Слово на Святую Пасху. Святого Льва, папы Римского 50

The Resurrection of the Savior did not allow His soul to linger long in hell or His flesh in the tomb. The revival of the flesh, which had not seen decay, was so quick that there was more like a dream than death: since the Divinity, who did not retreat from both parts of the perceived humanity, what He divided with His power, united with the same power. Many manifestations followed to confirm the faith, which was to be proclaimed throughout the world. So, although the rolling away of the stone, the abolition of the tomb, the laying down of the burial shrouds and the heralds of the whole event, the Angels sufficiently affirmed the truth of the Resurrection of the Lord; however, in addition, the Lord, obviously, appeared to the wives and many times to the Apostles, and not only spoke with them, but also lived, ate food and allowed those who doubted to carefully and with curiosity test and touch Himself. For this purpose, He entered the disciples through closed doors (John 20:19), gave the Holy Spirit with His breath, giving the light of understanding, revealed the secrets of the Holy Scriptures (Luke 24:27) and even showed a wound in the ribs, ulcers from nails (John 24:27). 20:27) and all the signs of recent suffering, so that we would know that in Him reside inseparably the properties of the Divine and human natures, so that in the one Son of God we would confess both the Word and the flesh. The teacher of languages, the Apostle Paul, does not disagree with this faith, beloved, when he says: although we understood according to the flesh of Christ, yet now we understand no one (2 Cor. 5:16). In fact, the resurrection of the Lord was not destruction, but a change of the flesh, and its being was not consumed by an exaltation of power. The quality came, but the nature was not abolished, and the body, which could be crucified, became dispassionate, - which could be mortified, became immortal, - which could endure ulcers, became incorruptible. And it is rightly said that the flesh of Christ is no longer understood in the state in which it was known: since there is nothing left in it subject to suffering, nothing weak, so that it is the same in essence, but not the same in glory. And what is marvelous if the Apostle confesses this about the body of Christ, when he says about all (spiritual) Christians: likewise, from now on we too are not a single person according to the flesh? From now on,” says (the Apostle), “the resurrection in Christ began for us, when in Him, who died for us all, the image of our entire hope was already revealed. We are no longer wavered by doubt, no longer hampered by the uncertainty of expectation; but, having received the firstfruits of the promise, with the eyes of faith we already see what will happen; Rejoicing at the elevation of nature, we already have what we believe in. Let us not be occupied by the sights of temporary things, and let our eyes not be attracted to earthly things from the heavenly. Let us consider as past that which for the most part no longer exists, and let our spirit establish its desire where everything given is eternal. And truly, although we, having been saved by faith, still bear corruptible and mortal flesh; but it is rightly said that we are not in the flesh if we are not possessed by carnal passions; it is right that we should not be called of the flesh when we do not follow its desires. So, when the Apostle says: do not please the flesh through lust (Rom. 13:14), let us not think that what is forbidden to us is what serves for health, and what human weakness requires. But since we should not serve all desires and fulfill everything that the flesh wants, let us recognize here the admonition to maintain abstinence, so that the flesh, placed under the control of the soul, does not deliver what is unnecessary and does not deny what is necessary. Therefore, the same Apostle says in another place: no one hates his own flesh, but nourishes and warms it (Eph. 5:29), that is, it must be fed not for vices and luxury, but for proper service, so that the renewed nature preserves its order, so that there is no perverse and dishonorable predominance of the lower over the higher, and so that vices, having taken possession of the spirit, do not produce slavery where it should be dominance. Let the people of God realize that they are a new creation in Christ (2 Cor. 5:17), and let them not forget by whom they were received and whom they received. What has become new, let it not return to impermanent oldness; Let him who has laid his hand on the hand not abandon his work (Lk. 9:62), but let him pay attention to what he sows (not what he leaves behind). Let no one return to that from which he rose, but, even if due to the weakness of the flesh he still lies in some ailment, earnestly desire to be healed and rise: for such is the way of salvation, such is the imitation of the resurrection begun in Christ, and on the slippery path of this life, where there are various falls, the feet of those who walk are transferred from swampy places to hard ones. So it is written: from the Lord man’s feet are straightened, and his ways are greatly delightful. When he falls, he is not broken: for the Lord strengthens his hand (Ps. 37:23, 24). This reflection, beloved, should be reserved not for the celebration of Easter alone, but also for the sanctification of all life. And this is what should be the fruit of this teaching: may that which delights the spirit of the faithful with the experience of short-term abstinence be turned into a habit and remain forever, and may every incoming crime be blotted out by speedy repentance. Since healing ancient diseases is difficult and slow, we will use medicine sooner than recent ulcers; Yes, always rising healthy from all injuries, let us be worthy of this immortal resurrection of the glorified flesh, in Christ Jesus our Lord, who lives and reigns with the Father and the Holy Spirit forever and ever. Amen 51. Leo Magn., papa. Opera omnia. Lugduni, 1700 ann., tom. I, pag. 148–150; cp. Bibliot. Patr. Concionator. Fr. Combefis. Parisiis, 1662 ann., vol. IV, pag. 86–87; Sunday Read XV (1851–52), pp. 1–3. You might be interested in: