It’s too early to tell whether the pot boiler over Barack Obama’s former minister will continue to simmer or subside, but the controversy presents a teachable moment for us on the subject of politicians and their pastors. First and foremost among the lessons learned is that most politicians have them. Pastors, that is. And, those ministers, priests and rabbis ”” if they are true to their calling ”” are beholden only to God. We shouldn’t be surprised, then, that they aren’t always politically correct.

They might even anger or embarrass us. Lord knows I have. President Truman is said to have grown so irritated with his pastor that he didn’t speak to him for years.

Ministers have described their role as one of comforting the afflicted and afflicting the comfortable. The question becomes whether a particular politician or candidate ought to be held accountable for a pastor’s more afflicting remarks.

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The Episcopal Women’s Caucus recently announced plans to target at least 11 dioceses of The Episcopal Church for visits not at the invitation of the local bishop under its expanded Angel Project.

“New times create new opportunities,” wrote the Rev. Elizabeth Kaeton, EWC president and rector of St. Paul’s Church in Chatham, N.J., in an article on “listening” in the latest issue of the Ruach, the EWC newsletter. “The caucus board has conceived of a new incarnation of this project. Based on communication we have received, we have identified 11 dioceses that are decidedly hostile to the ministry of women, lay and ordained. There are, no doubt, many more.”

The dioceses to be targeted are: Albany, Central Florida, Dallas, Fort Worth, Pittsburgh, Quincy (Illinois), the Rio Grande (New Mexico and the Texas Panhandle), San Joaquin (California), South Carolina, Southwest Florida and Springfield (Illinois). Diocesan officials and female clergy from at least three of the dioceses named were amazed to learn that their diocese was included on the list.

“That’s ridiculous,” said Peter Frank, director of communication for the Diocese of Pittsburgh. “We have women clergy at all levels of leadership, including our senior staff officer in charge of clergy placement. If this is what hostility looks like, they really don’t have much to worry about.”

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2. Following the inconclusive response to the repeated calls for repentance and the specific requirements of The Episcopal Church in the Windsor Report and the various Communiques (Dromatine Feb 2005, Dar es Salem Feb 2007), the undifferentiated invitations to the Lambeth Conference (July 2008) of the un-repenting Bishops who have clearly flouted the bonds of trust and “torn the fabric at the deepest level” of the Communion is causing a significant number of Bishops to be troubled, in deep consternation and dilenma as to their own Lambeth participation.

The controversial visit involving the Joint Standing Committee of the Primates and the ACC (Oct 2007), without prior consultation with the Primates on its composition, procedure and accountability process, and its un-critical and overly generous assessment of the response of the House of Bishops (TEC) has further weakened the remaining fragile threads of trust in the Communion and severely affected hope for any genuine resolution.

These have caused various deepening negative assessments and cast further doubts on the state, will and ability, of the Communion to continue as a recognizable living and witnessing expression of the one, holy, catholic and apostolic church. Consequently, initiatives and challenges have emerged which could lead to further fragmentation and disintegration in the Communion, which is already in the nadir of collegial trust and confidence.

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This Easter Sunday, the holiest day of the Christian calendar, many pastors will start their sermons about the Resurrection of Jesus and weave in a pointed message about racism and bigotry, and the need to rise above them.

Some pastors began to rethink their sermons on Tuesday, when Senator Barack Obama gave a speech about race, seeking to calm a furor that had erupted over explosive excerpts of sermons by his pastor, the Rev. Jeremiah A. Wright Jr.

The controversy drove the nation to the unpatrolled intersection of race and religion, and as many pastors prepared for their Easter message they said they felt compelled to talk about it. Their congregants were writing and e-mailing them: some wanted to share their emotional reactions to Mr. Obama’s speech; others asked how Mr. Wright, the minister, could utter such inflammatory things from the pulpit.

Some ministers interviewed over the last several days said they would wait until after Easter to preach on it all, because Easter and headlines do not mix. But others said there was no better moment than Easter, when sanctuaries swelled with their biggest crowds of the year, and redemption was the dominant theme.

At Mount Ararat Baptist Church in Pittsburgh, the Rev. William H. Curtis said: “At the end of the day, the Resurrection of Jesus Christ makes it possible for even an African-American and a female to articulate the hopes and dreams of America, and do so with the hope of becoming president. Isn’t that wonderful?

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Easter Sunday was just another day at the office for S.C. National Guard troops here.

Convoys rolled out of the gate, watchtowers were manned, and patients were cared for at the base clinic.

“I didn’t even think about it until I walked into the chow hall and saw the decorations,” said Sgt. Natalia Levesque, a medic from Greenville. “Then it hit me, ”˜Oh, yeah, it’s Easter.’”

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A lesbian priest says she wants to start a dialogue with church leaders after the Episcopal bishop of North Dakota refused her request for a license to minister in the state.

The Rev. Gayle Baldwin, 62, an associate professor of religion at the University of North Dakota, was ordained an Episcopal priest in 1980. She came out as a lesbian a decade ago in Wyoming, where she has a license to preach and administer the sacraments. She came to UND in 2000.

Baldwin went public this week with a letter Episcopal leaders explaining her request to be licensed in North Dakota.

The Episcopal Church’ consecration in 2003 of the first openly gay bishop, V. Gene Robinson of New Hampshire, led to division in the church and several dozen conservative U.S. parishes have split from the national denomination.

“I have been clear from the beginning what my expectations are,” said Bishop Michael Smith, head of the 3,000 Episcopalians in North Dakota. “That is fidelity in marriage and abstinence for those not called to marriage.”

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Every time I go to church, which isn’t often, and I’m not bragging, I always come away frustrated at the way the mass is handled these days — with lots of acoustic guitars and folk-style singing. Sometimes I actually end up developing a feeling of hostility toward the ensemble leader, which kind of negates the whole point of going to church right there. But even when I feel in sympathy with these people, who after all are devoting hours and hours and hours of practice to these Sunday performances, I usually get the sense that they’re enjoying themselves a lot more than the Congregation is.

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Two weeks ago Robinson was told he would not be allowed to take part in the event – the only bishop out of 880 to be excluded. He will still go to Canterbury, but with no official status and the same access as a member of the public. Yet he will, inevitably, be one of its star attractions. Robinson will not go into detail, but says he has his own events planned, including one with award-winning actor and gay rights campaigner Sir Ian McKellen, who will perform a reading.

His official exclusion came as a blow to Robinson, who told a spring gathering of the US Episcopal church house of bishops that he felt abandoned by Williams. He wept during the address. “It was the hardest time I’ve had since my consecration,” he said, driving along interstate 93. He suggested it was not his consecration or homosexuality that was tearing apart the Anglican communion, but a failure of the leadership.

“I don’t know if it was Rowan’s intention to divide the US house of bishops but he’s done the very thing he was trying to avoid through his action or lack of action. It mystifies me that he has never commented on statements Akinola [the Archbishop of Nigeria] has made about homosexuality,” he said.

Robinson has met Williams only once, although he has had three one-to-one encounters with the US Democratic presidential hopeful Barack Obama.

I will consider posting comments on this article submitted first by email to Kendall’s E-mail: KSHarmon[at]mindspring[dot]com.

Al-Qaida deputy leader Ayman al-Zawahri called on Muslims in a new audiotape released Monday to strike Jewish and American targets in revenge for Israel’s offensive in the Gaza Strip earlier this month.
The al-Zawahri tape came on the heels of a message from Osama bin Laden, who called for a holy war to liberate the Palestinian territories””a new push by the terror network’s leadership to use widespread anger over the Gaza violence to whip up support.

The authenticity of the 4 minute, 44-second audiotape could not be independently confirmed. But the voice on it resembled that of al- Zawahri on previous audio and videotapes confirmed to be his. It was posted on an Islamic militant Web site where al-Qaida usually releases its statements, and a banner advertising the tape had the logo of al- Qaida’s media arm, Al-Sahab.

“Muslims, today is your day. Strike the interests of the Jews, the Americans, and all those who participated in the attack on Muslims,” al-Zawahri said. “Monitor the targets, collect money, prepare the equipment, plan with precision, and then””while relying on God””assault, seeking martyrdom and paradise.”

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That triumphal barnburner of an Easter hymn, Jesus Christ Has Risen Today ”“ Hallelujah, this morning will rock the walls of Toronto’s West Hill United Church as it will in most Christian churches across the country.

But at West Hill on the faith’s holiest day, it will be done with a huge difference. The words “Jesus Christ” will be excised from what the congregation sings and replaced with “Glorious hope.”

Thus, it will be hope that is declared to be resurrected ”“ an expression of renewal of optimism and the human spirit ”“ but not Jesus, contrary to Christianity’s central tenet about the return to life on Easter morning of the crucified divine son of God.

Generally speaking, no divine anybody makes an appearance in West Hill’s Sunday service liturgy.

Makes the heart very sad-read it all.

At one level, of course, the continued puzzlement of the disciples is a mark of the story’s authenticity. If someone had been making it all up a generation later, as many have suggested, they would hardly have had such a muddle going on. More particularly, nobody would have made up the remarkable detail of the cloth around Jesus’ head, folded up in a place by itself, or the even more extraordinary fact that Jesus is not immediately recognised, either here, or in the evening on the road to Emmaus, or the later time, cooking breakfast by the shore. The first Christians weren’t prepared for what actually happened. Nobody could have been. As one leading agnostic scholar has put it, it looks as though they were struggling to describe something for which they didn’t have adequate language.

But this problem isn’t confined to the first century. Ever since then, people have tried to squash the Easter message into conventional boxes that it just won’t fit. There was a classic example in the Times on Good Friday (I know I probably shouldn’t have been reading a Murdoch paper on a holy day, but there you are). In a first leader entitled ”˜Universal Truths’, the writer suggested that the Easter message is one that everyone can sign up to. ”˜Good Friday,’ it says, ”˜commemorates sacrifice, the giving of oneself as a martyr for the love of others, so Easter is the achievement of victory through suffering.’ ”˜These,’ the writer goes on, ”˜are universal spiritual truths. And the more interaction acquaints those of different faiths with the beliefs of others, the clearer is the common acceptance of these truths.’ So, in conclusion, ”˜The Easter message draws the devout together’ (presumably the devout of all religions). ”˜From suffering, goodness can triumph. Death is not final.’ And then, a grand and woefully misleading last sentence: ”˜That is what all faiths in Britain can proclaim and where they can come together this weekend.’

Well, sorry. Of course we must work to find common ground and common purpose with those of all faiths and none. I found myself on a platform in Sunderland not long ago with the deputy chairman of the Muslim Council of Great Britain, discussing these very things. The Archbishop of Canterbury has recently asked me to join a small group working to take forward the discussion of the Open Letter from leading Muslims to the Pope, entitled ”˜A Common Word’. These things matter enormously.

But you don’t achieve anything by downgrading the unique message of Easter.

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A Muslim author and critic of Islamic fundamentalism who was baptized a Catholic by Pope Benedict said on Sunday Islam is “physiologically violent” and he is now in great danger because of his conversion.

“I realize what I am going up against but I will confront my fate with my head high, with my back straight and the interior strength of one who is certain about his faith,” said Magdi Allam.

In a surprise move on Saturday night, the pope baptized the 55-year-old, Egyptian-born Allam at an Easter eve service in St Peter’s Basilica that was broadcast around the world.

The conversion of Allam to Christianity — he took the name “Christian” for his baptism — was kept secret until the Vatican disclosed it in a statement less than an hour before it began.

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This year, we as a nation have been summoned to a new beginning in our relationships with the first people of our land. We have been asked for reconciliation – a very powerful and very Christian idea. Apology on the one part, forgiveness on the other and a determination to make this ”˜new day’ work. The death and resurrection of Jesus is the moment of reconciliation. God summons us to give up our old wrong attitudes to him, to say sorry and to entrust ourselves to Jesus. He brings forgiveness from God and he has conquered death. When we understand what God has done for us, we find it easier to ask for forgiveness and easier to give it. The message of Easter is one of the most powerful things for good in this world ”“ and it shows us that death is not permanent!

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Enjoy them all.

I really enjoyed these.

“I have risen and I am still with you, for ever.” These words invite us to contemplate the risen Christ, letting his voice resound in our heart. With his redeeming sacrifice, Jesus of Nazareth has made us adopted children of God, so that we too can now take our place in the mysterious dialogue between him and the Father. We are reminded of what he once said to those who were listening: “All things have been delivered to me by my Father; and no one knows the Father except the Son and any one to whom the Son chooses to reveal him” (Mt 11:27). In this perspective, we note that the words addressed by the risen Jesus to the Father on this day ”“ “I am still with you, for ever” ”“ apply indirectly to us as well, “children of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (cf. Rom 8:17). Through the death and resurrection of Christ, we too rise to new life today, and uniting our voice with his, we proclaim that we wish to remain for ever with God, our infinitely good and merciful Father.

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And so when we proclaim all this today, we as Christians are charged to address ourselves to two different sorts of delusion. On the one hand: we face a culture in which the thought of death is too painful to manage. Individuals live in anxious and acquisitive ways, seizing what they can to provide a security that is bound to dissolve, because they are going to die. Societies or nations do the same. Whether it is the individual grabbing the things of this world in just the repetitive, frustrating sameness that we have seen to be already in fact the mark of an inner deadness, or the greed of societies that assume there will always be enough to meet their desires – enough oil, enough power, enough territory – the same fantasy is at work. We shan’t really die – we as individuals can’t contemplate an end to our acquiring, and we as a culture can’t imagine that this civilization like all others will collapse and that what we take for granted about our comforts and luxuries simply can’t be sustained indefinitely. To all this, the Church says, somberly, don’t be deceived: night must fall.

On the other hand, this alone would only be to echo the not very helpful remark of John Maynard Keynes ”“ ‘In the long run, we are all dead’; not much of an Easter message! So the Church says: ‘We shall die, we shall have no choice but to let go of all we cling to, but God remains. God’s unshakeable love is untouched by death, and all we do and all we care about matters to him. He and he alone is free to make us afresh, to re-establish the world on the far side of every catastrophe.’

It isn’t so much that Christians say, ‘Death is not the end’. In an important sense, it is the end, and we must prepare for it as people of faith by daily seeking to let go of selfish, controlling, greedy habits, so that our naked souls are left face to face with the creating God. If we are prepared to accept in trust what Jesus proclaims, we can ask God for courage to embark on this path. We don’t hope for survival but for re-creation – because God is who he is, who he has shown himself to be in Jesus Christ.

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[KIM] LAWTON: At Maundy Thursday services, music helps set the mood as Christians begin their annual time of mourning the arrest, prosecution and crucifixion of Jesus.

Thomas Tyler is in charge of worship and music at Shiloh Baptist Church in Washington, D.C. He says it’s spiritually important to sing the songs of grief before celebrating Christ’s resurrection.

Mr. TYLER: We want to skip over the sorrow. We want to skip over the abandonment and go get our praise on. But, if you don’t remember what he went through, then I feel your appreciation for the significance of that resurrection is marginalized.

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We must return to Jesus Christ again and again, after our failures, and seek in Him — in His awesome majesty and power — the creative solutions to the problems we face. We must retain our commitment to Him, and our belief in a world in which, conceivably, human beings could lay down their arms, and stretch out their arms to one another, clasping hands, and bring about a total worldwide peace.

If this is not inconceivable, then it is possible. And perhaps we are, in our own broken and often blind fashion, moving towards such a moment. If we can conceive of it and dedicate ourselves to it, then this peace on earth, this peace in Christ, can come.

As we experience Easter week, we celebrate the crucifixion that changed the world. We celebrate the Resurrection that sent Christ’s apostles throughout the Roman Empire to declare the Good News. We celebrate one of the greatest love stories the world has ever known: that of a God who would come down here to live and breathe with us in a human body, who would experience human death for us, and then rise to remind us that He was, and is, both Human and Divine. We celebrate the greatest inversion the world has ever recorded: that of the Maker dying on a Roman cross.

Let us celebrate as well that throughout this troubled world in which we live, billions believe in this 2,000-year-old love story and in this great inversion — and billions seek to trust the Maker to bring us to one another in love as He brings us to Himself.

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Some people have already tried to force themselves to believe in what the Bible reports of the resurrection of Jesus. But it was not so simple. Always doubt interfered; and then one thought that doubt-for example, scientific doubt in the possibility of such a miracle-was the basis of his inability to believe. That goes without saying. Some of the greatest scientists of all times have believed in the resurrection, just as an apostle of early Christianity. Perhaps you also belong to those who would like to believe, who would also like to have this hope of eternal life. But you say you cannot. I wish to tell you precisely why you cannot believe, and I also wish to tell you how you can believe. You cannot believe it because you are not reconciled to God, and you are not reconciled to God because you do not really wish to repent for your godlessness. All unbelief without any exception comes from this unwillingness to obey, from the unwillingness of sin that separates us from God. In the moment when you do that and sincerely acknowledge your sins, then you can also believe in the reconciliation; no, in this moment you are reconciled to God through Jesus Christ and the truth of the Easter message is clear to you. Then you believe in the resurrection, not because it is reported by the apostles but because the resurrected One himself encounters you in a living way as he who unites you with God, as the living Mediator. Now you yourself know it: he lives he, the Reconciler and Redeemer.

And now the stories of Easter become alive to you, worthy of belief, for you now recognize in them him who encounters you yourself. Now you believe not only in Easter; now the Easter certainly is for you a living experience. Now you can say with the apostle: Blessed be the God who has begotten me anew to a living hope through the resurrection of Jesus from the dead. Were Jesus not resurrected, how could he redeem and reconcile you? When he reconciles you to God, you have encountered him, the resurrected One, not bodily, as did the apostle, but not really any less so, through his Word and his Spirit. Now you already stand at the beginning of the new, eternal life. Now you know what the Lord means when he says: “He who believes in me has eternal life.” Upon that, everything therefore depends: being reconciled to God, forgiveness of sins, removal of the separation between you and God, joyful access to God, and peace with God through Jesus Christ who gives you on the cross the Father’s love and with it eternal life.

–Emil Brunner (1889-1966)

”˜One morning you will see in the newspapers “Moody is dead”. Don’t believe it! I shall never be so alive as I will be that morning’

”“D.L .Moody (1837-99)

LORD, who createdst man in wealth and store,
Though foolishly he lost the same,
Decaying more and more,
Till he became
Most poore:
With thee
O let me rise
As larks, harmoniously,
And sing this day thy victories:
Then shall the fall further the flight in me.

My tender age in sorrow did beginne:
And still with sicknesses and shame
Thou didst so punish sinne,
That I became
Most thinne.
With thee
Let me combine,
And feel this day thy victorie:
For, if I imp my wing on thine,
Affliction shall advance the flight in me.

–George Herbert (1593-1633)

And he will finally know what Easter is all about.

You see, Easter is not just about a delicious feast served up in the afternoon. It is not just about children hunting eggs as colorful as jewels. It is not just about baskets jampacked with chocolate bunnies.

At heart, Easter is about the most important promise ever made.

It is about Christ promising that he would rise from the dead in three days. And assuring his friends that if they believed in him, they would one day do the same.

At heart, Easter is about conquering death.

And isn’t that what we all long for? Not extending life with machines and drugs when the body is dwindling and the spirit is weary.

But living forever in a joyous place where there will be no sighing and no crying. And where death will be banished forever.

This is what draws people of all colors, shapes, sizes and ages to churches across town on Easter. This is why a hush falls over the crowd when the angel’s words at the empty tomb are proclaimed:

“He is not here, for he has been raised just as he said.”

Read it all.

Make no mistake: if He rose at all
it was as His body;
if the cells’ dissolution did not reverse, the molecules
reknit, the amino acids rekindle,
the Church will fall.

It was not as the flowers,
each soft Spring recurrent;
it was not as His Spirit in the mouths and fuddled
eyes of the eleven apostles;
it was as His Flesh: ours.

The same hinged thumbs and toes,
the same valved heart
that ”” pierced ”” died, withered, paused, and then
regathered out of enduring Might
new strength to enclose.

Let us not mock God with metaphor,
analogy, sidestepping transcendence;
making of the event a parable, a sign painted in the
faded credulity of earlier ages:
let us walk through the door.

The stone is rolled back, not papier-mache,
not a stone in a story,
but the vast rock of materiality that in the slow
grinding of time will eclipse for each of us
the wide light of day.

And if we will have an angel at the tomb,
make it a real angel,
weighty with Max Planck’s quanta, vivid with hair,
opaque in the dawn light, robed in real linen
spun on a definite loom.

Let us not seek to make it less monstrous,
for our own convenience, our own sense of beauty,
lest, awakened in one unthinkable hour, we are
embarrassed by the miracle,
and crushed by remonstrance.

–John Updike (1932- )

In his sermon at Llandaff Cathedral on Easter Sunday, Dr Barry Morgan says, “There isn’t one story of Jesus in the New Testament but four, since each evangelist uses the events of Jesus’ life to make his own particular point. Nor do we have just one story of the appearance of Jesus after his resurrection, but many different stories. The Gospel writers emphasise different aspects of the significance of Jesus, so that the question to ask, is not did the events in these stories happen exactly in this way but what truths are they trying to convey?” Another important perspective we need in order to grasp the meaning of the stories is the historical one, he says.

“The New Testament has layers and layers of meaning ”“ it tries to convey truth through stories that are subtle, deep and many layered. Very often to understand them, you need to know something about the Jewish background against which they were written and also about the Old Testament.”

Dr Morgan takes St John’s story of Mary Magdalene’s encounter with Jesus outside the tomb in the garden on the first day of the week after his resurrection to illustrate his point. It’s a story, he says, which can be read as a straight historical account ”“ Mary meets the risen Jesus. But its true significance is that God through Jesus reverses the fall of Adam and Eve in the Book of Genesis.

“Here in St John, Jesus is the new Adam. Here is a new creation. Here through the person of Jesus, men and women can be recreated, transformed, redeemed. In the person of the risen Jesus, God becomes close and familiar once more as he calls Mary by name. Whereas through the fall, humanity had become estranged from God, now in Jesus, God has drawn close. This story is also about the reversal of death. Jesus has burst through death to God’s new life. Mary mistakes him for the gardener and of course he is the gardener, but not in the sense Mary means it, but because He is the Creator of the garden ”“ referred to in Genesis.”Finally, he concludes, the stories need to be seen from the perspective of faith as well as reason.

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Good Friday’s coming up of course and I guess a lot of people will be remembering it’s ten years since the Good Friday Peace Agreement in Northern Ireland. And of course, for Christians Good Friday is supposed to be about peace agreements you might say, that’s why it means what it does to Christians. The stories Christians tell is about how the death of Jesus brought about peace between God and us ”“ because it shows we don’t have to be frightened of a god who can forgive the very worst we can do to him and to each other. And so it makes possible a new level of peace between human beings too. And that’s Something that took a good while for people in Northern Ireland who thought they were Christians to discover ”“ but they did at last.

It’s one way in which the original Good Friday story has actually come alive in our own time. When I think about what happened on the first Good Friday, I think about events that have brought it to life for me and others in my lifetime. Not only in Northern Ireland, but other places too.

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This is the real meaning of Easter…

No tabloid will ever print the startling news that the mummified body of Jesus of Nazareth has been discovered in old Jerusalem. Christians have no carefully embalmed body enclosed in a glass case to worship. Thank God, we have an empty tomb.

The glorious fact that the empty tomb proclaims to us is that life for us does not stop when death comes. Death is not a wall, but a door. And eternal life which may be ours now, by faith in Christ, is not interrupted when the soul leaves the body, for we live on…and on.

There is no death to those who have entered into fellowship with him who emerged from the tomb. Because the resurrection is true it is the most significant thing in our world today. Bringing the resurrected Christ into our lives, individual and national, is the only hope we have for making a better world.

“Because I live ye shall live also.”

That is the real meaning of Easter.

–Peter Marshall (1902-1949), The First Easter

“The compelling evidence for me is the unanimous testimony of all the apostles and even a former persecutor like St. Paul,” said Brant Pitre, assistant professor of theology at Our Lady of Holy Cross College in New Orleans. “There was no debate in the first century over whether Jesus was resurrected or not.”

Scholars say that the witnesses to Christ’s resurrection are compelling for a variety of reasons.

“People will seldom die even for what they know to be true. Twelve men don’t give up their lives for a lie,” said Ray, who recently returned from France, where he was filming his “Footprints of God” series at the amphitheater in Lyon, the site of a persecution in A.D. 177. “The martyrs of Lyon underwent two days of torture and all they would say is, ”˜I am a Christian.’ They knew the resurrection was true and didn’t question it.”

Barber also highlighted the diversity of sources and how they include different details as well as passages that do not paint the disciples in the best light.

“In the Road to Emmaus story, they write that they didn’t recognize him,” said Barber. “Our Biblical accounts are our best evidence.”

Several of the scholars pointed to 1 Corinthians, where Paul states that Christ appeared to 500 people.

“Some want to shy away from the Gospels because they say they were written later,” explained Barber. “If you want to believe that they were written later, then why wouldn’t the Gospels have made use of this piece of evidence from 1 Corinthians?” asked Barber.

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