O Thou merciful and loving High Priest, who hast passed within the veil and art in the presence of the Father: Help us with thy mighty intercession, that, our unworthiness being clothed upon with thy perfect righteousness, we may stand accepted in the day of thy coming; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
–Henry Alford
Glory be to thee, O Christ our Prophet, who didst reveal and interpret thy Father’s will and all saving truth to the world.
Glory be to thee, O Christ our Priest, who didst offer thyself a sacrifice for sin and ever livest to make intercession for us.
Glory be to thee, O Christ our King, who dost give laws to thy people, and dost govern and protect us in thy love, and who reignest with the Father and the Holy Spirit now and for evermore.
–Thomas Ken (1637-1711)
O Christ, the King of Glory, who through the everlasting gates didst ascend to thy Father’s throne, and open the Kingdom of heaven to all believers: Grant that, whilst thou dost reign in heaven, we may not be bowed down to the things of earth, but that our hearts may be lifted up whither thou, our redemption, art gone before; who with the Father and the Holy Spirit livest and reignest, ever one God, world without end.
Listen to it all should you wish to and also note that there is an option to download it there (using the button which says “download” underneath the link which says “listen”).
Almighty and merciful God, into whose gracious presence we ascend, not by the frailty of the flesh but by the activity of the soul: Make us ever by thy inspiration to seek after the courts of the heavenly city, whither our Saviour Christ hath ascended, and by thy mercy confidently to enter them, both now and hereafter; through the same Jesus Christ our Lord.
–Leonine Sacramentary
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.
–South African Prayer Book
O God, whose blessed Son, our great High Priest, has entered once for all into the holy place, and ever liveth to intercede on our behalf: Grant that we, sanctified by the offering of his body, may draw near with full assurance of faith by the way which he has dedicated for us, and evermore serve thee, the living God; through the same thy Son our Lord Jesus Christ, who liveth and reigneth with thee, O Father, and the Holy Spirit, one God, world without end.
–Church of South India
Grant, O Lord Christ, that as we rejoice in thy finished work on earth, in virtue of which thou hast ascended victoriously to the throne of heaven, so we may dedicate ourselves anew to the unfinished task of preaching the gospel to every creature, that all may learn of thy redeeming grace and power, and acknowledge thee to be the Lord; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
If the Ascension means the departure of the Lord Jesus, why celebrate it? Who rejoices over the loss of a loved one? Clearly this is not a day to remember what was lost. We celebrate what was gained.
For the first time, our humanity, the nature assumed by Christ, has been taken into the Godhead. This is a coming of age for the human race, something akin to the removal of training wheels.
Here, the sainted scholars of the Church diverge a bit. It’s not clear whether we were created to enjoy the very life of God, or if this is the gladsome result of the Incarnation. Put another way, we don’t know whether the Incarnation, and the resultant glorification of our humanity, happened because of sin, or despite it. Either way, as it did happen, Christ took on our humanity so that we might share his divinity. Today, in him, our humanity is first raised to that height.
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.
Listen to it all (It begins with the reading of the gospel) [It is an MP3 file]. It occurred on the occasion of the Bishop’s confirmation visit to Saint Paul’s in Summerville, South Carolina in times past.
He speaks of a memory from 1960 and later there comes this quote to whet your appetite:
“What is astonishing to me I suppose is that we in the church make so little of the Ascension of our Lord.”
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
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
O Thou merciful and loving High Priest, who hast passed within the veil and art in the presence of the Father: Help us with thy mighty intercession, that, our unworthiness being clothed upon with thy perfect righteousness, we may stand accepted in the day of thy coming; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
–Henry Alford
Listen here if you wish.
I would like to note two elements in the account [of Saint Luke]. First of all, during the Ascension Jesus made the priestly gesture of blessing, and the disciples certainly expressed their faith with prostration, they knelt with bowed heads, this is a first important point: Jesus is the one eternal High Priest who with his Passion passed through death and the tomb and ascended into heaven. He is with God the Father where he intercedes for ever in our favour (cf. Heb 9:24). As St John says in his First Letter, he is our Advocate: How beautiful it is to hear this! When someone is summoned by the judge or is involved in legal proceedings, the first thing he does is to seek a lawyer to defend him. We have One who always defends us, who defends us from the snares of devil, who defends us from ourselves and from our sins!
Dear brothers and sisters, we have this Advocate; let us not be afraid to turn to him to ask forgiveness, to ask for a blessing, to ask for mercy! He always pardons us, he is our Advocate: he always defends us! Don’t forget this! The Ascension of Jesus into heaven acquaints us with this deeply consoling reality on our journey : in Christ, true God and true man, our humanity was taken to God. Christ opened the path to us. He is like a roped guide climbing a mountain who, on reaching the summit, pulls us up to him and leads us to God. If we entrust our life to him, if we let ourselves be guided by him, we are certain to be in safe hands, in the hands of our Saviour, of our Advocate.
A second element: St Luke says that having seen Jesus ascending into heaven, the Apostles returned to Jerusalem “with great joy”.
…if we put aside the necessity of the Virgin Birth, can we not see the congruity of it? In other words, does the Virgin Birth not fit into a kind of biblical logic once you accept the Bible’s overall Trinitarian framework?
Since God was in the business of re-starting creation in the sending of his Son, might we not expect him to create “out of nothing” the second time, just as he did the first? Karl Barth, the greatest theologian of the 20th Century, thought so. Just as the Spirit brooded over creation the first time, so again in the birth of Jesus the Spirit “brooded” over the virgin Mary. Also, just as creation was totally initiated by God the first time, so creation (the second time, in Jesus) gets to be totally initiated by God. The Virgin Birth tells us that Jesus was not born “of the will of man”, but wholly of the Father’s initiative. God chose to by-pass the normal male role in the work of redemption, in part, so the logic goes, to signal his own headship. “Man as a creating, controlling, self-assertive, self-glorifying being was set aside in favor of a woman who listened, received, and served.” (From, A Step Further, by the author)
We honor the Virgin Birth, of course, because Scripture teaches it. But we can also see the logic behind it. God’s sovereign action is a challenge to the human psychological need to contribute to our own salvation, to be co-creators with God. Mary is a witness against the drive, push, and self-assertion that men especially (though not exclusively) associate with a healthy self-image and by which men often mask their own impotence.
It is hard to find Christian hymns that embody Scripture’s sharp critique of the rich and the dangers of wealth. There are positive songs about simplicity (“Simple Gifts”) and exhortations not to cling to earthly goods (the German Lutheran chorales “A Mighty Fortress” and “Jesus, Priceless Treasure”), but not much on the actual dangers of wealth.
Scripture’s sharp-edged message about the danger of wealth is not restricted to the Magnificat. One of my favorite gospel songs adapts Jesus’ story of the rich man and Lazarus”””Rusty Old Halo” by Hoyt Axton. Unfortunately, Axton of “Joy to the World (Jeremiah Was a Bullfrog)” fame blunted the parable by reducing the fires of hell to “a rusty old halo, skinny white cloud, robe that’s so wooly it scratches.”
There’s a refreshingly unusual folk ballad on Keith and Kristyn Getty’s new album, Hymns for the Christian Life. Think of “Simple Living” as the musical equivalent of Shane Claiborne and Tony Campolo’s Red Letter Revolution. Unlike Axton’s soft-pedaling, the Getty-Stuart Townend songwriting team gives Jesus’ dialogue with the rich young ruler a transparent treatment. They hone the sharp edge of Jesus’ advice: “Sell all you have; give to the poor. / Then heaven’s treasure shall be yours.” Francis of Assisi couldn’t have said it more pointedly.
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
Almighty God, who after thy Son had ascended on high didst send forth thy Spirit in the Church to draw all men unto thee; Fulfill, we beseech thee, this thy gracious purpose, and in the fullness of time gather together in one all things in Christ, both which are in heaven and which are on earth; even in him, who is the head over all things in the Church which is his body, Jesus Christ our Lord.
It’s not a subtle point, nor can it be truly realized without changing one’s perspective and approach completely. And that realization is the explanation for the explosion of the church throughout history. “All authority in heaven and earth is given to ME – go YE therefore into all the world.”
By contrast, The lack of that realization is precisely what has many of us presently cowering in our corner while we let the gods of this age go about doing the serious business of running the world. Paul’s prayer for the Christians in the throne city of the goddess Diana is that they will have the eyes of their hearts enlightened – so that they can see what Ezekiel saw in Babylon and what Paul knew was somewhere in the skies over Diana’s temple in Ephesus. A sapphire throne bearing an unchallengeable monarch with scar tissue on his hands and feet.
Now for the warning label: This is the potentest of potent stuff, and deploying it in the face of the would be rulers of any age can have (and has had) unexpected, unintended and even unwanted consequences.
Read or listen to it all (audio [about 16 minutes] highly recommended).
Grant, O Lord Christ, that as we rejoice in thy finished work on earth, in virtue of which thou hast ascended victoriously to the throne of heaven, so we may dedicate ourselves anew to the unfinished task of preaching the gospel to every creature, that all may learn of thy redeeming grace and power, and acknowledge thee to be the Lord; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
If the Ascension means the departure of the Lord Jesus, why celebrate it? Who rejoices over the loss of a loved one? Clearly this is not a day to remember what was lost. We celebrate what was gained.
For the first time, our humanity, the nature assumed by Christ, has been taken into the Godhead. This is a coming of age for the human race, something akin to the removal of training wheels.
Here, the sainted scholars of the Church diverge a bit. It’s not clear whether we were created to enjoy the very life of God, or if this is the gladsome result of the Incarnation. Put another way, we don’t know whether the Incarnation, and the resultant glorification of our humanity, happened because of sin, or despite it. Either way, as it did happen, Christ took on our humanity so that we might share his divinity. Today, in him, our humanity is first raised to that height.
Christ’s Ascension into Heaven which the Church commemorates this week is recorded in the Acts of the Apostles. It took place 40 days after the resurrection and celebrates the reality of Christ’s return to the Father before the Second Coming.
But how can we explain this biblical event and what is its main importance and symbolism? Susy Hodges spoke to Father Luke Buckles, a Dominican priest and professor at Rome’s Pontifical Angelicum University to find out more.
Father Buckles describes the Ascension as something beyond our human understanding and “a new astonishing event in human salvation history.” Christ, he said, is in Heaven “as our hope and our future.”
Glory to our ascended Lord, that he is with us always.
Glory to the Word of God, going forth with his armies, conquering and to conquer.
Glory to him who has led captivity captive, and given gifts for the perfecting of his saints.
Glory to him who has gone before to prepare a place in his Father’s home for us.
Glory to the author and finisher of our faith; that God in all things may be glorified through Jesus Christ, to whom be glory and dominion now and for evermore.
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
O Thou merciful and loving High Priest, who hast passed within the veil and art in the presence of the Father: Help us with thy mighty intercession, that, our unworthiness being clothed upon with thy perfect righteousness, we may stand accepted in the day of thy coming; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
–Henry Alford
Jesus is not departing “up to” some higher but other floor in the universe, but to his God and Father upon whom the very existence of the universe depends, and in whom we all “live and move and have our being.” The Ascension is not an abandonment but the beginning of a new and more intimate nearness ”“ his continuing, ubiquitous, always-available presence with us and for us, not to a different and distant point within the universe, but transcending and filling all things. He is Ascended from one particular place to the heavenly, the divine places, far above all rule and dominion and power, as St. Paul says in our epistle, so that he now fills all in all ”“ not an abandonment, but a new and available nearness.
Almighty God our Father, who after thy Son had ascended on high soon thereafter sent forth thy Spirit in and on the Church, grant that we who have been born again by water and that same Holy Spirit, may be prepared as tomorrow we celebrate and remember how He descends and births thy body of which we are a part, through Jesus Christ our Lord.
