Paschal mystery
The Paschal mystery is one of the central concepts of Catholic faith relating to the history of salvation. Its main subject is the passion, death, and Resurrection of Jesus Christ – the work that God the Father sent His Son to accomplish on earth. According to the Compendium of the Catechism of the Catholic Church, "The Paschal Mystery accomplished once for all by the redemptive death of His Son Jesus Christ." The Catechism states that in the liturgy of the Church which revolves around the seven sacraments, "it is principally His own Paschal mystery that Christ signifies and makes present."
Catholic, Anglican and Orthodox Christian churches celebrate this mystery on Easter. It is recalled and celebrated also during every Eucharist, and especially on a Sunday, which is the Pascha of the week.
Etymology of 'Paschal'
The word "paschal" is the equivalent of Greek "pascha" and is derived from Aramaic "pasḥā" and Hebrew "pesaḥ", meaning "the passing over". The origin is not known. Some scholars refer to Assyrian "pasah" – appease or Egyptian "pa-sh" – remembrance or "pē-sah" – the blow. The Bible links "pesaḥ" with "pāsaḥ" – two literal meanings are: to limp and to perform a ritual dance around a sacrifice. Figuratively it may be understood, "to jump", "to pass", "to spare". It refers to the passage of God on the Passover night, when the Israelites left Egypt. God struck the houses of Egyptians and left the Israelites untouched, i.e. passed over.The second word, 'mystery', is regarded in Christian 20th-century theology as one of the most important key-words of Christianity and its theology. It opposes the ideas of Gnosticism, Rationalism and Semi-Rationalism, pointing out that there are Divine mysteries which cannot be grasped by mere human reasoning and can only be revealed by God through grace. In this meaning mystery describes not an idea that must be unlocked or solved like a novel, but the Divine truth and life, to which God through the Church, sacraments, word of God and faith, initiates the dedicatees.
Patristic spiritual and theological aspects
The very first known use of the term Paschal mystery was found in the homily of Melito of Sardis On the Pascha written between A.D. 160 and 170:According to Raniero Cantalamessa OFMCap, patristic interpretation of the paschal mystery in its major facets and constituent dimensions may be summarized in four points:
- History. Historical events form the foundation for the Paschal mystery and are commemorated in the paschal liturgy of Easter
- Sacraments and mistagogy. Historical events of the death and resurrection of Christ are realized in the believer as passage from death to life. Primarily, it is achieved in baptism and the Eucharist, but the paschal solemnity of Easter taken as a whole is itself a sacrament, the paschal sacramentum.
- Moral and spiritual life. Pascha is a transitus – detachment from evil, conversion to good, and progress in spiritual life, until the final transitus to the Kingdom of God.
- Eschatology. In the early years of the Church Paschal mystery was celebrated with a vivid expectation of the coming of Christ. Gradually Christian communities have come to focus on the presence of Christ in the Church as liturgical anticipation of the parousia. Paschal eschatology has also individual dimension as eagerness for the heavenly Pascha. Paschal mystery becomes a pledge of eternal life.
Catholic teaching
The Second Vatican Council
According to Pope Benedict XVI, the most important and essential message of the council is "the Paschal Mystery as the center of what it is to be Christian and therefore of the Christian life, the Christian year, the Christian seasons". The term Mysterium paschale was used repeatedly during Second Vatican Council as a meaningful designation of the Christian redemption proclaimed and now accomplished in the liturgy. Council Fathers endorsed the fruit of the work of scholars of the Liturgical Movement, specifically Dom Odo Casel and the whole Maria Laach Abbey. The term mystery of salvation made its way to the Council documents not without some opposition or misunderstanding. Some fathers expressed doubts saying that it was a vague and chimeric idea, its orthodoxy was dubious, and that it was ignored by sound theology. Eventually the Council decided to confirm the importance of the term. It is reflected especially in the Constitution on the liturgy Sacrosanctum Concilium. In the very beginning of 1st chapter, where the Council document speaks about restoration and promotion of the liturgy, paschal mystery is shown as the way Christ has redeemed mankind:Post-Conciliar magisterial documents
After Second Vatican Council the term Paschal mystery has been used by Catholic Church Magisterium as one of basic concepts of Christian faith and life.The Catechism of the Catholic Church states that "The Paschal mystery of Christ's cross and Resurrection stands at the center of the Good News that the apostles, and the Church following them, are to proclaim to the world. God's saving plan was accomplished 'once for all' by the redemptive death of his Son Jesus Christ."
In explaining the sacramental system of the church or the sacramental economy, the Catechism dedicates one chapter on the Paschal Mystery in the Age of the Church. It teaches that "In the liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his Hour comes, he lives out the unique event of history which does not pass away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father 'once for all.'
"His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. The Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is - all that he did and suffered for all men - participates in the divine eternity, and so transcends all times while being made present in them all. The event of the Cross and Resurrection abides and draws everything toward life."
It also explains that "The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, 'so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.'Justification consists in both victory over the death caused by sin and a new participation in grace. It brings about filial adoption so that men become Christ's brethren."
In 1992 letter Communionis notio of the Congregation for the Doctrine of the Faith to the bishops about the Church understood as communion, paschal mystery is explained as the means by which God's initiative was carried out to bring to disciples of Christ and, indeed, to the whole of mankind the gift of communion.
John Paul II in his letter on keeping the Lord's day holy wrote that to celebrate Sunday is to make present the graces of the Paschal Mystery, which is the climax of the salvation history:
The document called Instrumentum Laboris, issued before the Synod on the Eucharist, spoke about perception of the Eucharistic mystery among the faithful. In many developed countries Christians fail to see the Eucharist as a celebration of the paschal mystery. They tend to perceive it as simply the fulfilment of a Sunday obligation and a meal of fellowship. The paschal mystery, celebrated in an unbloody manner on the altar, is much more a source of spiritual strength to those Christians who live in the situation of suffering, wars, and natural disasters etc.
During the 2005 Synod, Pope Benedict XVI and bishops emphasised the need for the faithful to enter more deeply into the mystery being celebrated. They called for a process of mystagogy, i.e. initiation into the mystery of Salvation. According to the Pope's exhortation published after the Synod, initiation into the mystery of the liturgy should respect three elements:
- Interpretation of the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.
- Introduction into the meaning of the signs and gestures of the rites. In a highly technological age people no longer understand them.
- Safeguarding the impact celebration of the rites should have on Christian life in all its dimensions – work and responsibility, thoughts and emotions, activity and repose.
Among the new communities of consecrated life which contribute to the Christian formation there are e.g. Community of St. John, Community of the Lamb, Monastic Fraternities of Jerusalem and others. The Pope spoke also about new movements and groups working in the field of Christian formation. Among internationally active there are e.g. Charismatic Renewal, Communion and Liberation, Community of the Beatitudes, Community of the Chemin Neuf, Community of Sant'Egidio, Emmanuel Community, Focolare Movement, Neocatechumenal Way, Opus Dei, etc. These communities, movements and groups have emerged in the 20th century on the grounds of Second Vatican Council's renewal of the Church.
, Protestant Eucharist has become more a fraternal meal than a celebration of the paschal mystery. "Abendmahl" during the evangelical service in the church of the Three Kings, Frankfurt am Main.
Paschal mystery and the traditionalists
The concept of the paschal mystery is criticised by the traditionalists. According to the address of the Superior of the Society of St. Pius X, Bishop Bernard Fellay, the theology of the "paschal mystery" minimizes the mystery of the Redemption, because it considers the sacrament only in its relation with the "mystery", and because the conception that it makes of the "memorial" alters the sacrificial dimension of the Mass and as a consequence it renders the post-Conciliar Liturgy dangerously distant from Catholic doctrine. Card. Joseph Ratzinger and Jonathan Robinson CO show that the traditionalists put themselves in a false position, overlooking the fact that the Vatican II's teaching about this issue restored a profoundly traditional doctrine, central to Christian thought and experience.Protestant view of the mystery
Protestant view of grace and salvation was influenced very much by nominalism of William Ockham's razor. In Martin Luther's opinion Ockham was the only scholastic whose teaching was worth studying. Rejection of traditional Metaphysics, and especially the universals, paved the way to modern empiricism. In this nominalistic Protestant view of relationship between God and creation, the mystery of God becomes utterly unattainable for human reason, even if it is illumined by faith. While traditional understanding of the mystery of faith is that the Divine revelation can use human word, somehow assimilating the Word of God, to initiate man into the mystery of the divine life, according to Louis Bouyer, the Protestant view excludes such approach. Revelation of the mystery of salvation to man is compatible with traditional philosophy, like Thomism, and incompatible with the Protestant view of grace, influenced by nominalism., Surrey, England.
Theological reflection
Paschal mystery embraces several events of Jesus' passing away from this world. They are central to the Christian Creed.The Crucifixion and Descent of Jesus to the Dead
Jesus sacrificed his life by freely accepting death on the cross and being put in a tomb. In experiencing death and overcoming it in resurrection, Christ assures us that we will have life everlasting with God as we too, through Christ's accomplishment as our representative, will triumph over death and pass into eternal life with the resurrection of the glorified body.The Resurrection
Three days after he died and was buried, Christian faith holds that Jesus was raised from the dead with a new and glorified body. All four Gospels of the New Testament clearly give an account of the resurrection. This event is at the heart of faith in Christ.The Ascension and Exaltation
Forty days after the resurrection, the risen Christ ascended to the Father in Heaven, God's domain. From there, Christ, who is hidden from our eyes, will come again in glory at the end of time to judge the living and the dead. Through the Ascension and Exaltation of Christ, humanity has been given the unbreakable promise of everlasting life with God.Through the Paschal Mystery everything has been justified and made right in Christ with God. Jesus came to fulfil and perfect the covenant of God, and to assure all that God's love is eternal and constant.
"As Jesus truly dies and is buried, how we should be filled with wonder! Seamlessly the sadness of Christ’s death gives way to the joy of the Resurrection as Easter dawns upon us".