So how did England end up with St George as its patron saint, instead of any of these? Of course St George, as everybody knows, never came anywhere near England. Though the precise historical basis of his legend is disputed, the roots of his story lie in the eastern Mediterranean, with the earliest sources for his life dating from the fifth and sixth centuries. Even here there’s some disagreement about the details of his life, but he’s said to have served as a soldier and suffered martyrdom when he refused to renounce his faith.

For the first 1000 years or so of his history, St George was much more popular in Eastern Christianity than in the West. His name was known in early medieval England, but only as one among many other saints (even Ælfric tells his story – minus the dragon, which was a later addition to the legend). His popularity in this country is mostly a product of the later Middle Ages, boosted first by the Crusades, which brought an increasing interest in military saints, and later by a story that St George had miraculously aided the English army at the Battle of Agincourt in 1415.

As a soldier-saint George became associated with all the aristocratic parade of Christian chivalry, beloved of medieval knights and kings. Edward III founded the Order of the Garter under the saint’s patronage in the 14th century, helping to encourage a link between George and the English monarchy. St George’s popularity was also growing elsewhere in Europe in the later Middle Ages; he was included as one of the “Fourteen Holy Helpers”, a group of widely-venerated saints whose aid was sought against all kinds of disasters. In medieval legend, George was sometimes known as “Our Lady’s knight”, because one version of his story told how the Virgin Mary brought him back from the dead to fight the dragon.

By the 15th century lavish celebrations were taking place in various parts of England in honour of St George’s feast day.

Read it all.

Today in #history: George of Lydda (Saint George) is executed for refusing to renounce his Christian faith. (303 CE). #SaintGeorgesDay pic.twitter.com/goFkOi68MR

— World History Encyclopedia (@whencyclopedia) April 23, 2024

[19/20] Ver. 16. ‘Jesus said to her, Mary; she turned herself, and said to Him, Rabboni, that is to say, Master.’

Now magnes amoris amor; ‘nothing so allures, so draws love to it, as doth love to itself.’ In Christ especially, and in such in whom the same mind is. For when her Lord saw there was no taking away His taking away from her, all was in vain, neither men, nor Angels, nor Himself, so long as He kept Himself gardener, could get anything of her but her Lord was gone, He was taken away, and that for want of Jesus nothing but Jesus could yield her any comfort, He is no longer able to contain, but even disclosed Himself; and discloses Himself by His voice.

For it should seem before, with His shape, He had changed that also. But now He speaks to her in His known voice, in the wonted accent of it, does but name her name, Mary–no more, and that was enough. That was as much to say, Recognosce a quo recognosceris, ‘she would at least take notice of Him who showed He was no stranger by calling her by her name;’for whom we call by their names, we take particular notice of. So God says to Moses, Te autem cognovi de nomino, ‘thou hast found grace in My sight, and I know thee by name.’ As God Moses, so Christ Mary Magdalene.

And this is indeed is the right way to know Christ, to be known of Him first. The Apostle saith, now we `have known God,’ and then correcteth himself, ‘or rather have been known of God.’ For till He know us, we shall never know Him aright.

And now, lo Christ is found; found alive, That was sought dead. A cloud may be so thick we shall not see the sun through it. The sun must scatter that cloud, and then we may. Here is an example of it. It is strange a thick cloud of heaviness had so covered her, as see Him she could not through it; this one word, these two syllables, Mary, from His mouth, scatters it all. No sooner had His voice sounded in her ears but it drives away all the mist, dries up her tears, lightens her eyes that she knew Him straight, and answers Him with her wonted salutation, Rabboni. If it had lain in her power to have raised Him from the dead, she would not have failed but done it, I dare say. Now it is done to her hands.

Read it all.

Happy Easter!!

"On the third day he rose again in accordance with the Scriptures." Nicene Creed#EasterSunday #Resurrection

🎨 The Empty Tomb by Mikhail Nesterov, 1889 pic.twitter.com/bSmMtCuRoV

— McCrimmons (@Mccrimmons) April 20, 2019

Our text begins with the exclamation “Behold.” This word “Behold” is a word of wonder. John had lived among wonders. John’s life, from the time of his conversion, was a life of wonders, not only in what he saw with his natural eye, but in all the sights that the Lord gave him to see with his spiritual eye when he appeared to him in “the isle which is called Patmos.” His life was crowned with wonders in his memorable escape from martyrdom, when, according to tradition, he was cast into a caldron of boiling oil, but came out unharmed, his Master having determined that he was not by martyrdom to glorify his name. If ever there was a seer among men to whom wonders became common things, it was John. Yet as he wrote this heavenly epistle, he could not help bursting out in exclamations of amazement such as do not generally come from writers so much as from speakers: “Behold,” saith he, “Behold, what manner of love!”

–from a sermon of December 19,1886, and quoted by yours truly in yesterday’s sermon

Feast of St. John, Apostle and Evangelist

The LORD is God from of old, creator of the ends of the earth. He does not faint or grow weary, and his knowledge is beyond scrutiny. — Isaiah 40:28

Image: Detail, "St. John" by Peter Paul Rubens, circa 1611 pic.twitter.com/SUtCP0ldKE

— Catholic Digest (@CatholicDigest) December 27, 2019

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

“On Easter Day all of us who were imprisoned for religious convictions were united in one joy of Christ. We were all taken into one feeling, into one spiritual triumph, glorifying the one eternal God. There was no solemn Paschal service with the ringing of church bells, no possibility in our camp to gather for worship, to dress up for the festival, to prepare Easter dishes. On the contrary, there was even more work and more interference than usual. All the prisoners here for religious convictions, whatever their denomination, were surrounded by more spying, by more threats from the secret police.
Yet Easter was there: great, holy, spiritual, unforgettable. It was blessed by the presence of our risen God among us — blessed by the silent Siberian stars and by our sorrows. How our hearts beat joyfully in communion with the great Resurrection! Death is conquered, fear no more, an eternal Easter is given to us! Full of this marvelous Easter, we send you from our prison camp the victorious and joyful tidings: Christ is risen!”

–Kallistos Ware, The Orthodox Way (Revised Ed.), [Crestwood, NY: St Vladimir’s Seminary Press, 1995], p. 87. The letter was transcribed by Archpriest George Cheremeteff (d. 1971)

C.F.W. Walther’s marvelous Easter hymn invites all people to join in the praises of Christ Jesus the Lord. By His resurrection, the Word of God made flesh has freed us from the prison of sin, death, and the devil. #SharperIronhttps://t.co/wxhus3wloK

— KFUO Radio (@KFUOradio) April 18, 2024

When I see blossoms spring,
And hear the birds’ song,
A sweet love-longing
Entirely pierces my heart,
All for a love new
That is so sweet and true,
That gladdens all my song:
I know in truth, iwis,
My joy and all my bliss
On him is all ylong. [is all because of him]

Of Jesu Christ I sing,
Who is so fair and free, [noble]
Sweetest of all thing;
His own ought I well to be.
So far for me he sought,
With suffering he me bought,
With wounds two and three;
Well sore he was swung,
And for me with spear was stung,
Nailed to the tree.

Read it all.

April come she will. pic.twitter.com/JiGFC98hOO

— Veritatis Cupitor (@English1Maiden) April 19, 2024

O loving God, whose martyr bishop Alphege of Canterbury suffered violent death because he refused to permit a ransom to be extorted from his people: Grant, we pray thee, that all pastors of thy flock may pattern themselves on the Good Shepherd, who laid down his life for the sheep; through him who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.

19 Apr 1012: St.Alphege (Aelfheah) Archbishop of Canterbury killed by #Vikings at drunken feast at #Greenwich #otd

(image: ClerkofOxford ) pic.twitter.com/bzA03olsO2

— John McCafferty (@jdmccafferty) April 19, 2024

….the bridegroom rejoices to revisit the heart’s chamber when He finds it adorned with fruits and decked with flowers””that is, meditating on the mystery of His Passion or on the glory of His Resurrection.

The tokens of the Passion we recognize as the fruitage of the ages of the past, appearing in the fullness of time during the reign of sin and death (Gal. 4.4). But it is the glory of the Resurrection, in the new springtime of regenerating grace, that the fresh flowers of the later age come forth, whose fruit shall be given without measure at the general resurrection, when time shall be no more. And so it is written, ‘The winter is past, the rain is over and gone, the flowers appear on the earth’ (Cant. 2.11 f); signifying that summer has come back with Him who dissolves icy death into the spring of a new life and says, ‘Behold, I make all things new’ (Rev. 21.5). His Body sown in the grave has blossomed in the Resurrection (I Cor. 15.42); and in like manner our valleys and fields which were barren or frozen, as if dead, glow with reviving life and warmth.

The Father of Christ who makes all things new, is well pleased with the freshness of those flowers and fruits, and the beauty of the field which breathes forth such heavenly fragrance; and He says in benediction, ‘See, the smell of My Son is as the smell of a field which the Lord hath blessed’ (Gen. 27.27). Blessed to overflowing, indeed, since of His fullness have all we received (John 1.16). But the Bride may come when she pleases and gather flowers and fruits therewith to adorn the inmost recesses of her conscience; that the Bridegroom when He cometh may find the chamber of her heart redolent with perfume.

So it behoves us, if we would have Christ for a frequent guest, to fill our hearts with faithful meditations on the mercy He showed in dying for us, and on His mighty power in rising again from the dead. To this David testified when he sang, ”˜God spake once, and twice I have also heard the same; that power belongeth unto God; and that Thou, Lord, art merciful (Ps. 62.11f). And surely there is proof enough and to spare in that Christ died for our sins and rose again for our justification, and ascended into heaven that He might protect us from on high, and sent the Holy Spirit for our comfort. Hereafter He will come again for the consummation of our bliss. In His Death He displayed His mercy, in His Resurrection His power; both combine to manifest His glory.

–Bernard of Clairvaux (1090-1153), On Loving God, Chapter III

Today (4/18): Monday in the Octave of Easter #angels

Station Church: St. Peter's Basilica, the Vatican
Michelangelo's Dome

Alleluia
Ps 118:24

R. Alleluia, alleluia.
This is the day the LORD has made;
let us be glad and rejoice in it.
R. Alleluia, alleluia. pic.twitter.com/XmC7m9adPU

— WritingAngels (@LectorGirl85) April 18, 2022

They took the body down from the cross and one of the few rich men among the first Christians obtained permission to bury it in a rock tomb in his garden; the Romans setting a military guard lest there should be some riot and attempt to recover the body. There was once more a natural symbolism in these natural proceedings; it was well that the tomb should be sealed with all the secrecy of ancient eastern sepulchre and guarded by the authority of the Caesars. For in that second cavern the whole of that great and glorious humanity which we call antiquity was gathered up and covered over; and in that place it was buried. It was the end of a very great thing called human history; the history that was merely human. The mythologies and the philosophies were buried there, the gods and the heroes and the sages. In the great Roman phrase, they had lived. But as they could only live, so they could only die; and they were dead.

On the third day the friends of Christ coming at daybreak to the place found the grave empty and the stone rolled away. In varying ways they realized the new wonder; but even they hardly realized that the world had died in the night. What they were looking at was the first day of a new creation, with a new heaven and a new earth; and in a semblance of the gardener God walked again in the garden, in the cool not of the evening but the dawn.

—Everlasting Man I.iii

To sum up, the resurrection of Jesus Christ is the great verdict of God, the fulfillment and proclamation of God’s decision concerning the event of the cross. It is its acceptance as the act of the Son of God appointed our representative, an act which fulfilled the divine wrath but did so in the service of the divine grace. It is its acceptance as the act of His obedience which judges the world, but judges it with the aim of saving it. It is its acceptance as the act of His Son whom He has always loved (and us in Him), whom of His sheer goodness He has not rejected but drawn to Himself (and us in Him) (Jer. 31:3). In this the resurrection is the justification of God Himself, of God the Father, Creator of heaven and earth, who has willed and planned and ordered this event. It is the justification of Jesus Christ, His Son, who willed to suffer this event, and suffered it to the very last. And in His person it is the justification of all sinful men, whose death was decided in this event, for whose life there is therefore no more place. In the resurrection of Jesus Christ His life and with it their life has in fact become an event beyond death: “Because I live, ye shall live also” (John 14:19).

—Church Dogmatics (IV.1) [E.T. By Geoffrey Bromiley and Thomas Torrance of the German Original] (London: T and T Clark, 1956), page 309

George Augustus Selwyn was a very active man. This table is to enable students to pinpoint where he was at any particular time….

Take a look at it all.

Today the Church of England commemorates George Augustus Selwyn, first Bishop of New Zealand, 1878

Selwyn was 1st Bishop of New Zealand (1841-68) before being appointed Bishop of Lichfield on his return to England; @Selwyn1882 was established in his memory

Engraving 1842 (ALT) pic.twitter.com/qbUI48AEn7

— The Anglican Church in St Petersburg (@anglicanspb) April 11, 2024

Almighty and everlasting God, we thank thee for thy servant George Augustus Selwyn, whom thou didst call to preach the Gospel to the peoples of New Zealand and Melanesia, and to lay a firm foundation for the growth of thy Church in many nations. Raise up, we beseech thee, in this and every land evangelists and heralds of thy kingdom, that thy Church may proclaim the unsearchable riches of our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

17 October 1841: consecration of George Augustus Selwyn (1809-1878), Curate @windsorchurches (St John the Baptist), @lambethpalace Chapel, to be first bishop of the newly-created Diocese of New Zealand (part of the Province of Australasia). #anglican #181years 🇳🇿 pic.twitter.com/6qeCK5QuKy

— AustralianAnglican (@AustAnglican) October 17, 2022

Read it all.

"Done is a battle on the dragon black,
Our champion Christ confoundit has his force;
The yetis of hell are broken with a crack,
The sign triumphal raisit is of the cross"
– William Dunbar (c. 1500)

Art: Albrecht Dürer, "The Harrowing of Hell" (1512) pic.twitter.com/FnneczvWUw

— Matthew H. Young (@matthenryyoung) March 30, 2024

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.

Three still blooming.
Easter flowers.
🌻🌹 pic.twitter.com/OtId0SVRYJ

— Louise McIntosh Artist (@InkyplotsArt) April 10, 2024

Eternal God, the whole cosmos sings of thy glory, from the dividing of a single cell to the vast expanse of interstellar space: We offer thanks for thy theologian and scientist Pierre Teilhard de Chardin, who didst perceive the divine in the evolving creation. Enable us to become faithful stewards of thy divine works and heirs of thy everlasting kingdom; through Jesus Christ, the firstborn of all creation, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

“We are not human beings having a spiritual experience; we are spiritual beings having a human experience.”

– Pierre Teilhard de Chardin, S.J.
"The Phenomenon of Man" 1955 https://t.co/EESxPHOalG pic.twitter.com/Ml3P6adAIF

— Nicholas P Schiavone (@NickSchiavone) April 4, 2024

This is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.

Cheap grace is the preaching of forgiveness without requiring repentance, baptism without Church discipline, Communion without confession, absolution without contrition. Cheap grace is grace without discipleship, grace without the Cross, grace without Jesus Christ, living and incarnate.

Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows Him.

Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin and grace because it justifies the sinner. Above all, it is costly because it cost God the life of His son: ‘ye were bought at a price,’ and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon His Son too dear a price to pay for our life, but delivered Him up for us. Costly grace is the Incarnation of God.

–Dietrich Bonhoeffer, The Cost of Discipleship

Today the Church of England commemorates Dietrich Bonhoeffer, Lutheran Pastor, Martyr

He died #OTD in 1945, executed in Flossenbürg concentration camp

Image: Window in St Lawrence University’s Gunnison Memorial Chapel pic.twitter.com/qx1HUHU9lx

— The Anglican Church in St Petersburg (@anglicanspb) April 9, 2024

Gracious God, the Beyond in the midst of our life, who gavest grace to thy servant Dietrich Bonhoeffer to know and teach the truth as it is in Jesus Christ, and to bear the cost of following him: Grant that we, strengthened by his teaching and example, may receive thy word and embrace its call with an undivided heart; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Today marks the death in 1945 of Dietrich Bonhoeffer, German pastor and theologian. His courage in the face of evil was unshakeable and his constant prayer for peace unmovable.

"We must be ready to allow ourselves to be interrupted by God." pic.twitter.com/z9gDPFniZD

— Ninefold Kyrie (@Gda1238) April 9, 2024

But you, most holy Lord, why do you ask her why she weeps? Surely you can see; her heart, the dear life of her soul, is cruelly slain. O love to be wondered at; O evil to be shuddered at; you hung on the wood, pierced by iron nails, stretched out like a thief for the mockery of wicked men; and yet, “Woman,” you say, “why are you weeping?” She had not been able to prevent them from killing you, but at least she longed to keep your body for a while with ointments lest it decay. No longer able to speak with you living, at least she could mourn for you dead. So, near to death and hating her own life, she repeats in broken tones the words of life which she had heard from the living. And now, besides all this, even the body which she was glad, in a way, to have kept, she believes to have gone. And can you ask her, “Woman, why are you weeping?” Had she not reason to weep? For she had seen with her own eyes — if she could bear to look — what cruel men cruelly did to you; and now all that was left of you from their hands she thinks she has lost. All hope of you has fled, for now she has not even your lifeless body to remind her of you. And someone asks, “Who are you looking for? Why are you weeping?” You, her sole joy, should be the last thus to increase her sorrow. But you know it all well, and thus you wish it to be, for only in such broken words and sighs can she convey a cause of grief as great as hers. The love you have inspired you do not ignore. And indeed you know her well, the gardener, who planted her soul in his garden. What you plant, I think you also water. Do you water, I wonder, or do you test her? In fact, you are both watering and putting to the test.

But now, good Lord, gentle Master, look upon your faithful servant and disciple, so lately redeemed by your blood, and see how she burns with anxiety, desiring you, searching all round, questioning, and what she longs for is nowhere found. Nothing she sees can satisfy her, since you whom alone she would behold, she sees not. What then? How long will my Lord leave his beloved to suffer thus? Have you put off compassion now you have put on incorruption? Did you let go of goodness when you laid hold of immortality? Let it not be so, Lord. You will not despise us mortals now you have made yourself immortal, for you made yourself a mortal in order to give us immortality.

And so it is; for love’s sake he cannot bear her grief for long or go on hiding himself. For the sweetness of love he shows himself who would not for the bitterness of tears. The Lord calls his servant by the name she has often heard and the servant knows the voice of her own Lord. I think, or rather I am sure, that she responded to the gentle tone with which he was accustomed to call, “Mary.”

Read it all.

Christ Appearing to Mary Magdalen as a Gardener or Noli me Tangere, Peter Paul Rubens (workshop of), c. 1615 – 1618 (Rijksmuseum)#EasterSunday pic.twitter.com/CKoPpdOfhs

— John McCafferty (@jdmccafferty) March 31, 2024

Without a doubt, at the center of the New Testament there stands the Cross, which receives its interpretation from the Resurrection.

The Passion narratives are the first pieces of the Gospels that were composed as a unity. In his preaching at Corinth, Paul initially wants to know nothing but the Cross, which “destroys the wisdom of the wise and wrecks the understanding of those who understand”, which “is a scandal to the Jews and foolishness to the gentiles”. But “the foolishness of God is wiser than men, and the weakness of God is stronger than men” (I Cor 1:19, 23, 25).

Whoever removes the Cross and its interpretation by the New Testament from the center, in order to replace it, for example, with the social commitment of Jesus to the oppressed as a new center, no longer stands in continuity with the apostolic faith.

–Hans Urs von Balthasar (1905-1988), A Short Primer For Unsettled Laymen

Alleluia! Christ is risen!

From everyone here at St Paul's, we wish you a joyful #Easter. pic.twitter.com/6p8kyEdxfD

— St Paul's Cathedral (@StPaulsLondon) March 31, 2024

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.

Illustrating the Gospel for Easter Tuesday: The Risen Lord appears to St Mary Magdalene. Window from the Cathedral church of Our Lady of Walsingham in Houston, TX. https://t.co/pSZUmhdFL9

— Fr Lawrence Lew, O.P. (@LawrenceOP) April 2, 2024

When I see blossoms spring,
And hear the birds’ song,
A sweet love-longing
My heart through-stung, [pierces]
All for a love new
That is so sweet and true,
That gladdens all my song:
I know in truth, iwis,
My joy and all my bliss
On him is all ylong. [is all because of him]

Of Jesu Christ I sing,
Who is so fair and free, [noble]
Sweetest of all thing;
His own ought I well to be.
So far for me he sought,
With suffering he me bought,
With wounds two and three;
Well sore he was swung,
And for me with spear was stung,
Nailed to the tree….

Read it all.

'When I see blosmes springe,
And hear foules song,
A swete love-longynge
Myn herte thourhout stong,
Al for a love newe
That is so swete and trewe,
That gladieth al my song…'

A medieval springtime poem for Eastertide https://t.co/lXKwvyuXB1 pic.twitter.com/Kxkirwbbre

— Eleanor Parker (@ClerkofOxford) April 1, 2024

For then he opened their vnderstanding, that they might perceiue the Scriptures, and sayd vnto them: Thus it is written, and thus it behooued Christ to suffer, and to rise from death the third day, and that there should be preached openly in his name pardon and remission of sinnes to all the Nations of the world (Luke 24.45-47). Yee see (good Christian people) how necessary this Article of our faith is, seeing it was prooued of Christ himselfe by such euident reasons and tokens, by so long time and space. Now therefore as our Sauiour was diligent for our comfort and instruction to declare it: so let vs be as ready in our beliefe to receiue it to our comfort and instruction. As he died not for himselfe, no more did he rise againe for himselfe. He was dead (sayth Saint Paul) for our sinnes, and rose againe for our iustification (1 Corinthians 15.3-4). O most comfortable word, euermore to be borne in remembrance. He died (saith he) to put away sinne, hee rose againe to endow vs with righteousnesse. His death tooke away sinne and malediction, his death was the ransome of them both, his death destroyed death, and ouercame the deuill, which had the power of death in his subiection, his death destroyed hell, with all the damnation thereof. Thus is death swallowed vp by Christs victory, thus is hell spoyled for euer.

Read it all.

#Christ our Lord, you descended into hell and opened wide its gates; receive the #FaithfulDeparted into your Father’s house.

~ King of glory, hear us.#Vespers #EveningPrayer #PrayerfortheDead #Prayer #Easter #EasterOctave #ChristIsRisen

Icon by Fr. Ilie Bobaianu pic.twitter.com/VnLAPRwR1h

— PrayeroftheChurch (@Neddamred) April 2, 2024

“Without Easter, Good Friday would have no meaning. Without Easter, there would be no hope that suffering and abandonment might be tolerable. But with Easter, a way out becomes visible for human sorrows, an absolute future: more than a hope, a divine expectation.”

–Hans Urs von Balthasar To the Heart of the Mystery of Redemption (San Francisco: Ignatius Press, 2010), p.39

I discepoli di Emmaus, Abraham Bloemaert pic.twitter.com/XqPVuGLbSj

— luciano (@luciano55321084) April 24, 2022

Now. Christian, change thy note a moment. “Come, see the place where the Lord lay,” with joy and gladness. He does not lie there now. Weep, when ye see the tomb of Christ, but rejoice because it is empty. Thy sin slew him, but his divinity raised him up. Thy guilt hath murdered him, but his righteousness hath restored him. Oh! he hath burst the bonds of death; he hath ungirt the cerements of the tomb, and hath come out more than conqueror, crushing death beneath his feet. Rejoice, O Christian, for he is not there — he is risen. “Come, see the place where the Lord lay.”

Read it all.

Happy Easter. He is risen. pic.twitter.com/MsNW5VrkB0

— Erick Erickson (@EWErickson) March 31, 2024

The day of resurrection!
Earth, tell it out abroad;
The Passover of gladness,
The Passover of God.
From death to life eternal,
From earth unto the sky,
Our Christ hath brought us over,
With hymns of victory.

Our hearts be pure from evil,
That we may see aright
The Lord in rays eternal
Of resurrection light;
And list’ning to His accents,
May hear, so calm and plain,
His own “All hail!” and, hearing,
May raise the victor strain.

Now let the heav’ns be joyful!
Let earth the song begin!
Let the round world keep triumph,
And all that is therein!
Let all things seen and unseen
Their notes in gladness blend,
For Christ the Lord hath risen,
Our joy that hath no end.

–John of Damascus

Alleluia – Christ is Risen pic.twitter.com/d8zVc3fAMZ

— Rochester Cathedral (@RochesterCathed) March 31, 2024

I had not read Thielicke for many years until I recently discovered a book of his that I had never heard of: Nihilism: Its Origin and Nature, with a Christian Answer. This work is stunning, for it identifies the problem at the center of our contemporary culture: a collapse in the cultural consensus about what it means to be human. The book’s context is the anthropological challenges posed by Nazism and Marxism in the twentieth century, but its argument offers insights for today.

At the heart of the problems of his day Thielicke saw the rejection of two basic principles: the idea that human beings had an end, a telos; and the notion that limits were good. In short, what it meant to be human was up for grabs. In practice, this made human beings anything that their will could achieve, given the technological possibilities available in any given time or place. And that was a key component of nihilism.

We have witnessed amazing technological advances since the 1940s. The transformation of humanity from a given, limited, teleological essence to a potency whose limits and ends are merely technical problems to be overcome is now complete (at least in the cultural imagination). Ironically, human technical brilliance has served to make human beings into nothing of any great significance. We are the only creatures on the planet who are intelligent and intentional enough to have abolished ourselves.

Read it all.

This is fantastic from @firstthingsmag https://t.co/IS26rEGPG6

— Scott Howard (@ConservaMuse) March 18, 2024

Almighty God, who willest to be glorified in thy saints, and didst raise up thy servant Gregory the Illuminator to be a light in the world, and to preach the Gospel to the people of Armenia: Shine, we pray thee, in our hearts, that we also in our generation may show forth thy praise, who hast called us out of darkness into thy marvelous light; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

#OTD March 23, 332:(traditional date)
Gregory the Illuminator, who converted a nation before Constantine even embraced Christianity, dies. A missionary to his homeland of Armenia, he converted King Tiridates, and much of the kingdom followed suit. Soon Christianity was… pic.twitter.com/fIjfTq2RTg

— ☧ Today in Christian History (@HistoricalRook) March 23, 2024

Almighty and everlasting God, the source and perfection of all virtues, who didst inspire thy servant James de Koven to do what is right and to preach what is true: Grant that all ministers and stewards of thy mysteries may afford to thy faithful people, by word and example, the knowledge of thy grace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Today the Episcopal Church commemorates James DeKoven, Priest, 1879

A priest/educator dubbed the "American Keble", he was a leader of the Anglo-Catholic movement in the Episcopal Church & taught at Nashotah House + Racine College (now The DeKoven Center https://t.co/nPAViHbmdE) pic.twitter.com/DzRcUGY9eE

— The Anglican Church in St Petersburg (@anglicanspb) March 22, 2024

Almighty God, who didst give to thy servant Thomas Ken grace and courage to bear witness to the truth before rulers and kings: Give us also thy strength that, following his example, we may constantly defend what is right, boldly reprove what is evil, and patiently suffer for the truth’s sake, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, now and ever.

#OTD 19 March 1711: death of Thomas Ken, non-juring bishop and hymn-writer. pic.twitter.com/ExDxEEQizY

— Caroline Murray (@Prof_hedgehog) March 19, 2024

Merciful God, who didst call Cuthbert from following the flock to be a shepherd of thy people: Mercifully grant that we also may go without fear to dangerous and remote places, to seek the indifferent and the lost; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, for ever and ever. Amen.

Today the Church of England celebrates Cuthbert, Bishop of Lindisfarne, Missionary, 687

Image: Stained glass panel in @nclcathedral. Photo by Lawrence OP, CC BY-NC-ND 2.0, via flickr pic.twitter.com/mDiSOH6OD2

— The Anglican Church in St Petersburg (@anglicanspb) March 20, 2024