The texts from the Roman Catholic Lectionary today challenge us to hope in the Gift of the Spirit that Jesus promises to guide our work in the vineyard of the Lord.
The reading from the Acts of the Apostles proclaims the Promise of the Holy Spirit before the Ascension of Jesus.
* [1:1–26] This introductory material (Acts 1:1–2) connects Acts with the Gospel of Luke, shows that the apostles were instructed by the risen Jesus (Acts 1:3–5), points out that the parousia or second coming in glory of Jesus will occur as certainly as his ascension occurred (Acts 1:6–11), and lists the members of the Twelve, stressing their role as a body of divinely mandated witnesses to his life, teaching, and resurrection (Acts 1:12–26).
* [1:3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf. Dt 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Lk 24:50–53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit—the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Lk 24:50–53) and signals the beginning of the time of the church.
* [1:4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.
* [1:6] The question of the disciples implies that in believing Jesus to be the Christ (see note on Lk 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.
* [1:7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf. Mk 13:32; 1 Thes 5:1–3.
* [1:8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to “the ends of the earth,” the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome. (Acts of the Apostles, CHAPTER 1 | USCCB, n.d.)
Psalm47 praises God’s Rule over the Nations.
* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).
* [47:5] Our heritage…the glory: the land of Israel (cf. Is 58:14), which God has given Israel in an act of sovereignty.
* [47:6] God has gone up: Christian liturgical tradition has applied the verse to the Ascension of Christ. (Psalms, PSALM 47 | USCCB, n.d.)
The Reading from Ephesians declares hope to which He has called us.
* [1:15–23] See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ.
* [1:15] Your faith…your love: some manuscripts omit the latter phrase, but cf. Col 1:4.
* [1:23] His body: the church (Eph 1:22); cf. note on Col 1:18. Only in Ephesians and Colossians is Christ the head of the body, in contrast to the view in 1 Cor 12 and Rom 12:4–8 where Christ is equated with the entire body or community. Fullness: see note on Col 1:19. Some take the one who fills as God, others as Christ (cf. Eph 4:10). If in Christ “dwells the fullness of the deity bodily” (Col 2:9), then, as God “fills” Christ, Christ in turn fills the church and the believer (Eph 3:19; 5:18). But the difficult phrases here may also allow the church to be viewed as the “complement” of Christ who is “being filled” as God’s plan for the universe is carried out through the church (cf. Eph 3:9–10). (Ephesians, CHAPTER 1 | USCCB, n.d.)
The Alternate Reading from Ephesians declares Unity in the Body of Christ The Church as Christ’s Body
* [4:1–16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf. Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1–6; cf. Rom 6:1–11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ’s gifts to individuals to serve so as to make the community more Christlike (Eph 4:11–16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Ps 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church’s spiritual gifts. The “descent” of Christ (Eph 4:9–10) refers more probably to the incarnation (cf. Phil 2:6–8) than to Christ’s presence after his death in the world of the dead (cf. 1 Pt 3:19).
* [4:4–6] The “seven unities” (church, Spirit, hope; Lord, faith in Christ [Eph 1:13], baptism; one God) reflect the triune structure of later creeds in reverse.
* [4:8–10] While the emphasis is on an ascension and gift-giving by Christ, there is also a reference in taking prisoners captive to the aeons and powers mentioned at Eph 1:21; 2:2; 3:10; 6:12.
* [4:11] Concerning this list of ministers, cf. 1 Cor 12:28 and Rom 12:6–8. Evangelists: missionary preachers (cf. Acts 21:8; 2 Tm 4:5), not those who wrote gospels. Pastors and teachers: a single group in the Greek, shepherding congregations.
* [4:12] The ministerial leaders in Eph 4:11 are to equip the whole people of God for their work of ministry.
* [4:13] Mature manhood: literally, “a perfect man” (cf. Col 1:28), possibly the “one new person” of Eph 2:15, though there anthrōpos suggests humanity, while here anēr is the term for male. This personage becomes visible in the church’s growing to its fullness in the unity of those who believe in Christ.
* [4:15–16] The head, Christ: cf. Col 1:18 and contrast 1 Cor 12:12–27 and Rom 12:4–5 where Christ is identified with the whole body, including the head. The imagery may derive from ancient views in medicine, the head coordinating and caring for the body, each ligament (perhaps the ministers of Eph 4:11) supporting the whole. But as at Eph 2:19–22, where the temple is depicted as a growing organism, there may also be the idea here of growing toward the capstone, Christ. (Ephesians, CHAPTER 4 | USCCB, n.d.)
The USCCB offers an overview of Ephesians.
The Gospel of Mark describes the Ascension of Jesus.
* [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20. (Mark, CHAPTER 16 | USCCB, n.d.)
Martha Slocombe comments that, in today’s scripture, Jesus has been taken up to heaven. Perfection from the source was here on earth in the flesh for a limited time. Yet we keep acting like it wasn’t enough.
Like God didn’t do it right that time. But God does have it right and we got what we needed and what we need to continue to live in God even if Jesus isn’t walking around in human form with us. We don’t need to look any further. We know Jesus. We have his love, his example, his Words, his stories and his commands. We know Jesus is enough. What are we anxiously chasing after, when sitting and enjoying life with God in Jesus is available right here and now? (Slocombe, n.d.)
Don Schwager quotes “Jesus ascends to heaven in his body - divine and human nature,” by Augustine of Hippo, 354-430 A.D.
"You heard what came to our ears just now from the Gospel: 'Lifting up his hands, he blessed them. And it happened, while he was blessing them he withdrew from them, and was carried up to heaven.' Who was carried up to heaven? The Lord Christ was. Who is the Lord Christ? He is the Lord Jesus. What is this? Are you going to separate the human from the divine and make one person of God, another of the man, so that there is no longer a trinity of three but a quaternary of four? Just as you, a human being, are soul and body, so the Lord Christ is Word, soul and body. The Word did not depart from the Father. He both came to us and did not forsake the Father. He both took flesh in the womb and continued to govern the universe. What was lifted up into heaven, if not what had been taken from earth? That is to say, the very flesh, the very body, about which he was speaking when he said to the disciples, 'Feel, and see that a spirit does not have bones and flesh, as you can see that I have' (Luke 24:39). Let us believe this, brothers and sisters, and if we have difficulty in meeting the arguments of the philosophers, let us hold on to what was demonstrated in the Lord's case without any difficulty of faith. Let them chatter, but let us believe." (excerpt from Sermon 242,6) (Schwager, n.d.)
The Word Among Us Meditation on Ephesians 1:17-23 comments that as we celebrate the Ascension of the Lord, let’s heed the words of St. Augustine: “Today our Lord Jesus Christ ascended into heaven; let our hearts ascend with him” (Sermon on the Ascension, 1). So let’s lift our hearts and let Jesus give us a glimpse of all that he has accomplished by his ascension to heaven. Let’s praise him for his heavenly glory!
“Jesus, your dominion and glory and heavenly kingdom will never end. You have been enthroned, and all of creation has been placed beneath your feet. Now I can look to you in hope, trusting your power to act. Glory to you, Lord Jesus, who fill all things in every way (Ephesians 1:23)!”
“Jesus, I lift my heart to you, to worship you and praise your heavenly glory!” (Meditation on Ephesians 1:17-23, n.d.)
Friar Jude Winkler (start at 4:26) comments that Luke refers to Theophilus in the opening dedication of his second volume, the Acts of the Apostles, and this is likely a symbolic name for “lover of God”. The Gospel has spread from Jerusalem, the spiritual centre of the world, to Rome, the political centre. Friar Jude reminds us that in the Longer Ending of Mark, borrowed from Matthew, the disciples are promised protection as they fulfill their “mantatum”.
Brian McLaren names the anxiety many feel when acknowledging the suffering of the Earth. Reflecting on the apocalyptic literature of the Bible, Richard Rohr reminds us that there is a purpose to naming what can feel like the end of times.
Apocalyptic means to pull back the veil, to reveal the underbelly of reality. It’s meant to shock. Apocalypse is for the sake of birth, not death. In Mark 13, Jesus says “Stay awake” four times in the last paragraph (Mark 13:32–37). In other words, “Learn the lesson that this has to teach you.” It points to everything that we take for granted and says, “Don’t take anything for granted.” An apocalyptic event flips our imagination and reframes reality in a radical way.
We would have done history a great favor if we would have understood apocalyptic literature. It’s not meant to strike fear in us as much as a radical rearrangement. It’s not the end of the world. It’s the end of worlds—our worlds that we have created.
Our best response is to end our fight with reality-as-it-is. We will benefit from anything that approaches a welcoming prayer—diving into the change positively, preemptively, saying, “Come, what is; teach me your good lessons.” Saying yes to “What is” ironically sets us up for “What if?” [2] (Rohr, n.d.)
We call upon the Spirit to awaken in our being the hope of a community of all people united in God as we aspire to share the Good News.
References
Acts of the Apostles, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved May 12, 2024, from https://bible.usccb.org/bible/acts/1?1
Ephesians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved May 12, 2024, from https://bible.usccb.org/bible/ephesians/1?17
Ephesians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved May 12, 2024, from https://bible.usccb.org/bible/ephesians/4?1
Mark, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved May 12, 2024, from https://bible.usccb.org/bible/mark/16
Meditation on Ephesians 1:17-23. (n.d.). The Word Among Us: Homepage. Retrieved May 12, 2024, from https://wau.org/meditations/2024/05/12/962184/
Psalms, PSALM 47 | USCCB. (n.d.). Daily Readings. Retrieved May 12, 2024, from https://bible.usccb.org/bible/psalms/47?2
Rohr, R. (n.d.). Dancing with Doom. CAC Daily Meditations. Retrieved May 12, 2024, from https://cac.org/daily-meditations/dancing-with-doom/
Schwager, D. (n.d.). The Lord Jesus Was Taken up into Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=may12
Slocombe, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved May 12, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/051224-Ascension.html
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