READINGS: LENT SATURDAY I

Invitatory Psalm & BACK

Psalm 105: Hebrew English     Then BACK

ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, — ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα.

Even Years: Exodus 12:37-49; 13:11-16 וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃ וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי־גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם־צֵדָה לֹא־עָשׂוּ לָהֶם׃ וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃ לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃ תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃ בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃ כָּל־עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ׃ וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃

37 The Israelites left Rameses for Succoth, about six hundred thousand on the march-men, that is, not counting their families. 38 A mixed crowd of people went with them, and flocks and herds, quantities of livestock. 39 And with the dough which they had brought from Egypt they baked unleavened cakes, because the dough had not risen, since they had been driven out of Egypt without time to linger or to prepare food for themselves. 40 The time that the Israelites spent in Egypt was four hundred and thirty years. 41 And on the very day the four hundred and thirty years ended, all Yahweh's armies left Egypt. 42 The night when Yahweh kept vigil to bring them out of Egypt must be kept as a vigil in honour of Yahweh by all Israelites, for all generations. 43 Yahweh said to Moses and Aaron, 'This is the ritual for the Passover: no alien may eat it, 44 but any slave bought for money may eat it, once you have circumcised him. 45 No stranger and no hired servant may eat it. 46 It must be eaten in one house alone; you will not take any of the meat out of the house; nor may you break any of its bones. 47 The whole community of Israel must keep it. 48 Should a stranger residing with you wish to keep the Passover in honour of Yahweh, all the males of his household must be circumcised: he will then be allowed to keep it and will count as a citizen of the country. But no uncircumcised person may eat it. 49 The same law will apply to the citizen and the stranger resident among you... 13:11 When Yahweh has brought you into the Canaanites' country, as he swore to you and your ancestors that he would, and given it to you, 12 to Yahweh you must make over whatever first issues from the womb, and every first-born cast by animals belonging to you: these males belong to Yahweh. 13 But every first-born donkey you will redeem with a lamb or kid; if you do not redeem it, you must break its neck. All the human first-born, however, among your sons, you will redeem. 14 And when your son asks you in days to come, "What does this mean?" you will tell him, "By the strength of his hand Yahweh brought us out of Egypt, out of the place of slave-labour. 15 When Pharaoh stubbornly refused to let us go, Yahweh killed all the first-born in Egypt, of man and beast alike. This is why I sacrifice every male first issuing from the womb to Yahweh and redeem every first-born of my sons." 16 This will serve as a sign on your hand would serve, or a headband on your forehead, for by the strength of his hand Yahweh brought us out of Egypt.'

Even Years: Deuteronomy 16:1-17 1 שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃ 2 וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃ 3 לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 4 וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר׃ 5 לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 6 כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃ 7 וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃ 8 שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה׃ ס 9 שִׁבְעָה שָׁבֻעֹת תִּסְפָּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת׃ 10 וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 11 וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃ 12 וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּמִצְרָיִם וְשָׁמַרְתָּ וְעָשִׂיתָ אֶת־הַחֻקִּים הָאֵלֶּה׃ פ 13 חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃ 14 וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃ 15 שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃ 16 שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃ 17 אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לָךְ׃

1 Observe the month of Abib and celebrate the Passover for Yahweh your God, because it was in the month of Abib that Yahweh your God brought you out of Egypt by night. 2 You must sacrifice a Passover from your flock or herd for Yahweh your God in the place where Yahweh chooses to give his name a home. 3 You must not eat leavened bread with this; for seven days you must eat it with unleavened bread —the bread of affliction— since you left Egypt in great haste; this is so that, as long as you live, you will remember the day you came out of Egypt. 4 For seven days no leaven must be found in any house throughout your territory, nor must any of the meat that you sacrifice in the evening of the first day be kept overnight until the next day. 5 You must sacrifice the Passover not in any of the towns given you by Yahweh your God, 6 but in the place where Yahweh your God chooses to give his name a home; there you must sacrifice the Passover, in the evening at sunset, at the hour when you came out of Egypt. 7 You will cook it and eat it in the place chosen by Yahweh your God, and in the morning you must return and go to your tents. 8 For six days you will eat unleavened bread; on the seventh day there will be an assembly for Yahweh your God; and you must do no work. 9 You must count seven weeks, counting these seven weeks from the time you begin to put your sickle into the standing corn. 10 You will then celebrate the feast of Weeks for Yahweh your God with the gift of a voluntary offering proportionate to the degree in which Yahweh your God has blessed you. 11 You must rejoice in the presence of Yahweh your God, in the place where Yahweh your God chooses to give his name a home, you, your son and your daughter, your serving men and women, the Levite living in your community, the foreigner, the orphan and the widow living among you. 12 Remember that you were once a slave in Egypt, and carefully observe these laws. 13 You must celebrate the feast of Shelters for seven days, at the time when you gather in the produce of your threshing-floor and winepress. 14 You must rejoice at your feast, you, your son and your daughter, your serving men and women, the Levite, the foreigner, the orphan and the widow living in your community. 15 For seven days, you must celebrate the feast for Yahweh your God in the place chosen by Yahweh; for Yahweh your God will bless you in all your produce and in all your undertakings, so that you will have good reason to rejoice. 16 Three times a year all your menfolk must appear before Yahweh your God in the place chosen by him: at the feast of Unleavened Bread, at the feast of Weeks, at the feast of Shelters. No one must appear empty-handed before Yahweh, 17 but each must give what he can, in proportion to the blessing which Yahweh your God has bestowed on you.

Even Years: Vatican II, Gaudium et spes, 9-10 Mundus hodiernus simul potentem ac debilem se exhibet, capacem optima vel pessima patrandi, dum ipsi ad libertatem aut servitutem, ad progressum aut regressum, ad fraternitatem aut odium prostat via. Praeterea, homo conscius fit ipsius esse recte dirigere vires, quas ipse suscitavit et quae eum opprimere aut ei servire possunt. Unde seipsum interrogat. Since all these things are so, the modern world shows itself at once powerful and weak, capable of the noblest deeds or the foulest; before it lies the path to freedom or to slavery, to progress or retreat, to brotherhood or hatred. Moreover, man is becoming aware that it is his responsibility to guide aright the forces which he has unleashed and which can enslave him or minister to him. That is why he is putting questions to himself. Revera inaequilibria quibus laborat mundus hodiernus cum inaequilibrio illo fundamentaliori connectuntur, quod in hominis corde radicatur. 10. The truth is that the imbalances under which the modern world labors are linked with that more basic imbalance which is rooted in the heart of man. In ipso enim homine plura elementa sibi invicem oppugnant. Dum enim una ex parte, utpote creatura, multipliciter sese limitatum experitur, ex altera vero in desideriis suis illimitatum et ad superiorem vitam vocatum se sentit. For in man himself many elements wrestle with one another. Thus, on the one hand, as a creature he experiences his limitations in a multitude of ways; on the other he feels himself to be boundless in his desires and summoned to a higher life. Multis sollicitationibus attractus, iugiter inter eas seligere et quibusdam renuntiare cogitur. Immo, infirmus ac peccator, non raro illud quod non vult facit et illud quod facere vellet non facit. Unde in seipso divisionem patitur, ex qua etiam tot ac tantae discordiae in societate oriuntur. Pulled by manifold attractions he is constantly forced to choose among them and renounce some. Indeed, as a weak and sinful being, he often does what he would not, and fails to do what he would. Hence he suffers from internal divisions, and from these flow so many and such great discords in society. Plurimi sane, quorum vita materialismo practico inficitur, a clara huiusmodi dramatici status perceptione avertuntur, vel autem, miseria oppressi, impediuntur quominus illum considerent. Multi in interpretatione rerum multifarie proposita quietem se invenire existimant. No doubt many whose lives are infected with a practical materialism are blinded against any sharp insight into this kind of dramatic situation; or else, weighed down by unhappiness they are prevented from giving the matter any thought. Quidam vero a solo conatu humano veram plenamque generis humani liberationem exspectant, sibique persuasum habent futurum regnum hominis super terram omnia vota cordis eius expleturum esse. Thinking they have found serenity in an interpretation of reality everywhere proposed these days, many look forward to a genuine and total emancipation of humanity wrought solely by human effort; they are convinced that the future rule of man over the earth will satisfy every desire of his heart. Nec desunt qui, de sensu vitae desperantes, audaciam laudant eorum qui, exsistentiam humanam omnis significationis propriae expertem existimantes, ei totam significationem ex solo proprio ingenio conferre nituntur. Nor are there lacking men who despair of any meaning to life and praise the boldness of those who think that human existence is devoid of any inherent significance and strive to confer a total meaning on it by their own ingenuity alone. Attamen, coram hodierna mundi evolutione, in dies numerosiores fiunt qui quaestiones maxime fundamentales vel ponunt vel nova acuitate persentiunt: quid est homo? Quinam est sensus doloris, mali, mortis, quae, quamquam tantus progressus factus est, subsistere pergunt? Ad quid victoriae illae tanto pretio acquisitae? Quid societati homo afferre, quid ab ea exspectare potest? Quid post vitam hanc terrestrem subsequetur? Nevertheless, in the face of the modern development of the world, the number constantly swells of the people who raise the most basic questions of recognize them with a new sharpness: what is man? What is this sense of sorrow, of evil, of death, which continues to exist despite so much progress? What purpose have these victories purchased at so high a cost? What can man offer to society, what can he expect from it? What follows this earthly life? Credit autem Ecclesia Christum, pro omnibus mortuum et resuscitatum, homini lucem et vires per Spiritum suum praebere ut ille summae suae vocationi respondere possit; nec aliud nomen sub caelo datum esse hominibus, in quo oporteat eos salvos fieri. The Church firmly believes that Christ, who died and was raised up for all, can through His Spirit offer man the light and the strength to measure up to his supreme destiny. Nor has any other name under the heaven been given to man by which it is fitting for him to be saved. Similiter credit clavem, centrum et finem totius humanae historiae in Domino ac Magistro suo inveniri. Affirmat insuper Ecclesia omnibus mutationibus multa subesse quae non mutantur, quaeque fundamentum suum ultimum in Christo habent, qui est heri, hodie, ipse et in saecula. She likewise holds that in her most benign Lord and Master can be found the key, the focal point and the goal of man, as well as of all human history. The Church also maintains that beneath all changes there are many realities which do not change and which have their ultimate foundation in Christ, Who is the same yesterday and today, yes and forever.

Odd Years: Irenaeus, Against heresies, Lib 4, 18:1-2,4,5 (SC 100, 596-598,606,610-612) Ἄρα οὖν ἡ τῆς ἐκκλησίας προσφορά; ἣν ὁ Κύριος ἐδίδαξε προσφέρειν ἐν παντὶ τῷ κόσμῳ, καθαρὰ θυσία λελόγισται παρὰ τῷ Θεῷ καὶ δεκτή ἐστιν αὐτῷ, οὐχ ὅτι χρείαν ἔχει τῆς παρ ἡμῶν θυσίας, ἀλλ ὁτι ὁ προσφέρων δοξάζεται αὐτὸς ἐν ᾧ προσφέρει ἐὰν δεχθήσεται τὸ δῶρον αὐτοῦ. Διὰ γὰρ τοῦ δώρου ἡ πρὸς τὸν Βασιλέα τιμὴ καὶ εὐσέβεια δείκνυται· ὅπερ ἐν πάσῃ ἁπλότητι καὶ ἀναμαρτησίᾳ ὁ Κύριος θέλων ἡμᾶς προσφέρειν, Ἐάν, φησιν, προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον καὶ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον, διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. Προσφέρειν οὖν δεῖ τῷ Θεῷ τὰς ἀπαρχὰς τὼν ἰδίων αὐτοῦ κτισμάτων, καθὼς καὶ Μωϋσῆς φησιν· Οὐκ ὀφθήσῃ ἐνῶπιον Κυρίου τοῦ Θεοῦ σου κενός, ἵνα ἐν οἷς κεχάρισται ὁ ἄνθρωπος, ἐν τούτοις εὐχάριστος αὐτῷ λογισθείς, τῆς παρ αὐτοῦ τύχῃ τιμῆς. God regards the Church's oblation, which the Lord said was to be offered all over the world, as a pure and acceptable sacrifice. He has no need of sacrifice from us, but it is an honour for the person offering it to have his gift accepted. We show reverence and love for the King by this gift, which the Lord wishes us to offer in all simplicity and innocence. His own words were: If you remember when you are offering your gift at the altar that your brother has some grievance against you, leave your gift there in front of the altar while you go and make peace. Then come back and offer it. We have a duty then to offer God the firstfruits of his creation and, as Moses said, not to come empty-handed into the presence of the Lord our God. For thanking God by means of his own gifts to us we shall be honoured by him Καὶ οὐ τὸ γένος τῶν προσφορῶν ἠθέτηται, προσφοραὶ γὰρ ἐκεῖ, προσφοραὶ δὲ καὶ ἐνταῦθα, θυσίαι ἐν τῷ λαῷ, θυσίαι καὶ ἐν τῇ ἐκκλησίᾳ· ἀλλὰ τὸ εἶδος ἤλλακται μόνον, ἅτε μηκέτι ὑπὸ δούλων ἀλλ ὑπ ἐλευθέρων προσφερόμενον. Εἷς γὰρ καὶ ὁ αὐτὸς Κύριος· ἴδιος δὲ χαρακτὴρ τῆς δουλικῆς προσφορᾶς καὶ ἴδιος τῆς τῶν ἐλευθέρων, ἵνα καὶ διὰ τῶν προσφορῶν ἀποδειχθῇ τὸ τεκμήριον τῆς ἐλευθερίας. Οὐδὲν γὰρ ἀργὸν οὐδ ἀσήμαντον παρ αὐτῷ. Καὶ διὰ τοῦτο ἐκεῖνοι μὲν τὰς δεκάτας τῶν ἰδίων εἶχον καθιερωμένας· οἱ δὲ τὰς κυριακὰς τάσσουσι χρήσεις, ἱλαρῶς καὶ ἐλευθερίως διδόντες τὰ ἐλάσσονα, ἅτε μειζόνων ἐλπίδα ἔχοντες, τῆς χήρας καὶ πτωχῆς ἐνταῦθα ὅλον τὸν βίον αὐτῆς βαλλούσης εἰς τὸ γαζοφυλακεῖον τοῦ Θεοῦ... The offering of sacrifice has not been brought to an end. In former ages sacrifice was offered by the people of Israel; it is still offered in the Church. Only the nature of the offering has changed now that it is made not by slaves but by men who are free. One and the same Lord receives the sacrifices, but there is a difference in kind between the offering of a slave and that of a free man, since the latter's gift manifests his liberty. Indeed, nothing in God's eyes is without import and significance. So it is that whereas men formerly offered tithes to God, those who have now received their liberty place all they have at the Lord's disposal. Gladly and freely they give lesser things in the hope of receiving far greater. The poor widow put into God's treasury all she had to live on. Προσφορὰν γὰρ δεῖ ποιεῖν τῷ Θεῷ καὶ ἐν πᾶσιν εὐχαρίστους εὑρίσκεσθαι τῷ Δημιουργῷ, ἐν γνώμῃ καθαρᾷ καὶ πίστει ἀνυποκρίτῳ, ἐν ἐλπίδι βεβαίᾳ, ἐν ἀγάπῃ ζεούσῃ τὰς ἀπαρχὰς τῶν ἐδίων αὐτοῦ κτισμάτων προσφέροντας. Καὶ ταύτην τῆν προσφορὰν ἡ ἐκκλησία μόνη καθαρὰν προσφέρει τῷ Δεημιουργῷ, προσφέρουσα μετ εὐχασριστίας ἐκ τῆς δημιουργίας αὐτοῦ... We are bound then to offer sacrifice to him and always to show our gratitude to the God who created us by making this offering of the firstfruits of his own creation with pure intention, genuine faith, firm hope, and heartfelt love. Only the Church offers the Creator this pure sacrifice, presenting to him with thanksgiving the works of his own hand. Προσφέρομεν γὰρ αὐτῷ τὰ ἴδια, ἐμμελῶς κοινωνίαν καὶ ἕνωσιν καταγγέλλοντες σαρὸς καὶ Πνεύματος. Ὡς γὰρ ὁ ἀπὸ τῆς γῆς ἄρτος προσλαβόμενος τὴν ἐπίκλησιν τοῦ Θεοῦ οὐκέτι κοινὸς ἄρτος ἐστίν, ἀλλ εὐχαριστία ἐκ δύο πραγμάτων συνεστηκυῖα, ἐπιγείου τε καὶ οὐρανίου, οὕτως καὶ τὰ σώματα ἡμῶν μεταλαμβάνοντα τῆς εὐχαριστίας μηκέτι εἶναι φθαρτά, τὴν ἐλπίδα τῆς ἀναστάσεως ἔχοντα. By offering God the things that are his we proclaim in an appropriate way the communion and unity of the flesh and the Spirit. Just as earthly bread after the epiclesis is no ordinary bread but the Eucharist, made up of two elements, one earthly, the other heavenly, so also our bodies after receiving the Eucharist are no longer corruptible, but have the hope of resurrection.

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