Being Baptized into Christ

Remembering and Sharing Our Baptism | The Church gives us these Sunday reminders after Holy Pascha to help us remember our baptism. We are called to remember “Whom We have Put On” on that transformative day that we became a Christian. https://t.co/8ESiXPjHlr pic.twitter.com/2GeBYVQzAb

— Pravmir.com (@Pravmir_English) May 29, 2021

Of Course a Latin View

CWR Dispatch: Full text: Pope Francis’ Easter Urbi et Orbi blessing 2021

“Dear brothers and sisters, once again this year, in various places many Christians have celebrated Easter under severe restrictions and, at times, without being able to attend liturgical celebrations. We pray that those restrictions, as well as all restrictions on freedom of worship and religion worldwide, may be lifted and everyone be allowed to pray and praise God freely.”

The crucified Jesus, none other, has risen from the dead. God the Father raised Jesus, his Son, because he fully accomplished his saving will. Jesus took upon himself our weakness, our infirmities, even our death. He endured our sufferings and bore the weight of our sins. Because of this, God the Father exalted him and now Jesus Christ lives forever; he is the Lord.

Christ Is Risen!

Christ is risen from the dead, trampling death by death, and to those in the tombs giving life. pic.twitter.com/YsqfjKtjaz

— Pontifical Oriental Institute (@theorientale) April 4, 2021

Fr. Michael Lee on an Encounter with the Risen Christ

Ss. Cyril and Methodius 20th Annual Lecture with Fr. John Behr

Edit.
Original video has been set to private. Here is a copy:

Fr. David Anderson: The Sunday Experience of the Resurrection

One of Fr. David's wishes is to write a book on write book on Paschaltime. May God bring it to fruition!

How is our Lord breathing upon the apostles (John 20:22-24) different from what happened at Pentecost? Was this gift of the Holy Spirit a kind of ordination, to give them the power to do the acts necessary to minister to Christians before Pentecost, a prefiguration of the gift of the Holy Spirit to the Church Universal?

As for Fr. David's memories of Sunday Mass: in the Latin ecclesial tradition (justified by texts in the Roman rite?) is the exclusive or almost-exclusive identification of the Eucharist with the "sacrifice of our Lord on the Cross a possible reason why Sunday doesn't feel like a ceelbration of the Resurrection? Maybe Mass wouldfeel more like a mini-Good Friday if anything. In contrast, the Byzantine rite is more holistic in how it understands the sarifice of our Lord, looking at the entirety of His life, both here on earth and after His ascension.

Corul Byzantion, Hristos a înviat!

Legyőzte halállal a halált!

Fr. Alexander Men on Pascha

Pravmir: The Essential Meaning of the Paschal Feast by Archpriest Alexander Men

The Centrality of the Resurrection

Corul Vox Medicalis - Hristos A Înviat/Christos Anesti/Christ Is Risen

STMARKCOC - MTL Divine Liturgy of the Feast of the Resurrection, Apr 18th, 2020

Midnight Office & Procession; Paschal Matins, Paschal Hour, & Divine Liturgy of St. John Chrysostom

St. Tikhon's Monastery

Holy Pascha - The Resurrection of Christ

I thought the Byzantine liturgy in English was very well done in this video... one of the few times I didn't think it sounded strange to my American ears.

Here's another:

Fr. David Anderson on the Sunday Experience of the Resurrection

Hans Urs von Balthasar

Church Life Journal: Easter: We Walked Where There Was No Path by Hans Urs von Balthasar

The world’s ultimate destiny—as nature and as the history of mankind—is summed up both really and symbolically in the historical destiny of the man Jesus Christ. Ecce homo: behold man! Behold life destined for death! That is his destination; thither his destiny draws him, to a profound abyss of oblivion. And the shadow cast by this end covers everything with horror and chill, confusing all the threads of reason. But with the Resurrection from the dead, of whom the man Jesus Christ is the firstfruits, man comes forth from God, new, eternal. On the other side of death he begins his immortal life. And thanks to the death on the Cross on the part of the one man Jesus Christ, who was God’s Son, expiating sin and death’s doom on behalf of all, this eternal Resurrection life reflects a brilliant light onto the whole of our doomed existence. “Death, where is thy sting, where is thy victory?” Death is still there, and yet it has been superseded. The Cross is there but has turned into Easter. All the questions that guilty existence is bound to ask are still there, and yet “whenever our hearts condemn us, God is greater than our hearts, and he knows everything”.

Dr. Michael Licona: "Proving the Ressurrection"

Χριστός Ανέστη!

David Bentley Hart - Death, Sacrifice, and Resurrection

A Latin View?

First Things: Embracing the Kind of Redeemer God Appointed by George Weigel

Animals feel pain, John Paul noted, but only men and women suffer. So suffering, even great physical suffering, has an inner or spiritual character; suffering touches our souls, not just our nervous systems. That is why the Bible is “a great book about suffering” (in John Paul’s striking phrase). And while the Scriptures contain many accounts of profound suffering, the Bible also teaches that “love . . . is the fullest source of the answer to the question of the meaning of suffering.” That was the truth to which Isaiah prophetically pointed in the “Suffering Servant” songs. To grasp that truth fully, however, humanity needed more than images or arguments; a demonstration was required.

That demonstration, Salvifici Doloris teaches, was what God ordained “in the cross of Jesus Christ.”

There the Son, giving himself without reservation to the Father’s plan of redemption, took the world’s evil upon himself and immolated it in perfect self-sacrifice to the divine will. On the cross, theologian Hans Urs von Balthasar wrote, the Son freely bore “all that the Father finds loathsome,” and did so in order to “clear out all the refuse of the world’s sins by burning it in the fire of suffering love.” At Calvary, the divine wrath at the world’s wickedness coincides with the divine mercy, determined to heal all that evil has broken or disfigured. On Calvary, the purifying fire of divine love reaches into history and transforms everything in this world that seems to stand against love, including suffering and death. 

To embrace the cross is to embrace the logic of salvation as God has established that logic, not as we might design things. God’s “demonstration” does not end on Good Friday, however. It continues through Holy Saturday until the full meaning of “redemption” is revealed on Easter. 
There, in the Risen Lord who manifests what Benedict XVI called an “evolutionary leap”—a new and supercharged mode of human life—we encounter the supreme demonstration of the divine logic of redemption. There, in the “Lamb . . . [who] had been slain” (Revelation 5:6) but who is now gloriously, radiantly alive, we meet God’s triumph over death itself and over all that is death-dealing in the world. There, we meet the redeemer God ordained.

Jesus . . . has become a high priest forever. . . . For all eternity he lives and intercedes for us . . . there is no limit to his power to save all who come to God through him (First Responsory,  Office of Readings for Wednesday of the Fifth Week of Lent, from Hebrews 6:19–20, 7:24–25). 

What is the Greek for "intercedes" here? ἐντυγχάνειν

Who intercedes? Only Jesus as man? Or the Son of God, in the loving conversation with the Father? The Word of God, who creates anew?

What does God find "loathsome" or "hateful"? Not sin. But the consequences of sin, the ways in which His creation has been damaged or marred because of sin? God does not want suffering.

"There the Son, giving himself without reservation to the Father’s plan of redemption, took the world’s evil upon himself and immolated it in perfect self-sacrifice to the divine will." Here is something akin to the obedience which St. Augustine and Joseph Ratzinger would emphasize as being integral to the sacrifice of Christ. Does such a view find parallels in the East, whether Greek or Syriac? There is definitely scriptural warrant for this, for example St. Paul, Hebrews 5:8-10, Romans 5:19. And this is probably the primary way in which the satisfaction of Christ should be understood, as it is His obedience or "righteousness" which enables us to be obedient or "righteous."

My question is whether this obedience is the main or even the first part of how we should understand the sacrifice of Christ.