St. Augustine considered the Feast of the Ascension the crown of all Christian festivals. Today we may give it an obligatory nod as we make our way liturgically from Easter to Pentecost, but we’re often not quite sure what to do with it exegetically, theologically, pastorally. The clunky literalism routinely inspired by the Luke-Acts vision of the ascension—Jesus rocketing upward into space—is not a little perplexing.
Whatever historical event lies behind the Luke-Acts narratives of Jesus’ ascension into heaven—and the fact that the two accounts differ in important ways might be a clue that a surface-literal reading is not what the author had in mind—a couple of things stand out: the centrality of worship and the reimagining of “all rule and authority and power and dominion.”
Tom Wright points out that Luke’s gospel ends, as it began, in the Temple at Jerusalem. “Worship of the living God,” Wright says, “is at the heart of Luke’s vision of the Christian life.” Jesus’ ascension into heaven, then, is not “beam me up, Scotty” science fiction, but rather that which makes possible the Church’s existence. Because Jesus is not here, the Church can be, must be—the Church is constituted as and empowered to be his worshiping, witnessing body here and now. (Douglas Farrow makes this point by insisting that the Church exists “by its mysterious union with one whose life, though lived for the world, involves a genuine break with it.”) Read more