Through his death-resurrection passage, Jesus has been given lordship over heaven and earth by the Father. In turn, he shares this power with the Church, the community of his disciples. The early Church was very conscious that it was living and acting, growing and expanding by the power of the risen Jesus.

Baptism is entry into the new mode of life of the risen Lord. A person passes through the waters of Christ’s death-passage to share his Spirit and power. Baptism "in the name" of the three Divine Persons is not just a formalized invocation of them, but a making present of their life and power. Baptism immerses the Christian into the life-sharing relationship of the Father, Son, and Spirit.

The presence of Jesus makes effective the whole life and activity of the Church. In the power of Jesus, Christians live in a way that attracts and forms disciples. In his power they go forth and make him present in the world.

Faith is born in witness of signs. This ending of Mark’s Gospel, which in all probability was not part of the original writing, shows how Jesus remains present with his Church. By his power, the disciples will manifest the same signs of the presence of God’s kingdom that he showed. The important thing here is not the sign itself — different signs may be appropriate for different times — but the faith that is God’s gift. When the Church proclaims and lives the Gospel, and bears witness to the presence of Christ, the Lord himself is at work.

In Year C both the Gospel and the first reading contain Luke’s account of the Ascension of Jesus, but they are very different. For a description of the differences, see the commentary on the first reading for Year A. The end echoes the beginning. In his telling the story of Jesus’ origins in chapters 1-3, Luke is careful to point out the ways that he fulfills the Jewish Scriptures, he ends his Gospel with the Scriptures not only being fulfilled but, equally important, opened up to the disciples and understood by them (vv 44-46). As the preaching of John the Baptist called the nation of Israel to repentance in preparation for the kingdom of God (3:2), and as Jesus announced the kingdom’s presence in his person (4:16-21), so now the disciples are commissioned to make the same proclamation throughout the world (v 47) as they themselves have experienced it (v 48), and are promised the power to accomplish this work (v 49). The farewell itself is touching and simple, and there is no hint of sadness or fear (vv 50-52); the disciples are confident that the Lord will fulfill his promise.

The Ascension is seen in the Christian Scriptures as the point of transition from Christ’s activity as Savior to the continuation of his mission by his disciples as the "saving community."

Both the conclusion of Luke’s Gospel and the beginning of his Acts of the Apostles narrate the same event, but each has a different emphasis. Both stress the witness of the apostles to continue throughout the world what Jesus began in Jerusalem. The Gospel account, however, looks back to the death and resurrection of Jesus as the content of this witness, and penance and forgiveness of sins as the result (Lk 24:46-48). The book of Acts looks forward to the coming of Christ in fullness (the restoration of Israel) as the content, and the fulfillment of God’s rule over humanity as the result (vv 6-8).

Luke’s Gospel account ends on a note of joyful resolution — as a result of the Ascension of Jesus, the apostles are depicted in almost "happy-ever-after" terms (Lk 24:53). The beginning of Acts, however, is filled with tension and anxiety to get about the business of witnessing — "why do you stand here?"

This processional song of exaltation proclaims God’s rule over all the peoples of the earth. Response: "God mounts his throne to shouts of joy; a blare of trumpets for the Lord."

The Ascension celebrates the exaltation of Christ rather than merely his departure. Enthroned at God’s right hand, he is more than just the object of our worship — he is the source of our new creation. His position is not so much that of domination as that of sharing life.

1. What does this feast mean to you?

2. Are you more comfortable thinking of Christ as exalted Lord whom you worship, or as the head of the body of which you are a member? Why?