Resurrection of the Lord (Year B, RCL)

My father died about three years ago. As May comes around, the azaleas spring to life, and I remember my father's passing. Just as sure as the tulips and dogwood blossom, my mind wanders back to my dad. Even when I begin to open up to these strange and wonderful stories of Easter, struggling with the notions of recognition and revelation, I think about the last few months of my father's life.

This Colossians reading is one of those distilled, cryptic passages that draws us into so much more than we can imagine. Such verses expand our capacity to wonder and give praise. They invite us into God’s mystery.

Transformation for Betsy, her congregants, and others will likely occur through encounters with members of the Muslim community. As a leader, Betsy can cultivate these encounters.

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?

Each of the four Gospels’ depictions of the first encounter with the resurrected Christ suggests a different lens for perceiving the risen one. In Matthew, Christ’s resurrection looks like a theophany—earthquake and blazing light—and Christ appears suddenly and vividly to disciples on the run and on the mountain. In Luke, the risen Christ is first encountered as a peripatetic teacher and finally recognized in the breaking of bread. Mark apparently included no straightforward account of the risen Christ at all.

And in the Gospel of John, Christ rises from the ground in a springtime garden.

In John's Easter account, people spend the day running around trying to come to terms with what God has done in the night.

You may recall that this ending of the Gospel of Mark, the one that appears in the most ancient manuscripts of the book, seemed too abrupt to later copyists. Before long, 11 more verses had found their way there, a busy digest of post-resurrection experiences from a variety of sources: John's account of the scene at the tomb with Mary Magdalene, John's story of Thomas the doubter, a version of the walk to Emmaus, an account of Jesus' ascension, other material from Luke/Acts. These are entered almost as bullet points.

But the tacked-on verses need not concern us here--the Revised Common Lectionary walks away from them politely. We are left with the bald confusion and fear at the end of the ancient tale, from a time before it was canonized and liturgized.

The risen Christ does not rebuke Mary for her error. He seems rather to enjoy the occasion of her surprise.

Regardless of its size, an Easter congregation can be an amazingly diverse audience. Consider the following as a thought experiment about those who will be listening.

After Jesus shared his last supper with his friends, they sang a hymn together. There is every reason to believe it was the Hallel, Psalms 113 through 118. How have I missed this before?

Last fall a friend of mine attended a lecture at the University of Mississippi delivered by Stanley Hauerwas. His talk was followed by an invigorating, hour-long question-and-answer dialogue. My friend reported that afterward he and some students, another minister and several laypeople went to someone’s house and talked about God for another hour or so. How novel.

If Mark’s ending creates discomfort and uncertainty, it is partly due to our knowledge of how the Easter story is told in the other Gospels.