The Resurrection of Our Lord
Preaching
Lectionary Preaching Workbook
Series III
In the beginning of the Christian era, there was only the Resurrection of Our Lord. That was the chief - and only - festival that the early church celebrated. The reality of the resurrection caused the worship to be shifted from Friday night and Saturday (the Sabbath) to Sunday because the Lord was raised from the dead on the first day of the week. So once a year, the church celebrated Easter Day, as it is now called, but every Sunday was also a commemoration of the victory of Jesus Christ over the cross and the grave. That's all there was, as far as the liturgical year was concerned - Easter and Sunday, celebrating the death and resurrection of our Lord.
Christians, right from the start, recognized the centrality of the resurrection of Jesus Christ for their faith and life. Without the triumph over the tree and the tomb, they knew - with Paul - that their faith would have been in vain. They would still be bound by their sins, and worst yet they would only remember Jesus as a misguided martyr who had given the world some lovely teachings and a model of sacrificial living that matched his teachings. Few of the early Christians would have allowed themselves to be killed had they not been convinced that Jesus was alive again - forever. The Jewish converts would have reverted to Judaism - or drifted away from their faith altogether - and the Gentiles would have gone back to their old gods and their old ways of worship. Jesus would probably have been remembered as a magician, a teacher, and something of a prophet, but not much more. The impact of Christianity then would have been diminished, and today the Christian faith would mean even less than it does.
The resurrection does not in any way diminish the willing and obedient death of Christ upon the cross; rather it magnifies it by putting it in the perspective of God's plan to redeem the world and reconcile all people to himself. It was necessary for Jesus to die so that God could engage in a new act of creation in which he would "make all things new." The death of Jesus makes it impossible for people to celebrate Easter casually. The cross is always on the other side of it, and Easter allows no mere theology of glory that diminishes, or eliminates, the actual pain and suffering that Jesus underwent in his passion and death on Golgotha.
This combination - the death and resurrection of the Lord - was probably what prompted the church to celebrate the Easter victory for fifty days, the Great Fifty Days of the Pasch. In the Ordo and the lectionaries of the other liturgical churches, this fifty-day pattern of celebrating the resurrection is re-established, but it has not really "caught on," as yet. Lent remains the "essential season," at least in practice. It is up to the parish preachers to recognize the importance of the Festival of Festivals, and that Easter is a fifty-day observation of Christ's victory over the cross and death, and do something about re-establishing Easter as the Great Fifty Days in the public worship of the church and the lives of the people. Easter is - and needs to be - more than a few "alleluia's" and "Christ is risen!" because he really rose from the tomb on Easter Day. His resurrection means that we, too, shall live forever with him.
The Prayer of the Day
The reconstruction of the classic collect for Easter Sunday, the Resurrection of Our Lord, was discussed in the Lectionary Preaching Workbook III, Cycle A, but it should be emphasized that it clearly relates to renewal in baptism - not simply on Easter Day, but every day of our lives. The opening note on John 3:16 ("O God, you gave your only Son to suffer death on the cross for our redemption") is followed by what his death accomplished ("and by his glorious resurrection you delivered us from death"), and is completed by this petition: "Make us die every day to sin, so that we may live with him forever in the joy of the resurrection." It is by daily repentance - and the grace of God - that we die to sin and live in the hope of everlasting life (which was, it should be said, one of the favorite sayings of Luther in conjunction with baptism). Baptism is a continuing "death and resurrection" process that is only finished at the end of his life.
The liturgical churches have prepared several other prayers for the principal service and the other services of Easter. The revised classic prayer, however, accommodates all three series/cycles of lectionary readings because it has retained its baptismal orientation to Easter. Easter, again, is the baptismal occasion par excellence of the church.
The Psalm of the Day
Psalm 118:1-2, 15-17, 22-23 (R); 118:1-2, 15-24 (L); 118:14-29, or 118:14-17, 22-24 (E) - Here is a psalm that might have been used on many different occasions by the Jews. Some scholars think it was first sung when the walls of Jerusalem were completed during the reign of Nehemiah. But it is particularly well-suited as a psalm that celebrates what God has done in the resurrection of Jesus Christ - and especially what that momentous event means for people: "Give thanks to the Lord, for he is good; his mercy endures forever." The liturgical churches cut it up to accommodate their Easter liturgies. All, however, employ verses 22-24 in the responsory to the first reading: "The same stone which the builders rejected has become the chief corner stone. This is the Lord's doing, and it is marvelous in our eyes. On this day the Lord has acted; we will rejoice and be glad in it." The last verse (29) repeats the opening theme, which is so appropriate to the meaning of the resurrection: "Give thanks to the Lord, for he is good; his mercy endures forever."
The Psalm Prayer (LBW)
Lord God, your Son, rejected by the builders, has become the cornerstone of the church. Shed rays ofyour glory upon your church, that it may be seen as the gate of salvation open to all nations. Let cries ofjoy and exultation ring out from its courts to celebrate the wonder of Christ's resurrection, now and forever.
The readings:
Isaiah 25:6-9 (E, L, C)
The eschatological banquet, as Isaiah envisions it, was the first reading in the Roman Catholic Ordo for the Twenty-eighth Sunday in Ordinary Time/the Twenty-first Sunday after Pentecost, Cycle/Series A. In addition to the comments in the Lectionary Preaching Workbook III, Cycle A, it should be said that this reading (which finds fulfillment in the resurrection of Jesus Christ) is also given an eschatological dimension. There will be a time when "the end" will come and God will bring the history of humanity on earth to the conclusion that he has planned ever since the beginning of time. With the resurrection of Jesus, people begin to participate in that meal ("As often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes again.") of thanksgiving and hope.
Acts 10:34-43 (R, E)
It was pointed out in the Lectionary Preaching Workbook III, Cycle A, that the book of Acts replaces readings from the Old Testament during the Easter season. The Roman Ordo appoints only one set of lessons for Easter Sunday (Acts 10:34-43, Colossians 3:1-4, and John 20:1-9). The Episcopal Book of Common Prayer assigns the Acts 10 reading as the first reading in all three years of the lectionary, but also selects an alternate Old Testament reading for each set of pericopes. Additional commentary is located in the Lectionary Preaching Workbook III, Cycle A.
Colossians 3:1-4 (R, E)
With the Ordo, the Book of Common Prayer lectionary assigns Colossians 3:1-4 as the second reading for all three cycles/series of the church year. In the BCP lectionary, the Acts 10:34-43 reading is an alternate lesson. Commentary on Colossians 3:1-4 has been included in the Lectionary Preaching Workbook III, Cycle A.
1 Corinthians 15:1-11 (C); 15:19-28 (L)
The Lutheran and Common lectionaries both choose the 15th chapter of 1 Corinthians, Paul's great chapter on the centrality of the death ("for our sins") and resurrection of Jesus for Christian faith and hope, but they use different parts of it. In this reading, Paul also lists the appearances of the risen Lord - to Cephas/Peter, to the twelve, to 500 people, to James and all of the apostles, and "last of all as to one untimely born, he appeared to me" (an apparition which Paul did not deserve, because he persecuted the church of God). It is this Gospel of God's love, power, and mercy in Jesus Christ that Paul had preached to the Corinthian congregation when he had visited Corinth a few years earlier. He reminds them of this to correct the theological deficiencies and spiritual "back-sliding" that had occurred in their community. In the process, he reminds his readers in every age about the nature and content of the Good News in Jesus Christ.
The Lutheran lectionary begins with Paul's famous assertion, "If in this life only we have hope in Christ, we are of all men most to be pitied." His argument is simply that because Christ has been raised up from the dead, those who believe in him and know that their sins are forgiven will also be raised up to eternal life. Jesus is the "first-fruits" of that resurrection, the one through whom the longed-for hope of overcoming death in the Old Testament has finally become a reality. In time, the "last enemy" - death - will be overcome, and "all things will be put under his feet." It is then that Christ will claim his final victory, already begun by his resurrection. Christians may surely believe that Gospel and base their hope in the risen Lord.
John 20:1-9 (R); 20:1-18 (C, L)
The Common and Lutheran lectionaries (the Lutheran lectionary appoints Mark 16:1-8 as the Gospel for the Day, with John 20:1-18 as an alternate reading) repeat the first part of Mary Magdalene's experience on that first Easter morning and conclude with Jesus' appearance to her in the garden of the resurrection (verses 11-20). Peter and "the other disciple," who had run to the tomb after Mary Magdalene had reported that the grave had been opened, "went back to their homes" not knowing what to think or believe. Mary stayed and, in her grief, looked into the tomb and saw two angels, who engaged her in conversation about her weeping. Before the angels could answer her "because they have taken my Lord away, and I don't know where they have laid him," she turned around and was asked the same question that the angels had asked, "Woman, why are you weeping?", by a man she assumed to be the gardener. When he called her by name, "Mary," she recognized him. He told her not to hold on to him, but to go and tell his disciples that she had seen him. She found them and said, "I have seen the Lord." Interestingly, John does not mention their reaction to Mary's testimony.
Mark 16:1-8 (E, L)
These eight verses of scripture reveal all that Mark knew about the resurrection of Jesus Christ. First, he knew that Mary Magdalene and two other women went to the tomb to complete the burial procedures early on Sunday morning wondering how they would get into the tomb. The tomb had been opened - the stone had been rolled away - and Christ was gone. Second, they entered the open tomb and encountered an angel, who nearly scared them to death. He reassured them that Jesus had risen from the dead - "He has risen, he is not here; see the place where they laid him." Third, the angel gave them an order, which pointed to Jesus' post-resurrection appearances, "But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you." Fourth, the women fled in near panic and, according to Mark, said nothing to anyone about their experience. History (the open tomb), tradition (the resurrection), and reaction (the "appearances" in Galilee) are clearly perceived in this short Gospel. Homiletically, the last verse pulls it all together for people today.
A Sermon on the Gospel, John 20:1-9 (R, L) - "The Great Resurrection Day Race."
1. A death march by Mary Magdalene preceded the resurrection race. Her march to the tomb ended in a surprise - the tomb had been opened - and she ran the first lap of the race to tell Peter and John (?) what she had seen.
2. Peter and "the other disciple" raced one another to get to the tomb first. Peter lost the race, but he was the first to enter the empty tomb. "The other disciple" also went in and saw what Peter saw - the cloths and the napkin - and the Gospel says that "he believed." John says nothing about Peter believing what the evidence suggested, adding, "for as yet they did not know the scripture, that he must rise from the dead."
3. They walked back to their homes. Why verse 10 is not part of this Gospel is puzzling, but it needs to be incorporated into this sermon. This is where we come in, because we know that they should have run back into the city - into the world - with the Good News about the resurrection. Instead, they went home and waited for something more to happen. Are we, who have heard the story of Jesus' resurrection, really much different than Peter and the other disciple?
4. It is up to us to continue the resurrection race by going into the world and shouting as loudly as we can, particularly by the quality of our lives, "Christ is risen! He is risen indeed! Alleluia!" It is up to us, because we have been incorporated into Jesus' death and resurrection in our baptism, which the word and sacraments renew today.
A Second Sermon on the Gospel
(Note: Those who might be preaching on the more inclusive Gospel might use a similar approach to the one above, but would incorporate the first appearance to Mary Magdalene in it. The sermon might look like this and have this title - "Run, Mary! Run!")
1. Mary ran to tell Peter and "the other disciple" when she discovered that the tomb had been opened. Was it good news or bad news that she gave them? What was going on in that garden?
2. Mary's running became a race between Peter and John (?) to get to the tomb first and find out what had happened. John won the race, but Peter first saw the evidence of the resurrection. But they didn't understand it, and so they walked back home to wait for further developments.
3. Mary stayed and when she looked into the tomb, two angels appeared. (Where were they when Peter and John went into the tomb?) They asked, "Woman, why are you weeping?" Suddenly, Jesus was there and she recognized him after he called her by name, "Mary." She called him "Teacher." We may - and should - call him "Teacher and the Risen Lord." We celebrate the resurrection with Mary today.
4. Mary obeyed Jesus. He told her to go and report what she had seen and experienced to Peter and the other disciples. She became the first Christian evangelist. She was the first person, according to the Gospel of John, to tell the Good News to others. Genuine celebration of the resurrection of Jesus has to have that dimension to it. The news is too good to keep to ourselves. Mary would have told the disciples without any orders from Jesus because the news was too good to keep to herself. What does the Gospel mean to us?
A Third Sermon on the Gospel, Mark 16:1-8 (E, L) - "The Tale That Was Not Told."
1. An unpleasant task (the embalming) and a serious problem (the removal of the stone from the tomb) were resolved for Mary Magdalene and the other woman. The stone was rolled away and the tomb was open. What now?
2. A frightful encounter took place. An angel was there and spoke to them. He told them not to be amazed and that Jesus, whom they sought, was risen from the dead. That was too much to believe; they had seen him die on the cross.
3. They might have been scared out of their wits, but they stayed when they could have run - and so they heard that the Risen Lord would appear to Peter and the disciples. That should have been Good News to them. Was it?
4. They kept all ofthis to themselves. They were afraid to say anything. Was it the angel's appearance? Didn't they believe him? Or if they did believe, was it that they feared that they might not be believed that the news was too incredible? Did they fear the authorities, who would soon hear about the empty tomb? Or what? At least they had good reason for not telling the Good News, but what about us?
5. The tale was not told right away - but it has been told and believed ever since.
A Sermon on the First Lesson, Isaiah 25:6-9 (C, L, E)
A sermon suggestion for this reading is included in the comments for the Twenty-first Sunday after Pentecost (which is also Proper 23 in the Common and Episcopal lectionaries) and the Twenty-eighth Sunday in Ordinary Time (Roman Catholic Ordo). It is appropriate, with a few rather obvious adjustment for Easter Sunday.
A Sermon on the Second Lesson, Acts 10:34-43 (R, E) and Colossians 3:1-4 (R, E)
Sermon suggestions for these two texts can be located in the Lectionary Preaching Workbook III, Cycle A.
A Sermon on the Second Lesson, 1 Corinthians 15:1-11 (C) - "This is the Good News."
1. It tells of the death and resurrection of Jesus, according to Paul.
2. The resurrection. of Jesus was confirmed by his appearances to the disciples, apostles, and others, including the Apostle Paul.
3. That's what we have to base our belief in the Risen Lord on. But it is more than enough, because we have been incorporated into that death and resurrection through our baptism.
4. We believe that Jesus died and rose on this day, so we celebrate his resurrection with joy and thanksgiving.
1 Corinthians 15:19-28 (L) - "Death Will Be Destroyed."
1. The resurrection means that death will finally be destroyed.
2. Jesus is our ultimate hope; we shall be made alive - forever - in him.
3. God will finally restore things so that all will be as he intended it to be.
4. We shall live with him forever.
Christians, right from the start, recognized the centrality of the resurrection of Jesus Christ for their faith and life. Without the triumph over the tree and the tomb, they knew - with Paul - that their faith would have been in vain. They would still be bound by their sins, and worst yet they would only remember Jesus as a misguided martyr who had given the world some lovely teachings and a model of sacrificial living that matched his teachings. Few of the early Christians would have allowed themselves to be killed had they not been convinced that Jesus was alive again - forever. The Jewish converts would have reverted to Judaism - or drifted away from their faith altogether - and the Gentiles would have gone back to their old gods and their old ways of worship. Jesus would probably have been remembered as a magician, a teacher, and something of a prophet, but not much more. The impact of Christianity then would have been diminished, and today the Christian faith would mean even less than it does.
The resurrection does not in any way diminish the willing and obedient death of Christ upon the cross; rather it magnifies it by putting it in the perspective of God's plan to redeem the world and reconcile all people to himself. It was necessary for Jesus to die so that God could engage in a new act of creation in which he would "make all things new." The death of Jesus makes it impossible for people to celebrate Easter casually. The cross is always on the other side of it, and Easter allows no mere theology of glory that diminishes, or eliminates, the actual pain and suffering that Jesus underwent in his passion and death on Golgotha.
This combination - the death and resurrection of the Lord - was probably what prompted the church to celebrate the Easter victory for fifty days, the Great Fifty Days of the Pasch. In the Ordo and the lectionaries of the other liturgical churches, this fifty-day pattern of celebrating the resurrection is re-established, but it has not really "caught on," as yet. Lent remains the "essential season," at least in practice. It is up to the parish preachers to recognize the importance of the Festival of Festivals, and that Easter is a fifty-day observation of Christ's victory over the cross and death, and do something about re-establishing Easter as the Great Fifty Days in the public worship of the church and the lives of the people. Easter is - and needs to be - more than a few "alleluia's" and "Christ is risen!" because he really rose from the tomb on Easter Day. His resurrection means that we, too, shall live forever with him.
The Prayer of the Day
The reconstruction of the classic collect for Easter Sunday, the Resurrection of Our Lord, was discussed in the Lectionary Preaching Workbook III, Cycle A, but it should be emphasized that it clearly relates to renewal in baptism - not simply on Easter Day, but every day of our lives. The opening note on John 3:16 ("O God, you gave your only Son to suffer death on the cross for our redemption") is followed by what his death accomplished ("and by his glorious resurrection you delivered us from death"), and is completed by this petition: "Make us die every day to sin, so that we may live with him forever in the joy of the resurrection." It is by daily repentance - and the grace of God - that we die to sin and live in the hope of everlasting life (which was, it should be said, one of the favorite sayings of Luther in conjunction with baptism). Baptism is a continuing "death and resurrection" process that is only finished at the end of his life.
The liturgical churches have prepared several other prayers for the principal service and the other services of Easter. The revised classic prayer, however, accommodates all three series/cycles of lectionary readings because it has retained its baptismal orientation to Easter. Easter, again, is the baptismal occasion par excellence of the church.
The Psalm of the Day
Psalm 118:1-2, 15-17, 22-23 (R); 118:1-2, 15-24 (L); 118:14-29, or 118:14-17, 22-24 (E) - Here is a psalm that might have been used on many different occasions by the Jews. Some scholars think it was first sung when the walls of Jerusalem were completed during the reign of Nehemiah. But it is particularly well-suited as a psalm that celebrates what God has done in the resurrection of Jesus Christ - and especially what that momentous event means for people: "Give thanks to the Lord, for he is good; his mercy endures forever." The liturgical churches cut it up to accommodate their Easter liturgies. All, however, employ verses 22-24 in the responsory to the first reading: "The same stone which the builders rejected has become the chief corner stone. This is the Lord's doing, and it is marvelous in our eyes. On this day the Lord has acted; we will rejoice and be glad in it." The last verse (29) repeats the opening theme, which is so appropriate to the meaning of the resurrection: "Give thanks to the Lord, for he is good; his mercy endures forever."
The Psalm Prayer (LBW)
Lord God, your Son, rejected by the builders, has become the cornerstone of the church. Shed rays ofyour glory upon your church, that it may be seen as the gate of salvation open to all nations. Let cries ofjoy and exultation ring out from its courts to celebrate the wonder of Christ's resurrection, now and forever.
The readings:
Isaiah 25:6-9 (E, L, C)
The eschatological banquet, as Isaiah envisions it, was the first reading in the Roman Catholic Ordo for the Twenty-eighth Sunday in Ordinary Time/the Twenty-first Sunday after Pentecost, Cycle/Series A. In addition to the comments in the Lectionary Preaching Workbook III, Cycle A, it should be said that this reading (which finds fulfillment in the resurrection of Jesus Christ) is also given an eschatological dimension. There will be a time when "the end" will come and God will bring the history of humanity on earth to the conclusion that he has planned ever since the beginning of time. With the resurrection of Jesus, people begin to participate in that meal ("As often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes again.") of thanksgiving and hope.
Acts 10:34-43 (R, E)
It was pointed out in the Lectionary Preaching Workbook III, Cycle A, that the book of Acts replaces readings from the Old Testament during the Easter season. The Roman Ordo appoints only one set of lessons for Easter Sunday (Acts 10:34-43, Colossians 3:1-4, and John 20:1-9). The Episcopal Book of Common Prayer assigns the Acts 10 reading as the first reading in all three years of the lectionary, but also selects an alternate Old Testament reading for each set of pericopes. Additional commentary is located in the Lectionary Preaching Workbook III, Cycle A.
Colossians 3:1-4 (R, E)
With the Ordo, the Book of Common Prayer lectionary assigns Colossians 3:1-4 as the second reading for all three cycles/series of the church year. In the BCP lectionary, the Acts 10:34-43 reading is an alternate lesson. Commentary on Colossians 3:1-4 has been included in the Lectionary Preaching Workbook III, Cycle A.
1 Corinthians 15:1-11 (C); 15:19-28 (L)
The Lutheran and Common lectionaries both choose the 15th chapter of 1 Corinthians, Paul's great chapter on the centrality of the death ("for our sins") and resurrection of Jesus for Christian faith and hope, but they use different parts of it. In this reading, Paul also lists the appearances of the risen Lord - to Cephas/Peter, to the twelve, to 500 people, to James and all of the apostles, and "last of all as to one untimely born, he appeared to me" (an apparition which Paul did not deserve, because he persecuted the church of God). It is this Gospel of God's love, power, and mercy in Jesus Christ that Paul had preached to the Corinthian congregation when he had visited Corinth a few years earlier. He reminds them of this to correct the theological deficiencies and spiritual "back-sliding" that had occurred in their community. In the process, he reminds his readers in every age about the nature and content of the Good News in Jesus Christ.
The Lutheran lectionary begins with Paul's famous assertion, "If in this life only we have hope in Christ, we are of all men most to be pitied." His argument is simply that because Christ has been raised up from the dead, those who believe in him and know that their sins are forgiven will also be raised up to eternal life. Jesus is the "first-fruits" of that resurrection, the one through whom the longed-for hope of overcoming death in the Old Testament has finally become a reality. In time, the "last enemy" - death - will be overcome, and "all things will be put under his feet." It is then that Christ will claim his final victory, already begun by his resurrection. Christians may surely believe that Gospel and base their hope in the risen Lord.
John 20:1-9 (R); 20:1-18 (C, L)
The Common and Lutheran lectionaries (the Lutheran lectionary appoints Mark 16:1-8 as the Gospel for the Day, with John 20:1-18 as an alternate reading) repeat the first part of Mary Magdalene's experience on that first Easter morning and conclude with Jesus' appearance to her in the garden of the resurrection (verses 11-20). Peter and "the other disciple," who had run to the tomb after Mary Magdalene had reported that the grave had been opened, "went back to their homes" not knowing what to think or believe. Mary stayed and, in her grief, looked into the tomb and saw two angels, who engaged her in conversation about her weeping. Before the angels could answer her "because they have taken my Lord away, and I don't know where they have laid him," she turned around and was asked the same question that the angels had asked, "Woman, why are you weeping?", by a man she assumed to be the gardener. When he called her by name, "Mary," she recognized him. He told her not to hold on to him, but to go and tell his disciples that she had seen him. She found them and said, "I have seen the Lord." Interestingly, John does not mention their reaction to Mary's testimony.
Mark 16:1-8 (E, L)
These eight verses of scripture reveal all that Mark knew about the resurrection of Jesus Christ. First, he knew that Mary Magdalene and two other women went to the tomb to complete the burial procedures early on Sunday morning wondering how they would get into the tomb. The tomb had been opened - the stone had been rolled away - and Christ was gone. Second, they entered the open tomb and encountered an angel, who nearly scared them to death. He reassured them that Jesus had risen from the dead - "He has risen, he is not here; see the place where they laid him." Third, the angel gave them an order, which pointed to Jesus' post-resurrection appearances, "But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you." Fourth, the women fled in near panic and, according to Mark, said nothing to anyone about their experience. History (the open tomb), tradition (the resurrection), and reaction (the "appearances" in Galilee) are clearly perceived in this short Gospel. Homiletically, the last verse pulls it all together for people today.
A Sermon on the Gospel, John 20:1-9 (R, L) - "The Great Resurrection Day Race."
1. A death march by Mary Magdalene preceded the resurrection race. Her march to the tomb ended in a surprise - the tomb had been opened - and she ran the first lap of the race to tell Peter and John (?) what she had seen.
2. Peter and "the other disciple" raced one another to get to the tomb first. Peter lost the race, but he was the first to enter the empty tomb. "The other disciple" also went in and saw what Peter saw - the cloths and the napkin - and the Gospel says that "he believed." John says nothing about Peter believing what the evidence suggested, adding, "for as yet they did not know the scripture, that he must rise from the dead."
3. They walked back to their homes. Why verse 10 is not part of this Gospel is puzzling, but it needs to be incorporated into this sermon. This is where we come in, because we know that they should have run back into the city - into the world - with the Good News about the resurrection. Instead, they went home and waited for something more to happen. Are we, who have heard the story of Jesus' resurrection, really much different than Peter and the other disciple?
4. It is up to us to continue the resurrection race by going into the world and shouting as loudly as we can, particularly by the quality of our lives, "Christ is risen! He is risen indeed! Alleluia!" It is up to us, because we have been incorporated into Jesus' death and resurrection in our baptism, which the word and sacraments renew today.
A Second Sermon on the Gospel
(Note: Those who might be preaching on the more inclusive Gospel might use a similar approach to the one above, but would incorporate the first appearance to Mary Magdalene in it. The sermon might look like this and have this title - "Run, Mary! Run!")
1. Mary ran to tell Peter and "the other disciple" when she discovered that the tomb had been opened. Was it good news or bad news that she gave them? What was going on in that garden?
2. Mary's running became a race between Peter and John (?) to get to the tomb first and find out what had happened. John won the race, but Peter first saw the evidence of the resurrection. But they didn't understand it, and so they walked back home to wait for further developments.
3. Mary stayed and when she looked into the tomb, two angels appeared. (Where were they when Peter and John went into the tomb?) They asked, "Woman, why are you weeping?" Suddenly, Jesus was there and she recognized him after he called her by name, "Mary." She called him "Teacher." We may - and should - call him "Teacher and the Risen Lord." We celebrate the resurrection with Mary today.
4. Mary obeyed Jesus. He told her to go and report what she had seen and experienced to Peter and the other disciples. She became the first Christian evangelist. She was the first person, according to the Gospel of John, to tell the Good News to others. Genuine celebration of the resurrection of Jesus has to have that dimension to it. The news is too good to keep to ourselves. Mary would have told the disciples without any orders from Jesus because the news was too good to keep to herself. What does the Gospel mean to us?
A Third Sermon on the Gospel, Mark 16:1-8 (E, L) - "The Tale That Was Not Told."
1. An unpleasant task (the embalming) and a serious problem (the removal of the stone from the tomb) were resolved for Mary Magdalene and the other woman. The stone was rolled away and the tomb was open. What now?
2. A frightful encounter took place. An angel was there and spoke to them. He told them not to be amazed and that Jesus, whom they sought, was risen from the dead. That was too much to believe; they had seen him die on the cross.
3. They might have been scared out of their wits, but they stayed when they could have run - and so they heard that the Risen Lord would appear to Peter and the disciples. That should have been Good News to them. Was it?
4. They kept all ofthis to themselves. They were afraid to say anything. Was it the angel's appearance? Didn't they believe him? Or if they did believe, was it that they feared that they might not be believed that the news was too incredible? Did they fear the authorities, who would soon hear about the empty tomb? Or what? At least they had good reason for not telling the Good News, but what about us?
5. The tale was not told right away - but it has been told and believed ever since.
A Sermon on the First Lesson, Isaiah 25:6-9 (C, L, E)
A sermon suggestion for this reading is included in the comments for the Twenty-first Sunday after Pentecost (which is also Proper 23 in the Common and Episcopal lectionaries) and the Twenty-eighth Sunday in Ordinary Time (Roman Catholic Ordo). It is appropriate, with a few rather obvious adjustment for Easter Sunday.
A Sermon on the Second Lesson, Acts 10:34-43 (R, E) and Colossians 3:1-4 (R, E)
Sermon suggestions for these two texts can be located in the Lectionary Preaching Workbook III, Cycle A.
A Sermon on the Second Lesson, 1 Corinthians 15:1-11 (C) - "This is the Good News."
1. It tells of the death and resurrection of Jesus, according to Paul.
2. The resurrection. of Jesus was confirmed by his appearances to the disciples, apostles, and others, including the Apostle Paul.
3. That's what we have to base our belief in the Risen Lord on. But it is more than enough, because we have been incorporated into that death and resurrection through our baptism.
4. We believe that Jesus died and rose on this day, so we celebrate his resurrection with joy and thanksgiving.
1 Corinthians 15:19-28 (L) - "Death Will Be Destroyed."
1. The resurrection means that death will finally be destroyed.
2. Jesus is our ultimate hope; we shall be made alive - forever - in him.
3. God will finally restore things so that all will be as he intended it to be.
4. We shall live with him forever.
