The Lord Has Risen Quotes

Lord Voldermort Has Risen Again.

The newly created Darth Vader flexes his Force-muscle as the Emperor's enforcer to maintain order and obedience in a galaxy reeling from civil war and the destruction of the Jedi Order. To the galaxy at large, Jedi Knight Anakin Skywalker - the Chosen One - died on Coruscant during the siege of the Jedi Temple. And, to some extent, the was true - Anakin was dead. But from the site of Anakin Skywalker's last stand - on the molten surface of the planet Mustafa, where he sought to destroy his friend and former master, Obi-Wan Kanobi - a fearsome spectre in black has risen. Once the most powerful Knight ever known to the Jedi order he is not a disciple of the dark side, a lord of the dreaded Sith, and the avenging right hand of the galaxy's ruthless new Emperor. Seduced, deranged and destroyed by the machinations of the Dark Lord Sidious, Anakin Skywalker is dead ... and Darth Vader lives ...

Mary Magdalene With wandering eyes and aimless zeal, She hither, thither, goes; Her speech, her motions, all reveal A mind without repose. She climbs the hills, she haunts the sea, By madness tortured, driven; One hour's forgetfulness would be A gift from very heaven! She slumbers into new distress; The night is worse than day: Exulting in her helplessness; Hell's dogs yet louder bay. The demons blast her to and fro; She has not quiet place, Enough a woman still, to know A haunting dim disgrace. A human touch! a pang of death! And in a low delight Thou liest, waiting for new breath, For morning out of night. Thou risest up: the earth is fair, The wind is cool; thou art free! Is it a dream of hell's despair Dissolves in ecstasy? That man did touch thee! Eyes divine Make sunrise in thy soul; Thou seest love in order shine:- His health hath made thee whole! Thou, sharing in the awful doom, Didst help thy Lord to die; Then, weeping o'er his empty tomb, Didst hear him Mary cry. He stands in haste; he cannot stop; Home to his God he fares: 'Go tell my brothers I go up To my Father, mine and theirs.' Run, Mary! lift thy heavenly voice; Cry, cry, and heed not how; Make all the new-risen world rejoice- Its first apostle thou! What if old tales of thee have lied, Or truth have told, thou art All-safe with Him, whate'er betide Dwell'st with Him in God's heart!

Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole 'beauty' of the liturgy which has so often been denounced as unnecessary and even sinful. Unnecessary it is indeed, for we are beyond the categories of the 'necessary.' Beauty is never 'necessary,' 'functional' or 'useful.' And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy.

This present universe is only one element in the kingdom of God. But it is a very wonderful and important one. And within it the Logos, the now risen Son of man, is currently preparing for us to join him (John 14:2–4). We will see him in the stunning surroundings that he had with the Father before the beginning of the created cosmos (17:24). And we will actively participate in the future governance of the universe. We will not sit around looking at one another or at God for eternity but will join the eternal Logos, “reign with him,” in the endlessly ongoing creative work of God. It is for this that we were each individually intended, as both kings and priests (Exod. 19:6; Rev. 5:10). Thus, our faithfulness over a “few things” in the present phase of our life develops the kind of character that can be entrusted with “many things.” We are, accordingly, permitted to “enter into the joy of our Lord” (Matt. 25:21). That “joy” is, of course, the creation and care of what is good, in all its dimensions. A place in God’s creative order has been reserved for each one of us from before the beginnings of cosmic existence. His plan is for us to develop, as apprentices to Jesus, to the point where we can take our place in the ongoing creativity of the universe.

The Risen Lord is indeed risen. Present, intimate, creative, 'closer than your own heartbeat,' accessed through your vulnerability, your capacity for intimacy. The imaginal realm is real, and through it you will never be separated from any one or anything you have ever loved, for love is the ground in which you live and move and have your being. This is the message that Mary Magdalene has perennially to bring. This is the message we most need to hear.

For strangers have risen against me; ruthless men seek my life; They do not set God before themselves. Behold, God is my helper; the Lord is the upholder of my life . . . I will give thanks to your name, O Lord, for it is good. For he has delivered me from every trouble.

Who but You, could breath and leave a trail of galaxies, and dream of me? What kind of love, is writing my story till the end, with Mercies pen? Only You. What kind of King, would chose to wear a crown that bleeds and scars, to win my heart? What kind of love, tells me I'm the reason He can't stay, inside the grave? You. Is it You? Stand here before my eyes, every part of my heart cries, ALIVE! ALIVE! Look what Mercy's overcome, death has lost and Love has won. Alive! Alive! Hallelujah, Risen Lord, The only one I fall before, I am His because He is, ... Alive!

It is, indeed, in accordance with the nature of the invisible God that He should be thus known through His works; and those who doubt the Lord's resurrection because they do not now behold Him with their eyes, might as well deny the very laws of nature. They have ground for disbelief when works are lacking; but when the works cry out and prove the fact so clearly, why do they deliberately deny the risen life so manifestly shown? Even if their mental faculties are defective, surely their eyes can give them irrefragable proof of the power and Godhead of Christ. A blind man cannot see the sun, but he knows that it is above the earth from the warmth which it affords; similarly, let those who are still in the blindness of unbelief recognize the Godhead of Christ and the resurrection which He has brought about through His manifested power in others.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

Rejoice, heavenly powers! Sing, choirs of angels! Exalt, all creation around God’s throne! Jesus Christ, our King, is risen! Sound the trumpet of salvation! Rejoice, O Earth, in shining splendor, Radiant in the brightness of your King! Christ has conquered! Glory fills you! Darkness vanishes for ever! Amen. —EXSULTET (6TH C.)

For antiquity, on the other hand, the truth of Christ is eternal, or better, timeless: the crucified and risen Lord is the one of whom scripture has always spoken. Yet, as the disciples come to recognize him, as the subject of scripture and in the breaking of bread, he disappears from their sight (Lk 24.31). The Christ of Christian faith, revealed concretely in and through the apostolic proclamation of the crucified and risen Lord in accordance with scripture, is an eschatological figure, the Coming One.

But to look back from the stony plain along the road which led one to that place is not at all the same thing as walking on the road; the pespective, to say the very least, changes only with the journey; only when the road has, all abruptly and treacherously, and with an absoluteness that permits no argument, turned or dropped or risen is one able to see all that one could not have seen from any other place. In those days, had the Lord Himself descended from Heaven with trumpets telling her to turn back, she could scarcely have heard Him, and could certainly not have heeded.

What interested these gnostics far more than past events attributed to the “historical Jesus” was the possibility of encountering the risen Christ in the present.49 The Gospel of Mary illustrates the contrast between orthodox and gnostic viewpoints. The account recalls what Mark relates: Now when he rose early on the first day of the week, he appeared first to Mary Magdalene … She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it.50 As the Gospel of Mary opens, the disciples are mourning Jesus’ death and terrified for their own lives. Then Mary Magdalene stands up to encourage them, recalling Christ’s continual presence with them: “Do not weep, and do not grieve, and do not doubt; for his grace will be with you completely, and will protect you.”51 Peter invites Mary to “tell us the words of the Savior which you remember.”52 But to Peter’s surprise, Mary does not tell anecdotes from the past; instead, she explains that she has just seen the Lord in a vision received through the mind, and she goes on to tell what he revealed to her. When Mary finishes, she fell silent, since it was to this point that the Savior had spoken with her. But Andrew answered and said to the brethren, “Say what you will about what she has said. I, at least, do not believe that the Savior has said this. For certainly these teachings are strange ideas!”53 Peter agrees with Andrew, ridiculing the idea that Mary actually saw the Lord in her vision. Then, the story continues, Mary wept and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart? Do you think I am lying about the Savior?” Levi answered and said to Peter, “Peter, you have always been hot-tempered … If the Savior made her worthy, who are you to reject her?”54 Finally Mary, vindicated, joins the other apostles as they go out to preach. Peter, apparently representing the orthodox position, looks to past events, suspicious of those who “see the Lord” in visions: Mary, representing the gnostic, claims to experience his continuing presence.55 These gnostics recognized that their theory, like the orthodox one, bore political implications. It suggests that whoever “sees the Lord” through inner vision can claim that his or her own authority equals, or surpasses, that of the Twelve—and of their successors. Consider the political implications of the Gospel of Mary: Peter and Andrew, here representing the leaders of the orthodox group, accuse Mary—the gnostic—of pretending to have seen the Lord in order to justify the strange ideas, fictions, and lies she invents and attributes to divine inspiration. Mary lacks the proper credentials for leadership, from the orthodox viewpoint: she is not one of the “twelve.” But as Mary stands up to Peter, so the gnostics who take her as their prototype challenge the authority of those priests and bishops who claim to be Peter’s successors.

April 25 MORNING “Rise up my love, my fair one, and come away.” — Song of Solomon 2:10 LO, I hear the voice of my Beloved! He speaks to me! Fair weather is smiling upon the face of the earth, and He would not have me spiritually asleep while nature is all around me awaking from her winter’s rest. He bids me “Rise up,” and well He may, for I have long enough been lying among the pots of worldliness. He is risen, I am risen in Him, why then should I cleave unto the dust? From lower loves, desires, pursuits, and aspirations, I would rise towards Him. He calls me by the sweet title of “My love,” and counts me fair; this is a good argument for my rising. If He has thus exalted me, and thinks me thus comely, how can I linger in the tents of Kedar and find congenial associates among the sons of men? He bids me “Come away.” Further and further from everything selfish, grovelling, worldly, sinful, He calls me; yea, from the outwardly religious world which knows Him not, and has no sympathy with the mystery of the higher life, He calls me. “Come away” has no harsh sound in it to my ear, for what is there to hold me in this wilderness of vanity and sin? O my Lord, would that I could come away, but I am taken among the thorns, and cannot escape from them as I would. I would, if it were possible, have neither eyes, nor ears, nor heart for sin. Thou callest me to Thyself by saying “Come away,” and this is a melodious call indeed. To come to Thee is to come home from exile, to come to land out of the raging storm, to come to rest after long labour, to come to the goal of my desires and the summit of my wishes. But Lord, how can a stone rise, how can a lump of clay come away from the horrible pit? O raise me, draw me. Thy grace can do it. Send forth Thy Holy Spirit to kindle sacred flames of love in my heart, and I will continue to rise until I leave life and time behind me, and indeed come away.

Some questions may have risen in the reader's mind with reference to the details of the Millennial period. We must be careful not to run before the Lord and seek to become wise above that which is written, for it has not pleased Him to reveal to us as yet all the things which shall come to pass. He has, however, graciously opened His heart toward us regarding these things and we must be equally careful not to lag behind Him as He seeks to lead us unto the truth. The true principle was given to Israel, through Moses, in Deuteronomy 29:29- "The secret things belong unto Jehovah our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

There is a virtual consensus among scholars who study Jesus' resurrection that, subsequent to Jesus' death by crucifixion, his disciples really believed that he appeared to them risen from the dead. This conclusion has been reached by data that suggest that (1) the disciples themselves claimed that the risen Jesus had appeared to them, and (2) subsequent to Jesus' death by crucifixion, his disciples were radically transformed from fearful, cowering individuals who denied and abandoned him at his arrest and execution into bold proclaimers of the gospel of the risen Lord. They remained steadfast in the face of imprisonment, torture, and martyrdom. It is very clear that they sincerely believed that Jesus rose from the dead.

I also needed what God has brought. I needed to lose control. I needed a broken heart. I needed to be dipped in the crucible of suffering. Why? I may never fully know. But the God who brings his children low does not do it for spite. He does it to awaken desire, like a pang of hunger in the newly risen phoenix that makes it unfurl its wings to fly. He does it to give us new eyes so that we might see the world in a new light. He does it to stop us from continuing down the path we’re on and to set us on a new one. He grants us weakness so that we might not trust too much in our own strength. “Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord.

This building on its east façade has the words ‘The house of the Lord.’ The first time I walked just a few feet into the temple here, I had the feeling that I had been here before. In an instant, the thought came to me that what I recognized was a sense of peace beyond anything I had felt before in this life, but that I seemed to recognize and almost remember. We knew our Heavenly Father and His Beloved Son before we came into this life. We felt peace with them then and we long to be with them again, with our families and those we love. Dedicated temples are sacred places where the risen Savior may come. In them we can feel the peace of our associations with Him in the life before. In them we can make the covenants which help us to come unto Him in this life and which will permit Him, if we keep our promises to Him, to take us home to the Father, with our families, in the world to come.

To become a Compassionate One is to become the likeness of the Compassionate God experiencing infinite sadness over undisclosed virtualities; it is to embrace, in a total religious sympathy, the theophanies of these divine Names in all faiths. But this sympathy, precisely, does not signify acceptance of their limits; it signifies rather that in opening ourselves to them we open them to the expansion that the primordial divine sym- pathesis demands of them; that we increase their divine light to the maximum; that we "emancipate" them-as the divine Compassion did in pre-eternity-that is, emancipate them from the virtuality and the ignorance which still confine them in their narrow intransigence. By thus taking them in hand, religious sympathy enables them to escape from the impasse, that is, the sin of metaphysical idolatry. For this sympathy alone renders a being accessible to the light of theophanies. Mankind discloses the refusal of the divine Names in many forms, ranging from atheism pure and simple to fanaticism with all its variants. All come from the same ignorance of the infinite divine Sadness, yearning to find a compassionate servant for His divine Names. The Gnostic's apprenticeship consists in learning to practice fidelity to his own Lord, that is, to the divine Name with which he, in his essential being, is invested, but at the same time to hear the precept of Ibn •Arabi: "Let thy soul be as matter for all forms of all beliefs. " One who has risen to that capacity is an • arif, an initiate, "one who through God sees in God with the eye of God. "Those who accept and those who decline are subject to the same authority: the God in function of whom you live is He for whom you bear witness, and your testimony is also the judgment you pronounce on yourself.

The action of God’s grace precedes our consciousness of sin, so that we perceive the depth of our own participation in sin’s bondage simultaneously with the recognition of the unconditional love of Christ, which is perfect freedom. We recognize that love, moreover, not from the depths of the hell we were bent on creating for ourselves, but from the perspective of the heaven that God is preparing for us. In the victorious presence of the crucified and risen One, the whole company of the redeemed will throw off every bond and join in a celebration of mutual love and joy where no one will be a wallflower and everyone will be able to dance like Fred Astaire and Michael Jackson combined. Thus “Lord of the Dance” is truly an apt title for the risen Christ and for the kingdom of God: “The Great Dance . . . has begun from before always. . . . The dance which we dance is at the center and for the dance all things were made. Blessed be He!”10

MATTHEW 28  m Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and  n the other Mary went to see the tomb. 2And behold, there was a great earthquake, for  o an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. 3 p His appearance was like lightning, and  q his clothing white as snow. 4And for fear of him the guards trembled and  r became like dead men. 5But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. 6He is not here, for he has risen,  s as he said. Come, see the place where he [1] lay. 7Then go quickly and tell his disciples that he has risen from the dead, and behold,  t he is going before you to Galilee; there you will see him. See, I have told you.” 8So they departed quickly from the tomb  u with fear and great joy, and ran to tell his disciples. 9And behold, Jesus  v met them and said, “Greetings!” And they came up and  w took hold of his feet and

One may readily concede that the historical factuality of the resurrection cannot be affirmed with the same level of confidence as the historical factuality of the crucifixion. All historical judgments can be made only with relative certainty, and the judgment that Jesus rose from the dead can be offered—from the historian’s point of view—only with great caution. The character of the event itself hardly falls within ordinary categories of experience.28 Still, something extraordinary happened shortly after Jesus’ death that rallied the dispirited disciples and sent them out proclaiming to the world that Jesus had risen and had appeared to them. Reductive psychological explanations fail to do justice to the widespread testimony to this event within the original community and to the moral seriousness of the movement that resulted from it. The best explanation is to say that God did something beyond all power of human imagining by raising Jesus from the dead. To make such a claim is to make an assertion that redefines reality.29 If such an event has happened in history, then history is not a closed system of immanent causes and effects. God is powerfully at work in the world in ways that defy common sense, redeeming the creation from its bondage to necessity and decay. That, of course, is precisely what the early Christians believed and proclaimed: I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. (EPH. 1:17–21. emphasis mine)

The Resurrection MATTHEW 28  m Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and  n the other Mary went to see the tomb. 2And behold, there was a great earthquake, for  o an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. 3 p His appearance was like lightning, and  q his clothing white as snow. 4And for fear of him the guards trembled and  r became like dead men. 5But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. 6He is not here, for he has risen,  s as he said. Come, see the place where he [1] lay. 7Then go quickly and tell his disciples that he has risen from the dead, and behold,  t he is going before you to Galilee; there you will see him. See, I have told you.” 8So they departed quickly from the tomb  u with fear and great joy, and ran to tell his disciples. 9And behold, Jesus  v met them and said, “Greetings!” And they came up and  w took hold of his feet and  x worshiped him. 10Then Jesus said to them, “Do not be afraid;  y go and tell  z my brothers to go to Galilee, and there they will see me.

Well,then why don't we go hunting tomorrow?" he offered cheerfully, knowing that a sunny disposition right now would rankle his friend. Bronwyn flashed Tyr a radiant smile. "What a sensible suggestion. After the past few days,it would be refreshing to spend some time with a charming gentleman and give me a chance to get away from certain...frustrations," she said as her gaze leisurely swept over Ranulf. "I can show you the choice spots." Tyr let go a low chuckle. No wonder the women at court never interested Ranulf. None of them had the audaciousness needed to penetrate his thick shell. Tyr returned Bronwyn's smile and picked up a handful of almonds. "That would be great.It will also give you a chance to meet more of the men." Ranulf didn't move, but his knuckles turned white. "The last thing the men need is a woman around who enjoys toying with their emotions." "I do not toy,my lord,but I suspect manners and general kindness may appear that way to someone who has the emotional capacity of a stone." her voice had risen at least an octave, giving away her confusion and hurt pride. Oblivious,Ranulf slowly shifted his gaze to hers and grated back, "If I am a stone,madam,then perhaps it is because I look like one.I'm sorry that I don't have Tyr's smile or Tory's sweet nature.Men like me do not appeal to women like yourself. I would be a half-wit to think otherwise.

167. Every form of catechesis would do well to attend to the “way of beauty” (via pulchritudinis).129 Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendor and profound joy, even in the midst of difficulties. Every expression of true beauty can thus be acknowledged as a path leading to an encounter with the Lord Jesus. This has nothing to do with fostering an aesthetic relativism130 which would downplay the inseparable bond between truth, goodness and beauty, but rather a renewed esteem for beauty as a means of touching the human heart and enabling the truth and goodness of the Risen Christ to radiate within it. If, as Saint Augustine says, we love only that which is beautiful,131 the incarnate Son, as the revelation of infinite beauty, is supremely lovable and draws us to himself with bonds of love. So a formation in the via pulchritudinis ought to be part of our effort to pass on the faith. Each particular Church should encourage the use of the arts in evangelization, building on the treasures of the past but also drawing upon the wide variety of contemporary expressions so as to transmit the faith in a new “language of parables.”132 We must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings, including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others. 168.

Beyond Discouragement He gives power to the weak, and to those who have no might He increases strength. Isaiah 40:29 NKJV We Christians have many reasons to celebrate. God is in His heaven; Christ has risen, and we are the sheep of His flock. Yet sometimes, even the most devout believers may become discouraged. After all, we live in a world where expectations can be high and demands can be even higher. When we fail to meet the expectations of others (or, for that matter, the expectations that we have for ourselves), we may be tempted to abandon hope. But God has other plans. He knows exactly how He intends to use us. Our task is to remain faithful until He does. If you’re a woman who has become discouraged with the direction of your day or your life, turn your thoughts and prayers to God. He is a God of possibility, not negativity. He will help you count your blessings instead of your hardships. And then, with a renewed spirit of optimism and hope, you can properly thank your Father in heaven for His blessings, for His love, and for His Son. Overcoming discouragement is simply a matter of taking away the DIS and adding the EN. Barbara Johnson Just as courage is faith in good, so discouragement is faith in evil, and, while courage opens the door to good, discouragement opens it to evil. Hannah Whitall Smith The strength that we claim from God’s Word does not depend on circumstances. Circumstances will be difficult, but our strength will be sufficient. Corrie ten Boom Would we know the major chords were so sweet if there were no minor key? Mrs. Charles E. Cowman MORE FROM GOD’S WORD But as for you, be strong; don’t be discouraged, for your work has a reward. 2 Chronicles 15:7 HCSB The Lord is the One who will go before you. He will be with you; He will not leave you or forsake you. Do not be afraid or discouraged. Deuteronomy 31:8 HCSB

Of course, historical scholarship on the New Testament is open to all, whether Jewish or Christian, atheist or agnostic. But the present debate about Paul and justification is taking place between people most of whom declare their allegiance to Scripture in general, and perhaps to Paul in particular, as the place where and the means by which the living God has spoken, and still speaks, with life-changing authority. This ought to mean, but does not always mean, that exegesis-close attention to the actual flow of the text, to the questions that it raises in itself and the answers it gives in and of itself-should remain the beginning and the end of the process. Systematize all you want in between-we all do it; there is nothing wrong with it and much to be said for it, particularly when it involves careful comparing of different treatments of similar topics in different contexts. But start with exegesis, and remind yourself that the end in view is not a tidy system, sitting in hard covers on a shelf where one may look up "correct answers," but the sermon, or the shared pastoral reading, or the scriptural word to a Synod or other formal church gathering, or indeed the life of witness to the love of God, through all of which the church is built up and energized for mission, the Christian is challenged, transformed and nurtured in the faith, and the unbeliever is confronted with the shocking but joyful news that the crucified and risen Jesus is the Lord of the world. That is letting Scripture be Scripture. Scripture, in other words, does not exist to give authoritative answers to questions other than those it addresses-not even to the questions which emerged from especially turbulent years such as the sixteenth and seventeenth centuries. That is not to say that one cannot deduce from Scripture appropriate answers to such later questions, only that you have to be careful and recognize that that is indeed what you are doing.

I think that the trouble of the world is this: It has never been easy to obey our Lord's commands, not even in the days when all Europeans were Christians, and did not imagine that, just because they could see planets and stars and the moon at the end of a telescope, Christ had not died for their sins and risen from the dead. That was, my colonel, the great disservice your nineteenth-century materialists did to the world: to make it more difficult to obey the Lord. For there are two ways in which men and women obey the Lord: the first is because of love, and the second is because of fear, and always more have obeyed because of the second reason than because of the first. The people who formerly obeyed because of love still obey from love, but those who used to obey because of what they were afraid was going to happen to them in the next world if they didn't, no longer do so, because the clever men have told them that the next world does not exist and that consequently after death there is neither reward of virtue nor chastisement of sin. You may not perhaps think that these things are very important, but if you wish to save European civilisation, you will be foolish not to think so.

Indeed, Christ is “†the image of God” (4:4). In other words, “the glory of the Lord” refers to God’s glory as it has been revealed through Jesus. Paul himself saw this glory when the risen Christ appeared to him on the road to †Damascus (Acts 26:13). When he saw the glorious †Messiah, he knew that he had encountered God.

The lord of the house is not at home, Your Majesty,” she informed me. “Is there anything I can do for you?” “I actually came to see Lord Steldor, if you would escort me to his room.” Now she seemed intrigued, for the reasons behind the annulment of my marriage to the former King had been kept quiet. I could read on her face her desire to eavesdrop. “Certainly, although I don’t know if His Majesty has risen.” “He has,” I said without thought. Not once during our marriage had I woken before him, and I doubted his sleep patterns had changed. With a puzzled glance, she led me up the stairs and into a hallway, stopping before the second door. She knocked on my behalf, and gave another small curtsey when Steldor’s voice invited entry. I opened the door, waiting for her to return to the first floor before entering, catching her regretful glance that she could not dally. Steldor was sitting up on the bed across the room, his legs swung over the side, pulling a shirt carefully over his head. “Should you be doing that so soon?” I asked, for it had only been a week since the lashing. The garment fell over his muscular chest, and he ran a hand through his dark hair. He came to his feet with the hint of a wince. “Making sure I’m cared for is no longer your worry. I’m not certain it ever was.” His mood was a bit dark, and I wondered if I should have given him more time to recover before paying him this visit. “Perhaps what you need is someone to keep you from coming to harm in the first place.” He smirked, turning his back to me to idly straighten his bed coverings. “What is it--did you come here to coddle me or lecture me?” “Both, I suppose.” I was frowning, amazed at how swiftly we had fallen into our old patterns. “I’ve come to talk--and to give you this.” He swiveled to face me as I removed his silver wolf’s head talisman from the pocket of my cloak. “I never expected to see that again,” he said, sounding awed. “Did you face the bitch yourself or get it from Narian?” I smiled at his word choice. “I approached Rava myself--I’ve been known to face down a bitch or two.” He stepped forward to take the pendant from my hand and immediately slipped the chain over his head. “Thank you. I feel better already.” “If you don’t mind my asking, what is the significance of the talisman? When I reclaimed it from Rava, she remarked that it might provide power and protection, and that started me thinking about its purpose.” He chuckled ruefully. “I hate to admit it, but Rava’s right. The wolf brings strength and protection. Depending on the mix of herbs and flowers put inside the talisman, other properties can be added, such as health and healing. The captain gave the pendant to me when I was four, following the death of Terek, at the time I was sent to live with Baelic and Lania. He didn’t want me to think he’d abandoned me or that I was in danger. It was originally his, and his father’s before him. I’ve worn it ever since.” “Then I’m very glad I was able to secure its return.” His eyes met mine, and the color rose in my cheeks, for I was still affected to some degree by his handsome features and soldier’s build. “I suppose that concludes the coddling,” he finally said, crossing his arms and watching me expectantly. “Yes, I suppose it does.

In the whole history of theological exegesis and interpretation I know of nothing so utterly faulty, illogical and wholly unscriptural as that exegesis which teaches the angel song at Bethlehem to be the announcement of the birth of our Lord Jesus Christ as the Prince of Peace and that as such He should establish it among the nations after His ascension to heaven and during His absence from the world. The angels sang glory to God in the highest and on earth, peace to “men of good will.” The angel who spoke to the shepherds keeping the temple sheep for the morning and the evening sacrifice was testifying to them that there was no longer need to keep the sheep for such a purpose. The day of animal sacrifices had passed, the living God had provided the true sacrifice, He who was born beneath the chaplet of heaven’s music, the Lamb of God ordained before the foundation of the world. He had been born into the world that He might make peace by the blood of His cross, not between man and man, not between nation and nation, but between man and God. He had been born to die and by His death reconcile a rebel world to God; on the basis of this sacrifice yet to be and when He should have risen from the dead as witness of the efficacy of His death He would bring peace to every soul that should be of good will—every soul that should surrender to the will of God by believing on Him, offering Him by faith as a sacrifice and claiming Him as a substitute. Every such soul should be at peace with, and have the peace of, God. This was the meaning of that natal hour at Bethlehem. The angels were not singing over Him as the Prince of Peace who had come to abolish war among the nations, but as the ordained sacrifice who should bring peace between the individual man and his God. And yet—He is to be the Prince of Peace and reign and rule as such over the earth, putting an end to war and establishing perfect peace among the nations. The promise of His reign and rule as the Prince of Peace is clearly set forth in Scripture; as it is written in the book of the prophet Isaiah: “Unto us a child is born, unto us a son is given. His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his peace and government there shall be no end.” But when? Where? Listen: “Upon the throne of David, and upon his kingdom to order it.” And hear what Gabriel says to Mary when he comes to announce to her that she has been chosen of Almighty God to give birth to the Messiah of Israel. The angel says: “Thou shalt call his name Jesus . . . He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.” He is to be the Prince of Peace when He sits upon the throne of united Israel in their own land and not before.

Rise up to be illuminated, O Jerusalem! For your light has arrived, and the glory of the Lord has risen over you.

Who giveth us richly all things to enjoy." 1 Timothy 6:17 Our Lord Jesus is ever giving, and does not for a solitary instant withdraw his hand. As long as there is a vessel of grace not yet full to the brim, the oil shall not be stayed. He is a sun ever-shining; he is manna always falling round the camp; he is a rock in the desert, ever sending out streams of life from his smitten side; the rain of his grace is always dropping; the river of his bounty is ever-flowing, and the well-spring of his love is constantly overflowing. As the King can never die, so his grace can never fail. Daily we pluck his fruit, and daily his branches bend down to our hand with a fresh store of mercy. There are seven feast-days in his weeks, and as many as are the days, so many are the banquets in his years. Who has ever returned from his door unblessed? Who has ever risen from his table unsatisfied, or from his bosom un-emparadised? His mercies are new every morning and fresh every evening. Who can know the number of his benefits, or recount the list of his bounties? Every sand which drops from the glass of time is but the tardy follower of a myriad of mercies. The wings of our hours are covered with the silver of his kindness, and with the yellow gold of his affection. The river of time bears from the mountains of eternity the golden sands of his favour. The countless stars are but as the standard bearers of a more innumerable host of blessings. Who can count the dust of the benefits which he bestows on Jacob, or tell the number of the fourth part of his mercies towards Israel? How shall my soul extol him who daily loadeth us with benefits, and who crowneth us with loving-kindness? O that my praise could be as ceaseless as his bounty! O miserable tongue, how canst thou be silent? Wake up, I pray thee, lest I call thee no more my glory, but my shame. "Awake, psaltery and harp: I myself will awake right early.

And they rose up the same hour, and returned to Jerusalem ... and they told what things were done in the way, and how he was known of them." Luke 24:33,35 When the two disciples had reached Emmaus, and were refreshing themselves at the evening meal, the mysterious stranger who had so enchanted them upon the road, took bread and brake it, made himself known to them, and then vanished out of their sight. They had constrained him to abide with them, because the day was far spent; but now, although it was much later, their love was a lamp to their feet, yea, wings also; they forgot the darkness, their weariness was all gone, and forthwith they journeyed back the threescore furlongs to tell the gladsome news of a risen Lord, who had appeared to them by the way. They reached the Christians in Jerusalem, and were received by a burst of joyful news before they could tell their own tale. These early Christians were all on fire to speak of Christ's resurrection, and to proclaim what they knew of the Lord; they made common property of their experiences. This evening let their example impress us deeply. We too must bear our witness concerning Jesus. John's account of the sepulchre needed to be supplemented by Peter; and Mary could speak of something further still; combined, we have a full testimony from which nothing can be spared. We have each of us peculiar gifts and special manifestations; but the one object God has in view is the perfecting of the whole body of Christ. We must, therefore, bring our spiritual possessions and lay them at the apostle's feet, and make distribution unto all of what God has given to us. Keep back no part of the precious truth, but speak what you know, and testify what you have seen. Let not the toil or darkness, or possible unbelief of your friends, weigh one moment in the scale. Up, and be marching to the place of duty, and there tell what great things God has shown to your soul.

A risen body is incorruptible; and a person who has risen from the dead is completely free of the limits of space and time. It is this risen body of the Lord Jesus that we receive in the Eucharist.

This gospel I preach to you. Believe in the Lord Jesus Christ. Trust him quietly, humbly, simply, immediately. Trust him to make you a holy man—to deliver you from the power of the devil and the power of sin, and he will do it: I will be bound for him that he will keep his word. Jesus is truth itself, and never breaks his word. He never boasts that he can do what he cannot do. He has gone into heaven, and he is therefore “able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” Only trust him. Trust him to overcome the evil you have to fight with. You will conquer it, man, if you will only trust Jesus. Woman, there is hope for you if you will trust the wounded, bleeding, dying, risen, living Savior. He will battle for you, and you shall get the victory.

Saul said, “I have been wrong in my thoughts and deeds. But God in his great mercy has given me light. Light through blindness. I now stand here to proclaim that Jesus is the Messiah, the risen Lord, the Son of God. He is come to save man from his sins. He is the gateway to heaven! Accept him as your Savior, and receive God’s forgiving grace!” After a stunned silence, a clamor of voices filled the air. Had this man just said what they thought they heard? The murderer, Saul of Tarsus, proclaiming Jesus Christ as the Messiah?

the stories of the resurrection make it quite clear that the Christ who sits at the right hand of the Father is no ghostly spirit, but the risen Lord, who has carried earth and man to the right hand of the Almighty. It is not a two-storey account, but the very basis for belief in a one-storey universe. The

I accept your offering, and I bid you welcome my children, my Sons of Rapha.” Goliath responded with the respect he showed only to the gods but to no man, “We are your bondservants, my lord and god. Command us and we will obey.” Dagon growled, and then spoke. “The skies are very dark over the land of Canaan. The time has come for me to reveal to you your most important calling.” Goliath responded, “We have trained for twenty-five years. We have organized the Rephaim forces of Philistia to be the most feared regiment in the land. We are ready for any commission.” Dagon explained, “The reason I formed your warrior cult those many years ago was not merely to defeat the Israelites, as abominable as they are. The real purpose of your existence is to seek out an individual, a Chosen Seed within Israel, who was prophesied to crush the head of the Serpent.” “The destruction of our seed,” muttered Goliath. “Precisely,” said Dagon. “Is this the gibborim ruler of Israel, King Saul?” “No. Saul is cursed. We believe the messiah is someone else. But we do not know who. He is already within the ranks of Israel, but he has not risen. He has not shown himself. I want you to use conspiracy and intrigue to find out who this Chosen Seed is. And then I want you to hunt him down and kill him.” “Gladly, mighty Dagon.” The implications were obvious. If they killed the savior of Israel, they would kill its only hope, and the nation would be a grain harvest ready for winnowing with the scythe of Dagon. He said, “We will draw him out, and cut him into pieces.

In the sacrament of Confirmation, the Holy Spirit comes with new strength and power to confirm the baptism often received as an infant. One’s baptism is sealed, and the one confirmed takes his or her place as a witness to the risen Lord in the world. Sometimes this is explained as “becoming an adult Catholic.”Adults, of course, have responsibilities to others; and the confirmed Catholic has a responsibility to worship God in spirit and in truth and to witness to Christ, to evangelize and transform the world.

It has been said that necessity is the mother of invention. It might be better to say that experience is the mother of invention. It was the experience of seeing the risen Lord that created the inner circle of Jesus, and the coming of the Spirit that birthed the church. In other words, naturalistic historical explanations alone will never adequately explain the crucial events that led to the rise of the inner-circle leaders within the Christian movement and the rise of the movement itself.

Pilate, having heard of the disappearance of the body of Yeshua, became afraid and sent soldiers to investigate the tomb, when they had arrived at the tomb; they found Michael sitting on the stone that had once sealed the tomb. “Who is it that you seek? If it is the Nazarene He is not here He has risen and walks among you.” Michael was filled with the glory of the Lord so that the soldiers covered there faces in fear and fainted. The soldiers fearing that Pilate would not believe them fabricated a story that the disciples stole the body in the night; so that Pilate had marker stones placed one milion apart through out Israel that read:

Present to the Presence Why are you looking among the dead for someone who is alive? He isn’t here! He is risen from the dead! Luke 24:5-6 We serve a risen, living, present Lord. We don’t have to try to find him among musty laws or stale ceremonies or stagnant rituals. We don’t seek the Living among the dead. The promise of a vibrant and attendant Savior, who offers his own power, wisdom, and peace in any given moment is the promise that gathers all other promises into one. He offers himself. When we have him, we have everything the Father has to give: God in all his fullness was pleased to live in Christ. (Colossians 1:19) In [Christ] lie hidden all the treasures of wisdom and knowledge. (Colossians 2:3) In Christ lives all the fullness of God in a human body. So you also are complete through your union with Christ, who is the head over every ruler and authority. (Colossians 2:9-10) He is so present that he is in you, making himself available to you and through you. He is living in your world, your circumstances. Is there any situation for which Jesus is not

The church has an eschatological horizon and is, as proleptic manifestation of God's reign, the beachhead of the new creation, the vanguard of God's new world, and the sign of the dawning new age in the midst of the old (cf Beker 1980:313; 1984:41). At the same time it is precisely as these small and weak Pauline communities gather in worship to celebrate the victory already won and to pray for the coming of their Lord (“Marana tha !”), that they become aware of the terrible contradiction between what they believe on the one hand and what they empirically see and experience on the other, and also of the tension in which they live, the tension between the “already” and the “not yet.” “Christ the first fruits” has already risen from the dead (1 Cor 15:23) and the believers have been given the Spirit as “guarantee” of what is to come (2 Cor 1:22; 5:5), but there does not seem to be much apart from these “first fruits” and “pledge.” Like Abraham, they believe in hope against hope (Rom 4:18) and accept in faith the Spirit's witness that they are children and heirs of God and therefore fellow heirs with Christ—provided, says Paul, “we suffer with him in order that we may also be glorified with him” (Rom 8:17). God will triumph, notwithstanding our weakness and suffering, but also in the midst of and because of and through our weakness and suffering (cf Beker 1980:364f). Faith is able to bear the tension between the confession of God's ultimate triumph, and the empirical reality of this world, for it knows that “in all these things we are more than conquerors through him who loved us” (Rom 8:37) and that “in everything God works for good with those who love him, who are called according to his purpose” (8:28). Nowhere has Paul portrayed this unbearable (and precisely for this reason bearable!) tension more profoundly than in 2 Corinthians 4:7-10: But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair, persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. Our Christian life in this world thus involves an inescapable tension, oscillating between joy and agony. Whereas, on the one hand, suffering and weakness become all the more intolerable and our agonizing, because of the terrifying “not yet,” intensifies, we can, on the other hand, already “rejoice in our sufferings” (Rom 5:2). This means that our life in this world must be cruciform; Paul bears on his body “the marks of Jesus” (Gal 6:17; cf Col 1:24), he carries “in the body the death of Jesus,” and while he lives he is “always being given up to death for Jesus’ sake” (2 Cor 4:10f) (cf also Beker 1980:145f, 366f; 1984:120).

April 8 His Resurrection Destiny Ought not Christ to have suffered these things, and to enter into His glory? Luke 24:26 Our Lord’s Cross is the gateway into His life: His Resurrection means that He has power now to convey His life to me. When I am born again from above (rv mg), I receive from the risen Lord His very life. Our Lord’s Resurrection destiny is to bring “many sons unto glory.” The fulfilling of His destiny gives Him the right to make us sons and daughters of God. We are never in the relationship to God that the Son of God is in; but we are brought by the Son into the relation of sonship. When Our Lord rose from the dead, He rose to an absolutely new life, to a life He did not live before He was incarnate. He rose to a life that had never been before; and His resurrection means for us that we are raised to His risen life, not to our old life. One day we shall have a body like unto His glorious body, but we can know now the efficacy of His resurrection and walk in newness of life. I would know Him in “the power of His resurrection.” “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.” “Holy Spirit” is the experimental name for Eternal Life working in human beings here and now. The Holy Spirit is the Deity in proceeding power Who applies the Atonement to our experience. Thank God it is gloriously and majestically true that the Holy Ghost can work in us the very nature of Jesus if we will obey Him.

April 7 Why Are We Not Told Plainly? He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. Mark 9:9 Say nothing until the Son of man is risen in you—until the life of the risen Christ so dominates you that you understand what the historic Christ taught. When you get to the right state on the inside, the word which Jesus has spoken is so plain that you are amazed you did not see it before. You could not understand it before, you were not in the place in disposition where it could be borne. Our Lord does not hide these things; they are unbearable until we get into a fit condition of spiritual life. “I have yet many things to say unto you, but ye cannot bear them now.” There must be communion with His risen life before a particular word can be borne by us. Do we know anything about the impartation of the risen life of Jesus? The evidence that we do is that His word is becoming interpretable to us. God cannot reveal anything to us if we have not His Spirit. An obstinate outlook will effectually hinder God from revealing anything to us. If we have made up our minds about a doctrine, the light of God will come no more to us on that line, we cannot get it. This obtuse stage will end immediately His resurrection life has its way with us. “Tell no man. . . .”—so many do tell what they saw on the mount of transfiguration. They have had the vision and they testify to it, but the life does not tally with it, the Son of man is not yet risen in them. I wonder when He is going to be formed in you and in me?

April 4 MORNING “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” — 2 Corinthians 5:21 MOURNING Christian! why weepest thou? Art thou mourning over thine own corruptions? Look to thy perfect Lord, and remember, thou art complete in Him; thou art in God’s sight as perfect as if thou hadst never sinned; nay, more than that, the Lord our Righteousness hath put a divine garment upon thee, so that thou hast more than the righteousness of man — thou hast the righteousness of God. O thou who art mourning by reason of inbred sin and depravity, remember, none of thy sins can condemn thee. Thou hast learned to hate sin; but thou hast learned also to know that sin is not thine — it was laid upon Christ’s head. Thy standing is not in thyself — it is in Christ; thine acceptance is not in thyself, but in thy Lord; thou art as much accepted of God to-day, with all thy sinfulness, as thou wilt be when thou standest before His throne, free from all corruption. O, I beseech thee, lay hold on this precious thought, perfection in Christ! For thou art “complete in Him.” With thy Saviour’s garment on, thou art holy as the Holy one. “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Christian, let thy heart rejoice, for thou art “accepted in the beloved” — what hast thou to fear? Let thy face ever wear a smile; live near thy Master; live in the suburbs of the Celestial City; for soon, when thy time has come, thou shalt rise up where thy Jesus sits, and reign at His right hand; and all this because the divine Lord “was made to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.

The Bible is authoritative not because we accept it as such, but because it is the word of the risen Lord. It has a claim on all people. Its truth is the truth for every person in every place. Why, then, would we be reluctant to communicate that truth in our apologetics? Perhaps because we have not reckoned with the actual lordship of Christ. Perhaps we haven’t really set him apart as Lord in our hearts.

Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3And his appearance was like lightning, and his clothing as white as snow. 4The guards shook for fear of him and became like dead men. 5The angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.” 8 And they left the tomb quickly with fear and great joy and ran to report it to His disciples.

Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3And his appearance was like lightning, and his clothing as white as snow. 4The guards shook for fear of him and became like dead men. 5The angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.

The Risen Lord is not one of those supermen. His glory espouses the everyday. Scarcely has he attained the pinnacle of perfection than he finds nothing better to do than to meet with his friends for conversation and a meal.

God’s providence is always on time! You and I make appointments, and miss them by half-an-hour. But God has never missed an appointment yet. God is never early, though we often wish he were. But he is never late, no, not by one tick of the clock. When it was time for the people of Israel to leave Egypt, all the Pharaohs in the pyramids, if they had risen to life again, could not have kept them in slavery another half-minute. When the Lord said, “Let my people go,” it was time and go they did. All the kings and princes of the earth are under the rule of God’s providence. He can move them just as he pleases. God can move everyone on earth and the angels in heaven according to his will and pleasure, like the puppeteer pulls his strings and moves his puppets. And now, you who are trembling, why are you afraid? “Fear not, I am with you.” All the mysterious actions of God work for our good. You who are in trouble; touch that string again and see if God’s harp does not play sweet music.

Remember that the cross was Rome’s way of asserting its authority. Roman authorities declared that if you run afoul of our system, we will torture you to death in the most excruciating (ex cruce, from the cross) way possible and then we will leave your body to waste away and to be devoured by the beasts of the field. The threat of violence is how tyrants up and down the centuries have always asserted their authority. Might makes right. The crucified Jesus appeared to anyone who was witnessing the awful events on Calvary to be one more affirmation of this principle: Caesar always wins in the end. But when Jesus was raised from the dead through the power of the Holy Spirit, the first Christians knew that Caesar’s days were numbered. Jesus had taken the worst that the world could throw at him and he returned, alive and triumphant. They knew that the Lord of the world was no longer Caesar, but rather someone whom Caesar had killed but whom God had raised from death. This is why the risen Christ has been the inspiration for resistance movements up and down the centuries. In our own time, we saw how deftly John Paul II wielded the power of the cross in communist Poland. Though he had no nuclear weapons or tanks or mighty armies, John Paul had the power of the Resurrection, and that proved strong enough to bring down one of the most imposing empires in the history of the world. Once again, the faculty lounge interpretation of the Resurrection as a subjective event or a mere symbol is exactly what the tyrants of the world want, for it poses no real threat to them.

For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself. Again “body” here has the twofold sense of the eucharistic body, which is the body of the risen Lord Jesus present in the sacrament, and also the body of the church, the community gathered for the Lord’s Supper, for it too is the body of Christ (12:27).

(Fight Of Faith "A Song") In the night I find the day shining bright upon the way. In the dark I hear the voice of reason calling out to me. "Like a sky that cannot rain is the man who's faith's contained. Like a bird upon the land who does not know to fly away." I can feel it closing in. Let the fight of faith begin. Let it rise upon the wind as eagles fighting through the storm. And I know it's gonna be total and all victory, and I know this cause I stand in faith beside the risen Son. Hallelujah to the Lamb Who has made me all I am. Hallelujah to the King of kings. The Lord of lords, my God.

Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole “beauty” of the liturgy which has so often been denounced as unnecessary and even sinful. Unnecessary it is indeed, for we are beyond the categories of the “necessary.” Beauty is never “necessary,” “functional” or “useful.” And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy. It is heaven on earth,

Just as the body of the risen Lord still carries the wounds of his suffering, so too is the glorified Mother of God a woman whose heart has been pierced by sorrow. She knows what it means to be poor, oppressed, a refugee, to be uncertain and confused about the future, to be kept at a distance, to stand under the cross, and to be the bearer of thoughts and feelings that cannot be shared with anyone. These sufferings linger in the gaze of her eyes and the gesture of her hands, not as frightening pain but as glorified signs of her patience.

The Liturgy is before all else the joyful gathering of those who are to meet the risen Lord and enter into His Kingdom. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole beauty of the liturgy which has so often been denounced as unnecessary and even sinful. Unnecessary it is indeed, for we are beyond the categories of the “necessary.” Beauty is never “necessary,” “functional” or “useful.” And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy. It is heaven on earth.… It is the joy of recovered childhood, that free, unconditioned and disinterested joy which alone is capable of transforming the world.

Every great movement of God in history, every unusual advance in the Church, every revival, has been preceded by a sense of keen anticipation. Expectation accompanied the operations of the Spirit always. His bestowals hardly surprised His people because they were gazing expectantly toward the risen Lord and looking confidently for His word to be fulfilled. His blessings accorded with their expectations…. We need today a fresh spirit of anticipation that springs out of the promises of God. We must declare war on the mood of nonexpectation and come together with childlike faith. Only then can we know again the beauty and wonder of the Lord’s presence among us. GTM168, 170 We are to do all things to the glory of God (1 Corinthians 10:31). This includes our pleasures…. The only question is, what is God’s will for us in each matter? We are never to abandon our God-given common sense in the victorious life. PRL309

The church exists for the mission she has received from her risen Lord to convert the world. All the rest takes on importance from this fact of our history.

Despite all the Christian rhetoric, our society in America has never been configured around the way of Jesus Christ. The centralized figure in our culture has not been the crucified and risen Lord. The one our lives revolve around is not the image of the Son. The body to which everyone else has had to align and conform has been the white, wealthy, Western male image. Assumed to be balanced, objective, measured, and well–reasoned, this elite white male image has been sitting at the top of the social hierarchy, and it has organized life for all of us. White men themselves do not even live up to the myth, but the constructed image nonetheless has justified white men’s superiority to other people groups and women for centuries.

Here are other tools Father Ripperger recommended against the demonic: 1. Consecrate all things to Our Lady and be specific. All things are family, friends, work, all tasks, and projects. 2. Pray before every encounter. 3. Pray the Seven Sorrows Devotion and the Rosary, and ask Our Lady to reveal what is keeping the person you’re praying for from her Son, Jesus. This will protect your family. Our Lady, through this devotion, will reveal things to you as a way of grace. 4. Pray the binding prayer below. All demons are afraid of any authority or command in Jesus’ name. In the name of the Lord Jesus Christ of Nazareth, by the power of His cross, His blood and His resurrection, I bind you Satan, the spirits, powers and forces of darkness, the nether world, and the evil forces of nature. I take authority over all curses, hexes, demonic activity and spells directed against me, my relationships, ministry endeavors, finances, and the work of my hands; and I break them by the power and authority of the risen Lord Jesus Christ. I stand with the power of the Lord God Almighty to bind all demonic interaction, interplay and communications between spirits sent against me, and send them directly to Jesus Christ for Him to deal with as He wills. I ask forgiveness for and renounce all negative inner vows that I have made with the enemy, and ask that Jesus Christ release me from these vows and from any bondage they may have held in me. I claim the shed blood of Jesus Christ, the Son of the living God, over every aspect of my life for my protection. Amen. 5. Have Masses said for your intention or for a person while they are alive.  6. Pray and fast for the person in question.

Indeed, fully reliable love can only he the resurrected life of one who has died for the beloved ones. Contemporary society speaks much of 'unconditional' love, and is always disappointed. If I commit myself in love, I may die of it. If I do not, my love remains uncertain; if I do, it is lost—unless I rise again. When the gospel proclaims actual unconditional love, it proclaims a specific, individual love, the love that is the actuality of the risen Jesus. No one else can love unconditionally as does the Lord; not even the church can so love her members or they one another.

The Bible is authoritative not because we accept it as such, but because it is the word of the risen Lord. It has a claim on all people. Its truth is the truth for every person in every place.

Without incarnation the Word would not have become flesh, and Jesus would not have existed; without ascension our humanity would not have entered into communion with the Father, and Jesus would have no continuing ministry. With the incarnation, God made his "home" in our human place; with the ascension, Jesus, the human one, has made his "home" in God's place, from whence in the Spirit he continues to exercise his mission from the Father.

Because of the mysterious substitution of christ for the Christian, each encounter with a brother or sister is a real encounter with the risen Lord, an opportunity to respond creatively to the gospel and mature in the wisdom of tenderness. Time has been given to us to cause love to grow, and the success of our lives will be measured by how delicately and sensitively we have loved. There's no escaping the gospel logic that all our thoughts, words, and deeds addressed to others are in a real way addressed to Christ himself.

Some of us stay at the cross, Some of us wait at the tomb, Quickened and raised together with Christ, Yet lingering still in its gloom; Some of us bide at the Passover feast With Pentecost all unknown - The triumphs of grace in the heavenly place That our Lord has made our own. If the Christ who died had stopped at the cross His work had been incomplete, If the Christ who was buried had stayed in the tomb He had only known defeat; But the Way of the Cross never stops at the Cross, And the Way of the Tomb leads on, To victorious grace in the heavenly place. Where the risen Lord has gone. So, let us go on with our Lord To the fulness of God He has bought, Unsearchable riches of glory and good Exceeding our uttermost thought; Let us grow up into Christ, Claiming His life and its powers, The triumphs of grace in the heavenly place That our conquering Lord has made ours.