Patrick Comerford
Next Thursday [10 May 2018] is Ascension Day. The timing of the General Synod of the Church of Ireland this year and the date for Ascension Day means that many clergy are not going to be in their parishes on Ascension Day.
However, this posting is offered as a resource for priests and readers for planning Ascension Day.
This is one of the Principal Holy Days ‘which are to be observed,’ according to the Book of Common Prayer (see p. 18), when the Eucharist is ‘celebrated in every cathedral and parish church,’ with the understanding that the ‘liturgical provision’ for this day ‘may not be displaced by any other observance.’
The Readings for Ascension Day in the Revised Common Lectionary are: Acts 1: 1-11 or Daniel 7: 9-14; Psalm 47 or Psalm 93; Ephesians 1: 15-23 or Acts 1: 1-11; Luke 24: 44-53.
The presumption is that the reading from the Acts of the Apostles is read as either the first or second reading, and that it must not be omitted.
There is a direct link to the readings HERE
Acts 1: 1-11
1 In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginning 2 until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. 3 After his suffering he presented himself alive to them by many convincing proofs, appearing to them over the course of forty days and speaking about the kingdom of God. 4 While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. ‘This’, he said, ‘is what you have heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.’ 6 So when they had come together, they asked him, ‘Lord, is this the time when you will restore the kingdom to Israel?’ 7 He replied, ‘It is not for you to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.’ 9 When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. 10 While he was going and they were gazing up towards heaven, suddenly two men in white robes stood by them. 11 They said, ‘Men of Galilee, why do you stand looking up towards heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.’
Salvador Dali: The Ascension (1958)Some reflections on the readings:
Our view of the universe, our understanding of the cosmos, shapes how we image and think of God’s place in it, within it, above it, or alongside it. And sometimes, the way past and outdated understandings of the universe were used to describe or explain the Ascension now make it difficult to talk about its significance and meaning to today’s scientific mind.
The Ascension is one of the 12 great feasts of the Church, celebrated on the 40th day of Easter. In the Orthodox Church, this day is the Analepsis, the ‘taking up,’ or the Episozomene, the ‘salvation,’ for by ascending into his glory Christ completed the work of our redemption.
On this day, we celebrate the completion of the work of our salvation, the pledge of our glorification with Christ, and his entry into heaven with our human nature glorified.
Today we celebrate the culmination of the Mystery of the Incarnation.
On this day we see the completion of Christ’s physical presence among his apostles and the consummation of the union of God and humanity, for on this day Christ ascends in his glorified human body to sit at the right hand of the Father.
The Ascension is the final visible sign of Christ’s two natures, divine and human, and it shows us that redeemed humanity now has a higher state than humanity had before the fall. That’s the theological explanation, in a nutshell. By how do you image, imagine, the Ascension?
When we believed in a flat earth, it was easy to understand how Jesus ascended into heaven, and how he then sat in the heavens, on a throne, on the right hand of the Father. But once we lost the notion of a flat earth as a way of explaining the world and the universe, we failed to adjust our images or approaches to the Ascension narrative; ever since, intelligent people have been left asking silly questions:
When Christ went up through the clouds, how long did he keep going?
When did he stop?
And where?
Standing there gaping at the sky could make us some kind of navel-gazers, looking for explanations within the universe and for life, but not as we know it. In our day and age, the idea of Christ flying up into the sky and vanishing through the great blue yonder strikes us as fanciful. Does Jesus peek over the edge of the cloud as he is whisked away like Aladdin on a magic carpet? Is he beamed up as if by Scotty? Does he clench his right fist and take off like Superman? Like the disciples perspective, would we have been left on the mountain top looking up at his bare feet as they became smaller and smaller and smaller …?
But the concept of an ascension was not one that posed difficulties in Christ’s earthly days. It is part of the tradition that God’s most important prophets were lifted up from the Earth rather than perish in the earth with death and burial.
Elijah and Enoch ascended into heaven. Elijah was taken away on a fiery chariot. Philo of Alexandria wrote that Moses also ascended. The cloud that Jesus is taken up in reminds us of the shechinah – the presence of God in the cloud, for example, in the story of Moses receiving the law (Exodus 24: 15-17), or with the presence of God in the Tabernacle on the way to the Promised Land (see Exodus 40: 34-38).
Saint Luke makes a clear connection between the ascension of Moses and Elijah and the Ascension of Christ, when he makes clear links between the Transfiguration and the Ascension. At the Transfiguration, he records, a cloud descends and covers the mountain at the Transfiguration, and Moses and Elijah – who have both ascended – are heard speaking with Jesus about ‘his departure, which he was about to accomplish at Jerusalem’ (Luke 9: 30-31).
So, Saint Luke links all these elements as symbols as he tells this story. There is a direct connection between the Transfiguration, the Ascension and the Second Coming … the shechinah is the parousia. However, like the disciples in the reading from the Acts of the Apostles, we often fail to make these connections. We are still left looking up at the feet, which is the enigma posed by Salvador Dali 50 years ago in his painting, The Ascension (1958).
Let us just think of those feet for a moment.
In the Epistle reading, the Apostle Paul tells the Ephesians that with the Ascension the Father ‘has put all things under [Christ’s] feet and has made him the head over all things’ (Ephesians 1: 22).
‘Under his feet’ … Salvador Dali’s painting of the Ascension, with its depiction of the Ascension from the disciples’ perspective, places the whole of creation under Christ’s feet. Of course, Isaiah 52: 7 tells us: ‘How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns”.’
Feet are important to God. There are 229 references to feet in the Bible and another 100 for the word foot. When Moses stands before God on Mount Sinai, God tells him to take his sandals off his feet, for he is standing on ‘holy ground’ (Exodus 3: 5) – God calls for bare feet on the bare ground, God’s creation touching God’s creation. Later, when the priests cross the Jordan into the Promised Land, carrying the ark of the Lord, the water stops when they put their feet down, and the people cross on dry land (Joshua 3: 12-17): walking in the footsteps of God, putting our feet where God wants us to, is taking the first steps in discipleship and towards the kingdom.
The disciples object when a woman washes and anoints Jesus’ feet and dries them with her hair, but he praises her faith (Luke 7: 36-50). On the night of his betrayal, the last and most important thing Jesus does for his disciples is wash their feet (John 13: 3-12).
Footprints … many of us have learned off by heart or have a mug or a wall plaque with the words of the poem Footprints in the Sand. We long for a footprint of Jesus, an imprint that shows us where he’s been … and where we should be going. The place where the Ascension is said to have taken place is marked by a rock with what is claimed to be the footprint of Christ. And, as they continue gazing up, after his feet, the disciples are left wondering whether it is the time for the kingdom to come, are they too going to be raised up.
Yet it seems that the two men who stand in white robes beside them are reminding them Jesus wants them not to stay there standing on their feet doing nothing, that he wants us to pay more attention to the footprints he left all over the Gospels. Christ’s feet took him to some surprising places – and he asks us to follow.
Can I see Christ’s footprints in the wilderness?
Can I see Christ walking on the wrong side of the street with the wrong sort of people?
Can I see Christ walking up to the tree, looking up at Zacchaeus in the branches (Luke 19: 1-10), and inviting him to eat with him?
Can I see his feet stumbling towards Calvary with a cross on his back, loving us to the very end?
Am I prepared to walk with him?
Since that first Ascension Day, the body of Christ is within us and among us and through us as the Church and as we go forth in his name, bearing that Good News as his ‘witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth’ (Acts 1: 8).
Meanwhile, we are reminded by the two men in white: ‘This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven’ (Acts 1: 11). Between now and then we are to keep in mind that the same Jesus is ‘with [us] always, to the end of the age’ (Matthew 28: 20).
The disciples who are left below are left not to ponder on what they have seen, but to prepare for Pentecost and to go out into the world as the lived Pentecost, as Christ’s hands and feet in the world.
The traditional icon of the Ascension shows Christ ascending – and descending – in his glory, blessing the assembly below with his right hand, a scroll in his left hand as a symbol of teaching. Christ continues to be the source of the teaching and message of the Church, blessing and guiding those entrusted with his work.
As people sent to spread the good news, we must leave behind us the footprints of Christ. Saint Paul paraphrases Isaiah when he says: ‘How beautiful are the feet of those who bring good news!’ (Romans 10: 15). Our feet can look like Christ’s feet. Our feet can become his feet until he returns in glory once again (Acts 1: 11), when he returns exactly as he ascended. And we need to keep the tracks fresh so that others may follow us in word, deed, and sacrament, and follow him.
The disciples are sent back to Jerusalem not to be passive but to pray to God the Father and to wait for the gifts of the Holy Spirit. In time, the Holy Spirit will empower them, and they will be Christ’s witnesses not just in Judea and Samaria, but to the ends of the earth fulfilling that commission in Saint Matthew’s Gospel.
In an old Ascension Day tradition in the Church of England, parishioners carried a banner bearing the symbol of a lion at the head of the procession, and a second banner bearing the symbol of a dragon at the rear. This represents the victory of Christ over the devil.
For many Christians, the meaning of the Day of Ascension is found in the sense of hope that the glorious and triumphant return of Christ is near. It is a reminder of the Kingdom of God within our hearts, and of the ever-present Spirit of God, watching over and protecting us as we spread the light of Christ and his truth throughout the world.
The disciples who are left below are left not to ponder on what they have seen, but to prepare for Pentecost and to go out into the world as the lived Pentecost, as Christ’s hands and feet in the world.
Liturgical resources:
Liturgical Colour: White, or Gold.
The Greeting (from Easter Day until Pentecost):
Christ is risen!
The Lord is risen indeed. Alleluia!
Penitential Kyries:
God our Father,
you exalted your Son to sit at your right hand.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you are the way, the truth and the life.
Christ, have mercy.
Christ, have mercy.
Holy Spirit, Counsellor,
you are sent to be with us for ever.
Lord, have mercy.
Lord, have mercy.
Collect:
Grant, we pray, Almighty God,
that as we believe your only-begotten Son our Lord Jesus Christ
to have ascended into the heavens;
so we in heart and mind may also ascend
and with him continually dwell;
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Introduction to the Peace:
Jesus said, Peace I leave with you; my peace I give to you.
I do not give to you as the world gives (John 14: 27, 28)
Preface:
Through Jesus Christ our Lord,
who after he had risen from the dead ascended into heaven,
where he is seated at your right hand to intercede for us
and to prepare a place for us in glory:
Post Communion Prayer:
God our Father,
you have raised our humanity in Christ
and have fed us with the bread of heaven.
Mercifully grant that, nourished with such spiritual blessings,
we may set our hearts in the heavenly places;
where he now lives and reigns for ever.
Blessing:
Christ our exalted King
pour on you his abundant gifts
make you faithful and strong to do his will
that you may reign with him in glory:
Dismissal: (from Easter Day to Pentecost):
Go in the peace of the Risen Christ. Alleluia! Alleluia!
Thanks be to God. Alleluia! Alleluia!
Suggested Hymns:
The hymns suggested for Ascension Day (Year B), in Sing to the Word (2000), edited by Bishop Edward Darling, include:
Acts 1: 1-11
250,All hail the power of Jesu’s name
398, Alleluia! sing to Jesus
261, Christ, above all glory seated!
260, Christ is alive! Let Christians sing
259, Christ triumphant, ever reigning
263, Crown him with many crowns (verses 1, 4-6)
695, God of mercy, God of grace
266, Hail the day that sees him rise
267, Hail the risen Lord, ascending
268, Hail, thou once-despisèd Jesus
300, Holy Spirit, truth divine
94, In the name of Jesus
275, Look, ye saints, the sight is glorious
431, Lord, enthroned in heavenly splendour
104, O for a thousand tongues to sing
307, Our great Redeemer, as he breathed
281, Rejoice, the Lord is King!
284, The golden gates are lifted up
285, The head that once was crowned with thorns
8, The Lord is King! Lift up your voice
291, Where high the heavenly temple stands
Daniel 7: 9-14:
125, Hail to the Lord’s anointed
468, How shall I sing that majesty
6, Immortal, invisible, God only wise
130, Jesus came, the heavens adoring
132, Lo! he comes with clouds descending
276, Majesty! worship his majesty
34, O worship the King all-glorious above
678, Ten thousand times ten thousand
73, The day thou gavest, Lord, is ended
Psalm 47:
275, Look, ye saints, the sight is glorious
323, The God of Abraham praise
Psalm 93:
553, Jesu, lover of my soul
276, Majesty! worship his majesty
281, Rejoice, the Lord is King!
8, The Lord is King! Lift up your voice
492, Ye servants of God, your master proclaim
Ephesians 1: 15-23
250, All hail the power of Jesus’ name
643, Be thou my vision, O Lord of my heart
326, Blessèd city, heavenly Salem (Christ is made the sure foundation, omit verse 1)
296, Come, Holy Ghost, our souls inspire
693, Glory in the highest to the God of heaven
324, God whose almighty word
266, Hail the day that sees him rise
267, Hail the risen Lord, ascending
300, Holy Spirit, truth divine
94, In the name of Jesus
99, Jesus, the name high over all
588, Light of the minds that know him
275, Look, ye saints, the sight is glorious
281, Rejoice, the Lord is King!
491, We have a gospel to proclaim
476, Ye watchers and ye holy ones
Luke 24: 44-53
398, Alleluia! sing to Jesus
261, Christ, above all glory seated
266, Hail the day that sees him rise
267, Hail the risen Lord, ascending
634, Love divine, all loves excelling
285, The head that once was crowned with thorns
A Greek Orthodox icon of the AscensionScripture quotations are taken from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the USA, and are used by permission. All rights reserved.
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