Prayer at Leave Taking

The texts from the Roman Catholic Lectionary today invite us to imagine the time of leave taking and the opportunity to express our thanksgiving for life shared with others and our prayer to God that our relationship continue to be a source of life even as we part.

Taking leave

In the reading from Acts, Paul concludes his farewell speech to the elders of Ephesus at Miletus.

 * [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.1

Psalm 68 declares awesome is God in his sanctuary.

 * [Psalm 68] The Psalm is … prayer that the defeated enemies bring tribute to the Temple (Ps 68:29–32);... invitation for all kingdoms to praise Israel’s God (Ps 68:33–35).2

In the Gospel of John, Jesus completes His prayer for His disciples.

 * [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14).3

Tamora Whitney shares that we are living in hard times now.

 In both the Gospel and the reading we are reminded that the world is a dangerous place. But Jesus, and later Paul, pray for all of us, that we will be spared from the dangers. Jesus is praying for his disciples, and reminds us that he has lived with them and taught them and protected them. He gave them what they needed while he was here, and now that he is going to heaven, they have what they need to continue in his name. And they have the knowledge that they are never really alone. Paul is living that example in Miletus. He has lived with the people there and taught them and protected them. But now he is moving on and will not be there physically for them, but he has left them with what they need to continue. Jesus prays for the protection of his disciples, and Paul prays for the protection of the people in Miletus, because they both know that it’s a dangerous world, but through their teachings their people have knowledge and the knowledge that they are cared for.
In these dangerous times, we are isolated and scared. Simple things are now not so simple. It’s easy to feel very alone. I know I do. But we are never really alone.4

Don Schwager quotes “The Bond of Christian Unity in Love,” by Cyril of Alexandria, 375-444 A.D.

 "Christ wishes the disciples to be kept in a state of unity by maintaining a like-mindedness and an identity of will, being mingled together as it were in soul and spirit and in the law of peace and love for one another. He wishes them to be bound together tightly with an unbreakable bond of love, that they may advance to such a degree of unity that their freely chosen association might even become an image of the natural unity that is conceived to exist between the Father and the Son. That is to say, he wishes them to enjoy a unity that is inseparable and indestructible, which may not be enticed away into a dissimilarity of wills by anything at all that exists in the world or any pursuit of pleasure, but rather reserves the power of love in the unity of devotion and holiness. And this is what happened. For as we read in the Acts of the Apostles, 'the company of those who believed were of one heart and soul' (Acts 4:32), that is, in the unity of the Spirit. This is also what Paul himself meant when he said 'one body and one Spirit' (Ephesians 4:4). 'We who are many are one body in Christ for we all partake of the one bread' (1 Corinthians 10:17; Romans 12:5), and we have all been anointed in the one Spirit, the Spirit of Christ (1 Corinthians 12:13)." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 11.9.18)5

The Word Among Us Meditation on John 17:11-19 notes that Jesus included us in his prayer... With love and compassion, he asked his Father, “Keep them in your name. Protect them. Consecrate them.”

 Keep them: Jesus asked his Father to hold you securely to himself.He will do it! Your heavenly Father will never turn his back on you. He will never abandon you to whatever may come... Protect them: … Whatever you are dealing with, you can walk in the confidence of knowing that the Father is with you at all times… Ask the Holy Spirit to show how he has protected you and helped you grow.Consecrate them:...You have been set apart! Your life here is not an accident. It is not pointless or meaningless. It is ordained by God for something only you can accomplish.6

Friar Jude Winkler fleshes out details of the threats to the Ephesus community from heretics and false evangelists. Paul separates his ministry from the activity of Sophists. Friar Jude reminds us that our ministry is not detached but is consecrated in Truth through our relationship with Jesus and the Father.

StAnthonyCompanions · May 27, 2020

A post by Franciscan media comments on Saint Augustine of Canterbury, Saint of the Day for May 27, noting that laboring patiently, Augustine wisely heeded the missionary principles—quite enlightened for the times—suggested by Pope Gregory: purify rather than destroy pagan temples and customs; let pagan rites and festivals be transformed into Christian feasts; retain local customs as far as possible. The limited success Augustine achieved in England before his death in 605, a short eight years after his arrival, would eventually bear fruit long after in the conversion of England. Augustine of Canterbury can truly be called the “Apostle of England.”

 Augustine of Canterbury comes across today as a very human saint, one who could suffer like many of us from a failure of nerve. For example, his first venture to England ended in a big U-turn back to Rome. He made mistakes and met failure in his peacemaking attempts with the Briton Christians. He often wrote to Rome for decisions on matters he could have decided on his own had he been more self-assured. He even received mild warnings against pride from Pope Gregory, who cautioned him to “fear lest, amidst the wonders that are done, the weak mind be puffed up by self-esteem.” Augustine’s perseverance amidst obstacles and only partial success teaches today’s apostles and pioneers to struggle on despite frustrations and be satisfied with gradual advances.7

Fr. Richard Rohr, OFM, comments when we come from a social location that has put us in systems and relationships where options are limited, we are often humiliated and looked down upon at every stage of our life. Under those conditions, it is much harder to keep putting our best foot forward.

 The work of solidarity is to close the distance these systems have put between us by joining and accepting others as fully human—in our struggles and gifts alike. This work requires a commitment to relational accompaniment. What is needed, according to Paulo Freire, is for us to “stop making pious, sentimental, and individualistic gestures, and risk an act of love.” [3]8

The steps of our conversion throughout life include times when relationships are continued apart and we are nudged by the Spirit to act in Love toward those who are marginalized in our society.

References

1	(n.d.). Acts, chapter 20 - United States Conference of Catholic Bishops. Retrieved May 27, 2020, from http://www.usccb.org/bible/acts/20
2	(n.d.). Psalms, chapter 68 - United States Conference of Catholic .... Retrieved May 27, 2020, from http://www.usccb.org/bible/psalms/68
3	(n.d.). John, chapter 17 - United States Conference of Catholic Bishops. Retrieved May 27, 2020, from http://www.usccb.org/bible/john/17
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 27, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 27, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved May 27, 2020, from https://wau.org/meditations/2020/05/27/
7	(n.d.). Saint Augustine of Canterbury - Franciscan Media. Retrieved May 27, 2020, from https://www.franciscanmedia.org/saint-augustine-of-canterbury/
8	(n.d.). The Third and Fourth Conversions — Center for Action and .... Retrieved May 27, 2020, from https://cac.org/the-third-and-fourth-conversions-2020-05-27/

Remain with us

The texts from the Roman Catholic Lectionary today invite us to contemplate the way in which people and their influence on us remains even when we are physically distant in time and space.

Present beyond time and space

In the reading from the Acts of the Apostles, Paul makes a farewell speech at Miletus to the Ephesian Elders.

 * [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.1

Psalm 68 declares our God is a God of salvation.

 At any rate, Ps 68:2 is based on Nm 10:35–36, and Ps 68:8–9 are derived from Jgs 5:4–5. The argument develops in nine stanzas (each of three to five poetic lines):.. the settlement in Canaan (Ps 68:10–11);... praise for God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Ps 68:20–24);2

In the Gospel of John, Jesus prays for His Disciples.

 * [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14).3

Mary Lee Brock discovered the readings for the Memorial for St. Philip Neri and felt a lightness in her spirit. The first reading from Paul to the Philippians offers a prayer that is perfect for these unsettling times.

 Brothers and sisters:Rejoice in the Lord always.I shall say it again:  rejoice!Your kindness should be known to all.The Lord is near.Have no anxiety at all, but in everything,by prayer and petition, with thanksgiving,make your requests known to God.Then the peace of God that surpasses all understandingwill guard your hearts and minds in Christ Jesus. (Philippians 4:4-7)4

Don Schwager quotes “Eternity will be ours when faith sees,” by Augustine of Hippo, 354-430 A.D.

 "We are distanced from eternity to the extent that we are changeable. But eternal life is promised to us through the truth. Our faith, however, stands as far apart from the clear knowledge of the truth as mortality does from eternity. At the present we put faith in things done in time on our account, and by that faith itself we are cleansed. In this way, when we have come to sight, as truth follows faith, so eternity may follow on mortality. Our faith will become truth, then, when we have attained to that which is promised to us who believe. And that which is promised to us is eternal life. And the Truth - not that which shall come to be according to how our faith shall be, but that truth that always exists because eternity is in it - the Truth then has said, 'And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.' When our faith sees and comes to be truth, then eternity shall possess our now changed mortality." (excerpt from ON THE TRINITY 4.18.24.34)5

The Word Among Us Meditation on Acts 20:17-27 comments that especially as we get older, our dreams of who we might become or what we might accomplish can grow quite limited. World-wearied, discouraged by past failures, or held back by conventional ways of thinking and acting, we might end up accepting far less than God actually wants to do in us and through us.

 Whenever we think about our legacy, we should remember that “nothing will be impossible for God” (Luke 1:37). There is so much work to be done, and God needs willing vessels—at every age and state in life—to help build his kingdom. Jesus can do mighty things through you. Why not give him a chance? Let him know about your thoughts, dreams, and desires. Tell him how you want to leave a mark on the Church. Then, with humility but with boldness pray, “Here I am, Lord. I come to do your will.” Whether it’s intercession, parish service, caring for the poor, or something altogether different, go for it, and watch what God can do through you!
“Holy Spirit, pour out your power and strength on me so that I may accomplish more than I can ask or imagine.”6

Friar Jude Winkler connects Paul meeting the elders at Miletus to his concern about arriving in Jerusalem for Pentecost. A theme of Paul expressed in Philippians is the service of Christ in life and in death. Friar Jude sees the “priestly prayer of Jesus” as consecration of the disciples for sacred service.

StAnthonyCompanions · May 26, 2020

A post by Franciscan Media on Saint Philip Neri, Saint of the Day for May 26, comments that as the Council of Trent (1545-63) was reforming the Church on a doctrinal level, Philip’s appealing personality was winning him friends from all levels of society, from beggars to cardinals. He rapidly gathered around himself a group of laypersons won over by his audacious spirituality. Initially, they met as an informal prayer and discussion group, and also served poor people in Rome.

 At the urging of his confessor, Philip was ordained a priest and soon became an outstanding confessor himself, gifted with the knack of piercing the pretenses and illusions of others, though always in a charitable manner and often with a joke. He arranged talks, discussions, and prayers for his penitents in a room above the church. He sometimes led “excursions” to other churches, often with music and a picnic on the way.
Many people wrongly feel that such an attractive and jocular personality as Philip’s cannot be combined with an intense spirituality. Philip’s life melts our rigid, narrow views of piety. His approach to sanctity was truly catholic, all-embracing, and accompanied by a good laugh. Philip always wanted his followers to become not less but more human through their striving for holiness.7

Fr. Richard Rohr, OFM, comments if the first conversion to solidarity is to befriend or experience compassion for the poor, the Second Conversion to solidarity is anger at the unjust situation that caused their poverty. Many people never reach this stage of anger at injustice, especially in the United States. Our cultural worship of individualism and “bootstrap” mentality deprives us of the capacity to empathize with people in need and recognize systemic oppression. When we are in the middle or upper tier of privilege, it is almost impossible to see the many ways the system helped us succeed. We cannot recognize or overcome this “agreed upon delusion” as isolated individuals, mostly because it is held together by the group consensus. The dominant group—in any country or context—normally cannot see its own lies. We have to pay attention to whomever is saying “I can’t breathe” to recognize the biases at work.

 This often only changes when, through friendship with people of different backgrounds and life experiences, we witness mistreatment and marginalization. We get to know someone outside our immediate social circle. Our sister falls in love with someone from another race, religion, or culture. Our grandchild is transgender. We see all the ways life is more difficult for them than it needs to be. We feel their pain instead of standing apart at a safe distance.
Anger is a necessary, appropriate, and useful response to this kind of injustice. It is the beginning of social critique and helps us protect the appropriate boundaries for ourselves and others. Yet anger can be dangerous, too. When it hangs around too long, it becomes self-defeating and egocentric. Then it distorts the message it came to offer us. We can become so intent on pointing out problems that we are never actually willing to be part of the solution. As I like to say, the best criticism of the bad is the practice of the better, not more criticism! The question of true conversion and solidarity is, “how can I work through my anger and get to the other side, so I can be a life-giving presence with and for those who are most suffering?”8

Recalling words spoken with compassionate friendship can be a form of solidarity and unity with loved ones separated by time and space.

References

1	(n.d.). Acts, chapter 20 - United States Conference of Catholic Bishops. Retrieved May 26, 2020, from http://www.usccb.org/bible/acts/20
2	(n.d.). Psalms, chapter 68. Retrieved May 26, 2020, from http://www.usccb.org/bible/psalms/68
3	(n.d.). John, chapter 17 - United States Conference of Catholic Bishops. Retrieved May 26, 2020, from http://www.usccb.org/bible/john/17
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 26, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 26, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Philip Neri, Priest (Memorial) - Mass Readings and .... Retrieved May 26, 2020, from https://wau.org/meditations/2020/05/26/
7	(n.d.). Saint Philip Neri - Franciscan Media. Retrieved May 26, 2020, from https://www.franciscanmedia.org/saint-philip-neri/
8	(2020, May 26). The Second Conversion — Center for Action and Contemplation. Retrieved May 26, 2020, from https://cac.org/the-second-conversion-2020-05-26/

Protected and courageous

The texts from the Roman Catholic Lectionary today invite contemplation of the gifts of protection and courage that we associate with the Holy Spirit for our mission as disciples of Christ.

On the Way

The reading from Acts tells how Paul introduces the Holy Spirit to believers in Ephesus.

 * [19:1–6] Upon his arrival in Ephesus, Paul discovers other people at the same religious stage as Apollos, though they seem to have considered themselves followers of Christ, not of the Baptist. On the relation between baptism and the reception of the Spirit, see note on Acts 8:16.1

Psalm 68 praises the Father of orphans and protector of widows.

 Ps 68:2 is based on Nm 10:35–36, and Ps 68:8–9 are derived from Jgs 5:4–5. The argument develops in nine stanzas (each of three to five poetic lines): 1. confidence that God will destroy Israel’s enemies (Ps 68:2–4); 2. call to praise God as savior (Ps 68:5–7);2

In the Gospel of John, Jesus consoles the Apostles to take courage; He has conquered the world!’

 * [16:30] The reference is seemingly to the fact that Jesus could anticipate their question in Jn 16:19. The disciples naively think they have the full understanding that is the climax of “the hour” of Jesus’ death, resurrection, and ascension (Jn 16:25), but the only part of the hour that is at hand for them is their share in the passion (Jn 16:32).3

Barbara Dilly shares that her baptism calls her to daily repentance. It calls her to daily awareness of and openness to the Spirit that fills her with hope and guides her life. And while Christianity calls us all to an outward focused ministry of teaching and preaching, she has learned that faith is also an equally inward call.

 Am I living my faith in Christ through showing love, compassion, humility, patience and forgiveness of others?  Or am I still living in the habits of my sins?  For most of us, living in the Spirit requires much more faith and devotion than simply living by a set of doctrinal rules.  Paul’s letters to newly formed Christian communities seemed often to be about liberating Christians from seeking to define the Christian community by a set of rules to moving them to something higher.  Those letters speak well to us.4

Don Schwager quotes “In Christ we have peace,” by Augustine of Hippo, 354-430 A.D.

 "When [Jesus] says, 'These things have I spoken to you, that in me you might have peace,' he refers not only to what he has just said but also to what he had said all along, either from the time that he first had disciples, or since the supper, when he began this long and wonderful discourse... He declares this to be the object of his whole discourse, that is, that in him they might have peace. And this peace will have no end but is itself the end of every godly action and intention." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 104.1.15)5

The Word Among Us Meditation on John 16:29-33 emphasizes God doesn’t want his peace to come and go. He wants us to know it all day, every day. Few of us really do, but we can work toward it. Scripture tells us, “Seek peace and follow after it” (1 Peter 3:11). Don’t return insult for insult. Bite back hurtful words. Don’t let anger fester. Seek forgiveness and reconciliation with people. Speak the truth and do what you know is right. And make it a habit to turn back to the Lord during the day—frequently.

 Because Jesus has conquered the world, it is possible to live in the peace we long for (John 16:33). Perhaps you could give yourself a “peace check” every so often during the day. If you find yourself feeling troubled, anxious, or unsettled, ask the Lord to give you his peace. At the same time, do whatever you can to bring peace into a troubled situation. It may take some work on your part to live in peace, but you weren’t meant to do it on your own. After all, Jesus has already done the heavy lifting!
“Jesus, Prince of Peace, reign in my thoughts and emotions today, no matter what situations I face.”6

Friar Jude Winkler describes how Baptism invites us into the life of the Spirit. Speaking in tongues may be an “ecstatic utterance” technically called “glossolalia” like in life when we don't have the words. Friar Jude reminds us that in the Gospel of John, Jesus, in charge, hands over His Spirit, in His Hour of Glory on the Cross.

StAnthonyCompanions · May 25, 2020

A post by Franciscan Media on Saint Bede the Venerable, Saint of the Day for May 25, comments that from the time of his ordination to the priesthood at 30—he had been ordained a deacon at 19—till his death, Bede was ever occupied with learning, writing, and teaching. Besides the many books that he copied, he composed 45 of his own, including 30 commentaries on books of the Bible.

 His Ecclesiastical History of the English People is commonly regarded as of decisive importance in the art and science of writing history. A unique era was coming to an end at the time of Bede’s death: It had fulfilled its purpose of preparing Western Christianity to assimilate the non-Roman barbarian North. Bede recognized the opening to a new day in the life of the Church even as it was happening.7

Fr. Richard Rohr, OFM, comments that about fifty years ago, a Brazilian educator named Paulo Freire (1921–1997) wrote a book titled Pedagogy of the Oppressed. Freire worked for literacy among the poor in Brazil and Chile. His work became influential among many liberation theologians and those struggling against unjust systems. This book continues to impact his thinking about what it means to be in solidarity with those on the margins. It challenges many of our preconceived ideas about Christian “charity,” “service,” and “mission.” It is some of the most humbling subject matter he covers in the Living School curriculum. Many selfless and goodhearted students have dedicated their lives to Christian “service.” Yet they recognize the ways those vocations, as they are currently designed, often reinforce dehumanizing systems of oppression and marginalization. That paradox is often what drives them to study with the Living School.

 The First Conversion to solidarity is to have basic compassion for the poor in general, or one poor person. Throughout this discussion, I will be using the word “poor” in a very specific way—those who are powerless, dismissed, or considered lesser in society. This is far larger than mere economic poverty. Sadly, there seems to be many Christians who don’t even have basic compassion for the poor. In the United States, we are pretty much trained to blame people who are poor, immigrants or refugees, victims, or gay, lesbian, or transgendered people. Far too many seem to think, even if to themselves, that if “those people” would simply work a little more, do things the right way, change their minds, stay hidden, or just “pray a little harder,” we’d all be better off. The first conversion is where we must begin. Our hearts must be softened, and we must experience basic sympathy, empathy, and recognition of another person’s pain.8

The necessary peace to examine our role as followers of Jesus is a gift of the Spirit enabling us to be committed to act in His Way.

References

1	(n.d.). Acts, chapter 19 - United States Conference of Catholic Bishops. Retrieved May 25, 2020, from http://www.usccb.org/bible/acts/19
2	(n.d.). Psalms, chapter 68. Retrieved May 25, 2020, from http://www.usccb.org/bible/psalms/68
3	(n.d.). John, chapter 16 - United States Conference of Catholic Bishops. Retrieved May 25, 2020, from http://www.usccb.org/bible/john/16
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 25, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 25, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved May 25, 2020, from https://wau.org/meditations/2020/05/25/
7	(n.d.). Saint Bede the Venerable - Franciscan Media. Retrieved May 25, 2020, from https://www.franciscanmedia.org/saint-bede-the-venerable/
8	(2020, May 25). The Five Conversions — Center for Action and Contemplation. Retrieved May 25, 2020, from https://cac.org/the-five-conversions-2020-05-25/

Community and Commission

The texts from the Roman Catholic Lectionary today challenge us to build the community of the Church in the manner intended by Jesus when He commissioned His disciples.

Community Building

The reading from The Acts of the Apostles establishes the Promise of the Holy Spirit to the Church as Luke describes the Ascension of Jesus.

 * [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

Psalm 47 proclaims God is king 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).2

The Letter of Paul to the Ephesians describes Jesus as the head over all things for the Church, which is His body.

 * [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.3

The Gospel of Matthew is the Commissioning of the Disciples by Jesus.

 * [28:16–20] This climactic scene has been called a “proleptic parousia,” for it gives a foretaste of the final glorious coming of the Son of Man (Mt 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.4

Nicholas Santos, S.J. comments on this feast of the Ascension it might be helpful to remind ourselves, as Saint Ignatius does in the Spiritual Exercises, of Christ, our Divine Majesty and Eternal King.

 Using Ignatian imagination we can imagine what our world would be like if Christ were the King. What if Christ were the President, or Governor, or Mayor? What would change? What would be different? And, how can we in our own, small way, work to bring about that change or be that difference. Then, indeed will we be responding to the call of Christ, helping him to realize God’s kingdom here on earth. Yes, even in the midst of the COVID-19 situation that we are in right now.5

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)6

The Word Among Us Meditation on Acts 1:1-11 comments that Jesus may have ascended, but the work of his kingdom continues—and he has placed that work in our hands. That’s why he promised us the Holy Spirit. We need the Spirit so that our attempts to preach the gospel, take a stand against sin, and lift up the poor are filled with God’s own grace and love.

 It’s not as hard as you might think. Preaching the gospel can be as simple as offering to pray for a struggling friend or sharing with a neighbor about how God helped you during a tough situation. Lifting up the poor can mean a weekly visit to a nursing home or increasing your donations to the poor box. Taking a stand against sin can mean praying for people’s conversion or trying to establish a more peaceful environment in the home.
Yes, Jesus is going to restore his kingdom. And he’s going to use you to do it.
“Come, Holy Spirit, and fill our hearts. Empower us to build a kingdom worthy of the risen Lord!”7

Friar Jude Winkler discusses the possibility that Luke addressed the prologue of Acts to a symbolic name. The text from Ephesians is in contradiction to Greek thought about the inferior nature of the body. Friar Jude reminds us that the themes of Jesus commissioning text are a repetition of ideas Matthew has underlined in five discourses in his Gospel.

StAnthonyCompanions · May 24, 2020

Fr. Richard Rohr, OFM, comments that for the first three hundred years after Jesus’ death, Christians were the oppressed minority. But by the year 400 C.E., Christians had changed places. We moved from hiding in the catacombs to presiding in the basilicas. That is when we started reading the Bible not as subversive literature, the story of the oppressed, but as establishment literature to justify the status quo of people in power.

 When Christians began to gain positions of power and privilege, they also began to ignore segments of Scriptures, especially the Sermon on the Mount. Our position in society determines what we pay attention to and what systems we are willing to “go along with.” This is what allowed “Christian” empires throughout history to brutalize and oppress others in the name of God. Sadly, this is still the case today.
But when the Bible is read through the eyes of solidarity—what we call the “preferential option for the poor” or the “bias from the margins”—it will always be liberating, transformative, and empowering in a completely different way. Read this way, Scripture cannot be used by those with power to oppress or impress. The question is no longer “How can I maintain my special and secure status?” It is “How can we all grow and change together?” I think the acceptance of that invitation to solidarity with the larger pain of the world is what it means to be a “Christian.”8

We are commissioned to gather people in the community, baptize with the Holy Spirit, and teach, through action, the Way of Jesus as expressed in Scripture passages like the Sermon on the Mount.

References

1	(n.d.). Acts, chapter 1 - United States Conference of Catholic Bishops. Retrieved May 24, 2020, from http://www.usccb.org/bible/acts/1
2	(n.d.). Psalms, chapter 47. Retrieved May 24, 2020, from http://www.usccb.org/bible/psalms/47
3	(n.d.). Ephesians, chapter 1 - United States Conference of Catholic .... Retrieved May 24, 2020, from http://www.usccb.org/bible/ephesians/1
4	(n.d.). Matthew, chapter 28. Retrieved May 24, 2020, from http://www.usccb.org/bible/matthew/28
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 24, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 24, 2020, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). (Solemnity) - Mass Readings and Catholic Daily Meditations .... Retrieved May 24, 2020, from https://wau.org/meditations/2020/05/24/
8	(2020, May 24). Invitation to Solidarity — Center for Action and Contemplation. Retrieved May 24, 2020, from https://cac.org/invitation-to-solidarity-2020-05-24/