Meditation on This Sunday's Gospel

  The readings for Sunday, April 12, 2026:

First Reading: Acts 4:32-35

Psalm: Psalm 133

Second Reading: 1 John 1:1--2:2

Gospel: John 20:19-31

This week's Gospel returns us to the familiar story of Thomas, who will always be known as Doubting Thomas, no matter what else he did or accomplished.  What I love about the Gospels most is that we get to see humans interacting with the Divine, in all of our human weaknesses. Particularly in the last few weeks, we've seen humans betray and deny and doubt--but God can work with us.

If you were choosing a group of people most unlikely to start and spread a lasting worldwide movement, it might be these disciples. They have very little in the way of prestige, connections, wealth, networking skills, marketing smarts, or anything else you might look for if you were calling modern disciples. And yet, Jesus transformed them.

Perhaps it should not surprise us. The Old Testament, too, is full of stories of lackluster humans unlikely to succeed: mumblers and cheats, bumblers and the unwise. God can use anyone, even murderers.

How does this happen? The story of Thomas gives us a vivid metaphor. When we thrust our hands into the wounds of Jesus, we're transformed. Perhaps that metaphor is too gory for your tastes, and yet, it speaks to the truth of our God. We have a God who wants to know us in all our gooey messiness. We have a God who knows all our strengths and all our weaknesses, and still, this God desires closeness with us. And what's more, this God invites us to a similar intimacy. Jesus doesn't say, "Here I am, look at me and believe." No, Jesus offers his wounds and invites Thomas to touch him.

Jesus will spend the next several weeks eating with the disciples, breathing on them, and being with them physically one last time. Then he sends them out to transform the wounded world.

We, too, are called to lay our holy hands on the wounds of the world and to heal those wounds. It's not enough to just declare the Good News of Easter. We are called to participate in the ongoing redemption of creation. We know creation intimately, and we know which wounds we are most capable of healing. Some of us will work on environmental issues, some of us will make sure that the poor are fed and clothed, some of us will work with criminals and the unjustly accused, and more of us will help children.

In the coming weeks, be alert to the recurring theme of the breath of Jesus and the breath of God.  May we be open to the transforming power of God's breath, breathing on us all, through time and across time.

Easter Sunday Recap and Recording of the Sermon

It was a good Easter Sunday at Faith Lutheran in Bristol, TN.  It's a small, country church, so we don't have what suburban or city churches experience, those folks who show up only for Christmas Eve and Easter.  We are more likely to have brand new visitors on Christmas Eve, not Easter, and even then, it's only one or two.

The church felt full, though, in a similar way yesterday.  It's one of the few days when all members are likely to come, along with some friends and family members tagging along.  In addition, the folks who aren't members but come here and there--they were there too.  It was joyful and a bit noisy.  It was also raining outside, so we don't have as many pictures at the chicken-wire cross covered with flowers; some folks did put flowers on the cross, despite the rain.

My sermon stopped recording part-way through.  I decided to have our tech expert post what she captured, and when I got home, I recorded the rest.  The first part of the sermon is here, and the second part is here.  If you'd like to read along, I put the sermon manuscript in this blog post.

We got home and drifted around the house, collapsing into bed around 6:30.  I woke up a bit later and thought, we are missing a glorious sunset, before falling back to sleep again.  

Sermon for Easter Sunday, April 5, 2026

April 5, 2026, Easter
By Kristin Berkey-Abbott



Matthew 28:1-10



We’ve spent our week together thinking about crowds. Last week, on Palm Sunday, I talked about the different kinds of Palm Sunday crowds, those who were there to see Jesus, those who hoped that the Messiah would arrive (and some of those hoped that the Messiah would turn out to be Jesus), the religious authorities, those who were there for the highest of the Jewish Holy Days, the Roman authorities looking to keep the peace, and others who might be there for darker reasons, looking to take advantage of travelers or making trouble in other ways. Last Sunday, I talked about the Good Friday crowds, and on Maundy Thursday, we focused on a smaller crowd, the disciples gathered with Jesus to celebrate the Passover meal that celebrates liberation from oppressors.


We don’t see those crowds in today’s reading, but we do see a type of crowd who has always been there. In today’s reading, we see the group of women, many of whom have been kept at a distance, and finally, they have a chance to take center stage. But it’s not so much that they arrive—no, the women have always been there. Even at the lowest point, as Jesus hangs on a cross and wonders why God has abandoned him, the women are there, without the disciples, watching from a distance.


The disciples have fled, and the other crowds have dispersed. But the women remain, there to do the tasks that must be done. The women return to the tomb, and unlike other Gospels, we’re not told why. Maybe they come as part of the grieving ritual. Maybe, as in other Gospels, they bring spices.


We know it’s been three days, and they return to the tomb. They come alone, with no male protection, no male companions, no disciples to take charge. They know where to seek for Jesus because they were there when Joseph of Arimathea laid him in the tomb. They are back three days later.


The women are there for the earthquake. In the Gospels of Matthew and Mark, geological events like earthquakes are used to signify the arrival of the Divine. The women, the ones who have been kept in the crowds that are more distant from Jesus, the women are there for the arrival of the angel. The forces of empire, the ones who have put Jesus to death, they shake in fear and become like dead men. The guards faint—the Roman guards, the fiercest fighting force, frozen in time, like a deer in headlights, holding their breath, hearts racing, immobile limbs, paralyzed with fear. The women stay alert.


We have an angel in the Gospel of Matthew, which is unusual. The Gospel of Luke is the Gospel most associated with angel messengers. In the Gospel of Matthew God more often speaks in dreams and premonitions. But at the end of Matthew, the women who have stayed faithful and not fled in the face of the unjust killing by Roman and Jewish leaders of the empire, they are the ones with a Divine message to deliver: Jesus will meet the disciples back home in Galilee, full circle, just as Jesus has already told them he would.


And even better, the women are the first to see the risen Christ. Jesus has a message for them, and for the disciples, and for all the men and women who have been following and presumably fallen away. Leave Jerusalem, the capital city, a seat of earthly power and claims of Divine power, Jerusalem, the place of death and destruction. Walk away from the tombs and all the ways that death hold us.


The guards have fainted, and the disciples are faint-hearted. In our Easter text, it is the smaller crowd, the ones who have been most faithful, who get to experience resurrection up close and become the first evangelists to tell of the risen Lord. It is this smaller crowd who has been most faithful, the women named Mary and all the other women who are the first to understand the mission of Jesus and to get to work. Their stories are there in the Gospels, there in the background, if we go back to read with fresh eyes.


Each Spring, we hear this story, one where God intervenes in human history, with an earthquake at the death of Jesus, and an earthquake before the stone is rolled away. For most Christian theologians, this story is the one that marks the passage from the former present age, one of evil, sin, and death, to the New Creation, the one that is ready to welcome the Holy Spirit at Pentecost, the one with believers ready to go out and conquer the forces of Rome and all the empires to come, as we become those who bring the good news of God’s Kingdom on earth. Jesus has been raised from the dead, but something different is happening now. Resurrection is not a return to old life, but something bold and new.


And yet. And yet. Here we are, two thousand years later, far removed from those events, still trying to understand what we have witnessed. We might feel ourselves as part of some crowd, lingering in the background, trying to understand. We are still here, in the in between space, the now and the not yet. The Kingdom of God is here, Jesus proclaims, but not fully complete yet. For some of us, as we hear the stories each year, as we move through lectionary cycles, we may feel the borders blurring. Maybe we’re still in an Ash Wednesday space, feeling more bleakly than ever the truth of the message that we are dust, and to dust we shall return. Maybe we understand the cry of Jesus up there on the cross, as we wonder if God has forsaken us. Maybe we find our thoughts returning to Lazarus, dead for four days and then yanked back only to have his life threatened again, or Jesus in that tomb for three days, only to have the Roman guards paid off to lie about his resurrection, waiting for what comes next. Jesus meets us on the road to tell us that we have waited long enough, waited during these past 40 days of Lent, waited for who knows how many years or decades. Jesus shows up resurrected, saying with his body and maybe with words: It is time. Buckle up. This journey is about to move to a new level.


Maybe it’s hard from where we’re sitting, to believe that God can overcome the forces of death. The forces of empire and death sure look like they are winning, depending on when we can bear to uncover our eyes and ears to take a look and a listen. The Powers that Jesus vanquished sure seem to be in control, in league with chaos. And yes, some self-proclaimed religious authorities also seem to be working with the powers of chaos.


Today’s second reading, the letter to the Colossians, tells us to seek things that are from above. I realize that Paul, the letter writer, meant heavenly things or Christlike things, but as I’ve been thinking about an Easter sermon, I’ve also been keeping an eye on the Artemis mission, the one with a diverse crew of astronauts headed to the moon, a much bigger event than most space events of the last few decades. I found myself thrilled to be alive in such an age. I have a pastor friend who has become enthralled by the live feed from the ship, which is about the size of 2 minivans; I’m not at her level of engagement, but I understand the relief that comes from lifting our eyes to the heavens. Of course, we don’t need to leave earth. If we look around our families and communities, we’ll see evidence of resurrection. We’ll see small, loyal groups continuing to do the work begun by the first group of followers of Jesus, those who were named and those who mostly stayed in the background.


Paul wrote to the Colossians from a Roman prison, so he might have had reason to despair. His letter shows no sign of that. He continues to witness to what God has done, what God continues to do. We, too, can witness like Paul.


The angel rolls back the stone and says, “Do not be afraid.” Jesus, too, says, “Do not be afraid.” The Holy Week stories remind us that the God who made the Heavens and the Earth, the God who can shake the planet to its foundation, this God is still in charge.


The small, loyal group of women was not afraid as the strength of empire fainted away. We may feel that they had some special quality that we do not, but those feelings are wrong. Those who are in the background are up to the task to proclaim the good news that death does not have the final word. If you doubt it, remember the words of the African-American spiritual, drawn from the prophet Jeremiah, “If you cannot preach like Peter, if you cannot pray like Paul, you can still tell the love of Jesus, who came to save us all.”


A balm in Gilead, good news for the ages.


Christ is risen—he is risen indeed—and all God’s people say: Alleluiah!

Last Thoughts (and Recording of Sermon) on Maundy Thursday

Last night was a good worship service.  I felt a bit frazzled at first.  We left a bit early, but afternoon traffic around Asheville still left us almost late.  

That's not true.  We got to the church with 10 minutes to spare, and most people came after us.  Still, I was feeling a bit frazzled.  It's one of the disadvantages of the geography that is part of this SAM experience.

Worship went well, and I was pleased with my sermon, which you can view here on my YouTube channel.  I put the sermon manuscript in this blog post.  If you follow along, you'll see that there are places that I expand on thoughts in the manuscript.  I wasn't thrilled with the ending when I wrote it, but I like the impromptu ending better.  I felt something moving through me, as if the Holy Spirit knew what someone listening needed to hear.  I am always happy to be that vessel.

As my spouse and I reflected on the sermon on the drive across the mountains to get back home, I did wonder if the sermon needed firmer boundaries between the Holy Week holidays.  I still worry/wonder if the sermon has too much of a Good Friday vibe.  But since Faith Lutheran doesn't have a Good Friday worship with a sermon, I am O.K. with that. 

Sermon for Maundy Thursday

April 2, 2026
By Kristin Berkey-Abbott




Maundy Thursday




On Palm Sunday, I talked about the different kinds of crowds on Palm Sunday—and then, the different crowd yet again on Good Friday. In between Palm Sunday and Good Friday, we have Maundy Thursday. Maundy Thursday and Good Friday give us two very different insights into the ideas of sin and redemption—and liberation.


You may have been taught a version of Good Friday that I was taught as a child. We are a sinful people, and because Jesus knew that I was going to be mean to my sister two thousand years later, Jesus had to come and die on a cross so that God wouldn’t send me to Hell. And yes, I was taught this version of Good Friday in a 5th grade Sunday School class at Our Redeemer Lutheran Church in Montgomery, Alabama.


Many adults have a similar belief. Modern Christianity tends to focus on personal salvation and to see the cross as the source of that salvation. In one of my seminary classes, I heard a fellow student say that without Judas and his betrayal, we wouldn't have had salvation because we wouldn't have had the resurrection. I would counter that Jesus was on a collision course with the Roman empire and that he would have been killed anyway. He was crucified, a capital punishment reserved for those who were a threat to the state. He was on Rome's radar.


If we see Jesus as following in the steps of the ancient prophets, we get a much richer view. Much as we might want to believe that we can read the Bible as a prophecy for our current age, Biblical prophets weren’t forecasting the future. They came to remind the people of the ways that they had fallen away from God. They came to the people to tell them that God was disappointed. But much more important, they came to the people to help them remember that God has a much more expansive vision for the people, a vision where everyone is included and everyone has a chance for flourishing. The prophets came to help the people reclaim that vision.


Jesus doesn’t spend much time talking about individual sin, the way that 21st century people might expect. There’s not much pro-family or anti-sexuality language in the speeches of Jesus. The disagreements about moral questions that consume us in the 21st century, that rip churches apart, those aren’t evident in much of what Jesus says. But the dangers of empire that Jesus criticizes aren’t very different today, in the 21st century.


Jesus was calling out the sin of colluding with empire, and many of those sins would be familiar to us today: the people in power taking advantage of those who have fewer resources. Often the people in question had fewer resources because of the way the empire set up life. So widows found themselves not only having to grieve the loss of a spouse, but they also faced the loss of income. Refugees found themselves without safety, often because of decisions made by a distant empire. Orphans faced a much bleaker future, slavery, than children with parents. All of the people faced increasing taxes to fund the projects of the Roman empire, and many of the people would lose everything they owned when they couldn’t pay.


Then, as now, people were desperate for change.



The events of Holy Week take place against a back drop of Passover, the holiest days of the Jewish calendar. Jesus has spent much of his ministry reminding people that they serve a God who brought them out of bondage in Egypt. The festival of Passover celebrates that deliverance. Jesus offers people similar deliverance. But it may not be in the form they were expecting.


Many people in the time of Jesus yearned for a homeland free of Roman occupiers. Jesus Jesus showed them a way, but it wasn’t a military way. Jesus showed them what could reweave the ripped and torn social fabric. Jesus showed them the way of love.


Jesus spends much of his ministry feeding people. Often, after a miracle healing, there’s a feeding. It might be another miracle, like multiplying loaves and fishes. It might be a regular meal, which for many households, then and now, might seem like a small miracle. We gather here tonight to celebrate Maundy Thursday, which some call The Last Supper. But it wasn’t the last supper. If we look at the post-Resurrection stories of Jesus, he’s still there, sharing meals, providing sustenance.


In addition to his preaching and teaching, Jesus spent his ministry doing the tasks that were often relegated to the lower rungs of society, tasks like washing feet and preparing meals. Jesus spent his ministry looking for ways to include those who were on the margins—and he had plenty of people to invite to join them. In the time of strong empires, many people find themselves in precarious positions.


Then, as now, the people wondered if they had found the true Messiah. Then, as now, they doubted whether the way of Jesus would be enough to defeat the forces of empire. Good Friday can make us doubt everything we’ve been taught as we watch that distant empire show how deadly it can be to show up armed with nothing but love. Easter shows us how empty that deadly force is. It’s Maundy Thursday that shows us how we are to love: by service and by sharing a meal together. Through these actions rooted in love and care, we defeat the powers of death.

Sermon Revising for a Contest

Yesterday I found out about a Frederick Buechner Writing Competition, which closes today.  I was particularly intrigued by the wide range of types of writing the judges will consider, but this passage made me decide to enter:  

"The editorial board will give special consideration to pieces that discuss Buechner’s work and themes, to literary and theological essays, and to sermons — the written sermon being an undervalued art form that was particularly close to Frederick Buechner’s heart."

I decided to take that last part as a sign and to enter a sermon--but which one?

I didn't need to think too long.  The sermon on Mary and Martha that I delivered in July got more positive feedback than any other sermon I've done; you can read or view it in this blog post.

My spouse helped me yesterday; he viewed the recording, and he made changes to the sermon manuscript.  I've been doing some tinkering, and I'm about ready to submit it.

I have no idea what my chances are, but there's no entry fee, so it seems worth trying.  If the editors hate my poem, it's not likely to hurt me as I move through ordination and beyond.  So let's see what happens.

Meditation on This Sunday's Gospel (Easter!)

  The readings for Sunday, April 5, 2026:

First Reading: Acts 10:34-43

First Reading (Alt.): Jeremiah 31:1-6

Psalm: Psalm 118:1-2, 14-24

Second Reading: Colossians 3:1-4

Second Reading (Alt.): Acts 10:34-43

Gospel: Matthew 28:1-10

Gospel (Alt.): John 20:1-18


Finally we move through Holy Week to Easter Sunday. At last, our Lenten pilgrimage draws to a close.

The stories we hear during Holy Week remind us of how to move from lives that have been reduced to ash back to lives full of resurrection.  What is often lost in the Holy Week stories is the larger story of resurrection.

As you move through the rest of the liturgical year, and as you move among Christian circles, pay attention to which stories of this week we circle back to.  Is it the crucifixion or the empty tomb?  Is it the meal shared together?  Is it the victorious entry into Jerusalem on a colt?  What are the stories that Christianity tells most often?  And more important, why?

My guess is that you'll hear more about the crucifixion than the other elements.  Modern Christianity tends to focus on personal salvation and to see the cross as the source of that salvation.  In one of my seminary classes, I heard a fellow student say that without Judas and his betrayal, we wouldn't have had salvation because we wouldn't have had the resurrection.  I would counter that Jesus was on a collision course with the Roman empire and that he would have been killed anyway.  He was crucified, a capital punishment reserved for those who were a threat to the state.  He was on Rome's radar.

I would argue that somewhere through history, Christianity lost the thread of the good news declared by angels.  Jesus is about more than our individual salvation.  Jesus came to save the world, and I think he meant to save our societies more than our souls.

Imagine how our world would be different if we focused on Maundy Thursday, not Good Friday.  This idea isn't mine--I've been reading many theologians saying something similar.  In this essay "The Holy Thursday Revolution,"  Diana Butler Bass asks, "What if the table was the point?"

In fact, we see Jesus move back to tables again and again, throughout his ministry and after his resurrection.  There's something powerful about a meal shared together, something transformative, something vital.  Jesus shows us a ministry of inclusion, and he gives us a way to model it, a way that has proven timeless.

The world cries out for resurrection.  Maundy Thursday shows us how to begin.  Good Friday shows us the risk of continuing the work of Jesus.  Easter promises us that the forces of empire, the systems of domination and death, will not have the last word.  The stories after Easter return us to meals together. The work of transformation awaits.