Acts 1:1-11; Ephesians 1:15-23; Luke 24:44-53
Before I entered monastic life, I experienced the Ascension in both its scriptural telling and its liturgical observance a bit the same way I experienced a lay-over between flights. Why this seemingly unnecessary stop on the journey from Easter to Pentecost – and so close to our final destination? Jesus had risen. Why did he now need to go up still farther – to a Heaven I certainly believe in but did not (and do not) regard to be “up” at all? In the monastery, where scripture rains from above and seeps up from below until it gets inside you, it was clear that the Ascension meant more – much, much more than I had assumed. But it still felt like an irritant – a grain of sand that might produce a pearl – one day.
My relationship with the Ascension is now very different. I now delight to get off the Easter-to-Ascension plane, stretch my legs, and take in the breath-taking view before climbing aboard for the Ascension-to-Pentecost leg of the journey. I understand why lay-overs and way-stations are necessary on long journeys – and what they can do to shift the perspective of the traveler toward the terrain. I understand that “direct flights” in the spiritual life are available only to angels. I do not understand the Ascension, anymore than I can levitate – or fly. But I love the Ascension because I love the Ascended Christ and I sense now more than ever what his Ascension means for us here below.
The angel of the Lord announced unto Mary;
And she conceived by the Holy Spirit.
Hail, Mary, full of grace, the Lord is with you; blessed are you among women and blessed is the fruit of your womb, Jesus.
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death.
And Mary said, Behold the handmaid of the Lord;
Be it unto me according to your word….
Thus begins the Angelus, at Morning and Evening Prayer here in this chapel. Most of the year–we do something different in Eastertide. The Angelus is based on the passage from Luke that we’ve just heard. With the addition, the important addition, of John 1:14. “And the Word became flesh and dwelt among us.” The Word who was with God in the beginning, who was God; the Word through whom all things came to be. The Word, the Logos, of God became human flesh in Jesus of Nazareth. The Incarnation. The Angelus is in part a salute to the Virgin Mary and a request for her prayers. It is also a proclamation of the Incarnation and, in the concluding prayer, a concise summary of salvation through the death and resurrection of Christ. A good way to start the day.