Easter initiates a new day. It anticipates a new heaven and a new earth. The risen Christ is making all things new. In the mystery of holy baptism God has made new people of us. Today Jesus invites us to see everyone in a new light—through the lens of love.

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The gift of new life, of eternal life, is the gift of the risen Christ. It is the promise of Jesus. It was true for Dorcas in Joppa. It was true for those “who have come out of the great ordeal” in the Revelation vision. It is true for us and for all the baptized: Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.

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The disciples make a big splash and eat breakfast with the risen Jesus. Wading in the water (remembering baptism) and eating with Jesus (celebrating holy communion) is our weekly encounter with the risen Christ. Jesus asks us again and again: Do you love me? And Jesus invites us, again and again, to follow him, bringing the Easter life to others.

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In spite of all we have heard and all we have seen, it is often hard to believe. Because it is hard to believe, we will invest ourselves in the Easter mystery for fifty days (a week of weeks). Because it is hard to believe, John the evangelist will provide sign after sign celebrating Jesus’ victory over death. Because it is hard to believe, the risen Jesus will return to us again and again in the mystery of holy communion, inviting us to touch and taste his presence, and offering us his peace.

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“The last enemy to be destroyed is death,” Paul writes. Today Christ is risen, and we gather together with astonishment and joy. Christ is risen, and we have been set free from the bonds of death. Christ is risen, and we are forgiven. Christ is risen, and with the women at the tomb and Peter, we are amazed. Let us rejoice: Christ is risen indeed! Alleluia!

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Life and death stand side by side as we enter into Good Friday. In John’s passion account, Jesus reveals the power and glory of God, even as he is put on trial and sentenced to death. Standing with the disciples at the foot of the cross, we pray for the whole world in the ancient bidding prayer, as Christ’s death offers life to all. We gather in solemn devotion, but always with the promise that the tree around which we assemble is indeed a tree of life. We depart silently, and we anticipate the culmination of the Three Days in the Easter Vigil.

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Today we follow Christ from triumphal entry to the cross, each waypoint of the journey marked by Jesus’ compassion for those who would betray, mock, accuse, or do violence to him. Though persecuted and beaten, Jesus the Son of God is not disgraced; instead, he asks forgiveness for those who put him to death. We have walked the Lenten pathway these forty days, each of us invited through baptism to “let the same mind be in you that was in Christ Jesus.” We enter this holy week accompanying Jesus to the cross with both grief and thanksgiving in our hearts, trusting in God’s redeeming love.

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Our God makes all things new. In the first reading God promises it. In the gospel Mary anticipates it, anointing Jesus’ feet with costly perfume in preparation for the day of his burial. In the second reading Paul recalls his transformation from the persecutor Saul into an apostle. In baptism, God’s new person (you!) rises daily from the deadly mire of trespasses and sins.

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The warnings are plentiful and blunt on the third Sunday in Lent. Cut it out or get cut down! The warnings are accompanied by God’s invitation to attentiveness: “Incline your ear, and come to me; listen, so that you may live.” The landowner’s ultimatum is forestalled by the gardener’s readiness to till the ground one more year. That is good news for all of us. Thanks be to God!

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Though we sometimes doubt and often resist God’s desire to protect and save us, our God persists. In holy baptism, God’s people have been called and gathered into a God-initiated relationship that will endure. Lent provides the church with a time and a tradition in which to seek God’s face again. Lent provides another occasion to behold the God of our salvation in the face of the Blessed One who “comes in the name of the Lord.”

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These forty days called Lent are like no other. It is our opportune time to return to the God who rescues, to receive the gifts of God’s grace, to believe with the heart and confess with the mouth the wonder of God’s love in Jesus, and to resist temptation at every turn. This is no small pilgrimage on which we have just embarked. It is a struggle Jesus knew. It is a struggle Jesus shares. The nearness of the Lord, in bread and wine, water and word, will uphold and sustain us.

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On Ash Wednesday we begin our forty-day journey toward Easter with a day of fasting and repentance. Marking our foreheads with dust, we acknowledge that we die and return to the earth. At the same time, the dust traces the life-giving cross indelibly marked on our foreheads at baptism. While we journey through Lent to return to God, we have already been reconciled to God through Christ. We humbly pray for God to make our hearts clean while we rejoice that “now is the day of salvation.” Returning to our baptismal call, we more intentionally bear the fruits of mercy and justice in the world.

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Witnesses to the glory of God in the face of Jesus reflect that glory in the world. It was true for Moses. It was doubtless true for Peter, James, and John. We pray that it will be true of all of us who see God’s glory in the word and in the supper and who are being “transformed into the same image” by God’s Spirit.

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Blessings and curses abound on the sixth Sunday after Epiphany. We would do well to listen closely to whom the “blessed ares” and the “woe tos” are directed and to find our place in the crowd among those who desire to touch Jesus. The risen Christ stands among us in the mystery of the holy supper with an invitation to live in him, and offers power to heal us all.

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The fifth Sunday after Epiphany continues to highlight unlikely instruments and circumstances appointed to reveal God’s glory. “Who will go for us?” God asks. A person of unclean lips, a former persecutor of the church of God, and three fishermen who couldn’t catch a thing. More surprising still, perhaps, is that we are also called.

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The Presentation of Our Lord is referred to in some corners of the church as Candlemas because of an ancient tradition of blessing all the candles to be used in the church in the coming year at the mass celebrated on that day. It was a way of underscoring the truth of Simeon’s confession that this baby Jesus was “a light for revelation to the Gentiles” and a light for glory to Israel. Let the light of every candle in church be a little epiphany of the love of God for all people in the person of God’s son, Jesus, the light of the world.

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God’s glory is revealed in the reading of scripture. People stand at attention. People weep. People prostrate themselves in prayer. The unity of the church is another reflection of God’s glory. Most gloriously, the promises of God are fulfilled in the person of Jesus Christ. Gather round. Listen up. Glimpse the glory of God.

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The Sundays after Epiphany continue to celebrate the revelation of God’s glory to us as it was made known to the magi and to those on Jordan’s banks at Jesus’ baptism—today using wedding imagery. Our God rejoices over God’s people as those being married rejoice over one another. By the power of the Spirit there are gifts galore for everyone. In Christ Jesus the best wine is saved for last. Taste and see.

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Today’s festival rejoices in God’s blessings. We recall and celebrate our adoption as God’s children, the gift of the Holy Spirit, and the promised company of almighty God when we “pass through the waters . . . the rivers . . . fire.” On this day the heavens open again for this assembly, and we receive the gift of God’s Beloved, Jesus, in bread and wine.

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The feast of Epiphany (“manifestation”) concludes the Christmas season with a celebration of God’s glory revealed in the person of Jesus Christ. In Isaiah and Ephesians, that glory is proclaimed for all nations and people. Like the light of the star that guided the magi to Jesus, the light of Christ reveals who we are: children of God who are claimed and washed in the waters of baptism. We are sent out to be beacons of the light of Christ, sharing the good news of God’s love to all people.

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In winter’s deepest night, we welcome the light of the Christ child. Isaiah declares that the light of the long-promised king will illumine the world and bring endless peace and justice. Paul reminds us that the grace of God through Jesus Christ brings salvation to all people. The angels declare that Jesus’ birth is good and joyful news for everyone, including lowly shepherds. Filled with the light that shines in our lives, we go forth to share the light of Christ with the whole world.

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Cradle and cross are inextricably connected on the fourth Sunday of Advent. Between a lovely tribute to the little town of Bethlehem and Mary’s magnificent song of praise, the letter to the Hebrews reminds us in no uncertain terms that Christ’s advent is for “the offering of the body of Jesus Christ once for all.” It is the kind of tension in which the church always lives as when in holy communion—with high delight—“we proclaim the Lord’s death.”

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Christ’s presence in our midst in the wonder of the holy supper is cause for singing. The nearness of the God in prayer, in every circumstance, is cause for rejoicing. The coming of one “more powerful” than John, even with a winnowing fork in hand, is good news—and cause for exultation—for us who are being saved. Great joy is the tone for the third Sunday of Advent.

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Even after Israel had experienced the vagaries of kings, the people still longed for a true king to set things right. He would have the king’s title of Anointed One (Messiah); he would be the “one like a human being” (Son of Man) given dominion in Daniel’s vision. Jesus is given these titles, even though he is nothing like an earthly king. His authority comes from the truth to which he bears witness, and those who recognize the truth voluntarily listen to him. We look forward to the day he is given dominion, knowing his victory will be the nonviolent victory of love.

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November begins with All Saints Day and ends in or near Advent, when we anticipate Christ’s coming again. It is fitting, then, that the readings today tell of the final resurrection and the end time. In the turmoil of hope, fear, and disbelief that these predictions provoke in us, Hebrews sounds a note of confident trust. Christ makes a way for us where there is no way, and we walk it confidently, our hearts and bodies washed in baptismal water, trusting the one who has promised forgiveness. The more we see the last day approaching, the more important it is to meet together to provoke one another to love.

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Widows are visible everywhere in today’s readings. Jesus denounces those scribes who pray impressive prayers but devour widows’ houses. He commends the poor widow who in his view gave far more than the major donors. Jesus doesn’t see her simply as an object of compassion or charity. She, like the widow of Zarephath who shares her last bit of food with Elijah, does something of great importance.

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Of all three years of the lectionary cycle, this year’s All Saints readings have the most tears. Isaiah and Revelation look forward to the day when God will wipe away all tears; in John’s gospel, Jesus weeps along with Mary and all the gathered mourners before he demonstrates his power over death. On All Saints Day we celebrate the victory won for all the faithful dead, but we grieve for our beloved dead as well, knowing that God honors our tears. We bring our grief to the table and find there a foretaste of Isaiah’s feast to come.

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Rooted in the past and growing into the future, the church must always be reformed in order to live out the love of Christ in an ever-changing world. We celebrate the good news of God’s grace, that Jesus Christ sets us free every day to do this life-transforming work. Trusting in the freedom given to us in baptism, we pray for the church, that Christians will unite more fully in worship and mission.

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Today’s gospel starts with disciples obsessing over who will be closest to Jesus, leading to Jesus teaching his followers about God’s take on importance and power. Here Jesus makes it explicit that the reversal of values in God’s community is a direct challenge to the values of the dominant culture, where wielding power over others is what makes you great. When we pray “your kingdom come” we are praying for an end to tyranny and oppression. We pray this gathered around the cross, a sign of great shame transformed to be the sign of great honor and service.

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The rich man who comes to ask Jesus what he should do to inherit eternal life is a good man, sincere in his asking. Mark’s gospel is alone in saying that Jesus looked on him and loved him. Out of love, not as judgment, Jesus offers him an open door to life: sell all you own and give it to the poor. Our culture bombards us with the message that we will find life by consuming. Our assemblies counter this message with the invitation to find life by divesting for the sake of the other.

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The archangel Michael is pictured as a prince and a general of the heavenly army, defeating the dragon (the ancient serpent, the devil, Satan). It is important, though, to see in Revelation 12:11 that God’s victory ultimately comes by Jesus’ death and the testimony of his followers. The power of God’s truth gives us confidence in the face of evil on earth, even in the face of our own death.

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Today we hear James warn against selfish ambition, while the disciples quarrel over which one of them is the greatest. Jesus tells them the way to be great is to serve. Then, to make it concrete, he puts in front of them a flesh-and-blood child. We are called to welcome the children God puts in front of us, to make room for them in daily interaction, and to give them a place of honor in the assembly.

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Three weeks ago we heard Peter’s confession of faith as told in John’s gospel. This week we hear Mark’s version, when Peter says, “You are the Messiah.” In John, the stumbling block is Jesus’ invitation to eat his flesh, given for the life of the world. In Mark too the scandal has to do with Jesus’ words about his own coming death, and here Peter himself stumbles over Jesus’ words. But Jesus is anointed (the meaning of messiah) in Mark only on the way to the cross (14:3); so we are anointed in baptism with the sign of the cross.

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James tells us to stop showing favoritism in the assembly, treating the rich visitor with more honor than the poor one. Jesus himself seems to show partiality in his first response to the Syrophoenician woman in today’s gospel. Was he testing her faith in saying Gentiles don’t deserve the goods meant for God’s children? Or was he speaking out of his human worldview, but transcended those limits when she took him by surprise with her reply? Either way, the story tells us that God shows no partiality. Everyone who brings a need to Jesus is received with equal honor as a child and heir.

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Jesus protests against human customs being given the weight of divine law, while the essence of God’s law is ignored. True uncleanness comes not from external things, but from the intentions of the human heart. Last week Jesus told us “the words that I have spoken to you are spirit and life” (John 6:63). Now James says God has given us birth by the word of truth. We who were washed in the word when we were born in the font return to it every Sunday to ask God to create in us clean hearts.

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In today’s gospel many people take offense at Jesus’ invitation to eat his flesh and drink his blood; even many of Jesus’ disciples peel off. This is the backdrop in John’s gospel for Peter’s confession of faith. “To whom can we go?” asks Peter, in words we sometimes sing just before the gospel is read. “You have the words of eternal life.” In order to take such a stand, as Peter and Joshua did, Paul tells us to arm ourselves with the word of God. We pray in the Spirit that we might be bold ambassadors of the gospel.

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Wisdom prepares a feast, sets her table, and invites all to come and eat her bread and drink her wine. The first chapter of John’s gospel owes much to the biblical tradition that imagined Wisdom as existing before anything was created and having a role in the work of creation. Christ, the wisdom of God (1 Cor. 1:24), today invites us to eat his flesh and drink his blood. John’s gospel includes no account of the institution of the Lord’s supper, but here we can't help hearing Jesus’ words as an invitation to the meal of bread and wine we share.

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