Recently I spent a week at a monastery. I didn’t interact a lot with the monks—it’s a cloistered community, and its members don’t often come to the guesthouse area where I stayed. I saw them at church seven times a day; otherwise I was mostly alone, either walking the grounds or in my room reading or praying. Reading, mostly.
Easter | Ascension of the Lord (Year B)
Acts 1:1-11; Psalm 47 or Psalm 93; Ephesians 1:15-23; Luke 24:44-53
From Easter morning until Ascension Thursday, Jesus is present and absent, enfleshed and distant, there and not there. He breaks bread and disappears. He shows up like a ghost, and then eats fish like everyone else. At the end of the story he blesses them, and then he withdraws. It’s striking that the disciples’ response, rather than to be confused or bothered by this yes and no of resurrection, is to head back to Jerusalem and worship with great joy. I think I would have wanted more.
Chinnawong is persuaded that he must live into the gospel as a Thai artist. But the pastor who baptized him called his paintings "Buddhist."
The preacher faces several challenges in these Ascension texts. How can we present Jesus’ departure from the earth as an occasion for not sorrow but celebration? How to translate the kingship and hierarchical language into imagery that speaks to a world no longer governed by kings and monarchs? Feminist biblical scholars note a third challenge: How can we counter Luke-Acts' use of the Ascension to exert a degree of social control?