30 March – 5 April: Holy Week and Easter 2026

30 Mar 202630 Mar 2026 / Rykken / Leave a comment

“There are days when I look at today’s world, torn apart by violence and hatred, and I can’t even imagine all of us living in harmony with one another. It seems impossible. Jesus knew something about conflict and discord. He rode into Jerusalem to shouts of ‘Hosanna!’ The crowds rejoiced at the coming of their king. How quickly, though, those songs of praise turned to cries for Jesus to be crucified. (But) Jesus, the crucified king, conducts creation’s choir. With his dying breath, he teaches us the song of infinite forgiveness. He silences all those forces that rebel against God, directing our days and our deeds in peace. We may not be able to hear the harmony quite yet, but it’s here, because Jesus is here.” (Stacey Nalean-Carlson)

Introduction

Holy Week always asks us to hold more than we think we can — beauty and betrayal, praise and violence, hope and heartbreak. Stacey Nalean-Carlson’s commentary highlights the tension in our experience. The world around us isn’t so different from the world Jesus entered: crowds pulled in every direction, longing for peace yet captive to fear, eager for a savior yet quick to turn on the very one who brings healing. And still, Christ steps into the noise without flinching. He doesn’t wait for harmony before he begins to sing; he brings harmony with him. His path through this week reveals a love strong enough to absorb our dissonance and patient enough to teach us a new way to listen. Anchor yourself in that this week.

The Gospels tell the resurrection story in different ways, a reminder of how memory shifts as communities retell what matters most. John’s Gospel, written near the end of the first century, places Mary Magdalene at the center. She appears in all four Gospels as a devoted follower and a witness to both the crucifixion and the resurrection. She’s mentioned twelve times — more than any woman except Mary, the mother of Jesus. Honored as a saint in the Catholic tradition and commemorated in the ELCA on July 22, she still carries an air of mystery. What we know for certain is this: Mary is the first to proclaim the resurrection. John doesn’t mention the other Mary at the tomb, though Matthew, Mark, and Luke do (Matthew 27:61; Mark 16:1; Luke 24:10). Some scholars see symbolism here—the mother of Jesus representing the old, earthly relationship, and Mary Magdalene representing the emerging community of believers. It’s an intriguing possibility.

Holy Week confronts us with mysteries just as profound. Christians live as an Easter people — running toward the empty tomb with Peter and John, trying to grasp what happened there. Our faith stands on the bold acceptance of miracles: water turned to wine, sight restored, freedom breaking through oppression. Many dismiss these as fantasy. Still, as children of the light, we keep running. At the center of our story is the greatest miracle: the Creator entering our humanity, walking among us for thirty‑three years, enduring betrayal, suffering, and a brutal Roman execution. Jesus absorbed the world’s dysfunction — our sin, our fear, our violence — and carried it to the cross, breaking the power of sin and death. His resurrection bursts into the story like a beacon, reordering everything. Set free by that moment, we now live free — free to love, free to forgive, free to bear light into a world still learning to hear the harmony he brings.

Soli Deo Gloria!

The opening quote from Stacey Nalean-Carlson was drawn from Love Outpoured: Devotions for Lent 2026, published by Augsburg Fortress in Minneapolis. Stacey is an ELCA Pastor, ordained in 2003. To learn more, visit her website here.

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A compelling question for us this week:

“Where do I need to trust that God is already at work bringing resurrection out of what feels lost or broken?”

*The Disciples Peter and John running to the sepulchre on the morning of the Resurrection* by Eugene Burnand (1898).

Eugène Burnand’s 1898 painting The Disciples Peter and John Running to the Sepulchre on the Morning of the Resurrection captures the dramatic moment from John 20 when the two apostles race toward the empty tomb after hearing Mary Magdalene’s news. Burnand, a Swiss realist painter known for his deep Christian faith, exhibited the work at the Paris Salon, where it was immediately acclaimed and later acquired by the French state for the Musée d’Orsay. The painting is celebrated for its vivid emotional realism: Peter’s anxious, weathered face and John’s youthful, hope‑filled expression reveal the turmoil and dawning faith of that first Easter morning.

The Readings for the Triduum and Easter Sunday

Maundy Thursday, Good Friday, and Holy Saturday are referred to as The Three Days (traditionally known as the Triduum), and their roots hearken back to the Jewish celebration of the Passover. Part of that tradition among our spiritual ancestors involved slaughtering a lamb and sharing a meal — a reminder of the Israelite’s liberation from slavery in Egypt. Recall that God visited a number of plagues (think water turning to blood, frogs, lice, etc.) on Pharaoh Ramesses II to convince him to free the Israelites, including sending the “angel of death” to slaughter the Egyptian’s firstborn sons. The Jewish slaves marked their doorposts with the blood of a lamb so the “angel of death” would pass over them, sparing their sons. Drawing from this tradition, early Christians observed the death and resurrection of Jesus Christ, the sacrificial Lamb of God, to commemorate the Pascha, — Christ’s passage from death to new life. Further, this new life was marked by the liberating gift of baptism. If you go to pages 30-31 in the ELW (which we have been using since 2006), you will see in the inclusion of the Three Days as part of the Sundays and Principal Festivals of the Church Year.

All the readings are linked for easy access.

2 April: Maundy Thursday

Exodus 12: 1-14

Psalm 116: 1-2, 12-19

1 Corinthians 11: 23-26

John 13: 1-17, 31b-35

3 April: Good Friday

Isaiah 52:13-53:12

Psalm 22

Hebrews 10: 16-25

John 18:1-19:42

4 April: Holy Saturday
(Easter Vigil)

Romans 3: 6-11

John 20: 1-18

(Note: A complete list of readings for Easter Vigil are found on page 269 of the ELW).

5 April: Easter Day

Jeremiah 31: 1-6

Psalm 118: 1-2, 14-24

Acts 10: 34-43

John 20: 1-18

Common Themes and Connecting Ideas

The readings for Easter Sunday proclaim God’s decisive act of renewal, moving a people from sorrow into joy and from death into life. Jeremiah announces a future where God gathers the people in love and restores them to dancing and hope, while Psalm 118 celebrates the Lord’s saving power with the triumphant declaration that “the stone the builders rejected has become the chief cornerstone.” Acts 10 expands this renewal to all people, as Peter proclaims that the risen Christ brings forgiveness and new life without partiality. In John 20, this cosmic victory becomes deeply personal as the risen Jesus calls Mary Magdalene by name, transforming her grief into witness. Together, these texts reveal Easter as God’s surprising, world‑shifting act of life‑giving love that restores, includes, and sends people out with joy.

Note: I utilize the Bible Gateway website for the readings (NRSVUE) and also receive as assist from Co-Pilot (A.I.) for summarizing the themes each week.

ELCA Commemorations This Week

Tuesday 31 March:
John Donne, poet (d. 1631)

Saturday 4 April:
Benedict the African, confessor (d. 1589)

Click on each photo for background information

Reflective Music for Holy Week

“Were You There” grew out of the lived experience of enslaved African Americans in the 19th century, who used song to name both their suffering and their hope. It first appeared in print in 1899, but it had already traveled for years through oral tradition, carried by communities who sang it to remember the story of the crucifixion. The repeated question — “Were you there?” — pulls us into that story and asks us to feel its weight in real time. At the same moment, the song quietly links Christ’s suffering with the suffering of the people who created it. By the mid‑20th century it had become a beloved hymn across traditions, recorded by major artists and sung in churches everywhere, a testament to its emotional power and deep roots. This interpretation by Ensemble Altera is particularly powerful — enjoy! (Listen with headphones for a rich experience).

Lyrics

1 Were you there when they crucified my Lord?
Were you there when they crucified my Lord?
Oh, sometimes it causes me to tremble, tremble, tremble. Were you there when they crucified my Lord?

2 Were you there when they nailed him to the tree?
Were you there when they nailed him to the tree?
Oh, sometimes it causes me to tremble, tremble, tremble. Were you there when they nailed him to the tree?

3 Were you there when they laid him in the tomb?
Were you there when they laid him in the tomb?
Oh, sometimes it causes me to tremble, tremble, tremble.
Were you there when they laid him in the tomb?

4 Were you there when God raised him from the grave?
Were you there when God raised him from the grave?
Oh, sometimes it causes me to tremble, tremble, tremble. Were you there when God raised him from the grave?

Ensemble Altera is a rising professional chamber choir from Rhode Island, known for its luminous sound, imaginative programming, and deep commitment to the healing power of music. Led by countertenor Christopher Lowrey, the ensemble has earned national and international praise for performances that blend artistic precision with emotional depth. Their recordings have garnered major awards and critical acclaim, helping establish Altera as one of the most compelling new voices in American choral music. Whether presenting reimagined classics or bold contemporary works, they invite audiences into experiences that uplift, challenge, and inspire.

Visit Their Website for More Information

Meditative Prayer: A Collect for Easter Day

A collect gets its name from the Latin collēcta, meaning “a gathering,” originally referring either to the gathering of the people or the gathering of their prayers. Over time, the term came to describe the brief, focused prayer that opens worship by uniting the community’s intentions into one voice. Its structure and purpose reflect this origin: a single, elegant petition that gathers the church for what follows. The following prayer is drawn from The Lutheran Hymnary, published by Augsburg Publishing House in Minneapolis in 1935. My father utilized it while attending Luther Seminary in the late 1940s. Note the language, reminiscent of the King James version of the Bible. As you hear the words, imagine our Lutheran forbears saying this on Easter morning:

Lord God, heavenly Father, who didst deliver Thy Son for our offenses, and didst raise Him again for our justification: We beseech Thee, grant us Thy Holy Spirit, that He may rule and govern us according to Thy will; graciously keep us in the true faith; defend us from all sins, and after this life raise us unto eternal life, through the same, Thy beloved Son, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

Going Beyond: Faith at Work

Join Us for Worship and Study

Evangelical Lutheran Church in Black River Falls, Wisconsin, and is part of the Northwest Synod of Wisconsin (ELCA). We stream our Sunday worship at 9:30 each week. Please feel free to join us!

Access our YouTube Channel here.

Ecumenical News This Week:

Lutheran leaders from around the world joined ecumenical guests in Canterbury Cathedral on March 25 for the installation of Archbishop Sarah Mullally, the first woman to lead the Church of England.
Lutheran World Federation General Secretary Anne Burghardt celebrated the historic moment and highlighted the strong, evolving relationships between Anglicans and Lutherans across the globe. The service blended ancient tradition with global diversity, underscoring a shared commitment to unity, prayer, and common Christian witness.

Read the full story here!

FOR THOSE INVOLVED . . . .

Our in-person Lectionary discussion group that meets at ELC will be off until APRIL 12TH. This is due to travel on my part and activities on Palm Sunday and Easter.

The ELCA is one of the largest member churches of the Lutheran World Federation, a global communion representing more than 77 million Lutherans in 99 countries. As a full and active member, the ELCA helps shape the LWF’s work in theology, humanitarian response, advocacy, and global mission. ELCA leaders serve on councils, commissions, and working groups that guide the federation’s priorities and partnerships. Through the LWF, the ELCA joins a worldwide witness to Christ’s justice, mercy, and reconciliation.

27 April 2025: 2 Easter

21 Apr 202521 Apr 2025 / Rykken / Leave a comment

Faithful Conversations #113

Introduction to Readers

“Enough! the Resurrection, A heart’s-clarion! Away grief’s gasping, joyless days, dejection. Across my foundering deck shone, A beacon, an eternal beam.” (Gerard Manley Hopkins, SJ)

We can see it all around us if we’re willing to look at it. In 2023, U.S. Surgeon General Vivek Murthy highlighted loneliness and social isolation as a significant public health crisis, affecting nearly half of U.S. adults (even before the COVID-19 pandemic). Let that sink in. And it is cross-generational. Spend any amount of time with young people in our schools, and you will see its insidious nature. In an extensive report, Murthy called for a national strategy to rebuild social connections, including an active role by communities of faith, viewing relationships as essential for individual and societal well-being.

Though a somber note to open this week’s blog, the loneliness epidemic has been on my mind throughout our recent Lenten journey and reminds us that we live in a broken and impermanent world. A year before his untimely death in 1888, Jesuit Priest Gerard Manley Hopkins (1844-1889) penned a verse — That Nature Is a Heraclitean Fire and of the Comfort of the Resurrection — that explored the banishing grief produced by the world’s impermanence (“joyless days”). Though written long ago, his words speak to our time. And, the antidote to hopelessness? The transformative power of Christ’s resurrection (“a beacon, an eternal beam”). If ever our world needs to hear the story of Jesus Christ and his powerful love for the outcast, afflicted, and weary brothers and sisters in our midst, this is it. As Christians, we have much work to do.

Thanks for visiting this space again this week! We have reached that phase in our liturgical calendar known as Eastertide — the 50 days between Easter Sunday and Pentecost. It begins with Easter celebrations of the resurrection and culminates in Pentecost, commemorating the descent of the Holy Spirit upon the apostles. We have several commemorations in our church calendar this week: Anselm, Bishop of Canterbury (d. 21 April 1109), Toyohiko Kagawa, renewer of society (d. 23 April 1960), and Mark, Evangelist (25 April). And, I have just learned about the death of Pope Francis. Born Jorge Mario Bergoglio in 1936, Francis was the first Pope from the Americas (Argentina) and southern hemisphere, and also the first Jesuit to hold the position. This quote from Francis’ captures his approach: “It is not enough to say we are Christians. We must live the faith, not only with our words, but with our actions.” It seems fitting that he journeyed across on Easter Monday. May God guard the soul of our Christian brother.

My reflections this week will focus on the story of Thomas as offered in John’s Gospel. I will also cite a wonderful prayer inspired by Thomas’ story. And I hope you will enjoy a choral piece from the Stellenbosch University Choir of South Africa.

Common Themes Among the Readings

2 Easter

Acts 5: 27-32
Psalm 118: 14-29
(or Psalm 150)
Revelation 1: 4-8
John 20: 19-31

Look for the convergence of the following themes as you explore the readings for 2 Easter: THE RESURRECTION, FAITH, and DIVINE AUTHORTY. In Acts 5:27-32, the apostles boldly proclaim Jesus’ resurrection despite opposition, highlighting obedience to God over human authority. Psalm 118:14-29 celebrates God’s salvation and steadfast love, portraying the rejected stone becoming the cornerstone. Revelation 1:4-8 and John 20:19-31 both affirm Jesus’ eternal power and presence, encouraging believers to trust in His victory over death.

Focus Passage: John 20: 19-31

¹⁹When it was evening on that day, the first day of the week, and the doors were locked where the disciples were, for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” ²⁰After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ²¹Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” ²²When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. ²³If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

²⁴But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. ²⁵So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”

²⁶A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” ²⁷Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” ²⁸Thomas answered him, “My Lord and my God!” ²⁹Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

³⁰Now Jesus did many other signs in the presence of his disciples that are not written in this book. ³¹But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

TRY LUTHER’S METHOD!

Luther’s Revision of the Lectio Divina
(Three Steps)

Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.

Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.

Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.

Reflections: Faith Beyond Certainty

It is fascinating to consider that Christ appeared to many individuals and groups during the 40 days after His resurrection. Saint Paul provides a summary in 1 Corinthians 15:3-8, mentioning appearances to Peter (Cephas), the Twelve (including Thomas), over 500 people at once, James, all the apostles, and finally to Paul himself. The Gospels and Acts also record appearances to Mary Magdalene, the disciples on the road to Emmaus, and others.

Thomas’ post-resurrection encounter with Jesus (I’m not a fan of his nickname) is highlighted as the first Gospel message after Easter because it addresses a central theme of the Resurrection: faith in the unseen. Thomas initially doubts the testimony of the other disciples about Jesus’ resurrection. When Jesus appears to him, Thomas believes, exclaiming, “My Lord and my God!” Jesus responds, “Blessed are those who have not seen and yet have come to believe.” It’s a powerful encounter and appears only in John’s Gospel.

*“The Incredulity of Saint Thomas” by Caravaggio, c. 1602*

Before exploring its meaning, some quick context regarding Thomas. Saint Thomas, also called Didymus or “the Twin,” was one of Jesus’ twelve apostles. Some traditions link him to Matthew as a twin, and the Syrian Church even identifies him as Jesus’ twin. A fisherman by trade, he became a dedicated missionary and is believed to have traveled to India around 52 CE, specifically Kerala, where he founded Christian communities. He is also connected with regions like Parthia and Persia. Honored as a saint in many Christian traditions, Thomas is remembered on July 3rd in the ELCA. He is also the patron saint of architects and builders because of a legend tying him to constructing a church in India, the site where he was martyred in 72 CE. His story reflects a journey from doubt to unwavering belief, leaving a lasting legacy.

So, what should we take away from St. Thomas’ famous encounter with our Lord? His story is significant because it highlights the challenge of believing in the Resurrection without physical proof, something those first-generation Christians also wrestled with. Further, it reassures believers that faith, even when accompanied by doubt, is valid and blessed (reread verses 27-29). My sense is that Thomas has been stuck with a bad rap over the centuries (how many of us, for example, remember him because of the nickname?). Perhaps stemming from my upbringing — and the willingness of the ELCA to reflect on difficult questions over time — doubt seems a perfectly natural part of our faith journey.

Sean Gladding, storyteller and pastor, has written a compelling commentary in a recent issue of The Christian Century on the subject of Thomas (April 2025, p. 31). Raised in a fundamentalist church, Gladding asserts that he ultimately left that tradition due to its insistence on “certainty” that often led to judgementalism and self-righteousness that seemed counter to the Jesus he came to know. Indeed, certainty often leaves no space for questioning or growth. As one who has now reached the elder stage of my Christian journey, I have learned this: faith thrives in the tension between knowing and not knowing, where doubt can serve as a catalyst for deeper belief rather than an obstacle. Doubt, in this interpretation, is not the enemy of faith but rather a companion in its journey—keeping faith humble, curious, and reliant on something greater. In embracing doubt as part of our faith journey, we honor the legacy of Saint Thomas—a reminder that belief deepens not through certainty, but through humility, curiosity, and the courageous trust in what cannot be seen.

Soli deo Gloria!

Prayer: A Door to Discovery

How strangely comforting, Lord,
That so many of your servants
Have doubted you.
So,
If I cannot always see the sense
Of your Word;
If I do not always feel confident
About my faith;
If I wonder where your love is
In the face of pain and death;
I am not the first.
A great company of saints and martyrs
Has felt this way before me.
Now, in your presence,
They see face to face
And know as they are known.
Teach me, like them,
Not so much to fear doubt
As to see it
As a sign of the mystery of life
And a door to discovery. Amen.

This poem is part of a series of worship resources posted on the Centre for MB Studies (CMBS) website (MB = Mennonite Brethren). In particular, the verse is several offered related to the story of Thomas’ encounter with the risen Lord and is drawn from The Church of Scotland’s website.

The Church of Scotland is Calvinist Presbyterian. Notably, the Evangelical Lutheran Church in America (ELCA) and the Presbyterian Church (USA) are in full communion with each other. This relationship was established in 1997 through an agreement called “A Formula of Agreement.” It means that the two denominations recognize each other’s ministries, share the Lord’s Supper, and collaborate in worship and mission while respecting their differences.

Musical Offering: Let My Love Be Heard (Jake Runestad)

Lyrics
Angels, where you soar
Up to God’s own light
Take my own lost bird
On your hearts tonight;
And as grief once more
Mounts to heaven and sings
Let my love be heard
Whispering in your wings

“Let My Love Be Heard” is a choral composition by Jake Runestad, commissioned for Choral Arts (Seattle) and the UMKC Conservatory Singers, conducted by Robert Bode.

The song explores themes of love, longing, and the desire for connection. It came to mind while reflecting on the “crisis of loneliness” among so many in our society today.

The Stellenbosch University Choir, founded in 1936, is South Africa’s oldest and most celebrated choir, renowned for its exceptional performances and diverse repertoire. Under the direction of André van der Merwe since 2003, the choir has achieved international acclaim, consistently ranking among the world’s top amateur choirs.

Update on “Faithful Conversations”

Join us on Sunday 27 April at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!

And . . How about some “Doubting Thomas” humor?

Tim Wakeling is a cartoonist who lives in Chester, England. His cartoons aim to be gently humorous, mostly positive, and entirely black and white.

14-20 April 2025: Holy Week and Easter

14 Apr 2025 / Rykken / Leave a comment

Faithful Conversations #112:
Special Edition: Holy Week 2025

Introduction to Readers

. . . all the children who are gathered at the top of the Mount of Olives, including those who are not yet able to walk because they are too young and therefore are carried on their parents’ shoulders, all of them bear branches, some carrying palms, others, olive branches. And the bishop is led in the same manner as the Lord once was led. (Egeria, c. 380s)

Egeria, an intriguing 4th-century Christian nun from Roman Hispania, is noted for a detailed account of her pilgrimage to the Holy Land between 381 and 384. Preserved in fragments found in the Codex Aretinus and amazingly rediscovered in an Italian monastery in 1884 by archaeologist Gian Francesco Gamurrini (1835-1923), Egeria’s vivid descriptions of visits to Jerusalem, Bethlehem, Mount Sinai, and the Red Sea, offer insights into early Christian liturgical practices and sacred geography. The opening excerpt (above) describes her eye-witness account of a procession in Jerusalem — a reenactment of Jesus’ triumphal entry into the city, as played out for centuries in churches across the globe. Let’s imagine Egeria’s excitement as she stumbled on this early Palm Sunday celebration. Young children, laughing as they ride on their parents’ shoulders, carry palm and olive branches. The excited bishop, representing Christ, recreates Jesus’ entry, creating a vivid and participatory act of worship. I suspect this curious onlooker from Spain engaged many of those involved in conversations now lost in time.

And thus, we have arrived at this most sacred week of the year. Holy Week goes back to the 4th century, notably to St. Athanasius (c.296/98-373 — think Athanasian Creed) and St. Epiphanius (c.310/20-403). The earliest Christians focused on commemorating key events like Good Friday and Holy Saturday (Easter Vigil). By the 3rd century, other days of the week were added, and by the latter 4th century, the practice of observing the entire week with distinct events, such as Palm Sunday and Maundy Thursday, became more structured. Technically, Holy Week concludes on Holy Saturday (Easter Vigil), the day before Easter Sunday. However, Easter Sunday follows directly after and is part of the broader celebration of the Paschal Triduum, which includes Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. So, while not part of “Holy Week” itself, Easter Sunday is closely tied to its conclusion and significance.

Approaching this week’s Lectionary Readings

Famed humorist Garrison Keillor (of Lake Wobegon fame) once remarked that “stories are the essence of civilization,” and I concur. Eye-witness accounts, like Egeria’s, bring history alive and Holy Week is punctuated with several dramatic stories that drive our faith. I encourage you to be patient this week and take on the readings of the Triduum (listed below), as well as those designated for Easter Day. Put yourselves in the shoes of those early Christians and imagine how their lives were impacted by the events they witnessed!

As always, thanks for visiting this space My two-part reflections this week will focus on the crucifixion and resurrection. I am drawing from the April edition of The Chistian Century and also utilizing a revised version of a post I did a year ago. The two familiar hymns included are powerful versions that you will enjoy.

The Readings for Easter Triduum

Maundy Thursday

Exodus 12: 1-4 (5-10) 11-14
Psalm 116: 1-2, 12-19
1 Corinthians 11: 23-26
John 13: 1-17, 31b-35

Good Friday

Isaiah 52:13-53:12
Psalm 22
Hebrews 10: 16-25
John 18:1 – 19:42

Easter Vigil (Holy Saturday)

Romans 6: 3-11
John 20: 1-18
Note: All 12 readings for Easter Vigil are found in ELW, page 269.

Easter Day

Acts 10: 34-43
(or Isaiah 65: 17-25)
Psalm 118: 1-2, 14-24
1 Corinthians 15: 19-26
Luke 24: 1-12
(or John 20: 1-18)

Look for the following theme as you explore the readings for Easter Day: THE TRIUMPH OF LIFE OVER DEATH THROUGH THE RESURRECTION OF JESUS CHRIST. They collectively emphasize God’s power to save, as seen in His work through Christ’s sacrifice and victory over the grave. The passages celebrate renewal, hope, and eternal life, urging believers to rejoice in the fulfillment of God’s promises. Together, they proclaim the message of salvation and the assurance of new life for all who believe.

Focus Passages from Luke (Gospel) and Acts (First Reading)

Luke 24: 1-12

24 But on the first day of the week, at early dawn, they went to the tomb, taking the spices that they had prepared. ²They found the stone rolled away from the tomb, ³but when they went in they did not find the body. ⁴While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. ⁵The women were terrified and bowed their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here but has risen. ⁶Remember how he told you, while he was still in Galilee, ⁷that the Son of Man must be handed over to the hands of sinners and be crucified and on the third day rise again.” ⁸Then they remembered his words, ⁹and returning from the tomb they told all this to the eleven and to all the rest. ¹⁰Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. ¹¹But these words seemed to them an idle tale, and they did not believe them. ¹²But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.

Acts 10: 34-43

³⁴Then Peter began to speak to them: “I truly understand that God shows no partiality, ³⁵but in every people anyone who fears him and practices righteousness is acceptable to him. ³⁶You know the message he sent to the people of Israel, preaching peace by Jesus Christ—he is Lord of all. ³⁷That message spread throughout Judea, beginning in Galilee after the baptism that John announced: ³⁸how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. ³⁹We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree, ⁴⁰but God raised him on the third day and allowed him to appear, ⁴¹not to all the people but to us who were chosen by God as witnesses and who ate and drank with him after he rose from the dead. ⁴²He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. ⁴³All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

Reflections: Part 1: The Crucifixion

The crucifixion of Jesus is detailed in all four Gospels, each offering unique perspectives. Matthew 27:32–56 emphasizes the fulfillment of prophecy and Jesus’ kingship. Mark 15:21–41 highlights the suffering and abandonment Jesus endured. Luke 23:26–49 focuses on Jesus’ compassion, even in his final moments. And John 19:17–37 (this year’s Good Friday account) underscores Jesus’ divine authority and the fulfillment of Scripture.

Elizabeth L. Evans, an ordained deacon in the United Methodist Church, offers a compelling reflection on this moment in history, placing the events surrounding Jesus’ death within the context of the first century Roman Empire (The Christian Century, April 2025, page 20). Among other things, Evans points out that scapegoating—blaming and punishing innocent people to protect those in power—is a pattern that still exists today. Good Friday reminds us to reflect on who is being unjustly blamed in our time and to stand with them against injustice.

“Crucifixion was the Roman Empire’s execution method of choice for rebels and insurrectionists. It was reserved for those whom the empire considered the lowest of the low, for those who threatened the status quo and questioned the legitimacy of the powerful. It was meant to be a public spectacle, a warning to all those watching that they would receive the same fate if they dared exalt anyone higher than Caesar. And this is the way that Jesus died: on the cross, as a despised rebel and enemy of the Roman Empire, in solidarity with the oppressed, with crowds of people rubbernecking from a distance. Perhaps this was precisely what the empire and the religious leaders found so threatening about Jesus—the way he subverted the norms that kept them in power. His love for others was . . . a radical love that, at its core, critiqued the power of the unjust. And it was, for this reason, that Jesus died an unjust death. The tragedy of Good Friday is that the tale of scapegoating and condemning innocents to die plays out in multiple contexts, in multiple eras, and in multiple ways. Unjust leaders will always seek to unite people against a real good enemy, in the interest of self-preservation. Good Friday is an annual reminder to consider who is scapegoated in our time for the benefit of those who inflict violence against God’s people, to ask who is crucified in our midst to distract from the crimes of those with institutional power.“

The spiritual “Were You There When They Crucified My Lord?” has deep roots in African-American history. It was likely composed by enslaved African Americans in the 19th century and reflects their profound faith amidst suffering. This spiritual became widely recognized when it was included in the Episcopal Church hymnal in 1940, making it the first African-American spiritual to appear in a major American hymnal. Over time, it has been embraced across Christian traditions, including the ELCA (ELW, 353).

*The Crucifixion,* ca. 1625–30
Pedro Orrente (1580–1645)

Reflections: Part 2: The Resurrection

It has been said that history must first be imagined in order to be understood. Let’s imagine the dramatic events outside Jesus’ tomb recounted in the 24th chapter of Luke.

First, some background on Mary Magdalene. A fascinating individual, she is mentioned in all four Gospels as a follower of Jesus and witness to his crucifixion and resurrection. There are twelve references to her in the Gospels, more than any other woman, besides Mary, the mother of Jesus. Honored as a Saint within the Catholic Church, there is much we do not know about Mary of Magdala (another name for her). We commemorate her in the ELCA as Mary the Apostle on July 22nd. Most importantly, perhaps, Mary becomes the first person to carry the message of Jesus’ resurrection! (Sidenote: The Synoptic Gospels — Matthew, Mark, and Luke — all mention the other Mary being present at the tomb, presumably the mother of Jesus, while John does not. Some scholars suggest that the absence of the Virgin Mary in John’s account may have symbolic significance. Mary, as the mother of Jesus, represents the earthly relationship, while Mary Magdalene, as a disciple, represents the new community of believers in Jesus).

Back to Luke’s account. Mary Magdalene and several women visited Jesus’ tomb and saw that the stone had been removed. Realizing that Jesus’ body was gone, they informed the apostles who doubted their story. Though Luke does not include Mary’s post-resurrection encounter with Jesus, Matthew, Mark, and John do. Mary who remained weeping outside the tomb, saw two angels where the body of Jesus had been. In a stunning moment Jesus appears to Mary, though she does not recognize him until he calls her by name. He told her that he was ascending to his Father “and your Father, to my God and your God.” Mary then announced what she has learned to the disciples. In a dramatic moment, Peter (and an unnamed companion) breathlessly run to the tomb to see for themselves — one of my favorite moments in this story, recounted most dramatically in John’s Gospel. Their excitement is palpable and rumbles across the centuries. (Sidebar: The “other disciple” may have been John, the writer of the Gospel, but there is no definitive identification. I have always been intrigued by the various passages in scripture that include unnamed individuals — see the Emmaus story in Luke 24, for example. Some have suggested such characters represent us). This remarkable moment, no doubt, marked these women, Peter, and his companion for the remainder of their lives. We hear from Peter again in the second reading from Acts. Speaking to a Gentile audience, he recounts Jesus’ crucifixion, burial, and resurrection roughly fifteen years after his dramatic encounter with the risen Christ (Acts 10: 39-41). In this way, the earliest Christians began to absorb the foundational stories of the faith.

*The Burial of Christ by Titian (1490–1576). Joseph of Arimathea, Nicodemus and the Virgin Mary take Christ in the tomb watched by Mary Magdalene and Saint John the Evangelist.*

What are we to make of all this two thousand years later? The deep, rich, and powerful stories we encounter during Holy Week remind us that as Christians, we are fundamentally an Easter people, racing toward that tomb, forever trying to grasp what happened there. Our faith journey is predicated on the acceptance of miracles — water turned to wine, blind people regaining their site, liberation from demonic possession — things we cannot explain. To many in our midst, this acceptance of the unexplainable is ridiculous — to them, we are chasing a fairy tale. But, as children of the light, we race on. The central miracle involves our Creator God sending his Son to share in our humanity, to walk the earth for roughly 33 years, to face betrayal, suffering, and a torturous death at the hands of Roman authorities. This Jesus took the dysfunction of the world, including the sins of humankind, upon himself, ultimately liberating us from sin and death, our greatest fear. The moment of his resurrection from the dead shines like a beacon in this unfolding drama we annually replay at this time of year. And, because we have been liberated, we are free to love and forgive others. Such forgiveness, at times, is a miracle in itself and runs contrary to the instincts of our broken and revenge-oriented culture. Miraculous forgiveness and victory over death — as Christians, our great gifts. Yes, we are an Easter people. We have a God who is faithful. Let us walk in the sunlight of his glorious resurrection!

Soli Deo Gloria!

Musical Offering: Jesus Christ is Risen Today (ELW, 365)

The hymn “Jesus Christ is Risen Today” has a rich history rooted in Christian tradition. It originated as a 14th-century Latin hymn titled Surrexit Christus Hodie (“Christ is Risen Today”). Later translated into English in the early 18th century, the most well-known version appeared in the 1708 collection Lyra Davidica, which included both the lyrics and the lively tune we associate with the hymn today. The hymn celebrates the Resurrection of Christ and is often sung during Easter services. Its joyful refrain of “Alleluia” after each line emphasizes the triumph and hope of the Resurrection. Over time, it has become a beloved part of Easter worship across many Christian denominations.

The Anglican Hereford Cathedral provides a magnificent setting for this stirring hymn. Christians have worshipped at this site since the 8th century and the present structure dates back to 1079.

Prayer Reflection: The Eyes of God (Henri Nouwen)

Dutch Theologian Henri Nouwen (1932-1996)

Jesus looked at the human condition with the eyes of love and tried to teach us how to look at ourselves and others “from above” and not “from below,” where dark clouds obscure our vision. “I come from above,” Jesus told his disciples, “and I want you to be reborn from above so that you will be able to see with new eyes” (John 3:3). This is what spiritual theology is all about – looking at reality with the eyes of God.

Help us to see the world through your eyes, O God. Amen.

(Source: Henri Nouwen Society, Daily Meditation for 13 April 2025)

Update on Faithful Conversations

We will resume our in-person lectionary discussions after worship on 27 April at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!