Though it is observed on the Seventh Sunday of Paschaltide in many dioceses, Thursday of the Sixth Week of Paschaltide is the Solemnity of the Ascension of the Lord, as this day marks 40th day from the day of the Resurrection of the Lord. The Ascension of the Lord signifies the conclusion of the incarnated Christ’s physical presence on earth, which began at the Annunciation. It also signals the coming of the Apostolic age upon the descent of the Holy Spirit on Pentecost. Therefore, the 10 days from the Ascension of the Lord to the descent of the Holy Spirit on Pentecost are the transitional period from the incarnated Christ in the human flesh of Jesus to Christ the Parakletos (1 John 2:1) in the form of another Parakletos, namely the Holy Spirit (John 14:16). And upon the descent of the Holy Spirit upon us, we become one body of Christ (1 Corinthians 2:11-27), namely, the Spirit-filled and endowed Ekklesia, the Church, as we are born with the Holy Spirit (John 3:3, 7-8) on Pentecost (Acts 2:1-13).
In the fullness of time, the Father sent His begotten
Son, Christ, the Word, to us, out of love (John 3:16; 1 John 4:9), incarnated
in the human flesh of Jesus to dwell among us (John 1:14). It happened in the
womb of Mary, the Blessed Virgin and the Immaculate Conception, by the power of
the Holy Spirit (Luke 1:30-33, 35). And Mary gave birth to Jesus, Christ the
Son (Luke 2:7). This is how the Son descended to us on earth from the Father in
heaven.
The incarnated Christ, grew in wisdom and statue,
under the care of Mary and Joseph (Luke 2:52).
When he was about 30-year-old, Jesus was baptized to
begin his public ministry (Luke 3:23). Upon fasting for 40 days and nights in
the Judean wilderness, fending off Satan’s temptation attacks (Matthew
4:1-11//Mark 1:12-13//Luke 4:1-13), Jesus embarked on his ministry, proclaiming
the Good News of salvation (e.g. Luke 4:16-19).
He recruited his disciples (e.g. Matthew 4:18-22) and
spent 3 years in public ministry, as indicated by three Passovers during this
period (John 2:13; 6:4; 11:55).
In the fullness of time, Jesus came to Jerusalem,
suffered and died (e.g. John 18:1-19:42). He died as the ultimate Paschal Lamb
(1 Corinthians 5:7) for our new salvific exodus to begin and as the ultimate
Yom Kippur sacrifice for expiation of our sin (Hebrew 9:11-13). On the third
day from his death, he resurrected with his full body (e.g. John 20:1-23). Then,
the risen Christ prepared the disciples for their apostolic mission (Luke
24:13-49). On the 40th day from his resurrection, he ascended into
heaven (Acts 1:3) to seat at the right hand of the Father (1 Peter 3:21-22) so
that the Holy Spirit can descend upon us (John 16:7).
The Ascension of the Lord does not mean that Christ is absent on earth. It does not mean that he is no longer dwelling among us. Jesus promised that we are not left orphans because he comes back to us in the Holy Spirit (John 14:18, 28), as another Parakletos (John 14:16, 26). But we must abide in him as the branches are attached to the vine (John 15:1-11). This way, as we become one body of Christ with many parts (1 Corinthians 12:12-27) in receiving the Holy Spirit on Pentecost (Acts 2:1-13; cf. John 20:22), Christ is the head of the body, which we become (Colossians 1:18).
From the incarnation to the ascension, the Gospels
focus on Christology. From the ascension on, especially upon Pentecost, the
Acts of the Apostles and the Pauline epistles give us Ecclesiological insights.
And the Holy Spirit runs throughout this spectrum from the incarnation to the
ascension and the descent of the Holy Spirit on, as the incarnation took place
with the Holy Spirit (Matthew 1:20; Luke 1:35). Therefore, Pneumatological factors
are found throughout this spectrum from Christology in the Gospels and Ecclesiology
in the Acts of the Apostles and the Pauline epistles.
During these 10 days from the Ascension of the Lord to
the descent of the Holy Spirit on Pentecost, we come together as one to receive
the Holy Spirit to become one holy and catholic apostolic Church to be sent out
on mission. After all, it means to become one not only with each other but also
with Christ, who is one with the Father, as prayed by him (John 17:18-23), by
the Holy Spirit (1 Corinthians 6:17; 12:13).
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