Sermones
by Anonymous
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://migne.app/pl/47/sermones/
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## I.

[1151A]

*Brethren, if you have risen again with Christ, seek the things that are above, where Christ is, sitting at the right hand of God,* etc. [n: (Coloss. III, 1)]. Let us faithfully venerate, dearest brethren, by the favor of his own clemency, the honorable solemnity of our Lord Jesus Christ, and let us call back to memory his unspeakable loving-kindness — he who not only took up human flesh for the cause of our redemption, but even deigned to undergo diverse kinds of punishments for our salvation. And although, after much slumber of our sloth and laziness, we have been roused up in the assembly of this most holy solemnity — not unwillingly, but willingly, at the summons of the sweetness of the holy and Christian religion — let us gladly and devoutly rise again with all earnestness, [1151B] according to that which the Apostle says in the present reading: *If you have risen again with Christ, seek the things that are above, where Christ is, sitting at the right hand of God. Relish the things that are above, not the things that are upon the earth.* As if it were said: We who were fashioned to the image of the holy Trinity, and baptized by a threefold immersion through the invocation of that same holy Trinity, are renewed unto that same image. And we who by a threefold sin fell utterly into death — that is, in wicked thought, in the delight of the flesh, in consent to evil works — being lifted up the third time out of the font, the remission of all sins having been commanded [percepta] through the grace of Christ, let us rise again unto life, just as he himself rose again on the third day. But if we desire to rise together with Christ, let us first die to the world and to fleshly desires, and put off the old man — that is, the evil will, [1151C] or corrupt habit and the worst delights; let us clothe ourselves with kindness, and do good to our neighbors with all devotion; and after the love of the Lord let us set nothing before the love of our neighbor, but let us love them as ourselves.

There follows: *Relish the things that are above, not the things that are upon the earth;* seeking only those things which are heavenly, not those which are earthly; dying to the earth, but living to the Lord; pursuing heavenly wisdom, not earthly. For it is added: *For you are dead, and our life is hidden with Christ in the Lord* . . . For when we shall be dead to the world and to its resources and its desires, our life is hidden with Christ in the Lord, *because we are sons of the Lord.* Whence there follows: *For when Christ shall appear, your life, then you also [1151D] shall appear with him in glory.* For it does not yet appear what or of what sort we shall be at the judgment; but when Christ shall have appeared to judge the living and the dead, then we too, together with him, shall appear [1152A] in glory, being about to rise again. For Christ is born for us and for our sake, suffers and rises again, so that we may be born again unto life through him, may suffer with him in tribulations, and may rise again with him in virtues. All things have been restored through him on this night; for on this very night he rose again as the first-fruits, as it were, of them that sleep, so that we all might afterward rise again. On this night, therefore, our captivity is loosed, and the life lost in Adam is restored; on this night the first-formed Adam, a pilgrim, returns to the fatherland of paradise. For from this night of the Lord's resurrection paradise lies open to all; it is closed to none save by himself; it is opened to none save by Christ. And therefore let us take heed with all earnestness that we do not ourselves close the way of the heavenly kingdom that has been opened to us, on account of the works of the devil which drag men to destruction; [1152B] but rather let us make the way to the kingdoms of heaven level for ourselves by works of justice and mercy. Therefore by our own humility let us call back to memory the humility of our Lord borne for us; humbly let us keep watch in this night, humbly let us pray to him who has enlightened this night for us with the glory of his name. To whom we say: My Lord, enlighten my darkness; and let us ask him to grant light to our hearts, so that, just as with rejoicing eyes we behold this splendor of lamps, so with an enlightened mind we may see the surpassing glory of this night; and let us beseech him to hear us who keep watch on his solemnity, seeing that they sleep [ *sic* mss.] for our salvation.

Let us therefore watch and pray; let us celebrate this vigil outwardly and inwardly. The Lord speaks to us [1152C] in his readings; let us speak to the Lord in our prayers. If we obediently hear his words, he whom we entreat dwells within us: to whom be honor and glory unto the ages of ages. Amen.

## II.

*Brethren, purge out the old leaven, that you may be a new paste, as you are unleavened,* etc. [n: (I Cor. V, 7)]. The resurrection of our Lord Jesus Christ, dearest brethren, strengthens our faith when it is believed as a deed done, and renews the memory of him when it is solemnly celebrated. And so, although Christ rose again very many years ago, we say not absurdly, when this solemnity is presented to us by its yearly return: Today the Lord has risen. What therefore is repeated every year we ought to perform with all devotion. And what was done once [1152D] that we might be redeemed, this was appointed lest we should forget; for whoever desires to celebrate this day worthily ought to remember what the apostle Paul says in the present reading: *Purge out the old leaven, that you may be a [1153A] new paste, as you are unleavened.* Every leaven of sin, therefore, must be shut out from our hearts, so that with a pure mind and an upright conscience we may become as unleavened loaves, and so may be able rightly to celebrate the Pasch of the Lord. But if we are held fast by the leaven of sin and malice in the heart, we do not deserve to celebrate the Pasch of the Lord; and therefore the Apostle says: *Purge out the old leaven, that you may be a new paste, as you are unleavened.* We are unleavened, if we are strangers to every enrollment of sin. For a little *leaven,* as Paul says, *corrupts the whole lump.* And therefore we ought to purge out and cast away from ourselves every leaven of sin, so that we may deserve to enjoy the solemnity of so great a Pasch. Since therefore the Lord has willed to make us partakers of so great a Pasch, let us pray that we may worthily receive his sacraments, so that [1153B] we may rightfully obtain the blessing. This, dearest brethren, is the day of the Lord's resurrection and the beginning of our redemption; *this,* I say, *is the day which the Lord has made; let us exult and be glad in it.* Let us all celebrate it with one voice, with a joyful spirit, with a contrite heart, and let us keep a spiritual gladness in psalms and hymns — in memory of the passion and resurrection of Christ, a gladness in hope of the life to come. Behold, on this day, when we have heard the Alleluia, in a certain manner our spirit rejoices, and is wholly steeped in gladness; for the Alleluia is said as praise to the Lord in the highest, and it befits us that with a devout mind we should at all times, but on this day especially, sing praise to the Lord in the highest — that is, that not only with the mouth but also with perfected work we should strive to exalt the Lord our God in praises with voice [1153C] and heart, so that we may deserve to be exalted by him in the heavenly life: who with the Lord the Father and the Holy Spirit lives and reigns, one God, through the immortal ages of ages. Amen.



## III.

Exult, O heaven, and be glad, O earth. This day has shone upon you more brightly out of the sepulchre than it has blazed from the sun. Let hell too rejoice, for by the descent of Life to it, it has been loosed from its own impiety. Let it be glad, for it has been visited by the Lord descending into its own seats. Let the man Adam exult, for after long [sic: *saecuta*] he has seen an unknown light, and, stifled amid the mists of deep night, he has breathed again among the shadows. O lovely light! that flashed forth from the shining summit of heaven, and after the purple streams didst clothe with sudden brightness those sitting [1153D] in darkness and in the shadow of death. Straightway, therefore, the eternal night of the lower regions blazed with light at the descent of Christ. That shrieking of mourners fell silent; the chains of the damned fell away. The minds of the tormentors were struck dumb with astonishment; the whole impious workshop trembled together, when suddenly it saw Christ in its own seats. For who, they say, is this terrible one, flashing with snowy splendor? Never has our Tartarus received such a one; never does the world vomit such a one into our cavern. We see a judge, not a suppliant; he has come to fight, not to yield; to snatch away, not to remain. Where, do you suppose, had our doorkeepers been sleeping, [1154A] when this warrior was battering our bars? If this one were guilty, he would not be so bold. If any offenses darkened him, he would never scatter our darkness with his brightness. But if he is God, what is he doing in a sepulchre? If he is man, why does he loose the captives? Has this one perhaps struck a bargain with our author? Or did he perhaps attack and conquer him too, and so pass over into our realms? Surely he was dead; surely he was conquered. Our warrior has been mocked in the world; he does not know what slaughter he has brought about in hell. O that cross, cheating your joys and bringing our losses to birth! By a tree we were enriched; by a tree we are overthrown. That power perishes, ever dreaded by all peoples. No captive now quivers beneath our slaughter. Behold what must be groaned over — and it exults. Nowhere are the ancient weepings; no wailings [1154B] now resound. The stormy cave has fallen mute. Do you think this one returns without our destruction? No one ever entered to us alive. No one was ever so bold. No one so terrified the executioners. Never in this chasm, blind with black gloom, has a joyous light appeared. Has the sun perhaps departed from the world? But neither heaven nor the stars obey us — and yet hell is bright. What are we doing? Where do we turn? We cannot defend our bloody houses against this one, nor hold the guard-posts of our cavern. He has broken in upon us to our ruin. We cannot hold back so great a light; we have not the strength to crush one endowed with such power. We see our own necks pressed down as well, and now besides we dread our own destruction. Let us be content with the darkness of our night. Let us hide ourselves in our caves. Why are we betrayed by these rays? Why are we thrown into confusion by violence? Why [1154C] are we taken captive in our own seats?

Soon therefore Christ directs his battle line against the cruel ministers of punishments themselves, and cuts down the implacable squadrons with the divine sword. Grim executioners are crushed beneath a tormentor, and the more raging of them waste away with the shrieks forced from them. The very caves of that iron chamber are entered, and the strong are bound with everlasting chains by one stronger. This too the Lord himself had promised, saying: *No one enters into the house of a strong man and will plunder his goods, unless he first bind the strong man, and then he will plunder his goods.* Soon therefore the crowds, sorrowful and mourning in their daylong squalor, and the harried peoples run together, and cast themselves down at the feet of our Redeemer. Behold, the apostolic sayings are proved: *That in the name of the Lord every knee should bow, of things in heaven and things on earth and things beneath the earth.* Soon, then, the captive souls, released from [1154D] their Tartarean prisons, rush forth, and with sorrowful supplication make their lament to the King of the ages: « You have come at last, O most merciful Jesus; help us now and spare the weary. Now, O Christ, quench the savage threats; loose now our pitiable groans. You have redeemed the living by your cross; deliver [sic: *cripe*] the dead also by your death. The world had perished in the same ruin with us. For your coming every creature sighed. Our torments sighed for you. This hell always grew pale before you. While you are here, absolve the guilty; when you shall have ascended, defend your own. You alone were able to crush the head of the dragon. You willed to break in pieces the gates of bronze and the bars of iron. Let the door lie open, I beg, [1155A] to those who pray: let the kindly light not fail. And if you return to the body, let hell not be deprived of your majesty. »

And so, after the prayers had been heard, after the laws had been set in order, after the torturers had been sunk in the deep abyss [n: ( Leg. voraginis?)], the ditch, our judge today came forth crowned with laurel from the lower regions. Nor was the [sic: *canditatum*] office lacking; but the whole company of the blessed, in glad array, went forth with its prince. The triumphant one therefore returns to the arena, alive again, so that all the world might know that Christ has come back from the dead. Let believers, then, glory; every nation will clap their hands, because our King has triumphed in the world — who with the Father and the Holy Spirit lives and reigns, God, crucified and raised up again for us, unto the ages of ages. Amen.



## IV. *A sermon of the most illustrious doctor Saint Augustine, dedicated to the resurrection of our Lord Jesus Christ.*

[1155B]

Hail, O day to be thronged with everlasting assemblies! At your rising, life rises again; at your shining, the light returns, and on your birthday, the gloom of hell being shut out, the Sun of justice comes to life again. God indeed does not die, nor is eternity bounded by an end, nor is the light of majesty put out; but when death is sought out by God, help is brought to man through a man. After the triumphs of the cross, therefore, after the conquering standards, Christ in exultation makes for the lower regions, to war down death as well — he who had taken captive the author of death. O wondrous battle, brethren, and new manner of victory regained! Christ conquered by the tree, whereby the devil had before conquered; [1155C] and he who had laid low was laid low by his own arms; and that very thing became his punishment which had before been his victory. God therefore fought for the world, and, hiding his majesty for a little while so as to give the enemy confidence, he feigned his power to be weak. For the cause of the world was being pleaded through the wisdom of God. He was held as one bound, he was heard as one guilty, he was scourged and spat upon as one lowborn and a captive. But he for this purpose was pressing down his own strength by concealing it, until, having died, he should conquer the one he was preparing to conquer. He reined in his power so that he might fulfill all justice in the conflict, and a full victory in rising again. Hence he came to the tree, whence the rights of death had gone forth. But where he mounted the citadel of wickedness, there he subdued the summit of the enemy's power. That tree, once the mother and origin of punishments, unwitting, received the just one, transfixes him, afflicts him; there is no guilt, and the punishment rages. O most cruel [1155D] slayer of the just! You have lost the supports of your own case. The cross itself cries out against you; the workshop of death and wounding drives you back. I do not acknowledge, it says, that he whom I punish is guilty; these are not the fruits of my own stock, nothing here my head; you are deceived, because you graft onto me a fruit not my own. This one has nothing from me; why does he hang upon me? I see the likeness of the outward form, but I do not acknowledge in him the poison native to me. Then he, strong in the battle, just upon the gibbet, innocent under another's torment, ground down the horns of sin with clean hands, and while he fastens his whole self upon the wood, he blunts the sting [1156A] of death and slays the sin which the tree was begetting. The blood soon poured out from his side washed away whatever crime had stained before, and from the polluted little branches the cross shone forth white. The guiltless gore ran through the guilty, punishing fibers of the wood, and thereafter, with its healing, they bring forth sacraments of salvation for those who are to live — they that had once offered the nourishments of death. Yet still the devil, not knowing, glories that he has conquered; and he sees the conquered one crucified, sees him dead, and struck down besides, and, as though glad over a rich slaughter, is troubled no further. Behold, he says, the one who used to put himself forward as God's offspring, who had won belief for himself by miracles, who had cast out my companions and partners from human bodies and souls, who besides dared to try me in battle. He was eager to snatch out of my hands the world which I hold captive from its beginning by the law of contest and the right [1156B] of victory. Now, if he is strong, let him conquer; now, if he prevails, let him rise; now, if he is God, let him come to life again. O devil, ignorant of your own end! This victory deceives you; your joys will not be glad but sorrowful. To your own ruin you armed the tongues of the Jews; you destroyed yourself with those darts. What he suffered he indeed willed, and he took counsel for us. For at the moment when you slew the just one, you lost the guilty whom you had held. But wait a little; do not exult too insolently or too rashly. For behold, the lower regions tremble at him alive, whom you were rejoicing over as slain. Already he has broken the ancient prisons, already he has plundered your spoils, and struck down the bloody ministers of your ferocity. Is this to have conquered — or to have sent life across to the dead? Set down your reckoning here, most wicked one; let justice the schoolmistress weigh the judgment. [1156C] From the beginning you put to death the world which you yourself had made guilty; a just vengeance followed upon the harm committed. But this one neither his own nor another's guilt had bound. Why did you bring on death where you had found no crime? Why did you inflict punishment where you could find no offense? Unjustly, therefore, you punished the just for the unjust; justly you lost the unjust for whom you had killed the just. Let the guilty one now change his condition, since our cause has taken the better part. Liberty has arisen within servitude; captivity has come about within dominion. The yoke of the ancient condition has been taken away; now the indulgence of mercy and grace reigns. For Christ, rising from the dead out of the sepulchre, has shone upon us today; his soul did not linger in hell, nor did his flesh remain in the tomb, as it is written: *For you will not leave my soul [1156D] in hell, nor will you give your holy one to see corruption.* Behold, Christ has now risen again as soon as he willed. Where is the death which the enemy brought on? It is a great sign of mercy, brethren, that Christ by dying thus gave life to the world, in such a way that death itself did not hold him captive. Therefore he both accomplished our cause with merciful goodness and took nothing away from his own power, since, the moment it pleased him, he also came to life again — who lives and reigns, God, through all the ages of ages. Amen.
