Posted on: May 31st, 2014 Ascension: the Fluid Body of Christ

I’ve been thinking about the Feast of the Ascension (celebrated this year on May 29) lately. The Prayer Book’s collect for Ascension reads:

Almighty God, whose blessed Son our Savior Jesus Christ

ascended far above all heavens that he might fill all things:

Mercifully give us faith to perceive that, according to his

promise, he abides with his Church on earth, even to the end

of the ages; through Jesus Christ our Lord, who lives and

reigns with you and the Holy Spirit, one God, in glory

everlasting.  Amen.

How do you think about the Ascension of Christ?

I think that, in the contemporary church, there are three different ways of thinking about this redemptive-historical event. First, most people are just confused. After all, it seems so weird that Jesus would start floating up into the sky, eventually transcending the ability of the disciples to see him.

Second, however, and better, many people assume that Jesus is going “up to heaven.” That is understandable, but this view is definitely strengthened when coupled with the idea that Jesus is ascending to his throne, which is “in heaven,” at the right hand of his father.

A third view, suggested by the liturgical calendar itself, is that when Jesus ascends, he is going away in order to send down the Holy Spirit onto the Church on the day of Pentecost. (Indeed the collect of the day on the seventh Sunday of Easter, after Pentecost, might encourage this view, with its petition to God to “send us the Holy Spirit to comfort us.”)

Notice, however, what the collect for Ascension above actually says: Jesus ascended that he might fill all things. I cannot help but think that this is sacramental language. Remember the ancient dictum which is utterly scriptural: “Christ is the sacrament of God; the Church is the sacrament of Christ.” It is this Church with whom “he abides … on earth … until the end of the ages.”

Why did Christ ascend to a transcendent “place,” why did he ascend into a transcendent mode of being? Precisely so that he could fill all things. When his body disappears, it becomes all things. It saturates all things. All things in a mystical way become charged with divine presence. Not only does this point to the eacharistic elements as tokens of all creation, but it also suggests that all material creatures are divine. As the fathers of the church said, “When Christ was baptized in the Jordan River, he sanctified all water.”

I know that this is a strange thing to think about. But our collect for Ascension invites us to think about it, and to meditate on it. Christian truth is indeed strange. Strange and beautiful.

Note: this article is inspired partly by Graham Ward’s chapter “The Displaced Body of Jesus Christ” in his Cities of God. See also here.

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Filed under: Bible, Book Notes (& articles, too), philosophy, the Christian Life / Prayer, theology / ecclesiology | Comments Off on Ascension: the Fluid Body of Christ

Posted on: May 15th, 2012 The Ups & Downs of Scripture & Liturgy

Many people are familiar with the saying “What goes up must come down.”

Fewer, however, have deeply meditated on the upward & downward motion which pervades the Christian narrative. For example, only after Christ is “lifted up” on the cross is he then is he lowered down into the depths of the earth, into Hades or Sheol, which many interpret as a kind of descent into Hell. And then, three days later, he is up again, risen victorious, for his disciples and (according to 1 Corinthians 15) a great multitude of 500 to see.

Now I am not one of those Episcopalians who seems to think that Eastern religions such as Buddhism are something we Christians should emulate. However, it does seem to me that this “down – up” pattern of the death and resurrection of Christ constitutes two halves of a larger whole, kind of like the pattern of the yin and the yang. The are stiched together, metaphysically, so to speak. You can’t have one without the other. They infuse and saturate each other with meaning.

This down – up pattern has been given the name of “Paschal Mystery” by the Church: what goes down must come up. And what comes up must first have gone down. Without death there is no resurrection life. Without the dark night there can be no sunrise. Without pruning no beautiful rose blossoms.

But as we approach the Feast of the Ascension (in our tradition considered one of the seven principal feasts of the Church) and the Day of Pentecost, it seems to me that there is another “yin-yang” pattern here, as well. Another “up – down” reality which is worthy of contemplation. In the Ascension Christ ascended up into the heavens and vanished from our view / presence. Why did he do this? Why did he go up?

In John 16:7 Jesus tells his disciples, “Unless I go away the Paraclete will not come to you.” Unless he leaves, that is, the Holy Spirit will not be poured down upon all flesh. In a similar vein in John’s resurrection story when Mary Magdalene tries to hold on to her risen Lord, he rebukes her saying, “Do not hold onto me, for I have not yet ascended to my Father” (John 20:17). It is as if he is saying, “Mary, don’t try to tie me down; I must go up. It is good for you and for the world that I go up. Only if I go up, can something even better come down.”

We who benefit from the entirety of the Christian canon realize that this “something better” is the gift of the Holy Spirit, poured down onto the Church on the Day of Pentecost. This Spirit, St. Paul tells us, is “the Spirit is the Lord” himself (2 Cor 3:17) and the Book of Acts speaks of the Holy Spirit as “The Spirit of the Lord.” That is, when the Spirit descended onto the Church, it was also Christ himself descending onto the Church, coming down and entering our hearts in a fresh, new, powerful way.

Without the downward descent of Good Friday, there can be no victorious burst of Easter resurrection. Without the upward vanishing of Ascension, there can be no downward outpouring of the Spirit of Life.

So here’s a “homework assignment.” The next time you are at church, look for this “up down” imagery in the liturgy. How many times in the Liturgy are things of various kinds elevated and or brought down?

Everything from the Sursum Corda (“Lift up your hearts / we lift them up unto the Lord”) to the manual actions of the Presider at the Table (notice how many times things are elevated or raised) contributes to this pattern in our lives. Look for it. Study it. It is worthy of contemplation.

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