HOMILY III ON THE DAY OF THE RESURRECTION OF CHRIST. The Oration of our holy Father Epiphanius, Bishop of Cyprus, on the holy resurrection of Christ.
Bless, O Lord.
The three-day Sun of righteousness has risen today, and has illuminated the whole creation; the three-day and pre-eternal Christ has blossomed like a grape-cluster, and has filled the inhabited world with gladness. Let us see the dawning of the morning that knows no evening; let us rise before the dawn today, and be filled with the light of joy. The gates of Hades have been opened by Christ, and the dead have risen as if from sleep. Christ has risen, the resurrection of those who had fallen, and He has raised up Adam with Him; Christ has risen, the resurrection of all, and He has delivered Eve from the curse; Christ has risen, the resurrection, and He has brightened those who were before without ornament. The Lord was awakened as one sleeping, and He has struck down and put to shame all His enemies. B He has risen, and has bestowed joy upon all creation; He has risen, and the prison of Hades has been emptied; He has risen, and has transferred the corruption of nature into incorruption; He has risen, Christ, and has restored Adam to the ancient dignity of immortality. This new creation in Christ is renewed by the resurrection; this new world in Christ: let us who were without ornament be adorned; this Church in Christ is a new heaven today—a heaven more beautiful than the heaven that is seen. For it is not surrounded by that sun which sets daily, but [is illuminated] by that Sun whom this servant, the sun, fearing Him as He hung upon the cross, set [within itself]; the Sun of whom the prophet speaks: "The Sun of righteousness shall rise for those who fear the Lord." The Sun whom the Church has put on as an ever-shining garment, for whom the Scripture says: "The sun had risen upon the earth, and Lot," in the figure of the Law, "entered into Segor," which is interpreted as "littleness." C This is the Sun who imparts wisdom to the unwise; this is the Sun who is established in the firmament of our faith. Because of this Sun of righteousness, Christ, the Church has become a heaven; not having a moon that waxes and wanes, but possessing an ever-shining grace; not causing wandering stars to rise, but bringing forth those newly illumined by the baptismal pool; not having rain-bearing clouds, but the Church possessing scholar-theologians; not hanging over muddy waters, but founded upon the D foundations of sacred dogmas; not sending forth wintry rain, nor [drawing men] by the clamor of birds, but calling men by the voices of teachers.
"This is the day which the Lord has made; let us exult spiritually, and let us rejoice in it with divine joy." For indeed...
it is the A chief of all our feasts. It is the feast concerning which the Holy Spirit exhorts us, saying: "Keep a feast in the thickets, both as they are dense and as they warm, even unto the horns of the altar." This feast of the whole world offers both a dedication and a salvation. Moreover, this same feast is the crown and citadel of all feasts. This is the day which God blessed and sanctified, because on it He rested from all His work, having perfectly wrought the salvation of those on the earth and those under the earth. On it He brought to an end the rites and dances of idols and beasts; on it He brought to an end the power of all adversaries. In it He brought to an end feasts and demonic assemblies; in it He brought to an end the savor and sacrifices of idolatrous blood; in it He brought to an end the error of impiety; in it He brought to an end the dominion of the tyrant and the goad B of the people; in it He brought to an end carnal sacrifices and new moons; in it He established new boundaries and laws for the creation; in it He brought to an end the Passover of the Law and of the Jews; in it He fulfilled every type, shadow, and prophecy. Our Passover, the true Passover, Christ, has been sacrificed. And whatever is a new creation in Christ, whatever is a new faith in Christ, new laws, a new people of God—new, I say, not the old Israel—a new Passover, a new and spiritual circumcision, a new and unbloody sacrifice, a new and divine testament. Be renewed this day, and renew a right spirit within your hearts, that you may perceive the mysteries of that new and true feast, and may truly enjoy C heavenly delights; and instead of the old, initiated into the expressed and never-aging typological mysteries of the new Passover, you may depart enlightened; and that you may understand how much difference there is between our things and the Judaic, and what the comparison of the figures with the truth is. Indeed, let the exordium of our disputing and contemplating the mystery of Christ’s Passover and resurrection arise from this.
Just as formerly, for the salvation of the people, the legislator Moses was sent by God from a lofty mountain to the image of the law that was to be shadowed forth: so He who is the Truth itself, the legislator, Lord and God from God, a mountain from a mountain of heavenly mountains, was sent for the salvation of our people. But Moses delivered them from Pharaoh and the Egyptians; D Christ, however, delivered us from the devil and the servitude of demons. Moses killed and covered in the sand him who was doing an injury to the Jew; Christ also put the devil to death by sending him down into the abyss. Moses reconciled his two brothers who were quarreling among themselves; Christ also reconciled His two peoples, joining the heavenly with the earthly. There, Pharaoh's daughter, when she was going to bathe, took up the Moses who had been found. But
A the Church of Christ, being at once daughter and mother, receives Christ in baptism—not, like Moses, a three-month-old from an ark, but, instead of a Moses, a three-day-old from the tomb. There, Israel performed the Passover in a figurative and nocturnal manner; here, we celebrate the Passover with light and splendor in the light of day. There, it was toward the evening of the day; here, it is toward the evening of the ages of the world. There, the doors of the doorposts were anointed with blood; here, the hearts of the faithful are sealed with the blood of Christ. There, the sacrifice was nocturnal, and the crossing of the Red Sea was by night; here, there is salvation, and the bright Red Sea of baptism, shining with the fire of the Spirit, in which the Spirit of God truly moves and appears upon the very water in which the head of the dragon—and of the dragon’s prince, that is, the devil and his demonic hordes—is crushed. There, Moses washed the Israelites with a nocturnal baptism, and a cloud covered the people; but the power of the Most High overshadows the people of Christ. There, when the people were saved, Mary the sister of Moses led the dancing; here, when the people of the nations are saved, the Church of Christ celebrates the feast together with all her churches. There, Moses fled to a created rock; here, the people flee to the rock of faith. There, the tablets of the Law were broken, signifying at once the passing and the aging of the Law; but here, the divine laws are kept intact and inviolate. There, a calf was molded for the punishment of the people; here, the Lamb of God is sacrificed for the salvation of the people. There, the rock is struck with a rod; here, the side of Christ, who is the Rock, is pierced. There, water issues from the rock; here, blood and water gush from the life-giving side. They received the flesh of quail from heaven; B we receive the dove of the Spirit from on high. They ate temporary manna and died; we eat the Bread that leads to eternal life.
But those things have grown old, like old and shadowy things, and have been fulfilled; whereas the things of our people are increasing and flourishing, enduring forever. This was the foreshadowing of our Passover; this was the shadowy course of the things of the Law. Understand the feast in this way; view the things of Moses and the prophets regarding this day in this way, so that you may believe in the Resurrection. For the veil of unbelief is drawn over everyone. There are many and innumerable types of the resurrection from the dead and of the renewal of life. A trustworthy witness of this is the slaughter of Isaac. A type of this was the pit of Joseph, into which he was thrown by his brothers, from whence he emerged undying. The cistern of Jeremiah also signified this, from which he was once pulled up out of decay and the mire. The whale of Jonah foreshadowed the Resurrection of Christ, from which he came forth after three days. You have also C another type of the prison of Hades: namely, the prison of Joseph, into which the adulterous synagogue cast him, from whence he came forth unharmed after three years, just as Christ came forth from the dead after three days.
Together with these, Daniel A also typifies the grave of the Saviour—the lion's den, from which Jesus rose alive, as if rescued from the lions of Hades and of death. By these things convict the Jews; by these things rebuke them; thus defend the passion and resurrection of Christ. To this end, the discourse today furnishes you with these safeguards as weapons; these mysteries this celebration has taught you. B
But what next? Shall we celebrate this solemn feast alone, or shall we also be solicitous for our neighbors? Shall we feast, or is the discourse intended for others as well? By necessity, a common groan of the Church should burst forth to God, at once pleasing and acceptable, for our feast; and let us also remember our brothers who are being tested in the crushing hardships of the wilderness, those who are our own kin. Let us become as bound together with those who are in bonds; let us become as those who suffer compassionately with those enduring necessity; for if one member suffers, all the members suffer with it. Let us therefore sympathize with our brothers, with our own members; some through money, others through words, and others through acts of kindness, but all through prayer on their behalf to God. I beseech you, let there be a common intercession today to God, because our captivity is also a common one. I beseech you, let there be a common prayer, because our instruction is common. Let us hear Him who says, "Pray for one another, that you may be saved." Let us hear Christ saying, "If two or three shall agree in prayer concerning any request whatever that they ask, it shall come to pass for them." Great, brothers, is the weapon of the Church's prayer; great is the wall, brothers, of prayer agreeing before God, and especially that of a faithful and captive people. Let no one dare to say that God does not hear sinners. He accepts the prayer of the humble even more, and especially of those who, for His name's sake, are oppressed, scourged, imprisoned, afflicted, insulted by enemies, and who have not denied the faith of Christ. Among whom are many men and women in our present people of Christ who have become confessors, and are quickly heard by C Him. Great is the weapon, beloved, the prayer of these people; for Christ respects all of them, for whose sake they are in danger day by day. Therefore, trusting in their prayers and looking to their confidence toward God, let us commonly and fervently pray for our brothers who are in calamities, for often the king's kindness during feast days grants remission and release to many condemned persons. Great, I say again, brothers, is the prayer of the Church, and especially that of a faithful D captivity.
A For a king, too, is often moved by the entreaties of the crowd, and grants release to the condemned when the multitude intercedes. Therefore, we pray that your whole love may earnestly remember our brethren who are in distress; and at that very most fearful hour, in which you shall receive in your hands the priceless pearl of the Body of Christ. Thus let us pray earnestly for our brethren, and say to Christ: “O Thou who art the only good God, the same then and now, and loving Master, who through the Passover didst deliver Israel from the bondage of Egypt and didst grant them freedom through the blood of the Lamb—do Thou even now, through Thy spotless Body and precious Blood, grant to Thy world freedom from bitter bondage. Thou who didst accept the weeping of the sinful harlot, accept this day also the weeping of Thy Church and the groaning of those in captivity; Thou who didst heed the entreaties of the faithful thief, heed the prayers of Thy faithful people; Thou who didst not turn away from the repentance and lamentation of Peter, accept the weeping of us, Thy poor; Thou who didst not reject the tears of the Canaanite woman, accept also Thy small Church, which intercedes for the greater multitude of captives, and today calls unto Thee, O God, and says: O God, who didst rise from the dead on the third day, raise up from their enemies Thy faithful people; Thou who didst raise Adam from the number of the dead, lift up the horn of the Christians; Thou who art God then and now, and who didst take the form of a servant, deliver Thy humble people from bondage; Thou who didst deign to become an infant for our sake, save our multitude of infants from the sword. B Thou, being God, who in that time didst sojourn in Egypt with Thy Mother, call back the mothers and children from their long exile; Thou who for the sake of many wast sold of Thine own will, put an end to the sale of the people of the Churches; Thou who for our sake didst receive the scourges of Pilate upon Thy back, and the threats, cease the labors and sorrows of Thy people, Thou who for our sake didst grow weary from the journey; Thou who on the Cross didst cry out, ‘I thirst,’ 1 refresh the souls of those who are grievously thirsty and hungry with heavenly dew; Thou who, though innocent, wast condemned by the lawless, deliver us from the counsel of the lawless; Thou who wast stripped as a malefactor by the lawless, do Thou Thyself, O Master, who wast bound by the transgression, loose those who are fettered in bonds; Thou who didst comfort Thy spotless Mother from the Cross amid Her mourning and weeping; Thou who then didst cry out to the myrrh-bearing women, ‘Rejoice,’ 2 cry out now also to Thy Churches, ‘Rejoice’; Thou who wast fastened by Thy hands and feet with precious nails, loose the hands and feet of nations bound in iron. Yea, O loving Master, who didst say, ‘My soul is exceeding sorrowful, even unto death,’ 3 deliver Thy people from sorrow and death; Thou whose side was pierced by the spear, break the spear of the enemies with Thy mighty hand, and remember, O Master, as C
A Thou hast poured out Thy most pure blood, set a limit to the shedding of our blood, and save Thy people; spare Thine inheritance. Arise, why sleepest Thou, O Lord? Why dost Thou patiently endure Thy foes? Why dost Thou turn Thy face from us? Arise, and do not cast us off unto the end; do not despise us B altogether. Remember Thy cross, remember Thy people, remember Thy mercies, O Lord, Thou who for forty days didst will to be tempted for our sake; remember Thy people, who are tempted in desert, inaccessible, and arid places. Remember these with us, indeed even before us, O good and loving One. Bring help to them, come to their aid; visit them henceforth; visit, I say, those who are the most unhappy of all, the most abject of all who dwell upon the earth; those in the solitudes, deprived of every human hope and protection. Those who are driven far from Thy hand; who have been vehemently chastised by Thy fury; who have been punished in a greater measure by Thy wrath. Who, before death, have been cast out by men as if they were dead; who have been relegated to the habitations of most savage beasts; for whom no one sees the violence and necessity brought upon them except Thine eye that knows no sleep; whose misery Thou alone, O Master, dost acknowledge, and no one else forever; on account of which they are separated from the circle of the earth, and scattered far from the churches, forgetful of all festivals, and ignorant of the day of this solemnity.
C Do Thou, O Lord, manifest a little mercy to them, for I do not ask for much. Approach them, O God, who hast chastised them; approach those who were once Thy children, since they too were once Christians, they too were once Thy flocks, they too Thy members; they too were once partakers of Thy immaculate body, and now are partakers of the bodies of wild beasts. Wherefore look upon them, O Lord, in Thy mercies and compassions. Behold the necessity of these wretched ones and grant Thy kindness; behold their nakedness and grant deliverance; behold their profound solitude and extend Thy mercy. And although Thou hast chastised them justly, yet heal them nonetheless; although Thou hast delivered them to enemies according to their merit, nonetheless gather them in; Thou hast scourged, now console; Thou hast handed them over, now redeem. Even if we have sinned often, yet remember us again, and again hearken to our prayers; and this especially concerns those who wander in deserts and mountains, and in caves and in all the impassable places of the earth, our brothers in Christ, Thy people. For D although we may dwell in the churches among the faithful, yet they are in the deserts amid their enemies; although we may live in splendor on feast days, yet they dwell in most dense darkness. Great is their unhappiness, immense their danger, grave their wound, bitter their calamity, their ruin indescribable, their sting great, their tragedy manifold, O Master. Do not leave them until the end, but with...
show your loving-kindness, A that the Jews may not boast to the end, and that the nations may not say concerning us: Where is their God? Where is their Christ? Where is their cross? Where is their hope? Where is the faith of the Christians? That they may not say these things, may they quickly behold your mercies toward us. Let your mercies quickly overtake us, O Lord, because we have become very poor, because we have been humbled very much, because we have become few. Finally, let the groaning of the prisoners enter before you; let the tears of the innocent infants who are being slaughtered prevail upon you; let the lamentation of the mothers who are bereaved of their children implore you. Saying these things, we entreat, we do not fight, O Master; we entreat, but we do not contend against you in judgment. We entreat, because we are reproached by the wicked, because we are oppressed by the Gentiles; we do not fight, but we confess. We weep, because the rest also are in danger. For even if we are sinners, yet we are Christians; even if we are humble, yet we are a people of your faith; even if we are unworthy of loving-kindness, yet we are sheep of your Church, gathered together as one. This supplication for the multitude of the captive people we offer to you on your three-day resurrection, priests and people, young men and virgins, elders with the younger, infants with mothers, every soul of those who believe in you; all of whom deliver from every threatening danger, and make them worthy of your kingdom, by the grace and loving-kindness of your only-begotten Son and our Lord God and Savior Jesus Christ, with your all-holy and life-giving Spirit, now and always and to the ages of ages. Amen.
IV. Discourse of our Holy Father Epiphanius, Bishop of Constantia in Cyprus, on the Ascension of our Lord Jesus Christ
Blessed be God.
The ornament of the body is the head set upon the body; but the ornament of feasts is today’s feast. For why? he says. B We celebrate the ascension of Christ in the flesh, as it is shown to be the fulfillment of the Lord’s feasts. For just as a radiant head, so also today's feast sheds the beauty of divine grace; but the many, not knowing its greatness, think little of it. And if you wish to learn, ungrudgingly stretch your mind to me. Only cooperate with me by your prayers, I entreat; and settle the leaden gusts, C and calm the waves of nonsense, and grant me your ears at leisure. For according to the wise Solomon, the words of the wise are heard in rest. First, therefore, D