Easter: Monday of the Second Week

“And when they heard it, they raised their voices to God with one accord and said, “Sovereign Lord, maker of heaven and earth and the sea and all that is in them ...” (Acts of the Apostles 4:24)

Origen of Alexandria (part 2 of Pope Benedict’s reflections on Origen) comments on this verse from the First Reading proclaimed at Mass today:

“Let us, however, touch briefly on the Acts of the Apostles, where Stephen and the apostles direct their prayers to that God “who made heaven and earth” and who “spoke by the mouth of his holy prophets,” calling him “the God of Abraham, Isaac and Jacob,” the God who led his people out of the land of Egypt. These expressions undoubtedly direct our minds to faith in the Creator and implant an affection for him in those who have piously and faithfully accepted this truth in him.” (On First Principles, 2)

Collect

Grant, we pray, almighty God,
that we, Who have been renewed by paschal remedies,
transcending the likeness of our earthly parentage,
may be transformed
in the image of our heavenly maker.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The Lord is risen. Alleluia!
He is risen, indeed. Alleluia!

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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The Spiritual Passover

Today’s Second Reading from the
Office of Readings (Liturgy of the Hours)
Easter: Monday of the Second Week

An excerpt from: Ancient Easter Homily
Pseudo-Chrysostom
(ancient Christian writer)

The Passover we celebrate brings salvation to the whole human race beginning with the first man, who together with all the others is saved and given life.

In an imperfect and transitory way, the types and images of the past prefigured the perfect and eternal reality which has now been revealed. The presence of what is represented makes the symbol obsolete: when the king appears in person no one pays reverence to his statue.

How far the symbol falls short of the reality is seen from the fact that the symbolic Passover celebrated the brief life of the firstborn of the Jews, whereas the real Passover celebrates the eternal life of all mankind. It is a small gain to escape death for a short time, only to die soon afterward; it is a very different thing to escape death altogether as we do through the sacrifice of Christ, our Passover.

Correctly understood, its very name shows why this is our greatest feast. It is called the Passover because, when he was striking down the firstborn, the destroying angel passed over the houses of the Hebrews, but it is even more true to say that he passes over us, for he does so once and for all when we are raised up by Christ to eternal life.

If we think only of the true Passover and ask why it is that the time of the Passover and the salvation of the firstborn is taken to be the beginning of the year, the answer must surely be that the sacrifice of the true Passover is for us the beginning of eternal life. Because it revolves in cycles and never comes to an end, the year is a symbol of eternity.

Christ, the sacrifice that was offered up for us, is the father of the world to come. He puts an end to our former life, and through the regenerating waters of baptism in which we imitate his death and resurrection, he gives us the beginning of a new life. The knowledge that Christ is the Passover lamb who was sacrificed for us should make us regard the moment of his immolation as the beginning of our own lives. As far as we are concerned, Christ’s immolation on our behalf takes place when we become aware of this grace and understand the life conferred on us by this sacrifice. Having once understood it, we should enter upon this new life with all eagerness and never return to the old one, which is now at an end. As Scripture says: We have died to sin—how then can we continue to live in it?

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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— The Lord’s Day —Sunday within the Octave of Easter

“With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.” (Acts of the Apostles 4:33)

In commenting on this verse from today’s First Reading, Saint John Chrysostom writes:

“This is why the grace [was upon them all,] for that “there was none that lacked.” That is, from the exceeding ardor of the givers, none was in want. For they did not give in part and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them and made a goodly order. “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but they brought to the apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vainglory.” (Homilies on the Acts of the Apostles, 11)

Collect

God of everlasting mercy,
Who in the very recurrence
of the paschal feast
kindle the faith of the people
You have made Your own,
increase, we pray, the grace You have bestowed,
that all may grasp and rightly understand
in what font they have been washed,
by Whose Spirit they have been reborn,
by Whose Blood they have been redeemed.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The Lord is risen. Alleluia!
He is risen, indeed. Alleluia!

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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A new creation in Christ

Today’s Second Reading from the
Office of Readings (Liturgy of the Hours)
Sunday within the Octave of Easter

An excerpt from: Sermon 8 - On the Paschal Octave
Saint Augustine
(bishop and Father of the Church)

I speak to you who have just been reborn in baptism, my little children in Christ, you who are the new offspring of the Church, gift of the Father, proof of Mother Church’s fruitfulness. All of you who stand fast in the Lord are a holy seed, a new colony of bees, the very flower of our ministry and fruit of our toil, my joy and my crown. It is the words of the Apostle that I address to you: Put on the Lord Jesus Christ, and make no provision for the flesh and its desires, so that you may be clothed with the life of him whom you have put on in this sacrament. You have all been clothed with Christ by your baptism in him. There is neither Jew nor Greek; there is neither slave nor freeman; there is neither male nor female; you are all one in Christ Jesus.

Such is the power of this sacrament: it is a sacrament of new life which begins here and now with the forgiveness of all past sins, and will be brought to completion in the resurrection of the dead. You have been buried with Christ by baptism into death in order that, as Christ has risen from the dead, you also may walk in newness of life.

You are walking now by faith, still on pilgrimage in a mortal body away from the Lord; but he to whom your steps are directed is himself the sure and certain way for you: Jesus Christ, who for our sake became man. For all who fear him he has stored up abundant happiness, which he will reveal to those who hope in him, bringing it to completion when we have attained the reality which even now we possess in hope.

This is the octave day of your new birth. Today is fulfilled in you the sign of faith that was prefigured in the Old Testament by the circumcision of the flesh on the eighth day after birth. When the Lord rose from the dead, he put off the mortality of the flesh; his risen body was still the same body, but it was no longer subject to death. By his resurrection he consecrated Sunday, or the Lord’s day. Though the third after his passion, this day is the eighth after the Sabbath, and thus also the first day of the week.

And so your own hope of resurrection, though not yet realized, is sure and certain, because you have received the sacrament or sign of this reality, and have been given the pledge of the Spirit. If, then, you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your hearts on heavenly things, not the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with him in glory.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Saturday within the Octave of Easter

“What are we to do with these men? Everyone living in Jerusalem knows that a remarkable sign was done through them, and we cannot deny it.” (Acts of the Apostles 4:16)

In commenting on this verse from today’s First Reading, Saint John Chrysostom writes:

“See the difficulty they are in and how human fear again does everything. Just as in the case of Christ they were not able to undo what is done or to hide it in obscurity, and for all their hindering the faith gained ground all the more, so it is now. “What shall we do?” What stupidity to suppose that those who had tasted of the struggle would now take fright! And it would be even greater stupidity if, after their initial failure, they expected to accomplish something after such a specimen of oratory. The more they wished to hinder, the more it prospered.” (Homilies on the Acts of the Apostles, 10)

Collect

O God,
Who by the abundance of your grace
give increase to the peoples who believe in you,
look with favor on those you have chosen
and clothe with blessed immortality
those reborn through the Sacrament of Baptism.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The Lord is risen. Alleluia!
He is risen, indeed. Alleluia!

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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The Bread of Heaven and the Cup of Salvation

Today’s Second Reading from the
Office of Readings (Liturgy of the Hours)
Saturday with the Octave of Easter

An excerpt from: Jerusalem Catecheses
Saint Cyril of Jerusalem
(bishop)

On the night he was betrayed our Lord Jesus Christ took bread, and when he had given thanks, he broke it and gave it to his disciples and said: “Take, eat: this is my body.” He took the cup, gave thanks and said: “Take, drink: this is my blood.” Since Christ himself has declared the bread to be his body, who can have any further doubt? Since he himself has said quite categorically, This is my blood, who would dare to question it and say that it is not his blood?

Therefore, it is with complete assurance that we receive the bread and wine as the body and blood of Christ. His body is given to us under the symbol of bread, and his blood is given to us under the symbol of wine, in order to make us by receiving them one body and blood with him. Having his body and blood in our members, we become bearers of Christ and sharers, as Saint Peter says, in the divine nature.

Once, when speaking to the Jews, Christ said: Unless you eat my flesh and drink my blood you shall have no life in you. This horrified them and they left him. Not understanding his words in a spiritual way, they thought the Savior wished them to practice cannibalism.

Under the old covenant there was showbread, but it came to an end with the old dispensation to which it belonged. Under the new covenant there is bread from heaven and the cup of salvation. These sanctify both soul and body, the bread being adapted to the sanctification of the body, the Word, to the sanctification of the soul.

Do not, then, regard the eucharistic elements as ordinary bread and wine: they are in fact the body and blood of the Lord, as he himself has declared. Whatever your senses may tell you, be strong in faith.

You have been taught and you are firmly convinced that what looks and tastes like bread and wine is not bread and wine but the body and the blood of Christ. You know also how David referred to this long ago when he sang: Bread gives strength to man’s heart and makes his face shine with the oil of gladness. Strengthen your heart, then, by receiving this bread as spiritual bread, and bring joy to the face of your soul.

May purity of conscience remove the veil from the face of your soul so that by contemplating the glory of the Lord, as in a mirror, you may be transformed from glory to glory in Christ Jesus our Lord. To him be glory for ever and ever. Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Friday within the Octave of Easter

“There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.” (Acts 4:12)

Saint Augustine of Hippo comments on this verse from the First Reading proclaimed at Mass today:

“For “there is one God, and one Mediator between God and men, the man Christ Jesus,” since “there is no other name under heaven given to men, whereby we must be saved,” and “in him God has defined to all men their faith, in that he has raised him from the dead.” Now without this faith, that is to say, without a belief in the one Mediator between God and humankind, the man Christ Jesus; without faith, I say, in his resurrection by which God has given assurance to all people and which no one could of course truly believe were it not for his incarnation and death; without faith, therefore, in the incarnation and death and resurrection of Christ, the Christian truth unhesitatingly declares that the ancient saints could not possibly have been cleansed from sin so as to have become holy and justified by the grace of God. And this is true both of the saints who are mentioned in holy Scripture and of those also who are not indeed mentioned therein but must yet be supposed to have existed — either before the deluge or in the interval between that event and the giving of the law or in the period of the law itself — not merely among the children of Israel, as the prophets, but even outside that nation, as for instance Job. For cleansing from sin was by the self-same faith. The one Mediator cleansed the hearts of these too, and there also was “shed abroad in them the love of God by the Holy Spirit,” “who blows where he wills,” not following people’s merits but even producing these very merits himself. For the grace of God will in no wise exist unless it be wholly free.” (On Original Sin, 2)

Collect

Almighty and ever-living God,
Who gave us the Paschal Mystery
in the covenant You established
for reconciling the human race,
so dispose our minds, we pray,
that what we celebrate
by professing the faith
we may express in deeds.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The Lord is risen. Alleluia!
He is risen, indeed. Alleluia!

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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The anointing with the Holy Spirit

Today’s Second Reading from the
Office of Readings (Liturgy of the Hours)
Friday with the Octave of Easter

An excerpt from: Jerusalem Catecheses
Saint Cyril of Jerusalem
(bishop)

When we were baptized into Christ and clothed ourselves in him, we were transformed into the likeness of the Son of God. Having destined us to be his adopted sons, God gave us a likeness to Christ in his glory, and living as we do in communion with Christ, God’s anointed, we ourselves are rightly called “the anointed ones.” When he said: Do not touch my anointed ones, God was speaking of us.

We became “the anointed ones” when we received the sign of the Holy Spirit. Indeed, everything took place in us by means of images, because we ourselves are images of Christ. Christ bathed in the river Jordan, imparting to its waters the fragrance of his divinity, and when he came up from them the Holy Spirit descended upon him, like resting upon like. So we also, after coming up from the sacred waters of baptism, were anointed with chrism, which signifies the Holy Spirit, by whom Christ was anointed and of whom blessed Isaiah prophesied in the name of the Lord: The Spirit of the Lord is upon me, because he has anointed me. He has sent me to preach good news to the poor.

Christ’s anointing was not by human hands, nor was it with ordinary oil. On the contrary, having destined him to be the Savior of the whole world, the Father himself anointed him with the Holy Spirit. The words of Peter bear witness to this: Jesus of Nazareth, whom God anointed with the Holy Spirit. And David the prophet proclaimed: Your throne, O God, shall endure for ever; your royal scepter is a scepter of justice. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above all your fellows.

The oil of gladness with which Christ was anointed was a spiritual oil; it was in fact the Holy Spirit himself, who is called the oil of gladness because he is the source of spiritual joy. But we too have been anointed with oil, and by this anointing we have entered into fellowship with Christ and have received a share in his life. Beware of thinking that this holy oil is simply ordinary oil and nothing else. After the invocation of the Spirit it is no longer ordinary oil but the gift of Christ, and by the presence of his divinity it becomes the instrument through which we receive the Holy Spirit. While symbolically, on our foreheads and senses, our bodies are anointed with this oil that we see, our souls are sanctified by the holy and life-giving Spirit.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Thursday within the Octave of Easter

“... whom heaven must receive until the times of universal restoration of which God spoke through the mouth of his holy prophets from of old.” (Acts of the Apostles 3:21)

Origen of Alexandria (part 2 of Pope Benedict’s reflections on Origen) comments on this verse from the First Reading proclaimed at Mass today:

“Everything endowed with reason will come under one law. If we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is that the Word will prevail over the entire rational creation and change every soul into his own perfection. In this state all, by the mere exercise of his power, will choose what he desires and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the supreme Word and God. For stronger than all the evils in the soul is the Word and the healing power that dwells in him. This healing he applies, according to the will of God, to everything. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: “Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait upon me, says the Lord, on the day that I rise up for a testimony. For my determination is to gather the nations, that I may assemble the kings, to pour upon them my indignation, even all my fierce anger. For all the earth shall be devoured with the fire of my jealousy. For then will I bring about a transformation of pure language among the people, that they may all call upon the name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day you will not be ashamed for all your sinful deeds of transgression against me. For then I will take away out of your midst them that rejoice in your pride; and you will be haughty no more because of my holy mountain. I will also leave in your midst an afflicted and poor people, and they will trust in the name of the Lord. The remnant of Israel will not commit iniquity nor speak lies. Neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down, and none shall make them afraid.” (Against Celsus, 8)

Collect

O God,
who have united the many nations
in confessing your name,
grant that those reborn in the font of Baptism
may be one in the faith of their hearts
and the homage of their deeds.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The Lord is risen. Alleluia!
He is risen, indeed. Alleluia!

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Baptism is a symbol of Christ’s passion

Today’s Second Reading from the
Office of Readings (Liturgy of the Hours)
Thursday with the Octave of Easter

An excerpt from: Jerusalem Catecheses
Saint Cyril of Jerusalem
(bishop)

You were led down to the font of holy baptism just as Christ was taken down from the cross and placed in the tomb which is before your eyes. Each of you was asked, “Do you believe in the name of the Father, and of the Son, and of the Holy Spirit?” You made the profession of faith that brings salvation, you were plunged into the water, and three times you rose again. This symbolized the three days Christ spent in the tomb.

As our Savior spent three days and three nights in the depths of the earth, so your first rising from the water represented the first day and your first immersion represented the first night. At night a man cannot see, but in the day he walks in the light. So when you were immersed in the water it was like night for you and you could not see, but when you rose again it was like coming into broad daylight. In the same instant you died and were born again; the saving water was both your tomb and your mother.

Solomon’s phrase in another context is very apposite here. He spoke of a time to give birth, and a time to die. For you, however, it was the reverse: a time to die, and a time to be born, although in fact both events took place at the same time and your birth was simultaneous with your death.

This is something amazing and unheard of! It was not we who actually died, were buried and rose again. We only did these things symbolically, but we have been saved in actual fact. It is Christ who was crucified, who was buried and who rose again, and all this has been attributed to us. We share in his sufferings symbolically and gain salvation in reality. What boundless love for men! Christ’s undefiled hands were pierced by the nails; he suffered the pain. I experience no pain, no anguish, yet by the share that I have in his sufferings he freely grants me salvation.

Let no one imagine that baptism consists only in the forgiveness of sins and in the grace of adoption. Our baptism is not like the baptism of John, which conferred only the forgiveness of sins. We know perfectly well that baptism, besides washing away our sins and bringing us the gift of the Holy Spirit, is a symbol of the sufferings of Christ. This is why Paul exclaims: Do you not know that when we were baptized into Christ Jesus we were, by that very action, sharing in his death? By baptism we went with him into the tomb.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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