As the briefest liturgical season in the Church Year, Ascension-tide lasts only ten days. We believe that on the fortieth day after Easter Christ ascended to the Father. Ten days later the Holy Spirit was sent into the womb of the nascent Church on the feast of the Pentecost or Whitsunday. So we have but a few days to examine the significance and meaning of the Ascension for us.
The Ascension is Jesus Christ’s return to the eternal state that He shares, as Son, with the Father and the Holy Spirit. In the Ascension, Christ returns our human nature back to its origin with God the Father so we might begin again to obey God, honor God and, finally, glorify God. In the simplest of terms, Christ the Son of God, in a Resurrected and Glorified state, returns human life to communion with God the Father. Each thought, word, and deed, every motivation and inclination towards God are now reconciled with the Father. In turn, every act of Grace that enables us to love, obey, and serve God is given to us as Christ returns to us in the Holy Spirit.
Faithful man had been yearning to ascend back to God since the time of Israel’s primordial Fall. But he found himself in the midst of a godless and idolatrous people. There is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. (Is. lxiv. 7) Sin had enslaved the ancient Jews; Man was unable to return to God what he had taken from him. What did man take from God? Man took the obedience he owed God. Man took the honor he owed God. Man took the potential glory that he was destined to share with God. And so the prophet cries out for the forgiveness of sins sufficient to return man to God. But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore, O Lord, neither remember iniquity forever: behold, see, we beseech thee, we are all thy people. (Ibid, 8,9) Acknowledging his sin, and the collective wickedness of his people, the prophet faithfully cries out to God for deliverance and salvation. Israel may have unmade herself, but God can and will fashion her anew if only she lifts up her eyes unto the hills from whence cometh her help.
With Psalmist, the prophet is powerless to fight against spiritual powers that have the advantage over him. O help us against the enemy, for vain is the help is man. (Ps. lxiv. 12) So, his heart ascends up passionately within as he soars up to sing the song of faith. O GOD, my heart is ready, my heart is ready; I will sing, and give praise with the best member that I have. Awake, thou lute and harp; I myself will awake right early. I will give thanks unto thee, O LORD, among the peoples; I will sing praises unto thee among the nations. (Ps. cviii. 1-3) From the ground of his soul the fire of faith envelops, informs, and consumes his heart. The music of the spiritual lute and harp call him up into the song of praise and thanksgiving. He thanks God anticipatorily for what he believes and trusts shall shortly come to pass. For thy mercy is greater than the heavens, and thy truth reacheth unto the clouds. Set up thyself, O God, above the heavens, and thy glory above all the earth; That thy beloved may be delivered: let thy right hand save them, and hear thou me. (Ibid, 4-6) Deliverance comes only from above. The glory that can be man’s reward once again must come from God’s right hand.
Christians believe that what Isaiah reached out and hoped for was the Incarnation of God’s right hand Man, even His own Son. What was desired from above has come down to the earth in the Mission and Ministry of Jesus Christ, God with us and for us. The Word of God’s promise that was held in faith and embraced in hope then was made flesh and dwelt among us. (St. John i. 14) And yet the chief purpose of His Incarnation was that man’s human nature might once again become a living sacrifice, wholly acceptable unto God. (Romans xii. 1) Man was made to live above Himself, conformed to God’s will, and always to become clay in the hand of the potter.
But in Christ, we are not only called to become clay in the hand of the potter but also placed into his kiln. We are called not only to be refashioned but also to be redeemed. This cannot be done until Christ takes us into the fire of His sacrifice, the fire that destroys all sin and death. His suffering and death constitute the necessary first moments in man’s return to God. His suffering and death are the kiln in which the Potter is firing up the clay for new life through a Sacrifice that will begin on earth and ascend up into Heaven. As Paul Claudel writes, Jesus Christ, the Man-God, the highest expression of creation, rises from the depths of matter where the Word was born by uniting with woman’s obedience, toward that throne which was predestined for Him at the right hand of the Father. From this place He continues to exercise his magnetic power on all creatures; all feel deep within them that summons, that injunction, to ascend. (I Believe…159) God’s Son was always called by the Father into Ascending Sacrifice. Throughout the whole of His life, He suffered and died to Himself as He mounted and ascended in heart and soul back to God. Since the time of His Ascension, He has called all men to do the same through the Sacrifice that He shares with us. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me. (St. John xv. 26) From His Ascension seat in Heaven, the Son of God sends His Spirit to lift up our hearts back to the Father, beginning here and now.
But before the Holy Spirit’s descending fiery love begins to enable us to be made one with the offering of our humanity back to the Father in Jesus Christ, we must find ourselves in Christ’s ascent back to the Father. Our eyes must follow diligently the flame of fiery love that lifts and carries Christ back to the Father. Bishop Westcott reminds us that we are meant to penetrate to the passion of the ascending Jesus. We are encouraged to work beneath the surface of things to that which makes all things, all of us, capable of consecration. Then it is, that the last element in our confession as to Christ’s work speaks to our hearts. He is not only present with us as Ascended: He is active for us. (Sermons…) Christ’s Ascension is what stands over and against all other things as high above all other things. True Sacrifice calls us away from the mundane and into the heavenly. Austin Farrer describes the movement nicely:
WE are told in an Old Testament tale, how an angel of God having appeared to man disappeared again by going up in the flame from the altar. And in the same way Elijah, when he could no more be found, was believed to have gone up on the crests of flaming horses. The flame which carried Christ to heaven was the flame of his own sacrifice. Flame tends always upwards. All his life long Christ's love burnt towards the heart of heaven in a bright fire, until he was wholly consumed in it, and went up in that fire to God. The fire is kindled on our altars, here Christ ascends in fire; the fire is kindled in the Christian heart, and we ascend. He says to us, Lift up your hearts; and we reply, We lift them up unto the Lord.
In the ascending flame, our desire must tend upwards and burn towards the heart of heaven in a bright fire. We pray that the flame of our own sacrifice might become one with Christ’s so that the fire of God’s love might lift us into the Heaven of His new life. We pray we shall lift our hearts up unto the Lord because in the blazing fire of Heaven’s light we are beginning to see that the truest offering of man to God is found in Christ’s Ascending Sacrifice. Old earth-bound habits, customs, and ideals must be burnt up in the surpassing power of God’s Grace in Christ’s ascending heart. Christ, who now sits at God’s right hand, intercedes and pleads for us. Christ longs forever to share the Sacrifice of His Ascended Life with us so that our love might burn towards the heart of heaven in a bright fire, and be wholly consumed in it.
St. Peter tells us this morning that the end of all things is at hand because Christ has returned all of creation to the Father. We must be therefore sober, and watchful unto prayer. (1 St. Peter iv. 7) Our minds must be drawn back to the same Jesus who has taught us in parables, astounded us with miracles, rebuked us in love, and called us forward to the Cross of His Passion. The life of Christ has always been one Sacrifice that Ascends back to the Father because man is made for God. We must have our conversation with Christ in Heaven, to love His appearing, and to be dissolved into His love. (Jenks, 352) We must pray that we may feel the powerful attraction of Christ’s Grace and Holy Spirit, to draw up our minds and desires from the poor perishing enjoyments here below, to those most glorious and everlasting attainments above where Christ sits at the right hand of God. (Idem, Jenks) The poet would have the passion of Christ’s Ascending Love bring us through death, resurrection, and into Ascension Life.
Lord, when the sense of thy sweet grace
Sends up my soul to seek thy face.
Thy blessed eyes breed such desire,
I die in love's delicious Fire.
O love, I am thy Sacrifice.
Be still triumphant, blessed eyes.
Still shine on me, fair suns! that I
Still may behold, though still I die.
Though still I die, I live again;
Still longing so to be still slain,
So gainfull is such losse of breath.
I die even in desire of death.
Still live in me this loving strife
Of living Death and dying Life.
For while thou sweetly slayest me
Dead to my selfe, I live in Thee.
(A Song: Richard Crashaw)
St. Michael and All Angels Sermons: