Hieronymus Nulli enim dubium est quid significet iuxta litteram magnitudo signorum, ut crucifixum dominum suum et caelum et terra et omnia demonstrarent. Jerome It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord. Hilarius in Matth Movetur terra, quia capax huius mortui esse non poterat; petrae scissae sunt, omnia enim valida et fortia penetrans Dei verbum, et potestas aeternae virtutis irruperat; et monumenta aperta sunt: erant enim mortis claustra reserata. Sequitur et multa corpora sanctorum qui dormierant surrexerunt: illuminans enim mortis tenebras, et Infernorum obscura collustrans, mortis spolia detrahebat. Hilary “The earth quaked,” because it was unequal to contain such a body; “the rocks rent,” for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; “the graves were opened,” for the bands of death were loosed. “And many bodies of the saints which slept arose,” for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death. Chrysostomus in Matth Ipso quidem in cruce manente eum irridentes dicebant alios salvos fecit; seipsum non potest salvum facere. Sed quod in se facere noluit, in servorum corporibus, cum multa superabundantia demonstravit. Si enim quatriduanum Lazarum exurgere magnum fuit, multo magis eos repente qui olim dormierant, apparere viventes; quod futurae resurrectionis erat indicium. Ut autem non putaretur esse phantasma quod factum est, Evangelista subiungit et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem, et apparuerunt multis. Chrys. When He remained on the cross they had said tauntingly, “He saved others, himself he cannot save.” But what He would not do for Himself, that He did and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now show themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, “And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” Hieronymus Quomodo autem Lazarus mortuus resurrexit, sic et multa corpora sanctorum resurrexerunt, ut dominum ostenderent resurgentem; et tamen cum monumenta aperta sunt, non ante resurrexerunt quam resurgeret dominus, ut esset primogenitus resurrectionis ex mortuis. Sanctam autem civitatem in qua visi sunt resurgentes, aut Ierusalem caelestem intelligamus, aut hanc terrenam, quae ante sancta fuerat: sancta enim appellabatur civitas Ierusalem propter templum et sancta sanctorum, et ob distinctionem aliarum urbium, in quibus idola colebantur. Quando vero dicitur apparuerunt multis, ostenditur non generalis fuisse resurrectio quae omnibus appareret, sed specialis ad plurimos, ut hi viderent qui cernere merebantur. Jerome As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord’s resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. “The holy city” in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, “And appeared unto many,” it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it. Remigius Quaeret autem aliquis quid de illis factum sit qui resurgente domino surrexerunt. Credendum quippe est quoniam ideo surrexerunt ut testes essent dominicae resurrectionis. Quidam autem dixerunt, quod iterum mortui sunt, et in cinerem conversi, sicut et Lazarus, et ceteri quos dominus resuscitavit. Sed istorum dictis nullo modo est fides accommodanda: quoniam maius illis esset tormentum qui surrexerunt, si iterum mortui essent, quam si non resurgerent. Incunctanter ergo credere debemus quia qui resurgente domino a mortuis resurrexerunt, ascendente eo ad caelos, et ipsi pariter ascenderunt. Remig. But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord’s resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men’s sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord’s resurrection, ascended also into heaven together with Him. Origenes in Matth Semper autem haec eadem magna quotidie fiunt: velum enim templi ad relevandum quae intus habentur scinditur sanctis. Terra etiam movetur, idest omnis caro, novo verbo et novis rebus secundum novum testamentum. Petrae autem scinduntur, quae mysterium fuerunt prophetarum, ut in profundis eorum posita spiritualia mysteria videamus. Monumenta autem dicuntur corpora peccatricum animarum, idest mortuarum Deo; cum autem per gratiam Dei animae huiusmodi fuerint suscitatae, corpora eorum, quae prius fuerunt monumenta, fiunt corpora sanctorum, et videntur a seipsis exire, et sequuntur eum qui resurrexit, et in novitate vitae ambulant cum eo: et qui digni sunt habere conversationem in caelis, ingrediuntur in sanctam civitatem per singula tempora, et apparent multis videntibus opera bona ipsorum. Sequitur centurio autem, et qui cum eo erant custodientes Iesum, viso terraemotu et his quae fiebant, timuerunt valde, dicentes: vere filius Dei erat iste. Origen These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earthquakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i.e., the mystery of the Prophets, that we may see the spiritual mysteries bid in their depths. The graves are the bodies of sinful souls, that is, souls dead to God; but when by God’s grace these souls have been raised, their bodies which before were graves, become bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at diverse times, and appear unto many who see their good works. Augustinus de Cons. Evang Non est contrarium quod Matthaeus viso terraemotu dicit admiratum centurionem et eos qui cum eo erant, cum Lucas dicat hoc admiratum, quod emissa magna voce expirasset: in eo enim quod Matthaeus non solum dixit viso terraemotu, sed et addidit his quae fiebant, integrum locum fuisse demonstravit Lucae, ut diceret centurionem ipsam domini mortem fuisse miratum: quia et hoc inter illa est quae tunc mirabiliter facta erant. Aug., de Cons. Ev., iii, 20 It is no contradiction here that Matthew says, that “The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done;” while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke’s expression, that he wondered at the Lord’s death, for this among the rest was wonderful. Hieronymus Ex hoc considerandum, quod centurio in ipso scandalo passionis vere Dei filium confiteatur, et Arius in Ecclesia praedicet creaturam. Jerome Observe, that in the very midst of the offense of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature. Rabanus Unde merito per centurionem fides Ecclesiae designatur, quae, vel mysteriorum caelestium per mortem domini reserato, continuo Iesum et vere iustum hominem, et vere Dei filium, synagoga tacente, confirmat. Raban. Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord’s death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace. Leo in Serm. 13 de passione Exemplo igitur centurionis contremiscat in redemptoris sui supplicio terrena substantia, rumpantur infidelium mentium petrae, et qui mortalitatis gravabantur sepulcris, discussa obstaculorum mora prosiliant; appareant nunc quoque in civitate sancta, idest Ecclesia Dei, futurae resurrectionis indicia; et quod credendum est in corporibus, fiat in cordibus. Sequitur erant autem ibi mulieres multae a longe, quae secutae erant Iesum a Galilaea, ministrantes ei. Leo, Serm. 66, 3 From this example then of the Centurion let the substance of the earth tremble in the punishment of it Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i.e., the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body. Hieronymus Consuetudinis enim Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus ministrarent. Hoc, quia scandalum facere poterat in gentibus, Paulus abiecisse se memorat. Ministrabant autem domino de substantia sua, ut meteret illarum carnalia, cuius illae metebant spiritualia: non quia indigebat cibis dominus creaturarum, sed ut typum ostenderet magistrorum, quia victu atque vestitu ex discipulis deberent esse contenti. Sed videamus quales comites habuerit; sequitur enim inter quas erat Maria Magdalene, et Maria Iacobi et Ioseph mater, et mater filiorum Zebedaei. Jerome It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; “Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee’s children.” Origenes in Matth Apud Marcum autem tertia illa Salome appellatur. Origen In Mark the third is called Salome. Chrysostomus in Matth Hae autem mulieres considerabant quae gerebantur, quae maxime erant compassibiles; et quae sequebantur ministrantes usque ad pericula affuerunt, maximam fortitudinem ostendentes: quia cum discipuli fugerunt, ipsae affuerunt. Chrys. These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, showing the highest courage, for when the disciples fled they remained. Hieronymus contra Helvidium Ecce, inquit Helvidius, Iacobus et Ioseph sunt filii Mariae matris domini, quos Iudaei appellaverunt fratres Christi. Dicit autem Iacobi minoris ad distinctionem Iacobi maioris, qui erat filius Zebedaei. Impium enim dicit esse Helvidius hoc sentire de Maria, ut cum aliae feminae ibi fuerint, matrem eius abesse dicamus; aut alteram esse Mariam, nescio quam confingamus, praesertim cum Evangelium Ioannis testetur eam illic fuisse praesentem. O furor caecus, et in proprium exitium mens vesana. Audi quid Ioannes Evangelista dicat: stabat iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Nulli dubium est duos fuisse apostolos, Iacobi nuncupatos vocabulo: Iacobum Zebedaei, et Iacobum Alphaei. Iste autem nescio quis minor Iacobus, quem Mariae filium Scriptura commemorat: si apostolus est, Alphaei filius erit, si non est apostolus, sed tertius nescio quis Iacobus, quomodo putandus est frater domini, et quomodo tertius ad distinctionem maioris minor appellabitur? Cum maior et minor non inter tres, sed inter duos soleant praebere distantiam; et frater domini apostolus sit, Paulo dicente: alium apostolorum vidi neminem, nisi Iacobum fratrem domini. Ne autem hunc Iacobum putes filium Zebedaei, lege actus apostolorum, iam ab Herode fuerat interemptus. Restat conclusio, ut Maria ista, quae Iacobi minoris scribitur mater, fuerit uxor Alphaei, et soror Mariae matris domini, quam Mariam Cleophae Ioannes Evangelista commemorat. Si autem inde tibi alia atque alia videtur, quod alibi dicatur Maria Iacobi minoris mater, et alibi Maria Cleophae, disces Scripturae consuetudinem, eumdem hominem diversis nominibus appellari; sicut Raguel socer Moysi Ietro dicitur. Et similiter dicitur Maria Cleophae uxor Alphaei; haec eadem dicta est Maria mater Iacobi minoris; quae si mater esset domini, magis eam, ut in omnibus locis, matrem alterius voluisset intelligi. Verum etsi alia fuerit Maria Cleophae, et alia Maria Iacobi et Ioseph mater, hoc tamen constat non eamdem Mariam Iacobi et Ioseph esse quam matrem domini. Jerome, Hieron. adv. Helvid. ‘See,’ says Helvidius, ‘Jacob and Joseph are the sons of Mary the Lord’s mother, whom the Jews call the brethren of Christ. He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.’ And he urges that ‘it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John’s Gospel witnesses that His mother was present.’ O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: “There stood by the cross of Jesus, his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.” (John 19:25) No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord’s brother, and why should he be styled ‘The Less,’ to distinguish him from ‘The Greater?’ For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord’s brother, was an Apostle, is proved by Paul, “Other of the Apostles saw I none, save James the Lord’s brother.” (Gal 1:19) But that you should not suppose this James to be the son of Zebedee, read the Acts, where he was put to death by Herod. The conclusion then remains, that this Mary, who is described as the mother of James the less, was wife of Alpheus, and sister of Mary the Lord’s mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as Raguel Moses’ father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord’s mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord’s mother. Augustinus de Cons. Evang Possemus autem dicere alias mulieres a longe, ut tres Evangelistae dicunt, et alias iuxta crucem fuisse, ut Ioannes dicit, nisi Matthaeus et Marcus Mariam Magdalene nominassent inter stantes longe, quam scilicet Ioannes nominavit inter stantes iuxta crucem. Quomodo autem hoc intelligitur, nisi quia eo intervallo erant ut et iuxta dici possent, quia in conspectu eius praesto aderant, et a longe in comparatione turbae propinquius circumstantis cum centurione et militibus. Possumus etiam intelligere quod illae quae simul aderant cum matre domini, postquam eam discipulo commendavit, abire iam coeperant, ut a densitate turbae se eruerent, et cetera quae facta sunt, longius intuerentur; ut Evangelistae, qui post mortem domini eas commemoraverunt, et longe stantes commemorent. Aug. We might have supposed that some of the women stood “afar off,” as three Evangelists say, and others “near the cross,” as John says, had not Matthew and Mark reckoned Mary Magdalen among those that stood afar off, while John puts her among those that stood near. This is reconciled if we understand the distance at which they were to be such that they might be said to be near, because they were in His sight; but far off in comparison of the crowd who stood nearer with the centurion and soldiers. We might also suppose that they who were there together with the Lord’s mother, began to depart after He had commended her to the disciple, that they might extricate themselves from the crowd, and looked on from a distance at the other things which were done, so that the Evangelists, who speak of them after the Lord’s death, speak of them as standing afar off. Lectio 11 Lecture 11 57 Cum autem sero factum esset, venit quidam homo dives ab Arimathaea, nomine Ioseph, qui et ipse discipulus erat Iesu: 57. When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple: 58 hic accessit ad Pilatum, et petiit corpus Iesu. Tunc Pilatus iussit reddi corpus. 58. He went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59 Et accepto corpore, Ioseph involvit illud in sindone munda, 59. And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 et posuit illud in monumento suo novo, quod exciderat in petra. Et advolvit saxum magnum ad ostium monumenti, et abiit. 60. And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 Erant autem ibi Maria Magdalene, et altera Maria, sedentes contra sepulchrum. 61. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Glossa Postquam Evangelista retulerat ordinem dominicae passionis et mortem, nunc agit de eius sepultura, dicens cum sero autem factum esset, venit quidam homo dives ab Arimathaea nomine Ioseph, qui et ipse discipulus erat Iesu. (p. 968) Gloss., non occ. When the Evangelist had finished the order of the Lord’s Passion and death, he treats of His burial. Remigius Arimathaea ipsa est et Ramatha civitas Helcanae et Samuelis, quae sita est in regione Chanaitica, iuxta Diospolim. Iste autem Ioseph, secundum saeculi statum, magnae fuit dignitatis; sed multo maioris meriti apud Deum fuisse laudatur, siquidem iustus fuisse describitur. Decebat quippe eum talem existere qui corpus sepeliret, quatenus per iustitiam meritorum dignus esset tali officio. Remig. Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God’s sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord’s body ought to have been such, that he might be deserving of that office by righteous merit. Hieronymus Dives autem refertur non de iactantia scriptoris, quod virum nobilem atque ditissimum referat Iesu fuisse discipulum; sed ut ostendat causam quare a Pilato corpus Christi potuerit impetrare. Sequitur hic accessit ad Pilatum, et petiit corpus Iesu: pauperes enim et ignoti non essent ausi ad Pilatum praesidem Romanae potestatis accedere et crucifixi corpus impetrare. In alio autem Evangelio Ioseph iste Bulites appellatur, idest consiliarius; et de ipso quidem putant primum Psalmum fuisse compositum: beatus vir qui non abiit in consilio impiorum. Jerome He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus’ disciple, but to show how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, “Blessed is the man that walketh not in the counsel of the ungodly.” (Ps 1:1) Chrysostomus in Matth Inspice autem huius viri fortitudinem: in mortis enim periculum se tradidit, inimicitias ad omnes assumens, propter benevolentiam Christi; et non solum audet corpus Christi petere, sed et sepelire; unde sequitur et accepit et involvit illud in sindone munda. Chrys. Consider this man’s courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ’s body, but also to bury it. Hieronymus Ex simplici sepultura domini, ambitio divitum condemnatur, qui nec in tumulis quidem possunt carere divitiis. Possumus autem iuxta intelligentiam spiritualem et hoc sentire, quod corpus domini non auro, non gemmis, non serico, sed linteamine puro obvolvendum sit; quamquam et hoc significet, quod ille in sindone munda involvit Iesum qui pura mente eum susceperit. Jerome By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord’s body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart. Remigius Vel aliter. Quia sindon lineus pannus est; linum autem ex terra procreatur, et cum magno labore ad candorem perducitur; designatur quia corpus illius, quod ex terra, idest ex virgine, sumptum est, per laborem passionis pervenit ad candorem immortalitatis. Remig. Or, otherwise; The linen is grown out of the ground, and is bleached to whiteness with great labor, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality. Rabanus Hinc etiam Ecclesiae mos obtinuit ut sacrificium altaris non in serico neque in panno tincto, sed in lino terreno celebretur, ut a beato Papa Silvestro legimus esse statutum. Sequitur et posuit illud in monumento suo novo, quod exciderat in petra. Raban. From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester. Augustinus in Serm. 2 de sabbato sancto Ideo autem salvator in aliena sepultura ponitur, quia pro aliorum moriebatur salute. Ut quid ergo in propria sepultura qui in se mortem propriam non habebat? Ut quid illi tumulus in terris, cuius sedes manebat in caelis? Ut quid illi sepultura propria, qui tridui tantum temporis spatio in sepulcro non tam mortuus iacuit, quam velut in lectulo conquievit? Sepulcrum autem mortis est habitaculum necessarium: ergo non erat mortis habitaculum Christo, quia vita est; nec opus habebat semper vivens habitaculo defunctorum. Pseudo-Aug., Serm. App., 248, 4 The Savior was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed. Hieronymus In novo autem ponitur monumento, ne post resurrectionem, ceteris corporibus remanentibus, surrexisse alius fingeretur. Potest autem et novum sepulcrum, Mariae virginalem uterum demonstrare. In monumento autem exciso in petra conditus est, ne si ex multis lapidibus aedificatus fuisset, suffossis tumuli fundamentis, ablatus furto diceretur. Jerome He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile. Augustinus in Serm. 2 de sabbato sancto Si etiam sepulcrum fuisset in terra, dicere poterant: suffoderunt terram, et furati sunt eum. Si fuisset lapis parvulus superpositus, dicere poterant: dormientibus nobis tulerunt eum; unde sequitur et advolvit saxum magnum ad ostium monumenti, et abiit. Pseudo-Aug., Aug in Serm., non occ. Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept. Hieronymus Saxum enim magnum appositum ostendit, non absque auxilio plurimorum sepulcrum potuisse reserari. Jerome That a great stone was rolled there, shows that the tomb could not have been reopened without the united strength of many. Hilarius in Matth Mystice autem Ioseph apostolorum habet speciem. Hic in munda sindone corpus involvit, et quidem in hoc eodem linteo reperimus de caelo ad Petrum universorum animantium genera submissa: ex quo intelligitur sub lintei illius nomine consepeliri Christo Ecclesiam. Domini ergo corpus infertur in vacuam et novam requiem lapidis excisi, quia per apostolorum doctrinam in pectus duritiae gentilis quodam doctrinae opere excisum Christus infertur, rude scilicet ac novum, et nullo antea ingressu timoris Dei pervium. Et quia nihil praeter eum oporteat in pectora nostra penetrare, lapis ostio advolvitur: ut quia nullus antea in nos divinae cognitionis auctor fuerat illatus, nullus absque eo postea inferatur. Hilary Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord’s body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none. Origenes in Matth Non autem fortuito scriptum est, quoniam involvit corpus in sindone munda, et posuit in monumento novo, et quod advolvit lapidem magnum: quoniam omnia quae sunt circa corpus Iesu, munda sunt et nova, et omnia magna valde. Origen This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the month, but that every thing touching the body of Jesus is clean, and new, and very great. Remigius Postquam autem corpus domini sepultum est, ceteris ad propria remeantibus, solae mulieres, quae eum arctius amaverunt, perseveraverunt, et diligenti cura notaverunt locum in quo corpus domini poneretur; quatenus congruo tempore munus suae devotionis ei offerrent; et ideo sequitur erant autem ibi Maria Magdalene et altera Maria sedentes contra sepulcrum. Remig. When the Lord’s body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord’s body was laid, that at fit time they might perform the service of their devotion to him. Origenes in Matth Mater autem filiorum Zebedaei non scribitur sedere contra sepulcrum: forsitan enim usque ad crucem pervenire potuit. Istae autem, quasi maiores in caritate, neque his quae postea gesta sunt defuerunt. Origen The mother of the sons of Zebedee is not mentioned as having sat over against the sepulchre. And perhaps she was able to endure as far as the cross only, but these as stronger in love were not absent even from the things that were afterwards done.