Monday, 26 March 2018

Readings, hymns and
sermon ideas for
Easter Day,
Sunday 1 April 2018

Mary Magdalene at Easter … a sculpture by Mary Grant at the west door of Lichfield Cathedral (Photograph: Patrick Comerford/Lichfield Gazette)

Patrick Comerford

Next Sunday [1 April 2018] is Easter Day, and the readings in the Revised Common Lectionary are: Acts 10: 34-43 or Isaiah 25: 6-9; Psalm 118: 1-2, 14-24, or the Easter Anthems; I Corinthians 15: 1-11 or Acts 10: 34-43; and John 20: 1-18 or Mark 16: 1-8.

This leaves us with a complicated choice, and the Church of Ireland Directory is specific: “When the Old Testament selection is chosen, the Acts reading is used as the second reading at Holy Communion.”

This posting looks at Saint John’s account of the Resurrection, but also asks how this Gospel reading fits in with the other Lectionary readings for Easter morning, and what makes the account in the Fourth Gospel different from the Resurrection accounts in the other three Gospels, in particular the optional reading from Saint Mark’s Gospel.

There is a link to the readings HERE.

When the Old Testament selection is chosen on Easter Day, the Acts reading is used as the second reading at Holy Communion.

In addition, this posting includes separate suggestions on the celebration of the Easter Vigil on Saturday night.

The Empty Tomb … a fresco in Saint John’s Monastery, Tolleshunt Knights, Essex (Photograph: Patrick Comerford)

John 20: 1-18 (NRSV)

1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, ‘They have taken the Lord out of the tomb, and we do not know where they have laid him.’ 3 Then Peter and the other disciple set out and went towards the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.

11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, ‘Woman, why are you weeping?’ She said to them, ‘They have taken away my Lord, and I do not know where they have laid him.’ 14 When she had said this, she turned round and saw Jesus standing there, but she did not know that it was Jesus.15 Jesus said to her, ‘Woman, why are you weeping? For whom are you looking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ 16 Jesus said to her, ‘Mary!’ She turned and said to him in Hebrew, ‘Rabbouni!’ (which means Teacher). 17 Jesus said to her, ‘Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, “I am ascending to my Father and your Father, to my God and your God”.’ 18 Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’; and she told them that he had said these things to her.

An Easter theme in a window in the gallery in Holmpatrick Church, Skerries, Co Dublin (Photograph: Patrick Comerford)

The setting and context of the readings:

Isaiah 25: 6-9:

In the Old Testament reading (Isaiah 25: 6-9), we read of the divine banquet on Mount Zion (‘this mountain,’ verse 6), hosted by God, ‘for all peoples,’ to celebrate the victory over death. God ‘will destroy ... the shroud’ (verse 7) of mourning and ignorance; death will no longer mark the end; knowledge of God and his ways will be freely available.

This heavenly banquet is a symbol of eternal happiness, of the coming of the Kingdom of God. Here we might recall Christ’s words at the Last Supper in Mark 14: 25: ‘I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.’

God will destroy the power of death, ‘the disgrace of his people’ (verse 8), for ever. Salvation for all, awaited for ages, will be available ‘on that day’ (verse 9). ‘The Lord,’ whom now, in the light of the Resurrection and our Easter faith, we identify with Christ, is the awaited saviour. This is an occasion for great rejoicing.

Psalm 118: 1-2, 14-24:

In the psalm (Psalm 118:1-2, 14-24), we are called to give thanks to God for his mercy and love, which are everlasting. The one who was rejected is now God’s chosen ruler, and all shall share in the power and blessing of God, who ‘has given us light’ (verses 22-27).

The Resurrection depicted in the Foley window in Saint Mary’s Church, Nenagh, Co Tipperary (Photograph: Patrick Comerford)

I Corinthians 15: 1-11

In the Epistle reading (I Corinthians 15: 1-11), we have the earliest New Testament account of the Resurrection. Saint Paul has heard that some people in the Church in Corinth deny the physical resurrection of the body, claiming that only the spirit matters. Here he argues against this view.

He says: I draw your attention to the ‘good news’ I proclaimed to you, which you received, and ‘in which also you stand, through which also you are being saved”’ (verses 1-2), assuming that you all hold to it.

Those he addresses are challenged to note the form of the words he uses, unless, in not accepting the message fully, they ‘have come to believe’ to no purpose. The most important tenets he hands on are: ‘Christ died for our sins’ (verse 3); ‘he was buried’ (verse 4), in other words, he really died physically; he ‘was raised ...’ and appeared to various persons and groups. His death, burial and rising again are ‘in accordance with the scriptures,’ and are part of God’s plan.

Only the appearances to Peter or Cephas (verse 5), and to the ‘twelve’ are in the Gospels. Saint Paul says he was the last to see the Risen Christ, the ‘least of the apostles’ (verse 9). Yet, through ‘the grace of God’ (verse 10), he has achieved more than any other apostle.

Saint Paul tells us that the Risen Christ first appeared to Cephas (Peter), then to the twelve, then to 500 at one time, then to James, then to all the apostles, and finally to Paul himself (see I Corinthians 15: 3-8).

Why does Saint Paul not name the women?

Why does Saint Paul count all 12 disciples?

Why does Saint Paul name Saint Peter but not Saint John, and why does he name Saint James separately?

Who are the 500?

Who are apostles here?

Baptism is described as sharing in Christ’s suffering and death and being raised with Christ to new life in Christ. Remember here how in the Early Church, the Baptism of new believers took place at Easter. So, Baptism has ethical implications for our discipleship: we are to cast aside both sins of the body and of the mind. In the baptised community, ethnic and social barriers are shattered, for ‘Christ is all and in all.’

The women at the tomb … a stained glass window in Saint Ann’s Church, Dublin (Photograph: Patrick Comerford)

Acts 10: 34-43:

Despite the complicated presentation of the reading options in the Revised Common Lectionary, the expectation in the RCL and the guidelines in the Church of Ireland Directory is that the reading from the Acts of the Apostles will be read on Easter Day.

The setting is the house of Cornelius, a centurion and part of the Roman military occupation force in Palestine. Cornelius, already a believer in God, has a vision (verses 1-8). As a result, he invites Peter to visit his household. It is against Jewish law for a Jew to associate with or visit a Gentile, but Peter comes nonetheless, with ‘some ... believers from Joppa’ (verse 23).

The Greek here is rough, full of grammatical errors, unlike the rest of the Acts of Apostles. This may indicate that here we may well have Saint Peter’s unedited, original words and phraseology. He tells the assembled company that God does not favour Jews over others: anyone, whatever his or her nationality, who reveres God and lives in unison with him ‘is acceptable to him’ (verse 35).

In verses 36-38, Saint Peter summarises Christ’s earthly ministry; he applies prophecies found in Isaiah (52: 7 and 61: 1) to Christ. (Psalm 107: 20 says ‘... he sent out his word ...’) Christ is Kyrios, the ‘Lord of all’ (verse 36). In Baptism, the Father ‘anointed’ Christ (verse 38) ‘with the Holy Spirit’ and with the ‘power’ of God. The good news (‘message,’ verse 37) spread throughout Palestine (‘Judea’). He ‘went about’ (verse 38) ‘doing good’ and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.

He suffered death as one guilty of a capital offence (see Deuteronomy 21: 23): he hung on a ‘tree’ (verse 39) and was cursed. By Christ’s time, the ‘tree’ or pole had an additional cross-arm. But, although cursed, the Father ‘raised him’ (verse 40) and ‘allowed him to appear’ to those chosen by God to be ‘witnesses’ (verse 41).

In Saint Luke’s Gospel (Luke 24: 41-43), Christ eats broiled fish with them, so he was clearly humanly alive again, brought back from death physically, resurrected. Christ the Kyrios is the one appointed by God to set up the Kingdom and to judge both those who are alive and those who have died at Judgment Day (verse 42).

Then in verse 43, we are told he fulfils many Old Testament prophecies. He is the one through whom sins are forgiven. Forgiveness is now available to ‘everyone who believes,’ and not just to Jews.

Introducing the Gospel reading:

‘Noli me Tangere’, by Mikhail Damaskinos, ca 1585-1591, in the Museum of Christian Art in the Church of Saint Catherine of Sinai in Iraklion, Crete (Photograph: Patrick Comerford)

Early on the Sunday morning (‘the first day of the week’) after the Crucifixion, before dawn, Mary Magdalene, who has been a witness to Christ’s death and burial, comes to the tomb and finds that the stone has been rolled away.

Initially it seems she is on her own, for she alone is named. But later she describes her experiences using the word ‘we,’ which indicates she was with other women.

In the Eastern Orthodox tradition, these women are known as the Holy Myrrhbearers (Μυροφόροι). The Myrrhbearers are traditionally listed as: Mary Magdalene, Mary, the mother of James and Joses, Mary, the wife of Cleopas, Martha of Bethany, sister of Lazarus, Mary of Bethany, sister of Lazarus, Joanna, the wife of Chuza the steward of Herod Antipas, and Salome, the mother of James and John, the sons of Zebedee, and Susanna, although it is generally said that there are other Myrrhbearers whose names are not known.

Mary and these women run to tell Saint Peter and the other disciple (presumably Saint John the Evangelist) that they suspect someone has removed the body. The ‘other disciple’ may have been younger and fitter, for he outruns Saint Peter. The tidy way the linen wrappings and the shroud have been folded or rolled up shows that the body has not been stolen. They believe, yet they do not understand; they return home without any explanations.

But Mary still thinks Christ’s body has been removed or stolen, and she returns to the cemetery. In her grief, she sees ‘two angels in white’ sitting where the body had been lying, one at the head, and one at the feet. They speak to her and then she turns around sees Christ, but only recognises him when he calls her by name.

Peter and John have returned without seeing the Risen Lord. It is left to Mary to tell the Disciples that she has seen the Lord. Mary Magdalene is the first witness of the Resurrection.

All four gospels are unanimous in telling us that the women are the earliest witnesses to the Risen Christ. In Saint John’s Gospel, the Risen Christ sends Mary Magdalene to tell the other disciples what she had seen. Mary becomes the apostle to the apostles.

The word apostle comes from the Greek ἀπόστολος (apóstólos), formed from the prefix ἀπό- (apó-, ‘from’) and the root στέλλω (stéllō, ‘I send,’ ‘I depart’). So, the Greek word ἀπόστολος (apóstolos) or apostle means one sent.

In addition, at the end of the reading (see verse 18), Mary comes announcing what she has seen. The word used here (ἀγγέλλουσα, angéllousa) is from the word that gives us the Annunciation, the proclamation of the good news, the proclamation of the Gospel (Εὐαγγέλιον, Evangélion). Mary, in her proclamation of the Gospel of the Resurrection, is not only the apostle to the apostles, but she is also the first of the evangelists.

When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome … went to the tomb (Mark 16: 1-2) – a window in Lichfield Cathedral (Photograph: Patrick Comerford)

Mark 16:1-8 New Revised Standard Version (NRSV)

1 When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. 3 They had been saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ 4 When they looked up, they saw that the stone, which was very large, had already been rolled back. 5 As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. 6 But he said to them, ‘Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. 7 But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.’ 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

In the alternative reading in Saint Mark’s Gospel (Mark 16: 1-8), we are told that on Saturday after sundown, ‘when the sabbath was over,’ Mary Magdalene, a witness to Christ’s death and burial, and others buy spices to anoint Christ’s body. Because he died only hours before the Sabbath, there was no time to anoint it before he was buried. Buying spices on the Sabbath was permitted, but not aromatic oils and salves used for burial preparation.

Early on Sunday morning (‘the first day of the week,’ verse 2), they go to the tomb, wondering who will roll away the heavy disk-shaped ‘stone’ (verse 3) that has been used as a door. A tomb was cut out of the rock, and the stone ran in a track. But they find the tomb open (verse 4) and realise what the empty tomb means: ‘he has been raised’ (verse 6).

Inside the tomb, the ‘young man, dressed in a white robe’ (verse 5) is a heavenly messenger. He probably sits on a shelf intended for a body. It is the faithful women who first hear the Easter message.

In verse 7, the angel tells them to inform Saint Peter and the Disciples that Christ ‘is going ahead of’ them, and that he will appear to them in Galilee, just as he told them during his earthly ministry. The women flee, seized with ‘terror and amazement’ (verse 8) and overcome with awe.

The longer ending of Saint Mark’s Gospel then tells us that Christ first appeared to Mary Magdalene, but the disciples would not believe them. He then appears to two walking in the countryside, and only then appears later in the day to the eleven remaining disciples.

‘Noli me tangere’

Noli me tangere ... a Resurrection image in a stained glass window in Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)

In Saint John’s Gospel, when Mary first sees Christ, she does not recognise him. In this reading, the Greek is regularly phrased in the present tense: Mary Magdalene comes to the tomb (verse 1), she sees (verse 1), she runs, she comes, and she says (verse 2); John sees (verse 5), Simon Peter then comes, and he sees (verse 6); Mary sees the two angels (verse 12), they say to her and she says to them that she does not know (verse 13); she then sees Jesus (verse 14); Jesus says to her (verse 15, and again verses 16 and 17) – notice this is three times in all; and she then comes announcing what she has seen and heard.

The language is constantly punctuated with ‘and’ giving it a rapid, fast-moving pace, rather like the pace in Saint Mark’s Gospel. This is a present, real, living experience for all involved, and not one single episode that be relegated to the past.

The Risen Christ does things he did not do before: he appears in locked rooms, there is something different about his appearance, his friends do not realise immediately who he is. This is the same Jesus, but something has changed.

Why does Jesus tell Mary: ‘Do not hold onto me’ (Μή μου ἅπτου, Noli me tangere)?

How do we recognise new life in the Risen Christ?

How do understand the invitation from the Risen Christ to feast with him?

When we accept the new life Christ offers, how does our vision change?

Where do we see the presence of the Risen Christ?

Do we see his presence in the people and places we like and that please us?

Can we see him in the people we do not like to and in the situations we find challenging? – the hungry child, the fleeing refugee, the begging person on the street, the homeless addict sleeping on the street or in the doorway?

Is my heart changed by the Risen Christ?

Where do I see the broken and bruised Body of Christ needing restoration and Resurrection?

Do I know him in the word he speaks to me and in the breaking of the bread?

Is the presence of the Risen Christ a living experience for me, this morning?

Is Easter an every-morning, every-day, living experience for me, or one we all-too-easily relegate to the past and to history?

Preparing for the Easter Vigil at Castletown Church, Kilcornan, Co Limerick, in 2017

Planning the Easter Vigil

The celebration of Easter may begin after sundown with the Easter Vigil or the Midnight Eucharist on what is liturgically Easter Sunday, although it is still Saturday evening in calendar.

Traditionally, the Easter Vigil consists of four parts:

● The Service of Light

● The Liturgy of the Word

● The Liturgy of Baptism, which may include the sacraments of Baptism and Confirmation for new members of the Church and the renewal of Baptismal Promises by the rest of the congregation

● The Eucharist

The Liturgy begins after sundown as the crowd gathers inside the unlit church, in the darkness, often in a side chapel of the church building, but preferably outside the church. A new fire, kindled and blessed by the priest, symbolises the light of salvation and hope that God brought into the world through the Resurrection of Christ, dispelling the darkness of sin and death.

The Paschal Candle, symbolising the Light of Christ, is lit from this fire. This tall candle is placed on the altar, and on its side five grains of incense are embedded, representing the five wounds of Christ and the burial spices with which his body was anointed. When these are fixed in it and the candle is lit, it is placed on the Gospel side of the altar and remains there until Ascension Day.

This Paschal candle will be used throughout the season of Easter, remaining in the sanctuary of the Church or near the lectern. Throughout the coming year at baptisms and funerals, it reminds all that that Christ is ‘light and life.’

All baptised people present – those who have received the Light of Christ – are given candles that are lit from the Paschal candle. As this symbolic Light of Christ spreads throughout those gathered, the darkness diminishes and dies out.

A deacon or a priest carries the Paschal Candle at the head of the entrance procession and, at three points, stops and chants the proclamation ‘Light of Christ’ or ‘Christ our Light,’ to which the people respond: ‘Thanks be to God.’

When the procession ends, the deacon or a cantor chants the Exultet, or Easter Proclamation, said to have been written by Saint Ambrose of Milan. The church is now lit only by the people’s candles and the Paschal candle, and the people take their seats for the Liturgy of the Word.

The Liturgy of the Word consists of between two and seven readings from the Old Testament. The account of the Exodus is given particular attention as it is the Old Testament antetype of Christian salvation.

Each reading is followed by a psalm and a prayer relating what has been read in the Old Testament to the Mystery of Christ.

After these readings, the Gloria is sung, and during an outburst of musical jubilation the people’s candles are extinguished, the church lights are turned on, and the bells rung. The altar frontals, the reredos, the lectern hangings, the processional banners, the statues and the paintings, which were stripped or covered during Holy Week or at the end of the Maundy Thursday Eucharist, are now ceremonially replaced and unveiled, and flowers are placed on the altar.

A reading from the Epistle to the Romans is proclaimed, and the Alleluia is sung for the first time since the beginning of Lent. The Gospel of the Resurrection then follows, along with a homily.

After the Liturgy of the Word, the water of the baptismal font is blessed, and any catechumens or candidates for full communion are initiated. After these celebrations, all present renew their baptismal vows and are sprinkled with baptismal water. The general intercessions follow.

The Easter Vigil then concludes with the Liturgy of the Eucharist. This is the first Eucharist of Easter Day. During the Eucharist, the newly baptised receive Holy Communion for the first time, and, according to the rubrics, the Eucharist should finish before dawn.

The Easter Vigil readings (31 March 2018):

Old Testament Readings and Psalms:

Genesis 1: 1 to 2:4a; Response: Psalm 136: 1-9, 23-26;
Genesis 7: 1-5, 11-18; 8: 6-18; 9: 8-13; Response: Psalm 46;
Genesis 22: 1-18; Response: Psalm 16;
Exodus 14: 10-31; 15: 20-21 and Exodus 15: 1b-13, 17-18;
Isaiah 55: 1-11; Canticle 23: Song of Isaiah (Isaiah 12: 2-6);
Baruch 3: 9-15, 32 to 4: 4 or Proverbs 8: 1-8, 19-21, 9: 4b-6; Response: Psalm 19;
Ezekiel 36: 24-28; Response: Psalm 42 and 43;
Ezekiel 37: 1-14; Response: Psalm 143;
Zephaniah 3: 14-20; Response: Psalm 98.

New Testament Reading and Psalm:

Romans 6: 3-11; Response: Psalm 114.

Gospel: Mark 16: 1-8.

The Harrowing of Hell in a fresco behind the icon screen in the Chapel of the Resurrection in Saint John’s monastery, Tolleshunt Knights, Essex (Photograph: Patrick Comerford)

Liturgical Resources:

Liturgical Colour: White (or Gold).

The Greeting (from Easter Day until Pentecost):

Christ is risen!
The Lord is risen indeed. Alleluia!

Penitential Kyries:

Lord God,
you raised your Son from the dead.
Lord, have mercy.
Lord, have mercy.

Lord Jesus,
through you we are more than conquerors.
Christ, have mercy.
Christ, have mercy.

Holy Spirit,
you help us in our weakness.
Lord, have mercy.
Lord, have mercy.

Collect :

Almighty God,
through your only-begotten Son Jesus Christ
you have overcome death
and opened to us the gate of everlasting life:
Grant that, as by your grace going before us
you put into our minds good desires,
so by your continual help we may bring them to good effect;
through Jesus Christ our risen Lord
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.

Introduction to the Peace:

The risen Christ came and stood among his disciples and said, Peace be with you. Then were they glad when they saw the Lord. (John 20: 19, 20).

Preface:

Above all we praise you
for the glorious resurrection of your Son
Jesus Christ our Lord,
the true paschal lamb who was sacrificed for us;
by dying he destroyed our death;
by rising he restored our life:

Post Communion Prayer:

Living God,
for our redemption you gave your only-begotten Son
to the death of the cross,
and by his glorious resurrection
you have delivered us from the power of our enemy.
Grant us so to die daily unto sin,
that we may evermore live with him in the joy of his risen life;
through Jesus Christ our Lord.

Blessing:

The God of peace,
who brought again from the dead our Lord Jesus
that great shepherd of the sheep,
through the blood of the eternal covenant,
make you perfect in every good work to do his will,
working in you that which is well-pleasing in his sight:

or:

God the Father,
by whose glory Christ was raised from the dead,
raise you up to walk with him in the newness of his risen life:

Dismissal: (from Easter Day to Pentecost):

Go in the peace of the Risen Christ. Alleluia! Alleluia!
Thanks be to God. Alleluia! Alleluia!

Christ is Risen ... a Resurrection scene in a stained-glass window in Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)

Suggested Hymns:

The hymns suggested for Easter Day (Year B), in Sing to the Word (2000), edited by Bishop Edward Darling, include:

Acts 10: 34-43:

250, All hail the power of Jesu’s name
263, Crown him with many crowns (verses 1-4)
264, Finished the strife of battle now
91, He is Lord, he is Lord
271, Jesus Christ is risen today
96, Jesus is Lord! Creation’s voice proclaims it
102, Name of all majesty
306, O Spirit of the living God
197, Songs of thankfulness and praise
286, The strife is o’er, the battle done
491, We have a gospel to proclaim

Isaiah 25: 6-9:

251, Alleluia! alleluia! Hearts to heaven and voices raise
254, At the Lamb’s high feast we sing
264, Finished the strife of battle now
512, From you all skill and science flow
466, Here from all nations, all tongues and all peoples
467, How bright those glorious spirits shine
270, I know that my Redeemer lives
553, Jesu, lover of my soul
135, O come, O come, Emmanuel
280, Our Lord Christ hath risen

Psalm 118: 1-2, 14-24:

683, All people that on earth do dwell
326, Blessèd city, heavenly Salem (Christ is made the sure foundation)
327, Christ is our corner stone
282, Give thanks to the Lord, for he is good (Surrexit Christus)
714, Holy, holy, holy Lord, God of power and might
715, Holy, holy, holy, Lord God, the Lord Almighty
334, I will enter his gates with thanksgiving in my heart
340, Sing and be glad, for this is God’s house!
678,Ten thousand times ten thousand
78, This is the day that the Lord has made
493, Ye that know the Lord is gracious

Easter Anthems (I Corinthians 5: 7-8; Romans 6: 9-11; I Corinthians 15: 20-22):

258, Christ the Lord is risen again
328, Come on and celebrate
264, Finished the strife of battle now
431, Lord, enthroned in heavenly splendour
703, Now lives the Lamb of God
108, Praise to the Holiest in the height (verses 1-4, 7)
283, The Day of Resurrection
286, The strife is o’er, the battle done
186, What Adam’s disobedience cost

I Corinthians 15: 1-11:

218, And can it be that I should gain
257, Christ is the world’s Redeemer
286, The strife is o’er, the battle done
248, We sing the praise of him who died

John 20: 1-18:

256, Christ is risen, as he said
87, Christ is the world’s light, he and none other
258, Christ the Lord is risen again
74, First of the week and finest day
265, Good Joseph had a garden
271, Jesus Christ is risen today
338, Jesus, stand among us
424, Jesus, stand among us at the meeting of our lives
273, Led like a lamb to the slaughter
274, Light’s glittering morn bedecks the sky 277, Love’s redeeming work is done
107, One day when heaven was filled with his praises
283, The Day of Resurrection
288, Thine be the glory, risen, conquering Son
115, Thou art the Way: to thee alone
290, Walking in a garden at the close of day

Mark 16: 1-8:

255, Christ is risen, alleluia!
258, Christ the Lord is risen again
74, First of the week and finest day
271, Jesus Christ is risen today
274, Light’s glittering morn bedecks the sky
279, O sons and daughters, let us sing (verses 1-3, 9)
107, One day when heaven was filled with his praises
109, Sing alleluia to the Lord
115, Thou art the Way: to thee alone
491, We have a gospel to proclaim

The Resurrection … a stained glass window in Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)

Scripture quotations are taken from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the USA, and are used by permission. All rights reserved.

The Risen Christ appearing to Mary Magdalene (1899), a window by Heaton, Butler and Bayne in Saint Mary’s Church, Julianstown, Co Meath (Photograph: Patrick Comerford)

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