Easter preceded by Lent is the primary annual cycle of the calendar; secondary to it is Christmas preceded by Advent. This is true both theologically and historically. It is the resurrection that interprets the birth of Jesus. Apart from the resurrection, Jesus has no more claim upon us than Socrates, Abraham Lincoln, Mohandas Gandhi, Martin Luther King, Jr., or Anwar Sadat: He was simply one among many good leaders who managed to meet an unjust death. This theological assertion is buttressed by historical facts: (1) What is presumably the oldest of the four Gospels pays no attention whatever to the birth of Jesus, beginning instead with the account of His baptism; and Paul makes only passing references to Jesus’ birth (as in Galatians 4:4 and Philippians 2:7). Only later did Matthew and Luke attach enough importance to the nativity to comment upon it extensively. (2) Even more significant: Although the resurrection was observed liturgically in the church from its very inception, the earliest recorded liturgical observance of Christmas Day falls well into the fourth century.
—Laurence Hull Stookey, Calendar: Christ’s Time for the Church, 49-50
Easter puts Jesus’ life in a whole new light. Apart from Easter I would think it a tragedy that Jesus died young after a few short years of ministry. What a waste for him to leave so soon, having affected so few people in such a small part of the world! Yet, viewing that same life through the lens of Easter, I see that was Jesus’ plan all along. He stayed just long enough to gather around him followers who could carry the message to others. Killing Jesus, says Walter Wink, was like trying to destroy a dandelion seed-head by blowing on it.
—Philip Yancey, The Jesus I Never Knew, 226
Today a grave holds him
who holds creation in the palm of his hand.
A stone covers him
who covers with glory the heavens.
Life is asleep and hell trembles,
and Adam is freed from his chains.
Glory to your saving work,
by which you have done all things!
You have given us eternal rest,
Your holy resurrection from the dead.
—Orthodox Church, The Matins of Holy Saturday
Although Catholics and Protestants in the past have followed somewhat different forms, in both camps the observances have been such as to cause people to ask, “Then why do we call this Friday ‘good’?” Emphasis has been on the seemingly senseless suffering of Jesus rather than on the purposeful humiliation of God through which redemption comes. In other words, we have failed once again to read the sacred story backward. Friday has been observed as if Sunday had never come.
Good Friday can and should proclaim divine purpose as paramount. Indeed, the term “Good Friday” may be a corruption of the English phrase “God’s Friday.”
This day is good precisely because God was in control at Calvary. The crucifixion of Jesus was not some bad deal that God had to try to make the best of; it was a working out of divine intention with a view to the salvation of an otherwise doomed creation.
—Laurence Hill Stookey, Calendar: Christ’s Time for the Church, 96
Before there was a command to love God, there was the revelation, “Hear, O Israel, the Lord our God, the Lord is one.” There is no truth, no validity in our worship if the one we worship is not the true and living Creator and Redeemer.
—Garry D. Nation, “The Essentials of Worship: Toward a Biblical Theology of Worship,” Journal of the American Academy of Ministry 5.3 & 4 (Winter-Spring 1997): 6-7
Thanksgiving is often thought of as simply one form of prayer. Yet it underlies every form. Praise is always a thankful response for God’s grace. Confession gratefully presumes God’s acceptance, forgiveness, and reconciliation. Intercession asks for others what one has thankfully received for oneself. Petitionary prayer is but a grateful response to God’s mercies in the past. (Psalm 75:1; 92:1; 105:1-5; 106:1-2; 107:1-9; 136; Phil. 4:6; Col. 3:16-17)
A man can no more diminish God’s glory by refusing to worship him than a lunatic can put out the sun by scribbling the word “darkness” on the walls of his cell.