‘It ought to be noticed at this stage that the Christian doctrine, if accepted, involves a particular view of Death. There are two attitudes towards Death which the human mind naturally adopts. One is the lofty view, which reached its greatest intensity among the Stoics, that Death ‘doesn’t matter’, that it is ‘kind nature’s signal for retreat’, and that we ought to regard it with indifference. The other is the ‘natural’ point of view, implicit in nearly all private conversations on the subject, and in much modern thought about the survival of the human species, that Death is the greatest of all evils: Hobbes is perhaps the only philosopher who erected a system on this basis. The first idea simply negates, the second simply affirms, our instinct for self-preservation; neither throws any new light on Nature, and Christianity countenances neither. Its doctrine is subtler. On the one hand Death is the triumph of Satan, the punishment of the fall, and the last enemy. Christ shed tears at the grave of Lazarus and sweated blood in Gethsemane: the Life of Lives that was in Him detested this penal obscenity not less than we do, but more. On the other hand, only he who loses his life will save it. We are baptized into the death of Christ, and it is the remedy for the fall. Death is, in fact, what some modern people call ‘ambivalent’. It is Satan’s great weapon and also God’s great weapon: it is holy and unholy; our supreme disgrace and our only hope; the thing Christ came to conquer and THE MEANS BY WHICH HE CONQUERED.’

–Miracles, emphasis mine

Cecco di Caravaggio Resurrezione di Cristo 1619 pic.twitter.com/3UQBOzdJpN

— Ugo Ramella (@RamellaUgo) April 19, 2025

“A story that is any good can’t be reduced, it can only be expanded. A story is good when you continue to see more and more in it, and when it continues to escape you. In fiction two and two is always more than four.”

–Flannery O’Connor, Mystery and Manners (New York: Farrar, Strauss and Giroux, 1957) p. 102

The Institute for Catholic Liberal Education wishes you a blessed Easter: He is risen; He is risen, indeed! May this time of joy and prayer bring consolation to you, your families, and your school communities!

(Image: The Resurrection of Christ, Reubens, 1611-1612) pic.twitter.com/3v29whHAoz

— Institute for Catholic Liberal Education (@CathLibEd) April 4, 2021

The resurrection was as inconceivable for the first disciples, as impossible for them to believe, as it is for many of us today. Granted, their reasons would have been different from ours. The Greeks did not believe in resurrection; in the Greek worldview, the afterlife was liberation of the soul from the body. For them, resurrection would never be part of life after death. As for the Jews, some of them believed in a future general resurrection when the entire world would be renewed, but they had no concept of an individual rising from the dead. The people of Jesus’ day were not predisposed to believe in resurrection any more than we are.

Celsus, a Greek philosopher who lived in the second century A.D., was highly antagonistic to Christianity and wrote a number of works listing arguments against it. One of the arguments he believed most telling went like this: Christianity can’t be true, because the written accounts of the resurrection are based on the testimony of women””and we all know women are hysterical. And many of Celsus’ readers agreed: For them, that was a major problem. In ancient societies, as you know, women were marginalized, and the testimony of women was never given much credence.

Do you see what that means? If Mark and the Christians were making up these stories to get their movement off the ground, they would never have written women into the story as the first eyewitnesses to Jesus’ empty tomb. The only possible reason for the presence of women in these accounts is that they really were present and reported what they saw. The stone has been rolled away, the tomb is empty and an angel declares that Jesus is risen.

Read it all.

#EasterSunday 🙏🏻 #ShallottePoint @EdPiotrowski @medwick @ChrissyKohler @WXIIJackie @jamiearnoldWMBF @LeeHaywoodWX @dogwoodblooms @marioncaldwx @JustinMcKeeWx @StarboardRail @ThePhotoHour @CMorganWX @Christina4casts @AndrewWMBF @ScottyPowellWX @jgreenhillwx @TimBuckleyWX pic.twitter.com/SmeJvnREDK

— Mark Moore (@MMoore_hoops) April 20, 2025

O Lord, who by triumphing over the power of darkness, didst Prepare our place in the New Jerusalem: Grant us, who have this day given thanks for thy resurrection, to praise thee in that city whereof thou art the light; where with the Father and the Holy Spirit thou livest and reignest, world without end.

Annibale Carracci, Holy Women at Christ' s Tomb, ca. 1590 pic.twitter.com/nwMvS6LPyM

— Solas (@solas_na_greine) April 20, 2025

Listen to it all and you can read more about it, including finding the lyrics, at Lent and Beyond.

The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy.

— J.R.R. Tolkien (1892-1973)

The Irish word ‘Cásc’ (in English, Easter) derives from the Romance language line of ‘Pascha’ via Latin & Greek, and so back to Aramaic.

(Met Museum) pic.twitter.com/iocEBrqE40

— John McCafferty (@jdmccafferty) April 20, 2025

Almighty God, who through your only-begotten Son Jesus Christ overcame death and opened to us the gate of everlasting life: Grant that we, who celebrate with joy the day of the Lord’s resurrection, may, by your life-giving Spirit, be delivered from sin and raised from death; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

'Alleluia! Christ is risen!'

A very happy Easter to you from all of us at Westminster Abbey pic.twitter.com/Ywc1LzmxD7

— Westminster Abbey (@wabbey) April 20, 2025

But on the first day of the week, at early dawn, they went to the tomb, taking the spices which they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body. While they were perplexed about this, behold, two men stood by them in dazzling apparel; and as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? Remember how he told you, while he was still in Galilee, that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.” And they remembered his words, and returning from the tomb they told all this to the eleven and to all the rest. Now it was Mary Mag’dalene and Jo-an’na and Mary the mother of James and the other women with them who told this to the apostles; but these words seemed to them an idle tale, and they did not believe them.

–Luke 24:1-11

Wishing everyone a very happy Easter and a peaceful Sunday 🙂 #Easter #Easter2025 pic.twitter.com/e0ENIIWISY

— David Oxtaby (@Disc_light) April 20, 2025

That done, there must take place that struggle
no human presumes to picture:
living, dying, descending to rescue the just
from shadow, were lesser travails
than this: to break
through earth and stone of the faithless world
back to the cold sepulchre, tearstained
stifling shroud; to break from them
back into breath and heartbeat, and walk
the world again, closed into days and weeks again,
wounds of His anguish open, and Spirit
streaming through every cell of flesh
so that if mortal sight could bear
to perceive it, it would be seen
His mortal flesh was lit from within, now,
and aching for home.

Mikhail Nestorov, Christ's Descent into Hell, c.1895 pic.twitter.com/VBcXNdPIsJ

— Solas (@solas_na_greine) April 19, 2025

Yet, there was one large omission that set all other truth dangerously at risk: the omission of holy rest. The refusal to be silent. The obsessive avoidance of emptiness. The denial of any experience and any people in the least bit suggestive of godforsakenness.

It was far more than an annual ignorance on Holy Saturday; it was religiously fueled, weekly arrogance. Not only was the Good Friday crucifixion bridged to the Easter resurrection by this day furious with energy and lucrative with reward, but all the gospel truths were likewise set as either introductions or conclusions to the human action that displayed our prowess and our virtue every week of the year. God was background to our business. Every gospel truth was maintained intact and all the human energy was wholly admirable, but the rhythms were all wrong, the proportions wildly skewed. Desolation””and with it companionship with the desolate, from first-century Semites to twentieth-century Indians””was all but wiped from consciousness.
But there came a point at which I was convinced that it was critically important to pay more attention to what God does than what I do; to find daily, weekly, yearly rhythms that would get that awareness into my bones. Holy Saturday for a start. And then, times to visit people in despair, and learn their names, and wait for resurrection.

Embedded in my memory now is this most poignant irony: those seven or eight Indians, with the Thunderbird empties lying around, drunk in the alley behind the Pastime Baron Saturday afternoon, while we Scandinavian Christians worked diligently late into the night, oblivious to the holiness of the day. The Indians were in despair, religious despair, something very much like the Holy Saturday despair narrated in the Gospels. Their way of life had come to nothing, the only buffalo left to them engraved on nickels, a couple of which one of their squaws had paid out that morning for four bony ham hocks. The early sacredness of their lives was a wasteland; and they, godforsaken as they supposed, drugged their despair with Thunderbird and buried their dead visions and dreams in the alley behind the Pastime, ignorant of the God at work beneath their emptiness.

Take the time to read it all.

Holy Saturday is a day of quiet reflection, commemorating the time Jesus' body lay in the tomb. It is a moment to pause between the sorrow of the crucifixion and the joy of the resurrection.​

Bible Verse:
"Mortals, born of woman, are of few days and full of trouble. They come up… pic.twitter.com/1HJoznqwch

— Anglican Communion (@AnglicanWorld) April 19, 2025

This ultimate solidarity is the final point and the goal of that first ‘descent,’ so clearly described in the Scriptures, into a ‘lower world’ which, with Augustine, can already be characterised, by way of contrast with heaven, as infernum. Thomas Aquinas will echo Augustine here. For him, the necessity whereby Christ had to go down to Hades lies not in some insufficiency of the suffering endured on the Cross but in the fact that Christ has assumed all the defectus of sinners…Now the penalty which the sin of man brought on was not only the death of the body. It was also a penalty affected the soul, for sinning was also the soul’s work, and the soul paid the price in being deprived of the vision of God. As yet unexpiated, it followed that all human beings who lived before the coming of Christ, even the holy ancestors, descended into the infernum. And so, in order to assume the entire penalty imposed upon sinners, Christ willed not only to die, but to go down, in his soul, ad infernum. As early as the Fathers of the second century, this act of sharing constituted the term and aim of the Incarnation. The ‘terrors of death’ into which Jesus himself falls are only dispelled when the Father raises him again…He insists on his own grounding principle, namely, that only what has been endured is healed and saved.

That the Redeemer is solidarity with the dead, or, better, with this death which makes of the dead, for the first time, dead human beings in all reality- this is the final consequence of the redemptive mission he has received from the Father. His being with the dead is an existence at the utmost pitch of obedience, and because the One thus obedient is the dead Christ, it constitutes the ‘obedience of a corpse’ (the phrase is Francis of Assisi’s) of a theologically unique kind. By it Christ takes the existential measure of everything that is sheerly contrary to God, of the entire object of the divine eschatological judgment, which here is grasped in that event in which it is ‘cast down’ (hormemati blethesetai, Apocalypse 18, 21; John 12; Matthew 22, 13). But at the same time, this happening gives the measure of the Father’s mission in all its amplitude: the ‘exploration’ of Hell is an event of the (economic) Trinity…This vision of chaos by the God-man has become for us the condition of our vision of Divinity. His exploration of the ultimate depths has transformed what was a prison into a way.

––Hans Urs von Balthasar (1905-1988), Mysterium Paschale: The Mystery of Easter [emphasis mine]

#HolySaturday “The Church is still in silence, the tabernacle is empty. Yet this is a day of the most radiant expectation – – we are in the presence of something greater than we can see.” Sr. Wendy Beckett. Jesus♥️Caritas pic.twitter.com/8UevSQ0Ckw

— Barry Naylor ن (@KaJuror) April 20, 2019

In the midst of life we are in death.
We grow and wither as quickly as flowers;
we disappear like shadows.
To whom can we go for help, but to you, Lord God,
though you are rightly displeased because of our sins?
And yet, Lord God Almighty,
most holy and most merciful Saviour,
deliver us from the bitterness of eternal death.
You know the secrets of our hearts;
mercifully hear us, most worthy judge eternal;
keep us, at our last hour,
in the consolation of your love.

You, O Lord, are gracious and compassionate,
slow to anger and rich in love.
As kind as a father is to his children,
so kind is the Lord to those who honour him.
For you know what we are made of;
you remember that we are dust.
As for us, our life is like grass.
We grow and flourish like a wildflower;
then the wind blows on it, and it is gone
no-one sees it again.
But for those who honour the Lord, his love lasts forever,
and his goodness endures for all generations.

Burial of Christ by Carl Heinrich Bloch pic.twitter.com/5WUdDb66Hi

— Paige Carpenter (@roguedoe) April 19, 2025

Jesus dies. His lifeless body is taken down from the cross. Painters and sculptors have strained their every nerve to portray the sorrow of Mary holding her lifeless son in her arms, as mothers today in Baghdad hold with the same anguish the bodies of their children. On Holy Saturday, or Easter Eve, God is dead, entering into the nothingness of human dying. The source of all being, the One who framed the vastness and the microscopic patterning of the Universe, the delicacy of petals and the scent of thyme, the musician’s melodies and the lover’s heart, is one with us in our mortality. In Jesus, God knows our dying from the inside.

–The Rt. Rev. Dr. Geoffrey Rowell

It's the Feast of Nicodemus today, the Pharisee and a member of the Sanhedrin who was responsible for the burial of Jesus with Joseph of Arimathea. The image (below) is The Entombment by Titian. pic.twitter.com/or08CKxFxI

— Mike Williams (@MikesVoice) August 3, 2021

O God of the living, on this day your Son our Savior descended to the place of the dead: Look with kindness on all of us who wait in hope for liberation from the corruption of sin and death, and give us a share in the glory of the children of God; through Jesus Christ your Son our Lord.  Amen.

Entombment of Christ
-by Caravaggio#HolySaturday pic.twitter.com/P3mwvf4yzE

— Steve Cortes (@CortesSteve) April 19, 2025

In this empty hallway, there’s nothing expected of us at this moment. The work is out of our hands, and all we can do is wait, breathe, look around. People sometimes feel like this when they’ve been up all night with someone who’s seriously ill or dying, or when they’ve been through a non-stop series of enormously demanding tasks. A sort of peace, but more a sort of ‘limbo’, an in-between moment. For now, nothing more to do; tired, empty, slightly numbed, we rest for a bit, knowing that what matters is now happening somewhere else.

–Former Archbishop of Canterbury Rowan Williams

The Body of Christ Borne to the Tomb, William Blake c.1799 pic.twitter.com/lyBEQ5crks

— Solas (@solas_na_greine) April 19, 2025

Holy Saturday is a neglected day in parish life. Few people attend the Services. Popular piety usually reduces Holy Week to one day Holy Friday. This day is quickly replaced by another Easter Sunday. Christ is dead and then suddenly alive. Great sorrow is suddenly replaced by great joy. In such a scheme Holy Saturday is lost.

In the understanding of the Church, sorrow is not replaced by joy; it is transformed into joy. This distinction indicates that it is precisely within death the Christ continues to effect triumph.

–Alexander Schmemann (1921-1983)

Art:
The Dead Christ
By
Philippe de Champaigne (1602–1674)
Louvre Museum   #Triduum #HolySaturday #Jesus❤️#HolyWeek2021 #3April #3Apr2021#ReligiousArt #CatholicArt #Christian #Catholic #KalinaB pic.twitter.com/57872srXhV

— Kalina Boulter (@KalinaBoulter) April 3, 2021

HOW life and death in Thee
Agree !
Thou hadst a virgin womb
And tomb.
A Joseph did betroth
Them both.

–Richard Crashaw (1613-1649)

Entombment, 1170s, Winchester Cathedral.
Actually older than Pietro Lorenzetti's Entombment in Assisi – a humbling thought! pic.twitter.com/khPGSMNSGU

— Rembrandt's R👀m 🖌 (maaiked.bsky.social) (@RembrandtsRoom) July 8, 2024

I hope no one who reads this book has been quite as miserable as Susan and Lucy were that night; but if you have been, if you’ve been up all night and cried till you have no more tears left in you, you will know that there comes in the end a sort of quietness. You feel as if nothing was ever going to happen again.

–C.S. Lewis (1898-1963)

Holy Saturday is the strangest day in the Christian year.

Christ is dead.
The altar is bare.
There is no Mass.
No song.
No light.
We wait by the sealed tomb.
🧵 What does it mean to wait in this silence? pic.twitter.com/kY5zKG95EN

— Fr Joseph Hudson (@acloudofsaints) April 19, 2025

O God, Creator of heaven and earth: Grant that, as the crucified body of your dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; through Jesus Christ our Lord.  Amen.

There's something eery about the Cathedral with no main lights. #HolySaturday pic.twitter.com/O5IvoSWP5L

— OurCofE (@OurCofE) March 26, 2016

So then, there remains a sabbath rest for the people of God; for whoever enters God’s rest also ceases from his labors as God did from his.

–Hebrews 4:10-11

Annibale Carracci (1560-1609), The Corpse of Christ, c. 1582
oil on canvas
Staatsgalerie Stuttgart pic.twitter.com/lzREHchK5B

— Marzena (@Marzena99557145) March 29, 2024

Listen to it all.

“When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man’s godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.”

–Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology (Minneapolis: Fortress Press, 2015), p, 414

Christ carrying the cross pic.twitter.com/INfNxBsOhr

— El Greco (@artistgreco) March 4, 2025

Isn’t it curious that the Son of God would die in this particular way? Even Paul was permitted a nice, neat slice of the sword. Why did the Son of God die in the worst possible way? That’s the point here. Crucifixion was specifically designed to be the worst of the worst. It was so bad, good Roman citizens didn’t discuss it in public. It’s very much like the way we avoid talking about death and sin. The Romans avoided talking about crucifixion because it was so horrible, so disgusting, so obscene””they used that word to describe it.

Why this method and not another? Because it corresponds to the depth of depravity caused by human rebellion against God. It shows us just how bad things really are with us. No wonder we don’t want to look at it. Yet again, the African American church has never been afraid to look at it. It gives them hope. It gives them strength. It gives them comfort.
As for the blood: It is important because it’s mentioned so much in Scripture. It’s a synecdoche, a word that stands for the whole thing. When you say “the blood of Christ,” you mean his self-offering, his death, the horror of it, the pouring out of it. It sums up the whole thing.

And it’s not just a metaphor; he really did shed blood when he was scourged. He was a bloody mess. I remember one line from an article by a secular journalist. Concerning the crucifixion of Jesus, he wrote, “He must have been ghastly to behold.” That’s a great sentence.

—Fleming Rutledge in a recent Christianity Today interview (emphasis mine)

Albrecht Durer: Crucifixion (Woodcut), 1511 pic.twitter.com/26cqOCmzpL

— Gerard Gleeson (@gerardAgleeson) April 10, 2020

This day, when my Soules forme bends toward the East.
There I should see a Sunne, by rising set,
And by that setting endlesse day beget;
But that Christ on this Crosse, did rise and fall,
Sinne had eternally benighted all.
Yet dare I’almost be glad, I do not see
That spectacle of too much weight for mee.
Who sees Gods face, that is selfe life, must dye;
What a death were it then to see God dye?
It made his owne Lieutenant Nature shrinke,
It made his footstoole crack, and the Sunne winke.
Could I behold those hands which span the Poles,
And tune all spheares at once peirc’d with those holes?
Could I behold that endlesse height which is
Zenith to us, and our Antipodes,
Humbled below us? or that blood which is
The seat of all our Soules, if not of his,
Made durt of dust, or that flesh which was worne
By God, for his apparell, rag’d, and torne?

Read it all.

Stumbled upon this in the hills near Bogotá, Colombia — it remains a favorite. pic.twitter.com/xcN9ZUHV4h

— Noah Bradon (@NoahBradon) March 29, 2024

Almighty Father, who gave your only Son to die for our sins and to rise for our justification: Give us grace so to put away the leaven of malice and wickedness, that we may always serve you in purity of life; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Good Friday

This is one of the greatest days from the beginning of the world to its end. He was scourged, crowned with thorns, carried the cross to Calvary amid taunts, was nailed to the cross between two thieves, and by His painful death finished the great work of redemption. pic.twitter.com/gEW79dWvzU

— Memento Mori (@TempusFugit4016) April 18, 2025

Lyrics:There is a green hill far away, without a city wall, where our dear Lord was crucified who died to save us all.

We may not know, we cannot tell, what pains he had to bear, but we believe it was for us he hung and suffered there.

He died that we might be forgiven, he died to make us good, that we might go at last to heaven, saved by his precious blood. There was no other good enough to pay the price of sin, he only could unlock the gate of heaven and let us in.

O dearly, dearly has he loved! And we must love him too, and trust in his redeeming blood, and try his works to do.

Almighty God, who of thy great love for man didst, as at this time, give thy dearly beloved Son to die for us upon the cross: Grant us a living faith in our Redeemer, and a thankful remembrance of his death. Help us to love him better for his exceeding love to us; and grant that our sins may be put away, and nailed to the cross, and buried in his grave, that they may be remembered no more against us; through the same thy Son, Jesus Christ our Lord.

Pieter Bruegel, The Procession to Calvary, 1564. #GoodFriday (Kunsthistorisches Museum Wien) pic.twitter.com/4tvO5KqOwE

— John McCafferty (@jdmccafferty) April 18, 2025

..[Jesus of Nazareth] was not a kind of demon pretending to be human; he was in every respect a genuine living man. He was not merely a man so good as to be “like God”–he was God.

Now, this is not just a pious commonplace: it is not a commonplace at all. For what it means is this, among other things: that for whatever reason God chose to make man as he is limited and suffering and subject to sorrows and death he [God] had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and thought it well worthwhile.

—Creed or Chaos? (New York: Harcourt, Brace and Company,1949), page 4 (with special thanks to blog reader and friend WW)

Today is Good Friday. #chicago pic.twitter.com/3GG7tf7h7l

— Barry Butler Photography (@barrybutler9) April 18, 2025