Easter- Mark 16: 1-8

 The great day has arrived. Christians rightly rejoice on this day because we commemorate the great triumph of Jesus Christ which is at the heart of our faith. Christ is risen! He is risen indeed!

 Nevertheless, as the alternate Gospel from Mark 16: 1-8 shows us, the first Easter did not begin with joy. It began with sorrow and fear. Why fear? For several reasons. The disciples, both women and men, were afraid that the Romans and the Jerusalem priesthood might track down followers of the executed Messiah. They were afraid that the authorities might have desecrated the tomb of their beloved rabbi. They were also afraid because one did not expect to run into angels every day. They were afraid as they considered the real possibility of Christ's Resurrection. The empty tomb, the angels, and the transformed Lord Jesus were great and unusual manifestations of divine power, and throughout the Scriptures, a normal human reaction to divine power is a holy fear. God is holy, His power exceeds human understanding, and weak and sinful creatures should stand in awe and amazement.

Our perspective is a little different from that of the women on the first Easter. We do not fear Romans or Temple guards, and we are not afraid that someone has stolen Jesus' body. Yet, we would do well to have a bit of holy fear as we think of the Resurrection. We are amazed because Christ's Resurrection is the greatest manifestation of divine power seen in human history. God's new act through Jesus Christ His only Son is truly awe-inspiring. Since Christ's Resurrection was long ago and since we have heard the story many times, we must be careful not to take it for granted. Early that Sunday, a power greater than any natural force we know broke into human history. Divine energy transformed the dead body of an executed Jewish leader into the glorious body of the Lord of all creation. 

The Resurrection is the great mystery at the heart of the Christian faith, and we should be amazed. Jesus rising from the dead is an awesome event that we should appreciate in diverse ways. After being amazed, we develop other reactions. We can move on and allow Easter to fill our hearts with joy. Divine goodness has triumphed. Grace and mercy abound. And we can truly begin to appreciate the joy Christ brings. Alleluia! Christ is risen!

Easter Even- I Peter 31:17-22; Matthew 27: 57-66

 Traditional Books of Common Prayer call this Saturday "Easter Even", while modern calendars  may use the title "Holy Saturday." Following the ancient Church, traditional Anglicans keep the day very low-key. For centuries most churches have not celebrated the Lord's Supper during this day. The Easter Vigil Eucharist is a relatively recent attempt to renew an ancient practice, but it is technically a celebration of  Easter Day, and in ancient times, the consecration took place after midnight. 

Personally, I prefer the more traditional Prayer Book practice of simply reading Morning and Evening Prayer. If a parish wants to add something more, one can use the propers for Ante-Communion or the Liturgy of the Word. The collect for the day has the main themes of Christ's death and resurrection related to Christian Baptism. 

The Epistle from First Peter 3: 17-22 has two main themes: 1) the importance of Christ's death for our salvation, and 2) the relationship between Christ's death and Christian Baptism. The Gospel from Matthew 27: 57-66 is the account of Jesus' burial in the tomb of Joseph of Arimathaea and the authorities sending guards to watch.

These readings drive home the reality of Christ's death and anticipate His resurrection. They also remind us that Christian Baptism unites us to both His death and His resurrection. We die to sin and rise to new life in Christ. This dying and rising takes place at our Baptisms and throughout the life of faith. Such themes make this a good day for quiet reflection. We can give thanks for Christ's redemptive work quietly as we look forward to the joy of new life with and through Him.

Good Friday- John 18-19

The traditional Books of Common Prayer provide rich resources for Good (or Holy) Friday.  There are Morning and Evening Prayer, the Ante-Communion service of the Word, and the Litany. Of course, there are numerous Scripture readings, especially the Passion of our Lord according to John 18 and 19. 

Besides Scripture, some other resources have been particularly striking. For Anglicans, there are three traditional collects (here in the 1928 American form):

Almighty God, we beseech thee graciously to behold  this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross; who now liveth and reigneth with thee and the Holy Ghost ever,  one God, world without end. Amen.

Almighty and everlasting God, by whose Spirit the  whole body of the Church is governed and sanctified; Receive our supplications and prayers, which we offer before thee for all estates of men in thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve thee; through our Lord and Saviour Jesus Christ. Amen.

O  Merciful God, who hast made all men, and hatest  nothing that thou hast made, nor desirest the death of a sinner, but rather that he should be converted and live; Have mercy upon all who know thee not as thou art revealed in the Gospel of thy Son. Take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy fold, that they may be made one flock under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy  Spirit, one God, world without end. Amen.

The Litany is always striking on solemn occasions, and the following words of the Litany apply with great strength on Good Friday:

By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
Good Lord, deliver us. (1928 BCP, The Litany, p. 55)

Whatever forms we use, let us focus on what our Lord Jesus Christ does to redeem us!

Thursday before Easter, commonly called Maundy Thursday- I Corinthians 11

 The Thursday before Easter has several associations in the New Testament and has had other associations in church history. For most Christians, the central point is the institution of the Lord's Supper, Holy Communion, or Eucharist. The Epistle from I Corinthians 11: 23-26 highlights the basic acts and meaning of this event. By sharing in this Holy Sacrament, we show forth the Lord's death till He comes again, and we share in His body and His blood given to save us. We commune with Christ and with fellow believers.

The 1928 Book of Common Prayer added a collect of the day based on phrases from Scripture and other parts of the Prayer Book:

Almighty Father, whose dear Son, on the night before he suffered, did institute the Sacrament of his Body and Blood; Mercifully grant that we may thankfully receive the same in remembrance of him, who in these holy mysteries giveth us a pledge of life eternal; the same thy Son Jesus Christ our Lord, who now liveth and reigneth with thee and the Holy Spirit ever, one God, world without end. Amen.

This prayer is both a succinct reminder of the important nature of Holy Communion and a prayerful request that we may approach and receive the Sacrament with appropriate attitudes. This central act of Christian worship is more than a dead memory of a night long ago. It is a living participation in the Body and Blood of Christ (I Corinthians 10:16-17), and it is a foretaste of eternal life in His heavenly kingdom. We should be thoughtful and seek to appreciate the Sacrament with our best human understanding. Nevertheless, we should always be aware that these "holy mysteries" transcend particular human thoughts and theologies. Whatever our theories, it is the Lord Jesus who still comes to be with us and to offer us His grace. He does so in these mysteries that He established. He is the Savior who gave Himself for us long ago and who will come again in glory  Thanks be to God!

Wednesday before Easter- Hebrews 9:20

On this Wednesday in Holy Week, the collect in the 1928 Book of Common Prayer helps focus our thoughts as Holy Week progresses and enters a more serious phase. Although relatively new in the Prayer Book, this short prayer is based upon one from the medieval Sarum (Salisbury) liturgy.

Assist us mercifully with thy help, O Lord God of our salvation; that we may enter with joy upon the meditation of those mighty acts, whereby thou hast given unto us life and immortality; through Jesus Christ our Lord. Amen.

The mighty acts upon which we mediate this week are obviously very serious and somber, but the collect also speaks of joy. The joyful aspect is rooted in God's redemptive work during the first Holy Week. As the Epistle from Hebrews emphasizes, Christ's work is both great and unique: "so Christ was once offered to bear the sins of man" (Hebrews 9:20). Let us meditate prayerfully on Christ's one offering of Himself for us. In the words of Isaiah 53:5, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." Despite the sadness of  our Lord's rejection, betrayal, torture, and death, let us also remain aware of  the spiritual joy offered through Christ's saving work.

Tuesday before Easter- Isaiah 50; Mark 15

For the Tuesday before Easter (Tuesday in Holy Week), the Book of Common Prayer continues the Passion Gospel from Mark 15:1-39. It also provides a reading from Isaiah 50: 5-11 as a liturgical epistle. This Suffering Servant passage continues the theme of the way of the cross, and its wording is reflected in the 1928 collect of the day: "O Lord God, whose blessed Son, our Saviour, gave his back to the smiters and hid not his face from shame..."

Holy Week is a special reminder that earthly life will always involve suffering. The pertinent question is not whether we human beings suffer but rather how we suffer. Do we merely try to avoid as much suffering as possible? Do we respond as pagan stoics? Or do we complain loudly when we suffer? For Christians, none of these responses is sufficient. Rather we look to our Lord Jesus Christ. Of course, our sufferings do not really compare to those of the holy and innocent Son of God. But we should seek divine grace to accept earthly suffering as a way to draw closer to Jesus Christ.  As we contemplate Christ's way of the cross, may we draw closer to Him and see all our human problems as opportunities to grow in grace!

Monday before Easter- Mark 14

This Monday before Easter (also known as the Monday in Holy Week) is an appropriate day to reflect on several matters. Since it is March 25 on the calendar, it is also the traditional date for the Annunciation of Christ's birth to the Virgin Mary. Because of Holy Week, most liturgical calendars postpone observing the Annunciation. Nevertheless, it is interesting to note how our Lord's Incarnation,  Passion, and Resurrection are related. This connection is beautifully expressed in the Collect for the Annunciation:

We beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought into the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

The Prayer Book Gospel assigned for today is the Passion account from Mark 14. This Scripture includes Mark 14:3-9, the story about the woman who anointed Jesus with costly fragrance. In typical human disagreeableness, some people murmur. Instead of honoring Jesus or respecting the woman who honors Him, some of those present feel compelled to criticize the woman and by implication, Jesus who accepts her gift. They try to make their criticism seem justifiable by using high-sounding phrases. They resort to moralistic words about helping the poor to mask their unbelief.

Of course, these critics are not really as pious as they pretend. Their words betray a condescending attitude toward the woman and a lack of appreciation for Jesus. They don't care about the suffering that awaits Him. They are really hypocrites using pious words in order to hide their own lack of faith and love.

Unfortunately, many people in the world continue to behave this way. Many acts of devotion or worship can be criticized as impractical wastes of time, energy, or resources. In fact, all Holy Week devotions might be attacked this way. After all, instead of praying and reading Scripture, one could be engaged in some "productive" or charitable activity. For many people, almost any mundane activity seems more valuable and practical than devotional reading or prayer.

Yet, Christians must not ignore the spiritual life.We must not always focus on the practical, and we must not even elevate concern for the poor above our devotion to God. Believers are called to honor God and His Christ above all. Such devotion is the reason that the Church observes this special week. God deserves this honor and praise, and such activity is also good for our own souls. We should not ignore the poor or others in need, but we must put our devotion to God first. 

Lent VI, commonly called Palm Sunday- Matthew 21: 1-11; Matthew 27: 1-54

On this Sunday next before Easter, many Anglicans and other Christians read two gospel accounts-  Matthew 21: 1-11 (or Mark 11:1-11) and Matthew  27:1-54. Most contemporary Christians, even those who do not go in for historical church ceremonies,  know the Sunday before Easter as Palm Sunday.  And the Gospel account of people praising Jesus and waving or strewing palm branches is lovely and meaningful.  As believers, we certainly think that Jesus was/is the Christ and deserved/deserves to be honored as the great king humbly coming in peace. So reading the Palm Gospel is appropriate, and there is nothing inherently wrong with having a few leaves of palms or other leaves in the church in commemoration.

Unfortunately, there are problems associated with "Palm Sunday" from the first century onward. The crowd that praised Jesus did not really understand or appreciate Him. Five days later, some of the same people may have been yelling, "Crucify him." This sinful fickleness still applies to many people.

Furthermore, from about the 8th century, the medieval church got carried away with the ceremony of the Palms. It became more and more elaborate, and in the popular consciousness overshadowed the more ancient emphasis on the Passion Gospel. So it should not be surprising that in 1549 Archbishop Cranmer tried to shift the emphasis to the Passion of Christ. The ceremony of the Palms was abolished, and from 1549 through 1662, Anglican Prayer Books simply called the day "The Sunday next before Easter." Even under ritualist pressure, the 1928 American Book of Common Prayer remained subdued in calling the day "The Sunday next before Easter, commonly called Palm Sunday."

With the passage of time, we seem to see a repeat of medieval extravagance. Ceremonies, palm leaves, music, and processions have become more and more widespread and elaborate. And in many Anglican and other churches, these cute rites have come to overshadow the ancient and Reformation emphasis on Christ's Passion. While I do not advocate the abolition of the observance of Palm Sunday, I can see why Cranmer and other reformers did so. If we do wish to focus on Christ's triumphal entry, we should avoid too much pageantry, and we should relate this day to our Lord's Passion.

Lent V- Passion Sunday- Hebrews 9: 11-15

For Lent V. the theme of Christ's Passion is related to both the traditional Epistle (Hebrews 9:11-15) and Gospel (St. John 8:46-59). This time, let us focus on the selection from Hebrews. The Epistle from Hebrews 9 stresses the great and unique sacrifice of Christ. Jesus was and is the great high priest who offered Himself as a pure sacrifice for human sin. Other sacrifices were mere foreshadowings of His perfect sacrifice. Such sacrifices were of minimal and temporary symbolic value, but Jesus became the mediator of a new and everlasting covenant. By offering Himself, Jesus Christ purified believers, and thereby through Him, they/we are enabled to offer living works to God's praise and glory. And eventually, those who remain faithful will "receive the promise of eternal inheritance."

Lent IV- Galatians 4:21-31

 For this Sunday, our attention is drawn to the Epistle from Galatians 4:21-31. In this passage, the Apostle Paul uses a figurative approach to the Old Testament that was familiar in his day but may seem unusual in our time. Abraham's two wives, Hagar and Sarah, along with their sons, are seen as types or models of two different kinds of covenant relationship with God. Hagar and her son Ishmael represent the covenant based on law; Sarah and her son Isaac represent the new covenant based on grace and the promise in Christ. 

St. Paul opposes those who wish to turn the Christian message into some sort of legalistic code. He calls on believers to realize that they serve under a new and higher covenant with God. While the Law has good purposes in exposing sin and promoting goodness, Christ offers a more spiritual relationship with God. Christians have been set free from legalism to serve God as true spiritual sons and daughters.

Christians continue to need this reminder about our relationship with God. On one hand, we live in an age characterized by moral and spiritual lawlessness. In such a social context, people do need to be reminded of the Law and Commandments. Sin should be pointed out. Efforts do need to be made to limit its damage to society and to individuals. People should be called to repentance. In these ways, the Law continues to have useful purposes.

On the other hand, in terms of our covenant relationship with God, the Law is not supreme. And if we do not advance beyond the Law in our moral and religious lives, we are not free or spiritual. Only grace and promise received through faith in Jesus Christ can make us heirs of the higher and heavenly covenant. Law is only a general guide while the work of the Spirit goes further and frees us for true service as children of God.

This general truth has a special application as we look toward Good Friday and Easter. During Lent, Christians focus on preparations and spiritual discipline. Historically, the Church has encouraged certain practices to promote self-denial and deeper devotion. Many may have decided to give up certain things, to read more Scripture, to study a book, to engage in more personal or corporate devotions, to perform some new service for other people, etc. Such disciplines and rules can have useful purposes, but there is also the danger of falling into legalism. We should remain aware that even good and useful practices do not make us holy. We can not earn our way into being God's children. The higher purpose of all devotional practices is to encourage us to be more open to divine grace, the promises of the Gospel, and the workings of the Holy Spirit. May we always live as "children of promise" and "children of the free" (Gal. 3:28, 31)!

Lent III - Luke 11:24-26

 The Gospel for this Sunday refers to several themes related to Christ’s ministry and the kingdom of God. In the midst of all these themes, there are three verses about spiritual housekeeping that have sometimes been applied to Lent. These verses are Luke 11:24-26. “ When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.  And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.”

These verses are a brief parable about moral and spiritual cleansing and healing. In a way, the verses encourage moral and spiritual housekeeping, but they are also a warning about how people pursue such housekeeping. The ways a person cleans up his/her life and what one does afterward can be as important as the cleansing itself.

In this world, many human beings admit that they need to change. Many people know that there are bad or destructive forces and tendencies in their lives. They sense that bad habits, poor attitudes, mistaken loyalties, and various mental and spiritual weaknesses need to be cast out. For many, the approach of  Easter is a reminder to do some spiritual housekeeping. They may stress better moral and spiritual habits. Some may give up certain things. Some Christians emphasize penitential attitudes and a variety of devotions. Such external disciplines can be useful. However, Christians also need to move beyond mere external disciplines- even beyond good disciplines involving certain degrees of self-denial. 

Our spiritual houses must not be left empty. They need to be filled with goodness. As numerous Scriptures remind us, our Lord should abide or dwell within us. In other words, a Christian life must include positive aspects as well as negative ones. We are called to do more than just cleanse our hearts, minds, and souls of evil. We are asked to allow God to dwell or reside within us, and the real purpose of all spiritual housekeeping is to make room for Him. It is to become more open to divine grace and love.

This point is always true. Of course, we could all use more self-discipline and more sincere self-denial, but those things are not sufficient. By God’s grace in Christ, our hearts, minds, and souls can be filled with good things such as faith, hope, and love. Our great need is for God to dwell within us and transform us for worship and service.