Be present, O Lord, to our supplications; that as we trust that the Saviour of mankind is seated with thee in thy majesty, so we may feel that, according to his promise, he abideth with us unto the end of the world; through the same Jesus Christ our Lord.
A gorgeous sunrise this morning over Downtown Charleston! pic.twitter.com/tZxxyH30G9
— Chris Holtzman (@ChrisHoltzmanWx) May 11, 2024
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
–Commentary on Acts
#Ascension 🙏🏻
"Behold, I am with you always, even to the end of the age."
Matthew 28, 20b"Ascension of Christ"
Dosso Dossi (c.1490-1542), Italian
Private collection pic.twitter.com/bOHUt7DFjE— Cris💗Art (@CristianeGLima) May 25, 2020
Now that he is on the throne, seated at the right hand of the Father, the signs expected of the messianic age are being fulfilled before our eyes: the Spirit has been poured out and the nations have begun to turn their hearts to the worship of Israel’s God.
An even more compelling array of biblical images connects Jesus’ Ascension with the priestly work of the Messiah. Early Christians considered Jesus’ death on the cross to be a sacrifice of atonement (Rom. 3:25), an act whereby our sins are fully and finally forgiven.
However, coming from the context of Israel’s temple culture, it would have struck most Jewish believers as oddly incomplete to say that the Cross was all there was to Jesus’ ritual of sacrifice. As anyone in the ancient world knew, the penitent sinner needed a further step in the ritual of atonement: a sacrifice to be slain and a high priest to bear the sacrificial blood into the presence of God.
Jesus’ return to heaven wasn’t an awkward stage exit but the climax of our redemption story.
Why the Ascension is essential:https://t.co/SwJiEQjxXW
— Christianity Today (@CTmagazine) May 9, 2024
Almighty God, whose blessed Son our Saviour Jesus Christ ascended far above all heavens, that he might fill all things: Mercifully give us faith to perceive that according to his promise he abideth with his Church on earth, even unto the end of the world; through the same Jesus Christ our Lord.
I'm not really one for big, iconic views; sometimes the essence of the #peakdistrict countryside can be summed up in one tiny, humble glance – a tumbledown barn, moss-covered walls, and stretching green hills as far as the eye can see. pic.twitter.com/lYKOOPPBop
— peaklass (@peaklass1) May 10, 2024
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.
–Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64
Today is the Feast of the Ascension. This woodcut depicts Christ departing the temporal world, leaving behind only footprints among his followers. The image comes from Bonaventure's Meditationes vitae Christi (Wynkyn de Worde, 1525) Shelf mark: [ZZ]1525.1 #Ascension #AscensionDay pic.twitter.com/TFKsp3HjNp
— LambethPalaceLibrary (@lampallib) May 9, 2024
Additionally, early Christians were not, as is commonly assumed, bound to a three-tier vision of the universe, i.e., heaven, hell, and earth.
[W]hen the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.
So heaven and earth, understood in this way, are two dimensions of the same reality. They “interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate identities and roles.” Combine this with the doctrine of the ascension and we do not have a Jesus who floats up into a heaven “up there” but disappears into a reality we cannot yet see. Because heaven and earth are not yet joined Jesus is physically absent from us. At the same time he is present with us through the Holy Spirit and the sacraments, linkages where the two realities meet in the present age.
Today is Ascension Day, which comes 40 days after Easter Day and celebrates Jesus' ascension into Heaven
Image: C15th depiction of the Ascension in a section of the East Window in St Mary Magdalene Church, Newark. Photo by Jules & Jenny, CC BY 2.0 Deed, via Wikimedia Commons pic.twitter.com/xDQW5BGpMA
— The Anglican Church in St Petersburg (@anglicanspb) May 9, 2024
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,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.
Today's art: Passion series: Ascension – Rembrandt Harmensz. van Rijn https://t.co/vX5HtR8e6B pic.twitter.com/yi7pt4mWRL
— Art and the Bible (@artbible) May 9, 2024
One thing this poem does have in common with the ‘Advent lyrics’ of Christ I is that it’s an extraordinarily sophisticated theological meditation on its Biblical theme, rendered in the traditional language of Anglo-Saxon poetry but drawing on learned interpretations of the subject by the Church Fathers. The poem begins by describing the delight of the angels at Christ’s return to heaven, contrasting their joy with the grief of the disciples at parting from Christ, and giving his words of comfort to his followers:…
“Rejoice in your hearts! I will never leave you;
I will always remain with you in love,
and give you strength and dwell with you
for ever and ever, so that through my grace
you will never want for anything good…
I will dwell with you
from henceforth as a comforter, and keep you in peace,
a steadfast strength in every place.”
'So the beautiful bird ventured into flight.
Now he sought the home of the angels above,
that glorious country, bold and strong in power.'An Anglo-Saxon poem on the Ascension: https://t.co/MfwI6d6GOC pic.twitter.com/3qKnU9Rann
— Eleanor Parker (@ClerkofOxford) May 9, 2024
O Almighty God, who by thy holy apostle hast taught us to set our affection on things above: Grant us so to labour in this life as ever to be mindful of our citizenship in those heavenly places whither our Saviour Christ is gone before; to whom with thee, O Father, and thee, O Holy Ghost, be all honour and glory, world without end.
Today is Ascension Day, 40 days after Easter, when we celebrate Christ’s ascension to heaven at the end of his ministry on earth
We are holding the Eucharist for Ascension Day at 17:30. All are welcome to join.
📷: Martin Cook pic.twitter.com/FTPlNnMkHJ
— Salisbury Cathedral (@SalisburyCath) May 9, 2024
Almighty God, whose blessed Son our Saviour Jesus Christ ascended far above all heavens, that he might fill all things: Mercifully give us faith to perceive that according to his promise he abideth with his Church on earth, even unto the end of the world; through the same Jesus Christ our Lord.
Hail the day that sees him rise, Alleluia!
to his throne beyond the skies. Alleluia!
Christ, the Lamb for sinners given, Alleluia!
enters now the highest heaven. Alleluia!Happy Feast of the Ascension! pic.twitter.com/E42GZPImkD
— Bart Gingerich ⚓ (@bjgingerich) May 18, 2023
O Almighty God, who by thy holy apostle hast taught us to set our affection on things above: Grant us so to labour in this life as ever to be mindful of our citizenship in those heavenly places whither our Saviour Christ is gone before; to whom with thee, O Father, and thee, O Holy Ghost, be all honour and glory, world without end.
Ascension of Christ from the 6th century Rabbula Gospels
Originally from Roman (Byzantine) Syria, now at Biblioteca Mediceo Laurenziana in FlorenceToday is the feast day of the Ascension of Christ pic.twitter.com/QPU5Jjlvjm
— The Byzantine Legacy (@ByzantineLegacy) June 10, 2021
Additionally, early Christians were not, as is commonly assumed, bound to a three-tier vision of the universe, i.e., heaven, hell, and earth.
[W]hen the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.
So heaven and earth, understood in this way, are two dimensions of the same reality. They “interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate identities and roles.” Combine this with the doctrine of the ascension and we do not have a Jesus who floats up into a heaven “up there” but disappears into a reality we cannot yet see. Because heaven and earth are not yet joined Jesus is physically absent from us. At the same time he is present with us through the Holy Spirit and the sacraments, linkages where the two realities meet in the present age.
This artwork is in a Dutch book of hours of c.1450 appropriate for today. Its is Ascension Day today when Jesus left the Disciples and went into heaven, hence the feet and maroon clothing disappearing into the blue cloud. (WCL Q103 f35r) pic.twitter.com/ek7iKdVjo6
— Librarian (@WorcCathLibrary) May 26, 2022
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,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.
Jean Fouquet
French painter #Ascension pic.twitter.com/6V5KXz0lt5— Dominique Pucini (@Dominiquepucini) May 26, 2022
One thing this poem does have in common with the ‘Advent lyrics’ of Christ I is that it’s an extraordinarily sophisticated theological meditation on its Biblical theme, rendered in the traditional language of Anglo-Saxon poetry but drawing on learned interpretations of the subject by the Church Fathers. The poem begins by describing the delight of the angels at Christ’s return to heaven, contrasting their joy with the grief of the disciples at parting from Christ, and giving his words of comfort to his followers:…
“Rejoice in your hearts! I will never leave you;
I will always remain with you in love,
and give you strength and dwell with you
for ever and ever, so that through my grace
you will never want for anything good…
I will dwell with you
from henceforth as a comforter, and keep you in peace,
a steadfast strength in every place.”
Today's pick: Rembrandt Harmensz. van Rijn: Passion series: Ascension https://t.co/vX5HtR8e6B pic.twitter.com/vPLSibwULO
— Art and the Bible (@artbible) May 13, 2021
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.
–Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64
Today is the Feast of the Ascension, a Holy Day in the Church.
"So then the Lord Jesus…was taken up into heaven and took his seat at the right hand of God." (Mk 16:19)
(The Ascension by Andrea Mantegna) pic.twitter.com/7UmBohApYo
— Christian Culture (@Christian8Pics) May 10, 2018
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
–Commentary on Acts
Today is the Seventh Sunday of Easter, the Solemnity of the Ascension of the Lord.
(The Ascension, by Dosso Dossi, 16th century) pic.twitter.com/KbHINL5wxf
— Brant Law (@Mr_BLaw) May 16, 2021
The remedy for unprofitable spiritual stargazing lies in a Christian theology of history, an understanding of the order of events in the divine programme. First, Jesus returned to heaven (Ascension). Secondly, the Holy Spirit came (Pentecost). Thirdly, the church goes out to witness (Mission). Fourthly, Jesus will come back (Parousia). Whenever we forget one of these events, or put them in the wrong sequence, confusion reigns. We need especially to remember that between the ascension and the Parousia, the disappearance and the reappearance of Jesus, there stretches a period of unknown length which is to be filled with the church’s world-wide, Spirit-empowered witness to him. We need to hear the implied message of the angels: ‘You have seen him go. You will see him come. But between that going and coming there must be another. The Spirit must come, and you must go—into the world for Christ.’
–John R W Stott, The Message of Acts:To the ends of the earth (Downers Grove, Il.: InterVarsity Academic, 1990), p.2
Mary and the Disciples watch Christ's ascension to heaven in 15c glass at East Harling, Norfolk. As he ascends he leaves his footprints on the ground. Today is the feast of the Ascension.https://t.co/YVpgapIhd2#AscensionDay2022 pic.twitter.com/u74VnMtRHy
— Simon Knott (@last_of_england) May 26, 2022
O Lord Jesus Christ, who after thy resurrection didst manifestly appear to thine apostles, and in their sight didst ascend into heaven to prepare a place for us: Grant that, being risen with thee, we may lift up our hearts continually to seek thee where thou art, and never cease to serve thee faithfully here on earth; until at last, when thou comest again, thou shalt receive us unto thyself; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
–Frederick B. Macnutt
Praying a blessed #AscensionDay upon sisters and brothers celebrating today.
Christ is already in that place of peace, which is all in all. He is on the right hand of God. He is hidden in the brightness of the radiance which issues from the everlasting throne#JohnHenryNewman pic.twitter.com/kiEmNiwgaV
— Archbishop Angaelos (@BishopAngaelos) May 26, 2022
Additionally, early Christians were not, as is commonly assumed, bound to a three-tier vision of the universe, i.e., heaven, hell, and earth.
[W]hen the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.
So heaven and earth, understood in this way, are two dimensions of the same reality. They “interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate identities and roles.” Combine this with the doctrine of the ascension and we do not have a Jesus who floats up into a heaven “up there” but disappears into a reality we cannot yet see. Because heaven and earth are not yet joined Jesus is physically absent from us. At the same time he is present with us through the Holy Spirit and the sacraments, linkages where the two realities meet in the present age.
John Constable's Ascension (1822), one of only 3 religious paintings by the great Suffolk artist, was painted as an altarpiece for Manningtree church but now hangs in an aisle at Dedham – relegated, like all Georgian church art it seems, to a subordinate position pic.twitter.com/E4IiIScP9V
— Dr Francis Young (@DrFrancisYoung) May 13, 2021
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.
–Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64
Today is Ascension Day, which comes forty days after Easter and celebrates Jesus' ascension into heaven
Images: The Ascension window (1885) in @bhamcathedral, designed by Birmingham-born Edward Burne-Jones. Photos: Colin Price, https://t.co/znkJLsdgR9 & https://t.co/PcVhIaBTqH pic.twitter.com/3OsvSPGLVi
— The Anglican Church in St Petersburg (@anglicanspb) May 13, 2021
One thing this poem does have in common with the ‘Advent lyrics’ of Christ I is that it’s an extraordinarily sophisticated theological meditation on its Biblical theme, rendered in the traditional language of Anglo-Saxon poetry but drawing on learned interpretations of the subject by the Church Fathers. The poem begins by describing the delight of the angels at Christ’s return to heaven, contrasting their joy with the grief of the disciples at parting from Christ, and giving his words of comfort to his followers:…
“Rejoice in your hearts! I will never leave you;
I will always remain with you in love,
and give you strength and dwell with you
for ever and ever, so that through my grace
you will never want for anything good…
I will dwell with you
from henceforth as a comforter, and keep you in peace,
a steadfast strength in every place.”
'So the beautiful bird ventured into flight.
Now he sought the home of the angels above,
that glorious country, bold and strong in might.'An Anglo-Saxon poem on the Ascension: https://t.co/MfwI6d6GOC pic.twitter.com/5BfsLDQ2c0
— Eleanor Parker (@ClerkofOxford) May 13, 2021
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
–Commentary on Acts
Today is the feast of the Ascension. In 15c glass at East Harling, Norfolk, Mary and the other disciples watch Christ ascend to heaven with just his feet now visible, leaving his footprints on the ground. #AscensionDay pic.twitter.com/48pkd0oT3K
— Simon Knott (@last_of_england) May 13, 2021
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,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.
Happy Feast of the Ascension pic.twitter.com/GpZyEo8Ygi
— Fr. Samuel-Bruno SSC (@FatherSJMC) May 13, 2021
The remedy for unprofitable spiritual stargazing lies in a Christian theology of history, an understanding of the order of events in the divine programme. First, Jesus returned to heaven (Ascension). Secondly, the Holy Spirit came (Pentecost). Thirdly, the church goes out to witness (Mission). Fourthly, Jesus will come back (Parousia). Whenever we forget one of these events, or put them in the wrong sequence, confusion reigns. We need especially to remember that between the ascension and the Parousia, the disappearance and the reappearance of Jesus, there stretches a period of unknown length which is to be filled with the church’s world-wide, Spirit-empowered witness to him. We need to hear the implied message of the angels: ‘You have seen him go. You will see him come. But between that going and coming there must be another. The Spirit must come, and you must go—into the world for Christ.’
–John R W Stott, The Message of Acts:To the ends of the earth (Downers Grove, Il.: InterVarsity Academic, 1990), p.23
"The Ascension", Dosso Dossi 16th century. pic.twitter.com/2aDxAP3i21
— Roberto Bellarmino (@BellarminoSJ) May 5, 2016
Almighty God, whose blessed Son our Saviour Jesus Christ ascended far above all heavens, that he might fill all things: Mercifully give us faith to perceive that according to his promise he abideth with his Church on earth, even unto the end of the world; through the same Jesus Christ our Lord.
"The Ascension" by Benjamin West. pic.twitter.com/axfBv188SO
— Christian Culture (@Christian8Pics) September 14, 2014
Risen, ascended Lord,
as we rejoice at your triumph,
fill your Church on earth with power and compassion,
that all who are estranged by sin
may find forgiveness and know your peace,
to the glory of God the Father.
Amen.
Benjamin West – born 🇺🇸 die 🏴
“Ascension”🖌️🎨 pic.twitter.com/JWCTuRjHNM— Jarosław Mikołaj Olkowski (@JarekJarek01) February 14, 2020
O Almighty God, who by thy holy apostle hast taught us to set our affection on things above: Grant us so to labour in this life as ever to be mindful of our citizenship in those heavenly places whither our Saviour Christ is gone before; to whom with thee, O Father, and thee, O Holy Ghost, be all honour and glory, world without end.
Thursday 21 May 2020
The Ascension of the Lord
Entrance Antiphon
Acts 1: 11Men of Galilee,why gaze in wonder at the heavens?
This Jesus whom you saw ascending into heaven
will return as you saw him go,alleluia.Art:
Ascension Of The Lord
Bernardino Gandino,1587-1651 pic.twitter.com/4I9bXOhxfK— Hearts Athletics (@SHHS_Hearts) May 21, 2020
Additionally, early Christians were not, as is commonly assumed, bound to a three-tier vision of the universe, i.e., heaven, hell, and earth.
[W]hen the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.
So heaven and earth, understood in this way, are two dimensions of the same reality. They “interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate identities and roles.” Combine this with the doctrine of the ascension and we do not have a Jesus who floats up into a heaven “up there” but disappears into a reality we cannot yet see. Because heaven and earth are not yet joined Jesus is physically absent from us. At the same time he is present with us through the Holy Spirit and the sacraments, linkages where the two realities meet in the present age.
Today, Feast of the Ascension, we are closed. Ross. 1192, 2r. Here the whole digitization: https://t.co/eMg8rQ3kAA. pic.twitter.com/bAjmwfIMFa
— Vatican Library (@vaticanlibrary) May 30, 2019
The remedy for unprofitable spiritual stargazing lies in a Christian theology of history, an understanding of the order of events in the divine programme. First, Jesus returned to heaven (Ascension). Secondly, the Holy Spirit came (Pentecost). Thirdly, the church goes out to witness (Mission). Fourthly, Jesus will come back (Parousia). Whenever we forget one of these events, or put them in the wrong sequence, confusion reigns. We need especially to remember that between the ascension and the Parousia, the disappearance and the reappearance of Jesus, there stretches a period of unknown length which is to be filled with the church’s world-wide, Spirit-empowered witness to him. We need to hear the implied message of the angels: ‘You have seen him go. You will see him come. But between that going and coming there must be another. The Spirit must come, and you must go—into the world for Christ.’
–John R W Stott, The Message of Acts:To the ends of the earth (Downers Grove, Il.: InterVarsity Academic, 1990), p.23
The Ascension of Christ.
This extraordinary miniature (from the Rabbula Gospels: Florence, Biblioteca Medicea Laurenziana, cod. plut. 1.56 fol. 13v) may date as early as the late 5thC, & is among the earliest representations of the subject. https://t.co/80lSerAsyd pic.twitter.com/3mw8oQsVfq
— flissina 🦌 (@flissina) May 20, 2020