During her coronation 70 years ago, Queen Elizabeth II was anointed with oil by the Archbishop of Canterbury. Because this part of the coronation service was regarded as so sacred, it was hidden from the TV cameras and the public’s view behind a golden canopy. And so too the archbishop’s words at the anointing were said in secret. What actually happened is that the archbishop poured the holy oil on the Queen’s head with a spoon and, as he did, he whispered these words:      

“Be thy head anointed with holy oil: as kings, priests, and prophets were anointed. And as Solomon was anointed king by Zadok the priest and Nathan the prophet, so be you anointed, blessed and consecrated Queen over the Peoples, whom the Lord thy God hath given thee to rule and govern.” 

The symbolism of this was that at the anointing and through the anointing, the Queen was set apart to carry out the role and duties of Queen, she was blessed by God with the grace of the Holy Spirit, the gifts of the Spirit, to do these things. And I think we have to say that, over the 70 years that have passed since that moment, Elizabeth II has been very good at carrying her role and duties as our Queen. Whatever people may think about the monarchy itself, or individual members of the Royal Family, the Queen is widely admired and respected for her hard-working devotion to her duties. In that, the Queen is an example to us all, and not only in hard work and devotion to duty, but also in what it means to be given and use the grace of God and the gifts of the Holy Spirit.   

One of the things we often hear said in the Church is that God doesn’t give us tasks to suit out gifts, rather, he gives us gifts to carry out the tasks that we’re faced with. And yet how many things that need to be done in the Church, perhaps in a parish church in particular, are left undone, or added to the list of duties and responsibilities of those who already have more than enough to do, because people are so unwilling to take on any role, duty or responsibility? How often, when people are asked to take on a role in a parish do they refuse and say it’s because they don’t know how to do it, or aren’t very good at things like that, or have never done anything like that before? So, as with so many things, while Christians may profess a belief that God gives us gifts to carry out whatever tasks we’re faced with, very often it’s a belief that isn’t backed up by action.   

Something we all know, and that I’ve often said in sermons, is that the Christian life isn’t an easy life. And this is one of the ways in which it isn’t easy. As Christians, we believe that at our baptism, and confirmation too if we’ve been confirmed, we were blessed with the gift of the Holy Spirit.  

We were consecrated to God, set apart as one of his people, and we were anointed with oil to symbolise these things. We believe too that the Spirit gives us gifts enable us to live as Christians, to live the life we’re called to live as one of God’s chosen people, and to build up the Church. But all this doesn’t really amount to very much unless we’re prepared to do our bit too. The gift of the Holy Spirit doesn’t make much difference to the way we live our lives if we don’t or won’t listen to what the Spirit says to us. We waste the grace of God, the gifts that the Spirit gives us, if we aren’t prepared to use them. And, if we aren’t even prepared to try anything new or difficult, we can’t even know what gifts the Spirit’s blessed us with.   

As the words the archbishop of Canterbury spoke when he anointed the Queen at her coronation service tell us, anointing with oil is something we find frequently in the Scriptures. In the Old Testament, prophets and kings were anointed to symbolise their holiness, their call to be dedicated to God’s service, and their reception of the Holy Spirit and the gifts to enable them to carry out the role and duties they’d be chosen for. But we also know from the Scriptures that anointing was simply the beginning of what God had called them to and that carrying out the task that God had chosen them for involved a lot of hard work, and often great danger.  

One of the best examples of this is the story of Saul and David. Saul was chosen to be the first king of Israel and was anointed by the prophet Samuel. But his reign wasn’t an easy one, he had to fight frequent wars against the neighbouring nations. Later, because he didn’t do what was asked of him, Saul was rejected by God, at which point David entered the story. David was the most unlikely of people to replace Saul as king, and yet he was the one who was chosen, and he was anointed by Samuel. But David’s rise to the throne wasn’t easy and his life was often in danger because Saul recognised that David was a threat to him and plotted against him. And even when David did become king, after Saul died, his life was far from easy. He didn’t always behave as one of God’s anointed ones should and so, through Nathan the prophet, God told David that the sword would never depart from his house.   

So, as both Saul, David, and many others we read about in the Scriptures found, being anointed in God’s name is only the beginning. To be and do what God calls his anointed to be and do involves a lot of hard work and it often means making hard choices and doing difficult, even dangerous things. And as we read through the Scriptures, we find that it’s the same for anyone who’s anointed with the Holy Spirit, regardless of the means of the anointing.  

In all the Gospels, we read about the Holy Spirit descending from heaven in the form of a dove and coming to rest on Jesus after his baptism. We see this as an anointing because as the Prayer over the Water that we use in our baptism services today says,  

In water your Son Jesus received the baptism of John 
and was anointed by the Holy Spirit as the Messiah, the Christ, 
to lead us from the death of sin to newness of life. 

But immediately after his baptism and anointing with the Spirit, the Gospels of Matthew, Mark and Luke tell us that the Spirit led Jesus into the wilderness where he was tempted for 40 days. And we know that Jesus’ life wasn’t an easy life. On the contrary, it was a hard life, a life of hard work, a life in which he was in frequent danger from those who plotted against him. It was a life full of difficult decisions about whether to do what God had called him and anointed him to do, or to do what was easier and safer. And ultimately, because Jesus chose to make those difficult decisions and do what he knew he’d been called and anointed to do, it was a life that led to his betrayal and arrest in Gethsemane and his death on the Cross.  

And it was a very similar story for those who were anointed with the Holy Spirit in the form of wind and fire on the Day of Pentecost. Despite the fact that at least some of those who were there that day had seen the risen Lord, and had witnessed his Ascension, they must have still been frightened. And why wouldn’t they be? They’d also seen Jesus crucified and that would have been something that none of them would have wanted to go through themselves. But nevertheless, as the Spirit gave them the gift to speak in different languages, they were willing to go out and publicly proclaim Jesus as not only their Lord and Saviour, but the Lord and Saviour of anyone who was willing to come to him in faith. And we know that was a difficult and dangerous thing to do. We know that as the Apostles and others who came to faith went out and used the gifts the Spirit had given them, they had a very hard time. We read in the Scriptures that they were arrested,  imprisoned and beaten. We know that they had to flee for their lives, that they were exiled and that some of them were executed for their faith. But despite all these things, we also know that they were willing to use the grace of God, the gifts God had given them through the Holy Spirit to make Jesus’ name and teaching known, and to build up the Church everywhere they went.   

For them, as for all of us, anointing with the Holy Spirit was only the beginning. It was the beginning of a new life in which they’d use the gifts the Spirit gave them in the service of God and his Christ, of his anointed one, and of his Church. It wasn’t an easy life but a hard and often dangerous one, but it was a life that they knew would lead to eternal life and so it was a life they were willing to lead despite the hardships and dangers.  

I think, when people in the Church today are so unwilling to take on roles and responsibilities, they’d do well to think about these things. I think when people are asked to take on roles and responsibilities in the Church, before they say, “I can’t”, “ I don’t know how”, “I’m not very good at things like that”, “I haven’t got time” or any of the other reasons people often give for not doing things in the Church, they might take time to think about their own anointing with the Holy Spirit at their baptism and confirmation. They might take time to think about the lives of the people we read about in the Scriptures who were similarly anointed in God’s name, and what they did with the grace God gave them through the Holy Spirit. Perhaps in particular, they might take time to think about what those who were present in that house on the Day of Pentecost did after they were anointed with the Holy Spirit. To think about that and to remember that, if those people hadn’t been prepared to use the gifts of the Spirit to do what was hard and even dangerous then, we wouldn’t even have a Church to belong to now.  

Anointing in God’s name which symbolises our reception of God’s grace through the gift of the Holy Spirit is always, only, ever a beginning. The Queen is respected and admired because, for her, it was the start of 70 years of devoted service to the role she was called to carry out. For Jesus, it was the start of a public ministry that led through hardship, danger and death to the glory of the Resurrection. For those disciples who were present on the Day of Pentecost it was the start of a hard life of devoted service of God, Christ and the Church, and for generations of Christians since, their anointing with the Holy Spirit at their baptism and confirmation has been the start of lives of similarly devoted service to God, Christ and the Church. It’s only because these people were willing to live these lives of hard working, devoted service that have a Church to belong to today. So, when people are asked to take on a role or responsibility in and for the Church, before they say ‘No’ perhaps they should take time to ask themselves, what use then are they going to put the grace of God and the gifts of the Spirit they’ve received? And perhaps they should also try to answer these questions; if they aren’t going to do these things, who will? If they aren’t willing to do these things, who do they expect to do them? If they aren’t willing to use the Holy Spirit they’ve been anointed with for the building up of the Church today, whose fault will it be if there is no Church to build up tomorrow?  

Amen.      

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The Propers for Pentecost can be viewed here.

As I’m sure you’ll have noticed that, during the Easter season, our usual cycle of Sunday readings changes in that, instead of an Old Testament reading, we have a reading from the Acts of the Apostles, and the reading after the psalm is always taken from the Book of Revelation. And there’s a very good reason for that. After Jesus’ Resurrection and Ascension, his ministry and mission passed to the Church, to the Apostles initially, and so during the Easter season we read about the acts of the Apostles, what they did in the very early days of the Church. And we read from the Book of Revelation because this book contains revelations that were given to the book’s author, John, for the benefit of some of the early churches. As we read this morning,

“I, Jesus, have sent my angel to testify to you about these things for the churches.”

And during the Easter season, we also move away from the Gospel of the year and read from John; readings that are very much concerned with Jesus’ teaching the disciples and through them, passing on that teaching to the Church.

And so, as our readings during the Easter season are so concerned with the Church, this morning I want to speak to you about the Church, and in particular, about something we profess to believe about the Church week by week in the Creed, and yet something that’s caused so much argument and division in the Church; our profession that we believe the Church to be one, holy, catholic and apostolic.

First of all, what do we mean when we say the Church is ‘one’? As we look at the Church, as it exists in the world, what we see is a Church that’s very far from one don’t we? I’m not sure of the latest figures but in the year 2000, it was reckoned that there were about 140 different denominations of the Church and, if all the independent groups and congregations were taken into account, perhaps as many as 34,000 different Churches in the world. Most of these divisions have come about because people in the Church have argued and fallen out with other people in the Church they once belonged to and so, either the Church has split into different denominations, such as happened between the Orthodox East and the Catholic West in the 11^th Century, and at the Reformation during the 16^th Century, or individual Christians have set up their own Churches, which is where the small, independent congregations come from. So how can the Church be one?

Well, we have to start by saying that there is only one Church, should only be one Church and can only be one Church because it’s Jesus Christ’s Church. He called the Church into being and he only called one Church into being. And, as we heard in this morning’s Gospel, Jesus intended the Church to be one, and prayed to the Father that it might be one.

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”

And it’s clear from Jesus’ words in this morning’s Gospel that the source of this ‘oneness’, this unity, is love because his prayer to the Father continues,

“I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

So there is only one Church because Jesus only called one Church into being and the Church he called into being is founded on love. The Church Fathers, the Church leaders who came after the Apostles, believed division in the Church to be the worst of all sins because it is always caused by a failure of Christians to love one another. I think they were right. And so I think we can say that the Church is one where there is love between Christians and conversely, that where Christians fail to love one another, we step away from the one Church that Jesus called into being and that’s shown in the fractured, divided Church we see in the world.

But Jesus prayed that the love between Christians should be the same as the love between himself and the Father. So, in addition to loving one another, to be part of the one Church Jesus called into being we have to love God too. And that’s where the holiness of the Church comes in.

I’ve spoken before about holiness, and I’ve said that most people seem to equate holiness with moral or spiritual perfection, but that’s not what holiness is. Holiness is simply about dedication to God. So the Church is holy where it’s dedicated to God and that means where the Church’s people are dedicated to God.

The Church is holy where it’s people love God and live according to his commandments. We know that above all, we’re called to love one another and so we could sum up both the holiness, and the oneness, of the Church up by saying that the Church is both holy and one where the Church’s people follow the great commandment to love God with all their heart and soul and mind and to love their neighbour as themselves. And conversely, that where the Church’s people don’t love God, the Church falls from holiness and that’s most often shown in that failure of the Church’s people to love one another that leads to division and disunity; to a loss of oneness. 

That brings us to what we mean by the catholic Church. This is perhaps the most controversial of all the four marks of the Church, as these things are known, in which we profess our belief in the Creed. We have to start by saying that nowhere in the New Testament is the Church described as catholic. So unlike the other marks of the Church, we can’t base our understanding of its catholicity directly on the Scriptures. What we have to do is to look at the earliest reference to the catholic Church to see what it meant then, and the earliest reference we have to the catholic Church is in the writings of St Ignatius of Antioch.

St Ignatius is thought to have been born in about 35AD, so shortly after the birth of the Church, and he was a convert to Christianity and possibly a disciple of the Apostle, St John. He’s thought to have succeeded St Peter as the bishop of Antioch and he was sent to Rome, where he was martyred  around the year 107AD. On his way to Rome, Ignatius wrote a number of letters to various Churches he’d visited including one to the Church in Smyrna, in modern day Turkey. And in that letter we read this:

Where the bishop is to be seen, there let all his people be; just as where Jesus Christ is present, we have the catholic Church.

That doesn’t tell us very much about what Ignatius meant by the ‘catholic Church’ but if we read Ignatius’ letters as a whole, we find that, for Ignatius,  the catholic Church, the Church where Jesus Christ is present, had a three-fold order of bishops, presbyters and deacons; that it included all Christian communities under episcopal oversight, that is, all communities who recognised the authority of their bishop; that it celebrated the sacraments of baptism and the Eucharist, and Ignatius denounces in the strongest terms all those who deny that the bread and wine of the Eucharist is truly the Body and Blood of Christ;

that it adhered to orthodox teaching and faith, that it practiced charity, in other words, it’s people loved one another, and that it adhered to the Scriptures, though at this time we’re not certain just what the Christian Scriptures were. I’m sure many of you will have heard that the word ‘catholic’ means ‘universal’  but more accurately it means something like ‘in general’ or ‘according to the whole’ So what Ignatius seems to mean by the ‘catholic Church’, the Church where Jesus Christ is present which, I think by definition must also be the one, holy Church, is the Church that’s made up of all those Christian communities who believe in and adhere to, all these things that the Church as a whole, holds sacred, believes in and practices. Which is a very different understanding to the one held by those who say that, because the word ‘catholic’ means universal’, anyone who claims to be part of the one, holy, catholic Church does, regardless of what they believe and do.

Finally we come to the fourth mark of the Church, the apostolic Church. Again, this is something we don’t find in the New Testament. And, yet again, the first reference to the apostolic Church is something we find in the letters of St Ignatius of Antioch, this time in his Letter to the Church at Tralles, another Church that was in modern day Turkey, in which Ignatius writes,

In apostolic fashion, I send the church my greeting in all the fullness of God, and wish her every happiness.

The term apostolic is hardly ever used, anywhere, in anything other than a Christian context and so it’s something that is very much a Christian idea. And in Ignatius’ and in early Christian writings generally, it has one of two meanings; it can either mean ‘like the Apostles’ or ‘directly linked to the Apostles’.  So the apostolic Church is the Church that, through its beliefs and practices, is in continuity with the Church of the Apostles, the one, holy, catholic Church that Jesus called into being.

Now, whilst we don’t find this in Scripture, we have to take what the Church Fathers say very seriously because people like Ignatius of Antioch were the second generation of Christians and Church leaders; they were taught by the Apostles themselves and so we have to assume that what they wrote, especially in these very early days of the Church, was what they were told by those who were taught by Jesus himself.

Unfortunately, the idea of apostolicity has become another source of disagreement and division in the Church because it’s become bogged down in arguments about the ‘Apostolic Succession’, the idea that the apostolic Church is one in which the bishops can trace a direct line of succession back to the Apostles. But apostolicity is a much broader and deeper concept than simply that. It’s about the faith and the whole life of the Church and its people. The apostolic Church is the Church that believes and does what the Apostles believed and did. And so, a Church that doesn’t believe what the Apostles believed and doesn’t do what the Apostles did, can’t be an apostolic Church.

If we think about these marks of the Church seriously, it’s not too hard to see that they’re complimentary and that we can’t really have any of them if we don’t have all of them. If we want to be part of the one Church that Jesus called into being we have to love one another. We will love one another if we’re dedicated to God and to obeying that great commandment to love him and love our neighbour as ourselves. Then we’ll be part of the holy Church. If we love God and each other, we’ll be far less likely to be the cause of or even part of that greatest of all sins, division and disunity in the Church; we’ll be able to remain in the main part of the Body of Christ which is the catholic Church. And if we can be like the Apostles, holding to the faith they received from Jesus and following the example they received from Jesus and passed on to those who came after them, we’ll be part of the apostolic Church.

In the Creed, Sunday by Sunday, we say we believe that the Church is one, holy, catholic and apostolic. This is what it means to say that; it only remains to live it out.

Amen.  

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The Propers for the 7th Sunday of Easter can be viewed here. 

Have you ever stopped and taken a few moments to consider just what a horrible place the world seems to be coming? By that, I mean just how really  horrible people seem to be coming towards one another? Just think about it for a moment now. It can’t have escaped many people’s notice that, at the moment, there are two high profile libel cases going on; cases which have resulted from celebrities insulting one another in public. I’m sure we’ve probably all noticed too that we now have politicians who seem to be less interested in making good policies than in also trading insults and looking for scandal about one another, less concerned with political campaigning than in smear campaigning. Then, of course, we have the woke brigade with their cancel culture, a group which, to all intents and purposes, are setting out to ostracise anyone doesn’t share their views; not only to treat anyone who doesn’t agree with them as an outcast themselves, but to bully others in to doing the same. And this is to say nothing of what’s happening in Ukraine at the moment.

As we look at the world we live in, and especially the increasingly belligerent,  intolerant, and even malevolent way that people treat each other, it would be very easy to despair of the world and its people. But then, every so often, something comes along to give us some hope that perhaps things are not quite so bad as they might seem because not everybody is so bad as people can often seem to be. And I came across just such a thing during the last week.

I came across it speaking to a bereaved family in preparation for a funeral, and I found it in the story of their parents. Mum, whose funeral I’d been asked to take, was born in Germany in the 1920s and she’d lived the whole of her teenaged years during the Second World War. During that war she’d seen her hometown of Hamburg virtually destroyed by allied air raids, and over 200,000 of her fellow Hamburgers (and yes, that is what they’re called) killed or wounded in those air raids. Nevertheless, after the war, she moved to England and came to live in Oldham where she met her husband to be. He was Ukrainian. He’d also lived through the Second World war and had also seen some terrible things, including the cold-blooded murder of some members of his family by German soldiers. And as I listened to this story I thought just what a really rather wonderful story it was. Not in terms of their wartime experiences , but in terms of how these two people were able to put those things behind them and rebuild their lives.

At a human level, it’s the story of a young German girl coming to live in a country whose armed forces had destroyed her hometown and killed and wounded so many of its citizens, her fellow citizens, and of a man meeting, falling in love with, and marrying a young woman whose compatriots had murdered some of his family. It’s a wonderful story of forgiveness and reconciliation. It’s a story of two people who were able to let go of the past and go on with their lives, and because of that, to find love and happiness with and amongst people who’d once been their deadly enemies.

I think this is such a wonderful story because it shows us just what can happen between people. It shows what can happen if people are willing to let go of the past and look to the future. It shows what can happen if people are willing to accept others for what they are, rather than to blame them for what’s gone before and for what their ancestors did. It shows what can happen if people are willing to accept others for what they are rather than insisting that others think and speak and act as they do. But this isn’t just a story about what can happen between people if they can do these things, it’s a story about what did happen between two people when they did do these things and so it’s a story that’s full of hope. And it’s a story that should resonate with us, as Christians, because we’re called to be people who do these things. We’re called to be people who don’t keep score of wrongs or harbour grudges. We’re called to be people who are forgiving and who always look for reconciliation between people. And we’re called to be people who love others, no matter who or what they are.

Unfortunately though, and as I’m sure we all know, people who call themselves ‘Christians’ don’t always act like this, in the way they should. We know that’s true, and we can’t even say it’s something that’s happened in more recent times. We might think that people have become more horrible and intolerant in recent years, and are becoming increasingly so, but this has been a problem in the Church from it’s very earliest years.

In the reading from the Act of the Apostles at St Mark’s this morning (which was the reading from Acts at St Gabriel’s on Wednesday morning too), we read about a dispute between the party known as the ‘Judaisers’ and Ss Paul and Barnabas. The Judaisers were a group of early Christians who thought that the Jewish law had to be enforced and that no one could be saved, and by extension be part of the Church, unless they obeyed the law. But Paul and Barnabas, who’d actually done the work of evangelising the new Gentile converts to Christianity, were having none of this and so, in the end, the problem was taken to the apostles in the Jerusalem Church.

As we read;

…some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.

And in the end, and after ‘much debate’ the Church decided that Gentile converts to Christianity shouldn’t have to obey the law of Moses. They decided that, as God had clearly given the Holy Spirit to the Gentiles when they hadn’t been keeping the law, they, the human element of the Church, it’s people, had no right to insist that they must keep it.

If we boil this argument down to its essence, what is it but an argument about the kind of things that I’ve spoken about this morning? What is it but an argument caused by intolerance of people’s differences and belligerence based on that intolerance ? We keep the law and you don’t, so we’re right and you’re wrong. God gave the law to us not to you, so we’re his people and you’re not. If you want to be part of our Church, you have to do what we do and do what we say. And what was the Judaisers attempt to exclude people from the Church unless they did what they told them to do other than a 1^st Century version of a cancel culture?

But in the end it was the Church who put an end to this argument. It was the Church who showed tolerance of those who didn’t keep the law of Moses, and we have to remember that at this time the Church was simply a group within Judaism. It was the Church who showed tolerance to those non-Jews who wanted to come to the Lord Jesus and follow him. It was the Church who was willing to put the past distinction between Jew and Gentile behind them and look to the future. It was the Church who wanted to reconcile these two peoples and bring them together, in mutual love, into a marriage, the marriage of Christ and his Church.

When I say though, that it was the Church who put an end to this argument, what I really mean is that the Church put an and to this specific argument that we read about in the Acts of the Apostles because, as we all know, these arguments still go on and still plague the Church today and sadly, it’s the Church herself, through her people, who causes and perpetuates them.

We all know these arguments and we’ve all heard them; are you Catholic or a Protestant? Are you High Church or Low Church? Are you in favour of women priests or against them? 

And if you’re not in agreement with the one asking the question you’re quite likely to find yourself ostracised, sent to Coventry, cancelled, because of it. When I first came to this diocese, for example, at the first Deanery Synod meeting I went to, I was introduced by another priest to one of his Deanery Synod reps. I offered my hand in friendship, as people usually do, and in response I got a rather cold stare and then the person in question turned to the other priest and said, ‘Before I shake his hand, is he one of us or one of the other lot?’ With that, I put my hand down. I looked at the other priest, he looked at me, the other person looked at both of us in turn and then turned his back on me. I really don’t know what that was all about because I don’t know what he meant by the ‘other lot’. But if that’s how his lot treat people in the Church who don’t agree with them in some way, I rather hope I am one of the ‘other lot’ because I really wouldn’t want to be part of any lot who treated other people in such an appalling way.

It’s very sad that things like this go on in the Church and between people who call themselves ‘Christians’ but it does. It shouldn’t though. The story I heard a few days ago about that German lady and her Ukrainian husband is a story about how things should be, and could be, if only people could be willing to let go of the past and to be more tolerant of each other and their differences. I said it was a story of hope, not because it’s a story about what can happen but because it’s a story of what did happen between two people. This is the hope that the Church is called to bring to the world. The hope that there is a better way, the hope that people can let go of the past and look to the future, the hope that people can be tolerant of each other and of our differences, the hope that people can be reconciled to one another through mutual forgiveness of past wrongs, the hope that people can live together in mutual love. That’s the hope we’re called to give the world but it’s a hope we can’t give to the world unless we can do those things ourselves and show those things in our own lives.

The world might be coming a horrible place filled with people who are quite happy to be horrible towards one another, but we’re not called to be like that, and we don’t have to be. We are in the world, but we’re called to be not of the world. So let’s give the world some hope by doing all we can to not be part of the horrible way that so many people in the world treat one another.

Amen.  

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The Propers for the 6th Sunday of Easter can be viewed here.