Ascension Day: Its Importance

Today is the fortieth day after Easter in the Western Church’s calendar, and thus, Ascension Day.

Many Protestant denominations don’t make much of Ascension Day, but that overlooks it’s ancient importance to Christians. Specifically, from the Apostles’ Creed:

“He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.”

There is no great historical background to the celebration of the day as a special festival. John Chrysostom, Augustine, and Gregory of Nyssa all have surviving sermons about the day, however.

The typical New Testament liturgical readings for the day are something like this:

Luk 24:45-53 NET. Then he opened their minds so they could understand the scriptures, (46) and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, (47) and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. (48) You are witnesses of these things. (49) And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” (50) Then Jesus led them out as far as Bethany, and lifting up his hands, he blessed them. (51) Now during the blessing he departed and was taken up into heaven. (52) So they worshiped him and returned to Jerusalem with great joy, (53) and were continually in the temple courts blessing God.

Act 1:3-11 NET. To the same apostles also, after his suffering, he presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God. (4) While he was with them, he declared, “Do not leave Jerusalem, but wait there for what my Father promised, which you heard about from me. (5) For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (6) So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” (7) He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. (8) But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” (9) After he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. (10) As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them (11) and said, “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.”

The classic reading from the Church Fathers is, not surprisingly, from Augustine:

“Today our Lord Jesus Christ ascended into heaven; let our hearts ascend with him. Listen to the words of the Apostle: If you have risen with Christ, set your hearts on the things that are above where Christ is, seated at the right hand of God; seek the things that are above, not the things that are on earth. For just as he remained with us even after his ascension, so we too are already in heaven with him, even though what is promised us has not yet been fulfilled in our bodies.

Christ is now exalted above the heavens, but he still suffers on earth all the pain that we, the members of his body, have to bear. He showed this when he cried out from above: Saul, Saul, why do you persecute me? and when he said: I was hungry and you gave me food.

Why do we on earth not strive to find rest with him in heaven even now, through the faith, hope and love that unites us to him? While in heaven he is also with us; and we while on earth are with him. He is here with us by his divinity, his power and his love. We cannot be in heaven, as he is on earth, by divinity, but in him, we can be there by love.

He did not leave heaven when he came down to us; nor did he withdraw from us when he went up again into heaven. The fact that he was in heaven even while he was on earth is borne out by his own statement: No one has ever ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven.

These words are explained by our oneness with Christ, for he is our head and we are his body. No one ascended into heaven except Christ because we also are Christ: he is the Son of Man by his union with us, and we by our union with him are the sons of God. So the Apostle says: Just as the human body, which has many members, is a unity, because all the different members make one body, so is it also with Christ. He too has many members, but one body.

Out of compassion for us he descended from heaven, and although he ascended alone, we also ascend, because we are in him by grace. Thus, no one but Christ descended and no one but Christ ascended; not because there is no distinction between the head and the body, but because the body as a unity cannot be separated from the head.”

The apostles explain the importance of the Ascension in some passages:

Act 2:32-36 NET. This Jesus God raised up, and we are all witnesses of it. (33) So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. (34) For David did not ascend into heaven, but he himself says,  ‘The Lord said to my lord,:  “Sit at my right hand (35) until I make your enemies a footstool for your feet.” ‘ (36) Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”

Act 5:31-32 NET. God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. (32) And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.”

Eph 1:20-23 NET. This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms (21) far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. (22) And God put all things under Christ’s feet, and he gave him to the church as head over all things. (23) Now the church is his body, the fullness of him who fills all in all.

Heb 7:21-8:1 NET. but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’ ” — (22) accordingly Jesus has become the guarantee of a better covenant. (23) And the others who became priests were numerous, because death prevented them from continuing in office, (24) but he holds his priesthood permanently since he lives forever. (25) So he is able to save completely those who come to God through him, because he always lives to intercede for them. (26) For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. (27) He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. (28) For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever. (8:1) Now the main point of what we are saying is this: We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven,

Heb 2:9-18 NET. but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God’s grace he would experience death on behalf of everyone. (10) For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. (11) For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters, (12) saying, “I will proclaim your name to my brothers; in the midst of the assembly I will praise you.” (13) Again he says, “I will be confident in him,” and again, “Here I am, with the children God has given me.” (14) Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), (15) and set free those who were held in slavery all their lives by their fear of death. (16) For surely his concern is not for angels, but he is concerned for Abraham’s descendants. (17) Therefore he had to be made like his brothers and sisters in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people. (18) For since he himself suffered when he was tempted, he is able to help those who are tempted.

Jesus Himself explained the Ascension so: Joh 16:7-15 NET. But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you. (8) And when he comes, he will prove the world wrong concerning sin and righteousness and judgment — (9) concerning sin, because they do not believe in me; (10) concerning righteousness, because I am going to the Father and you will see me no longer; (11) and concerning judgment, because the ruler of this world has been condemned. (12) “I have many more things to say to you, but you cannot bear them now. (13) But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come. (14) He will glorify me, because he will receive from me what is mine and will tell it to you. (15) Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you.

Thus, in simple terms, Ascension Day marks the culmination of the Earthly work of Jesus Christ, but the beginning of His heavenly work for His church. It also points to the great gift of the Holy Spirit on the Day of Pentecost. It is plainly a day all Christians should remember as very important.

I’m running a bit late here, but have a blessed Ascension Day.

The Church Fathers for e-Sword (Almost!)

Is two out of three really not bad?

The Ante-Nicene Fathers are readily available on the e-Sword download menus under “Extras” here.
The Nicene Fathers are available for download at e-Sword users dot org here.
Alas, the Post-Nicene Fathers and extras are yet to be converted for e-Sword. However, they are available at CCEL.

The CCEL page also has a link to Roger Pearse’s More Fathers page. This is too small an intro to that digitizer extraordinaire. Try this link for his blog, his various ancient Christian writings projects, his wit, wisdom, and unfortunately, programming hints (BLEECH!!). WARNING: Mr. Pearse has curiously strong opinions on some things. Whether they are mint-flavored or not I don’t know. The only strong opinions I hold are a recital of Crash’s beliefs from “Bull Durham”. I keep telling you I’m  not original.

Phillip Schaff on the Ante-Nicene Fathers (with a bit of Medieval churchmen and Reformers thrown in)

“In strictness, not a single one of the ante-Nicene fathers fairly agrees with the Roman standard of doctrine in all points. Even Irenaeus and Cyprian differed from the Roman bishop, the former in reference to Chiliasm and Montanism, the latter on the validity of heretical baptism. Jerome is a strong witness against the canonical value of the Apocrypha. Augustin, the greatest authority of Catholic theology among the fathers, is yet decidedly evangelical in his views on sin and grace, which were enthusiastically revived by Luther and Calvin, and virtually condemned by the Council of Trent. Pope Gregory the Great repudiated the title “ecumenical bishop” as an antichristian assumption, and yet it is comparatively harmless as compared with the official titles of his successors, who claim to be the Vicars of Christ, the viceregents of God Almighty on earth, and the infallible organs of the Holy Ghost in all matters of faith and discipline. None of the ancient fathers and doctors knew anything of the modern Roman dogmas of the immaculate conception (1854) and papal infallibility (1870). The “unanimous consent of the fathers” is a mere illusion, except on the most fundamental articles of general Christianity. We must resort here to a liberal conception of orthodoxy, and duly consider the necessary stages of progress in the development of Christian doctrine in the church.

On the other hand the theology of the fathers still less accords with the Protestant standard of orthodoxy. We seek in vain among them for the evangelical doctrines of the exclusive authority of the Scriptures, justification by faith alone, the universal priesthood of the laity; and we find instead as early as the second century a high estimate of ecclesiastical traditions, meritorious and even over-meritorious works, and strong sacerdotal, sacramentarian, ritualistic, and ascetic tendencies, which gradually matured in the Greek and Roman types of catholicity. The Church of England always had more sympathy with the fathers than the Lutheran and Calvinistic Churches, and professes to be in full harmony with the creed, the episcopal polity, and liturgical worship of antiquity before the separation of the east and the west; but the difference is only one of degree; the Thirty-Nine Articles are as thoroughly evangelical as the Augsburg Confession or the Westminster standards; and even the modern Anglo-Catholic school, the most churchly and churchy of all, ignores many tenets and usages which were considered of vital importance in the first centuries, and holds others which were unknown before the sixteenth century. The reformers were as great and good men as the fathers, but both must bow before the apostles. There is a steady progress of Christianity, an ever-deepening understanding and an ever-widening application of its principles and powers, and there are yet many hidden treasures in the Bible which will be brought to light in future ages.

In general the excellences of the church fathers are very various. Polycarp is distinguished, not for genius or learning, but for patriarchal simplicity and dignity; Clement of Rome, for the gift of administration; Ignatius, for impetuous devotion to episcopacy, church unity, and Christian martyrdom; Justin, for apologetic zeal and extensive reading; Irenaeus, for sound doctrine and moderation; Clement of Alexandria, for stimulating fertility of thought; Origen, for brilliant learning and bold speculation; Tertullian, for freshness and vigor of intellect, and sturdiness of character; Cyprian, for energetic churchliness; Eusebius, for literary industry in compilation; Lactantius, for elegance of style. Each had also his weakness. Not one compares for a moment in depth and spiritual fulness with a St. Paul or St. John; and the whole patristic literature, with all its incalculable value, must ever remain very far below the New Testament. The single epistle to the Romans or the Gospel of John is worth more than all commentaries, doctrinal, polemic, and ascetic treatises of the Greek and Latin fathers, schoolmen, and reformers.”

A History of the Christian Church, Book 2, Chapter 13, Section 160 (1859?)

Many of Schaff’s works are readily available for e-Sword, from CCEL, Google Books and the Internet Archive.

Catholic Prayers, Liturgies for E-Sword

In keeeping with my recent interest in traditional prayers and church history, I point the interested to two e-Sword modules. At Mijac’s Catholic Apologetics esnips folder (you may have to register to download) you will find a Catholic Prayer dictionary module. Also there and at e-Sword users dot org you will find a liturgies topic notes comparing different liturgies.

Some of it is decidely different for this SBCer, needless to say. But good to know.

A New Old Grace

“Almighty Master, You created all things for your name’s sake, and gave food and drink to men to enjoy, so that they might give you thanks. To you be the glory forever.

Above all we we give thanks that you have graciously given us spiritual food and drink and eternal life through your Servant Jesus. Yours be the power and glory forever.

May grace come, and may this world pass away. Marantha! Amen.”

This is in fact but a slight condensation and reworking of one of the prayers in the Didache, section 10, from Michael Holmes’ Apostolic Fathers, Third Edition. But that makes the original one of the oldest Christian prayers we know. Using it, and variations of it, lately, makes me feel more in touch with the long line of Christians blessing their meals before me.

Quote for the Day

“Thanks for all things be given unto God the Omnipotent Ruler and King of the universe, and the greatest thanks to Jesus Christ the Saviour and Redeemer of our souls, through whom we pray that peace may be always preserved for us firm and undisturbed by external troubles and by troubles of the mind.”

Eusebius, Church History, Book 10, Chapter 1, Paragraph 1

An excellent prayer but also a note that I have, in fact, finished reading the Church History in the Paul Maier translation. It’s a good translation for reading, with many nice graphics and useful commentaries at the end of each book. The Church History itself is not so triumphalist as some critics charge. If one reads carefully he will see that the persecutions were not so widespread as commonly believed, but mostly localized. The empire-wide persecution of the early fourth century Eusebius blames on the factionalism and battles within the Church itself. One doesn’t get a proper impression of how small a part of the empire’s population Christians actually were, but that is because Eusebius was writing a history of his own sect, not the whole empire.

While most of the book is easy reading in this translation, there is no avoiding the excesses of style Eusebius employs in the last two books. I can only wonder how thick the rhetoric gets in a more literal translation.

On to more modern books about early church history!

Quote for the Day

“4. “But since they bring forward a certain work of Nepos, on which they rely confidently, as if it proved beyond dispute that there will be a reign of Christ upon earth, I confess that in many other respects I approve and love Nepos, for his faith and industry and diligence in the Scriptures, and for his extensive psalmody, with which many of the brethren are still delighted; and I hold him in the more reverence because he has gone to rest before us. But the truth should be loved and honored most of all. And while we should praise and approve ungrudgingly what is said aright, we ought to examine and correct what does not seem to have been written soundly.

5. Were he present to state his opinion orally, mere unwritten discussion, persuading and reconciling those who are opposed by question and answer, would be sufficient. But as some think his work very plausible, and as certain teachers regard the law and prophets as of no consequence, and do not follow the Gospels, and treat lightly the apostolic epistles, while they make promises as to the teaching of this work as if it were some great hidden mystery, and do not permit our simpler brethren to have any sublime and lofty thoughts concerning the glorious and truly divine appearing of our Lord, and our resurrection from the dead, and our being gathered together unto him, and made like him, but on the contrary lead them to hope for small and mortal things in the kingdom of God, and for things such as exist now,—since this is the case, it is necessary that we should dispute with our brother Nepos as if he were present.”

Dionysius the Great, Bishop of Alexandria (c.190-265 AD), from Eusebius’ Church History, Book 7, Chapter 24

If the above sounds refreshingly modern, I commend to you the next section, Chapter 25, which gives Dionysius’ opinion of the Authorship of John’s Apocalypse. It reads exactly like a modern scholar’s argument.

Yet More Books

Recently purchased during a CBD sale:

The Minor Prophets: McComiskey. Still on sale in the new, large one volume edition. Useful for upcoming Micah Sunday School lessons. Considered the best overall series on the Minor Prophets available.

The Apocryphal New Testament: Elliott. A handy one volume collection, relatively recent. Fat paperback book, thin binding. May not last with repeated use.

The Romans Debate: Donfried. Classic collection of essays on an eternal debate, revised and expanded. Though advertised as damaged, I can’t find any obvious defect in my copy, which I got very cheap.

From Amazon I purchased a number of volumes to further my study of early church history:

 

Ramsay MacMullen: Mr. Roman Empire History, who specialized in the social history of the Empire and how Christianity affected it.

Christianizing the Roman Empire: AD 100-400

Voting About God in Early Church Councils

Christianity and Paganism in the Fourth to Eighth Centuries

 

Rodney Stark: The recent bestseller sociologist who turned his hand to examining Early Christianity.

The Rise of Christianity

Cities of God

 

Wayne Meeks: a pioneering modern social historian of Early Christianity, endlessly cited in scholarly works.

The First Urban Christians: The Social World of the Apostle Paul

The Origins of Christian Morality: The First Two Centuries

 

Now I only require time to read and learn from these. As I post this, time seems likely to be available thanks to spring thunderstorms forcing me turn the computer off. Not everything about stormy weather is bad news.

Quote of the Day

“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”       Eusebius, Ecclesiastical History, From the Introduction.

I’ve begun to finally read Eusebius as part of a project to learn early church history better. While this quote comes from the olde Whiston translation, I am reading the History in the more recent Paul Maier translation, which is a more dynamic, functional translation than Whiston, and also has numerous maps, charts, footnotes and commentary correcting and/or expanding on Eusebius’ work.