The Lord has truly risen, alleluia.
Year: B(I). Psalm week: 1. Liturgical Colour: White.
In other years: St Isidore of Seville (560 - 636)
He was born in Seville in about 560 and after his father’s death he was educated by his brother Leander, Archbishop of Seville. He was instrumental in converting the Visigothic kings from the Arian heresy; he was made Archbishop of Seville after his brother’s death; and he took a prominent part in councils at Toledo and Seville. The Council of Toledo, in particular, laid great emphasis on learning, with all bishops in the kingdom commanded to establish seminaries and to encourage the teaching of Greek and Hebrew, law and medicine. He promoted the study of Aristotle, long before the Arabs discovered him and centuries before 13th-century Christian philosophers discovered him through the Arabs.
He embarked on the project of writing an encyclopaedia of universal knowledge but did not live to complete it. See the articles in the Catholic Encyclopaedia
Other saints: St Benedict 'The Black' (1526 - 1589)
Benedict was born in 1526, the son of Christopher and Diana, an Ethiopian couple who were kept as slaves in Sicily. When Benedict reached the age of 18, he was set free and after a while he joined a hermit called Jerome. His reputation for holiness was spread throughout the area and people flocked to him all the time. Eventually he moved to a Franciscan monastery where he spent the rest of his life serving his brothers as a cook. Even though he was a lay brother and without education, he was chosen to be their Superior and, at the end of his term of 6 years, he went back to the kitchen. People kept on visiting him seeking his advice and the help of his prayers. He died on 4 April, 1589. Humility, spirit of service, wisdom and powerful intercession were the special gifts bestowed on Benedict “The Black”. See the articles in the Catholic Encyclopaedia
Today's Gospel: Why Peter went first
The other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground… but did not go in.
It is possible – and wise theologians have done it – to read into this passage a typological statement about Peter, as founder of the Church; and indeed there is nothing wrong in this. But at the more literal and more human level there is also material for reflection.
We all see the events from Good Friday to Easter Sunday morning in a distorted perspective. We can’t not, because we know what happened at Easter. Imbued with the story of Jesus’ rising on the third day, we inevitably think in terms of his being dead and buried for three days. That is an anachronistic viewpoint. Viewed through the eyes of anyone who lived through those days, Jesus was dead and buried for ever, until something new and unimaginable happened.
The situation on Holy Saturday, as far as the disciples knew, was not that Jesus going to rise tomorrow but that that he was dead and would never rise again. This Gospel moment on Easter Sunday has to be understood in the same sense. What was in John’s mind as he ran? He knew that the most perfect and Godlike man had been humiliated and destroyed in the worst way imaginable, because he had seen it happen. Now he was embarking on the journey of mourning by enacting his grief and paying his respects. And as he approached the tomb, he saw that something had happened.
Stop there for a moment, remembering to forget the Resurrection, and think what that ‘something’ could have been. What could possibly have happened, except something bad? Primitive societies show extreme respect for their enemies’ dead. If their enemies cannot retrieve those bodies then they bury them themselves, according to their own rites or according to as close an approximation to the enemy’s rite as they can manage. But the Jews and the Romans were not primitive but civilised. They had no superstitious taboos about death. So if the tomb was disturbed, it could only be that Jesus’ executioners had decided that death was not enough for him – that the one they had humiliated and spat on in life had to be desecrated in death also.
That is what John ran towards, and then stopped because he could not bear to see it. It was Peter, the impulsive, the unthinking, who went on and, looking in, found the world turned upside down.
Liturgical colour: white
White is the colour of heaven. Liturgically, it is used to celebrate feasts of the Lord; Christmas and Easter, the great seasons of the Lord; and the saints. Not that you will always see white in church, because if something more splendid, such as gold, is available, that can and should be used instead. We are, after all, celebrating.
In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.
|Mid-morning reading (Terce)||(1 Corinthians 15:3-5) ©|
Christ died for our sins, in accordance with the scriptures; he was buried; and he was raised to life on the third day, in accordance with the scriptures. He appeared first to Cephas and secondly to the Twelve.
|Noon reading (Sext)||Ephesians 2:4-6 ©|
God loved us with so much love that he was generous with his mercy: when we were dead through our sins, he brought us to life with Christ – it is through grace that you have been saved – and raised us up with him and gave us a place with him in heaven, in Christ Jesus.
|Afternoon reading (None)||Romans 6:4 ©|
When we were baptised we went into the tomb with him and joined him in death, so that as Christ was raised from the dead by the Father’s glory, we too might live a new life.