What the Heavenly Power and Cosmic Presence of Christ Mean for Us Today
Commentary
All the lessons and the Festival of Ascension testify to the heavenly power and cosmic presence of Christ and what these realities mean for everyday life.
Acts 1:1-11
The First Lesson is drawn from the very beginning of the second half of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; II Timothy 4:11; Philemon 24). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so an effort to validate Paul’s ministry reflects in this lesson. This lesson is the introduction to the book and an account of Jesus’ Ascension in heaven.
Like Luke, the book begins addressing Theophilus. It is not clear if this means that these works were written for a recent convert or a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. The author notes in his earlier book, (Luke) in which all Jesus did and taught from the beginning until the Ascension is recorded (vv.1-2). Forty days of Jesus’ Resurrection appearances are noted. Many convincing proofs [sure tokens, tekmerion] are said to be offered (see Luke 24:13-53). Reportedly, he spoke of the kingdom of God, ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv.3-4). As John the Baptist baptized with water, the apostles will be baptized with the Holy Spirit (v.5; cf. Luke 3:16; Mark 1:8). The apostles ask if their Lord will restore the kingdom to Israel (v.6; cf. Luke 1:32). Jesus replies that it is not for them to know the time or periods set by the Father (v.7). It seems that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p.326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, to the ends of the earth (v.8). This theme of the Spirit empowering the faithful as well as their universal missions is central to the book (2:12ff.; Robert Tannehill, The Narrative Unity of Luke-Acts: A literary Interpretation, p.57). Then Jesus begins to ascend. Two men [andres] in white robes then appear. These men (presumably angels, though the Greek term employed does not authorize that interpretation) inform them that Jesus will come again in the same way that they had seen him ascend into heaven (vv.9-11).
The text provides an opportunity to reflect on how Jesus’ Ascension makes love in Christ cosmic, so that to think of Jesus’ love for us becomes all the more awesome, majestic, and mysterious, not just a trivial thing to be ignored. Likewise, the gift of the Holy Spirit which follows from the Ascension is all the more an awesome mystery, an event in life we can no longer easily trivialize.
Sermons on this lesson offer opportunity to expose the faithful to insights of historian of religion Rudolf Otto regarding the core of religion — its mystery, exhorting a holiness which “signifies blank wonder, an astonishment that strikes us dumb, amazing an absolute.” Holiness. like the Ascension, is “alien to us, uncomprehended and unexplained...” (The Idea of the Holy, esp. pp.25-26) Sermons do well to help the faithful see Christ, to think of him and his love in this way. The aim should be to help the faithful feel smaller, not so self-important, in the presence of the ascended Christ who through the presence of the Holy Spirit, has not really left us.
Ephesians 1:15-23
The Second Lesson is drawn from a circular letter, either written by Paul from prison late in his career or by a follower of his who had a hand in assembling the collection of Paul’s epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the rest of the Pauline corpus. It is clearer that the epistle is addressing a younger, later generation of Christians (1:15). This lesson involves the author’s praise of the Ephesians and a thanksgiving for the blessings of God’s cosmic plans. The Ephesian faithful are first praised for their faith and love toward the saints (v.15). Paul (the author) prays that they may receive wisdom regarding the greatness of God’s power for the faithful (vv.17-19). God is said to put his power to work in Christ in raising him and seating him at the Lord’s right hand [dexios] (in the Ascension) (v.20). This is probably a reference to Psalm 110:1, where Yahweh directs his priest-king to sit at his right hand. To be at one’s right hand was to stand in the place of power and honor of a ruler (see I Kings 2:19). The Ascension then entails that all things are under Christ, including the church of which he is the head [kephale]. (This designation is not used in the authentic Pauline letters.) The church is then his body [soma], the fullness [pleroma] of him who fills all in all (vv.22-23; cf. Romans 12:5; I Corinthians 12:1-27).
The concept that with the Ascension Christ has all God’s power and honor, that all things are under him, entails a vision of the cosmic Christ, which implies that his creative loving nature is embodied in the creation. This recognition brings joy, calm, and energy to the faithful. We certainly need this awareness in view of the sense of cosmic despair that grips many in the millennial generation and Americans as a whole, the sense that with the rising housing costs and education debts (not to mention all the debts accumulated with easy credit), there is no way out to get to the American dream. But with the awareness that all that is stands under Christ’s loving hands, there is more hope. Insights drawn from neurobiology regarding how the human brain works in spiritual experience are also relevant. It seems that in such experiences the back part of our brains which orient us in space and time grows dim (Andrew Newberg, Why We Believe What We Believe, esp. pp.175-177). In short, spirituality frees you from preoccupation with your own circumstances in favor of a sense of harmony with the whole. How better then to portray God in Christ than as permeating the whole cosmos of which we are a part. Celebrating the Ascension of Jesus and his glorification can only enhance our spirituality, as it gets the focus off ourselves and on to Christ’s presence throughout the whole universe.
Luke 24:44-53
In this Gospel lesson we turn to the second installment of a two-part history of the church traditionally attributed to Luke (see the First Lesson for details on the book’s origins and the author’s agenda). This text is the conclusion of Jesus’ commissioning of the disciples during his final Resurrection appearance (vv.44-49), followed by the account of his ascension (vv.50-53). Only in Acts (in the First Lesson) is an express reference to the latter also made. Jesus claims that the words he uttered to the disciples (that the Messiah should suffer [v.26]) demonstrate that the law of Moses, the prophets, and Psalms has been fulfilled (v.44). He opens the minds of the disciples to understand that his suffering and resurrection fulfill these Old Testament texts (vv.45-46; cf. Hosea 6:2). This theme is more characteristic of Matthew, and it is interesting that the only parallel account to Luke’s story is found in Matthew (28:16ff.), which does not include this proof from Old Testament prophecy.
The risen Lord proceeds to instruct that this word is to be proclaimed with the word of repentance and forgiveness of sins (v.47). We have previously noted how characteristic it is of Luke to connect repentance and salvation, while not identifying them (Acts 2:38; Hans Conzelman, The Theology of St. Luke, p.228). As witnesses, Jesus notes the disciples are to receive what the Father promises (power [dunamis] from on high [ex hupsos]) and remain in Jerusalem until this is received (vv.47-49), no doubt another Lukan reference to the faithful’s need for empowerment of the Holy Spirit in doing their mission. Jesus is reported as leading the disciples to the east of Jerusalem to Bethany, to bless them, and then ascends to heaven (vv.50-51). The disciples respond with worship, return to Jerusalem with joy, and are continually in the temple blessing God (vv.52-53).
A sermon on this text affords occasion to examine the Ascension and its significance for daily life. Note how Jesus’ ascension was related to the giving of the Holy Spirit, to power and energy for mission. Though distant from us, Christ remains actively engaged in our lives, giving new insight about the faith and leading us into mission. With this awareness, that Christ is not distant but present in a new, marvelous way, like the disciples we can only respond in joy. Focus here can be placed on the Holy Spirit who is the Spirit of Christ The all-powerful Christ gives us power and energy to undertake the challenging tasks of living the Christian life and spreading the Good News and mission of the Church.
Sermons for the Ascension theme all testify to how this vision of a majestic Christ can humble us and empower us for everyday life, give us confidence to meet life’s ups and downs.
Acts 1:1-11
The First Lesson is drawn from the very beginning of the second half of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; II Timothy 4:11; Philemon 24). We note again that there is some dispute about the date of composition, whether it was composed before Paul’s martyrdom (in 65-67 AD) or much later, after the destruction of the Jerusalem temple in 70 AD. In any case, the author’s stress on the universal mission of the church (1:8) and so an effort to validate Paul’s ministry reflects in this lesson. This lesson is the introduction to the book and an account of Jesus’ Ascension in heaven.
Like Luke, the book begins addressing Theophilus. It is not clear if this means that these works were written for a recent convert or a Roman official from whom the church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful. The author notes in his earlier book, (Luke) in which all Jesus did and taught from the beginning until the Ascension is recorded (vv.1-2). Forty days of Jesus’ Resurrection appearances are noted. Many convincing proofs [sure tokens, tekmerion] are said to be offered (see Luke 24:13-53). Reportedly, he spoke of the kingdom of God, ordering the apostles to remain in Jerusalem to wait for the Father’s promise (vv.3-4). As John the Baptist baptized with water, the apostles will be baptized with the Holy Spirit (v.5; cf. Luke 3:16; Mark 1:8). The apostles ask if their Lord will restore the kingdom to Israel (v.6; cf. Luke 1:32). Jesus replies that it is not for them to know the time or periods set by the Father (v.7). It seems that the mission of the church replaces concern about the kingdom of God for Luke (Eduard Schweizer, The Good News According to Luke, p.326). The apostles are told that they will receive power when the Holy Spirit comes upon them and will be Jesus’ witnesses in Jerusalem, in all Judea, to the ends of the earth (v.8). This theme of the Spirit empowering the faithful as well as their universal missions is central to the book (2:12ff.; Robert Tannehill, The Narrative Unity of Luke-Acts: A literary Interpretation, p.57). Then Jesus begins to ascend. Two men [andres] in white robes then appear. These men (presumably angels, though the Greek term employed does not authorize that interpretation) inform them that Jesus will come again in the same way that they had seen him ascend into heaven (vv.9-11).
The text provides an opportunity to reflect on how Jesus’ Ascension makes love in Christ cosmic, so that to think of Jesus’ love for us becomes all the more awesome, majestic, and mysterious, not just a trivial thing to be ignored. Likewise, the gift of the Holy Spirit which follows from the Ascension is all the more an awesome mystery, an event in life we can no longer easily trivialize.
Sermons on this lesson offer opportunity to expose the faithful to insights of historian of religion Rudolf Otto regarding the core of religion — its mystery, exhorting a holiness which “signifies blank wonder, an astonishment that strikes us dumb, amazing an absolute.” Holiness. like the Ascension, is “alien to us, uncomprehended and unexplained...” (The Idea of the Holy, esp. pp.25-26) Sermons do well to help the faithful see Christ, to think of him and his love in this way. The aim should be to help the faithful feel smaller, not so self-important, in the presence of the ascended Christ who through the presence of the Holy Spirit, has not really left us.
Ephesians 1:15-23
The Second Lesson is drawn from a circular letter, either written by Paul from prison late in his career or by a follower of his who had a hand in assembling the collection of Paul’s epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the rest of the Pauline corpus. It is clearer that the epistle is addressing a younger, later generation of Christians (1:15). This lesson involves the author’s praise of the Ephesians and a thanksgiving for the blessings of God’s cosmic plans. The Ephesian faithful are first praised for their faith and love toward the saints (v.15). Paul (the author) prays that they may receive wisdom regarding the greatness of God’s power for the faithful (vv.17-19). God is said to put his power to work in Christ in raising him and seating him at the Lord’s right hand [dexios] (in the Ascension) (v.20). This is probably a reference to Psalm 110:1, where Yahweh directs his priest-king to sit at his right hand. To be at one’s right hand was to stand in the place of power and honor of a ruler (see I Kings 2:19). The Ascension then entails that all things are under Christ, including the church of which he is the head [kephale]. (This designation is not used in the authentic Pauline letters.) The church is then his body [soma], the fullness [pleroma] of him who fills all in all (vv.22-23; cf. Romans 12:5; I Corinthians 12:1-27).
The concept that with the Ascension Christ has all God’s power and honor, that all things are under him, entails a vision of the cosmic Christ, which implies that his creative loving nature is embodied in the creation. This recognition brings joy, calm, and energy to the faithful. We certainly need this awareness in view of the sense of cosmic despair that grips many in the millennial generation and Americans as a whole, the sense that with the rising housing costs and education debts (not to mention all the debts accumulated with easy credit), there is no way out to get to the American dream. But with the awareness that all that is stands under Christ’s loving hands, there is more hope. Insights drawn from neurobiology regarding how the human brain works in spiritual experience are also relevant. It seems that in such experiences the back part of our brains which orient us in space and time grows dim (Andrew Newberg, Why We Believe What We Believe, esp. pp.175-177). In short, spirituality frees you from preoccupation with your own circumstances in favor of a sense of harmony with the whole. How better then to portray God in Christ than as permeating the whole cosmos of which we are a part. Celebrating the Ascension of Jesus and his glorification can only enhance our spirituality, as it gets the focus off ourselves and on to Christ’s presence throughout the whole universe.
Luke 24:44-53
In this Gospel lesson we turn to the second installment of a two-part history of the church traditionally attributed to Luke (see the First Lesson for details on the book’s origins and the author’s agenda). This text is the conclusion of Jesus’ commissioning of the disciples during his final Resurrection appearance (vv.44-49), followed by the account of his ascension (vv.50-53). Only in Acts (in the First Lesson) is an express reference to the latter also made. Jesus claims that the words he uttered to the disciples (that the Messiah should suffer [v.26]) demonstrate that the law of Moses, the prophets, and Psalms has been fulfilled (v.44). He opens the minds of the disciples to understand that his suffering and resurrection fulfill these Old Testament texts (vv.45-46; cf. Hosea 6:2). This theme is more characteristic of Matthew, and it is interesting that the only parallel account to Luke’s story is found in Matthew (28:16ff.), which does not include this proof from Old Testament prophecy.
The risen Lord proceeds to instruct that this word is to be proclaimed with the word of repentance and forgiveness of sins (v.47). We have previously noted how characteristic it is of Luke to connect repentance and salvation, while not identifying them (Acts 2:38; Hans Conzelman, The Theology of St. Luke, p.228). As witnesses, Jesus notes the disciples are to receive what the Father promises (power [dunamis] from on high [ex hupsos]) and remain in Jerusalem until this is received (vv.47-49), no doubt another Lukan reference to the faithful’s need for empowerment of the Holy Spirit in doing their mission. Jesus is reported as leading the disciples to the east of Jerusalem to Bethany, to bless them, and then ascends to heaven (vv.50-51). The disciples respond with worship, return to Jerusalem with joy, and are continually in the temple blessing God (vv.52-53).
A sermon on this text affords occasion to examine the Ascension and its significance for daily life. Note how Jesus’ ascension was related to the giving of the Holy Spirit, to power and energy for mission. Though distant from us, Christ remains actively engaged in our lives, giving new insight about the faith and leading us into mission. With this awareness, that Christ is not distant but present in a new, marvelous way, like the disciples we can only respond in joy. Focus here can be placed on the Holy Spirit who is the Spirit of Christ The all-powerful Christ gives us power and energy to undertake the challenging tasks of living the Christian life and spreading the Good News and mission of the Church.
Sermons for the Ascension theme all testify to how this vision of a majestic Christ can humble us and empower us for everyday life, give us confidence to meet life’s ups and downs.
