The crucial significance of the cradle at Bethlehem lies in its place in the sequence of steps down that led the Son of God to the cross of Calvary, and we do not understand it till we see it in this context…the taking of manhood by the Son is set before us in a way which shows us how we should ever view it–not simply as a marvel of nature, but rather as a wonder of grace.

–J. I. Packer, Knowing God, (Downer’s Grove, Ill.: InterVarsity Press; 20th Anniversary ed.), p.42

Adoration of the Shepherds, 1608 #rubens #flemishart https://t.co/Ks6skyuNca pic.twitter.com/SXrCNP3dPK

— Peter Paul Rubens (@artistrubens) March 5, 2023

You can listen directly via the link above or via downloadable podocast there.

Today's pick: Caravaggio: St John the Baptist (1604) https://t.co/4GpRchR5GI pic.twitter.com/n9obXdpmzL

— Art and the Bible (@artbible) May 7, 2021

You can listen directly just above or you can download it also there.

David Cumbie of Church of the Apostles, Houston, called to be new rector of Holy Cross, Sullivan's Island #SouthCarolina https://t.co/0ylo4poNBE #parishministry #lowcountrylife #anglican #religion #faith #transition #leadership #marriage #family #children #texas #acna pic.twitter.com/oAsFYduwBZ

— Kendall Harmon (@KendallHarmon6) October 18, 2023

It’s no coincidence that ‘O Oriens’ is sung on the evening of the winter solstice, as darkness falls on the longest night of the year – the time when winter is at its deepest, but the year’s turning-point has come. In the antiphon and in the Old English poem, Christ is figured as the dawn and the returning sun, appearing in the time of greatest darkness, in the depth of the season the Anglo-Saxons called midwinter. In his De temporum ratione, Bede explains the traditional understanding of the relationship between the church year and the equinoxes and solstices:

very many of the Church’s teachers recount… that our Lord was conceived and suffered on the 8th kalends of April [25 March], at the spring equinox, and that he was born at the winter solstice on the 8th kalends of January [25 December]. And again, that the Lord’s blessed precursor and Baptist was conceived at the autumn equinox on the 8th kalends of October [24 September] and born at the summer solstice on the 8th kalends of July [24 June]. To this they add the explanation that it was fitting that the Creator of eternal light should be conceived and born along with the increase of temporal light, and that the herald of penance, who must decrease, should be engendered and born at a time when the light is diminishing.

Bede, The Reckoning of Time, trans. Faith Wallis (Liverpool, 2004), p. 87.

The medieval church attached profound importance to the solstices and equinoxes as signs of God’s power over time and the created world.

Read it all.

'O Earendel, brightest of angels,
sent to mankind over middle-earth…'

On the winter solstice, the medieval antiphon 'O Oriens' is sung – an appeal for light in darkness. It inspired an Anglo-Saxon poem, which in turn inspired Tolkien's myth of Eärendil: https://t.co/ooFa8lQAzO pic.twitter.com/fSMjCOSPK5

— Eleanor Parker (@ClerkofOxford) December 21, 2023

So then this one and only God is not Wordless. And possessing the Word, He will have it not as without a subsistence, nor as having had a beginning, nor as destined to cease to be. For there never was a time when God was not Word: but He ever possesses His own Word, begotten of Himself, not, as our word is, without a subsistence and dissolving into air, but having a subsistence in Him and life and perfection, not proceeding out of Himself but ever existing within Himself. For where could it be, if it were to go outside Him? For inasmuch as our nature is perishable and easily dissolved, our word is also without subsistence. But since God is everlasting and perfect, He will have His Word subsistent in Him, and everlasting and living, and possessed of all the attributes of the Begetter. For just as our word, proceeding as it does out of the mind, is neither wholly identical with the mind nor utterly diverse from it (for so far as it proceeds out of the mind it is different from it, while so far as it reveals the mind, it is no longer absolutely diverse from the mind, but being one in nature with the mind, it is yet to the subject diverse from it), so in the same manner also the Word of God in its independent subsistence is differentiated from Him from Whom it derives its subsistence: but inasmuch as it displays in itself the same attributes as are seen in God, it is of the same nature as God. For just as absolute perfection is contemplated in the Father, so also is it contemplated in the Word that is begotten of Him.

—The Orthodox Faith, VI

Today, the Church remembers the witness of St. John of Damascus pic.twitter.com/KH64ZsF4rS

— Gage C. Garlinghouse 🦬 (@Acolyte_1) December 4, 2023

Just as captivating as the core gospel message was the promise that God is a Father to those who come to him by faith. A good, loving Father—one who would never walk out on you. Before my bus trip was over, I decided to take a detour and go see my dad. We had not spoken in years. But the anger I felt toward him had just been bested by the grace of God. In fact, I felt compassion for him. He was the first person I wanted to know that I had become a Christian. Even so, I had no idea if he would be willing to talk.

He welcomed me. It turned out that my dad had become a Christian that same year and was praying for a way to reconcile with our family. One of the most precious moments of my life was the day, a few years later, when my dad drove down to our family reunion. I watched in amazement as this man of stone—a man of few words—got down on his knees before his adult kids and grandkids and begged through tears for forgiveness. He then sang a Christian song called “Watch the Lamb.” It was his way of saying, “Don’t look to me; look to Christ.”

In God’s providence, I went on to finish that recreation degree. From there, I completed four theological degrees. I have been a full-time pastor and church planter for 22 years while teaching at numerous seminaries. But above all that stuff that looks cool on paper, I am a husband and father of four. God not only saved me from the path of destruction I was on; he also used the pain I’d experienced as a young man to shape me into the kind of husband and father I want to be.

God’s grace is relentless. He saves all kinds of people. He takes broken stories and broken vessels and makes them beautiful. What else would you expect from a God who raises the dead? He even takes former Deadheads and turns them into pastors.

Read it all.

"What else would you expect from a God who raises the dead? He even takes former Deadheads and turns them into pastors." https://t.co/39QxpowFgQ

— Christianity Today (@CTmagazine) November 29, 2023

I am sad to say I had another brain freeze during this one and said Lamech was in the wrong chapter in genesis he is in chapter 4.

#ArtFortheWeekend

Leandro Bassano
c 1595-1596
The Last Judgement
The National Museum
Of Western Art
Tokyo
Japan@LuciaTassan @___Diamonddust_ @redne2013 @LuisaM56_ @angelicadisogno @GiuseppeTurrisi @alecoscino @mariaireneali @Hakflak @overlooki pic.twitter.com/5s5iXFZKfd

— Dil (@Asamsakti) June 27, 2020

Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Last of the colours this autumn – have a wonderful Sunday, friends #ScotlandisNow #StormHour #photography #photooftheday #landscape #OutAndAboutScotland #landscapephotography @VisitScotland @ScotsMagazine #friends #ThePhotoHour #stvsnaps #beautiful #Autumn pic.twitter.com/TpaPUYK7Hx

— Mike Wood (@MikeMikwd) November 26, 2023

Meanwhile, there are common mistakes that quickly lead to “boring” sermons. After decades of advising preachers, in person and in his writings, McKeever warned pastors against:

♦ Assuming that anecdotes about their own lives and faith journeys are appropriate. “It’s important to tell stories when preaching,” he told me. “Personal details can be interesting and relevant. But a steady stream of that kind of content week after week can turn into an ego thing.”

♦ Preparing sermons that would impress seminary professors — but are likely to fail with people who are struggling with issues at work, home, school and in the rest of their daily lives. “If you spend lots and lots of time describing why a specific Greek word is so important, three people in the pews may think that’s wonderful, while everyone else is rolling their eyes.”

♦ Forgetting to clearly state, at least once, a sermon’s big idea. “It’s like reading a newspaper column and thinking, ‘When are you going to say what you’re trying to say,’” he said. “Not all the extras. Not all the mind-numbing details. Not the stuff the writer thought was interesting, without thinking about the readers. What’s your point?”

♦ Failing to deliver a message that is inspiring. McKeever noted that when Abraham Lincoln was asked if he liked a popular preacher’s sermon, he was said to have replied: “Not very much. … He did not ask me to do anything great.”

Read it all.

TERRY MATTINGLY: Boring sermons happen; preachers need to spot them https://t.co/CPADJ9K0NR pic.twitter.com/YkGXHgNuyD

— The Albany Herald (@Albany_Herald) October 1, 2023

The Cross is the abyss of wonders, the centre of desires, the school of virtues, the house of wisdom, the throne of love, the theatre of joys, and the place of sorrows; It is the root of happiness, and the gate of Heaven.

Of all the things in Heaven and Earth it is the most peculiar. It is the most exalted of all objects. It is an Ensign lifted up for all nations, to it shall the Gentiles seek, His rest shall be glorious: the dispersed of Judah shall be gathered together to it, from the four corners of the earth. If Love be the weight of the Soul, and its object the centre, all eyes and hearts may convert and turn unto this Object: cleave unto this centre, and by it enter into rest. There we might see all nations assembled with their eyes and hearts upon it. There we may see God’s goodness, wisdom and power: yea His mercy and anger displayed. There we may see man’s sin and infinite value. His hope and fear, his misery and happiness. There we might see the Rock of Ages, and the Joys of Heaven. There we may see a Man loving all the world, and a God dying for mankind. There we may see all types and ceremonies, figures and prophecies. And all kingdoms adoring a malefactor: An innocent malefactor, yet the greatest in the world. There we may see the most distant things in Eternity united: all mysteries at once couched together and explained. The only reason why this Glorious Object is so publicly admired by Churches and Kingdoms, and so little thought of by particular men, is because it is truly the most glorious: It is the Rock of Comforts and the Fountain of Joys. It is the only supreme and sovereign spectacle in all Worlds. It is a Well of Life beneath in which we may see the face of Heaven above: and the only mirror, wherein all things appear in their proper colours: that is, sprinkled in the blood of our Lord and Saviour.

The Cross of Christ is the Jacob’s ladder by which we ascend into the highest heavens. There we see joyful Patriarchs, expecting Saints, Prophets ministering Apostles publishing, and Doctors teaching, all Nations concentering, and Angels praising. That Cross is a tree set on fire with invisible flame, that Illuminateth all the world. The flame is Love: the Love in His bosom who died on it. In the light of which we see how to possess all the things in Heaven and Earth after His similitude. For He that suffered on it was the Son of God as you are: tho’ He seemed only a mortal man. He had acquaintance and relations as you have, but He was a lover of Men and Angels. Was he not the Son of God; and Heir of the whole world? To this poor, bleeding, naked Man did all the corn and wine, and oil, and gold and silver in the world minister in an invisible manner, even as He was exposed lying and dying upon the Cross.

—Centuries of Meditations 1:58-60

The Shining Human Creature#Christian #Ethics, Vol. 1

BY THOMAS TRAHERNE @ThomasTraherne, MODERNIZED BY COLIN REDEMER @RedemTheTimes @DavenantInst #Book https://t.co/MLhgx8qiYA pic.twitter.com/8oNfJOhRdB

— Theology Books (@theology_books) June 17, 2023

I’m grateful for the humor infused into our friendship. But I’m also grateful for the ways Tim Keller encouraged me. One such occurrence was at the conclusion of a conference when I was walking him out of the venue. As we made our way toward the exit, he stopped. When I turned around and walked back to him, this six-foot-five man extended his arm, pulled me in, and said, “You’re doing really good work here.” It was the most awkward, most affirming hug I’d ever received.

Yet, what’s equally important to the humor and the encouragement is the way Tim Keller shaped me as a preacher. Before I encountered him years ago, my messages were heavy on how-tos and performance. Do this. Become that. But in every single sermon I preach today, I strive to direct people to worship Jesus and adore him more as opposed to inspiring them to work harder as Christians.

I believe Tim was quoting D. Martyn Lloyd-Jones when he said, “There ought to come a time in every message where the pen goes down and the eyes go up and you stop saying, ‘Oh my God, look at all the things I have to do for you. And you start saying, ‘Oh my God, look at all the things you’ve done for me.’”

Read it all.

“Before I encountered Tim Keller years ago, my messages were heavy on how-tos and performance,” writes @jdgreear.

“But in every single sermon I preach today, I strive to direct people to worship Jesus and adore him more.”https://t.co/3sqHHvYefP

— Christianity Today (@CTmagazine) September 25, 2023

You can listen directly just above or you can download it also there.

The Parable of the Unforgiving Servant, Domenico Fetti, c. 1620.

Jesus says: this is you, when you refuse to forgive others as you have been forgiven. Matt. 18:21-35 pic.twitter.com/dui1BzAErX

— Neil Shenvi (@NeilShenvi) August 16, 2022

Christianity is a very strange and a very difficult faith. It is difficult to believe, and it is even more difficult to do what we were asked to do last Sunday — take up the cross of Christ and follow. Yet, in spite of the gainsayers, I do rather wonder whether Britain is as secular as the sociologists of religion maintain. In churches that take the trouble to present a well-conducted liturgy, to preach the difficult and challenging faith of Christ, people still respond.

The evangelicals in the Church of England manage to fill churches. The splendid liturgy of the Western Rite attracts thousands every Sunday to the great oratory churches in Knightsbridge and Birmingham. Even the oft-repeated claim that there are no more vocations to religious orders is not completely true — the Blackfriars in Oxford have a flourishing novitiate.

There has never been a time when it was easy to believe that a loving creator allows the innocent to die in earthquakes or children to suffer from cancer. Since the feminist revolution, and the change in societal attitudes to sexuality, the churches undoubtedly face some problems. But I do not believe that either the sheer difficulty in believing at all, or the sexual revolution, is what keeps people away from church.

Christianity is not destroyed by rival ideologies, such as Darwinism. It is just slowly gnawed at by secularism, consumerism, the “strange disease of modern life”. To visit a church where they still offer business as usual is to be stimulated, as no secular equivalent can stimulate: disturbed as no drama or work of art could disturb.

Read it all.

Excellent article by A N Wilson in today's Times. Well deserved praise for #frgraemerowlands, and a mention for the choir (or Latin Chorus!) aswell. pic.twitter.com/yTShNu2jyA

— ssktmusic (@ssktmusic) September 14, 2023

“Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.”

– T. S. Eliot, “Little Gidding,” IV

The Feast of the Exaltation of the Holy Cross is an ancient devotion that dates back to the earliest days of the Church. The Cross is the great sign of our hope as Christians. pic.twitter.com/p43OcWoPHE

— Abp. José H. Gomez (@ArchbishopGomez) September 14, 2023

O God, who by the passion of thy blessed Son didst make an instrument of shameful death to be unto us the means of life and peace: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of thy Son our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Wishing everyone a joyful Holy Cross Day from St Saviour’s, Pimlico pic.twitter.com/oTbSYX7AFs

— Fr Matthew Catterick (@vicar_stsp) September 14, 2023

You may also find more there and you can listen directly or download it if you prefer.

@NetworkTheatre Jean-Paul Sartre's 'No Exit' (Huis Clos) @CasaLiverpool last night tonight Fri 9 Feb, 7.30pm £9/£7 https://t.co/jbUIKGj5ak or pay on door @speccytheatreco @offtopictheatre @hihtheatre @reviews_chris @IanDHall1 @LiverpoolPhilos #philosophyinpubs #Pips pic.twitter.com/M0RGZAKpwG

— Theatre At The Casa (@CasaTheatre) February 9, 2018

So how does this way of thinking relate to Easter — to the Christian story of the death and resurrection of Jesus Christ, marked by so many at this time of the year? While Lewis’s writings show him to have had a good grasp of basic Christian theological themes by 1940, his appreciation of their existential depth seems to have emerged later. His Grief Observed, from 1961, incorporates the suffering of Christ on Good Friday into his reflections on his wife’s slow and lingering death from cancer, leading him to a deeper grasp of the ability of the Christian faith to support people in times of bewilderment and suffering.

In much the same way, Lewis’s later realisation that he himself was dying seems to have prompted a more profound reflection on the meaning of Christ’s resurrection. In some of his letters in the final months of his illness, Lewis spoke of the hope that he had in the face of death. He was, he wrote, “a seed waiting in the good earth: waiting to come up a flower in the Gardener’s good time, up into the real world, the real waking.”

Many of Lewis’s fans will make the pilgrimage to Holy Trinity church and stand silently by his graveside. Yet while Lewis’s gravestone might speak of our shared mortality, his works and his witness point to something more profound — hope in a greater reality and a better realm, whose door has been thrown open by the death and resurrection of Jesus Christ.

Read it all.

“This is the land I have been looking for all my life”: What Easter came to mean for C.S. Lewis https://t.co/IhMMDhuJY7

— PastorMarty (@Padremarty1) April 6, 2023

How shall we understand freedom? Perhaps because I am in a state, South Carolina, where candidates….[not long ago] were running around saying “you are free so vote for me!” this has been much in mind.

There is a lot of sloppy thinking about freedom these days. For too many it only means the ability to choose a candidate or a product. Or it is understood to be the removal of external constraints, as in I need the government out of my—then fill in the blank: my business, my body, and on and on.

Christian thinking about freedom is a totally different animal.

For one thing, in the Scriptures, freedom has an interesting relationship to time. Freedom is something which was present in creation, and which will be fully present again at the end of history when God brings it to its conclusion. But what about the present? The people Jesus spends time with—say, for example, the woman at the well (John 4), or Zaccheus (Luke 19) are not free but constrained, imprisoned, and encased. When Jesus rescues them, freedom begins, but even then it is lived out in the tension between the already of new life in Christ and the not yet of the fullness of the eschaton.

So apart from Christ people who think they are free need to hear the bad news that their perceived freedom is an illusion. One would like to hear more from preachers these days on this score, since they are addressing parishioners who are workaholics or poweraholics or sexaholics and/or addicts to heaven knows what else. Why is it that a group like AA seems to know more about real freedom than so many churches? Because they begin with the premise which says their members are enslaved—that is the first of the twelve steps.

And there is so much more to freedom then even this. In the Bible, real freedom moves in not one or two but three directions.

Freedom from is one piece of the puzzle—freedom from sin, from the demands of the law, from the tyranny of the urgent, from whatever constricts us from being the people God intended us to be.

Equally important, however, is freedom for, freedom for Christ, for service, for God’s justice, for ministry. Paul wonderfully describes himself as a bondservant of Christ Jesus, and the Prayer Book has it right when it says God’s service is “perfect freedom.”

Freedom with should not be missed, however. For Paul in Galatians Christian freedom is not the Christian by herself changed by the gospel. This has too much in common with the individual shopper in Walmart deciding exactly what kind of popcorn or yogurt she wants. No, real freedom is to be liberated to live for Christ with the new pilgrim people of God who reflect back a little of heaven’s light on earth. A real church is one where people enjoy koinonia, fellowship, the richness of God’s life shared into them which they then share out in Christ’s name by the power of the Holy Spirit to the world.

Paul says it wonderfully in Galatians: “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.” Do not settle for anything less than this real freedom, freedom from bondage, freedom with our fellow pilgrims, and freedom for the God who made the heavens and the earth.

–The Rev. Dr. Kendall Harmon is Theologian in residence at Church of the Holy Cross, Sullivan’s Island, SC, and the convenor of this blog

“Behold, I am with you always,
even to the end of the age, alleluia.”
Mt28:20#Easter

As you go about your ‘bits and pieces’ of this day, be conscious that God is very near to you.
So be strong, take courage, and hope in the Lord! pic.twitter.com/keswB9V9gp

— Eamon Martin (@ArchbishopEamon) April 20, 2023

I believe the story. With my head, looking at the evidence and thinking logically as a person who was a research physicist for twenty-five years, I believe it. And after listening to the testimony of people–from beggars to kings–through all the ages who had concluded that the story is true, I believe it. And at the innermost levels of my heart, where the deepest truths reside but are not easily put into words, I believe it is true.

And that is why I know that I will see my mother again someday. It’s not just wishful thinking, some little tale I’ve fooled myself with because I can’t face the cold hard facts of life. Yes, I will see Della Mae, and I am convinced that it will be a day of great victory and joy. St. Paul says that it will be like putting on a crown, and St. John says that it will be a time when every tear will be wiped away from my eyes. That’s what will happen someday to me. But what Jesus did affects me right here today also — I know that this Jesus who overcame death and the grave has promised not to leave me here twisting in the wind. He is with me every day, through his Spirit, to guide me, comfort me, embolden me, and use me for his glory and to serve his people, right here, right now.

Read it all.

I am the living bread which has come down from heaven.#Easter

A new day brings opportunities for faith, hope, love. pic.twitter.com/inYUxI4IYo

— Eamon Martin (@ArchbishopEamon) April 27, 2023

If the resurrection has broken into the world, however, why do we still live a world entangled in violence, injustice and death? Why do innocent people die in bombings in Syria? Why is there senseless structural violence against black people? Why does cancer continue to eat away at our lives? Paul knows as well as we do about what he calls “the sufferings of the present time” (Romans 8:18). And that’s why he writes the third and last paragraph of our passage.

Has Jesus’s resurrection power already beamed us up into heavenly existence? No. Paul carefully explains that we are not at the end; rather, we are in the middle of an unfolding story. “In Christ all will be made alive … But each in order.” There is a careful sequencing here of three acts of the unfolding drama: “Christ the first-fruits; then at his kingly coming those who belong to Christ.” (That’s us – we who will be raised from the dead at Christ’s triumphant return.) And only then do we reach the end, the final act: when Christ hands over the kingdom to the Father who will at last destroy all the evil and pain in the world and wipe away every tear from our eyes.

So we find ourselves in the middle of the story. But notice how Paul describes the political reality of this middle time we inhabit: “It is necessary for Christ to rule until God places all his enemies under his feet.” In the present time, the Risen Christ is in fact ruling now, even though his enemies continue to carry out their ultimately futile attacks on his kingdom. Paul is painting a picture of prolonged military struggle, in which our captain, the Lord Jesus, is reclaiming territory previously occupied by enemy forces.

Read it all.

Mille grazie caro Alberto!#BuonaPasqua 🙏🏻

"The Empty Tomb"
Mikhail Nesterov (1889) pic.twitter.com/x4aTt2C997

— Cris💗Art (@CristianeGLima) April 4, 2021

Here, in their very midst was the author of Life, bringing to them the word of his peace. And that is not all: not just a mending, but something greater than they could ever think or imagine was about to happen. He gives to them a new commission. Adam and Eve had been told to govern and protect the created order as God’s custodians. But this one true human being, this Jesus, this One who is truly God, truly the Son of Man, calls a new family into his service: “As the Father has sent me, so I send you.” From now on the job would be not simply to care for creation, not just a work of maintenance. Rather, his disciples are enfolded, made part of the Father’s work of restoration. They are to go, to heal, to restore what has been lost, to seek those who have been lost.

Such a role may seem too great for humankind. After all, it is God himself who is the shepherd of the sheep. But here we are at the dawn of a new creation, a new era in which God’s people are being called no longer simply servants—though servants we are—but FRIENDS. Who is up for this task? The answer is, of course, not one of us. That is why Jesus does not simply give his disciples instructions. He also gives them his very life.

Think again about the Narnia chronicles. What is it that Aslan does as soon as he has won, with the stone table cracked, the bonds broken and the deep magic accomplished? Why, he visits the dungeon of the White Witch, and begins to breathe upon those who have been petrified, frozen by her evil. He breathes, and they are restored back to life. What Jesus does here on that first Easter evening is even greater: not only does he breathe to restore the disciples back to life. No, he does more. He says to them “Receive the Holy Spirit.” Back at Eden, God gave to humankind the breath of life. Now God the Son hands over to his disciples the One who is in Himself the Breath of new life, the very Spirit of God. Not merely a life force, but the Lord of Life comes to be with these frightened disciples: and they will never be the same. It is as though Aslan had breathed upon a stone cat and made him not merely a living creature but a little lion, bursting with the same vigor of the great Aslan himself, ready to do the work of freeing and bringing joy to those in darkness and in prison.

Read it all.

The Incredulity of Saint Thomas, by Caravaggio

"Thomas answered and said to Him: my Lord and my God. Jesus saith to him: Because thou hast seen Me, Thomas, thou hast believed; blessed are they that have not seen, and have believed." pic.twitter.com/Vb85CVFauv

— Catholic Sat (@CatholicSat) April 19, 2020

Christ himself pointed out the benefit of his sufferings and resurrection when he said to the women in Mt 28, 10 – “Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.” These are the very first words they heard from Christ after his resurrection from the dead, by which he confirmed all the former utterances and loving deeds he showed them, namely, that his resurrection avails in our behalf who believe, so that he therefore anticipates and calls Christians his brethren, who believe it, and yet they do not, like the apostles, witness his resurrection.

The risen Christ waits not until we ask or call on him to become his brethren. Do we here speak of merit, by which we deserve anything? What did the apostles merit? Peter denied his Lord three times; the other disciples all fled from him; they tarried with him like a rabbit does with its young. He should have called them deserters, yea, betrayers, reprobates, anything but brethren. Therefore this word is sent to them through the women out of pure grace and mercy, as the apostles at the time keenly experienced, and we experience also, when we are mired fast in our sins, temptations and condemnation.

These are words full of all comfort that Christ receives desperate villains as you and I are and calls us his brethren. Is Christ really our brother, then I would like to know what we can be in need of? Just as it is among natural brothers, so is it also here. Brothers according to the flesh enjoy the same possessions, have the same father, the one inheritance, otherwise they would not be brothers: so we enjoy with Christ the same possessions, and have in common with him one Father and one inheritance, which never decreases by being distributed, as other inheritances do; but it ever grows larger and larger; for it is a spiritual inheritance. But an earthly inheritance decreases when distributed among many persons. He who has a part of this spiritual inheritance, has it all.

Read it all.

Christ just casually climbing out of the grave, and wishing the terrified guards a #HappyEaster , from this early 16th-century French choir breviary. pic.twitter.com/izy3XfAqFH

— Dr. Peter Paul Rubens (@PP_Rubens) April 4, 2021

In this tomb, also, you may see, A pledge to us…Yes, verily, it is a pledge,

Of Christ’s power to raise us to a spiritual life -The resurrection of Christ is set forth in the Scriptures as a pattern of that which is to be accomplished in all his followers; and by the very same power too, that effected that. In the Epistle to the Ephesians, St. Paul draws the parallel with a minuteness and accuracy that are truly astonishing. He prays for them, that they may know what is the exceeding greatness of God’s power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places.” And then he says, concerning them, “God, who is rich in mercy, of his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us usi together, and made us sit together in heavenly places in Christ Jesus^” Here, I say, you see Christ dead, quickened, raised, and seated in glory; and his believing people quickened from their death in sins, and raised with him, and seated too with him in the highest heavens. The same thing is stated also, and the same parallel is drawn in the Epistle to the Romans ; where it is said, “We are buried with Christ by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” But can this be effected in us ? I answer, Behold the tomb ! Who raised the Lord Jesus? He himself said, ” I have power to lay down my life, and power to take it up again….”

–Horae homileticae, Sermon 1414

3/3 Christ steps delicately from the tomb, careful not to wake sleeping guards. Thoughtful! Plus A+ palm tree, from Taddeo Gaddi, for #EasterSunday pic.twitter.com/kVdzK2alcn

— Dr. Peter Paul Rubens (@PP_Rubens) April 4, 2021

“We need to be clear about the nature of the relation between the death and resurrection of Jesus, and careful not to ascribe saving efficacy to both equally…It is by the blood of Jesus that God’s wrath against sin was propitiated, and by the same blood of Jesus that we have been redeemed, justified, and reconciled. For it was by his death, and not his resurrection that our sins were dealt with…Nowhere in the New Testament is it written that ‘Christ rose for our sins’…Of course, the resurrection is essential to confirm the efficacy of his death…But we must insist that Christ’s work of sin-bearing was finished on the cross, that the victory over the devil, sin and death was won there, and that what the resurrection did was to vindicate the Jesus whom men had rejected, to declare with power that he is the Son of God, and publicly to confirm that his sin-bearing death had been effective for the forgiveness of sins. If he had not been raised, our faith and our preaching would be futile, since his person and work would not have received the divine endorsement. This is the implication of Romans 4:25, which at first sight seems to teach that Christ’s resurrection is the means of our justification: ‘He was delivered over to death for our sins and was raised to life for our justification.’ Charles Cranfield explains: ‘What was necessitated by our sins was, in the first place, Christ’s atoning death, and yet, had his death not been followed by his resurrection, it would not have been God’s mighty deed for our justification.’ In addition, because of the resurrection it is a living Christ who bestows on us the salvation he has won for us on the cross, who enables us by his Spirit not only to share in the merit of his death but also to live in the power of his resurrection, and who promises us that on the last day we too will have resurrection bodies.

“James Denney expresses the relation between Jesus’ death and resurrection this way: ‘There can be no salvation from sin unless there is a living Saviour: this explains the emphasis laid by the apostle on the resurrection. But the living One can be a Saviour only because he has died: this explains the emphasis laid on the cross. The Christian believes in a living Lord, or he could not believe at all; but he believes in a living Lord who dies an atoning death, for no other can hold the faith of a soul under the doom of sin.’”

–John R W Stott, The Cross of Christ (Downer’s Grove, InterVaristy Press, 2006), pp,237-238

Worship for Easter Day

Join us online for the live stream of our Easter Day Eucharist from 10am, or catch up later today on our website.

You can watch the service here >> https://t.co/qxjpLWgFGv pic.twitter.com/6Ek389CvFd

— Hereford Cathedral (@HFDCathedral) April 4, 2021

From here:

“The heart of the earth has accepted and received the Son of God; and it is from a womb so consecrated, this womb of the ‘hellish’ depths of human existence, that the saved creature rises up. Not just (not even temporarily) in the Son alone. It is not that he alone descended and so rose again as victor because death could not hold him captive. ‘Even now’ he is not the firstborn among the dead in the sense that he is even now the only human being to have found the complete fulfillment of his whole human reality. . . . the Son of Man ‘cannot’ have risen alone. What, we may ask, is really to be understood by his glorified bodily condition (if we take it seriously, and don’t spiritualize it into another way of talking about his eternal ‘communion with God’) right up to the ‘Last Day’, if meanwhile it should persist all by itself—something which is precisely unthinkable for the bodily condition (though glorified)? So when we find in Mt 27:52 s. that other bodies too, those of saints, rose up with him (indeed even ‘appeared’—as he himself did—to show that the end of the ages has already come upon us), this is merely positive evidence from Scripture for what we would have expected anyway, if definitive salvation has already been unshakably founded, death conquered, and a man, for whom it is never good to be alone, has entered upon the fulfillment of his whole being. Hence to try to set aside this testimony from Matthew as a ‘mythological’ intrusion, or to argue away its eschatological meaning with ingenious evasions—such as that it is merely a matter of a temporary resurrection or even of ‘phantom bodies’—would not be in accord with the authoritative voice of Scripture. It is a fact that by far the greater part of the Fathers and the theologians, right up to the present day, have firmly maintained the eschatological interpretation of the text as the only one possible from the exegetical point of view.”

He is Risen! Michelangelo's magisterial vision of the Resurrected Christ bursting from the tomb into the dazzling light, c.1532. Happy Easter! https://t.co/94kCw2wJgy pic.twitter.com/wK8qPIqCXP

— Rosie Razzall (@RazzallRosie) April 21, 2019

So, how can we learn to live as wide-awake people, as Easter people? Here I have some bracing suggestion to make. I have to believe that many churches simply throw Easter away year by year; and I want to plead that we rethink how we do it so as to help each other, as a church and as individuals, to live what we profess.

For a start, consider Easter Day itself…Easter is about the wild delight of God’s creative power—…we ought to shout Alleluias instead of murmuring them; we should light every candle in the building instead of only some; we should give every man, woman, child, cat, dog, and mouse in the place a candle to hold; we should have a real bonfire; and we should splash water about as we renew our baptismal vows…It’s about the real Jesus coming out of the real tomb and getting God’s real new creation under way.

But my biggest problem starts on Easter Monday. I regard it as absurd and unjustifiable that we should spend forty days keeping Lent, pondering what it means, preaching about self-denial, being at least a little gloomy, and then bringing it all to a peak with Holy Week, which in turn climaxes in Maundy Thursday and Good Friday…and then, after a rather odd Holy Saturday, we have a single day of celebration.

…Easter week itself ought not to be the time when all the clergy sigh with relief and go on holiday. It ought to be an eight-day festival, with champagne served after morning prayer or even before, with lots of alleluias and extra hymns and spectacular anthems. Is it any wonder people find it hard to believe in the resurrection of Jesus if we don’t throw our hats in the air? Is it any wonder we find it hard to live the resurrection if we don’t do it exuberantly in our liturgies? Is it any wonder the world doesn’t take much notice if Easter is celebrated as simply the one-day happy ending tacked on to forty days of fasting and gloom?

…we should be taking steps to celebrate Easter in creative new ways: in art, literature, children’s games, poetry, music, dance, festivals, bells, special concerts, anything that comes to mind. This is our greatest festival. Take Christmas away, and in biblical terms you lose two chapters at the front of Matthew and Luke, nothing else. Take Easter away, and you don’t have a New Testament; you don’t have a Christianity; as Paul says, you are still in your sins…

…if Lent is a time to give things up, Easter ought to be a time to take things up….Christian holiness was never meant to be merely negative…. The forty days of the Easter season, until the ascension, ought to be a time to balance out Lent by taking something up, some new task or venture, something wholesome and fruitful and outgoing and self-giving. …if you really make a start on it, it might give you a sniff of new possibilities, new hopes, new ventures you never dreamed of. It might bring something of Easter into your innermost life. It might help you wake up in a whole new way. And that’s what Easter is all about.”

—Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: HarperCollins, 2008) pp. 255-257

Incredulity of Saint Thomas (1602)
by Caravaggio
Style: Baroque#art #painting #artoftheday #Caravaggio #Baroque pic.twitter.com/ZtAon56gP4

— Art On Timeline (@ArtOnTimeline) April 13, 2023

If there’s anything Catholics in the United States should have learned over the past two decades, it’s that order—in the world, the republic, and the Church—is a fragile thing. And by “order,” I don’t mean the same old same old. Rather, I mean the dynamic development of world politics, our national life, and the Church within stable reference points that guide us into the future.

Many of those reference points seem to have come unstuck, and that’s why we’re experiencing an unusual amount of air turbulence these days….Those who don’t remember the two decades immediately after Vatican II and haven’t taken the trouble to learn that history are understandably upset by the fragility of order in the Church today. But they should also understand that this is not 1968, or 1978, or even 1988, and that a lot of ballast was put into the Barque of Peter during the pontificates of John Paul II and Benedict XVI. For all the challenges it faces, and despite the determination of some to revisit what they regard as the glorious Seventies, the Church in the U.S. is in far, far better condition to withstand the air turbulence of the moment than it was forty years ago. And that’s because truth, spoken winsomely and in charity, but without fudging, has proven a powerful instrument of evangelization and spiritual growth in a culture wallowing in various confusions.

At the bottom of the bottom line is the Resurrection. It’s entirely possible to hold fast to the truth that Jesus of Nazareth was raised by God to a new form of bodily life after his crucifixion and be deeply concerned about the state of the Church today. But it’s not possible to know the Risen Lord and to indulge in despair. Despair died on the cross and unshakeable hope was born at Easter. That’s why Easter faith is the surest anchor for all of us in turbulent times.

Read it all.

Good morning all
Buenas dias pic.twitter.com/l8fulrqkHS

— Mystic Mel (@Melshenny1) April 14, 2023

Today that question, that debate—Did Jesus really rise from the dead historically, bodily?—is not as prominent or as intense because, at one level, people feel that it doesn’t matter to them, because different people believe in different things, and maybe it happened, maybe it didn’t; and if it did, or didn’t, and that helps you get along in life, fine; but it doesn’t make much difference to me. I may or may not call myself a Christian, and if the resurrection seems helpful to me, I may believe it; and if it doesn’t, then I won’t, and I don’t think any body should tell me that I have to.

Behind those two different kinds of unbelief–the kind from 40 years ago and the kind from the present day–is a different set of assumptions. For example, in my college days the assumption pretty much still held sway, though it was starting to give way with the rise of existentialism, that there are fixed, closed natural laws, that make the world understandable and scientifically manageable, and these laws do not allow the truth of the claim that someone has risen from the dead to live forever. That was a commonly held assumption: The modern world with its scientific understanding of natural laws does not allow for resurrections. So unbelief was often rooted in that kind of assumption.

But today, that’s not the most common working assumption. Today the assumption is not that there are natural laws outside of me forbidding the resurrection of Jesus, but there is a personal law inside of me that says: I don’t have to adapt my life to anything I don’t find helpful. Or you could state it another way: Truth for me is what I find acceptable and helpful.

Read it all.

'Alleluia! Christ is risen!'

Wishing you a very Happy Easter from all of us at Westminster Abbey pic.twitter.com/BZrxOqK5ax

— Westminster Abbey (@wabbey) April 9, 2023

[Easter]…is the proclamation of a war already won. The war is at an end ”“ even though here and there troops are still shooting, because they have not heard anything yet about the capitulation. The game is won, even though the player can still play a few further moves. Actually he is already mated. The clock has run down, even though the pendulum still swings a few times this way and that. It is in this interim space that we are living: the old is past, behold it has all become new. The Easter message tells us that our enemies, sin, the curse and death, are beaten. Ultimately they can no longer start mischief. They still behave as though the game were not decided, the battle not fought; we must still reckon with them, but fundamentally we must cease to fear them anymore. If you have heard the Easter message, you can no longer run around with a tragic face and lead the humourless existence of a man who has no hope. One thing still holds, and only this one thing is really serious, that Jesus is the Victor. A seriousness that would look back past this, like Lot’s wife, is not Christian seriousness. It may be burning behind ”“ and truly it is burning ”“ but we have to look, not at it, but at the other fact, that we are invited and summoned to take seriously the victory of God’s glory in this man Jesus and to be joyful in Him. Then we may live in thankfulness and not in fear.

–Karl Barth Dogmatics in Outline (New York: Harper and Row, 1959), p. 123

It was lovely to welcome families to our Easter Family Service.Easter Egg Hunt after the service and refreshments for the adults @churchofengland pic.twitter.com/VitfqVO5zz

— St Peter's Church (@tiltonchurch) April 10, 2023

Jesus of Nazareth was certainly dead by the Friday evening; Roman soldiers were professional killers and wouldn’t have allowed a not-quite-dead rebel leader to stay that way for long. When the first Christians told the story of what happened next, they were not saying: “I think he’s still with us in a spiritual sense” or “I think he’s gone to heaven”. All these have been suggested by people who have lost their historical and theological nerve.

The historian must explain why Christianity got going in the first place, why it hailed Jesus as Messiah despite His execution (He hadn’t defeated the pagans, or rebuilt the Temple, or brought justice and peace to the world, all of which a Messiah should have done), and why the early Christian movement took the shape that it did. The only explanation that will fit the evidence is the one the early Christians insisted upon – He really had been raised from the dead. His body was not just reanimated. It was transformed, so that it was no longer subject to sickness and death.

Let’s be clear: the stories are not about someone coming back into the present mode of life. They are about someone going on into a new sort of existence, still emphatically bodily, if anything, more so. When St Paul speaks of a “spiritual” resurrection body, he doesn’t mean “non-material”, like a ghost. “Spiritual” is the sort of Greek word that tells you,not what something is made of, but what is animating it. The risen Jesus had a physical body animated by God’s life-giving Spirit. Yes, says St Paul, that same Spirit is at work in us, and will have the same effect – and in the whole world.

Read it all.

Good morning!

Resurrection of Christ,
Noël Coypel (1700),
350 x 255 cm
Musée des Beaux-Arts
Rennes #France
Nicene Creed:
"On the third day he rose again in accordance with the Scriptures"
Angel:
"SVRREXIT, NON EST HIC”
Jesus floats toward heaven surrounded by supernatural light pic.twitter.com/uDiXTcrs9h

— Miguel Calabria (@MiguelCalabria3) April 9, 2023