Catechetical Sermon on Holy Easter

Since the first publication of the collected works (first half of the 18th century), most researchers believed that the authorship did not belong to John Chrysostom. However, there is another point of view. A. A. Bronzov in the article “On the Easter “catechetical word” of St. John Chrysostom" writes: "...But, some say, this “word” does not belong to St. I. Chrysostom, and someone else. Thus, a new question arises: the question of the authenticity of the “word” we have considered. – Publisher of the works of St. I. Chrysostom Montfaucon placed the latter in the department entitled “Spuria”, that is, in the department where he allocated works that, in his opinion, were forged, forged, and did not actually belong to this saint. father of the Christian church. In the preface to the text of this Easter catechetical word from Montfaucon we read that the latter is “a fragment not worthy of Chrysostom” - nothing more than that (fragmentum..., non Chrysostomo dignum). In a few words, as we see, a serious, however, accusation was raised. However, it is completely unfounded and for this reason alone does not inspire much confidence. Upon closer penetration into its essence, it directly turns out to be strange. And, firstly, that the “word” is not a fragment in which there is no integral development and disclosure of one or another main thought, but where only a certain fragment of such a disclosure has found its place, interrupted at the beginning or in the middle... and so on - we have already spoken about this above, and we will not return to the same again. Secondly, that the catechetical word in question is supposedly “not worthy” of St. I. “Chrysostom”, this statement cannot be considered fair, because there is not a single element in the “word” that would authorize such a conclusion. On the contrary, everything in him is worthy of this great father of the Christian Church. The content of the “word”, its main, main thoughts and their disclosure in the “word” - all this, as we have seen, amazes with its height, its complete correspondence with the true gospel spirit - all this could do honor to anyone. So, this aspect of the matter must be abandoned. Perhaps Montfaucon understands language and, in general, the “external” side of the “word”? However, he is hardly right in this regard either. The language of the “word” and its entire external structure do not contain any inconsistencies or, in general, such features that in themselves could say anything against the “word” belonging to St. I. Chrysostom, although, on the other hand, in the language of the “word” and its external side there is also nothing that in itself would speak in favor of the “word” belonging to this saint. to my father. In a word, a given moment in itself can neither deny nor affirm anything. Not to mention the fact that skillful forgeries and imitations can, on occasion, confuse and lead anyone astray... Let us add, by the way, that Montfaucon himself does not deny some of the merits of this “word” when he places it above others, directly ahead of the forged works of St. I. Chrysostom (we mean seven “words” for St. Easter). This last circumstance, of course, is not without significance... - Thirdly, more or less direct evidence from antiquity and, moreover, somewhat reliable, which would one way or another assert that the “word” we are considering does not belong to St. I. Chrysostom, or anyone else, we don’t know; We think that others don’t know them either. Meanwhile, the fact that this “word” is mentioned as belonging specifically to St. I. Chrysostom, in the “monuments” we indicated above, not excluding those dating perhaps to the 7th-8th centuries, serves, on the contrary, as quite significant proof of the authenticity of the “word”. Obviously, there was some reason to associate the latter, that is, the “word,” with the personality of St. I. Chrysostom, as its author. In those times, relatively close to the era of this saint. Father of the Church, the solution to this issue, based, for example, on oral tradition and similar grounds, could have been easier, and, of course, more stable and more plausible than in later times. True, we do not yet have at our disposal other data, compared to those noted above, to reliably verify the authenticity of the “word” we are considering, but if for a dry mind those data may seem to be not enough, then for our heart, which has before us the voice of church “practice” for many centuries, assuring that the “word” is Chrysostom’s, those data seem to be quite sufficient, and their replenishment is not required. So, we consider and will consider the considered “word” to belong to St. I. Chrysostom, or at least we have no reason to dispute that he belongs to the latter, until someone tangibly convinces us otherwise. however, this is not as easy to do as Montfaucon and Co. make it seem. However, be that as it may, the beautiful, previously outlined qualities of the “word” will remain undoubted and inviolable in any case.” Modern researcher Mark Patrick Huggins, in a dissertation devoted to the study of the Catechetical Word for Easter, believes that there is no comprehensive evidence of the authorship of St. John Chrysostom does not exist and is unlikely to exist, but it is still quite possible that this is his word. It is certain that this word is from the 4th century. *The title of the work in Greek is Εἰς τὸ ἅϒιον Πάσχα. *The title of the work in Latin is Homilia in sanctum pascha. If anyone is pious and loves God, let him enjoy this bright celebration. If anyone is a prudent servant, let him be filled with the joy of his Lord. If anyone is tired of fasting, let him now accept his reward. If anyone has worked from the first hour, let him now receive his due reward. If anyone appears after the sixth hour, let him not doubt, because he has nothing to lose. If anyone has delayed until the ninth hour, let him appear without any fear. If anyone has come only at the eleventh hour, let him not be afraid of delay, since the generous Lord accepts the latter equally with the former; gives rest at the eleventh hour to those who come, as well as to those who have worked from the first hour; He has mercy on the last and takes care of the first; he pays to him and gives to him; and he appreciates the work and praises the disposition. Therefore, all of you, enter into the joy of our Lord: both the first and the second will receive a reward, the rich and the poor will rejoice with each other, the abstinent and the careless will honor the day! Those who have fasted and those who have not fasted, rejoice today! The meal is full of food: enjoy everyone! Taurus is huge: let no one leave hungry! Everyone, enjoy the wealth of goodness! Let no one cry from poverty, because the common kingdom has appeared. Let no one mourn for sins: forgiveness has shined from the grave! Let no one fear death, because the death of the Savior freed us! He who was seized by her trampled on her, who descended into hell, he captivated hell, he grieved it, having eaten of His flesh. Isaiah foresaw this when he cried out: “Hell...,” he says, “has become grieved” (Is. 14:9). Having met You in the underworld, he was upset because he was defeated, upset because he was ridiculed. He took the body, but found God, took the earth, but met the sky, took what he saw, but attacked what he did not see. "Death! where is your sting? hell! where is your victory" (1 Cor. 15:55)? Christ has risen and you have been cast down! Christ has risen and the demons have fallen! Christ has risen and the angels rejoice! Christ has risen, and there is not a single dead person in the tomb! Christ, raised from the dead, became the firstfruits of those who died. To him be glory and power forever and ever. Amen.