Jesus Good Friday Quotes

The dripping blood our only drink, The bloody flesh our only food: In spite of which we like to think That we are sound, substantial flesh and blood-- Again, in spite of that, we call this Friday good.

If Christ is God, He cannot sin, and if suffering was a sin in and by itself, He could not have suffered and died for us. However, since He took the most horrific death to redeem us, He showed us in fact that suffering and pain have great power.

Easter is a time when God turned the inevitability of death into the invincibility of life.

I am wholly deserving of all the consequences that I will in fact never receive simply because God unashamedly stepped in front of me on the cross, unflinchingly spread His arms so as to completely shield me from the retribution that was mine to bear, and repeatedly took the blows. And I stand entirely unwounded, utterly lost in the fact that the while His body was pummeled and bloodied to death by that which was meant for me and me alone, I have not a scratch.

From Good Friday in AD 33 through the following Sabbath day, the apostles were whimpering, broken fugitives. After Resurrection Sunday, they were lions who revolutionized the world. What caused this astonishing change? After watching Jesus undeniably die, the apostles saw, touched, and ate with the risen Lord, not once, but many times for over forty days. The fact of the Resurrection demonstrated to them (and demonstrates to us) that Jesus is God; and if he is God, his teaching is true. Only the realization of that could have been worth more to the apostles than their lives.

The road to Easter goes through Good Friday. The road to new life goes through the death of the old. The road to resurrection goes through crucifixion. Jesus calls us to walk that road, the road he walked.

How great is the love of God! He loved me long before I knew His name. He wooed me, chased me, enthralled me, and captured my heart. He didn’t prove His love at a candlelight dinner. There were no long-stemmed roses, but there were thorns. Yes, there were thorns.

I am convinced that when we bring our griefs and sorrows within the story of God's own grief and sorrow, and allow them to be held there, God is able to bring healing to us ans new possibilities to our lives. That is, of course, what Good Friday and Easter are all about

May your Good Friday be blessed with the presents of Jesus on your lips, and his never ending grace in your heart. May his grace surround your family, and fill your lives with peace, health and happiness.

The beauty of the cross and our crucified Lord cannot be easily fathomed by human mind or by barely reading scriptures in bits, but by careful reading of entire scripture in the spirit which will in turn engulf one with wisdom n love.

Despite our earnest efforts, we couldn't climb all the way up to God. So what did God do? In an amazing act of condescension, on Good Friday, God climbed down to us, became one with us. The story of divine condescension begins on Christmas and ends on Good Friday. We thought, if there is to be business between us and God, we must somehow get up to God. Then God came down, down to the level of the cross, all the way down to the depths of hell. He who knew not sin took on our sin so that we might be free of it. God still stoops, in your life and mine, condescends. “Are you able to drink the cup that I am to drink?” he asked his disciples, before his way up Golgotha. Our answer is an obvious, “No!” His cup is not only the cup of crucifixion and death, it is the bloody, bloody cup that one must drink if one is going to get mixed up in us. Any God who would wander into the human condition, any God who has this thirst to pursue us, had better not be too put off by pain, for that's the way we tend to treat our saviors. Any God who tries to love us had better be ready to die for it. As Chesterton writes, “Any man who preaches real love is bound to beget hate … Real love has always ended in bloodshed.

Crucified Love lives with us today and till the end of times as He promised.Amen.The beauty of the cross and our crucified Lord cannot be fathomed by human mind or by barely reading scriptures in bits, but by careful reading of entire scripture in the spirit which will in turn engulf one with wisdom and love.

A new sort of power will be let loose upon the world, and it will be the power of self-giving love. This is the heart of the revolution that was launched on Good Friday. You cannot defeat the usual sort of power by the usual sort of means. If one force overcomes another, it is still “force” that wins. Rather, at the heart of the victory of God over all the powers of the world there lies self-giving love, which, in obedience to the ancient prophetic vocation, will give its life “as a ransom for many.” Exactly

It is a “terrible trivialization,” Crossan writes, “to imagine that all Jesus’ followers lost their faith on Good Friday and had it restored by apparitions on Easter Sunday.

He cannot do anything deliberate now. The strain of his whole weight on his outstretched arms hurts too much. The pain fills him up, displaces thought, as much for him as it has for everyone else who has ever been stuck to one of these horrible contrivances, or for anyone else who dies in pain from any of the world’s grim arsenal of possibilities. And yet he goes on taking in. It is not what he does, it is what he is. He is all open door: to sorrow, suffering, guilt, despair, horror, everything that cannot be escaped, and he does not even try to escape it, he turns to meet it, and claims it all as his own. This is mine now, he is saying; and he embraces it with all that is left in him, each dark act, each dripping memory, as if it were something precious, as if it were itself the loved child tottering homeward on the road. But there is so much of it. So many injured children; so many locked rooms; so much lonely anger; so many bombs in public places; so much vicious zeal; so many bored teenagers at roadblocks; so many drunk girls at parties someone thought they could have a little fun with; so many jokes that go too far; so much ruining greed; so much sick ingenuity; so much burned skin. The world he claims, claims him. It burns and stings, it splinters and gouges, it locks him round and drags him down… All day long, the next day, the city is quiet. The air above the city lacks the usual thousand little trails of smoke from cookfires. Hymns rise from the temple. Families are indoors. The soldiers are back in barracks. The Chief Priest grows hoarse with singing. The governor plays chess with his secretary and dictates letters. The free bread the temple distributed to the poor has gone stale by midday, but tastes all right dipped in water or broth. Death has interrupted life only as much as it ever does. We die one at a time and disappear, but the life of the living continues. The earth turns. The sun makes its way towards the western horizon no slower or faster than it usually does. Early Sunday morning, one of the friends comes back with rags and a jug of water and a box of the grave spices that are supposed to cut down on the smell. She’s braced for the task. But when she comes to the grave she finds that the linen’s been thrown into the corner and the body is gone. Evidently anonymous burial isn’t quite anonymous enough, after all. She sits outside in the sun. The insects have woken up, here at the edge of the desert, and a bee is nosing about in a lily like silk thinly tucked over itself, but much more perishable. It won’t last long. She takes no notice of the feet that appear at the edge of her vision. That’s enough now, she thinks. That’s more than enough. Don’t be afraid, says Yeshua. Far more can be mended than you know. She is weeping. The executee helps her to stand up.

But the three-day pattern--Friday's tragedy, Saturday's despair, Sunday's triumph-- became for Jesus' followers a pattern that can be applied to all our times of tribulation. Good Friday demonstrates that God is not indifferent to our pain; God, too, is personally "acquainted with grief." Holy Saturday hints that we may go through seasons of confusion and seeming defeat. And Easter Sunday shows that, in the end, suffering will not prevail.

King refused to lose hope or to relinquish the belief that “all reality hinges on moral foundations.” He focused his hope on Jesus’ cross and resurrection. “Christ came to show us the way. Men love darkness rather than the light, and they crucified Him, there on Good Friday on the Cross it was still dark, but then Easter came, and Easter is the eternal reminder of the fact that the truth-crushed earth will rise again.” No matter what disappointments he faced, King still preached hope with the passion of a prophet: “I still have a dream, because, you know, you can’t give up on life. If you lose hope, somehow you lose that vitality that keeps life moving, you lose that courage to be, that quality that helps you to go on in spite of all.”[49]

Both the Church and the Eucharist have their source and receive their present vitality from the events celebrated in Holy Week: the Last Supper of Jesus with his apostles, his atoning passion and death on Good Friday and his bodily resurrection on Easter Sunday

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

Good Friday. When I was young we had to observe a moment of silence at three o’clock to think about poor Jesus. If in today’s Netherlands a father allowed his son to be nailed to the cross, our forensic psychiatrists would be at a loss as to what to do with the crazy psychopath

Crucified Love lives with us today and till the end of times, as He promised.Amen.The beauty of the cross and our crucified Lord cannot be easily fathomed by human mind or by barely reading scriptures in bits, but by careful reading of entire scripture in the spirit which will in turn engulf one with wisdom and love.

War, as a legitimate means of shaping the world, died with Christ on Good Friday. Jesus refuted the war option when he told Peter to put up his sword. Killing in order to liberate Jesus and his followers from the violent injustice of Caiaphas, Herod, and Pilate would have been a just war—but Jesus refused to engage in a just war. He chose instead to bear witness to the truth, forgive, and die. Jesus took the death of a world framed by war into his body and he and it both died together. Jesus was buried and with him was buried the old world devoted to sin and death. On the third day Jesus was raised and a new world was born. Of course the old world of death still lingers around us, but in the midst of it, the world to come is being born.

The whole of Christ’s life was a continual passion; others die martyrs, but Christ was born a martyr. He found a Golgotha, where he was crucified, even in Bethlehem, where he was born; for to his tenderness then the straws were almost as sharp as the thorns after, and the manger as uneasy at first as the cross at last. His birth and his death were but one continual act, and his Christmas Day and his Good Friday are but the evening and the morning of one

Recently a well-known megachurch pastor said, “When I’m looking for a leader I want the meanest, toughest son of a gun I can find.” Whether he understands it or not, this evangelical pastor is saying, “Give us Barabbas!” For many American Christians the politics of Jesus are dismissed as impractical and so they kick the can down the road saying, “maybe someday we can turn our swords into plowshares, but now is the time for us to build more B-2 bombers and stockpile nukes so we can kill all our enemies.” The crowd that gathers on Good Friday shouting, “Give us Barabbas!,” is far more plausible and numerous than most of us imagine. If we think that killing our enemies is compatible with Christian ethics, we are in effect saying, “Give us Barabbas!” But Lent is the time to rethink everything in the light of Christ. We are not called to scrutinize the Sermon on the Mount through the lens of the Pentagon; we are called to follow Jesus by embodying the kingdom of God here and now, no matter what the rest of the world does.

have kitchens, who have liveries, who make good cheer, who eat moor-hens on Friday, who strut about, a lackey before, a lackey behind, in a gala coach, and who have palaces, and who roll in their carriages in the name of Jesus Christ who went barefoot! You are a prelate,—revenues, palace, horses, servants, good table, all the sensualities of life; you have this like the rest, and like the rest, you enjoy it; it is well; but this says either too much or too little; this does not enlighten me upon the intrinsic and essential value of the man

The personal message of Good Friday, expressed in so many hymns and prayers which draw on the tradition of the Suffering Servant (Isaiah 53) and its New Testament outworking, comes down to this: "See all your sins on Jesus laid"; "The Son of God loved me and gave himself for me"; or, in the words which Jesus spoke at the Supper but which God spoke on Good Friday itself: "This is my body, given for you." When we apply this as individuals to today's and tomorrow's sins, the result is not that we are given license to sin because it's all been dealt with anyway but rather that we are summoned by the most powerful love in the world to live by the pattern of death and resurrection, repentance and forgiveness, in daily Christian living, in sure hope of eventual victory. The "problem of evil" is not simply or purely a "cosmic" thing; it is also a problem about me. And God has dealt with that problem on the cross of his Son, the Messiah. That is why some Christian traditions venerate the cross itself, just as we speak of worshiping the ground on which our beloved is walking. The cross is the place where, and the means by which, God loved us to the uttermost. We shall explore the significance of

Why did Christ “give himself up for us”? To whom was this “offering” made? What did this “sacrifice” accomplish, if anything? When we contemplate Jesus on the cross on Good Friday, what do we see? There is no dramatic rescue scene in view. Jesus does not seem to be taking anyone’s place. There is no obvious reason for his being where he is. All indications are that he is suffering a penalty for something he did not do; that much is clear. But what would lead us to conclude that he was being punished on behalf of someone else? Why does Jesus need to be sacrificed in the first place, and why, in the words of the familiar verse from Ephesians, is he being sacrificed for us?

The four gospels do not tell us much about what happened on the Saturday between Good Friday and Easter Sunday. We know that after Jesus died, the disciples stayed behind locked doors for fear of the Jewish leaders (John 20:19). Their fear was well-founded because on that Saturday, the chief priests and the Pharisees met with Pilate and asked him to order the tomb sealed to prevent the disciples from stealing Jesus’ body (Matthew 27:62-66). After the resurrection, those same religious leaders would bribe the guards so they would spread the rumor that the disciples had indeed stolen Jesus’ body from the tomb (Matthew 28:11-15). In a bizarre twist, Jesus’ opponents had a greater belief in his resurrection than his disciples.

In 1846 Easter fell on the same date in the Latin and Greek Orthodox calendars, so the holy shrines were much more crowded than usual, and the mood was very tense. The two religious communities had long been arguing about who should have first right to carry out their Good Friday rituals on the altar of Calvary inside the Church of the Holy Sepulchre, the spot where the cross of Jesus was supposed to have been inserted in the rock. During recent years the rivalry between the Latins and the Greeks had reached such fever pitch that Mehmet Pasha, the Ottoman governor of Jerusalem, had been forced to position soldiers inside and outside the church to preserve order. But even this had not prevented fights from breaking out. On this Good Friday the Latin priests arrived with their white linen altar-cloth to find that the Greeks had got there first with their silk embroidered cloth. The Catholics demanded to see the Greeks’ firman, their decree from the Sultan in Constantinople, empowering them to place their silk cloth on the altar first. The Greeks demanded to see the Latins’ firman allowing them to remove it. A fight broke out between the priests, who were quickly joined by monks and pilgrims on either side. Soon the whole church was a battlefield. The rival groups of worshippers fought not only with their fists, but with crucifixes, candlesticks, chalices, lamps and incense-burners, and even bits of wood which they tore from the sacred shrines. The fighting continued with knives and pistols smuggled into the Holy Sepulchre by worshippers of either side. By the time the church was cleared by Mehmet Pasha’s guards, more than forty people lay dead on the floor.1

I had been telling him how the devil was God’s enemy in the hearts of men, and used all his malice and skill to defeat the good designs of Providence, and to ruin the kingdom of Christ in the world, and the like. “Well,” says Friday, “but you say God is so strong, so great; is He not much strong, much might as the devil?” “Yes, yes,” says I, “Friday; God is stronger than the devil—God is above the devil, and therefore we pray to God to tread him down under our feet, and enable us to resist his temptations and quench his fiery darts.” “But,” says he again, “if God much stronger, much might as the wicked devil, why God no kill the devil, so make him no more do wicked?” I was strangely surprised at this question; and, after all, though I was now an old man, yet I was but a young doctor, and ill qualified for a casuist or a solver of difficulties; and at first I could not tell what to say; so I pretended not to hear him, and asked him what he said; but he was too earnest for an answer to forget his question, so that he repeated it in the very same broken words as above. By this time I had recovered myself a little, and I said, “God will at last punish him severely; he is reserved for the judgment, and is to be cast into the bottomless pit, to dwell with everlasting fire.” This did not satisfy Friday; but he returns upon me, repeating my words, “‘Reserve at last!’ me no understand—but why not kill the devil now; not kill great ago?” “You may as well ask me,” said I, “why God does not kill you or me, when we do wicked things here that offend Him—we are preserved to repent and be pardoned.” He mused some time on this. “Well, well,” says he, mighty affectionately, “that well—so you, I, devil, all wicked, all preserve, repent, God pardon all.” Here I was run down again by him to the last degree; and it was a testimony to me, how the mere notions of nature, though they will guide reasonable creatures to the knowledge of a God, and of a worship or homage due to the supreme being of God, as the consequence of our nature, yet nothing but divine revelation can form the knowledge of Jesus Christ, and of redemption purchased for us; of a Mediator of the new covenant, and of an Intercessor at the footstool of God’s throne; I say, nothing but a revelation from Heaven can form these in the soul; and that, therefore, the gospel of our Lord and Saviour Jesus Christ, I mean the Word of God, and the Spirit of God, promised for the guide and sanctifier of His people, are the absolutely necessary instructors of the souls of men in the saving knowledge of God and the means of salvation.

J just like his Dad E ever so just (like his Dad) S specless (he never wore glasses) U unable to swim S sometimes I wonder if he was praying for the betraying kiss of Judas so as not to miss out on his Easter egg C cut bread into very thin slices H hippy aeroplane impressionist R really easy to spot in a crowd on a Good Friday I I wonder if he had a dog S escapologist T took him three days but he did it - In the name of the Lord

In the end, Christianity stands or falls with the trustworthinss and reliability of the God who raised Jesus Christ from the dead. By meditating on that first Good Friday, we can remind ourselves of the unreliability of our own judgment on one hand, and the faithfulness of God to his promises on the other- and thus we can put doubt in its proper perspective. For, seen properly, doubt is not a threat to faith, but a reminder of how fragile a hold we have on our knowledge of God, and how gracious God is in having revealed himself to us.

In the end, Christianity stands or falls with the trustworthiness and reliability of the God who raised Jesus Christ from the dead. By meditating on that first Good Friday, we can remind ourselves of the unreliability of our own judgment on one hand, and the faithfulness of God to his promises on the other- and thus we can put doubt in its proper perspective. For, seen properly, doubt is not a threat to faith, but a reminder of how fragile a hold we have on our knowledge of God, and how gracious God is in having revealed himself to us.

Tenebrae is Latin for ‘darkness’, so it is a service of darkness. Tenebrae services are held on the night of Good Friday, and its purpose is to recreate the emotional aspects of the passion story. Specifically, Tenebrae is a Christian service with no benefits of Christ’s resurrection. There is no sermon, no prayer in Jesus’ name, no offering as there is no Christian work, and no benediction. There are no announcements, and there is no coffee hour. There is no chat before or after the service. It recreates the betrayal, abandonment and agony of the events of Christ’s death, and it is left unfinished, because the service isn’t over until Easter Day, making it technically the longest service of the Christian calendar.

When Jesus sent His disciples out into certain homes, He told them to speak peace over each person in each house. And He said, in effect, “If they don’t receive it, then the peace you’re offering them will come back to you” (see Luke 1-:5—6). That tells me if you do your best to be at peace with people—even if they won’t take your peace—the good news is that peace will just come back to you anyway. You’ll not only enjoy your peace, but you’ll be given their share as well. When you do the right thing when the wrong thing is happening, God sees it and He rewards it.

When you encounter people who are poisoned inside, don’t let it rub off on you. If you sink down to their level and you’re cold and rude back to them, you’ve allowed them to contaminate you. Rise above that. Be a part of the solution, not the problem. You overcome evil with good. If somebody is rude to you, just bless them, smile, and keep moving forward. Jesus put it this way: “Blessed are the meek, for they will inherit the earth” (Matthew 5:5 NIV). When we hear the word meek, many times we think of someone who is weak, shy, and reserved; just a fearful little person. The image is that meek people can’t stand up for themselves and everyone runs over them. That’s not meek at all. Meekness is not weakness. It’s strength under control. Meekness is like a wild stallion that has been tamed. The horse is still strong, still powerful, and has just as much speed as before he was tamed. The only difference is, now that strength is under control. You can walk up to the horse, pet him, lead him around, probably get on him and ride him. But don’t be fooled. He has the same power, the same tenacity; he’s just learned how to control it. When you’re a meek person, you don’t go around trying to straighten everybody out. You don’t respond to every critic. People may be talking about you, but you don’t let it bother you. Keep your strength under control. It’s not how proud you are, or how many people you straighten out, or how you can prove yourself. If you argue with a critic and try to prove yourself, all you’re doing is sinking to his or her level. Don’t fall into that trap. You are an eagle. You can rise above it. You may have the power to straighten out your critic. You may feel like giving them a piece of your mind. Your emotions may tell you, Get in there. Pay them back. Get even. Instead, listen to what the apostle Paul told his protégé Timothy: “Be calm and cool and steady” (2 Timothy 4:5 AMP). He was saying, in other words, “Don’t give away your power. Keep your strength under control.

Humans are designed to worship God and exercise responsibility in his world. But when humans worship idols instead, so that their image-bearing humanness corrupts itself into sin, missing the mark of the human vocation, they hand over their power to those same idols. The idols then use this power to tyrannize and ultimately to destroy their devotees and the wider world. But when sins are forgiven, the idols lose their power. The reason Paul can be so triumphantly certain that by six o’clock on Good Friday the “rulers and authorities” had lost their power was that he knew, because of the resurrection of Jesus, that sin itself had been defeated. And one of the ways in which he knew in practice that this had happened was because, when he announced Jesus as Lord around the non-Jewish world, people believed it and gladly gave their allegiance to this new Master. The liberating power of the gospel was itself a demonstration of the truth it proclaimed.

The Gospel reveals a real k truth that if we don't see Jesus' death as our only hope for salvation, we are among the lost. But thank God, the Son of Man came to seek and save the lost, and He went to the cross to do so. The depth of His sacrifice is beyond our comprehension, but it's what makes our salvation possible. He had to die to save us from the darkness of sin and death. May we grasp the necessity of His death and find eternal life in Him.

The German theologian Jürgen Moltmann42 expresses in a single sentence the great span from Good Friday to Easter. It is, in fact, a summary of human history, past, present, and future: “God weeps with us so that we may someday laugh with him.

The opening of the First Seal of Revelation begins on Good Friday, March 25, 2016, and continues on Holy Saturday March 26, 2016, and Easter Sunday March 27, 2016. The victories of the first seal continue with the Day of Miracles and Miracle signs in May 2016. Jesus rides forward victorious to further His victories with other spiritual events unfolding later. These first three admonitions, begin a renewal process for those in the Church and for all those who will come into the Church during the breakdown of our world civilization. This breakdown will continue for approximately 22 years.

The beauty of the cross and our crucified Lord cannot be easily fathomed by human mind or by barely reading scriptures in bits, but by careful reading of entire scripture in the spirit which will in turn engulf one with wisdom and love.

What did the Messiah need to do in order to be the Lamb of God, in order to make an atonement for the people of Israel? We know that Jesus came to die for our sins, but why did He not simply come down from heaven on Good Friday, go to the cross, arise on Easter, and go back to heaven? It was because Christ’s work on the cross was only half of His mission. In order for Jesus to die for our sins, it was first necessary for Him to fulfill the role that Adam failed to fulfill. He had to fulfill all righteousness.

shall be conducted to the summit of the mountain called Calvary…There, fastened and crucified upon the Cross… Year of the creation of the world 5233, the 25th day of March.” 28, 29 Mary at Garabandal, Spain gives many clues for the date of March 25, 2016, as the day of the Warning. The feast of St. Imelda, considered a Eucharistic martyr, is on May 12, and must fall on a Thursday for the day of the Miracle sign. The Miracle sign has to be within a year of the Warning. The only years left at this time for the Miracle sign on a Thursday the 12th, are 2016, or 2022. The events must take place during the time of Pope Benedict, now Emeritus. In 2016, the Pope Emeritus Benedict will be 89 years. The date of March 25 in 2016 is on a Good Friday. March 25 is the original date of Jesus crucifixion and death according to Tertullian and Hippolytus and Augustine.

I’d attend church meetings on Sunday and hang out with my Christian friends. I’d go to a Bible study on Tuesday night and hang out with my Christian friends — again. Then, I’d go out Friday night and hang out—once again—with my Christian friends. This new world of Churchland was sort of like a retreat into some sort of cozy Christian cocoon. We did good things for other people sometimes, like an annual trip to Mexico to build homes for needy families. A couple of times each year, we helped out at the local homeless shelter, serving meals and cleaning and painting the facility. We were also involved in getting help for local families each Christmas, providing meals and gifts for the parents to give to their children. But after we had finished these projects, we headed back to the suburbs to hang out with our Christian friends again. It happened so subtly, but the more I was immersed in Churchland, the more disconnected I felt from the world around me.

Oh Jesus, you think I’m letting you come over and pester me all the time because you’re the only available man in my age group!” He lifted one black bushy brow. “But am I?” “That’s so irrelevant! Chasing a good-looking thirty-year-old was never beneath me!” She made him laugh. That was the linchpin—she always made him laugh. “That doesn’t surprise me. Not that there are many of those, either.” “Walt, for God’s sake, I have my own transportation if Virgin River isn’t amusing enough for me.” She stalked over to him, put her arms on his shoulders, got up on her toes and laid a lip-lock on him that shocked his eyebrows up high and his eyes round. But she kept at him until he finally put his big arms around her slim body, pulled her hard against him, let his lips open, opened hers and experienced, for the first time since they met almost three months ago, a wholly passionate, wet, deep kiss. It was fantastic. Delicious. And long. When he finally relaxed his arms a bit, she pulled back and gave him a whack in the chest. “Now stop being a fool or you’re going to mess this up. I’ll come to dinner Friday night. You cook. I’ll bring wine.” “Okay, fine,” he said a little breathlessly. “Dinner. With the family.

Jesus doesn’t approve of my hedonistic lifestyle. We’re incompatible. You may look at me and see a well-dressed nerd. But behind the tweed jacket and bowtie and Harry Potter glasses is a man full of ugly vices,” Ross confessed. “That makes you a perfect candidate to be friends with Jesus. When he walked on earth he often hung out with rich men and prostitutes, as well as misfits, outcasts, lepers and the destitute. And he tended to shy away from people who thought they were faultless.” “You make Jesus sound like a party animal,” Ross said. Rafter grinned. “He sort of was. He caused a stir wherever he went. Jesus performed his first miracle at a wedding feast when he turned water into wine. And then he really shook things up when he caused the sun to stop shining and the earth to quake on the first Good Friday.

The disciples were together, with the doors locked for fear…. —John 20:19 (NIV) After eighteen years, Pastor John preached his last sermon at our church. We honored him and his wife, Diane, with music and skits based on a popular radio program. As the host, I closed by saying, “Please come back next week! Even though two key players are leaving, make no mistake: God will always be the star of our church and He isn’t going anywhere. We all have access to Him through His Son and agent Jesus Christ. The entire production, every week, is guided and directed by the Holy Spirit.” Several members of our congregation thanked me for reminding them that a pastor, no matter how beloved, is not the Messiah. I spoke those words confidently, and yet seeing John’s empty office was unsettling. Was it like an empty tomb? Or was it just an office waiting to be filled by another key player who is not a star? There is a definite Good Friday feel to our church this week, even though Easter has come and gone. Attendance had doubled within four years of John’s arrival at our church. He eventually welcomed over seven hundred new members. Some moved away, some died, and many others will probably leave now that John is gone. To many of us, John was our church. But I hope we look to God first in our search for new leadership. I hope Jesus gives us that access. I hope the Holy Spirit directs us not just to a new pastor but to a new understanding of what we can be without John. I hope. Dear God, please allow us to become the humble leaders we are searching for. —Tim Williams Digging Deeper: Acts 20:28; 1 Cor 12:12–26

And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me…. —Luke 23:27–28 (KJV) GOOD FRIDAY: MORNING IS COMING My sister Cindy died three years ago, and I have yet to cry. I’ve cried about other tragedies, other deaths, but not about my sister. “Strange” does not begin to describe this behavior. Cindy was quadriplegic—had been for forty-five plus years. I could say she suffered (she did); I can say her death was a release (it was); I can even whip out the funeral clichés: “She was needed in heaven” (I wouldn’t know). But none of that explains my dry-eyed grieving. Late one night, my ever-patient wife said, “You know, you already mourned your sister.” I assumed Sandee wanted to start a large fight with a large insult. I hadn’t even begun to mourn. Then she added, “You mourned when she was alive. You celebrated who she had become, but you mourned the loss. You mourned that Cindy couldn’t walk. You mourned that she was in pain. It’s okay. You were a good brother. You are a good brother.” I realize this revelation was Sandee’s small gift to me. No one can tell you the right time to cry. Grief follows its own etiquette; death is rude and, lacking dignity, tramples timetables. I doubt Jesus’ gentle admonishment to the daughters of Jerusalem worked (Do you really think they stopped crying?), but now I get the point: It’s okay to mourn and it’s okay to finish mourning because morning is coming. Lord, Your death overcame sin but did not overcome sadness. Teach us how to grieve our losses as we celebrate Your victory. Amen. —Mark Collins Digging Deeper: Ps 30; Is 25:8

Passover enables us to pause and observe His death in preparation for Easter Sunday. Good Friday and Easter – or Resurrection Sunday – is the crux of our Christian faith and heritage. However, over time this season has been downgraded in our culture to a “Happy Spring,” “Easter Bunny,” and candy-egg sort of event. While the church still emphasizes Easter (hopefully), Americans in general have lost sight of its true meaning. While these other practices may be harmless, they distract from the very reason for the Easter celebration, which is the bodily resurrection of our Savior, Jesus Christ, the Son of God. It is time to recapture the wonder and rich tradition of this season, beginning with Passover, a purposeful meal around the dinner table.

I know that many people including our President insist that it be called the Christmas Season. I’ll be the first in line to say that it works for me however that’s not what it is. We hint at its coming on Halloween when the little tykes take over wandering the neighborhood begging for candy and coins. In this day and age the idea of children wandering the streets threatening people with “Trick or Treat!” just isn’t a good idea. In most cases parents go with them encouraging their offspring’s to politely ask “Anything for Halloween.” An added layer of security occurs when the children are herded into one room to party with friends. It’s all good, safe fun and usually there is enough candy for all of their teeth to rot before they have a chance to grow new ones. Forgotten is the concept that it is a three day observance of those that have passed before us and are considered saints or martyrs. Next we celebrate Thanksgiving, a national holiday (holly day) formally observed in Canada, Liberia, Germany Japan, some countries in the Caribbean and the United States. Most of these countries observe days other than the fourth Thursday of November and think of it as a secular way of celebrating the harvest and abundance of food. Without a hiccup we slide into Black Friday raiding stores for the loot being sold at discounted prices. The same holds true for Cyber Monday when we burn up the internet looking for bargains that will arrive at our doorsteps, brought by the jolly delivery men and women, of FedEx, UPS and USPS. Of course the big days are Chanukah when the Maccabean Revolt against the Seleucid Empire, regained control of Jerusalem. It is a time to gather the family and talk of history and tell stories. Christmas Eve is a time when my family goes to church, mostly to sing carols and distribute gifts, although this usually continued on Christmas day. This is when the term “Merry Christmas” is justified and correct although it is thought that the actual birthday of Christ is in October. The English squeezed another day out of the season, called Boxing Day, which is when the servants got some scraps from the dinner the day before and received a small gift or a dash of money. I do agree that “Xmas” is inappropriate but that’s just me and I don’t go crazy over it. After all, Christmas is for everyone. On the evening of the last day of the year we celebrate New Year’s Evening followed by New Year’s Day which many people sleep through after New Year’s Eve. The last and final day of the Holiday Season is January 6th which Is Epiphany or Three Kings Day. In Tarpon Springs, the Greek Orthodox Priest starts the celebration with the sanctification of the waters followed by the immersion of the cross. It becomes a scramble when local teenage boys dive for the cross thrown into the Spring Bayou as a remembrance of the baptism of Jesus Christ in the Jordan River. This tradition is now over a century old and was first celebrated by the Episcopal Church by early settlers in 1903.

As this week unfolds - as we march towards Good Friday and the execution that changed the world forever - don’t forget who is in control.

forehead while we recited the prayers to the Sacred Heart of Jesus, adding, by his desire, three times the Gloria Patri in honor of Blessed Margaret Mary. The novena ended on the First Friday of March.” The time had arrived when Gemma’s great patience was to be rewarded. She was not to die; God intended to glorify her by the fullness of His most extraordinary gifts before taking her to Himself. But in order that she might be delivered from her frightful sufferings, a great miracle was required. This miracle Our Lord in His mercy and goodness was pleased to perform. At the close of the novena to the Sacred Heart, Gemma sent for her confessor and made her Confession. After Holy Communion, Jesus said to her, “Gemma, wilt thou be cured?” Overcome with emotion, she answered only with her heart: “As Thou wilt, my Jesus.” Gemma was restored to health: her cure was as complete as it was instantaneous. Scarcely had two hours passed when she arose. The relatives and members of the household wept with joy. She now received Holy Communion again daily, for she had a consuming desire for this heavenly Food. Three months after her cure, she received the sacred stigmata. During the four years that she still lived, wonderful mysteries were imparted to her, such as have been imparted only to the greatest saints. Since her death God has glorified her through miracles. She was canonized by Pope Pius XII on May 2, 1940. Aid through the Sacred Heart of Jesus

Jesus Christ Our Lord who died for us so that we may live,He Resurrected that we may have life eternal.Can we ever be unfaithful to that sacrifice and fail to declare Him alone as our Lord? Something to ponder upon!

Jesus Christ Our Lord, died for us so that we may live. He Resurrected ,so that we may have life eternal.Can we ever be unfaithful to that sacrifice and fail to declare Him alone as our Lord? Something to ponder upon!

The hill of the Beatitudes and the hill of Calvary are not unrelated. The moment Jesus proclaimed the Beatitudes on that Galilean hillside—and began to live them—he was launched on a course that would ultimately lead to Good Friday and his crucifixion on the hill of Calvary.

Q. Did I understand correctly—you have Jesus being crucified on a Thursday night instead of Good Friday? A. Yes. I read an excellent answer for what has been called “The Passover problem,” which details the Jewish feasts that coincided with the death of Christ. If Jesus died on Nisan 14, Thursday afternoon, Passover day, he died at the very hour the Passover lambs were being killed at the Temple. The people ate the Passover meal after sundown, on Nisan 15, which was a special Sabbath because it was the Feast of Unleavened Bread. The next day, Nisan 16, was a Saturday, a “regular” Sabbath, and the next day, Nisan 17, was the day after the regular Sabbath during Pesach—the Feast of Firstfruits. If we follow this pattern, Jesus fulfills his own words found in Matthew 12:40: “For just as Jonah was in the belly of the great fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights.” If Jesus died on a Friday night and rose on Sunday, he was only in the heart of the earth for two nights, not three. This is by no means a new idea; it has been around for years. But people are so accustomed to the traditional Easter story that they are surprised to realize that crucifixion on a Friday doesn’t fulfill Jesus’s prophecy.

He set an example by washing their feet, commanding them to do unto one another the very same feat.

Another problem emerges in the eighteenth century and is still with us powerfully today. I have written about this in Evil and the Justice of God. When much European culture in the eighteenth century was embracing Deism and then Epicureanism, a radical split emerged between personal sin, which stopped people going to heaven, and actual evil in the world, including human wrongdoing, violence, war, and so on, but also what has been called “natural evil,” earthquakes, tsunamis, and the rest. “Atonement theologies” then addressed the former (how can our sins be forgiven so we can go to heaven?), while the latter was called the “problem of evil,” to be addressed quite separately from any meaning given to the cross of Jesus by philosophical arguments designed to explain or even justify God’s providence. The two became radically divided from one another, and questions about the meaning of Jesus’s death were related to the former rather than the latter. The revolution that began on Good Friday—whose first fruit was the socially as well as theologically explosive event of the resurrection—seemed to be pushed to one side.

God’s plan is perfect. For Jesus, it is Grief Friday, but for us, it really is Good Friday. Our sins are forgiven. We are whole and complete. Our forgiveness is real.

If he did not suffer, if he did not bleed, if he did not feel every bit of the pain of execution as he gulped for air, then he would not be the Christ we know. He was fulfilling his epochal role in history on that cross; he was not playacting, not a god pretending to die. He was the Word made flesh, who was, however strangely and incomprehensibly, full of grace and truth.

Jesus from the dead, God transformed our greatest sins into his greatest mercy. Since he had taken our sins on himself, by killing Jesus, we have killed our sins. Only

I'm sure you are aware of the history of the Crusaders bringing spices and dried fruits back to England. While these would have been luxuries at first, with the establishment of regular trade routes, spiced cakes would eventually become affordable treats for the common people, and were often associated with the festivals of the religious calendar. Spiced buns, marked with a cross, were being eaten on Good Friday in the fourteenth century, the origin of our Hot Cross Buns, and there are also many local peculiarities linking spices, currants and the church. Banbury cakes, baked for the town's St. Luke's Day fair, are made in an oval shape to signify the cradle of the baby Jesus... REV. SAMUEL WAVERLEY, Banbury

As author Barbara Johnson used to say, “We are Easter People living in a Good Friday world!

Let us pray also for the pagans, that almighty God will dispel the blindness of their hearts, so that they may renounce their false gods, and be converted to the living and true God, and His only-begotten Son, Jesus Christ, our God and Lord. V. Let us pray. Let us kneel. R. Arise. Almighty and eternal God, you desire not the death of sinners but that they should live. Mercifully hear our prayers and lead those who are in darkness from the worship of false gods to union with your holy Church for the glory of your holy name. Through our Lord. (solemn collects of Good Friday)

This leads me to the last question raised by this saying: What does it mean to forgive? The word in Greek is aphiēmi, with the basic meaning of “to send away.” The word occurs often in Greek commercial papyrus fragments of the time with the idea of “to release from legal or moral obligation or consequence, cancel, remit, pardon.”[1] The word was used in legal documents to describe releasing a person from an office, severing a marriage obligation, or cancelling a debt that was owed.[2] In the Lord’s Prayer Jesus uses the verb aphiēmi in the context of debt: “And forgive us our debts, as we forgive our debtors.” (Matthew 6:12) He

We stand now at the cross, in the moments of Jesus’s greatest pain. May we bear in mind the central emotional truth of Good Friday: that the Christian tradition grew from the most wrenching, mysterious, and mystifying sacrifice imaginable—that of a father’s offering of his child.

Day of the Dogwood by Stewart Stafford If I opened my veins, With the Saviour’s nails, Will your bloodlust go? Where compassion failed? Do I sweat out blood now? Or is it your crown of thorns? Miracles to silvered treachery, Pure as first Christmas morn. Scattered flock, shepherd leaves, Can you sheep know what you do? Such immaculate deception, but, Know this sacred heart was true. © Stewart Stafford, 2023. All rights reserved.

So what, in the light of all this, would Paul say had actually happened by six o’clock on the first Good Friday evening? If Romans 3:21–26 was all we had to go on, what might we conclude? First, he would say that the age-old covenant plan of the Creator, to rescue humanity and the world from sin and death, had been accomplished. The new Passover had taken place, in fulfillment of God’s promises to Abraham. Second, he would say that this had been accomplished by God himself, in his act of covenant faithfulness (for which the shorthand is “love,” though Paul does not use that word until chapters 5 and 8), drawing together Israel’s vocation and his own deepest purposes in the faithful death of the Messiah. Third, as befits a “Passover” moment, he would say that people of all sorts—Jews and Gentiles alike—were now free, free from past sins, free to come into the single covenant family. They were “freely declared to be in the right,” to be within God’s justified people, able to look ahead to the final day without fear of condemnation (5:9; 8:1; 8:31–39). Fourth, as we have seen in all the other early Christian strands of thought we have studied, Paul saw the new Passover also as the “dealing with sins” through which exile was undone. This is where Passover and the “Day of Atonement” meet and merge. Fifth, and at the heart of it all, Paul saw Israel’s representative Messiah “handed over because of our trespasses,” in the sense intended in Isaiah 53. Dealing with sins robs the “powers” of their power; and this, as we have seen, is the key that unlocks all the other doors.

New creation can happen because the power of the satan, of Babylon, of Pharaoh has been broken. That is how the story works. That is what is different by six o’clock on the evening of Good Friday, though Jesus’s followers don’t realize it until the third day, which is the first day of the new week, the start of the new world.

Sometimes ending a week is tough. You remember the failings of yesterdays then anticipate the frustrations of today and you get sour! You know, it helps to start Fridays with a cup of "GO-juice" (G▪︎ GOD & O▪︎Optimism) I'm hoping you drink deep today... Jn 7:37-38 Good Morning.

FRIDAY APRIL 17TH Good Friday Poor Jesus, it must have been dead awful for him. I wouldn’t have had the guts to do it myself. The dog has mauled the hot-cross buns; it doesn’t respect any traditions.

As the New Adam, Jesus confronts the curses laid on Adam that have plagued the human family ever since the Fall. Like Adam, Jesus, on the night before He died, enters a garden-the Garden of Gethsemane-where He is tested (Mt 26:36-46). There, He takes on Adam's sweat as He experiences sweat-like drops of blood falling from His face. On Good Friday, Jesus symbolically takes on the curse of Adam's thorns as He is handed over to the Roman soldiers, who place a crown of thorns on His head (Mt 27:29). Finally, Jesus even takes on the curse of Adam's death as He goes to a tree-the wood of the cross-and dies on Calvary. And, like Adam, Jesus is placed in the cursed ground, where He is buried in a tomb. It is precisely from the darkness of that tomb in the cursed ground that Jesus, the Light of the World, rises victoriously from the dead on Easter Sunday to shine the light of salvation at the dawn of the new creation.

The crowd that gathers on Good Friday shouting, “Give us Barabbas!,” is far more plausible and numerous than most of us imagine. If we think that killing our enemies is compatible with Christian ethics, we are in effect saying, “Give us Barabbas!

And how Jesus became King on Good Friday is how his Kingdom still comes today. It comes by co-suffering love expressed in forgiveness. It doesn’t come by the Machiavellian machinations of politics or by the blood letting of a battlefield. How the Kingdom of Christ comes into the world has nothing to do with who sits in the White House or with who runs the Pentagon.

GOOD FRIDAY Poor Jesus, it must have been dead awful for him.

By six in the evening on the first Good Friday, according to the early Christians, the world was a different place. What was different? Why was it different? And how might that revolutionary difference challenge us today, summoning us to our own vocation as followers of the shameful, scandalous crucified Jesus?

Without Good Friday, there is no Easter; without Easter, there is no deliverance from evil; without deliverance from evil, there is no victory of light over dark, of love over hate, of life over death.

For the early Christians, the revolution had happened on the first Good Friday. The “rulers and authorities” really had been dealt their death blow. This didn’t mean, “So we can escape this world and go to heaven,” but “Jesus is now Lord of this world, and we must live under his lordship and announce his kingdom.

As long as Jesus lay dead in the grave, the principalities and powers could congratulate themselves on maintaining a world ordered around the axis of power and propose a toast “to the way things have always been.” But on the third day the Father acted and issued his overturning verdict! He overturned the verdicts of Caiaphas and Pilate. He overturned the verdicts of political power and colluding religion. God vindicated his Son and validated the revolutionary truth Christ proclaimed. With the events of Good Friday and Easter Sunday the world was given a new axis—the axis of love.

Friday 25th September Luke 9:18–22 Once when Jesus was praying alone, with only the disciples near him, he asked them, “Who do the crowds say that I am?” They answered, “John the Baptist; but others, Elijah; and still others, that one of the ancient prophets has arisen.” He said to them, “But who do you say that I am?” Peter answered, “The Messiah of God.” He sternly ordered and commanded them not to tell anyone, saying, “The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised.” To find God in suffering is hard. When Jesus says that he must undergo great suffering, he means that he sees this as being part of God’s design. Christian tradition speaks of the “dynamic of the Cross.” It means that unavoidable suffering, when patiently endured, brings good to the world because it reveals great love. Let me trust that this is so on the evidence of what we dare to call Good Friday. There great love overcomes human malice, and so we are saved.

If you are successful, you win false friends and true enemies. Succeed anyway. The crowds who cheered Jesus on Sunday, saying, “Blessed is the king who comes in the name of the Lord! (Luke 19:38), cried out on Friday, “Crucify him!” (John 19:15). And Jesus gave his life for them. The good you do today will be forgotten tomorrow. Do good anyway. After healing a group of lepers, Jesus asked, “Were not all ten cleansed? Where are the other nine? Has no one returned to give praise to God except this foreigner?” Then he said to the one who returned, “Rise and go; your faith has made you well” (Luke 17:17-19). Honesty and frankness make you vulnerable. Be honest and frank anyway. Confiding in his disciples, Jesus said, “Do you think I came to bring peace on earth? No, I tell you, but division” (Luke 12:51). The biggest men with the biggest ideas can be shot down by the smallest men with the smallest minds. Think big anyway. During the Last Supper, as Jesus told his disciples he would be betrayed, “A dispute also arose among them as to which of them was considered to be greatest” (Luke 22:24). Jesus told them, “The greatest among you should be like the youngest, and the one who rules like the one who serves” (Luke 22:26). People favor underdogs, but follow only top dogs. Fight for a few underdogs anyway. When people brought children to Jesus to be blessed, his disciples tried to shoo them away. But Jesus said, “Let little children come to me, and do not hinder them, for the kingdom of God belongs to such as these” (Mark 10:14). What you spend years building may be destroyed overnight. Build anyway. In the Garden of Gethsemane, Judas came forward and kissed Jesus. “Then men stepped forward, seized Jesus and arrested him. . . . All the disciples deserted him and fled” (Matthew 26:50, 56). People really need help but may attack you if you do help them. Help people anyway. After Jesus started his ministry, he went to the synagogue in his hometown to let them know he wanted to help them by reading from Isaiah: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19). Their response was to drive him out of town (Luke 4:29). Give the world the best you have and you’ll get kicked in the teeth. Give the world the best you have anyway. Jesus stood innocently before the crowd that wanted to kill him. “‘Which of the two do you want me to release to you?’ asked the governor. ‘Barabbas,’ they answered. ‘What shall I do, then, with Jesus who is called the Messiah?’ Pilate asked. They all answered, ‘Crucify him!’” (Matthew 27:21-22). If Jesus, in the face of such opposition and hatred, could love and trust people anyway, do good anyway, serve people anyway, build anyway, help people anyway, and give his best anyway, we can make the effort to do the right things for the right reasons every day. That is the best way to show Jesus that we love him and be salt and light in a world that feels like it’s getting darker.

Good Friday is the eschatological Day of Atonement for the Christian church.11 Jesus' death on the cross on Golgatha is the great divine sin offering, effective through Jesus' sacrificial blood. God installed Christ as the "place of atonement" (tAaarilpiov; M111M) for the demonstration of his (saving!) righteousness.

But we often get in the way of our own best intentions. When fasting we might be tempted to feel a sense of pride about our sacrifice. The very thing we relinquish sometimes clamors inside us as a “need” to be met. Instead of focusing on Jesus Christ, our attention can dangerously be drawn to the very thing we’ve voluntarily surrendered. Even so, the practice of Lent can be a valuable discipline. It’s difficult to grasp what our sense of entitlement does to our bodies and souls. Our culture worships at the feet of pleasure. As we “shovel it in,” we can become desensitized to our needs—the real hungers in our lives. Observing Lent can help us wrestle with the causes of our perpetual consumption. When we decide to relinquish what fails to truly satisfy, we come face-to-face with some tough questions. Can we believe Jesus when he says, “People do not live by bread alone, but by every word that comes from the mouth of God”? How can we make room for the Savior in our lives? Can we grasp the reality of Good Friday and live within its irony? Lent challenges us to consider the honest answers to these and other soul-searching questions. It invites us to jump off the hamster wheel of consumption and experience the pinch of abstaining from thoughtless indulgence.

Good Friday is Friday before Easter. According to Christianity, it is the day when the Jesus were crucified. However, people celebrate this holiday in very specific way. On Friday people fasted, and on the next day they ate an egg, a red-colored one if possible. They then took Communion with the bud of hazelnut tree. Another very interesting fact is that on that day, people cannot eat garlic and the house must be cleaned in an almost ritual manner. The broom that was used had to be disposed of in a body of water. It is said that on this day, Witches perform various types of magic, and you must be careful not to fall under a Witches’ influence.