Yet again, what we read in the bible is not easy to grasp. And this time, from the lips of Jesus himself. Jesus says to his disciples, “I am in my Father, and you in me, and I in you.”^[1] Is this poetry? Is it mere abstraction?

Now, I know in this congregation there are engineers and mathematicians. The logical empiricists among us might argue that metaphysics doesn’t mean anything worthwhile. Who could blame them? “I am in my Father, and you in me, and I in you.”?

What we can understand, however, is that central to the Gospel of John is the identity of Jesus. Who is Jesus? Now that he is alive and no longer dead? And the Gospel of John suggests that who Jesus is cannot be untangled from who God is. “If you’ve seen me, you’ve seen God”, Jesus basically says in the verses leading up to today’s Gospel reading. But here Jesus goes further. Who Jesus is cannot be unravelled from who we are. In effect, Jesus answers the question of our identity. Basically, he says, “Who we are in God is who we are.”^[2]

By now our empirical minds are overheating! For, have we seen this truth with our own eyes? Can we verify it with evidence? What does it mean that our true self is “in God”? Because, all in all, humans do not give good and consistently faithful witness to God. We have not lived out of our core identity in God. And because there appears precious little proof of the holiness of humanity, how can this be true: “We are in God”?

When I had my recent dental cleaning appointment, the x-rays revealed that a filling on a back tooth was cracked. The filling itself was first put in when I was a child, decades ago. After looking carefully at the x-ray and then at the tooth itself, the dentist wanted to schedule another appointment as soon as possible to replace the old filling.

I had to believe her. But I had to confess I wasn’t so sure. You know, if it ain’t broke don’t fix it. From my perspective, I had no pain or discomfort at all, going to the dentist. I was leaving her, apparently, with a problem now that needed more fixing. So, I was a little bit cynical.

In fact, I recalled the last time one of my old fillings was replaced, it required a couple of follow-up visits to adjust the bite. In other words, replacing a filling likely meant several days of discomfort eating solid foods before the teeth were realigned.

Now, believing the dentist wasn’t irrational. I could have examined the x-ray myself and asked the dentist to explain what she saw. I could have educated myself and employed technical knowhow to determine for myself the condition of the old filling and tooth. So, it’s not about science versus belief. It’s not about something that can’t be known.

I had to trust her, that not only what she said to me, but years of first-hand experience and full-time work of being a dentist gave the proposition credibility. Just because I couldn’t ‘see’ the truth of the matter about my tooth with my own eyes didn’t mean it wasn’t true. 

Paul, in the Acts of the Apostles, visits Athens in Greece where he recognizes all manner of shrines and temples dedicated to all manner of gods. But one shrine catches his attention. It’s an altar dedicated “to an unknown god”.^[3] And that’s the one that he uses as a springboard to describe the one God who created heaven and earth.

This inscription to the ‘unknown’ God is appropriate because, as Paul says, this God is not bound by human-built, material constructs. God is not bound in any one place. So, where is God? God resides in every human heart turned to faith. For, “in him we live, and move and have our being.” God inhabits the whole earth, all that God has made.

What does bind us together—the Father, the Son, and us all—is the Spirit of God’s love. Love. Twice in the Gospel today, Jesus refers to “my commandments”, in the first and last verses of the text.^[4] 

Specifically, when Jesus refers to his commandments, we must recognize Jesus’ own definition of the Law—the Great Commandment: He says, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.”^[5]

And on the night before he died, Maundy Thursday, Jesus reiterates this “new” command by instructing his disciples to “love one another just as I have loved you.”^[6]

Jesus promises his disciples that though he will leave them in body, he will not leave them “orphaned.” It’s interesting Jesus uses the word, “orphan” which is here another word frequently mentioned in the scriptures. Throughout the scriptures when orphans are mentioned it is often in the context of the mission of justice to care for the widows and orphans.^[7]

As Jesus promises his disciples an Advocate to help and be with them, the mission of God is planted in us to be “little Christs”^[8], advocates, to those who need our presence and help.

Though we cannot see the full truth of God’s presence in all—including in us—though we cannot always get what we see, or feel the love of God, doesn’t mean God is separate from us, doesn’t mean God has abandoned us. God is with us. God loves us. 

And so, when we love ourselves, when we love the earth and when we love others, we will know God is with us. Cesar Chavez once said, “It is my deepest belief that only by giving our lives do we find life.”^[9]

The Easter message is wrapped up in that line: Only by giving our lives in love, as Jesus did, do we find life. 

^[1] John 14:15-21

^[2] Richard Rohr, “Upending the Social Order” Freedom from Shame (Daily Meditations, www.cac.org, 8 May 2023)

^[3] Acts 17:22-31

^[4] John 14:15,21

^[5] Matthew 22:37-39

^[6] John 13:33-34

^[7] See Deuteronomy 14:29; Proverbs 23:10; James 1:27

^[8] A term used by Martin Luther and C.S. Lewis.

^[9] Cited in Robert Ellsberg, ed., All Saints: Daily Reflections on Saints, Prophets, and Witnesses for Our Time (Crossroad, 1997), p.180. Cesar Chavez was a 20^th century American labor leader and civil rights activist.

We are: “God’s own people, in order that you may proclaim the mighty acts of him who called us….”^[1]

This address from Peter oozes confidence. Here is a description of a people boldly going where no one has gone before! – To believe that what you do, even the smallest action, matters. In this confidence, then, there is meaning, hope and joy.

Or maybe you are like many whose confidence is shaken. Maybe you’re not so sure. Well, you’re not alone. I’ve come to believe that so much in the world today shakes our confidence. Maybe even snuffs it out.

I like the way Cameron Trimble puts it. She writes that in recent years, “we have experienced economic meltdown, climate countdown, racial throwdown, political breakdown, technology showdown, and religious letdown.”^[2]

No wonder the mere suggestion that people of faith have something positive to offer our world today falls on deaf ears. When we are tempted to think, “It doesn’t matter, nothing we do matters,” then we know we’re in trouble. The church has a crisis of confidence to deal with.

What pulls the rug from under our own feet? Would we face what it is that keeps us from living out our faith in confidence?  

Is there a way to rebuild that confidence?

“In my Father’s house there are many dwelling places.”^[3] It is a mental picture that Jesus draws for us in the Gospel for today. It’s not a physical house, one that we can walk into and look around right now. The space is not material. It is a vision Jesus paints before us.

And more than that, it is a vision to which each of us belongs. Jesus says, “I go to prepare a place for you … I will come again to take you to myself.”^[4] A vision to which we belong, lies before us.

And here is another reason why we might fail in believing what we do matters. Because this vision lies ahead of us, we may think that what we’re doing now doesn’t really count, that our work is inconsequential. We can’t or won’t hold the vision, the big picture, before us. Therefore, we don’t appreciate the value of the smallest work, our smallest action.

But what we do now is part of God’s vision. As people of faith, who believe in God, we trust that the future will be good. We hope that things will eventually work out. And we want the future to reflect that vision of God.

Our confidence grows when we regard our present work as building toward that vision. “The future will be different if we make the present different.”^[5]

And that is why every time we come to church to worship, what we are doing by being here and engaging the experience of worship is declaring that hope: that whatever happens now, in all that we do from Monday to Saturday, is linked to the vision of God. So, everything we do, 24-7, flows from a heart of faith.

As part of the agenda of the Eastern Synod Deans’ meeting, one evening this past week the group of us visited a Lutheran Church in Markham, near Toronto. The congregation treated us to a fabulous meal. We listened to the stories of several of the newcomers who are now members there, from Hong Kong and Ukraine. They spoke of displacement from their home country, their struggles in war zones, their immigration to Canada and how they have settled in the past year. 

One constant theme from all the testimonies we heard—and we heard many Chinese and Ukrainians—was the central place that the church had in this turbulent period of transition in their lives. The congregation was intentional to welcome them, support them, and accompany them in meeting their needs and giving them joy and hope for the future.

Everyone was engaged now in this larger vision. Members were living out their faith in every way imaginable: cutting grass, cleaning toilets, preparing meals, delivering furniture, etc. They were living out that vision—that bigger picture of the future and present of God’s kingdom.

One member of the congregation—his name is Max—came to Canada from Bermuda decades ago. He started up a Toronto moving company. Recently he delivered furniture driving in his white van to the homes of Ukrainian and Chinese newcomers to Canada. 

Max told us the story of bringing a single mattress to a house address on one of his workday delivery runs across the city. When he knocked on the door, first nobody answered. So, he waited a few moments before trying again. Then, he saw it: A face slowly rising above the windowpane of the door. And when the newcomer to Canada saw the mattress leaning against the door, the smile and joy that sprouted on their face warmed Max’s heart. He said in that moment he knew he wasn’t just delivering a mattress. He was doing God’s work.

During our visit to the Markham church last week, there was one word that was never once mentioned in all the testimonies we heard from newcomers, the pastor, the council members, board members, church members. The one word all of them never said was “volunteer”. Nobody there was ‘volunteering’. Instead, they were living out their faith as disciples of Jesus. Discipleship.

I think we need to practice not using the word “volunteer” in the church. We don’t need volunteers. That language compartmentalizes our life into separate boxes: A Sunday box; a work box; a play box, a leisure box, a hobby box, etc. The church doesn’t need volunteers. The church needs disciples. We need to see all our work that everyone does—in the church, in our lives—as our discipleship, an extension and expression of our faith which changes over time but still is part of it.

In the Gospel text today, Jesus talks first about knowing God and believing in God. But it’s not just Thomas that doubts. Philip, too, has trouble believing just the spoken words. “[Don’t tell us about] Show us the Father”, Philip demands.

And Jesus answers, if they don’t believe by the words he says, “then believe me because of the works themselves.”^[6] Belief sometimes needs action to start the whole ball rolling. Often belief is not the best starting point to God. It’s the doing. The action, first, will lead to a stronger faith and relationship with God. The action will grow the community of faith and strengthen relationships of faith.

As if to underscore this truth, Jesus takes it to the next level. He says something audacious and, frankly, very hard to believe—that the person of faith will do “even greater works than these”—than what Jesus ever did!^[7]

“Greater works”, from the context of the early church, refers to the ever-widening circle of the church’s mission to the Gentiles^[8]—to those who fall outside the traditional religious circle of the day. We must translate that missional dynamic into our world today. 

I think I witnessed a present-day example of the vision of God in Markham earlier this week. We’re not going to do exactly the same thing they are doing. The point is the attitude and heart and disposition they bring to church life. And I pray we as Christians and people of faith can catch the Spirit of the living God, to live into the future which is ever hopeful and expansive.

It may start by simply asking the question: “What do we care about—beyond ourselves?” As a congregation, a community of faith, what do we care about—beyond ourselves? And can we do that, together?

In closing, I want to return to the original vision in this Gospel text—the roominess in the house of God. A Lutheran theologian, Robert Jenson, suggested that God’s roominess described here relates not so much to the space, but to the time, God has for us.^[9] God is roomy. God has all the time in the world for us.

All of it belongs, even everything we do from Monday to Saturday. And God is ever-patient with us. God is always opening for us ways to live out the gift of faith in our lives. 

^[1] 1 Peter 2:9

^[2] Cameron Trimble cited in “Fly Loose: Transitions”, Richard Rohr, Daily Meditations (www.cac.org, 5 May 2023)

^[3] John 14:2

^[4] John 14:2-3

^[5] Peter Maurin, cited in Daily Prayer for All Seasons (New York: Church Publishing, 2014), p.114

^[6] John 14:8-11

^[7] John 14:12

^[8] Donald Senior, “John 14:1-14” in David L. Bartlett & Barbara Brown Taylor, eds., Feasting on the Word: Preaching the Revised Common Lectionary Year A, Volume 2 (Kentucky: WJK Press, 2010), p.471.

^[9] Cited in Cynthia A. Jarvis, ibid., p.469.

Jesus identifies himself with a gate. The word, ‘gate’, appears several times in this Gospel text today.^[1] Unlike “bread”^[2], “light”^[3], “vine”^[4]—all natural and organic analogies created by God— “gate” is the only “I am” saying by Jesus in the New Testament that is built by human hands. 

That’s significant. Because unlike bread, light or a plant a gate is not meant to be the central focus of what is going on around it. A gate is merely a way through on a journey or intention that begins before approaching it and leads to somewhere else after leaving it. It is functional, serving a larger purpose. 

It is meant to be experienced. You experience passing through a gate, and what it signifies: a means to an end, a transition from one place to another. Today we receive an image to help us move into places of resurrection.

During the Easter season we consider being the presence of the living Christ to the world today. We hear the Easter message of new life in the conclusion of this Gospel text today; Jesus came so that “we may have life and have life abundantly.”^[5]

A biblical professor of mine from my seminary days talked about it this way: The bouncing ball over time. The ball starts its journey by being dropped to the earth. 

God, in a sense, takes this direction or movement — first down:

“Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself, and became obedient to the point of death—even death on a cross.”^[6]

That’s downward movement. The first trajectory of the divine movement comes down to earth. And it is on the ground that the first disciples witness and experience the human Jesus for the first time in history, in first century Palestine. 

As time moves forward, the ball then goes up, up in the air, off the ground and into the realm of abstract analogies, mental constructs, images, metaphors. The ball is flying in the air, to the degree that it is now our minds that must re-present Jesus who is no longer in the flesh, on the earth, a human being. 

But do these analogies leave us ‘up in the air’? Does Jesus remain merely an abstract notion? When Jesus says, “I am the gate” he’s also the “true vine”, the “light of the world”, the “good shepherd”^[7], the “resurrection and the life”^[8], the “way, truth and the life”^[9] and, “the bread of life” as well. It’s not the image or metaphor that is the most important; it is the person of Christ it points to.

The gate image, because it is a thing, reminds us that Jesus must become real to us again today, in the flesh, in our experience. The ball will land, must land, on the ground again.

In other words, we are free to ‘see’ Christ in others and in the world today. We have to understand our context, too, for the message of Christ to have life. We don’t live in 1^st century Palestine. And, to be fair, we no longer live in an agrarian-based society, as it was in the ancient world when the bible was first written down. 

In the middle of the 19^th century, 84 percent of Canadians lived in what we would define as rural areas. But today, almost two centuries later, it is flipped: Some 82 percent of all Canadians live in cities. For the vast majority of Canadians today, agrarian images no longer carry the same weight, as far as meaning goes.

So, what would a contemporary gate look like today? Not a gate in the country, let’s say, but a gate in the city. A city gate?

When we consider gates in our backyards – the chain link fences dividing up suburbia – but also the gates keeping a city safe – checkpoints, guard houses, toll stations, prisons, the locks on the Rideau Canal. One thing about these city gates are that they are not constructed to be easily crossed, whether we are talking about regulating water flow, children playing in the yard, border crossings or prisoners in jails. It’s not a walk in the park.

Also, it takes time going through gates today. In fact, these city gates require significant effort. Procedures. Passcodes. Keys. Questions. And hopefully the right answers. Going through some gates can pose a threat, even present a degree of danger. 

The term ‘gatekeeping’ today is intimidating. It suggests the role of being a bouncer at the door—asking for credentials or proof to those wishing to enter, testing the veracity of the traveller’s claims. I think we live in a world today where gates are built to make it harder to open than to close. To open them takes more effort and time.

Among people of faith, too, I think we are tempted to keep Jesus inside. And so we close the gates of our hearts, and the gates—physical and mental—that keep matters of faith preserved. The result of this strategy, sadly, is to exclude, control and/or force everyone ‘inside’ to conform.

But Easter changed all that. Easter means that Jesus is alive, not dead. Easter means that Jesus has gone into the world, and lives in every corner of it. Easter has opened the gate, so that Christ is released out there.

While modern city gates are normally designed to control or stem traffic flow, the gate of Jesus is easily opened. More often than not, it’s stuck open. It’s harder to close it than it is to open it. Jesus’ gate is more about a free flow of traffic in and out. Whoever enters by me will be saved and will come in and go out and find pasture.^[10]

The community, the reign, the shepherding of Christ if you will involve relationships defined by the grace, freedom and love of God—the freedom for welcome, acceptance, and even the freedom to leave. This freedom of movement from outside to inside and inside to outside is the open-door policy of God’s reign. 

When the church remains a place where all people are free to come and to go, we remain true to Christ who is this gate, who is this place of transition. It might not always be easy to go through either way, because of the blocks we create, we place on ourselves. But Jesus doesn’t block the way. When we would rather close the gate, Jesus opens it. The One who is the gate is faithful and beckons us through to the fullness, the abundance of life beyond.

^[1] John 10:1-10

^[2] John 6:35-48

^[3] John 8:12; 9:5

^[4] John 15:1-5

^[5] John 10:10

^[6] Philippians 2:5-8

^[7] John 10:11-14

^[8] John 11:25

^[9] John 14:6

^[10] John 10:9

Yes, indeed this chapter is typical of the Lukan narrative style.^[1] Because the story is resolved and reaches its climax around a dinner table, around a meal.

One of the stand-out activities of Jesus’ ministry throughout the Gospel of Luke is eating. I’ve mentioned this before, that there is some kind of reference, or at least implied, to “eating” in every one of the twenty-four chapters of Luke. And Jesus is at the centre of it all. 

Some notable examples—Jesus is born in a feeding trough for animals.^[2] Jesus is accused early in his ministry of being a glutton and a drunkard.^[3] What is worse, he eats with all the wrong people!^[4]Then, he shares the Passover meal with his disciples the night before he died.^[5]

So, it’s instructive that in the resurrection story about the walk to Emmaus^[6] that, in the end, it’s not Jesus’ teaching—significant nonetheless—that opens their eyes. It’s not his physical presence—significant nonetheless—that opens their eyes. It’s Jesus’ breaking and sharing bread with his friends.^[7] It’s his blessing of food. In this sharing of bread at an ordinary table, we catch a glimpse of “Jesus’ transformative kingdom.”^[8]

It’s when Jesus takes what he is going to eat, breaks off a piece, and shares it with everyone else gathered at table. It’s like he’s taking the conventional expectation—that when someone comes to the table, they’ll keep for themselves the food placed before them. Jesus, again, turns upside down everyone’s expectations. There’s this self-giving, from a heart of love, that offers not what is perfect but what is broken. To everyone.

Which is not how I instinctively operate. If I’m going to share something, especially food, I want to make sure I’m offering my guest and those whom I serve the best pieces, the biggest, the best-looking off the grill. In other words, I’m looking to give the very best of what I can give. 

But not Jesus. Jesus does not exercise his mission based on performance and perfection. Jesus’ action invites us, maybe challenges us, first to receive and accept what is less-than-ideal in and around us.

A man dies and goes to heaven. Of course, St Peter meets him at the pearly gates.

St Peter says, “Here’s how it works. You need 100 points to make it into heaven. You tell me all the good things you’ve done, and I give you a certain number of points for each item, depending on how good it was. When you reach 100 points, you get in.”

“Okay,” the man said, “I was married to the same woman for 50 years and never cheated on her, even in my heart.”

“That’s wonderful,” says St Peter, “that’s worth three points!”

“Three points?” he says. “Well, I attended church all my life and supported its ministry with my tithe and service.”

“Terrific!” says St Peter, “that’s certainly worth a point.”

“One point? Golly. How about this: I started a soup kitchen in my city and worked in a shelter for homeless veterans.”

“Fantastic, that’s good for two more points,” he says.

“TWO POINTS!!” the man cries. “At this rate the only way I get into heaven is by the grace of God!”

St Peter says, “Come on in!”

God is gracious and merciful, despite our imperfect efforts to catch God’s attention and despite our belief that we have to earn our way into God’s favour.

From broken to broken. From broken—meaning despised and rejected, what Jesus suffered himself on the cross—to broken; meaning, touching what is broken within us. In the holy meal, Jesus touches what is broken in our lives and in need of healing and in need of being made whole again. Bread broken. The Body of Christ given—broken—for you. And everyone else.

The Holy Communion magnifies the truth of grace, a truth that we don’t ‘see’ in each other normally in our compare-and-compete world. Jesus takes the initiative to find us on the road—on our journeys—and approaches us because we are beloved children of God. Not because we have accomplished something grand. The disciples on the road felt as failures; the past three years were all for nothing, it seemed. But despite their, and our, brokenness and even because of it, Jesus approaches us with love.

Within our historic Christian faith, we affirm that all humanity bears the imprint of the Divine^[9], that we are made in the image of God. This is the starting point for drawing forward our sense of dignity. This is the intrinsic value that is ascribed, not earned, based on our essence in reflecting a good and loving God.^[10]

When we start with the grace of resting in our dignity—despite what is broken within us— then the truth of our identity flows forward to embrace those around us. We re-spect them, the word ‘respect’ means “to see a second time”^[11], to take another look. To see the good.

A colleague who teaches a two-year confirmation class concludes the program by announcing a final exam. Each student must take the three-hour exam after which the pastor takes up the answers with each student.

As you can imagine, the students get quite anxious and nervous leading up to the exam. All kinds of reasons are presented why some can’t participate. The pastor gently but firmly persists and insists. With a twinkle in his eye. This moment will define and determine the student’s standing in the church and with God for the rest of eternity!

At first the students are shocked when after the written test is completed and handed in, the pastor in dramatic fashion rips up the paper without even looking at any of the answers written down, and unceremoniously deposits the shredded pieces into the recycling can.

Grace doesn’t demand perfection as a condition for belonging to God’s reign. Grace doesn’t insist on getting it right before you receive the gift of Jesus’ life in yours. Grace doesn’t put conditions on anyone coming with an outstretched hand to the table.

Our lives begin and end in the love and grace of God. Whatever our good efforts, and however we try to get it right, this will make a difference and open up ‘airspace’ for God’s grace to flood in. But we can’t control the outcome. And sometimes we need Jesus to break in when we can’t break out when we are stuck, likely more often than we think. In the end it is the freedom of God’s agency to show mercy and open the eyes of our heart.

You are welcome to partake of this Holy Meal. And next time you connect at the table in person or by watching online, take a good look—and maybe a second look—at who is there beside you also receiving the gift, the grace, also a beloved child of God. Will you ‘see’ them with renewed vision? As beloved children of God?

^[1] Luke 24

^[2] Luke 2:7

^[3] Luke 7:34

^[4] Luke 5:29-31 “Why do you eat and drink with tax collectors and sinners?”

^[5] Luke 22:1-23

^[6] Luke 24:13-35

^[7] Luke 24:30-31

^[8] Eric Barreto, “Commentary on Luke 24:13-35” in workingpreacher.org (23 April 2017).

^[9] Genesis 1:27

^[10] Christ Heuertz, The Sacred Enneagram: Finding Your Unique Path to Spiritual Growth (Grand Rapids Michigan: Zondervan, 2017), p.17

^[11] Richard Rohr, “Everyday Pilgrims” in Daily Meditations (www.cac.org, 10 March 2023)

I’ve found myself reading more children’s stories over the past few years. In the simple language and images not only do I gain insight into a perspective from children, but I also find deep wisdom in the writing.

There is a genre of children’s literature known as transition stories. Focused on the in-between moments that cause young people stress, topics range from bedtime to moving, from separation anxiety to grieving, and more. ^[1] These books help children grow and mature into accepting the reality of life we all face, no matter our age.

How do we make those transitions in life—transitions that are significant milestones? From living with someone for decades and then you lose them. From one job to another that is completely different. Moving to another country on the other side of the globe. From good health to illness. We may find ourselves at a station of life where we’ve gotten off one train, and we are waiting for the next one to arrive.

How do we make those transitions? And how do we make them well?

Today’s gospel reading is a transition story too.^[2] From the night of that first Easter morning, to a week later. From fear to faith. From the disciples not knowing what to do, to being given a big job to do. 

And, like the first disciples, we cannot make a significant transition by ourselves. We cannot shepherd ourselves through our own transitions. We rely on others—family, friends, pets, a community of faith. Who is in your relational circle? 

How do our relations help us? For one thing, we rely on our shared stories—common interests, aligned perspectives, similar and dis-similar life experiences. And when we share those stories—when we are heard and when we can listen—we discover meaning. We may even unlearn or face our fears. In the sharing of stories, we discover meaning in life’s transitions. We may, like the disciples and in the awareness of Christ’s living presence with us, greet a renewed purpose for life.

Books and films whose main characters are children or young people impress me when, at the onset we meet a young child, innocent, immature. But by the end of the epic adventure or quest they undertake, facing seemingly impossible odds and dangers, they have become strikingly mature and adult. It causes me to pause and reflect on how much they have changed to come into their own.

Last week I preached about the power unleashed at the death of Jesus. And, at his resurrection, the great power of love overcame the world’s powers of violence, fear, and hatred. This resurrection power was not just for Jesus, but for all people in Christ for all time. Recall that when Jesus died and rose, “the tombs also were opened, and many bodies of the saints who had fallen asleep were raised. After [Jesus’] resurrection they came out of the tombs and entered the holy city and appeared to many.”^[3]

The power of the resurrection was also then given to the disciples in the upper room on that first day: “When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’”^[4] This is incredible. It is a great gift to receive the power of the Holy Spirit and to have the capacity to exercise it.

What strikes me is that the power of resurrection resides in the disciples with purpose to make a positive difference in the world. The responsibility now lies in them to affect the world for good.

Easter is not just about the individual miracle in Jesus’ life. It is a miracle for all of us.

Jesus’ life is a grace and a gift to us now. The purpose of Jesus’ life is not so much to arouse empathy but to create empowerment.^[5] In other words, Jesus is not particularly interested in increasing either your guilt or your devotion, but rather, in deepening your personal capacity to grow, to transition, to make the passage into a fuller, wholesome life.

That power resides in us.

We find ourselves in what is sometimes called the shoulder season of Spring—the in between winter and summer. It is a transitional time, weather-wise. In one short week we went from going through the worst ice-storm in Ottawa since 1997 to 20-degree, summer-like temperatures. During that ice-storm I even heard thunder and saw flashes of lightning.

Lightning occurs, of course, primarily because of conditions from above—the charged air-mass and weather system moving over the land and coming from somewhere else. Most lightning strikes are from cloud-to-ground. The power of God occurs from the start because the Spirit moves into our space.

But does lightning always strike only from the sky down? 

While most lightning is initiated by downward leaders, upward discharges are also possible, occurring almost always from towers, tall buildings, or mountain tops.^[6]

When I consider the power of the resurrection unleashed by the empty tomb, when I consider the gifting of that power to forgive, to love, given to the disciples, I think of lightning as a good metaphor.

Because the power of God is a two-way street. It cannot be complete without being connected to God’s power. It cannot be complete without our participation in the powerful activity of God in the world.

We are given the Holy Spirit to make a difference. Having life in Christ’s name means we have the power. The Spirit has been given to us in Christ Jesus. We are connected to Christ. Thanks be to God, who by the power of Jesus’ resurrection, empowers us to be Christ’s presence in this world we inhabit today.

^[1] Sundays and Seasons, Daily Resources 16 April 2023

^[2] John 20:19-31

^[3] Matthew 27:52-53

^[4] John 20:22-23

^[5] Cynthia Bourgeault, “A Transforming Passion” Daily Meditations (www.cac.org, 5 April 2023)

^[6] Upward discharged lightning