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Contra Faustum Manichaeum libri triginta tres
11.
Quid quod et pascha a nobis obicit celebrari nec quod ita ut Iudaei celebramus insultat, cum ovem magis nos habeamus in re praesentis evangelii, non in umbra futuri, eiusque occisionem cum cottidie tum maxime anniversaria sollemnitate non venturam praesignemus, sed factam commemoremus? Ideo sane dies paschae sollemnitatis nostrae ad diem celebrationis umbraticae Iudaeorum non occurrit, ut et dominicum diem, quo Christus resurrexit, complecteremur. p. 770,11 Azyma vero qui rectae fidei christiani sunt, non in fermento veteris vitae, hoc est malitiae, sed in ipsius fidei veritate et sinceritate custodiunt, non septem diebus, sed omni die; quod significatum est numero dierum septenario, quo cottidie omnis volvitur dies. p. 770,15 Quod etsi aliquantum laboriosum est in hoc saeculo, quoniam angusta et arta via est, quae ducit ad vitam, merces tamen certa servatur. Nam ipse labor significatus est illis picridiis, quod aliquantulum subamara sint.
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Reply to Faustus the Manichaean
11.
Faustus needlessly objects to our observance of the passover, taunting us with differing from the Jewish observance: for in the gospel we have the true Lamb, not in shadow, but in substance; and instead of prefiguring the death, we commemorate it daily, and especially in the yearly festival. Thus also the day of our paschal feast does not correspond with the Jewish observance, for we take in the Lord's day, on which Christ rose. And as to the feast of unleavened bread, all Christians sound in the faith keep it, not in the leaven of the old life, that is, of wickedness, but in the truth and sincerity of the faith; 1 not for seven days, but always, as was typified by the number seven, for days are always counted by sevens. And if this observance is somewhat difficult in this world since the way which leads to life is strait and narrow, 2 the future reward is sure; and this difficulty is typified in the bitter herbs, which are a little distasteful.