The Birthday of the Church, Pentecost: Reversing the Divisive Effects of the Tower of Babel by Redeeming Unity

It's Pentecost, wrapping up with the 50 day celebration of the resurrection of Christ. And, it is also the day of celebration for this is the birthday of the Church - the one holy catholic apostolic Church, as proclaimed in the Nicene Creed.  It's time to be sent out to do some serious works - very important work, given how sick the world is today.

There is something important drawn from the First Readings on Pentecost Vigil Mass and Pentecost Day Mass. And, what is discern from this comparative reading gives a lesson very necessary today, especially in this time the world suffer from divisions and confusion. The current covid-19 pandemic’s social effects are characterized with confusion and division. Many are confused if covid-19 is a real new deadly pandemic or nothing but one of these influenzas and if the responsible pathogen, novel coronavirus, is artificially developed with a certain malicious intention or is one of these zoonotic viruses. And divisions accompany with this confusion as to how we should respond to the pandemic phenomena: There are those who take it seriously with a careful measures and those who refuse to do so but laugh at those who take the matter seriously. This does not help combat the pandemic at all. In order to overcome it, we must be in unity. When divided and confused, no battle can be won. And, one important lesson from Pentecost is unity.

The first option for the First Reading for Pentecost Vigil Mass (Genesis 11;1-9) recalls how our sin of pride to make our own name, trying to stand in par with God, resulted in division and confusion, represented with many different tongues. However, as the First Reading for Pentecost Mass (Acts 2:1-11) describes, God has begun reversing the dividing and confusing effects of building the Tower of Babel (Genesis 11:9), by sending the mighty Holy Spirit to the disciples in unity, baptizing them into one body of Christ (1 Corinthians 12:13 – from the Second Reading for Pentecost ), thus, giving birth to the one holy apostolic catholic Church, through the Holy Spirit and one unified body of the disciples, as the Logos-Theos became flesh (John 1:14) through the Holy Spirit and the flesh of Immaculate Mary (Matthew 1:18; Luke 1:35), to give birth to Christ (Luke 1:26-38).

As Christmas is the birthday of Jesus, who is pre-existing Christ, the Logos-Theos, the Son, by the power of the Holy Spirit, Pentecost is the birthday of the Church, his bride, also by the power of the Holy Spirit.

Christ in the human flesh of Jesus has come to reverse the evolving effects of what Adam and his wife, Eve, has brought with their Original Sin. For this reason, he came as the Lamb of God who takes away the sin of the world, as John the Baptist claimed of Christ (John 1:29). On the other hand, the Church, born through the Holy Spirit, as the disciples were baptized into this powerful Spirit as one body (1 Corinthians 12:13), to reverse what the Tower of Babel symbolically reminds: divisions and confusions, resulting of our sins.

It was Christ in Jesus, who came to this earth, to bring scattered people as one, back to his fold, as the Good Shepherd. And, for this he laid his life for us – our redemption (John 10:11). He invites us to be one with him as he is with the Father (John 14:20) and as the vine and its branches are connected seamlessly so that we can bear abundant fruit of mission of his love (John 15:1-17). After all, unity is Christ’s deep desire for us (John 17:21). So, while he is up in heaven, working on our places (John 14:2-3), Christ wants us to carry on his works on earth (John 14:12). Of course, he is not expecting us alone to do his works without any help and resources. That is why he has promised us to have a great gift – another Parakletos (John 14:16), the Spirit of Truth (John 14:17), echoing his statement in John 14:13-14). And, this promise of his on the gift has delivered on Pentecost as the mighty Holy Spirit (Acts 2:1-4), the very one Spirit, to which we are called to be baptized to become and united as one body (1 Corinthians 12:13).

Before ascending into heaven, returning to the Father, Christ has commissioned us to be sent out as the apostles to make disciples of all nations with a promise of perpetual companionship of Parakletos (Matthew 28:19-20  and 1 John 2:1). This is for us to reverse to reverse the effects the Tower of Babel out of our pride (Genesis 11:1-9) so that all the divisions and confusions will be overcome and so that all the scattered people will be brought and united as one – as one growing body of Christ, who is one with the Father, in the unity of the Holy Spirit.

Let us embark upon our mission for unity, overcoming divisions and confusions by renewing and empowering our faith in the risen Christ through the Holy Spirit on Pentecost.

仁の美徳による良心と自由と寛容性について：Covid-19 パンデミックに対する自粛呼びかけと民衆の行動的対応

新型コロナウイルスによるCovid-19パンデミックに対する政府による自粛呼びかけとそれに対する人々の行動的反応は、自由と寛容性は個人の私的欲望ではなく公的共通利益が前提であり、その更なる前提は仁の心による良心であることを改めて考えさせてくれます。

自由という言葉の他、あたかもそれが普遍的であるかのように使われている言葉の一つに寛容性という言葉があります。その理由の一つに、これらの言葉が意味する概念に相関性があるからだといえます。つまり、自由であれば、必然的に、寛容性もそこにある、と考えることができ、また、寛容性を自由にとっての必要条件ともみなすことができるからです。しかし、自由にしろ、寛容性にしろ、これら各々には思いがけない落とし穴が内在していることにお気付きでしょうか？

そもそも、私達が思いがちの自由とは本当の自由とは限らないからです。しかも、本当の自由でない自由を自分でそうだと思い込んでいる人は、寛容性についても正しい認識をしていないと考えられます。自由や寛容性について誤った考えを持つ人は、それらを主観的に絶対化し、また、普遍的なものであると思い込んでいる傾向にあるといえます。そして、こうした人達はどちらかというと自己中心的で、自己主張が人一倍強く、自分の権利を過大評価的に主張する一方、自分の義務については過小評的だといえます。それもそのはず、彼が思い込んでいる自由にとって義務というのはそれを制約する要素だからです。つまり、彼らがいう自由とは我がまま、気まま、他の人のことや社会のことに気遣いすることなく振舞える環境のことなのです。彼らの自由とは自分の頭の中で作り上げたおとぎの世界の桃源郷でしかないのです。

しかし、現実はおとぎの世界と違い、様々な義務があり制約もあります。そして、その理由は自由を制約、制圧、することが目的ではなく、社会全体の秩序を維持することが目的なのです。しかし、彼らの不条理な考え方からみれば、義務や法や道徳というものは自由の敵と見なされるのです。なぜならば、彼らには義務、法、徳、の目的について盲目的だからです。そして、その盲目性の背後には、彼らの自己中心的、つまり、ナルシシスト、な心理があるからです。

そして、こうした間違った自由についての思い込みをしている人は、自分が勝手気ままに振る舞い続けることができる限り、秩序維持の為の義務、法、徳、を無視して行動することで社会の治安や公衆衛生を脅かしかねないような他の人達を寛容という名の下で容認する傾向にあります。

現在の新コロナウイルスによるcovid-19の世界的パンデミックの中、この自由と寛容についての問題が露呈されています。

疫病の広まりを最小限に食い止める為に政府は外出自粛、マスク着用、適切な対人距離を置くこと（三密禁止）などを国民に呼びかけ、その殆どがこうした政府からの呼びかけで速やかにこれらのことを実行してきました。そうの効果あって、国際的にも日本のcovid-19対策は効果的だと評価されています。

欧米の新聞などは、人口密度が欧米諸国よりもかなり高いにも関わらず日本のcovid-19による死者が１０００人未満であり収束に向かっている事実の背後には日本人に特徴的な他人や社会全体のことを思う心で行動する美徳があると評価しています。これは、東日本大震災後の被災者の秩序正しさと辛抱強さについて、欧米の報道が分析をした時にもこうした日本人特有の美徳だと結論付けていました。

しかし、たとえその数は少ないとはいえ、マスクなしで外出し、三密状態を形成し、また、そうしたことを助長する人もいました。政府からの呼びかけだから実質的に法的拘束力がないので無視して、疫病拡散防止などといった公衆衛生よりも自分の自由を自分が思うままに追求するのです。そうした人達を寛容する人達は、社会の自由とか寛容性ということで自分勝手な行動をする人達の容認を正当化します。更に厄介なのは、こうした自由や寛容性の理解をしている人達の中には、covid-19は、ある勢力が皆を恐怖に陥れ世の中を混乱させる為に作り上げた脅しなので、本当は普通のインフルエンザだから大騒ぎして家に篭ったり、わざわざマスクつけて外出しなくてもいい、ただ今まで通りに暮らしていればいい、というように陰謀説でもって自分たちの反社会的行動を正当化します。

ここで大切なのは、政府からの呼びかけを個人の自由への干渉だと思い込み、それに対応した行動ができずに、行動し続ける人は、そうした行動が自己本位であり、ただそれだけでなく、それ故に、他の不特定多数の市民の健康、ひいては社会全体の公衆衛生を脅かしかねないものであるということが自覚できていないといえます。これは、発達心理学的な問題でもあり、自己中心的だった幼少期のまま、思春期の頃までに体験すべきだった自己欲求と社会との協調、共存についての必要性からの二極的対立の葛藤を克服できずに体だけが大人になった結果です。こうした彼らの発達上の問題に理解を示しても、それだからといって彼らの間違った自由に沿った自己中心的行動を容認するということは間違った寛容性です。

他人や社会のことを思うことができる人であれば、政府から法で縛られなくても、自分の良心もってこうした呼びかけに何の違和感をも感じず、当然のこととして自粛などへと行動を変えていきます。そして、これは良心や思いやりの心があるからこその本当の自由なのです。つまり、本当の自由とは行動の動機そのものにあり、他人や社会への心遣い、思いやりが無い自己中心的な心での行動の結果ではありません。

こうした自己中心的な行動を取り締まることなく、そうした行動をとっている人個人の自由なんだからと容認し続けるという寛容性は、犯罪行為、非人道的行為をも、寛容性という正当化で容認していることと本質的に同じ事です。なぜならば、こうした自己中心的行為は反社会的だといえるからです。そして、こうした反社会的行動に対して寛容的でありそれを容認してしまえば、社会の公安、衛生は損なわれ、結局、皆がその弊害を被り、社会は崩壊していくことになります。そうなってしまえば自由なんてありません。

 行動としての自由や寛容性というものには、社会全体の衛生や公安ということを維持する上で障害となりうるのであれば、制約をうけねばならないということがプラトンから孔子まで、世の東西共通の法哲学原理、社会倫理にもあります。そして、プラトンの弟子、アリストテレス、更に、孔子の弟子、孟子、は更に、思いやり、仁の美徳、をその特徴とする良心を活かすことの重要性を説き、そうすれば、寛容的で自由な社会がその公安と衛生を維持しつつ達成できると結論付けています。

別に、哲学やその一分野である倫理学、そして法学などに精通する必要はありません。社会的良識があり他人を思いやる心さえあれば良心の自由で自分らしく振舞い続けることができるからです。

つまり、本当の自由とは良心なくして有りえないものであり、寛容性とは、良心にそった行動ができないが故に社会全体で皆で共有すべき無形財産ともいえる公安や公衆衛生に支障をきたす人達を社会を構成する人間として尊重しつつも、彼らのこうした行動を容認するということではないのです。もし、私達が良心にそって行動できないのであれば、社会の秩序を守る道徳的かつ法的義務がある政府は法によって、社会の公安、衛生維持の為、私達の行動を法で規制し、それでもこうした法を遵守できないのであれば、規制というよりも束縛するようになるでしょう。

良心があれば政府からの呼びかけ、勧告、だけで私達は社会の公安と衛生の為、ひいては、他の人のことと自分のこと両方をおもいやり、適切な行動ができるのです。そして、こうしたことに対し、自分の自由が奪われたとは考えないものです。

良心で行動できる市民が大多数を占める社会であれば、政府からの呼びかけや勧告だけで市民の良心を喚起できる為、より束縛的な法によらなくても社会の秩序、公安、衛生、などが脅かされたり損なわれることなく維持できます。そして、こうした社会全体で共有できる秩序、公安、衛生、という目的を共有できる限り、その手法についての個人の様々な個性や意見の違いを尊重でき、慣用性も必然的に機能できるわけです。つまり、自由とそれに関連する寛容性は、思いやり、仁の美徳が備わった人間の良心がしっかりと機能するという絶対必要条件があることを忘れてはならないのです。

人間が人間である理由は進化学的にみても、それは他人を思いやる心があるということです。恐竜滅亡後、哺乳類は他の小動物と同じようにそれまで恐竜からの脅威に対し自己保全だけに生きてきましたが、こうした脅威からの開放され、集団でお互いを助け合いながら暮らせるようになりました。そうした中、直立歩行でき、目の位置も顔の両側から前面へと移り、道具を開発することでより便利な集団生活を営めるようになり、社会を築いてきたのです。個々で大切なのは、目の位置の変化であり、恐竜からの脅威により自己保全だけに生きていた四つんばいの時代、哺乳類の目はネズミなどのげっ歯類の目のように顔の左右両側にあり、これにより３６０度に近い視界を維持し、警戒していました。しかし、恐竜からの脅威からの開放によりそうした必要もなくなり、集団生活に営むことで自己保全に執着しなくてももっと他の人達と協力しあうことで自分一人ではできないことも皆で成し遂げられるようになることを体験し、自分同様に一緒に協力して働く他人のことをも思うようになり、目の位置も自分の目の前へと移行することで自分の目の前にいる他人へと集中できるようなったわけです。

つまり、進化の過程から、私達の祖先は、脅威からの解放で得た自由により、自己中心的な執着からも開放され、他人の存在の意義を認識できるようになり、協調のある集団生活を営むことで、それまでの自己中心的な生活ではできなかったより多くのことを他人との協力によって達成できることを体験してきながら、公安と衛生という二本柱の共有財産を維持できる社会というものを形成してきたわけです。こうした道のりで得たものが、目の位置の進化学的変化が示すように、他人への思いやりであり、仁の美徳であり、これがアリストテレスや孟子が説く良心の真髄となったわけです。そして、こうした良心があってこそ、私達は本当の自由を享受していけるわけです。また、本当の寛容性とは、反社会的行為を容認することでこうした自由を妨げるものであってはならないのです。

Pentecost: Confirmation of the Successful Mastery of the “Students of Professor Jesus” with the Gift of the Mighty Holy Spirit – Charismatization of the Disciples

This coming Sunday is Pentecost! Regardless of denominations, Christians all over the world celebrate this big feast with a great joy as it gives what the Nativity and the Resurrection of the Lord cannot give. On Pentecost, we are baptized into one body of Christ, by the power of one Spirit, sent by the Father in Son's name. Thus, it is our birthday together as the Church on earth! But, for us to enjoy this feast, there has been a long way, stretching from the original disciples.

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Any Catholics who managed to complete CCD course with the Sacrament of Confirmation know that we have 50 days of celebration for the Resurrection of the Lord, from the Resurrection Sunday to Pentecost Sunday. We have “endured” 40 days of Lent from Ash Wednesday to Holy Thursday. And from the sundown of Holy Thursday until the vigil for Resurrection, we have observed Paschal Triduum, to prepare ourselves for these 50 days of joyous celebration of Resurrection for Paschaltide.  After all, the resurrection of Jesus makes our faith, as well as our Christian life, immeasurably meaningful (1 Corinthians 15:12-14). Therefore, these Paschaltide 50 days are also a period of celebration for our life of faith in Christ, who has risen.

Though it is a celebration, the Paschaltide of 50 days is also a continual transformative learning process beyond Lenten Season and Paschal Triduuum, given how the disciples spent the first 40 days of these 50 days until Pentecost from the day of Jesus’ resurrection. During these first 40 days, the risen Jesus had to work on his disciples to ensure their learning of his teaching had achieved to the level to be sent out to all nations on earth as fishers of people, on their apostolic mission. As their reaction to the empty tomb of Jesus in the early morning of the resurrection day show, none of them were far from being ready to be sent on the day of their master’s resurrection, even though Jesus spent nearly 3 years, teaching them through his words and signs, from Galilee to Jerusalem. Jesus even gave a comprehensive review on all of his teaching, ending with his prayer, on the night before his death, just before he entered into his intense passion, as written in John 14-17.  During that review, Jesus introduced the Holy Spirit, in relation not only to him, the Son, but also to the Father. Thus, Trinity was revealed to his disciples during that review, while he also promised to send the Holy Spirit to them upon his departure so that they would not be left as orphans and so that they would be able to continue on their mission with him, as he continues to guide and teach in the Spirit. Both the Son and the Holy Spirit are, in essence, Parakletos (1 John 2:1; John 14:16,26).

Given this, “Professor Jesus” could not ascend on the day of his resurrection. None of his students had attained a passing grade. Though it was beyond the prophesies in the Old Testament for the Messiah to do on earth,  “Professor Jesus” had to remain on earth to give “remedial prep course” to his near-failing “students” to ensure of their readiness to receive the gift of the Holy Spirit, the power, to be sent out on their apostolic mission, as fishers of people, to evangelize, catechize, and charismatize people of all nations.  So, “Professor Jesus” spent these 40 days, from the very day of his resurrection to the day of his ascension.

“Prosser Jesus” must be extremely patient. He did not get upset about his “students” extremely poor learning outcome. He could have said, “I can’t believe how ignorant you have been for these 3 years that I had taught you not only by my Word but also by demonstration of my Signs!”. Or, to be more biblical, “Professor Jesus” could have rebuked his “students”, “I can’t believe how blind you had been! You guys are just as blind as these high priests and Pharisees!”.  Instead, as “Professor Jesus” began the 40-day remedial prep course” for his disciples, in the evening of the resurrection day, he was very gentile, first, with his greeting of peace, “Peace be with you”, followed by his offering of the Holy Spirit through his gentle breath.

Good teachers never put their students down – no matter how slow their learning processes may be and no matter how poor their masteries may be. They never insult their students and hurt the students’ dignity. At the same time, they never pretend as if their students deserve a passing grade when they are not. And they are willing to do everything in their faculties to bring their students to a passing level, because it is their calling to teach.  “Professor Jesus” exemplifies this – what it means to teach. And, it took him the 40-day “detour” on earth, rather than going up straight to heaven, even though he had already completed all of his requirements, as prophesized in the Old Testament, when he rose on the third day from his death.

These first 40 days of the disciples going through intense remedial review course of what Jesus had taught before his death, upon his resurrection, is well reflected in Luke 24:13-35, in which two disciples’ ignorance about Jesus and his teaching was gradually overcome by the word of rise Jesus and their hearts were enflamed to tell the good news of their encounter with risen Jesus.

The “students” managed to complete their “remedial prep course” by “professor Jesus”’ ascension. And, they spent next 9 days in prayers as they stayed together in Jerusalem, getting ready for their “commencement” to receive the powerful gift of the Holy Spirit and to be sent out to do the works of their “professor” even on a greater scale (John 14:11-17), as light to the world and salt of the earth (Matthew 5:13-16).

The Gospel Reading for Pentecost Sunday Mass during the day (John 20: 19-23) is identical to the first part of the Gospel Reading for the Second Sunday of Paschaltide (Divine Mercy Sunday)(John 20:19-31). And, its corresponding First Reading is taken from Acts 2:1-11. And, these readings in celebrating Pentecost, the receiving of the mighty Holy Spirit on the 50^th day from Resurrection and 9 days after Ascension is really about the Holy Spirit. But, in contrasting the Gospel Reading and the First Reading, we notice that the Holy Spirit can come to us as a gentle breath of Jesus (John 20:22) and with the sound of mighty winds, while appearing like tongues of fire (Acts 2:2-3).

The Holy Spirit was in the form of Jesus’ gentle breath, in the evening of his resurrection, as he began the 40-day “remedial review course” to enlighten the ignorance of his disciples for their mission. And, in commencing them on their mission, the Holy Spirit was very powerful, imposing impressions of gushing winds and flaming fire.  Gentle and powerful – these are just two characters of the Holy Spirit. But, both on day one and on day fifty, whether gentle or powerful, the Holy Spirit was transformative to the disciples.

With a gentle form of Jesus’ breath, the Holy Spirit thawed the disciples’ hearts frozen with fear. Their hearts were as stiff as ice because of their poor mastery of Jesus’ teaching for the past 3 years. Jesus had repeatedly foretold his death and resurrection, reminding these are to fulfill the Scriptures (referring to Isaiah 53:12-53:12, in particular). Had they achieved a “passing grade” by the time of “professor Jesus”’s death, their hearts would not have been stiff with fear and grief. Rather, they would have met risen Jesus at the moment of the resurrection as they would have kept vigil by his tomb. And, they would hosted a celebration dinner for their risen “professor”. If that were the case, Jesus could have ascended into heaven on that night. But, the condition of the disciples was near death as their faith was in question as they were in fear and confusion about the empty tomb.

Thanks to the Holy Spirit, poured upon the disciples, through the gentle breath of risen Jesus, their fear, grief, and confusion, were transformed into joy. The Holy Spirit in Jesus’ gentle breath resuscitated the hearts and the souls of his disciples, invoking how God the Father, the Creator, brought life to Adam, by breathing into his nostril (Genesis 2:7).  And, this was how “professor Jesus” began his 40-day “remedial prep course” upon his resurrection for his disciples so that they would not fail. It all began with the Holy Spirit.

Having received the Holy Spirit, with their hearts and souls brought back to full life, as demonstrated in their joy, not only they came to understand the resurrection but came to gain Christological insights on Jesus,  by reviewing his teaching from the past 3 years, from Galilee to Jerusalem, with full understanding of his death and resurrection. 

So, on the 40^th day from the initiation of the “prep course” with the Holy Spirit in his gentle breath, “professor Jesus” had no reservation in departing from his “students” and entrusting them to the Holy Spirit, whom he called “another Parakletos”(John 14:16). So, he finally ascended back to the Father in heaven, to begin his next assignment: building places for us in heaven as a son of Joseph, the carpenter (John 14:2-3). And, by ascending, “professor Jesus” could ensure all the benefits for his “students” brought by the Holy Spirit (John 16:7).

What are the benefits for the disciples, coming with the Holy Spirit, another Parakletos, then?  And, these are written in 1 Corinthians 12:8-10 (cf. Isaiah 11:2; Romans 12:3-8; Ephesians 4:7-13): wisdom, knowledge, faith, healing, signs with mighty deeds, prophecy, discernment, tongues, and interpretation of tongues. And, as we are benefited from and make the best out of these gifts of the Holy Spirit, we can be abundantly fruitful (John 15:2), bringing forth the multifaceted fruit of the Holy Spirit: love, joy, peace, forebearance, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). And, the works of Jesus that his “students” carry out as the apostles, upon completing his 40-day “remedial prep course” and receiving the gifts of the Holy Spirit, loaded with the gifts of the Holy Spirit, at their “commencement” on Pentecost, are to bear these as the fruit of their missionary works.

The Second Reading (1 Corinthians 12: 3b-7, 12-13) is a reminder that the disciples have been born into one body of Christ with many parts through one Spirit, called the Holy Spirit, on Pentecost. Thus, Pentecost is not only to celebrate receiving the powerful Holy Spirit to confirm the mastery of “professor Jesus”’s “students” but to have them transformed into the Ekklesia, the Church, those who are called upon earth with another Parakletos, who is called to be besides as a comforting and advocating companion.  Called by one Spirit, the mighty Holy Spirit, of tongues of fire, on Pentecost, we, too, are transformed to be sent out as one unified body, not only with each other but with connected with Christ Jesus, the Son, as the head (Colossians 1:18; Ephesians 1:22; 5:23), reflecting Jesus’ prayer in John 17:21.Through the Holy Spirit, we are all baptized into one body of Christ (1 Corinthian 12:13), as to be in him, for it is of Jesus’ desire (John 14:20; 17:21), reflecting the complete joy shared with him (John 15:11).

It all started with near-failing “students” of “professor Jesus” when he returned to them from the dead, with the Holy Spirit in his gentle breath. And, they caught up with their learning and achieved a passing level in 40 days from then. On the 50^th day from the starting day of the “remedial prep course”, 9 days after the “professor”s return to the Father in heaven, their mastery was confirmed with the gift of the Holy Spirit, sent by the Father, in the name of their “professor”, the Son. And, it came to them with great energy energy. Immediately, they were transformed further into the apostles. And, through this one Spirit, one gift of the confirmation, the Holy Spirit, they were born into the Church, the one body of Christ with many parts, reflecting one Spirit with many gifts.  At the same time, they became fully charismatized themselves with many gifts to bring forth abundant fruits.  And, they have started transforming the world to build the Kingdom on earth as it is in heaven in the mighty name of their “professor”, Jesus, the living Christ, through the mighty power of the Holy Spirit.

Having received the Sacrament of Baptism and the Sacrament of Confirmation, nourished with the Sacrament of the Holy Eucharist, as well as the Word, we, too, are filled with the same Holy Spirit, to be sent and carry on the works of Jesus, passed on by the apostles.

Why Jesus Did Not Ascend into Heaven When Resurrected from the Dead? - Understanding the First 40 Days of the 50 Days of Paschaltide: The Professor Jesus’ “Salvific Missionary” Course and His Students’ Mastery

If someone asks you, “Why didn’t Jesus go straight to heaven when he resurrected from the dead? Why he made resurrection and ascension separate and spent 40 days on earth, rather than making resurrection and ascension into just one streamlined process?”,  how would you answer?

I asked this question when I was teaching about the Scripture readings for Ascension. I invited my audience to imagine Jesus as a mobile professor, who travels with his students. And, his disciples as students, who followed their professor, wherever he went. Just for the sake of figuring out the why of the question metaphorically, based on the canonical Gospel stories.

The canonical Gospels, Matthew, Mark, Luke, and John, provide stories about the professor Jesus and his students: how he recruited his students and started his teaching in Galilee and completed in Jerusalem before his death on the Cross and how he reappeared to them upon his resurrection.

All of these Gospels could have ended with the professor Jesus’ resurrection as it could be considered as his fulfillment of Isaiah’s Fourth Servant Song: 52:13-53:12. Then, the resurrection and the ascension would have been just one seamless process.

Imagine that all of his students gathered around the professor Jesus’ tomb, keeping vigil, on the third day from his death. They would have witnessed their professor Jesus actually coming out of his tomb and ascending from there. But, the question is why things did not go this way?

The students did not kept vigil by the tomb because they did not retain their professor’s important teaching: his repeated foretelling of his death and resurrection as the fulfillment of the Scriptures. Many of them scattered out upon the professor Jesus’ arrest, following his prayer in agony.

The Gospel readings from Paschal Vigil Mass, Resurrection Sunday Mass, Second Sunday of Paschaltide Sunday (Divine Sunday) Mass and Third Sunday of Paschaltide Sunday Mass, indicate that none of the professor Jesus’ students understood his resurrection because they did not remember his repeated foretelling of his death and resurrection.  Had they remembered and understood, they would have kept vigil by his tomb. As these Gospel readings remind, that is why they were afraid and confused with the professor’s empty tomb, while grieving for his death, on the day of his resurrection. It proves that his students did not understand a very important teaching of their professor, Jesus, though he had repeatedly foretold of his death and resurrection since Peter’s proclamation of professor Jesus as the Messiah, the living Son of God.

The students of the professor Jesus were not in the state of deserving a passing grade when Jesus fulfilled the Scriptures at the time of his resurrection. Imagine, what if he had ascended on the day of his resurrection… His students, the disciples, would not have been sent to all the ends of the earth as the apostles. Even the Holy Spirit had been poured out on them, they would not be so affected, because they had not matured in faith to be filled with the Holy Spirit. Then, giving the Holy Spirit to them would be like giving pearls to the swine. Then, Luke would not have had a reason to write the Acts of the Apostles and there would not been the Church.

Based on four Servant Songs in the Book of Isaiah (42:1–4; 49:1–6; 50:4–7; and 52:13–53:12 ), which the professor Jesus is the subject to fulfill, his mission could have completed with his resurrection. Thus, he could have ascended straight into heaven when he rose from the dead, in fulfilling the fourth (last) Servant Song (Isaiah 52:13-53:12). But, he did not go into heaven when he resurrected. Instead, he spent 40 days on earth, appearing to his students to teach about his Kingdom (Acts 1:3), though he had already taught about the Kingdom before his death. This reminds that the professor Jesus did not limit his mission to the minimum requirement by his Father: teaching the Good News of salvation, prophesized in the Old Testament, and making healing signs to affirm the validity of the Good News. And, he was not minimalist.  Thus, he wanted to make sure that his students are truly ready to deserve the Holy Spirit upon their completion of the course and to be sent out as his apostles.  So, finding that they were not ready because of their poor achievement, on the day of his resurrection, he had to stay and give them a remedial prep course.

Not all students pass. Some students drop out. Some fail the course. And, some receive an “incomplete” and need to do remedial works so that they will not fail but pass the course later.

The disciples were students. The word “disciple”(mathetes) means “learner” in the biblical Greek. And their professor was Jesus, whom they called “rabbi” or “maestro”. 


Enrolling the grand course of salvific mission, taught by Jesus, by his invitation, the disciples spent nearly 3 years with their professor, Jesus. Sometime, the class room was in a synagogue in Galilee. Sometimes, it was in the Temple in Jerusalem. It was also on the mount. It was also in someone’s house. He even taught on a fishing boat. And, like a science course, he did a lot of “lab” teaching.  Actually, not confined in a kind of laboratory you may think, but his lab was anywhere in the world. Whenever he made signs, these were his lab demonstration teachings.

Then, on the night before his death, Jesus the professor, gave rather a lengthy lecture to his students, the disciples. The lecture and how the students responded are written in John 14, 15, 16. And, he concluded his lecture with an extensive prayer, known as High Priestly Prayer, written in John 17.

After this, the professor was arrested by the forces tipped by the betrayer, and thus he entered into his Passion and died on the Cross.

As he had foretold more than once, the professor resurrected from the dead on the third day and made his tomb empty. Some students came to the empty tomb of his. But, they had no idea what had happened to the corpse of their professor – except for Mary Magdalene, as she met the risen professor as she stayed by the tomb crying, while others left wondering. Mary later told them about her encounter with the risen professor. But, they did not believe it.

Then, the risen professor appeared to the two disciples walking to Emmaus. They thought this guy was a stranger, who knew nothing about their professor and what happened to him, because the way he asked them what they were talking about sounded as if he did not know. So, they told him everything about what happened to their professor – unbeknownst that they were talking to the risen professor.

Then, the risen professor told them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Wasn’t it necessary that your professor should suffer these things and enter into his glory?!”(Luke 24:25-26)

Men! Who is this guy? I bet these two disciples thought of the guy who joined them in conversation and journey.

So, the risen professor, whom they still did not really recognize, took the upper hand from this point on and gave then a crush review course on the Scriptures, what he had taught as the Good News. Though these two students did not recognize that one who was teaching the Scriptures was the risen professor Jesus, their hearts frozen with grief were being warmed enough. Then, when he broke the bread for dinner, later in Emmaus, their hearts were on burning fire, as they recognized that their professor had risen from the dead. Upon that moment, the risen professor disappeared but these two students ran back to the rest of the students to tell to their experience with the risen professor.

The risen professor Jesus appeared to their students repeatedly and continued with the post-resurrection prep course to his students for 40 days until his ascension, as described in the post-resurrection narratives of the canonical Gospels and Acts 1:1-9.

Professor Jesus was finally able to ascend to be seated at the right hand of the Father in heaven, because his students had achieved the passing level to deserve receiving the Holy Spirit on Pentecost for their new endeavors as his apostles.

The day of Ascension is the day that the professor Jesus’ students successfully finished their final exams and defended their theses. And, the day of Pentecost is the day of their commencement. Their confirmed “degree” is the Holy Spirit. On this commencement day, Pentecost, they graduated from the discipleship and commenced their missions with the apostleship.

As Bl. Fulton Sheen has said, the first public word of Jesus is “Come!” and the last word is “Go!”. Professor Jesus invited a group of fishermen to enroll his course on becoming salvific apostles in Capernaum, by saying, “Come after me, and I will make you fishers of men!” (Matthew 4:19). And, when they successfully passed this course, he commanded them to “Go! Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age!” (Matthew 20:19-20).

On the night before his death, the professor Jesus promised the “degree” for them, upon their completion of the course, and it is the Holy Spirit, whom the professor explained as another Parakletos, who will be with them always as the Spirit of Truth (John 14:16), who will guide through his teaching (John 14:26), just as he had taught them. It was because in essence, this Holy Spirit, whom the professor called another Parakletos is essentially himself, as he is, indeed, the Parakletos (1 John 2:1).

The professor Jesus is the Parakoletos in human flesh, which came from his mother, Mary the Immaculate. Upon his resurrection, while he retains the flesh, the professor Jesus has become more spiritual. So, he became physically omnipresent because of his supernatural spiritual nature and was able to ascend into heaven, when he has no reason to worry about his students to be led by another professor, who is completely in spirit, upon their commencement.

Ascension Sunday (A): Christ Speaking to Theophilus, Commissioning to Send as His Apostles

Allow me to begin with this question: Who is Theophilus (Acts 1;1; Luke 1:3), to whom Luke wrote his Gospel, as well as, the Acts of the Apostles?

A generous sponsor for Luke? Or, it is something like a pseudoname of someone ?

“Theophilus” means in Greek, “one who loves God because of being loved by God, made into friends of God by God’s love”. So, Luke’s dedication of both his Gospel and the Acts to Theophilus can mean that he wrote these to us, as we love God, as it is the greatest commandment, together with loving neighbors, according to Jesus (Matthew 22:37-39; cf. Deuteronomy 6:5; Leviticus 19:18; 1 John 4:19-20). Jesus implied in his Last Supper Farewell Discourse that keeping faith in him and loving him go hand in hand (John 14:1,12-13, 15, 21). So, if you love God because you recognize being loved by God, then, Luke has written not only his Gospel but also the Acts of the Apostles, for you!

Basically, the Acts of the Apostles chronicles in detail the evolving consequences of Christ’s threefold glorification: his death, Resurrection, and Ascension) through the heaven’s outpouring of the powerful Holy Spirit, another Parakletos, on Pentecost have transformed the disciples into the apostles – into the holy catholic Apostolic Ekklesia as the new body of Christ, the Parakletos. And, how this Ekklesia continued to grow, fueled by the Holy Spirit, through the expanding works of Christ carried out by the disciples transformed into the apostles.

A difference between the disciples and the apostles is that the apostles are the disciples who have grown mature enough in faith and filled with the Holy Spirit to have been sent out to carry out their respective missions. As you remember from the Gospel readings for Paschal Vigil Mass and for the first three Paschaltide Sundays (Matthew 28:1-10;John 20:1-9;John 20:19-31; Luke 24:13-35 , on CycleA), the disciples were not ready at all to carry out Jesus’ works. They were in fear and confused, also grieving, at the day of Christ’s Resurrection, until he appeared to them and gave the Holy Spirit in his gentle breath (John 20:22). For this reason, he spent 40 days, before his Ascension, to further prepare them for their apostolic mission and for them to be born into the Apostolic Ekklesia, through another Parakletos on Pentecost. This is why Jesus did not go straight to heaven when he Resurrected from the dead but remained on earth and kept appearing to them as the risen Christ for 40 days.

These 40 days of final preparation period for the disciples to be sent on mission as the apostles from Resurrection to Ascension were the days when Jesus gave commandments through the life-giving Holy Spirit (Acts 1:2). In fact, Christ is the life-giving Spirit (1 Corinthians 15:45). Therefore, as God the Father gave life to Adam through his breath (Genesis 2:7), Jesus gave breath to his disciples, who were in spiritual near death with fear, to bring them to full life on the first day of these 40 days of preparation (John 20  ). And, it was on the evening of the third day from the day when he gave his life up on the Cross so that we may live, by saving us from the bounds of sin, which may result in death (Romans 4:25; cf 5:12-14; 6:23).

Had the disciples really understood and had been ready to carry on the works of Christ by the time of his death on the Cross, perhaps, not only Resurrection and Ascension would have been altogether, but also that the outpouring of the Holy Spirit might have taken place much earlier than the day of Pentecost. Why? Because Jesus not only spent nearly 3 years in teaching what it means to follow his way, meaning what it means to carry out his works by bearing their cross, through their mission journey from Galilee to Jerusalem. And, on the night before his death on the Cross, Jesus gave a comprehensive review of all the things he had taught by his preaching and demonstrations of signs, as written in John 14-16, known as Jesus’ Last Supper Farewell Discourse, followed by his High Priestly Prayer in John 17.

Jesus gave his disciples everything necessary before he died on the Cross. Yet, it was found that they were not yet really ready for their mission when he rose from the dead on the third day. Therefore, he had to spend 40 days to make sure of their competence and readiness, starting on the evening of his Resurrection, by breathing his Holy Spirit upon them.

And it really worked! We have read series of testimonies how his 40 days of post-resurrection prep course for the apostleship worked upon Pentecost, as we have been reading excerpts from the Acts of the Apostles throughout Paschaltide.  In comparing the disciples in the canonical Gospels and the disciples as the apostles in the Acts of the Apostles, you can see how 40 days of prep course given by Christ with the empowerment through the Baptism in the Holy Spirit on Pentecost had really transformed them. And, we are called for this kind of transformation throughout Paschaltide.

As we have gone through these first 40 days of Paschaltide,  reflecting back the Gospel reading for the last two Sundays, Jesus is confident that we can take over his works, based on his commandments, and do even greater upon his Ascension, without fear, as our faith is him is strong  (John 14:11-12). This means that we love him, and we will continue to carry on and expand his works of love, as commanded by him (John 14:15), so that he can reveal himself to us out of his love for us, just as the Father also loves him and us (John 14:21). Yes, as we continue doing his works out of our faith and love in Christ, he reveals himself to us, even after Ascension!  And, it also takes the Holy Spirit, another Parakletos (John 14:16), the Holy Spirit. For example, Christ reveals himself to us in the Sacrament of the Holy Eucharist, by the power of the Holy Spirit, who transubstantiates bread and wine upon epiclesis, as to nourish his hard working workers upon his Ascension.

It is important to note the importance of the Holy Spirit. In a way, Jesus really wants us to understand how critical the Holy Spirit is, as we go on his way toward the Father for the ultimate unity, reflected in John 17:21. Unless we are filled with the Holy Spirit through the Baptism in the Holy Spirit (Acts 1:5).

Christ has promised that the Holy Spirit, as another Parakletos, serves us as the Spirit of Truth (John 14:17) and will teach us all we need to know as he continue to guide us as our shepherd, just as the Good Shepherd, even after his Ascension (John 14:26).  Also, the Holy Spirit, as the Spirit of Wisdom may reveal to us the full knowledge of Triune God (Ephesians 1:17)!  Furthermore, Paul indicates that we may come to know how great our inheritances as we grow into holiness, because our Baptism in the Holy Spirit ensures our eyes of faith are enlightened, enabled to see what naked eyes may not see, entitling us to hope (Ephesians 1:18). Therefore, for us to keep all of the three: faith, hope , and love, all the way, the Holy Spirit, another Parakletos, who is given to us, as a graduation present for successfully completing Christ’s 40-day final prep course for making the Kingdom to come on earth by carrying on his mission expansively to all nations.

This way, in the meantime, Christ can work on hour heavenly places for our inheritance (John 14:2-3), while he continues to be with us as one body, as its head, to which we are connected as one (Ephesians 1:22-23), the Ekklesia, who is born with the Holy Spirit on Pentecost. Our connection to Christ as one even after his Ascension, Christ as the head and we the rest of the body (Colossians 1:18), is just like how we remain with Christ as the vine and its branches (John 15:1-10). And to ensure all of these, the risen Christ needed to Ascend to be seated at the right hand of the Father for his authority (Ephesians 1:20-21), to ensure the authentic power of the Holy Spirit, another Parakletos, being with us (John 16:7). But, unless our eyes of heart – eyes of faith – is enlightened by the Holy Spirit, the wisdom, (Ephesians 1:17-18; cf. 1 Corinthians 12:8; cf. 1 Corinthians 1:24,30; cf. Proverbs 8), we may not be able to further expand the works of Christ globally through our evangelization, catechization, and charismatization, because of the difficulties to see the oneness with Christ, remaining beyond his Ascension. 

Therefore, let us look forward to receiving the mighty Holy Spirit, another Parakletos, who is the Christ the Wisdom, through on Pentecost! God, who is love (1 John 4:8, 16), is sending another Parakletos, out of love, just as He has sent the first Parakletos, Christ, out of love (John 3:16), through the incarnation of the Logos-Theos (John 1:1, 14), by the power of the Holy Spirit, impregnating Mary the Virgin (Matthew 1:18; Luke 1:35)! Remember, we are the Theophilus, who are loved by God and who love God. And, love is above faith and hope (1 Corinthians 13:13), which is the heart of all Christ’s commandments (John 13:34-35), which we carry out with our faith and love in him (John 14:1, 11-12, 15, 21).

Filled with the Holy Spirit, let us go on the way of Christ, who is the way, the truth, and the eternal life, to the Father (John 14:6), doing his works on a greater scale (John 14:12), by making disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit (Matthew 28:19), as he, the Immanuel (Matthew 1:23; cf. Isaiah 7:14), will remain with us always until the eschatos (Matthew 28:20; cf. John 14:16, 18-20; cf. Ephesians 1:22-23; Colossians 1:18).

The Sunday in Transition between Ascension and Pentecost : From the Parakletos We Have with the Father to Another Parakletos – the Seventh Sunday of Paschaltide (A)

As some dioceses transfer the feast of the Ascension of the Lord, which is on Thursday of the sixth week of Paschaltide, to the Seventh Sunday of Paschaltide, followed by celebrating Pentecost on the eighth Sunday, the celebration of the Seventh Sunday of Paschaltide may be forgotten by some.

The Seventh Sunday of Paschaltide falls between Ascension and Pentecost, the Second and the Third Glorious Mysteries of the Holy Rosary. Therefore, this last Paschaltide Sunday before Pentecost Sunday reflects how the disciples remained together, getting ready to receive the Holy Spirit on Pentecost, to be born anew as the Ekklesia, which means being called upon.  And, it is the original Church, as One Body of Christ with many parts (1 Corinthians 12:27; cf. 1 Corinthians 6:15; Romans 12:5; Ephesians 5:30; Colossians 1:18).

Wait! The body of the risen Christ has ascended into heaven. Then, how come there will be the body of Christ again?

A good question about the Christological mystery upon Paschal Mystery, which covers from the virgin conception to ascension of Jesus through his birth, death, and resurrection! And it deserves some explanation.

The whole body of the risen Jesus certainly ascended to heaven, where he is reunited with the Father. But, this reunification is on the level of physicality. Even Christ had been away from the Father to be on earth with the disciples in the human flesh of Jesus of Nazarene, the son of Mary, he had been with the Father as one. Thus, whether Christ the Son was physically with the Father in heaven or not for physically being with the disciples on earth, he remained with the Father all the time. And the Father-Son oneness remains immutable regardless where the body of Christ may be found. This is a very important Christological and theological truth to remember for us to appreciate Ascension and Pentecost in relation to John 14-17, Jesus’ Last Supper Discourse and Prayer. 

Jesus first publically revealed his Christological identity of oneness with the Father toward the end of his Good Shepherd discourse in response to those who were blind to recognize the messianic authority of Jesus.  Then, he reiterated this Christological identity with the Father during his Last Supper Farewell Discourse and Prayer (John 14-17) again and again to reveal Trinity by introducing the Holy Spirit as another Parakletos, while Jesus Christ himself is the Parakletos, which literally means one who is called to stay besides. He introduced the Holy Spirit as another Parakletos so that his Christological identity as being one with the Father can be understood in the context of Trinity. Thus, Trinity was introduced and reflected  in his  discourse and prayer at Last Supper.  And he did it all to unite the disciples, us, to him, who is one with the Father in Trinity. Therefore, the Holy Spirit, as another Parakletos can come to us after Ascension.

Until Ascension, the Parakletos was found in the human body of Jesus, before and after his death and resurrection. Upon Pentecost, the disciples, who were promised by Jesus to be accompanied by another Parakletos (John 14:16, 26), have become the Ekklesia, the Church. Both Parakletos and Ekklesia are called being, because both of these New Testament Greek words share the common derived word, “kaleo”, which means “to call”, associated with “keleuo”, which means “to command”. Now, therefore, the disciples are called (commanded) to become the one body of Parakletos, who is Christ (1 John 2:1) with many functioning parts, loaded with many gifts of the Holy Spirit, as reflected in 1 Corinthians 12.

Therefore, the Seventh Sunday of Paschaltide reflects this critical period of transition from the physical presence of the Parakletos to the physical presence of new Parakletos, whose body is the Ekklesia, born with another Parakletos, the Holy Spirit, on the day of Pentecost.  Through the Holy Spirit, another Parakletos, we become the Ekklesia, the very body of the Parakletos, the Christ. And, it is only possible as, we, the disciples become one with Christ, who is one with the Father, as one body (John 14:20; 15:1-9; 17:21).  And, we celebrate this transitional Sunday prayerfully, reflecting Jesus’ Last Supper prayer in John 17.

For Cycle A, the Gospel Reading for the Seventh Sunday of Paschaltide is drawn from John 17:1-11a. Though the physical presence of the risen Christ has departed the earth, we read this in remembering his presence on earth. As the entire John 17 has been known as Jesus’ high priestly prayer, this Gospel reading to mark the last Paschaltide Sunday before Pentecost, after Ascension reflects the climax of his ministries as the eternal high priest in the Melchizedek’s order (Hebrews 5:6, 10; 7:17, 24; cf. Psalm 110), to whom the Father calls as His Son to glorify him (Hebrew 5:5; cf. Psalm 2:7), reflected in His voice upon his Baptism (Matthew 3:17//Mark 1:11//Luke 3:22). And, he is the high priest of mercy and faithfulness in service of God (Hebrews 2:17), offering up himself for our sins (Hebrews 7:27), being made perfect among sons of God, among those who were appointed as judges and ordained as high priests (Hebrews 7:28; cf Psalm 82:6).

Jesus begins his prayer with these words, “Father, the hour has come”(John 17:1). It means that the time for his glorification through his death, resurrection, and ascension, has begun, so that the Father, who sent him to the earth on his priestly mission, is glorified. It also signals the coming of trials not only for Christ himself through his passion and death but also for the disciples, and us, who are to follow the way of Jesus as they have done. Therefore, Jesus’ high priestly prayer in John 17 before his arrest is to ensure that his disciples can ensure all trials while they carry on his mission works. And for us, likewise.

First, Jesus reflects that the glorification of the Father is brought by the consummation of his mission (John 17:4), and this mission is completed through connecting those ministered by him to the Father through eternal life (John 17:2-3). Jesus began teaching about eternal life when he was speaking to Nicodemus (John 3:15), indicating that it may be given to us through his Son, Christ, as a sign of His love (John 3:16). He also taught on eternal life through the Living Bread of Life, which is him (John 6:51). He also taught that eternal life is given through the Good Shepherd (John 10:28). And, he has revealed that it is he himself (John 14:6). That is why he called us to be with him (John 14:20), as the branches are securely attached to the vine, because being one with the eternal life enables us to be fruitful (John 15:1-10).

Then, Jesus specifically prays for the disciples, us, his sheep – those whom given to him by the Father (John 17:9; cf. 10:29). And, we, as the disciples, are the ones, to whom Jesus revealed the Father (John 17:6) through him (John 14:9-21, 23-16:16, 17-28, 31-33). And we are from God the Father (John 17:7) and also of Jesus’ because of our belonging to the Father (John 16:15).

In his prayer to the Father for his disciples, us, as the hour for his glorification is imminent, his return to Him is nearing, upon his death and resurrection, having completed all his earthly priestly mission, except for his passion, death, and resurrection, to fulfill the Scriptures (Isaiah 52:13-53:12), Jesus , Christ the Son, the Parakletos, was asking for the Father’s care for them and us through another Parakletos, the Holy Spirit coming to the world on Pentecost, just as He sent the Son to the world out of His love (John 3:16). This way, before he departs on Ascension, he knows that his beloved disciples, with whom he is one as he is so with the Father, always have the Parakletos.

 Let us now meditate on these words of Jesus’ prayer for us, being confident that we are always with the Parakletos, as we also pray during this transition period to become one body of the Parakletos, called the Ekklesia.

And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are (John 17:11)

                                                            

Ascension of the Lord: Pointing the Direction of the Way

Thursday of the 6th week of Paschaltide is the feast of the Ascension of the Lord, which marks the completion of Paschal Mystery of Lord Jesus Christ. This feast connects the Resurrection of the Lord to the outpouring of the Holy Spirit on Pentecost, which signifies the completion of Paschaltide.

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As St. Thomas Aquinas implies, the Ascension of the Lord is to remind that the post-resurrection life of Christ is completely immortal and incorruptible, though still retaining the body of human flesh of Jesus, with wounds from the Crucifixion. Therefore, it is not fitting for the risen Christ to remain on earth forever, as his eternal and incorruptible supernatural life belongs to heaven (Summa Theologiae, III-Q57).

After the Resurrection, the life of Christ became more spiritual than physical – more supernatural than natural. For example, he was able to enter into a firmly locked Upper Room, where the disciples were hiding in fear of persecution on the evening of his Resurrection (John 20:19). Though he had the body, he entered into the room and came to the disciples like a spirit. In fact, he entered there and appeared to them to offer the Holy Spirit through his gentle breath (John 20:22). Yet, he is not a mere spirit.  As skeptical Thomas had to verify with physically (John 20:24-29), and Jesus himself demonstrated by eating fish (Luke 24:36-43), the post-resurrection life of Christ was also physical, as well. However, it was not subject to the physical limitation as it was supernatural and spiritual in nature. And, St. Thomas Aquinas explains that such a life belongs to heaven, not earth. That is why the risen Christ had to ascend in the appointed time, 40 days after the Resurrection, just as reflected in the first two glorious mysteries of the Holy Rosary.

Being more spiritual without losing physical character is s supernatural reality of the Resurrection to point the direction of life from the earth to the heaven. As Paul puts in 1 Corinthians 15:12-55, the resurrection is the threshold to move from a natural life in a natural body into a supernatural life in a new incorruptible spiritual body, move away from the earth into the heaven, Christ as the firstfruits from the dead (1 Corinthians 15:20, 23), as well as the firstborn from the dead (Colossians 1:19; Revelation 1:5), and then, us to follow in the fullness of time.

In this sense, the Resurrection and the Ascension of Christ have shown us the way (John 14:4-6). And, as Paul describes in 1 Corinthians 15:12-55, this is the way of Christ, Christ himself, whom we follow as he is the firstfruits, as well as the firstborn, as we are also raised and live in the places that he prepares in heaven (John 14:2-3). The way, shown through the Ascension of the Lord,  also directs us to the destiny of our journey into the complete unity with the Triune God, with its core is found in the consubstantial oneness unity of the Father and the Son, as the Father and the Son are in one another reciprocally (John 10:30, 38; John 14:20; 17:21). As another Parakletos (allon Parakleton) will remain with us, sent by the Father in the Son’s name (John 14:16) just as Parakletos himself, who is Jesus Christ, the Son (1 John 2:1), upon Christ’s Ascension, he will stay with us as Emmanuel, which means “God with us”(Matthew 1:23). This way, Jesus really means, “I am with you always, until the end of the age”(Matthew 28:20). However, until this consummation of our journey into the unity through our resurrection to follow the firstfruits from the dead to reach where the Ascended Christ is, we are called to carry out with the works of Christ on earth, as commanded by him: Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit (Matthew 28:19-20), reflecting his words in John 14:12, 15, 21,23-24, stemming from his mandatum novum de caritas as the identity of the discipleship (John 13:34-35).

Christ is the way, the truth, and the life – the way to the Father in heaven (John 14:6). And, through his Ascension, he has shown the way’s heaven-bound direction. The truth is continued to be taught by another Parakletos (John 14:26), as he is the Spirit of Truth (John 14:17), while giving us life (John 6:63).

In 10 days, we will be empowered by another Parakletos, the Holy Spirit, to be sent out to all the ends of the earth to continue and expand the works that Christ had started in Galilee, upon his Baptism and completion of fasting. He, another Parakletos, is more than our power but also our shepherd to carry out the works of our Good Shepherd, as we go on our missions. Let us prepare ourselves for Pentecost to receive the Holy Spirit and continue to be empowered, taught, and shepherded by another Parakletos, to set the world on fire of love, as Christ has commanded. And, this is the way that we journey to complete the oneness with the Triune God through him in our heavenly residence, His Ascension has pointed the direction of this way, which we follow in God’s time.