God the Son Returns to the Father
(Acts 1:1-11; Psalm 47:1-2, 5-8; Ephesians 1:17-23; Matthew 28:16-20)
The Solemnity of the Ascension of the Lord is a significant Holy Day of Obligation in the Catholic Church, requiring the faithful to attend Mass in accordance with the Church’s precepts. This solemn observance traditionally falls on a Thursday, exactly forty days after the Resurrection of Jesus Christ. The ancient method of counting used by early Christians does not include a concept of zero as a place value, designating Resurrection Sunday as day number one. Thus, the fortieth day, which commemorates the Ascension of Jesus into Heaven, falls on a Thursday (as referenced in the Scriptures of Mark 16:19, Luke 24:50-51, and Acts 1:1-12).
Despite this traditional timing, some dioceses transfer the observance to the following Sunday to allow more congregants to participate in the celebration. The Ascension is regarded as the oldest annual festival in the Church, alongside the Feast of the Resurrection. In Eastern Rite churches, this monumental event is referred to by terms such as analepsis, meaning “the taking up,” and episozomene, meaning “the salvation.” These terms signify that through His Ascension, Jesus completed humanity's redemption, underscoring the event's significance within the overarching narrative of salvation.
In Western Rite Catholicism, the terminology employed includes “Ascension” and occasionally “ascensa,” both of which refer to Jesus Christ’s rising to assume His place in the heavenly Kingdom by His divine authority. According to Scripture, the historical site of Jesus’ ascension is identified as the Mount of Olives, a prominent hill on the eastern side of Jerusalem across the Kidron Valley, as mentioned in Acts 1:9-12.
The Ascension is one of the Church’s most important Ecumenical feasts, ranking alongside the Resurrection and Pentecost and reflecting its significance in the Church’s liturgical calendar. Alongside the solemn Day Mass, the Solemnity of the Ascension also includes a vigil Mass the evening before, offering an opportunity for prayer and reflection.
Furthermore, since the fifteenth century, the Church has observed an octave devoted to a novena of preparation for the Feast of Pentecost, which occurs fifty days after Easter, again following the ancient method of counting. This practice, initiated under the guidance of Pope Leo XIII, enables the faithful to prepare spiritually for the coming of the Holy Spirit, thereby deepening their participation in the Church’s liturgical life during this significant period.
In the First Reading, we encounter a significant moment in the early Church's history: the forty days during which Jesus instructed His Apostles and disciples after His Resurrection on Easter Sunday. This period was not merely for celebration but a crucial phase of preparation before His ascension to the Father (Acts 1:3). In one of His final acts with His disciples, Jesus shared a last supper with them on the eve of His Ascension. During this intimate gathering, He urged them to remain in Jerusalem and to await the baptism of the Holy Spirit they were about to receive (Acts 1:4-5).
On the fortieth day after His Resurrection, as He stood on the Mount of Olives, Jesus entrusted His disciples with an essential mission that would lay the foundation for the New Covenant Church. He proclaimed to them, “But you will receive the power of the Holy Spirit which will come upon you, and then you will be my witnesses in Jerusalem, throughout Judaea and Samaria, and to the ends of the earth” (Acts 1:8). This command emphasised the global reach of their testimony and the transformative power of the Holy Spirit in their ministry. As He spoke, the disciples witnessed an extraordinary event: their Lord ascending into Heaven, enveloped in a cloud, a scene reminiscent of prophetic visions in the Book of Daniel. There, the prophet spoke of the coming of "one like a son of man," who approached the Ancient of Days to be granted everlasting dominion, splendour, and kingship, a realm that would never pass away (Dan 7:13-14).
After this monumental event, the disciples returned to the Upper Room in Jerusalem. United in spirit and purpose, they prayed fervently, committed to seeking God’s guidance and empowerment. Together with the Virgin Mary, they devoted themselves to prayer for nine days, forming a community of 120 faithful followers who embodied the New Covenant people of God (Acts 1:12-15). This period of prayer was not merely a placeholder but a vital preparation for the promised coming of the Holy Spirit, who would fill and indwell the faithful community, ensuring the continuing Divine Presence of Christ among them.
In the Apostolic Age, the Church recognised the fulfilment of the Responsorial Psalm in the narrative of Jesus Christ’s Ascension into Heaven (Acts 1:1-11; Heb 9:24-28; 10:19-23). During this liturgical celebration, the congregation reflects on the Resurrected Son of God ascending to His heavenly throne. Psalm 47 thus became an integral part of the Solemnity of the Ascension, articulating the proclamation of faith in Christ as the King of the universe. His kingship is portrayed as surpassing all earthly rulers and their dominions, emphasising Christ’s sovereignty over all creation. In His role as the Divine King, God unites humanity as one people through the ministry of His Son, Jesus Christ, establishing the Church as His Kingdom. The Catholic Church, with "catholic" meaning "universal", embodies the unity of the faithful from every nation, language, and race, all bound together as One Body in Christ the King.
The Second Reading presents a message from St. Paul to the Christian community in Ephesus. In this epistle, Paul expresses deep gratitude as he reflects on God's overwhelming goodness. He emphasises that his prayers and petitions for blessings are fundamentally rooted in Jesus Christ. Through Christ, God has revealed His immense power, appointing His Son with authority over the entire earth and positioning Him as the Head of His Body, the Universal Church, applicable throughout every era of humanity.
In the Gospel Reading, the narrative focuses on Jesus's post-Resurrection appearances to the Apostles, which underscore His abiding presence among His followers until His Second Advent at the culmination of human history. At this ultimate moment, He will return to judge the living and the dead, taking His faithful Church, the collective Body of believers, home to Heaven, thereby fulfilling the promise of eternal communion with Him.
In the Gospel of Matthew 28:7, we find a profound moment following the resurrection of Jesus Christ. When the women disciples discovered the empty tomb, an angel of God appeared to them and delivered an extraordinary message: they were to go and inform the disciples that Jesus had indeed risen from the dead and would precede them to Galilee, where they would encounter Him. This pivotal event led to the eleven Apostles meeting the risen Christ at the Sea of Galilee, as narrated in John 21:1-23. Notably, St. John refers to the Sea of Galilee by its Roman name, the Sea of Tiberias, reflecting the cultural context of the time. During this meeting, Jesus began to instruct His disciples, embarking on a period of teaching that would unfold over the next forty days, during which He would appear and disappear among His faithful followers.
At the Sea of Galilee, Jesus entrusted Peter and the other Apostles with their “marching orders” to establish the Kingdom of the Church, a mission that would echo through the generations. This commission was reiterated at His Ascension from the Mount of Olives, as recorded in Acts 1:8, emphasising the continuity and importance of their divine calling.
The passage from Matthew 28:19-20 is commonly known among Christians as “The Great Commission.” In this key passage, Jesus not only delineates the scope of the mission He entrusts to His disciples but also establishes the formula for Christian Baptism. He commands them to baptise “in the name (singular) of the Father, and of the Son, and of the Holy Spirit.” This instruction highlights the universal nature of the mission entrusted to His emissaries, as He possesses authority over all creation. From the moment of Jesus’s resurrection, the mission entrusted to God the Son and God the Holy Spirit seamlessly transitions to the Church. As articulated in John 20:19b, Jesus tells the Apostles, “As the Father has sent me, so I send you,” thereby underlining the commission’s significance.
The command to baptise using the Trinitarian formula is deeply significant. It affirms the oneness of God in three persons: “In the name (singular) of the Father, and of the Son, and of the Holy Spirit” (also referenced in John 3:3-5 and the Catechism of the Catholic Church [CCC] 1257, 1272-3). This rebirth through water and the Spirit, made possible by Christian Baptism, serves as the gateway for individuals entering the community of the New Covenant and positions them as candidates for citizenship in Heaven. Through the Sacrament of Baptism, the baptized individual becomes configured to the risen Savior and is incorporated into the Body of Christ, which represents His Kingdom on earth. The baptismal formula that Jesus provides not only defines the nature of the Trinity but also signifies the profound union between the baptized and the life of the Father, the Son, and the Holy Spirit. This connection is critical, as unity with the Most Holy Trinity represents the central mystery of the Christian faith. Therefore, belief in this union is fundamental for all who identify as Christians (CCC 232-34, 237).
Moreover, Jesus made clear that baptism is intrinsically linked to the instruction of the newly baptised, as expressed in Matthew 28:19: “...to observe all that I have commanded you.” This indicates that baptism is not merely a rite of passage but essential for salvation, as confirmed in Mark 16:16. Merely acknowledging Christ without a commitment to living out His teachings is insufficient; the Mosaic Law, which once defined righteousness, no longer holds the same weight in the new covenant established by Jesus (CCC 1963). The Gospel of salvation, as presented in the New Law, outlines the pathway to salvation for Christians (CCC 1965-70).
Jesus’s assurance, “And behold, I am with you always, until the end of the age,” fulfils the prophecy of Isaiah 7:14, where the name Emmanuel means “God with us.” This message resonates with the promise of Jesus's real yet invisible presence among His followers, reminding them that He is ever-present. This promise is further echoed in the infancy narrative, which presents Jesus’s virgin birth as a fulfilment of Isaiah’s prophecy in Matthew 1:23. It symbolises the commitment Jesus extends to His faithful, a promise reiterated in the Book of Revelation (Revelation 21:3-4), and reflects His real but concealed presence in the Eucharist from the time of the Last Supper until His triumphant return at the end of the Age (CCC 1374-77). This highlights the enduring significance of Jesus's presence in the life of believers and within the Church.
After His Resurrection, Jesus spent forty days teaching and preparing the Church for His eventual Ascension to the Father, as recorded in Acts 1:3. During this remarkable period, He appeared and disappeared at will, making multiple appearances to His Apostles and disciples to strengthen their faith and understanding.
On Resurrection Sunday, the first day of the week, He first appeared to a group of women who had come to visit His tomb, as recorded in Matthew 28:9-10. Their encounter transformed their sorrow into joy, and they were commissioned to share the news of His rising with the other disciples. Shortly thereafter, Jesus spoke personally with Mary Magdalene, as detailed in Mark 16:9-11 and John 20:11-18, revealing Himself to her in a deeply intimate moment and encouraging her to inform the others of His resurrection.
On the very same day, He also revealed Himself to two of His disciples travelling to Emmaus, Cleopas and another unnamed disciple. Their journey of despair turned into a divine revelation as they shared a meal with Him and recognised Him in the breaking of bread, as described in Mark 16:12-13 and Luke 24:13-32.
Later that day, He appeared in the Upper Room to ten of the Apostles (excluding Judas Iscariot and Thomas), bringing peace to their fearful hearts, as recounted in Luke 24:34-45 and John 20:19-23. Jesus then had a private revelation with Simon Peter, referred to as Kephas in John 1:42, affirming His love and commissioning him.
A week later, Jesus appeared to all eleven Apostles, including Thomas, who had doubted the earlier reports of the Resurrection. This encounter, marked by Thomas's recognition of Jesus's wounds, is recounted in Mark 16:14-18 and John 20:24-29, emphasising the triumphant nature of faith and belief.
Further along in Galilee, Jesus met His disciples on a mountain and by the seashore, where He commissioned them to spread the Gospel and made significant appearances, as recorded in Matthew 28:16-20 and John 21:1-23. During this time, He also had a significant encounter with James, His relative, who would later become the first Christian Bishop of Jerusalem and an important leader in the early Church, as noted in 1 Corinthians 15:6. Jesus even appeared simultaneously to more than 500 disciples, reinforcing the authenticity of His Resurrection (1 Corinthians 15:7).
Finally, Jesus gathered His Apostles and disciples one last time on the Mount of Olives, where He gave His final instructions and blessings before ascending to Heaven. This moment is beautifully captured in Mark 16:19, Luke 24:50-53, and Acts 1:6-12, signifying the completion of His earthly ministry and the beginning of the Apostolic era.
Through His sacrificial death and glorious Resurrection, Jesus established a new and eternal covenant, fulfilling the prophecies foretold by the prophet Jeremiah (Jeremiah 31:31) and surpassing all prior covenants with humanity (Hebrews 13:20).
Reflecting on our personal journey, what role do we play in Christ’s Kingdom? How are we utilising our spiritual gifts and “talents” (Matthew 25:14-30) to advance the Kingdom and fulfil the Great Commission outlined in Matthew 28:19-20? We aspire to follow the path that Jesus has blazed before us, recognising that His Ascension represents our ultimate glory and hope. The Solemnity of the Ascension serves as a poignant reminder that our earthly existence is temporary and fleeting, emphasising that our true home lies in Heaven, in communion with our Lord and Saviour.
Despite this traditional timing, some dioceses transfer the observance to the following Sunday to allow more congregants to participate in the celebration. The Ascension is regarded as the oldest annual festival in the Church, alongside the Feast of the Resurrection. In Eastern Rite churches, this monumental event is referred to by terms such as analepsis, meaning “the taking up,” and episozomene, meaning “the salvation.” These terms signify that through His Ascension, Jesus completed humanity's redemption, underscoring the event's significance within the overarching narrative of salvation.
In Western Rite Catholicism, the terminology employed includes “Ascension” and occasionally “ascensa,” both of which refer to Jesus Christ’s rising to assume His place in the heavenly Kingdom by His divine authority. According to Scripture, the historical site of Jesus’ ascension is identified as the Mount of Olives, a prominent hill on the eastern side of Jerusalem across the Kidron Valley, as mentioned in Acts 1:9-12.
The Ascension is one of the Church’s most important Ecumenical feasts, ranking alongside the Resurrection and Pentecost and reflecting its significance in the Church’s liturgical calendar. Alongside the solemn Day Mass, the Solemnity of the Ascension also includes a vigil Mass the evening before, offering an opportunity for prayer and reflection.
Furthermore, since the fifteenth century, the Church has observed an octave devoted to a novena of preparation for the Feast of Pentecost, which occurs fifty days after Easter, again following the ancient method of counting. This practice, initiated under the guidance of Pope Leo XIII, enables the faithful to prepare spiritually for the coming of the Holy Spirit, thereby deepening their participation in the Church’s liturgical life during this significant period.
In the First Reading, we encounter a significant moment in the early Church's history: the forty days during which Jesus instructed His Apostles and disciples after His Resurrection on Easter Sunday. This period was not merely for celebration but a crucial phase of preparation before His ascension to the Father (Acts 1:3). In one of His final acts with His disciples, Jesus shared a last supper with them on the eve of His Ascension. During this intimate gathering, He urged them to remain in Jerusalem and to await the baptism of the Holy Spirit they were about to receive (Acts 1:4-5).
On the fortieth day after His Resurrection, as He stood on the Mount of Olives, Jesus entrusted His disciples with an essential mission that would lay the foundation for the New Covenant Church. He proclaimed to them, “But you will receive the power of the Holy Spirit which will come upon you, and then you will be my witnesses in Jerusalem, throughout Judaea and Samaria, and to the ends of the earth” (Acts 1:8). This command emphasised the global reach of their testimony and the transformative power of the Holy Spirit in their ministry. As He spoke, the disciples witnessed an extraordinary event: their Lord ascending into Heaven, enveloped in a cloud, a scene reminiscent of prophetic visions in the Book of Daniel. There, the prophet spoke of the coming of "one like a son of man," who approached the Ancient of Days to be granted everlasting dominion, splendour, and kingship, a realm that would never pass away (Dan 7:13-14).
After this monumental event, the disciples returned to the Upper Room in Jerusalem. United in spirit and purpose, they prayed fervently, committed to seeking God’s guidance and empowerment. Together with the Virgin Mary, they devoted themselves to prayer for nine days, forming a community of 120 faithful followers who embodied the New Covenant people of God (Acts 1:12-15). This period of prayer was not merely a placeholder but a vital preparation for the promised coming of the Holy Spirit, who would fill and indwell the faithful community, ensuring the continuing Divine Presence of Christ among them.
In the Apostolic Age, the Church recognised the fulfilment of the Responsorial Psalm in the narrative of Jesus Christ’s Ascension into Heaven (Acts 1:1-11; Heb 9:24-28; 10:19-23). During this liturgical celebration, the congregation reflects on the Resurrected Son of God ascending to His heavenly throne. Psalm 47 thus became an integral part of the Solemnity of the Ascension, articulating the proclamation of faith in Christ as the King of the universe. His kingship is portrayed as surpassing all earthly rulers and their dominions, emphasising Christ’s sovereignty over all creation. In His role as the Divine King, God unites humanity as one people through the ministry of His Son, Jesus Christ, establishing the Church as His Kingdom. The Catholic Church, with "catholic" meaning "universal", embodies the unity of the faithful from every nation, language, and race, all bound together as One Body in Christ the King.
The Second Reading presents a message from St. Paul to the Christian community in Ephesus. In this epistle, Paul expresses deep gratitude as he reflects on God's overwhelming goodness. He emphasises that his prayers and petitions for blessings are fundamentally rooted in Jesus Christ. Through Christ, God has revealed His immense power, appointing His Son with authority over the entire earth and positioning Him as the Head of His Body, the Universal Church, applicable throughout every era of humanity.
In the Gospel Reading, the narrative focuses on Jesus's post-Resurrection appearances to the Apostles, which underscore His abiding presence among His followers until His Second Advent at the culmination of human history. At this ultimate moment, He will return to judge the living and the dead, taking His faithful Church, the collective Body of believers, home to Heaven, thereby fulfilling the promise of eternal communion with Him.
In the Gospel of Matthew 28:7, we find a profound moment following the resurrection of Jesus Christ. When the women disciples discovered the empty tomb, an angel of God appeared to them and delivered an extraordinary message: they were to go and inform the disciples that Jesus had indeed risen from the dead and would precede them to Galilee, where they would encounter Him. This pivotal event led to the eleven Apostles meeting the risen Christ at the Sea of Galilee, as narrated in John 21:1-23. Notably, St. John refers to the Sea of Galilee by its Roman name, the Sea of Tiberias, reflecting the cultural context of the time. During this meeting, Jesus began to instruct His disciples, embarking on a period of teaching that would unfold over the next forty days, during which He would appear and disappear among His faithful followers.
At the Sea of Galilee, Jesus entrusted Peter and the other Apostles with their “marching orders” to establish the Kingdom of the Church, a mission that would echo through the generations. This commission was reiterated at His Ascension from the Mount of Olives, as recorded in Acts 1:8, emphasising the continuity and importance of their divine calling.
The passage from Matthew 28:19-20 is commonly known among Christians as “The Great Commission.” In this key passage, Jesus not only delineates the scope of the mission He entrusts to His disciples but also establishes the formula for Christian Baptism. He commands them to baptise “in the name (singular) of the Father, and of the Son, and of the Holy Spirit.” This instruction highlights the universal nature of the mission entrusted to His emissaries, as He possesses authority over all creation. From the moment of Jesus’s resurrection, the mission entrusted to God the Son and God the Holy Spirit seamlessly transitions to the Church. As articulated in John 20:19b, Jesus tells the Apostles, “As the Father has sent me, so I send you,” thereby underlining the commission’s significance.
The command to baptise using the Trinitarian formula is deeply significant. It affirms the oneness of God in three persons: “In the name (singular) of the Father, and of the Son, and of the Holy Spirit” (also referenced in John 3:3-5 and the Catechism of the Catholic Church [CCC] 1257, 1272-3). This rebirth through water and the Spirit, made possible by Christian Baptism, serves as the gateway for individuals entering the community of the New Covenant and positions them as candidates for citizenship in Heaven. Through the Sacrament of Baptism, the baptized individual becomes configured to the risen Savior and is incorporated into the Body of Christ, which represents His Kingdom on earth. The baptismal formula that Jesus provides not only defines the nature of the Trinity but also signifies the profound union between the baptized and the life of the Father, the Son, and the Holy Spirit. This connection is critical, as unity with the Most Holy Trinity represents the central mystery of the Christian faith. Therefore, belief in this union is fundamental for all who identify as Christians (CCC 232-34, 237).
Moreover, Jesus made clear that baptism is intrinsically linked to the instruction of the newly baptised, as expressed in Matthew 28:19: “...to observe all that I have commanded you.” This indicates that baptism is not merely a rite of passage but essential for salvation, as confirmed in Mark 16:16. Merely acknowledging Christ without a commitment to living out His teachings is insufficient; the Mosaic Law, which once defined righteousness, no longer holds the same weight in the new covenant established by Jesus (CCC 1963). The Gospel of salvation, as presented in the New Law, outlines the pathway to salvation for Christians (CCC 1965-70).
Jesus’s assurance, “And behold, I am with you always, until the end of the age,” fulfils the prophecy of Isaiah 7:14, where the name Emmanuel means “God with us.” This message resonates with the promise of Jesus's real yet invisible presence among His followers, reminding them that He is ever-present. This promise is further echoed in the infancy narrative, which presents Jesus’s virgin birth as a fulfilment of Isaiah’s prophecy in Matthew 1:23. It symbolises the commitment Jesus extends to His faithful, a promise reiterated in the Book of Revelation (Revelation 21:3-4), and reflects His real but concealed presence in the Eucharist from the time of the Last Supper until His triumphant return at the end of the Age (CCC 1374-77). This highlights the enduring significance of Jesus's presence in the life of believers and within the Church.
After His Resurrection, Jesus spent forty days teaching and preparing the Church for His eventual Ascension to the Father, as recorded in Acts 1:3. During this remarkable period, He appeared and disappeared at will, making multiple appearances to His Apostles and disciples to strengthen their faith and understanding.
On Resurrection Sunday, the first day of the week, He first appeared to a group of women who had come to visit His tomb, as recorded in Matthew 28:9-10. Their encounter transformed their sorrow into joy, and they were commissioned to share the news of His rising with the other disciples. Shortly thereafter, Jesus spoke personally with Mary Magdalene, as detailed in Mark 16:9-11 and John 20:11-18, revealing Himself to her in a deeply intimate moment and encouraging her to inform the others of His resurrection.
On the very same day, He also revealed Himself to two of His disciples travelling to Emmaus, Cleopas and another unnamed disciple. Their journey of despair turned into a divine revelation as they shared a meal with Him and recognised Him in the breaking of bread, as described in Mark 16:12-13 and Luke 24:13-32.
Later that day, He appeared in the Upper Room to ten of the Apostles (excluding Judas Iscariot and Thomas), bringing peace to their fearful hearts, as recounted in Luke 24:34-45 and John 20:19-23. Jesus then had a private revelation with Simon Peter, referred to as Kephas in John 1:42, affirming His love and commissioning him.
A week later, Jesus appeared to all eleven Apostles, including Thomas, who had doubted the earlier reports of the Resurrection. This encounter, marked by Thomas's recognition of Jesus's wounds, is recounted in Mark 16:14-18 and John 20:24-29, emphasising the triumphant nature of faith and belief.
Further along in Galilee, Jesus met His disciples on a mountain and by the seashore, where He commissioned them to spread the Gospel and made significant appearances, as recorded in Matthew 28:16-20 and John 21:1-23. During this time, He also had a significant encounter with James, His relative, who would later become the first Christian Bishop of Jerusalem and an important leader in the early Church, as noted in 1 Corinthians 15:6. Jesus even appeared simultaneously to more than 500 disciples, reinforcing the authenticity of His Resurrection (1 Corinthians 15:7).
Finally, Jesus gathered His Apostles and disciples one last time on the Mount of Olives, where He gave His final instructions and blessings before ascending to Heaven. This moment is beautifully captured in Mark 16:19, Luke 24:50-53, and Acts 1:6-12, signifying the completion of His earthly ministry and the beginning of the Apostolic era.
Through His sacrificial death and glorious Resurrection, Jesus established a new and eternal covenant, fulfilling the prophecies foretold by the prophet Jeremiah (Jeremiah 31:31) and surpassing all prior covenants with humanity (Hebrews 13:20).
Reflecting on our personal journey, what role do we play in Christ’s Kingdom? How are we utilising our spiritual gifts and “talents” (Matthew 25:14-30) to advance the Kingdom and fulfil the Great Commission outlined in Matthew 28:19-20? We aspire to follow the path that Jesus has blazed before us, recognising that His Ascension represents our ultimate glory and hope. The Solemnity of the Ascension serves as a poignant reminder that our earthly existence is temporary and fleeting, emphasising that our true home lies in Heaven, in communion with our Lord and Saviour.
Dr Nicholas Macedon OCD,
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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