Easter Saturday Quotes

To be sure, it was not Easter Sunday but Holy Saturday, but, the more I reflect on it, the more this seems to be fitting for the nature of our human life: we are still awaiting Easter; we are not yet standing in the full light but walking toward it full of trust.

On Holy Saturday I do my best to live in that place, that wax-crayon place of trust and waiting. Of accepting what I cannot know. Of mourning what needs to be mourned. Of accepting what needs to be accepted. Of hoping for what seems impossible.

Faith isn’t just Good Friday and Easter Sunday; faith is awkward Saturday too. So much is sitting in that tomb with the soon-to-be resurrected Lord. It’s so dark. So damp. So scary. The silence is deafening. But there is hope in there.

Every Holy Saturday, the Church waits as it were beside the tomb, meditating on Christ's death while awaiting the announcement of his resurrection. Like John, we can take Mary into our homes and ponder with her the last words of Christ. Like her, we can rest in a place between anguish and joy, waiting in quiet hope. We can pray the Divine Office, which parts the veil to show us Christ defeating death and releasing sinners from captivity. The King is not dead; he rests from his work. A new day will come. His Cross is not defeat; it is victory!

He cannot do anything deliberate now. The strain of his whole weight on his outstretched arms hurts too much. The pain fills him up, displaces thought, as much for him as it has for everyone else who has ever been stuck to one of these horrible contrivances, or for anyone else who dies in pain from any of the world’s grim arsenal of possibilities. And yet he goes on taking in. It is not what he does, it is what he is. He is all open door: to sorrow, suffering, guilt, despair, horror, everything that cannot be escaped, and he does not even try to escape it, he turns to meet it, and claims it all as his own. This is mine now, he is saying; and he embraces it with all that is left in him, each dark act, each dripping memory, as if it were something precious, as if it were itself the loved child tottering homeward on the road. But there is so much of it. So many injured children; so many locked rooms; so much lonely anger; so many bombs in public places; so much vicious zeal; so many bored teenagers at roadblocks; so many drunk girls at parties someone thought they could have a little fun with; so many jokes that go too far; so much ruining greed; so much sick ingenuity; so much burned skin. The world he claims, claims him. It burns and stings, it splinters and gouges, it locks him round and drags him down… All day long, the next day, the city is quiet. The air above the city lacks the usual thousand little trails of smoke from cookfires. Hymns rise from the temple. Families are indoors. The soldiers are back in barracks. The Chief Priest grows hoarse with singing. The governor plays chess with his secretary and dictates letters. The free bread the temple distributed to the poor has gone stale by midday, but tastes all right dipped in water or broth. Death has interrupted life only as much as it ever does. We die one at a time and disappear, but the life of the living continues. The earth turns. The sun makes its way towards the western horizon no slower or faster than it usually does. Early Sunday morning, one of the friends comes back with rags and a jug of water and a box of the grave spices that are supposed to cut down on the smell. She’s braced for the task. But when she comes to the grave she finds that the linen’s been thrown into the corner and the body is gone. Evidently anonymous burial isn’t quite anonymous enough, after all. She sits outside in the sun. The insects have woken up, here at the edge of the desert, and a bee is nosing about in a lily like silk thinly tucked over itself, but much more perishable. It won’t last long. She takes no notice of the feet that appear at the edge of her vision. That’s enough now, she thinks. That’s more than enough. Don’t be afraid, says Yeshua. Far more can be mended than you know. She is weeping. The executee helps her to stand up.

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

Holidays: Imagine if the great holidays and seasons of the Christian year were redesigned to emphasize love. Advent would be the season of preparing our hearts to receive God’s love. Epiphany would train us to keep our eyes open for expressions of compassion in our daily lives. Lent would be an honest self-examination of our maturity in love and a renewal of our commitment to grow in it. Instead of giving up chocolate or coffee for Lent, we would stop criticizing or gossiping about or interrupting others. Maundy Thursday would refocus us on the great and new commandment; Good Friday would present the suffering of crucifixion as the suffering of love; Holy Saturday would allow us to lament and grieve the lack of love in our lives and world; and Easter would celebrate the revolutionary power of death-defying love. Pentecost could be an “altar call” to be filled with the Spirit of love, and “ordinary time” could be “extraordinary time” if it involved challenges to celebrate and express love in new ways—to new people, to ourselves, to the earth, and to God—including time to tell stories about our experiences of doing so.

The four gospels do not tell us much about what happened on the Saturday between Good Friday and Easter Sunday. We know that after Jesus died, the disciples stayed behind locked doors for fear of the Jewish leaders (John 20:19). Their fear was well-founded because on that Saturday, the chief priests and the Pharisees met with Pilate and asked him to order the tomb sealed to prevent the disciples from stealing Jesus’ body (Matthew 27:62-66). After the resurrection, those same religious leaders would bribe the guards so they would spread the rumor that the disciples had indeed stolen Jesus’ body from the tomb (Matthew 28:11-15). In a bizarre twist, Jesus’ opponents had a greater belief in his resurrection than his disciples.

The first Easter Chris was gone, I stayed up late Saturday night to hide the Easter eggs. We got up early, and I watched as Bubba and Angel went to work finding them. You can’t help but smile at kids who are just alive with the fun of it all. For a few moments I was so absolutely into their happiness that I forgot how tired I was, and didn’t think of Chris or the fact that we were missing him so badly. Finally, after all the eggs and candy were gathered, I told the kids I was going to take a shower and get ready for the rest of the day. I was feeling great--until I closed the door behind me. The sense of loss that I’d been screening out hit me. It drove me to my knees, and I began crying uncontrollably. There was a knock on the door. Angel opened it and looked in. I did my best to smile. “Hey, what’s up?” I asked. “Are you okay, Momma?” “Yes.” “You miss Daddy?” she asked. I nodded. Angel came in and gave me a hug. “You know he’s still here with us, right?” “Yes. Yes, I do.

Hunsford, near Westerham, Kent, 15th October. “Dear Sir,— “The disagreement subsisting between yourself and my late honoured father always gave me much uneasiness, and since I have had the misfortune to lose him, I have frequently wished to heal the breach; but for some time I was kept back by my own doubts, fearing lest it might seem disrespectful to his memory for me to be on good terms with anyone with whom it had always pleased him to be at variance.—’There, Mrs. Bennet.’—My mind, however, is now made up on the subject, for having received ordination at Easter, I have been so fortunate as to be distinguished by the patronage of the Right Honourable Lady Catherine de Bourgh, widow of Sir Lewis de Bourgh, whose bounty and beneficence has preferred me to the valuable rectory of this parish, where it shall be my earnest endeavour to demean myself with grateful respect towards her ladyship, and be ever ready to perform those rites and ceremonies which are instituted by the Church of England. As a clergyman, moreover, I feel it my duty to promote and establish the blessing of peace in all families within the reach of my influence; and on these grounds I flatter myself that my present overtures are highly commendable, and that the circumstance of my being next in the entail of Longbourn estate will be kindly overlooked on your side, and not lead you to reject the offered olive-branch. I cannot be otherwise than concerned at being the means of injuring your amiable daughters, and beg leave to apologise for it, as well as to assure you of my readiness to make them every possible amends—but of this hereafter. If you should have no objection to receive me into your house, I propose myself the satisfaction of waiting on you and your family, Monday, November 18th, by four o’clock, and shall probably trespass on your hospitality till the Saturday se’nnight following, which I can do without any inconvenience, as Lady Catherine is far from objecting to my occasional absence on a Sunday, provided that some other clergyman is engaged to do the duty of the day.—I remain, dear sir, with respectful compliments to your lady and daughters, your well-wisher and friend, “William Collins

Why couldn’t I simply believe what I believed that day? My question remained unanswered. Maybe that’s why God gives us a day in Holy Week that I call “Silent Saturday,” between Good Friday and Easter Sunday.

Holy Saturday is the name that is given to that 24-hour period nestled between Good Friday and Easter Sunday, between crucifixion and resurrection. It is a day that speaks of the absence of God and is as much a part of the Christian experience as the day before and the day after. It is the moment when we experience the depth of Christ’s cry on the cross, the moment when we feel abandoned by God and utterly alone in the world. This day is never as far from us as we would wish, for there are times when we all are unsettled by the feeling that we have been abandoned and that everything we believe may be nothing more than empty words and hopeless dreams. This is the horror of the cross, not the blood and suffering of an innocent, but the removal of God. Holy Saturday ridicules the idea that the feeling of God’s absence is reserved for those who are irreligious, for in reality it is only the religious individual who can really know this absence. This is analogous to the experience of waiting for one whom we love in a café. The later they are, the more we experience their absence. Our beloved is absent to everyone in the room but we are the only one who feels it. Who among us does not find ourselves dwelling, from time to time, or perhaps at all times, in the space of Holy Saturday? Yet this day is rarely spoken of and the experience is often seen as one to be avoided or merely tolerated rather than embraced.

The godparents give their godchildren their long-awaited Easter gifts. The most special is the lambada, which we light at church on the night of Holy Saturday.

Neither indeed if they had been left, when Easter passed, could we have worshipped them with divine worship; for they had already ceased to be the Precious Blood. Whatever Jesus did not reunite to himself in the Resurrection remained disunited from the Person of the Word forever, and therefore, however venerable, had no claim to adoration. But, had we been in Jerusalem on the Friday and the Saturday, we should have found objects, or rather the multiplied presence of an object, of dreadest worship everywhere.

There was one activity that Bonhoeffer would enjoy in Barcelona, but could never enjoy in Berlin. That was the arte taurina (bull fighting). Though an aesthete and an intellectual, Bonhoeffer was neither effete nor squeamish. His brother Klaus arrived for a visit on Easter Saturday, and on Easter afternoon—Bonhoeffer preached that morning—they were “dragged” by a German teacher, presumably Thumm, to the “great Easter corrida.” He

The opening of the First Seal of Revelation begins on Good Friday, March 25, 2016, and continues on Holy Saturday March 26, 2016, and Easter Sunday March 27, 2016. The victories of the first seal continue with the Day of Miracles and Miracle signs in May 2016. Jesus rides forward victorious to further His victories with other spiritual events unfolding later. These first three admonitions, begin a renewal process for those in the Church and for all those who will come into the Church during the breakdown of our world civilization. This breakdown will continue for approximately 22 years.

Since believing is looking it can be done any time. No season is superior to another season for this sweetest of all acts. God never made salvation depend upon new moons nor holy days or sabbaths. A man is not nearer to Christ on Easter Sunday than he is, say, on Saturday, August 3, or Monday, October 4. As long as Christ sits on the mediatorial throne every day is a good day and all days are days of salvation.

Now, if faith is the gaze of the heart at God, and if this gaze is but the raising of the inward eyes to meet the all-seeing eyes of God, then it follows that it is one of the easiest things possible to do. It would be like God to make the most vital thing easy and place it within the range of possibility for the weakest and poorest of us. Several conclusions may fairly be drawn from all this. The simplicity of it, for instance. Since believing is looking, it can be done without special equipment or religious paraphernalia. God has seen to it that the one life-and-death essential can never be subject to the caprice of accident. Equipment can break down or get lost, water can leak away, records can be destroyed by fire, the minister can be delayed or the church burn down. All these are external to the soul and are subject to accident or mechanical failure: but looking is of the heart and can be done successfully by any man standing up or kneeling down or lying in his last agony a thousand miles from any church. Since believing is looking it can be done any time. No season is superior to another season for this sweetest of all acts. God never made salvation depend upon new moons nor holy days or sabbaths. A man is not nearer to Christ on Easter Sunday than he is, say, on Saturday, August 3, or Monday, October 4. As long as Christ sits on the mediatorial throne every day is a good day and all days are days of salvation. Neither does place matter in this blessed work of believing God. Lift your heart and let it rest upon Jesus and you are instantly in a sanctuary though it be a Pullman berth or a factory or a kitchen. You can see God from anywhere if your mind is set to love and obey Him.

Remember now your Creator in the days of your youth, before the difficult days come, and the years draw near when you say, “I have no pleasure in them.” —Ecclesiastes 12:1 (NKJV) I was making rounds at the veterans hospital where I work, when an elderly gentleman in a wheelchair pointed his cane to a sign on a bulletin board. “Look, hon,” he said to his wife, “they’re having an old-fashioned Easter egg hunt on Saturday. It says here that the kids can compete in a bunny-hop sack race for prizes.” He barely came up for air. “Remember when we used to have those Easter egg hunts on our farm? The kids would color eggs at our kitchen table and get dye all over everything.” Just then, his wife noticed the smell of popcorn in the air. Volunteers sell it for a bargain price—fifty cents a sack. The veteran didn’t miss a beat. “Remember when we used to have movie night and you would pop corn? We’ve got to start doing that again, hon. I love popcorn. Movies too.” As I took in this amazingly joyful man, I thought of things I used to be able to do before neurofibromatosis took over my body. It was nothing to run a couple of miles; I walked everywhere. Instead of rejoicing in the past, I too often complain about my restrictions. Rather than marvel how I always used to walk downtown, shopping, I complain about having to use a handicap placard on my car so I can park close to the mall, which I complain about as well. But today, with all my heart, I want to be like that veteran and remember my yesterdays with joy. Help me, dear Lord, to recall the past with pleasure. —Roberta Messner Digging Deeper: Eph 4:29; Phil 2:14

Don’t come out from under unless you hear my voice. Understand?” Karen’s eyes were full of tears but she nodded and slid beneath the Gremlin. I’d purchased it from some guy who’d been using it as a dune buggy, so the tires were oversized. She’d never have made it under the car if they hadn’t been. I ran in the opposite direction, waving my arms to catch the attention of the alien piloting the saucer. It worked all too well. I ran faster than I’d ever run. Bodies were scattered throughout the park, some of them with arms and legs cut off by the beam. I turned back to check on the saucer’s location, because the machines were deadly silent. When I did I tripped over something and went sprawling. Scrambling to my feet, I saw that it was a young girl, perhaps eleven or twelve. Long brown hair, and a pretty face. She’d been cut in half by the beam. Her legs and hips, and the singed waist of her pretty Easter dress, lay about five yards behind her upper torso. I was about to run when big, beautiful but terrified eyes suddenly opened and shocked me. She looked up at me. “Help me,” she begged softly. Fear of remaining with her to die was overwhelming, but I discovered my humanity was stronger. I took her hand in mine and squeezed it. Somehow I managed a smile, watching in apprehension as the saucer circled for another pass. “It’s going to be okay, sweetheart,” I lied. “My name’s Tom, and I’m right here. I won’t leave you.” I felt a slight pressure against my grip. “Ginny,” she whispered. Then her grip loosened, and her eyes closed forever. The saucer was too close. I’d never escape it. I resigned myself to dying, proud that at least when I’d been tested, I’d chosen compassion over fear. As it swooped toward me, my last thoughts were of Karen. I took a deep breath and stood; I wanted to meet death with eyes wide open, in one last act of human defiance. — (Saturday's Children)

They prayed and called upon the Name of the Lord, Panaghia, the Angels and Saints in their everyday life, as though it were second nature. They kept strict fasts; observed Feast days and name days; censed their homes each Saturday night and eve of holy days; journeyed through the Lenten seasons for the Dormition of the Holy Theotokos, Christmas, and Easter as spiritual pilgrims; looked upon Ta Phota (Epiphany) and Pentecost as days of rededication; and they unconsciously made arrangements for Memorials, Artoklasia (Blessing of Five Loaves), Parakleses (Prayers of Supplication), Ephchelia (Unction), and a host of other Orthodox Christian religious practices which were a part of their life from as far back as they could remember.17

Q. Did I understand correctly—you have Jesus being crucified on a Thursday night instead of Good Friday? A. Yes. I read an excellent answer for what has been called “The Passover problem,” which details the Jewish feasts that coincided with the death of Christ. If Jesus died on Nisan 14, Thursday afternoon, Passover day, he died at the very hour the Passover lambs were being killed at the Temple. The people ate the Passover meal after sundown, on Nisan 15, which was a special Sabbath because it was the Feast of Unleavened Bread. The next day, Nisan 16, was a Saturday, a “regular” Sabbath, and the next day, Nisan 17, was the day after the regular Sabbath during Pesach—the Feast of Firstfruits. If we follow this pattern, Jesus fulfills his own words found in Matthew 12:40: “For just as Jonah was in the belly of the great fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights.” If Jesus died on a Friday night and rose on Sunday, he was only in the heart of the earth for two nights, not three. This is by no means a new idea; it has been around for years. But people are so accustomed to the traditional Easter story that they are surprised to realize that crucifixion on a Friday doesn’t fulfill Jesus’s prophecy.

The Jew delights on Sabbath days, and at feasts, and a gluttonous monk rejoices on Saturdays and Sundays. He counts down the days until Easter, and he readies his food many days beforehand. The servant of his stomach carefully plans out what foods he will rejoice in at the feast, but the servant of God meditates on the graces he will be honored with.

Moses was stuck on the backside of the desert for years, unaware of God’s future for him (Ex. 3:1). Naomi was trapped in Moab after the deaths of her husband and sons (Ruth 1:5). Elijah was stuck in the wilderness, feeling sorry for himself after his failure to bring about the revival he’d hoped for Israel (1 Kings 19:10). Ezekiel was stranded in Babylon at age thirty, frustrated he couldn’t enter his priestly service in Jerusalem at the temple (Ezek. 1:1). Peter was caught in a dark, depressive cycle on the Saturday before Easter (Matt. 26:75). Thomas was cast into faithless despondency when he missed the Savior’s appearance on Easter Sunday (John 20:24). Paul was stuck in Troas where a great door of evangelism was open for him, but he had no peace of mind because of anxiety about problems in the Corinthian church (2 Cor. 2:12–13). The apostle John was exiled on the Island of Patmos, lonely and unable to continue his ministry—or so he thought (Rev. 1:9).

Easter is sort of a gruesome holiday—you don’t get to the eggs or the pastels or the new life without confronting a violent death and a silent and desolate Saturday.

Without faith we have no hope of the resurrection and we are for ever reliving Easter Saturday without the dawn rising on the Sabbath.

The words of Socrates, writing on this very subject, about A.D. 450, are these: "Those who inhabit the princely city of Rome fast together before Easter three weeks, excepting the Saturday and Lord's-day." But at last, when the worship of Astarte was rising into the ascendant, steps were taken to get the whole Chaldean Lent of six weeks, or forty days, made imperative on all within the Roman empire of the West. The way was prepared for this by a Council held at Aurelia in the time of Hormisidas, Bishop of Rome, about the year 519, which decreed that Lent should be solemnly kept before Easter.

So, in many of his writings and in his life, Bonhoeffer raged against the idea that faith is some passive assent to intellectual theological ideas. You cannot claim you believe something if you don’t live like you believe it. God is not fooled by our claiming to believe the words of some well-crafted statement of faith—or by our dutiful church attendance—any more than your neighbors are fooled by it, or the devil is fooled by it. Bonhoeffer knew that by entering here and now into the life God calls us to live—by faith in him and obedience to him—we have already begun living eternally and are truly free. But if we try to escape the reality of human life here and now via cheap religious escapism, or via some pious action when another kind of action is what God is actually asking of us, we fail. Putting it another way, if we try on Friday to leapfrog over the cross, hoping to land safely on the turf of Easter Sunday, we will fall instead into the sepulchral abyss of Saturday, which perhaps we had forgotten about.

The Easter Vigil by Stewart Stafford Nightfall on Easter Saturday, A church in darkness, Flickering fire through stained glass, Hope so close yet out of reach. The Paschal candle is lit outside from a small garden bonfire, And, in reverent procession, brought indoors, The flaming beacon makes its entrance at the rear of the congregation, The mother candle bows, bestowing blazing brows on the humbler candles of those assembled. The welcoming brightness gently spreads among the pews, Confusing darkness now a sea of light, United in illumination, And He is there. © Stewart Stafford, 2021. All rights reserved.