ACC ~ Luke 23 v33 - 43

OVERVIEW:

The climax of the passion narrative is Jesus’ arrival at the place called the Skull, where in his crucifixion he is reckoned with transgressors, becoming a curse for us (CYRIL OF ALEXANDRIA). The place called the Skull was also the location where Adam was buried (AMBROSE). The mystery of Christ’s death consists in how he as the new Adam restores us to paradise and to our original condition (CYRIL OF ALEXANDRIA).

As the people cry out “Crucify him, crucify him,” Jesus is praying, “Father, forgive them.” Stephen’s forgiveness and martyrdom in Acts will show that what Christ was able to do from the cross all Christians are able to do in him. Christ’s forgiving words from the cross produce by his Spirit believers on Pentecost. Christians wear this cross on their foreheads to remind them of Christ’s forgiving love as he heals them as the great physician (AUGUSTINE). Jesus takes a cross which was devised for punishment and transforms it into a stepping stone to glory by proclaiming from it absolution for all humanity (LEO THE GREAT).

The degradation of Jesus’ nakedness is a significant part of the scandal of the cross, and yet it is through his nakedness that he conquers (AMBROSE). At the foot of the cross all of humanity, represented as Adam’s race, now lashes out against God’s Son with unbelievable malice (JUSTIN MARTYR). The inscription over the cross, though meant to mock his royal and messianic claims, speaks the truth (AMBROSE). One thief denies him; the other wins eternal glory (PRUDENTIUS). He did not save the scoffing thief by taking him down from the cross; he submitted him to the weakness of the cross (EPHREM THE SYRIAN).

The penitent evildoer’s confession of sin and of faith shows the proper response to Jesus’ absolution (CYRIL OF ALEXANDRIA). The penitent thief is not ashamed of Christ’s suffering and does not see it as a stumbling block, and so he makes a confession of faith in the suffering, innocent Messiah. He sees on Christ’s body his own wounds, and despite the reality of Christ’s suffering and imminent death, he goes on to voice an even stronger confession: “Jesus, remember me when you come into your kingdom” (MAXIMUS OF TURIN).

The dying “King of the Jews” who “saved others” speaks from the cross in the unity of his two natures and says, “Truly to you I say, today with me you will be in paradise” (LEO THE GREAT). The thief will now enter paradise because Christ has opened the gates for him (CHRYSOSTOM). Jesus invites the man to participate in this forgiveness forever, for through Jesus’ death he has removed the flaming sword guarding the tree of life and gives us access to paradise (ORIGEN). The road to paradise is now open and humanity is permitted to enter in Christ (PRUDENTIUS). Jesus has restored the Paradise lost by Adam by stretching out his arms on the cross and defeating Satan. From the tree of the cross, Adam hears of his return to Eden (EPHREM THE SYRIAN).

The judgment on Adam for his sin of eating from the tree was swift, and so also is the judgment of paradise swift for this thief who hangs on a tree (CYRIL OF JERUSALEM). Adorned in the robe of Christ, the thief is now welcomed into the garden in Adam’s place (EPHREM THE SYRIAN). Jesus is promising to all the saints the paradise promised to the thief (ORIGEN). Jesus’ words serve to incorporate the thief into the body of believers in Christ and to invite him to the ongoing feast of heaven, for life is in Christ, and wherever Christ is there is the kingdom (AMBROSE). Paradise is restored by the water and blood that flow from Jesus’ side that sprinkle the penitent thief as he is baptized into Christ’s death (EPHREM THE SYRIAN).

To be with Christ in paradise “today” is to be with him even when he descends into hell (AUGUSTINE).This inheritance of paradise comes through the crucified flesh of Jesus, who is offered up on the altar of the cross as a sacrifice for sins (LEO THE GREAT). It is the cross that opens the key to paradise (JEROME). For those who confess Jesus as the innocent king, such life in paradise begins now, a great comfort for sinners (EPHREM THE SYRIAN).

23:33 | The Crucifixion

RECKONED WITH TRANSGRESSORS

CYRIL OF ALEXANDRIA: When he hung on the precious cross, two thieves were hung with him. What comes from this? It was truly a mockery as far as the plan of the Jews, but it was also the commemoration of prophecy. It is written, “He was also numbered with the transgressors.” [1] For our sakes, he became a curse. That is, he became accursed. It is written again, “Cursed is every one that hangs on a tree.” [2] His act did away with the curse that was on us. We are blessed with him and because of him. Knowing this, blessed David says, “Blessed are we of the Lord, who made heaven and earth.” [3] Blessings descend to us by his sufferings. He paid our debts in our place. He bore our sins. He was stricken in our place, [4] as it is written. He took our sins in his own body on the tree, [5] because it is true that his bruises heal us. [6] He also was sick because of our sins, and we are delivered from the sicknesses of the soul. COMMENTARY ON LUKE, HOMILY 153. [7]

[1] Is 53:12.

[2] Deut 21:23.

[3] Ps 113:23 LXX.

[4] Is 53:6.

[5] 1 Pet 2:24.

[6] Is 53:5.

[7] CGSL 609**.

CHRIST’S CROSS PLANTED OVER ADAM’S GRAVE

AMBROSE: The very place of the cross is in the middle, [1] as conspicuous to all. It is above the grave of Adam, as the Hebrews truly argue. [2] It was fitting that the beginning of death occurred where the first fruits of our life were placed. EXPOSITION OF THE GOSPEL OF LUKE 10.114. [3]

[1] See Jn 19:18.

[2] Mt 27:33; Mk 15:22; Jn 19:17.

[3] EHG 425**.

THE MYSTERY OF CHRIST’S DEATH

CYRIL OF ALEXANDRIA: By becoming like us and bearing our sufferings for our sakes, Christ restores human nature to how it was in the beginning. The first man was certainly in the Paradise of delight in the beginning. The absence of suffering and of corruption exalted him. He despised the commandment given to him and fell under a curse, condemnation and the snare of death by eating the fruit of the forbidden tree. By the very same thing, Christ restores him to his original condition. He became the fruit of the tree by enduring the precious cross for our sakes, that he might destroy death, which by means of the tree [of Adam] had invaded the bodies of humankind. COMMENTARY ON LUKE, HOMILY 153. [1]

[1] CGSL 608**.

23:34 | Jesus Asks the Father to Absolve the People

THEY CRY, “CRUCIFY HIM!” HE PRAYS, “FATHER, FORGIVE

” AUGUSTINE: Look at the Lord who did precisely what he commanded. After so many things the godless Jews committed against him, repaying him evil for good, did he not say as he hung on the cross, “Father, forgive them, because they do not know what they are doing”? He prayed as man, and as God with the Father, he heard the prayer. Even now he prays in us, for us and is prayed to by us. He prays in us as our high priest. He prays for us as our head. He is prayed to by us as our God. When he was praying as he hung on the cross, he could see and foresee. He could see all his enemies. He could foresee that many of them would become his friends. That is why he was interceding for them all. They were raging, but he was praying. They were saying to Pilate “Crucify,” but he was crying out, “Father, forgive.” He was hanging from the cruel nails, but he did not lose his gentleness. He was asking for pardon for those from whom he was receiving such hideous treatment. SERMON 382.2. [1]

[1] WSA 3 10:376*.

STEPHEN’S FORGIVENESS AND MARTYRDOM AN EXAMPLE TO ALL CHRISTIANS

AUGUSTINE: So, brothers and sisters, let us learn above all from the example of this martyr [Stephen] how to love our enemies. We have just had the example given us of God the Father, who makes his sun rise on the good and the bad. The Son of God also said this after receiving his flesh, through the mouth of the flesh which he received for love of his enemies. After all, he came into the world as a lover of his enemies, he found absolutely all of us his enemies, he didn’t find anyone a friend. It was for enemies that he shed his blood, but by his blood that he converted his enemies. With his blood he wiped out his enemies’ sins; by wiping out their sins, he made friends out of enemies. One of these friends was Stephen, or rather, is and will be. Yet the Lord himself was the first to show on the cross what his instructions were. With the Jews, you see, howling at him from all sides, furious, mocking, jeering, crucifying him, he could still say, “Father, forgive them, because they do not know what they are doing; after all, it is blindness that is crucifying me.” Blindness was crucifying him, and the crucified was making an eye-salve [1] for them from his blood.

But people who are reluctant to carry out the precept, eager to get the reward, who don’t love their enemies but do their best to avenge themselves on them, don’t pay any attention to the Lord, who would have had nobody left to praise him if he had wanted to avenge himself on his enemies. So when they hear this place in the Gospel, where the Lord says on the cross, “Father, forgive them, because they do not know what they are doing,” they say to themselves, He could do that as the Son of God, as the only Son of the Father. Yes, it was flesh hanging there, but God was hidden within. As for us, though, what are we to do that sort of thing?

So didn’t he really mean it when he gave this order? Perish the thought; he certainly meant it. If you think it is asking too much of you to imitate your Lord, look at Stephen your fellow servant. …

So Stephen loved his enemies. I mean, while he stood up to pray for himself, he knelt down for them. Clearly he fulfilled what had been written. [2] He proved to be a true imitator of the Lord’s passion and a perfect disciple of Christ, completing in his own passion what he had heard from the Master. The Lord, you see, while hanging on the cross had said, “Father, forgive them because they do not know what they are doing.” And the blessed Stephen, when he was already almost buried under the stones, spoke like this: “Lord Jesus, do not hold this sin against them.” [3] Oh, what an apostolic man, already from being a disciple become a master! It was necessary, after all, for the first martyr of Christ to follow the teaching of the Master. He prays for the godless, he prays for blasphemers, he prays for those who are stoning him. SERMON 317.2-3, 6. [4]

[1] Rev 3:18.

[2] It is difficult to see what text of Scripture Augustine had in mind here; probably it was just the Lord’s command to love one’s enemies. This hadn’t, of course, been written and become Scripture when Stephen was martyred.

[3] Acts 7:60.

[4] WSA 3 9:143, 145.

CHRIST’S FORGIVENESS PRODUCES BELIEVERS ON PENTECOST

AUGUSTINE: Let me now tell you something that will help you believe what you cannot possibly understand unless you believe. Tell me, how many souls were there, in the Acts of the Apostles, who believed when they observed the miracles of the apostles? I mean those Jews who had crucified the Lord, who brought along blood stained hands, who had sacrilegious ears, whose tongues were compared with a sword. “Their teeth are weapons and arrows, and their tongue a sharp sword.” [1] Christ had not prayed for them in vain. He did not say in vain, “Father, forgive them, because they do not know what they are doing.” From their number, a very great many believed. As we can read, “There believed on that day,” as it says, “three thousand souls.” [2] There you have thousands of souls, and here so many thousand souls. The Holy Spirit came on them, through whom loved is poured out in our hearts. SERMON 229G.5. [3]

[1] Ps 57:4 (56:5 LXX).

[2] Acts 2:41.

[3] WSA 3 6:292**.

CHRIST’S HEALING BLOOD

AUGUSTINE: You are a Christian. You carry the cross of Christ on your forehead. [1] The mark stamped on you teaches you what you should profess. He was hanging on the cross, which you carry on your forehead. Do not delight in the sign of the wood but in the sign of the one hanging on it. When he was hanging on the cross, he was looking around at the people raving against him, putting up with their insults and praying for his enemies. While they were killing him, the doctor was curing the sick with his blood. He said, “Father, forgive them, because they do not know what they are doing.” These words were not futile or without effect. Later, thousands of those people believed in the one they murdered, so that they learned how to suffer for him who had suffered for them and at their hands.

Brothers and sisters, we should understand this from this sign, from this stamp that Christians receive even when they become catechumens. From this, we should understand why we are Christians. SERMON 302.3. [2]

[1] Traditionally the celebrant traces the sign of the cross on the catechumen’s forehead before baptism.

[2] WSA 3 8:302**.

THE MYSTERY OF OUR SALVATION

LEO THE GREAT: The very appearance of the gallows showed the criterion that he would apply when he comes to judge everyone. The believing thief’s faith prefigured those who would be saved, while the blasphemer’s wickedness foreshadowed those who would be condemned. Christ’s passion, therefore, contains the mystery of our salvation. SERMON 55.1. [1]

[1] FC 93:237*.

JESUS CONQUERS THROUGH HIS NAKEDNESS

AMBROSE: It is important to consider what type of man ascends. I see him naked. [1] Let him who prepares to conquer this age ascend in this way so that he does not seek the help of the age. Adam, who desired clothing, was conquered. [2] He who laid down his clothes conquered. He ascended in the same way that nature formed us with God as Creator. In the same way as the first Adam lived in Paradise, the second Adam entered paradise. [3] In order not to conquer for only himself but for all, he held out his hands [4] to draw all things to himself. Having wrenched them from the bonds of death and hung them on the yoke of faith, he joined those of heaven to those who before were of earth. [5] EXPOSITION OF THE GOSPEL OF LUKE 10.110. [6]

[1] See Jn 19:23.

[2] See Gen 3:7.

[3] See 1 Cor 15:47.

[4] Is 65:2; Rom 10:21.

[5] See 1 Cor 15:48-49.

[6] EHG 424**.

23:35-39 | The Fourfold Mocking of Jesus

REPROACH AND MALICE

JUSTIN MARTYR: When the Word said, “I am a worm, and no man; the reproach of men, and the outcast of the people,” [1] he foretold what would clearly happen to him. He is everywhere a reproach to us who believe in him, and he is the outcast of the people, for he was thrown out in disgrace by your people, and he endured all the indignities which you directed toward him. … Those who saw him on the cross wagged their heads, curled their lips in scorn, turned up their noses, and sarcastically uttered the words which are recorded in the memoirs of the apostles. “He called himself the Son of God; let him come down from the cross and walk! Let God save him!” [2] DIALOGUE WITH TRYPHO 101. [3]

[1] Ps 22:6.

[2] Mt 27:39-43. Justin added “and walk.”

[3] FC 6:305-6**.

THE SUPERSCRIPTION SHOWS THE MAJESTY OF A KING

AMBROSE: The superscription is written and placed above, not below the cross, because the government is upon his shoulders. [1] What is this government if not his eternal power and Godhead? When asked, “Who are you?” he replied, “The beginning, who also speaks to you.” [2] Let us read this superscription. “Jesus of Nazareth,” it says, “The King of the Jews.” [3] The superscription is fittingly above the cross because Christ’s kingdom does not belong to his human body [4] but to his divine authority. The superscription is fittingly above the cross, because although the Lord Jesus was on the cross, he shines above the cross with the majesty of a king. EXPOSITION OF THE GOSPEL OF LUKE 10.112-13. [5]

[1] Is 9:6.

[2] Jn 8:25 Vulgate.

[3] Jn 19:19.

[4] See Jn 18:36.

[5] EHG 424-25**.

23:40-42 | The Second Thief Publicly Confesses Jesus

ONE THIEF DENIES CHRIST, THE OTHER WINS ETERNAL GLORY

PRUDENTIUS:

Water and blood flow out from the pierced sides of the Savior.

Blood indicates the victory, and water stands for baptism.

The two robbers on crosses on each side dispute with each other.

One denies Christ is God, but the other wins heavenly glory.

SCENES FROM SACRED HISTORY 42.

THE SCOFFING THIEF IS SUBMITTED TO THE WEAKNESS OF THE CROSS

EPHREM THE SYRIAN: One robber said, “Are you not the Messiah? Save yourself and us with you!” The Lord however did not take him down from the cross as he asked, in order to exalt the other robber on the right of the cross and who was believing in the crucified Savior. It would have been easy for him to use a miracle to conquer anyone as a disciple. He produced a more powerful miracle when he forced the scoffer of truth to adore him. That is why the apostle said, “That which is the weakness of God is stronger than human beings.” [1] He submitted all peoples to the weakness of the cross.

Stretch out your arms toward the cross, so that the crucified Lord may stretch out his arms toward you. The one who does not stretch out his hand toward the cross cannot approach his table either. He will deprive of his table the guests who should have come to him hungry but instead came full. Do not fill yourself before going to the table of the Son. He might then make you leave the table while you are still hungry. COMMENTARY ON TATIAN’S DIATESSARON 20.23. [2]

[1] 1 Cor 1:25.

[2] ECTD 305-6**.

THE CONFESSION OF THE PENITENT THIEF

CYRIL OF ALEXANDRIA: “This man,” he says, “has done nothing that is hateful.” O how beautiful is this confession! How wise the reasoning and how excellent the thoughts! He became the confessor of the Savior’s glory and the accuser of the pride of those who crucified him. …

Let us look at his most beautiful confession of faith. He says, “Jesus, remember me when you come in your kingdom.” You see him crucified and call him a king. You expect the One who bears scorn and suffering to come in godlike glory. You see him surrounded by a Jewish crowd, the wicked gang of the Pharisees, and Pilate’s band of soldiers. All of these were mocking him, and no one confessed him. COMMENTARY ON LUKE, HOMILY 153. [1]

[1] CGSL 610**.

WHY THE PENITENT THIEF IS WORTHY OF PARADISE

MAXIMUS OF TURIN: The suffering of the cross was a stumbling block to many, as the apostle says. “We preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles.” [1]

The penitent thief considered the cross of Christ not to be a stumbling block but power rightly merits paradise. The same apostle says, “To those Jews who have been called, Christ the power of God and the wisdom of God.” [2] The Lord also correctly gives paradise to him, because on the gibbet of the cross the thief confesses the one whom Judas Iscariot had sold in the garden. This is a remarkable thing. The thief confesses the one whom the disciple denied! This is a remarkable thing, I say. The thief honors the one who suffers, while Judas betrayed the one who kissed him! The one peddled flattering words of peace, and the other preached the wounds of the cross. He says, “Remember me, Lord, when you come in your kingdom.” SERMONS 74.1-2. [3]

[1] 1 Cor 1:23.

[2] 1 Cor 1:24.

[3] ACW 50:181-82**.

THE THIEF RECOGNIZES HIS WOUNDS ON CHRIST’S BODY

MAXIMUS OF TURIN: Although he sees his gaping wounds and observes his blood pouring forth, he believes him to be God whom he does not recognize as guilty. He acknowledges him to be righteous whom he does not think of as a sinner. He says to that other complaining thief, “We certainly are receiving what is due our deeds, but this man has done nothing wrong.” He understood that Christ received these blows because of others’ sins. He sustained these wounds because of others’ crimes. The thief knew that the wounds on the body of Christ were not Christ’s wounds but the thief’s; therefore, after he recognized his own wounds on Christ’s body, he began to love all the more. SERMON 74.3. [1]

[1] ACW 50:181-82**.

23:43 | Jesus Responds by Absolving the Thief

JESUS SPEAKS IN THE UNITY OF HIS TWO NATURES

LEO THE GREAT: Until now, one [thief] was the equal in all things of his companion. He was a robber on the roads and always a danger to the safety of people. Deserving the cross, he suddenly becomes a confessor of Christ. … “Remember me, Lord, when you enter into your kingdom.” …

Then came the gift in which faith itself received a response. Jesus said to him, “Truly, I say to you, today you will be with me in paradise.” This promise surpasses the human condition, because it did not come so much from the wood of a cross as from a throne of power. From that height, he gives a reward to faith. There he abolishes the debt of human transgression, [1] because the “form of God” did not separate itself from the “form of a servant.” [2] Even in the middle of this punishment, both the inviolable divinity and the suffering human nature preserved its own character and its own oneness. SERMON 53.1.2. [3]

[1] See Col 2:14.

[2] Phil 2:6-7.

[3] FC 93:230-31**.

CHRIST OPENS PARADISE FOR THE THIEF

CHRYSOSTOM: In the beginning, God shaped man, and man was an image of the Father and the Son. God said, “Let us make man to our image and likeness.” [1] Again, when he wished to bring the thief into paradise, he immediately spoke the word and brought him in. Christ did not need to pray to do this, although he had kept all people after Adam from entering there. God put there the flaming sword to guard Paradise. [2] By his authority, Christ opened paradise and brought in the thief. AGAINST THE ANOMOEANS 9.15. [3]

[1] Gen 1:26.

[2] Gen 3:24.

[3] FC 72:239**.

JESUS REMOVES THE FLAMING SWORD

ORIGEN: “Today you will be with me in paradise.” Through saying this, he also gave to all those who believe and confess access to the entrance that Adam previously had closed by sinning. Who else could remove “the flaming turning sword which was placed to guard the tree of life” and the gates of paradise? What other sentinel was able to turn the “cherubim” from their incessant vigil, except only he to whom “was given all power in heaven and in earth”? [1] No one else besides him could do these things. HOMILIES ON LEVITICUS 9.5. [2]

HUMANITY AGAIN PERMITTED TO ENTER PARADISE

PRUDENTIUS:

We believe in thy words, O Redeemer,

Which, when triumphing over death’s darkness,

Thou didst speak to thy robber companion,

Bidding him in thy footprints to follow.

Lo, now to the faithful is opened

The bright road to paradise leading;

Man again is permitted to enter

The garden he lost to the Serpent.

To that sacred abode, O great Leader,

Take, we pray thee, the soul of thy servant;

Let it rest in its native country,

Which it left, as an exile to wander.

HYMN FOR EVERY DAY 10.157-68. [3]

[1] Mt 28:18.

[2] FC 83:185**.

[3] FC 43:77.

STRETCHING OUT HIS ARMS ON THE CROSS

EPHREM THE SYRIAN: The hands that Adam stretched out toward the tree of knowledge, breaking the commandment, were unworthy of stretching out toward the tree of life to receive the gifts of the God that they had despised. Our Lord took these hands and attached them to the cross, so that they might kill their killer and arrive at his marvelous life. “You will be with me in the garden of delights.” “Remember me in your kingdom.” Since he had seen with the eyes of faith the dignity of our Lord instead of his shame and his glory instead of his humiliation, he said, “Remember me. What is apparent now, the nails and the cross, will not make me forget what will be at the consummation and what is not yet visible: your kingdom and your glory.” COMMENTARY ON TATIAN’S DIATESSARON 20.24. [1]

ADAM HEARS OF HIS RETURN TO THE GARDEN

EPHREM THE SYRIAN:

Because Adam touched the tree

he had to run to the fig;

he became like the fig tree,

being clothed in its vesture:

Adam, like some tree,

blossomed with leaves.

Then he came to that glorious

tree of the cross,

put on glory from it,

acquired radiance from it,

heard from it the truth

that he would return to Eden once more.

HYMN ON PARADISE 12.10. [2]

[1] ECTD 306**.

[2] HOP 164.

A TREE BROUGHT RUIN AND PARADISE

CYRIL OF JERUSALEM: The tree brought ruin to Adam. It will bring you into paradise. Do not fear the Serpent. He will not throw you out, for he has fallen from heaven. I do not say to you, ‘This day you will depart,’ but ‘This day you will be with me.’” Take heart; you will not be thrown out. Do not fear the flaming sword, because it stands in awe of its Lord. CATECHETICAL LECTURES 13.31. [1]

THE THIEF ENTERS THE GARDEN IN ADAM’S PLACE

EPHREM THE SYRIAN:

Adam had been naked and fair,

but his diligent wife

labored and made for him

a garment covered with stains.

The garden, seeing him thus vile,

drove him forth.

Through Mary Adam had

another robe

which adorned the thief;

and when he became resplendent at Christ’s promise,

the garden, looking on,

embraced him in Adam’s place.

HYMN ON PARADISE 4.5. [2]

[1] FC 64:25**.

[2] HOP 99.

PARADISE PROMISED TO ALL THE SAINTS

ORIGEN: “I will recall you from there in the end.” [1] I think this means that at the end of the ages his only-begotten Son descended even into the nether regions, [2] for the salvation of the world and recalled “the first-formed man” [3] from there. Understand that what he said to the thief, “This day you shall be with me in paradise,” was not said to him alone but also to all the saints for whom he had descended into the nether regions. In this man more than in Jacob the words will be fulfilled, “I will recall you from there in the end.” HOMILY ON GENESIS 15.5. [4]

[1] Gen 46:4 LXX.

[2] See Eph 4:9

[3] See Wis 7:1.

[4] FC 71:211-12**.

THE PENITENT THIEF IS WITH CHRIST

AMBROSE: He asked the Lord to remember him when he came into his kingdom, but the Lord said, “Truly, truly, I say to you, this day you shall be with me in paradise.” For life is to be with Christ, because where Christ is, there is the kingdom. EXPOSITION OF THE GOSPEL OF LUKE 10.121. [1]

[1] EHG 427**.

WATER AND BLOOD OPEN PARADISE

EPHREM THE SYRIAN: Through the mystery of the water and blood flowing out from the Lord’s side, the robber received the sprinkling that gave him the forgiveness of sins. “You will be with me in this garden of delights.” COMMENTARY ON TATIAN’S DIATESSARON 20.26. [1]

[1] ECTD 307**.

TO BE WITH CHRIST IN PARADISE

AUGUSTINE: “Recognize to whom you are commending yourself. You believe I am going to come, but even before I come, I am everywhere. That is why, although I am about to descend into hell, I have you with me in paradise today. You are with me and not entrusted to someone else. You see, my humility has come down to mortal human beings and to the dead, but my divinity has never departed from paradise.” SERMON 285.2. [1]

[1] WSA 3 8:96**

THROUGH THE ALTAR OF THE CROSS THE THIEF ENTERS PARADISE

LEO THE GREAT: This cross of Christ holds the mystery of its true and prophesied altar. There, through the saving victim, a sacrifice of human nature is celebrated. There the blood of a spotless lamb dissolved the pact of that ancient transgression. There the whole perversity of the devil’s mastery was abolished, while humility triumphed as conqueror over boasting pride. The effect of faith was so swift that one of the two thieves crucified with Christ who believed in the Son of God entered paradise justified.

Who could explain the mystery of such a great gift? Who could describe the power of such a marvelous transformation? In a brief moment of time, the guilt of a longstanding wickedness was abolished. In the middle of the harsh torments of a struggling soul, fastened to the gallows, that thief passes over to Christ, and the grace of Christ gives a crown to him, someone who incurred punishment for his own wickedness. SERMON 55.3. [1]

[1] FC 93:239**.

THE CROSS OF CHRIST IS THE KEY TO PARADISE

JEROME: That flaming, flashing sword [1] was keeping Paradise safe. No one could open the gates that Christ closed. The thief was the first to enter with Christ. His great faith received the greatest of rewards. His faith in the kingdom did not depend on seeing Christ. He did not see him in his radiant glory or behold him looking down from heaven. He did not see the angels serving him. To put it plainly, he certainly did not see Christ walking about in freedom, but on a gibbet, drinking vinegar and crowned with thorns. He saw him fastened to the cross and heard him begging for help, “My God, my God, why have you forsaken me?” [2] … The cross of Christ is the key to paradise. The cross of Christ opened it. Has he not said to you, “The kingdom of heaven has been enduring violent assault, and the violent have been seizing it by force”? [3] Does not the One on the cross cause the violence? There is nothing between the cross and paradise. The greatest of pains produces the greatest of rewards. ON LAZARUS AND DIVES. [4]

THE COMFORT THE THIEF BRINGS TO SINNERS

EPHREM THE SYRIAN:

There came to my ear

from the Scripture which had been read

a word that caused me joy

on the subject of the thief;

it gave comfort to my soul

amidst the multitude of its vices,

telling how he had compassion on the thief.

O may he bring me too

into that garden at the sound of whose name

I am overwhelmed by joy;

my mind bursts its reins

as it goes forth to contemplate him.

HYMN ON PARADISE 8.1. [5]

[1] See Gen 3:24.

[2] Ps 22:1 (21:1 LXX).

[3] Mt 11:12.

[4] FC 57:209-10.

[5] HOP 131.