The Ascension Of Our Lord
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
As the church year developed, the ascension was celebrated as part of the Easter event, and not as a separate festival. Luke's account of the ascension provided the "40th day" location of the festival within the calendar of the church; it became known as the Quadragesima, matching, in that respect, the other Quadragesima, Ash Wednesday, the beginning of Lent. Ascension Day was also known as Holy Thursday, in some ancient calendars. (There is no evidence of a post-Easter sexagesima or septuagesima in the liturgical scheme of things.) The theological significance of the ascension is that it marks the completion of the resurrection of Jesus Christ; until he makes no more appearances, and until he leaves the earth, the resurrection is unfinished business; Jesus said, "I go to the Father" and that return to the heavenly Father completes the resurrection of the Lord. His earthly ministry is ended in victory.
The "baptismal connection" of Lent and Easter is emphasized by a practice that is be-coming more commonplace and widespread in the church; that is, extinguishing the paschal candle after the gospel is read and moving it from its prominent place in the chancel of the church building to the font. There it is lighted at every baptism and becomes a reminder of this "communication," a sign that tells people that they die in the waters of baptism and are raised to new life by participating in the life that is offered to all by the risen Lord. Every baptism is connected to the Easter event; the paschal candle announces that theological fact. There is much more significance in this "relocation" of the paschal candle than there can ever be in some of the medieval practices, which saw statues of Christ being raised up from the naves of churches and exiting the building through holes in the roof.
It is unimportant whether the ascension occurs on Thursday or a Sunday (as the Roman Catholic rubric allows), but it is vitally important that people understand it as the completion of Easter, the Resurrection of Our Lord. Technically, the Seventh Sunday of Easter ought to be changed to the Sunday after the Ascension; the Sundays preceding the ascension would remain "of Easter" Sundays.
All of the propers - prayers for the day, psalmody, and readings are the same for all three years/cycles of the lectionary, with the exception of the alternate first reading of The Book Of Common Prayer (2 Kings 2:1-15).
The Prayer Of The Day
(LBW) - The ascended Christ is mentioned in this prayer to "Almighty God," as one who "in power intercedes for us (with God in heaven)," and the petition asks that we, the church, might also "come into your presence and live forever in your glory." The old collect has content that suggests a different liturgical and theological direction, addressing the prayer to Christ, not to God the Father, as he "who didst this day ascend in triumph far above all the heavens," and asking the Lord not "to leave us comfortless," but to send the Holy Spirit, the Spirit of Truth, to us. The ascension is the final act in the celebration of Christ over death and the grave and is, therefore, a festival of great joy and celebration.
The Psalm Of The Day
Psalm 110 (LBW) - This has been called a messianic psalm, which describes one who is both king and priest, who will rule over Israel and his enemies, too. This one, born to be King of Israel and redeemer, stands in the lineage of David, and will reign forever (virtually nothing is said in this psalm about his religious functions as priest). The first verse, rather obviously, suggests why this psalm is appointed (in the LBW) for the Ascension: "The Lord said to my Lord, 'Sit at my right hand, until I make your enemies your footstool." The bulk of the psalm is interpreted to describe how God will deal with the enemies of the Messiah during the interim between his ascension and his second coming (from the Christian point of view).
Psalm prayer - "Almighty God, make known in every place the perfect offering of your Son, the eternal high priest of the new Jerusalem, and so consecrate all nations to be your holy people, that the kingdom of Christ, your anointed one, may come in its fullness; and to you, Father, Son, and Holy Spirit, be all honor and praise now and forever."
The Readings
Acts 1:1-11 - This continuation of the gospel according to St. Luke is the reading that has established the festival of the ascension 40 days after Easter. It offers a picture of the departure of Christ from the earth which is satisfying, but also quite disturbing. The satisfaction comes with the knowledge that Christ has completed his work in triumph and now returns to the Father; the disturbing part is the ascension itself; it is too unscientific for many persons today. Had he just disappeared, at least it would put the story into the realm of science fiction; his ascension would be seen as entrance into a new dimension of existence, which human beings do not know about or understand. Actually, that is what "returning to the Father" has to mean; Jesus, after his resurrection, lived in another dimension - his was a glorified body - but he had the power to reveal himself to people for these 40 days. At the ascension, he really left this world, as Luke tells us, but with a postlude in which two angels appeared to the disciples and told them that Jesus would come back to the world in the same way that he left. The ascension affirms the start of Jesus' reign over heaven and earth, but it also points to the parousia and his return, when he will judge the earth and rule completely over it.
Ephesians 1:16-23 - This reading is a single and rather complicated sentence, in which Paul informs the Christians at Ephesus of his prayer of thanksgiving for them, in which he asks God to give them the "spirit of wisdom and revelation" they need to comprehend and cling to the gospel. He devotes the last half of the sentence to a recounting of what God accomplished in Christ's death and resurrection, as well as his ascension (God "made him sit at his right hand in the heavenly places"), informing them that God has put him over everything in heaven and on earth - forever.
Luke 24:44-53 - In this concluding portion of his gospel, Luke shows Jesus teaching one last lesson, which is in the form of a review that "opened their minds to understand the scriptures" and what was said about him, including his death and resurrection. Their task, after he leaves them, is to preach repentance and forgiveness of sins "in his name" and "to all nations, beginning with Jerusalem." He also ordered them to wait for the coming of the Spirit before they began their mission. After the brief lesson, Luke tells us that he took them out to Bethany, blessed them, and then was taken up into heaven. The disciples then returned to Jerusalem "with great joy" and "were continuously in the Temple blessing God."
2 Kings 2:1-15 (alternate first reading - E) - Jesus was not, of course, the first Israelite to be taken up into heaven by the Lord, as this story about Elijah's ascension makes clear. But this is the most dramatic of the ascension/assumption stories and sounds like something out of science fiction. The story highlights Elisha's faithfulness to Elijah as he made the story from Gilgal to Jericho and the Jordan River. The prophets of Bethel and Jericho tried to destroy Elisha's faith in God - to no avail - and he stayed with Elijah until "a chariot of fire" separated them. Because Elisha saw Elijah's departure, his request for a "double share" of Elijah's spirit was granted, and it became evident to the people at Jericho who perceived this and fell down and worshiped him. The story sets the scene, as it were, for Jesus' ascension - but without a fiery chariot - to heaven.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 24:44-53 (L, C); 24:46-53 (RC); 46:49-53 (E) and 2 Kings 2:1-15 (E) - "Jesus, Where's Your Chariot?" - Years ago, I saw a little building near the summit of the Mount of Olives, which housed a sacred stone within it. That was supposed to be the spot from which Jesus ascended into heaven; the stone has an indentation in the top of it, which, it is claimed, was made when Jesus "took off" into the heavens. It suggests that Jesus exerted "tremendous thrust" - much like the rockets at Cape Kennedy - and that's what is responsible for the imprint in the rock. It makes Jesus into a kind of Superman, flying through the air, self-propelled, and out into space to disappear until he returns again. Unlike Superman, Jesus makes only one "flight" - his ascension to the Father.
1. Before Jesus departed, there was time for one last lesson, a review of the reason for his life, death, and resurrection to prepare them for the ministry. His earthly work was completed now, and it was time to return to the Father.
2. But before he left them, Jesus gave the disciples one last command, which was connected to their ongoing ministry in his name; they were to go back to the city and wait for the descent of the Holy Spirit, which would empower them to be faithful witnesses to the gospel.
3. Luke says that he blessed them, (and) he parted from them and was carried up to heaven. When Elijah was taken up to heaven, God sent a chariot for him. Unlike Elijah, Jesus had to make it back to the abode of his heavenly Father on his own; God didn't send a chariot for him. Jesus was self-propelled.
4. The promise of the Holy Spirit and of his ultimate return made the occasion one of joy for the disciples and it still is a time of thanksgiving and celebration for all believers. "Christ is risen! He is risen indeed!" His life and work are now completed and it is our turn to work and wait.
As the church year developed, the ascension was celebrated as part of the Easter event, and not as a separate festival. Luke's account of the ascension provided the "40th day" location of the festival within the calendar of the church; it became known as the Quadragesima, matching, in that respect, the other Quadragesima, Ash Wednesday, the beginning of Lent. Ascension Day was also known as Holy Thursday, in some ancient calendars. (There is no evidence of a post-Easter sexagesima or septuagesima in the liturgical scheme of things.) The theological significance of the ascension is that it marks the completion of the resurrection of Jesus Christ; until he makes no more appearances, and until he leaves the earth, the resurrection is unfinished business; Jesus said, "I go to the Father" and that return to the heavenly Father completes the resurrection of the Lord. His earthly ministry is ended in victory.
The "baptismal connection" of Lent and Easter is emphasized by a practice that is be-coming more commonplace and widespread in the church; that is, extinguishing the paschal candle after the gospel is read and moving it from its prominent place in the chancel of the church building to the font. There it is lighted at every baptism and becomes a reminder of this "communication," a sign that tells people that they die in the waters of baptism and are raised to new life by participating in the life that is offered to all by the risen Lord. Every baptism is connected to the Easter event; the paschal candle announces that theological fact. There is much more significance in this "relocation" of the paschal candle than there can ever be in some of the medieval practices, which saw statues of Christ being raised up from the naves of churches and exiting the building through holes in the roof.
It is unimportant whether the ascension occurs on Thursday or a Sunday (as the Roman Catholic rubric allows), but it is vitally important that people understand it as the completion of Easter, the Resurrection of Our Lord. Technically, the Seventh Sunday of Easter ought to be changed to the Sunday after the Ascension; the Sundays preceding the ascension would remain "of Easter" Sundays.
All of the propers - prayers for the day, psalmody, and readings are the same for all three years/cycles of the lectionary, with the exception of the alternate first reading of The Book Of Common Prayer (2 Kings 2:1-15).
The Prayer Of The Day
(LBW) - The ascended Christ is mentioned in this prayer to "Almighty God," as one who "in power intercedes for us (with God in heaven)," and the petition asks that we, the church, might also "come into your presence and live forever in your glory." The old collect has content that suggests a different liturgical and theological direction, addressing the prayer to Christ, not to God the Father, as he "who didst this day ascend in triumph far above all the heavens," and asking the Lord not "to leave us comfortless," but to send the Holy Spirit, the Spirit of Truth, to us. The ascension is the final act in the celebration of Christ over death and the grave and is, therefore, a festival of great joy and celebration.
The Psalm Of The Day
Psalm 110 (LBW) - This has been called a messianic psalm, which describes one who is both king and priest, who will rule over Israel and his enemies, too. This one, born to be King of Israel and redeemer, stands in the lineage of David, and will reign forever (virtually nothing is said in this psalm about his religious functions as priest). The first verse, rather obviously, suggests why this psalm is appointed (in the LBW) for the Ascension: "The Lord said to my Lord, 'Sit at my right hand, until I make your enemies your footstool." The bulk of the psalm is interpreted to describe how God will deal with the enemies of the Messiah during the interim between his ascension and his second coming (from the Christian point of view).
Psalm prayer - "Almighty God, make known in every place the perfect offering of your Son, the eternal high priest of the new Jerusalem, and so consecrate all nations to be your holy people, that the kingdom of Christ, your anointed one, may come in its fullness; and to you, Father, Son, and Holy Spirit, be all honor and praise now and forever."
The Readings
Acts 1:1-11 - This continuation of the gospel according to St. Luke is the reading that has established the festival of the ascension 40 days after Easter. It offers a picture of the departure of Christ from the earth which is satisfying, but also quite disturbing. The satisfaction comes with the knowledge that Christ has completed his work in triumph and now returns to the Father; the disturbing part is the ascension itself; it is too unscientific for many persons today. Had he just disappeared, at least it would put the story into the realm of science fiction; his ascension would be seen as entrance into a new dimension of existence, which human beings do not know about or understand. Actually, that is what "returning to the Father" has to mean; Jesus, after his resurrection, lived in another dimension - his was a glorified body - but he had the power to reveal himself to people for these 40 days. At the ascension, he really left this world, as Luke tells us, but with a postlude in which two angels appeared to the disciples and told them that Jesus would come back to the world in the same way that he left. The ascension affirms the start of Jesus' reign over heaven and earth, but it also points to the parousia and his return, when he will judge the earth and rule completely over it.
Ephesians 1:16-23 - This reading is a single and rather complicated sentence, in which Paul informs the Christians at Ephesus of his prayer of thanksgiving for them, in which he asks God to give them the "spirit of wisdom and revelation" they need to comprehend and cling to the gospel. He devotes the last half of the sentence to a recounting of what God accomplished in Christ's death and resurrection, as well as his ascension (God "made him sit at his right hand in the heavenly places"), informing them that God has put him over everything in heaven and on earth - forever.
Luke 24:44-53 - In this concluding portion of his gospel, Luke shows Jesus teaching one last lesson, which is in the form of a review that "opened their minds to understand the scriptures" and what was said about him, including his death and resurrection. Their task, after he leaves them, is to preach repentance and forgiveness of sins "in his name" and "to all nations, beginning with Jerusalem." He also ordered them to wait for the coming of the Spirit before they began their mission. After the brief lesson, Luke tells us that he took them out to Bethany, blessed them, and then was taken up into heaven. The disciples then returned to Jerusalem "with great joy" and "were continuously in the Temple blessing God."
2 Kings 2:1-15 (alternate first reading - E) - Jesus was not, of course, the first Israelite to be taken up into heaven by the Lord, as this story about Elijah's ascension makes clear. But this is the most dramatic of the ascension/assumption stories and sounds like something out of science fiction. The story highlights Elisha's faithfulness to Elijah as he made the story from Gilgal to Jericho and the Jordan River. The prophets of Bethel and Jericho tried to destroy Elisha's faith in God - to no avail - and he stayed with Elijah until "a chariot of fire" separated them. Because Elisha saw Elijah's departure, his request for a "double share" of Elijah's spirit was granted, and it became evident to the people at Jericho who perceived this and fell down and worshiped him. The story sets the scene, as it were, for Jesus' ascension - but without a fiery chariot - to heaven.
Sermon Suggestions, Synopses, Sketches, Stories
Luke 24:44-53 (L, C); 24:46-53 (RC); 46:49-53 (E) and 2 Kings 2:1-15 (E) - "Jesus, Where's Your Chariot?" - Years ago, I saw a little building near the summit of the Mount of Olives, which housed a sacred stone within it. That was supposed to be the spot from which Jesus ascended into heaven; the stone has an indentation in the top of it, which, it is claimed, was made when Jesus "took off" into the heavens. It suggests that Jesus exerted "tremendous thrust" - much like the rockets at Cape Kennedy - and that's what is responsible for the imprint in the rock. It makes Jesus into a kind of Superman, flying through the air, self-propelled, and out into space to disappear until he returns again. Unlike Superman, Jesus makes only one "flight" - his ascension to the Father.
1. Before Jesus departed, there was time for one last lesson, a review of the reason for his life, death, and resurrection to prepare them for the ministry. His earthly work was completed now, and it was time to return to the Father.
2. But before he left them, Jesus gave the disciples one last command, which was connected to their ongoing ministry in his name; they were to go back to the city and wait for the descent of the Holy Spirit, which would empower them to be faithful witnesses to the gospel.
3. Luke says that he blessed them, (and) he parted from them and was carried up to heaven. When Elijah was taken up to heaven, God sent a chariot for him. Unlike Elijah, Jesus had to make it back to the abode of his heavenly Father on his own; God didn't send a chariot for him. Jesus was self-propelled.
4. The promise of the Holy Spirit and of his ultimate return made the occasion one of joy for the disciples and it still is a time of thanksgiving and celebration for all believers. "Christ is risen! He is risen indeed!" His life and work are now completed and it is our turn to work and wait.
