but was recorded by the apostle Paul (1 Cor. 15:3-7). It is almost universally recognized among historians that Paul existed, we have the letters he wrote, and Paul knew the people who claimed to have seen the risen Jesus (Gal. 1:18-19). But could those experiences have just been hallucinations brought on by the terrible grief these men endured after Jesus was executed?

First, it is individuals, not groups, who almost always experience hallucinations. Multiple biblical authors confirm that groups of Jesus’ disciples claimed to see him after his death (Luke 24:36-49, 1 Cor. 15:5-6). As psychologist Gary Collins writes, “By their very nature only one person can see a given hallucination at a time. They certainly aren’t something which can be seen by a group of people.”

Second, the theory that Jesus’ depressed disciples hallucinated his Resurrection doesn’t explain why enemies of the Church came to believe in the Resurrection. The most famous example would be St. Paul, who was a Jewish leader who persecuted the Church until an encounter with the risen Christ moved him to join the “Jewish heresy” he had been persecuting. The best explanation for such a sudden conversion is that Paul had a real encounter with the risen Christ.

The Empty Tomb

We’ve already seen that it is historically certain Jesus was buried in a locatable tomb. The Gospels tell us that on the Sunday after the Resurrection a group of women discovered the tomb was empty. But why should we believe Jesus’ tomb was empty and that the authors of the Gospels didn’t make this up?

First, the disciples preached the empty tomb in the city of Jerusalem. If the tomb were not empty, enemies of the early Church could easily have taken the body out of the tomb and proven Jesus did not rise from the dead.

Second, the earliest enemies of the Church agreed that Jesus’ tomb was empty. Matthew’s Gospel says the Jewish leaders of his day (about forty to fifty years after the Crucifixion) believed Jesus’ body was stolen from the tomb (Matt. 28:11-15). The second-century Christian writer St. Justin Martyr also says that the Jews of his time believed Jesus’ body was stolen.

Finally, the Gospels include the testimony of women discovering the tomb. In Jesus’ time a woman’s testimony was considered to be as reliable as that of a child or a criminal. If the Gospel authors had invented the story about Jesus’ tomb being found empty, they would have used trustworthy characters like Peter or John. The embarrassing detail about women discovering the empty tomb was included in the story simply because that’s what really happened.

The Fraud Theory

Is it possible the disciples stole Jesus’ body and then told people their Messiah had risen from the dead? It’s not impossible, but this theory seems extremely unlikely.

Moreover, fraud is normally committed for personal gain; the only thing the disciples had to gain from their fraud was persecution and death. Since people don’t knowingly die for a lie, we can be confident Jesus’ disciples really believed in the Resurrection they preached to others.

There is no chance they were all deceived or that they all chose to die painful deaths in order to deceive others. What’s more likely is that Jesus’ Resurrection really happened and gave them the courage to share this good news in the face of persecution. They knew that even if they were to die through Christ they would live forever. We too can have eternal life if we trust in God’s promises and choose to be baptized into the Resurrection of Jesus Christ (Rom. 6:3-5).

Why We Believe: The Resurrection

Even skeptics admit that Jesus was crucified, buried, his tomb was found empty, his disciples saw him after his death, and they were willing to die for that truth.
Other explanations, like hallucination or fraud, only explain some of these facts. The most plausible explanation for all these facts is that Jesus really did rise from the dead.

Love & Easter joy,
Matthew

Easter Sermon on the Sacraments – St Augustine of Hippo (354-430 AD)

Empty tomb with three crosses on a hill side.

“You are yourselves what you receive.”

“I haven’t forgotten my promise. I had promised those of you who have just been baptized a sermon to explain the sacrament of the Lord’s table, which you can see right now, and which you shared in last night. You ought to know what you have received, what you are about to receive, what you ought to receive every day.

That bread which you can see on the altar, sanctified by the word of God, is the body of Christ. That cup, or rather what the cup contains, sanctified by the word of God, is the blood of Christ. It was by means of these things that the Lord Christ wished to present us with His body and blood, which He shed for our sake for the forgiveness of sins.

If you receive them well, you are yourselves what you receive. You see, the apostle says, We, being many, are one loaf, one body. (1 Cor 10:17) That’s how he explained the sacrament of the Lord’s table; one loaf, one body, is what we all are, many though we be.

In this loaf of bread, you are given clearly to understand how much you should love unity. I mean, was that loaf made from one grain? Weren’t there many grains of wheat? But before they came into the loaf they were all separate; they were joined together by means of water after a certain amount of pounding and crushing. Unless wheat is ground, after all, and moistened with water, it can’t possibly get into this shape, which is called bread.

In the same way, you too were being ground and pounded, as it were, by the humiliation of fasting and the sacrament of exorcism. Then came baptism, and you were, in a manner of speaking, moistened with water in order to be shaped into bread. But it’s not yet bread without fire to bake it. So what does fire represent? That’s the chrism, the anointing. Oil, the fire-feeder, you see, is the sacrament of the Holy Spirit.

Notice it, when the Acts of the Apostles are read; the reading of that book begins now, you see. Today begins the book that is called the Acts of the Apostles. Anybody who wishes to make progress has the means of doing so.

When you assemble in church, put aside silly stories and concentrate on the scriptures. We here are your books. So pay attention, and see how the Holy Spirit is going to come at Pentecost. And this is how He will come; He will show Himself in tongues of fire.

You see, He breathes into us the charity, which should set us on fire for God, and have us think lightly of the world, and burn up our straw, and purge and refine our hearts like gold. So the Holy Spirit comes, fire after water, and you are baked into the bread, which is the body of Christ. And that’s how unity is signified.

Now you have the sacraments in the order they occur. First, after the prayer, you are urged to lift up your hearts; that’s only right for the members of Christ. After all, if you have become members of Christ, where is your head? Members have a head. If the head hadn’t gone ahead before, the members would never follow.

Where has our head gone? What did you give back in the creed? On the third day He rose again from the dead, He ascended into heaven, He is seated at the right hand of the Father. So our head is in heaven. That’s why, after the words Lift up your hearts, you reply, We have lifted them up to the Lord.

And you mustn’t attribute it to your own powers, your own merits, your own efforts, this lifting up of your hearts to the Lord, because it’s God’s gift that you should have your heart up above.

That’s why the bishop, or the presbyter who’s offering, goes on to say, when the people have answered We have lifted them up to the Lord, why he goes on to say, Let us give thanks to the Lord our God, because we have lifted up our hearts. Let us give thanks, because unless He had enabled us to lift them up, we would still have our hearts down here on earth. And you signify your agreement by saying, It is right and just to give thanks to the one who caused us to lift up our hearts to our head.

Then, after the consecration of the sacrifice of God, because He wanted us to be ourselves His sacrifice, which is indicated by where that sacrifice was first put, that is the sign of the thing that we are; why, then after the consecration is accomplished, we say the Lord’s prayer, which you have received and given back.

After that comes the greeting, Peace be with you, and Christians kiss one another with a holy kiss. It’s a sign of peace; what is indicated by the lips should happen in the conscience; that is, just as your lips approach the lips of your brothers or sisters, so your heart should not be withdrawn from theirs.

So they are great sacraments and signs, really serious and important sacraments. Do you want to know how their seriousness is impressed on us? The apostle says, Whoever eats the body of Christ or drinks the blood of the Lord unworthily is guilty of the body and blood of the Lord. (1 Cor 11:27)

What is receiving unworthily? Receiving with contempt, receiving with derision. Don’t let yourselves think that what you can see is of no account. What you can see passes away, but the invisible reality signified does not pass away, but remains.

Look, it’s received, it’s eaten, it’s consumed. Is the body of Christ consumed, is the Church of Christ consumed, are the members of Christ consumed? Perish the thought! Here they are being purified, there they will be crowned with the victor’s laurels.

So what is signified will remain eternally, although the thing that signifies it seems to pass away.

So receive the sacrament in such a way that you think about yourselves, that you retain unity in your hearts, that you always fix your hearts up above. Don’t let your hope be placed on earth, but in heaven. Let your faith be firm in God, let it be acceptable to God.

Because what you don’t see now, but believe, you are going to see there, where you will have joy, without end.”

Given c.411-415

Love, & Easter Joy, forever and ever,
Matthew

On the Resurrection of the Lord – Sermon by Pope St Leo the Great (400-461 AD)

*Leo the Great, Sermon LXXI. Sermons in P. Schaff & H. Wace (Editors.), C. L. Feltoe (Translator) Leo the Great, Gregory the Great (Vol. 12a, pp. 181–184), (New York: Christian Literature Company, 1895).
**Ostensibly preached on Good Friday.

WE MUST ALL BE PARTAKERS IN CHRIST’S RESURRECTION LIFE

“In my last sermon,** dearly-beloved, not inappropriately, as I think, we explained to you our participation in the cross of Christ, whereby the life of believers contains in itself the mystery of Easter, and thus what is honored at the feast is celebrated by our practice. And how useful this is you yourselves have proved, and by your devotion have learned, how greatly benefited souls and bodies are by longer fasts, more frequent prayers, and more liberal alms. For there can be hardly any one who has not profited by this exercise, and who has not stored up in the recesses of his conscience something over which he may rightly rejoice. But these advantages must be retained with persistent care, lest our efforts fall away into idleness, and the devil’s malice steal what GOD’S grace gave. Since, therefore, by our forty days’ observance we have wished to bring about this effect, that we should feel something of the Cross at the time of the LORD’S Passion, we must strive to be found partakers also of Christ’s Resurrection, and “pass from death unto life” [John 5:24], while we are in this body. For when a man is changed by some process from one thing into another, not to be what he was is to him an ending, and to be what he was not is a beginning. But the question is, to what a man either dies or lives: because there is a death, which is the cause of living, and there is a life, which is the cause of dying. And nowhere else but in this transitory world are both sought after, so that upon the character of our temporal actions depend the differences of the eternal retributions. We must die, therefore, to the devil and live to GOD: we must perish to iniquity that we may rise to righteousness. Let the old sink, that the new may rise; and since, as says the Truth, “no one can serve two masters” [Matthew 6:24], let not him be Lord who has caused the overthrow of those that stood, but Him Who has raised the fallen to victory.

GOD DID NOT LEAVE HIS SOUL IN HELL, NOR SUFFER HIS FLESH TO SEE CORRUPTION

Accordingly, since the Apostle says, “the first man is of the earth earthy, the second man is from heaven heavenly. As is the earthy, such also are they that are earthy; and as is the heavenly, such also are they that are heavenly. As we have borne the image of the earthy, so let us also bear the image of Him Who is from heaven” [1 Corinthians 15:47-49], we must greatly rejoice over this change, whereby we are translated from earthly degradation to heavenly dignity through His unspeakable mercy, Who descended into our estate that He might promote us to His, by assuming not only the substance but also the conditions of sinful nature, and by allowing the impassibility of Godhead to be affected by all the miseries which are the lot of mortal manhood. And hence that the disturbed minds of the disciples might not be racked by prolonged grief, He with such wondrous speed shortened the three days’ delay which He had announced, that by joining the last part of the first and the first part of the third day to the whole of the second, He cut off a considerable portion of the period, and yet did not lessen the number of days. The Saviour’s Resurrection therefore did not long keep His soul in Hades, nor His flesh in the tomb; and so speedy was the quickening of His uncorrupted flesh that it bore a closer resemblance to slumber than to death, seeing that the Godhead, Which quitted not either part of the Human Nature which He had assumed, reunited by Its power that which Its power had separated.

CHRIST’S MANIFESTATIONS AFTER THE RESURRECTION SHOWED THAT HIS PERSON WAS ESSENTIALLY THE SAME AS BEFORE

And then there followed many proofs, whereon the authority of the Faith to be preached through the whole world might be based. And although the rolling away of the stone, the empty tomb, the arrangement of the linen cloths, and the angels who narrated the whole deed by themselves fully built up the truth of the LORD’S Resurrection, yet did He often appear plainly to the eyes both of the women and of the Apostles, not only talking with them, but also remaining and eating with them, and allowing Himself to be handled by the eager and curious hands of those whom doubt assailed. For to this end He entered when the doors were closed upon the disciples, and gave them the Holy Spirit by breathing on them, and after giving them the light of understanding opened the secrets of the Holy Scriptures, and again Himself showed them the wound in the side, the prints of the nails, and all the marks of His most recent Passion, whereby it might be acknowledged that in Him the properties of the Divine and Human Nature remained undivided, and we might in such sort know that the Word was not what the flesh is, as to confess GOD’S only Son to be both Word and Flesh.

BUT THOUGH IT IS THE SAME, IT IS ALSO GLORIFIED

The Apostle of the Gentiles, Paul, dearly-beloved, does not disagree with this belief, when he says, “even though we have known Christ after the flesh, yet now we know Him so no more” [2 Corinthians 5:16]. For the LORD’S Resurrection was not the ending, but the changing of the flesh, and His substance was not destroyed by His increase of power. The quality altered, but the nature did not cease to exist: the body was made impassible, which it had been possible to crucify: it was made incorruptible, though it had been possible to wound it. And properly is Christ’s flesh said not to be known in that state in which it had been known, because nothing remained passible in it, nothing weak, so that it was both the same in essence and not the same in glory. But what wonder if St. Paul maintains this about Christ’s body, when he says of all spiritual Christians, “wherefore henceforth we know no one after the flesh” [2 Corinthians 5:16]. Henceforth, he says, we begin to experience the resurrection in Christ, since the time when in Him, Who died for all, all our hopes were guaranteed to us. We do not hesitate in diffidence, we are not under the suspense of uncertainty, but having received an earnest of the promise, we now with the eye of faith see the things which will be, and rejoicing in the uplifting of our nature, we already possess what we believe.

BEING SAVED BY HOPE, WE MUST NOT FULFILL THE LUSTS OF THE FLESH

Let us not then be taken up with the appearances of temporal matters, neither let our contemplations be diverted from heavenly to earthly things. Things which as yet have for the most part not come to pass must be reckoned as accomplished: and the mind intent on what is permanent must fix its desires there, where what is offered is eternal. For although “by hope we were saved” [cf Romans 8:24], and still bear about with us a flesh that is corruptible and mortal, yet we are rightly said not to be in the flesh, if the fleshly affections do not dominate us, and are justified in ceasing to be named after that, the will of which we do not follow. And so, when the Apostle says, “make not provision for the flesh in the lusts thereof” [cf Romans 13:14], we understand that those things are not forbidden us, which conduce to health and which human weakness demands, but because we may not satisfy all our desires nor indulge in all that the flesh lusts after, we recognize that we are warned to exercise such self-restraint as not to permit what is excessive nor refuse what is necessary to the flesh, which is placed under the mind’s control. And hence the same Apostle says in another place, “For no one ever hated his own flesh, but nourished and cherished it” [cf Ephesians 5:29]; in so far, of course, as it must be nourished and cherished not in vices and luxury, but with a view to its proper functions, so that nature may recover herself and maintain due order, the lower parts not prevailing wrongfully and debasingly over the higher, nor the higher yielding to the lower, lest if vices overpower the mind, slavery ensues where there should be supremacy.

OUR GODLY RESOLUTIONS MUST CONTINUE ALL THE YEAR ROUND, NOT BE CONFINED TO EASTER ONLY

Let GOD’S people then recognize that they are a new creation in Christ, and with all vigilance understand by Whom they have been adopted and Whom they have adopted. Let not the things, which have been made new, return to their ancient instability; and let not him who has “put his hand to the plough” [Luke 9:62] forsake his work, but rather attend to that which he sows than look back to that which he has left behind. Let no one fall back into that from which he has risen, but, even though from bodily weakness he still languishes under certain maladies, let him urgently desire to be healed and raised up. For this is the path of health through imitation of the Resurrection begun in Christ, whereby, notwithstanding the many accidents and falls to which in this slippery life the traveller is liable, his feet may be guided from the quagmire on to solid ground, for, as it is written, “the steps of a man are directed by the LORD, and He will delight in his way. When the just man falls he shall not be overthrown, because the LORD will stretch out His hand” [cf Psalm 37:23-24]. These thoughts, dearly-beloved, must be kept in mind not only for the Easter festival, but also for the sanctification of the whole life, and to this our present exercise ought to be directed, that what has delighted the souls of the faithful by the experience of a short observance may pass into a habit and remain unalterably, and if any fault creep in, it may be destroyed by speedy repentance. And because the cure of old-standing diseases is slow and difficult, remedies should be applied early, when the wounds are fresh, so that rising ever anew from all downfalls, we may deserve to attain to the incorruptible Resurrection of our glorified flesh in Christ Jesus our LORD, Who lives and reigns with the Father and the Holy Ghost for ever and ever. Amen.”

Love, and Easter Joy, forever and ever,
Matthew

We are an Easter people…

“Alleluia! He is risen! Easter is the most joyful celebration we as Christians can celebrate. God has conquered sin and death through His resurrection. Let us continue to live in the strength of this saving grace.

We do not pretend that life is all beauty. We are aware of darkness and sin, of poverty and pain. But we know Jesus has conquered sin and passed through His own pain to the glory of the Resurrection. And we live in the light of His Paschal Mystery—the mystery of his Death and Resurrection.

We are an Easter People and Alleluia is our song!’ We are not looking for a shallow joy but rather a joy that comes from faith, that grows through unselfish love, that respects the fundamental duty of love of neighbor, without which it would be unbecoming to speak of Joy.’ We realize that joy is demanding; it demands unselfishness; it demands a readiness to say with Mary: ‘Be it done unto me according to thy word’.” -Pope St. John Paul II

Love & Easter joy, forever,
Matthew

Exsultet!!

Exsúltet iam angélica turba cælórum:
exsúltent divína mystéria:
et pro tanti Regis victória tuba ínsonet salutáris.

Gáudeat et tellus, tantis irradiáta fulgóribus:
et ætérni Regis splendóre illustráta,
tótius orbis se séntiat amisísse calíginem.

Lætétur et mater Ecclésia,
tanti lúminis adornáta fulgóribus:
et magnis populórum vócibus hæc aula resúltet.

[Quaprópter astántes vos, fratres caríssimi,
ad tam miram huius sancti lúminis claritátem,
una mecum, quæso,
Dei omnipoténtis misericórdiam invocáte.
Ut, qui me non meis méritis
intra Levitárum númerum dignátus est aggregáre,
lúminis sui claritátem infúndens,
cérei huius laudem implére perfíciat.]

[V/ Dóminus vobíscum.
R/ Et cum spíritu tuo.]
V/ Sursum corda.
R/ Habémus ad Dóminum.
V/ Grátias agámus Dómino Deo nostro.
R/ Dignum et iustum est.

Vere dignum et iustum est,
invisíbilem Deum Patrem omnipoténtem
Filiúmque eius unigénitum,
Dóminum nostrum Iesum Christum,
toto cordis ac mentis afféctu et vocis ministério personáre.

Qui pro nobis ætérno Patri Adæ débitum solvit,
et véteris piáculi cautiónem pio cruóre detérsit.

Hæc sunt enim festa paschália,
in quibus verus ille Agnus occíditur,
cuius sánguine postes fidélium consecrántur.

Hæc nox est,
in qua primum patres nostros, fílios Israel
edúctos de Ægypto,
Mare Rubrum sicco vestígio transíre fecísti.

Hæc ígitur nox est,
quæ peccatórum ténebras colúmnæ illuminatióne purgávit.

Hæc nox est,
quæ hódie per univérsum mundum in Christo credéntes,
a vítiis sæculi et calígine peccatórum segregátos,
reddit grátiæ, sóciat sanctitáti.

Hæc nox est,
in qua, destrúctis vínculis mortis,
Christus ab ínferis victor ascéndit.

Nihil enim nobis nasci prófuit,
nisi rédimi profuísset.
O mira circa nos tuæ pietátis dignátio!
O inæstimábilis diléctio caritátis:
ut servum redímeres, Fílium tradidísti!

O certe necessárium Adæ peccátum,
quod Christi morte delétum est!

O felix culpa,
quæ talem ac tantum méruit habére Redemptórem!

O vere beáta nox,
quæ sola méruit scire tempus et horam,
in qua Christus ab ínferis resurréxit!

Hæc nox est, de qua scriptum est:
Et nox sicut dies illuminábitur:
et nox illuminátio mea in delíciis meis.

Huius ígitur sanctificátio noctis fugat scélera, culpas lavat:
et reddit innocéntiam lapsis et mæstis lætítiam.
Fugat ódia, concórdiam parat et curvat impéria.

In huius ígitur noctis grátia, súscipe, sancte Pater,
laudis huius sacrifícium vespertínum,
quod tibi in hac cérei oblatióne solémni,
per ministrórum manus
de opéribus apum, sacrosáncta reddit Ecclésia.

Sed iam colúmnæ huius præcónia nóvimus,
quam in honórem Dei rútilans ignis accéndit.
Qui, lícet sit divísus in partes,
mutuáti tamen lúminis detrimenta non novit.

Alitur enim liquántibus ceris,
quas in substántiam pretiósæ huius lámpadis
apis mater edúxit.

O vere beáta nox,
in qua terrénis cæléstia, humánis divína iungúntur!

Orámus ergo te, Dómine,
ut céreus iste in honórem tui nóminis consecrátus,
ad noctis huius calíginem destruéndam,
indefíciens persevéret.
Et in odórem suavitátis accéptus,
supérnis lumináribus misceátur.

Flammas eius lúcifer matutínus invéniat:
ille, inquam, lúcifer, qui nescit occásum.
Christus Fílius tuus,
qui, regréssus ab ínferis, humáno géneri serénus illúxit,
et vivit et regnat in sæcula sæculórum.

R/ Amen.

Exult, let them exult, the hosts of heaven,
exult, let Angel ministers of God exult,
let the trumpet of salvation
sound aloud our mighty King’s triumph!

Be glad, let earth be glad, as glory floods her,
ablaze with light from her eternal King,
let all corners of the earth be glad,
knowing an end to gloom and darkness.

Rejoice, let Mother Church also rejoice,
arrayed with the lightning of his glory,
let this holy building shake with joy,
filled with the mighty voices of the peoples.

(Therefore, dearest friends,
standing in the awesome glory of this holy light,
invoke with me, I ask you,
the mercy of God almighty,
that he, who has been pleased to number me,
though unworthy, among the Levites,
may pour into me his light unshadowed,
that I may sing this candle’s perfect praises.)

(V. The Lord be with you.
R. And with your spirit.)
V. Lift up your hearts.
R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.

It is truly right and just, with ardent love of mind and heart
and with devoted service of our voice,
to acclaim our God invisible, the almighty Father,
and Jesus Christ, our Lord, his Son, his Only Begotten.

Who for our sake paid Adam’s debt to the eternal Father,
and, pouring out his own dear Blood,
wiped clean the record of our ancient sinfulness.

These, then, are the feasts of Passover,
in which is slain the Lamb, the one true Lamb,
whose Blood anoints the doorposts of believers.

This is the night,
when once you led our forebears, Israel’s children,
from slavery in Egypt
and made them pass dry-shod through the Red Sea.

This is the night
that with a pillar of fire
banished the darkness of sin.

This is the night
that even now, throughout the world,
sets Christian believers apart from worldly vices
and from the gloom of sin,
leading them to grace
and joining them to his holy ones.

This is the night,
when Christ broke the prison-bars of death
and rose victorious from the underworld.

Our birth would have been no gain,
had we not been redeemed.

O wonder of your humble care for us!
O love, O charity beyond all telling,
to ransom a slave you gave away your Son!
O truly necessary sin of Adam,
destroyed completely by the Death of Christ!
O happy fault
that earned so great, so glorious a Redeemer!

O truly blessed night,
worthy alone to know the time and hour
when Christ rose from the underworld!

This is the night
of which it is written:
The night shall be as bright as day,
dazzling is the night for me,
and full of gladness.

The sanctifying power of this night
dispels wickedness, washes faults away,
restores innocence to the fallen, and joy to mourners,
drives out hatred, fosters concord, and brings down the mighty.
On this, your night of grace, O holy Father,
accept this candle, a solemn offering,
the work of bees and of your servants’ hands,
an evening sacrifice of praise,
this gift from your most holy Church.

But now we know the praises of this pillar,
which glowing fire ignites for God’s honor,
a fire into many flames divided,
yet never dimmed by sharing of its light,
for it is fed by melting wax,
drawn out by mother bees
to build a torch so precious.

O truly blessed night,
when things of heaven are wed to those of earth,
and divine to the human.

Therefore, O Lord,
we pray you that this candle,
hallowed to the honor of your name,
may persevere undimmed,
to overcome the darkness of this night.

Receive it as a pleasing fragrance,
and let it mingle with the lights of heaven.

May this flame be found still burning
by the Morning Star:
the one Morning Star who never sets,
Christ your Son,
Who, coming back from death’s domain,
has shed His peaceful light on humanity,
and lives and reigns for ever and ever.

R. Amen.

Love, He is Risen!!! He is truly Risen!!! Rejoice!!! Holy Mother, Church!!! Rejoice!!! Praise Him!!! Praise Him, Church!!! Praise Him.
Matthew

Peacocks & Resurrection

Master of Isabella di Chiaromonte. ‘Initial D with Imago Pietatis (Christ on His Tomb with Marks of the Passion),’ ca. 1460. ink, paint and gold on parchment. Walters Art Museum (W.328.101R): Acquired by Henry Walters.


-by Rev John Bartunek, LC

“Peacocks often appear in early Christian art as a symbol of the Resurrection and Eternal Life. There are various levels to this symbolism.

Pagan Roots

The most obvious is a carry-over from ancient pagan religions, some of which held the belief that the peacock’s flesh never decayed, even after it died. Early Christians, therefore, adopted the bird as a symbol of the Resurrection, Christ’s eternal, glorious existence.

Medieval Theories

In medieval times, it was also thought that peacocks molt (shed their feathers) every year, and the new ones that grow are more beautiful than the old ones. Along with this idea, medieval legends included the theory that the gorgeous colors of a peacock’s feathers came from a special diet: It was believed that peacocks could kill and eat poisonous serpents, ingesting the poison and transforming it into the colors of their feathers. This too contributed to their being an apt symbol of Christ’s Resurrection, since Christ “became sin” [cf 2 Corinthians 5:21] for us on the Cross, but then rose from the dead with his glorified body and wounds having conquered the powers of evil.

Regardless of the biological accuracy or inaccuracy of these traditions, they help explain why Christian artists often used peacocks as a symbol of the Resurrection and Eternal Life.

Hidden Splendor

Personally, however, I have always been moved even more deeply by another level of symbolism that we can discover in this intriguing bird.

During the normal activities of a normal day, peacocks are fairly normal looking animals. And yet, all the while they are pecking and clucking like your average fowl, a hidden splendor lies underneath. When they spread their tail-feathers, this magnificence shines forth, revealing their true beauty.

The symbolism here is clear. When you see a Christian walking along the street, you can’t tell the difference between him and someone who has never been baptized. From all external appearances, they are both just human beings making their way through the hustle and bustle of daily life. And yet, underneath that ordinary appearance, the Christian soul enjoys a hidden splendor through the transforming power of God’s grace. The Blessed Trinity actually dwells in the soul who lives in that grace. And the person living the life of grace has also received a plethora of spiritual gifts: the theological virtues and the other infused virtues; the gifts of the Holy Spirit; the sacramental seals coming from baptism and confirmation, etc.

These spiritual realities are habitually and dynamically present in every Christian who lives the life of grace, but they are not visible in the ordinary way. Their full splendor will only become visible when the Christian enters into eternal life and comes to share in Christ’s own glorious resurrection. At that point, the hidden magnificence of each Christian’s soul will be revealed, to the wonderment of all, similar to a sudden spreading of the peacock’s magnificent feathers.

It’s only an artistic symbol, so there isn’t a perfect correlation. But it’s a lovely one, in my opinion.”

Love, and beauty,
Matthew

Salva festa dies – 6th century AD

Salve, festa dies, toto venerabilis aevo. qua deus infernum vicit et astra tenet (Repeat after each verse)

Ecce renascentis testatur gratia mundi omnia cum domino dona redisse suo.

Namque triumphanti post tristia Tartara Christo undique fronde nemus, gramina flore favent.

Legibus inferni oppressis super astra meantem laudant rite deum lux polus arva fretum.

Qui crucifixus erat, deus ecce per omnia regnat, dantque creatori cuncta creata precem. salve, festa dies.

Christe salus rerum, bone conditor atque redemptor, unica progenies ex deitate patris.

Qui genus humanum cernens mersisse profundo, ut hominem eriperes es quoque factus homo

Nec voluisti etenim tantum te corpore nasci, sed caro quae nasci, pertulit atque mori

Fexequias pateris vitae auctor et orbis, intras mortis iter dando salutis opem.

Tristia cesserunt infernae vincula legis expavitque chaos luminis ore premi.

Depereunt tenebrae Christi fulgore fugatae et tetrae noctis pallia crassa cadunt.

Pollicitam sed redde fidem, precor, alma potestas: tertia lux rediit, surge, sepulte meus.

Non decet. ut humili tumulo tua membra tegantur, neu pretium mundi vilia saxa premant.

Lintea, precor, sudaria linque sepulchro: tu satis es nobis et sine te nihil est.

Solvecatenatas inferni carceris umbras et revoca sursum quidquid ad ima ruit.

Redde tuam faciem, videant ut saecula lumen, redde diem qui nos te moriente fugit.

Sed plane inplesti remeans, pie victor, ad orbem: Tartara pressa iacent nec sua iura tenent.

Inferus insaturabiliter cava gruttura pandens, qui rapuit semper, fit tua praeda, deus.

Evomit absorptam trepide fera belua plebem et de fauce lupi subtrahit agrnus oves.

Rex sacer, ecce tui radiat pars magna triumphi, cum puras animas sancta lavacra beant

Candidus egreditur nitidis exercitus undis atque vetus vitium purgat in amne novo.

Fulgentes animas vestis quoque candida signat et grege de niveo gaudia pastor habet.

Salve, festa dies, toto venerabilis aevo. qua deus infernum vicit et astra tenet.

Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ. (Repeat after each verse)

Lo! our earth is in her spring, bearing thus her witness that, with her Lord, she has all her gifts restored.

For now the woods with their leaves and the meadows with their flowers, pay homage to Jesus’ triumph over the gloomy tomb.

Light, firmament, fields and sea, give justly praise to the God that defeats the laws of death, and rises above the stars.

The crucified God now reigns over all things; and every creature to its Creator tells a prayer.

O Jesus! Saviour of the world! Loving Creator and Redeemer! Only ­begotten Son of God the Father!

Seeing the human race was sunk in misery deep, thou wast made Man, that thou mightest rescue man.

Nor wouldst thou be content to be born; but being born in the flesh, in the same wouldst thou suffer death.

Thou, the author of life and of all creation, wast buried in the tomb, treading the path of death, to give us salvation.

The gloomful bonds of hell were broken; the abyss shook with fear, as the light shone upon its brink.

The brightness of Christ put darkness to flight, and made to fall the thick veils of everlasting night.

But redeem thy promise, I beseech thee, merciful King! This is the third day; arise, my buried Jesus!

‘Tis not meet that thy Body lie in the lowly tomb, or that a sepulchral stone should keep imprisoned the ransom of the world.

Throw off thy shrouds, I pray thee! Leave thy winding sheet in the tomb. Thou art our all; and all else, without thee, is nothing.

Set free the spirits that are shackled in limbo’s prison. Raise up all fallen things.

Show us once more thy face, that all ages may see the light! Bring back the day which fled when thou didst die.

But thou hast done all this O loving conqueror, by returning to our world: death lies defeated, and its rights are gone.

The greedy monster, whose huge throat had swallowed all mankind, is now thy prey, O God!

The savage beast now trembling vomits forth the victims he had made, and the lamb tears the sheep from the jaw of the wolf.

O King divine! lo! here a bright ray of thy triumph- the souls made pure by the holy font.

The white ­robed troop comes from the limpid waters; and the old iniquity is cleansed in the new stream.

The white garments symbolize unspotted souls, and the Shepherd rejoices in his snowlike flock.

Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ.”

Happy Easter!!!

Love,
Matthew

Why we believe in the Resurrection


-by Trent Horn

“The Bible says that if Jesus did not rise from the dead then the Christian faith is worthless (1 Cor. 15:17). However, if Jesus did rise from the dead then we know Jesus can keep his promise to give everyone who follows him eternal life (1 John 2:25).

But how can we know that Jesus really rose from the dead and that the Bible’s description of this miracle wasn’t just a story someone made up?

One way is by showing that the Resurrection is the only explanation for the events surrounding Jesus’ death, events that almost everyone, including skeptics, agrees are historical. Even scholars who don’t think the Bible is the word of God admit it is not completely made up.

For example, skeptical scholar John Dominic Crossan denies that Jesus rose from the dead but he says, “That he was crucified is as sure as anything historical can ever be.”

Similarly, the atheist New Testament scholar Gerd Ludemann said, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.” Lüdemann doesn’t think Jesus actually rose from the dead but that the apostles experienced an hallucination instead. He does think, however, the apostles thought they saw the risen Jesus and this fact of history needs to be explained.

An Atheist Admits the Evidence Is Overwhelming

Antony Flew was at one time one of the most famous atheists in the Western world. His essay “Theology and Falsification” is one of the most widely printed essays in the history of twentieth-century philosophy. That is why it is remarkable that even he admitted in a debate with a Christian that “the evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.”

For example, the Qu’ran does not record Muhammad performing miracles, and the earliest sources about Buddha say he refused to perform miracles. Both men are described as performing miracles only in legends written centuries after their deaths. This stands in sharp contrast to the accounts of Christ’s Resurrection that we find in the Bible. Unlike the stories of other ancient wonder-workers, these Christian accounts were written decades (not centuries) after the events they describe and are preserved in multiple sources.

“I’m Ready to Be a Christian”

I remember staying up one night in high school watching debates on the Internet between Christians and atheists. One question kept bothering me: How did it all start? Christianity didn’t begin with one person having visions of God that no one else could confirm. It began with the public proclamation that a man had been raised from the dead. It was accompanied by historical evidence like the empty tomb that proved this was not a hoax or a hallucination.

That night I realized Jesus was really alive and he was the God “out there” I had vaguely thought about for so many years. I then bowed my head, opened up my palms, and prayed, “Jesus, if you’re real, help me believe. I’m ready to be a Christian.”

Why We Believe: The Resurrection

Even skeptics admit that Jesus was crucified, buried, his tomb was found empty, his disciples saw him after his death, and they were willing to die for that truth.

Other explanations, like hallucination or fraud, only [attempt to] explain some of these facts.

The most plausible explanation for all these facts is that Jesus really did rise from the dead.”

Love, & Easter Joy!!! He is Risen!!!! He is truly Risen!!!
Matthew

Haec dies

Haec dies quam fecit Dominus:
exultemus et laetemur in ea,
alleluya.

verse for Easter Sunday:
Confitemini Domino, quoniam bonus:
quoniam in saeculum misericordia ejus.
[Pascha nostrum Immolatus est Christus.]

verse for Easter Monday:
Dicant nunc Israel, quoniam bonus:
quoniam in saeculum misericordia ejus.

verse for Easter Tuesday:
Dicant nunc, qui redempti sunt a Domino:
quos redemit de manu inimici,
et de regionibus congregavit eos.

This is the day which the Lord hath made:
let us be glad and rejoice therein.
Alleluia.

verse for Easter Sunday:
Give praise to the Lord, for he is good:
for his mercy endureth for ever. (Psalm 118:1)
[Christ our Passover was sacrificed for us.]

verse for Easter Monday:
Let Israel now say, that He is good:
that His mercy endureth for ever. (Psalm 118:2)

verse for Easter Tuesday:
Let them say so that have been redeemed by the Lord,
whom He hath redeemed from the hand of the enemy:
and gathered out of the countries.
(Psalm 107:2)

He IS RISEN!!!! Praise Him!!!

Love,
Matthew

Christ is the Day – St Maximus of Turin, (380-465 AD), Bishop


-image of a side chapel of the Rosary Basilica, Sanctuary of Our Lady of Lourdes, France. The main image is a permanent mosaic depicting the Resurrection and was completed in about 1900. (The Basilica was consecrated in 1901)

(Sermo 53, 1-2, 4: CCL 23, 214-216 by Saint Maximus of Turin, bishop)

“Christ is risen! He has burst open the gates of hell and let the dead go free; He has renewed the earth through the members of His Church now born again in baptism and has made it blossom afresh with men brought back to life. His Holy Spirit has unlocked the doors of heaven, which stand wide open to receive those who rise up from the earth. Because of Christ’s resurrection, the thief ascends to paradise, the bodies of the blessed enter the holy city, and the dead are restored to the company of the living. There is an upward movement in the whole of creation, each element raising itself to something higher. We see hell restoring its victims to the upper regions, earth sending its buried dead to heaven, and heaven presenting the new arrivals to the Lord. In one and the same movement, our Savior’s passion raises men from the depths, lifts them up from the earth, and sets them in the heights.

Christ is risen. His rising brings life to the dead, forgiveness to sinners, and glory to the saints. And so David the prophet summons all creation to join in celebrating the Easter festival: Rejoice and be glad, he cries, on this day which the Lord has made (cf Psalm 118:24).

The light of Christ is an endless day that knows no night. Christ is this day, says the Apostle; such is the meaning of his words: Night is almost over; day is at hand (cf Romans 13:12). He tells us that night is almost over, not that it is about to fall. By this we are meant to understand that the coming of Christ’s light puts Satan’s darkness to flight, leaving no place for any shadow of sin. His everlasting radiance dispels the dark clouds of the past and checks the hidden growth of vice. The Son is that day to whom the day, which is the Father, communicates the mystery of His divinity. He is the day who says through the mouth of Solomon: I have caused an unfailing light to rise in heaven (cf Ecclesiasticus [Sirach] 24:6 Douay-Rheims). And as in heaven, no night can follow day, so no sin can overshadow the justice of Christ. The celestial day is perpetually bright and shining with brilliant light; clouds can never darken its skies. In the same way, the light of Christ is eternally glowing with luminous radiance and can never be extinguished by the darkness of sin. This is why John the evangelist says: The light shines in the darkness, and the darkness has never been able to overpower it (cf John 1:5).

And so, my brothers, each of us ought surely to rejoice on this holy day. Let no one, conscious of his sinfulness, withdraw from our common celebration, nor let anyone be kept away from our public prayer by the burden of his guilt. Sinner he may indeed be, but he must not despair of pardon on this day which is so highly privileged; for if a thief could receive the grace of paradise, how could a Christian be refused forgiveness?”

Love, Joyful Easter!!!, Our Victory in Him!!!
Matthew