Category Archives: Ascension

ASCENSION

a-sen'-shun:

Most modern Lives of Christ commence at Bethlehem and end with the Ascension, but Christ's life began earlier and continued later. The Ascension is not only a great fact of the New Testament, but a great factor in the life of Christ and Christians, and no complete view of Jesus Christ is possible unless the Ascension its consequences are included. It is the consummation of His redemptive work. The Christ of the Gospels is the Christ of history, the Christ of the past, but the full New Testament picture of Christ is that of a living Christ, the Christ of heaven, the Christ of experience, the Christ of the present and the future. The New Testament passages referring to the Ascension need close study and their teaching careful observation.

I. In the Gospels.

1. Anticipations:

The Ascension is alluded to in several passages in the Gospels in the course of our Lord's earthly ministry (Luke 9:31,51; John 6:62; 7:33; 12:32; 14:12,28; 16:5,10,17,28; 20:17). These passages show that the event was constantly in view, and anticipated by our Lord. The Ascension is also clearly implied in the allusions to His coming to earth on clouds of heaven (Matthew 24:30; 26:64).

2. Records:

If with most modern scholars we regard Mark's Gospel as ending with 16:8, it will be seen to stop short at the resurrection, though the present ending speaks of Christ being received up into heaven, of His sitting at the right hand of God, and of His working with the disciples as they went preaching the word (Mark 16:19,20). In any case this is a bare summary only. The close of the Third Gospel includes an evident reference to the fact of the Ascension (Luke 24:28-53), even if the last six words of Luke 24:51, "and was carried up into heaven" are not authentic. No difficulty need be felt at the omission of the Fourth Gospel to refer to the fact of the Ascension, though it was universally accepted at the time the apostle wrote (John 20:17). As Dr. Hort has pointed out, "The Ascension did not lie within the proper scope of the Gospels .... its true place was at the head of the Ac of the Apostles" (quoted Swete, The Ascended Christ, 2).

II. In the Acts.

1. Record:

The story in Acts 1:6-12 is clear. Jesus Christ was on the Mount of Olives. There had been conversation between Him and His disciples, and in the course of it He was taken up; and a cloud received Him out of their sight (Acts 1:9). His body was uplifted till it disappeared, and while they continued to gaze up they saw two men who assured them that He would come back exactly as He had gone up. The three Greek words rendered "taken up" (eperthe) (Acts 1:9); "went" (poreuomenou) (Acts 1:10); "received up" (analemphtheis) (Acts 1:11); deserve careful notice. This account must either be attributed to invention, or to the testimony of an eye-witness. But Luke's historicity now seems abundantly proved.

2. References:

The Ascension is mentioned or implied in several passages in Acts 2:33; 3:21; 7:55; 9:3-5; 22:6-8; 26:13-15. All these passages assert the present life and activity of Jesus Christ in heaven.

III. In the Pauline Epistles.

1. Romans:

In Romans 8:34 the apostle states four facts connected with Christ Jesus:

His death; His resurrection; His session at God's right hand; His intercession. The last two are clearly the culminating points of a series of redemptive acts.

2. Ephesians:

While for its purpose Romans necessarily lays stress on the Resurrection, Ephesians has as part of its special aim an emphasis on the Ascension. In 1:20 God's work wrought in Christ is shown to have gone much farther than the Resurrection, and to have "made him to sit at his right hand in the heavenly places," thereby constituting Him the supreme authority over all things, and especially Head of the church (1:20-23). This idea concerning Christ is followed in 2:6 by the association of believers with Christ "in the heavenly places," and the teaching finds its completest expression in 4:8-11, where the Ascension is connected with the gift of the heavenly Christ as the crowning feature of His work. Nothing is more striking than the complementary teaching of Romans and Ephesians respectively in their emphasis on the Resurrection and Ascension.

3. Philippians:

In Philippians 2:6-11 the exaltation of Christ is shown to follow His deep humiliation. He who humbled Himself is exalted to the place of supreme authority. In 3:20 Christians are taught that their commonwealth is in heaven, "whence also we wait for a Saviour."

4. Thessalonians:

The emphasis placed on the second advent of Christ in 1Th is an assumption of the fact of the Ascension. Christians are waiting for God's Son from heaven (1:10) who is to "descend from heaven, with a shout, with the voice of the archangel, and with the trump of God" (4:16).

5. Timothy:

The only allusion to the Ascension in the Pastoral Epistles is found in the closing statement of what seems to be an early Christian song in 1Timothy 3:16. He who was "manifested in the flesh .... received up in glory."

IV. In Hebrews.

In Hebrews there is more recorded about the Ascension and its consequences than in any other part of the New Testament. The facts of the Ascension and Session are first of all stated (1:3) with all that this implies of definite position and authority (1:4-13). Christians are regarded as contemplating Jesus as the Divine Man in heaven (2:9), though the meaning of the phrase, "crowned with glory and honor" is variously interpreted, some thinking that it refers to the result and outcome of His death, others thinking that He was "crowned for death" in the event of the Transfiguration (Matheson in Bruce, Hebrews, 83). Jesus Christ is described as "a great High Priest, who hath passed through the heavens" (4:14), as a Forerunner who is entered within the veil for us, and as a High Priest for ever after the order of Melchizedek (6:20). As such He "abideth for ever," and "ever liveth to make intercession" (7:24,25). The chief point of the epistle itself is said to be "such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens" (8:1), and His position there implies that He has obtained eternal redemption for His people and is appearing before God on their behalf (9:12,24). This session at God's right hand is also said to be with a view to His return to earth when His enemies will have become His footstool (10:12,13), and one of the last exhortations bids believers to look unto Jesus as the Author and Perfecter of faith who has "sat down at the right hand of the throne of God" (12:2).

V. In the Petrine Epistles.

The only reference to the Ascension is in 1Peter 3:22, where Christ's exaltation after His sufferings is set forth as the pattern and guarantee of Christian glorification after endurance of persecution.

VI. In the Johannine Writings.

1. Epistles:

Nothing is recorded of the actual Ascension, but 1John 2:1 says that "we have an Advocate with the Father." The word "Advocate" is the same as "Comforter" in John 14:16, where it is used of the Holy Spirit. Christ is the Comforter "in relation to the Father," and the Holy Spirit is the Comforter dwelling in the soul.

2. Apocalypse:

All the references in the Apocalypse either teach or imply the living Christ who is in heaven, as active in His church and as coming again (Revelation 1:7,13; 5:5-13; 6:9-17; 14:1-5).

VII. Summary of New Testament Teaching.

1. The Fact:

The New Testament calls attention to the fact of Ascension and the fact of the Session at God's right hand. Three words are used in the Greek in connection with the Ascension:

anabainein (ascendere), "to go up"; analambanesthai (adsumi), "to be taken up"; poreuesthai "to go." The Session is connected with Psalms 110, and this Old Testament passage finds frequent reference or allusion in all parts of the New Testament. But it is used especially in He in connection with Christ's priesthood, and with His position of authority and honor at God's right hand (Swete, The Ascended Christ, 10-15). But the New Testament emphasizes the fact of Christ's exaltation rather than the mode, the latter being quite secondary. Yet the acceptance of the fact must be carefully noticed, for it is impossible to question that this is the belief of all the New Testament writers. They base their teaching on the fact and do not rest content with the moral or theological aspects of the Ascension apart from the historic reality. The Ascension is regarded as the point of contact between the Christ of the gospels and of the epistles. The gift of the Spirit is said to have come from the ascended Christ. The Ascension is the culminating point of Christ's glorification after His Resurrection, and is regarded as necessary for His heavenly exaltation. The Ascension was proved and demanded by the Resurrection, though there was no need to preach it as part of the evangelistic message. Like the Virgin birth, the Ascension involves doctrine for Christians rather than non-Christians. It is the culmination of the Incarnation, the reward of Christ's redemptive work, and the entrance upon a wider sphere of work in His glorified condition, as the Lord and Priest of His church (John 7:39; 16:7).

2. The Message:

We may summarize what the New Testament tells us of our Lord's present life in heaven by observing carefully what is recorded in the various passages of the New Testament. He ascended into heaven (Mark 16:19; Luke 24:51; Acts 1:9); He is seated on the right hand of God (Colossians 3:1; Hebrews 1:3; 8:1; 10:12); He bestowed the gift of the Holy Spirit on the Day of Pentecost (Acts 4:9,33); He added disciples to the church (Acts 2:47); He worked with the disciples as they went forth preaching the gospel (Mark 16:20); He healed the impotent man (Acts 3:16); He stood to receive the first martyr (Acts 7:56); He appeared to Saul of Tarsus (Acts 9:5); He makes intercession for His people (Romans 8:26; Hebrews 7:25); He is able to succor the tempted (Hebrews 2:18); He is able to sympathize (Hebrews 4:15); He is able to save to the uttermost (Hebrews 7:25); He lives forever (Hebrews 7:24; Revelation 1:18); He is our Great High Priest (Hebrews 7:26; 8:1; 10:21); He possesses an intransmissible or inviolable priesthood (Hebrews 7:24); He appears in the presence of God for us (Hebrews 9:24); He is our Advocate with the father (1John 2:1); He is waiting until all opposition to Him is overcome (Hebrews 10:13). This includes all the teaching of the New Testament concerning our Lord's present life in heaven.

VIII. Problems.

There are two questions usually associated with the Ascension which need our attention.

1. Relation to the Laws of Nature:

There is no greater difficulty in connection with the Ascension than with the Resurrection, or the Incarnation. Of our Lord's resurrection body we know nothing. All we can say is that it was different from the body laid in the tomb and yet essentially the same; the same and yet essentially different. The Ascension was the natural close of Our Lord's earthly life, and as such, is inseparable from the Resurrection. Whatever, therefore, may be said of the Resurrection in regard to the laws of nature applies equally to the Ascension.

2. Localization of the Spiritual World:

The record in Ac is sometimes objected to because it seems to imply the localization of heaven above the earth. But is not this taking the narrative in too absolutely bald and literal a sense? Heaven is at once a place and a state, and as personality necessarily implies locality, some place for our Lord's Divine, yet human person is essential. To speak of heaven as "above" may be only symbolical, but the ideas of fact and locality must be carefully adhered to. And yet it is not merely local, and "we have to think less of a transition from one locality than of a transition from one condition to another. .... the real meaning of the ascension is that .... our Lord withdrew from a world of limitations" to that higher existence where God is (Milligan, Ascension and Heavenly Priesthood, 26). It matters not that our conception today of the physical universe is different from that of New Testament times. We still speak of the sun setting and rising, though strictly these are not true. The details of the Ascension are really unimportant. Christ disappeared from view, and no question need be raised either of distance or direction. We accept the fact without any scientific explanation. It was a change of conditions and mode of existence; the essential fact is that He departed and disappeared. Even Keim admits that "the ascension of Jesus follows from all the facts of His career" (quoted, Milligan, 13), and Weiss is equally clear that the Ascension is as certain as the Resurrection, and stands and fails therewith (Milligan, 14).

IX. Its Relation to Christ Himself.

The Ascension was the exaltation and glory of Jesus Christ after His work was accomplished (Philippians 2:9). He had a threefold glory:

(1) as the Son of God before the Incarnation (John 17:5);

(2) as God manifest in the flesh (John 1:14);

(3) as the exalted Son of God after the Resurrection and Ascension (Luke 24:26; 1Peter 1:21).

The Ascension meant very much to Christ Himself, and no study of subject must overlook this aspect of New Testament teaching. His exaltation to the right hand of meant

(1) the proof of victory (Ephesians 4:8);

(2) the position of honor (Psalms 110:1);

(3) the place of power (Acts 2:33);

(4) the place of happiness (Psalms 26:11);

(5) the place of rest ("seated");

(6) the place of permanence ("for ever").

X. Its Teaching for Christians.

The importance of the Ascension for Christians lies mainly in the fact that it was the introduction to our Lord's present life in heaven which means so much in the believer's life. The spiritual value of the Ascension lies, not in Christ's physical remoteness, but in His spiritual nearness. He is free from earthly limitations, and His life above is the promise and guarantee of ours. "Because I live ye shall live also."

1. Redemption Accomplished:

The Ascension and Session are regarded as the culminating point of Christ's redemptive work (Hebrews 8:1), and at the same time the demonstration of the sufficiency of His righteousness on man's behalf. For sinful humanity to reach heaven two essential features were necessary:

(a) the removal of sin (negative); and

(b) the presence of righteousness (positive).

The Resurrection demonstrated the sufficiency of the atonement for the former, and the Ascension demonstrated the sufficiency of righteousness for the latter. The Spirit of God was to convict the world of "righteousness" "because I go to the Father" (John 16:10). In accord with this we find that in the Epistle to the He every reference to our Lord's atonement is in the past, implying completeness and perfection, "once for all."

2. High Priesthood:

This is the peculiar and special message of He. Priesthood finds its essential features in the representation of man to God, involving access into the Divine presence (Hebrews 5:1). It means drawing near and dwelling near to God. In He, Aaron is used as typical of the work, and Melchizedek as typical of the person of the priest; and the two acts mainly emphasized are the offering in death and the entrance into heaven. Christ is both priest and priestly victim. He offered propitiation and then entered into heaven, not "with," but "through" His own blood (Hebrews 9:12), and as High Priest, at once human and Divine, He is able to sympathize (Hebrews 4:15); able to succor (Hebrews 2:18); and able to save (Hebrews 7:25). See CHRIST AS KING, PRIEST, PROPHET.

3. Lordship:

The Ascension constituted Christ as Head of the church (Ephesians 1:22; 4:10,15; Colossians 2:19). This Headship teaches that He is the Lord and Life of the church. He is never spoken of as King in relation to His Body, the Church, only as Head and Lord. The fact that He is at the right hand of God suggests in the symbolical statement that He is not yet properly King on His own throne, as He will be hereafter as "King of the Jews," and "King of Kings."

4. Intercession:

In several New Testament passages this is regarded as the crowning point of our Lord's work in heaven (Romans 8:33,34). He is the perfect Mediator between God and man (1Timothy 2:5; Hebrews 8:6); our Advocate with the Father (1John 2:1). His very presence at God's right hand pleads on behalf of His people. There is no presentation, or representation, or pleading, of Himself, for His intercession is never associated with any such relation to the sacrifice of Calvary. Nor is there any hint in the New Testament of a relation between the Eucharist and His life and work in heaven. This view popularized by the late Dr. William Milligan (The Ascension, etc., 266), and endorsed from other standpoints in certain aspects of Anglican teaching (Swete, The Ascended Christ, 46), does not find any support in the New Testament. As Westcott says, "The modern conception of Christ, pleading in heaven His passion, `offering His blood,' on behalf of man, has no foundation in this epistle" (Hebrews, 230). And Hort similarly remarks, "The words, `Still .... His prevailing death He pleads' have no apostolic warrant, and cannot even be reconciled with apostolic doctrine" (Life and Letters, II, 213). our Lord's intercession is He says as in what He is. He pleads by His presence on His Father's throne, and he is able to save to the uttermost through His intercession, because of His perpetual life and His inviolable, undelegated, intransmissible priesthood (Hebrews 7:24,25).

5. The Gift of the Spirit:

There is an intimate and essential connection between the Ascension of Christ and the descent of the Holy Spirit. The Holy Spirit was given to Christ as the acknowledgment and reward of His work done, and having received this "Promise of the Father" He bestowed Him upon His people (Acts 2:33). By means of the Spirit the twofold work is done, of convincing sinners (John 16:9), and of edifying believers (John 14:12; see also John 14:25,26; 16:14,15).

6. Presence:

It is in connection with the Ascension and our Lord's life in heaven that we understand the force of such a passage as "Lo, I am with you always" (Matthew 28:20). "He ever liveth" is the supreme inspiration of the individual Christian and of the whole church. All through the New Testament from the time of the Ascension onward, the one assurance is that Christ is living; and in His life we live, hold fellowship with God, receive grace for daily living and rejoice in victory over sin, sorrow and death.

7. Expectation:

Our Lord's life in heaven looks forward to a consummation. He is "expecting till his enemies be made his footstool" (Hebrews 10:13 the King James Version). He is described as our Forerunner (Hebrews 6:18), and His presence above is the assurance that His people will share His life hereafter. But His Ascension is also associated with His coming again (Philippians 3:20,21; 1Thessalonians 4:16; Hebrews 9:28). At this coming there will be the resurrection of dead saints, and the transformation of living ones (1Thessalonians 4:16,17), to be followed by the Divine tribunal with Christ as Judge (Romans 2:16; 2Timothy 4:1,8). To His own people this coming will bring joy, satisfaction and glory (Acts 3:21; Romans 8:19); to His enemies defeat and condemnation (1Corinthians 15:25; Hebrews 2:8; 10:13).

Reviewing all the teaching of our Lord's present life in heaven, appearing. on our behalf, interceding by His presence, bestowing the Holy Spirit, governing and guiding the church, sympathizing, helping and saving His people, we are called upon to up "lift our hearts," for it is in occupation with the living that we find the secret of peace, the assurance of access, and the guaranty of our permanent relation to God. Indeed, we are clearly taught in He that it is in fellowship with the present life of Christ in heaven that Christians realize the difference between spiritual immaturity and maturity (Hebrews 6:1; 10:1), and it is the purpose of this epistle to emphasize this truth above all others. Christianity is "the religion of free access to God," and in proportion as we realize, in union with Christ in heaven, this privilege of drawing near and keeping near, we shall find in the attitude of "lift up your hearts" the essential features of a strong, vigorous, growing, joyous Christian life.

_LITERATURE._

Milligan, Ascension and Heavenly Priesthood of our Lord; Swete, The Appearances of the Risen Lord; The Ascended Christ; Lacey, The Historic Christ; Lives of Christ, by Neander, B. Weiss, Edersheim, Farrar, Geikie, Gilbert; Fairbairn, Studies in the Life of Christ; Knowling, Witness of the Epistles; Bernard in The Expositor T, 1900-1901, 152-55; Bruce in The Expositor. Greek Test, I; Swete, Apostles' Creed; Westcott, Historic Faith, chapter vi; Revelation of the Risen Lord, chapters x, xi; Epesians to Hebrews; article "Ascension" in Hastings, Dictionary of the Bible (five volumes); Paget, Studies in the Christian Character, sermons xxi, xxii; Findlay, Things Above; article. "Priest" in Hastings, Dictionary of the Bible (five volumes) (in New Testament), "Hebrews"; Davidson, Hebrews, special note on "Priesthood of Christ"; Dimock, Our One Priest on High; The Christian Doctrine of Sacerdotium; Perowne, Our High Priest in Heaven; Rotherham, Studies in He; Soames, The Priesthood of the New Covenant; Hubert Brooke, The Great High Priest; H. W. Williams, The Priesthood of Christ; J. S. Candlish, The Christian Salvation (1899), 6; G. Milligan, The Theol. of Ep. to Heb (1899), 111; R. C. Moberly, Ministerial Priesthood (1897); A. S. Peake, "Hebrews" in Century Bible; Beyschlag, New Testament Theol., II, 315; article "Ascension" in Hastings, Dictionary of Christ and the Gospels; article "Assumption and Ascension" in HDRE; article "Ascension" in JE; Charles, The Book of Enoch; The Slavonic Secrets of En; The Book of Jub; The Apocalypse of Bar; The Ascension Isaiah.; Assumption of Moses; M. R. James, "Testament of Abraham" TS, II, 2, 1892; Martensen, Christian Dogmatics.

W. H. Griffith Thomas

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Ascension - Definition and Meaning, Bible Dictionary

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Ascension

Physical ascension has, in the past, been reserved for a select few souls who have mastered the physical, emotional, mental and spiritual facets of life and are able to take their bodies with them into the higher realms. At the present time, a major change in the Divine Plan has been implemented, which allows for a large number of souls (up to 20 million) to go through physical ascension without having mastered every detail of physical life. This Divine Dispensation normally only occurs at the end of a Great Cycle (every 26,000 years). In early 1991, in Sedona, Arizona, I spent a lot of time meditating. I received information telepathically through the filter of my "God Self". The information was quite specific and involves what I call the master template.

The Master Template

In Life On the Cutting Edge, I wrote about the building of the "crystal light body" and how our cells are converted into light through a complex process I call the "master template." DNA is the biological component of the master template or the Divine Program for creating sentient beings in lower densities. The secret to ascension, rejuvenation, perfect health and immortality is two-fold: (1) Embrace the Love of God within the emotions and mind; AND (2) learn to reprogram the DNA to align with the Tree of Life (Kaballah, Sacred Fire Letters, or whatever other name you have for it). The Tree of Life is the divine configuration of atoms and molecules that gives rise to intelligent life in the Universe. The message I then received was that the light body conversion process had started in my own body (the specific trigger was an event called 11:11). Some people I knew at the time had begun their conversion process earlier, and some would begin later. This conversion process does not show up immediately in one's appearance. Also, any physical, emotional or mental blocks in the individual must come up and be released in order for the process to proceed smoothly. But the process is pre-determined by the structure of the DNA and sacred fire letter codes (DNA keys). The soul/oversoul of the individual determines the timeline based on what the individual has learned and whether or not they understand how to transcend karma.

The understanding I received directly is that each embodied soul has a master template encoded within the DNA that determines when the trigger is activated. At the time of the activation, the cells of the physical body begin to mutate into the light body form. My trigger occurred in 1991, and as of 2004, I am approximately 0.2% (2/1000) complete in my ascension process. The ascension accelerates logarithmically, so it starts slowly and builds momentum. At this rate, it will be complete within 20 years. There are techniques that can manipulate the master template, although the timeline is usually pre-set by the soul prior to incarnation. The ease with which the process occurs can be greatly influenced by the level of understanding of the soul and the type of techniques used to increase awareness. In my meditations and personal counseling, I try to increase awareness of what is happening, although the actual templaste program is very complex and nearly impossible to understand. As stated above, the template is activated by each individual soul at a particular point in his/her evolution.

One meditation I like involves visualizing the strands of DNA being activated, going into a special power place (Halls of Amenti) and activating the sacred fire letters (patterns of energy that form the DNA). The entire meditation takes 20 to 40 minutes depending on the situation. This meditation is available to advanced students in its entirety in the Meditations section of this website and is available on cassette.

The Merkabah

The Master Template creates a field of light around the physical body. This field is often called the merkabah. There are conflicting accounts of how the merkabah works and how it is activated. Two of the pioneers in this area are Drunvalo Melchizedek and Ashayana Deane (Anna Hayes). I am not an expert on Drunvalos technique, but I am somewhat familiar with his work. Since I do what is commonly called "ascension activation" meditations, I apparently receive some similar information. Drunvalos website is http://www.spiritofmaat.com. There are disagreements among merkabah and ascension practitioners. For example, Ashayana Deane severely criticizes Drunvalo's techniques and offers her own version. Her website is http://www.azuritepress.com. I cannot stress strongly enough that we MUST get in touch with our own inner God presence and ask that presence to show us the best steps to take to build our merkabah vehicle (crystal light body and surrounding sacred geometries). Try Drunvalo's and Ashayanas techniques and see how you feel. Do they expand your awareness? Do you feel more balanced and integrated? I recommend you invoke psychic and spiritual protection before and after each use of the techniques. See my article on Psychic and Spiritual Protection.

As stated above, the Master Template is an AUTOMATED program that converts 3D cells into 4D cells by infusing light into the body. Eventually, these 4D cells become 5D cells (CO2 is converted to SiO2) and the crystal light body is manifest. This is the mechanical definition of ascension. The light body is impervious to the environment, immortal and disease-free. As David Wilcock has pointed out in his Convergence series (www.ascension2000.com), the ascension process unfolds according to principles of sacred geometry. The merkabah is a sacred geometric configuration that enfolds the auric field and meridians of the physical body into the etheric blueprint of the soul. Each level of evolution has a specific geometric configuration. The Convergence series goes into this in detail.

An analogy can be found in ordinary water. When water is super-charged with an electromagnetic field, the molecules become hexagonal in shape. When a colloidal suspension is bombarded with EM waves, sacred geometries form in the suspension. As the human body (largely water) is bombarded with high-frequency EM waves, the sacred geometries of the merkabah begin to form in the auric field. Although this can be influenced by using techniques such as the ones presented by Drunvalo, Ashayana and this author, keep in mind that the master template unfolds in a perfect, timely manner, and if you try and force the process, you could experience negative results. Although time is of the essence, one should not be in too big a hurry to ascend. Your motivation for ascension should be the expanded level of service and experience of Gods Love that it involves. Your motivation should NOT be I cant wait to escape this hell-hole called Earth. Such a motivation will hinder your spiritual progress, as will any form of making something wrong (judgment).

Everything is unfolding perfectly. Keep this thought in mind as you explore the mechanics of ascension.

Benefits of Ascension

The Light Body uses silicon as its primary building block (unlike the flesh body, which is based on carbon). CO2 is converted to SiO2 (which, as you probably guessed, is the formula of common quartz crystals). The crystal light body shimmers and sparkles to those who can see it but is invisible to those stuck in lower 3D. That is why, in the story of the rapture, people simply disappear (from the perspective of a 3D entity who stays behind). To the one who has just ascended, the world does not completely disappear, but takes on a radiance unlike anything previously experienced. It is as if a new world has been born. In actuality, both worlds existed all along, but o
nes awareness was focused on the 3D/4D world. The 5D world is a place of indescribable beauty. Everything shines and vibrates. There is no birth and death, as we know them, no sickness, no aging, no worry and no fear.

Once we learn how to stop aging and remain eternally youthful, then we also learn how to create our body to be any way we like. If we get tired of it, we just change it. We dematerialize and rematerialize wherever and whenever we want (across any part of time and space). So the thought that we would get bored living forever in the same body is totally irrelevant. In higher states of consciousness, there is no such thing as boredom anyway.

This scenario need not take place in the far distant future. It is available in this lifetime if we remain single-focused on Gods Love and service to others. Ascension is here now in this incredible time period in which we chose to embody.

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Ascension - Sal Rachele

Welcome to Ascensions Web site. Founded in 1965, the Church of the Ascension will be celebrating its 50th anniversary as one of Louisvilles premier parishes next year. Comprised of 700 registered households and 1,800 parishioners, the Church of the Ascension features vibrant liturgies; several active ministries; an energetic youth ministry program and a solid commitment to social outreach.

I encourage you to explore the numerous opportunities for ministry involvement as well as personal spiritual growth detailed throughout this Web site. Ascension has an opportunity for YOU, so, please consider participating in one of our weekend liturgies (4:00 on Saturday; 8:30 and 10:30 on Sunday) or at weekday Mass (Tuesday 5:15 and Wednesday through Friday at 8:15).

Ascensions school is first-rate and offers small class sizes as well as state-of-the art learning opportunities for children from preschool through the 8th grade. Our test scores are among the highest in the Archdiocese and many Ascension School graduates go on to attend prestigious schools in the Louisville area. If you are seeking a quality education at an affordable price, I encourage you to consider Ascension today.

As the Churchs new shepherd, having been appointed in June of 2014, I am humbled and privileged to serve this community. Be a part of an energetic and vibrant faith community: join Ascension today!

Sincerely yours in Christ,

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See also The Feast of the Ascension.

The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection. It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.

Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet. Since after the Ascension the disciples are described as returning to Jerusalem from the mount that is called Olivet, which is near Jerusalem, within a Sabbath day's journey. Tradition has consecrated this site as the Mount of Ascension and Christian piety has memorialized the event by erecting over the site a basilica. St. Helena built the first memorial, which was destroyed by the Persians in 614, rebuilt in the eighth century, to be destroyed again, but rebuilt a second time by the crusaders. This the Moslems also destroyed, leaving only the octagonal structure which encloses the stone said to bear the imprint of the feet of Christ, that is now used as an oratory.

Not only is the fact of the Ascension related in the passages of Scripture cited above, but it is also elsewhere predicted and spoken of as an established fact. Thus, in John 6:63, Christ asks the Jews: "If then you shall see the son of Man ascend up where He was before?" and 20:17, He says to Mary Magdalen: "Do not touch Me, for I am not yet ascended to My Father, but go to My brethren, and say to them: I ascend to My Father and to your Father, to My God and to your God." Again, in Ephesians 4:8-10, and in Timothy 3:16, the Ascension of Christ is spoken of as an accepted fact.

The language used by the Evangelists to describe the Ascension must be interpreted according to usage. To say that He was taken up or that He ascended, does not necessarily imply that they locate heaven directly above the earth; no more than the words "sitteth on the right hand of God" mean that this is His actual posture. In disappearing from their view "He was raised up and a cloud received Him out of their sight" (Acts 1:9), and entering into glory He dwells with the Father in the honour and power denoted by the scripture phrase.

APA citation. Wynne, J. (1907). Ascension. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/01767a.htm

MLA citation. Wynne, John. "Ascension." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. <http://www.newadvent.org/cathen/01767a.htm>.

Transcription. This article was transcribed for New Advent by Joseph P. Thomas.

Ecclesiastical approbation. Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Contact information. The editor of New Advent is Kevin Knight. My email address is webmaster at newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback especially notifications about typographical errors and inappropriate ads.

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CATHOLIC ENCYCLOPEDIA: Ascension - NEW ADVENT

After watching it all, I can say, it's all premise and the rest is kind of a mess and there are numerous reasons for it. I know that sci-fi entertainment doesn't have to be scientifically sound, but this show is so style-over-substance, you really mustn't think about anything that you get presented here.

You're on spaceship launched in 1963, and the project leaders apparently found it a good thing to put 60's lifestyle right in there. White collar on the upper decks with hostesses serving drinks and sometimes a little more and blue collar workers in the lower decks providing food like pigs and fish.

You could buy into all of this, if it weren't so clumsily sewn together. You simply mustn't think about any details, because it doesn't make much sense: - Style: The command-bridge looks very retro and analog, with tapes rolling and retro looking monitors. Once you're on sick-bay everything looks almost early 21st century and..wait for it... they have an MRI! Without advanced digital technology? - In the lower, blue collar decks are only men, at least we haven't seen any woman. Really? No women there for them? How's that supposed to work for decades? - On a spaceship with 600 people that has to be monitored, checked and maintained 24/7, how can you dispense young women so that they become hostesses? Walking around in bathing suits carrying a plate of drinks. Is there really nothing more important to do for them? And I'm not even getting into the soapy elements and all the sexual innuendo. Yikes!

The plotting adds to these problems, because there are too many threads to switch back and forth. A murder happens, with a gun that shouldn't be on the ship because it launched without weapons. This incident could have been used to have the 'detective' guide us through the world those people live in and make it palpable, so that it merges into a whole. But there seems to be not enough time to do that, because there's another plot involving a secret project on earth and yet another plot on the ship about a girl having visions, seeing the killed woman walking around the ship.

This is simply too much to handle in the given time and it makes for an unsatisfying viewer experience. Furthermore, the show is too busy playing hide-and-seek. It gives away a secret, but the way it tries to keep others from you feels strained. Maybe it's just too many secrets to handle in a couple of episodes. And at the end, when the credits roll, despite some interesting, partly suspenseful stuff you saw, you might feel like me: disappointed, like it was a waste of time.

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Ascension - Season 1 Reviews - Metacritic

By Jack Zavada

The ascension of Jesus Christ into heaven is recorded in Mark 16:19-20, Luke 24:36-53, Acts 1:6-12, and 1 Timothy 3:16.

In God's plan of salvation, Jesus Christ had been crucified for the sins of mankind, died, and rose from the dead. Following his resurrection, he appeared many times to his disciples.

Forty days after his resurrection, Jesus called his 11 apostles together on the Mount of Olives, outside Jerusalem. Still not completely understanding that Christ's messianic mission had been spiritual and not political, the disciples asked Jesus if he was going to restore the kingdom to Israel. They were frustrated with Roman oppression and may have envisioned an overthrow of Rome. Jesus answered them:

"It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." (Acts 1:7-8, NIV)

Then Jesus was taken up, and a cloud hid him from their sight. As the disciples were watching him ascend, two angels dressed in white robes stood beside them and asked why they were looking into the sky. The angels said:

"This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven." (Acts 1:11, NIV)

At that, the disciples walked back to Jerusalem to the upstairs room where they had been staying and held a prayer meeting.

In the Bible, a cloud is often the expression of God's power and glory, as in the book of Exodus, when a pillar of cloud guided the Jews in the desert.

Earlier, Jesus had told the disciples that after he ascended, the Holy Spirit would come down upon them with power. At Pentecost, they received the Holy Spirit like tongues of fire. Today, every born-again believer is indwelt by the Holy Spirit, who gives wisdom and power to live the Christian life.

The command of Jesus to his followers was to be his witnesses in Jerusalem, Judea, Samaria, and the ends of the earth. The gospel first spread to the Jews, then to the Jewish/mixed race Samaritans, then to the Gentiles. Christians have a responsibility to spread the good news about Jesus to all who have not heard.

Jesus' mission on earth had been accomplished. He returned to heaven, where he had come from. He took on a human body and will forever remain both God and man in his glorified state.

The angels warned that someday Jesus will return in his glorified body, the same way he left. But instead of idly watching for the Second Coming, we should be busy with the work Christ assigned us.

The ascension of Jesus is one of the accepted doctrines of Christianity. The Apostles' Creed, Nicene Creed, and Athanasian Creed all confess that Christ ascended into heaven and sits at the right hand of God the Father.

It is an awesome truth to realize that God himself, in the form of the Holy Spirit, lives inside me as a believer. Am I taking full advantage of this gift to learn more about Jesus and to live a God-pleasing life?

Bible Story Summary Index

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Ascension Of Jesus - Bible Story Summary

Ascension

Ascension Island is an island in the Atlantic Ocean, just south of the equator, 700 miles northwest of Saint Helena, the United Kingdom territory by which it is administered.

The main settlement and "capital" is Georgetown where the tourist information office is in the Obsidian Hotel (see "Sleep" section).

This barren and uninhabited island was discovered and named by the Portuguese in 1501. The British garrisoned the island in 1815 to prevent a rescue of Napoleon from Saint Helena and it served as a provisioning station for the Royal Navy's West Africa Squadron on anti-slavery patrol. The island remained under Admiralty control until 1922, when it became a dependency of Saint Helena. During World War II, the UK permitted the US to construct Wideawake airfield on Ascension in support of trans-Atlantic flights to Africa and anti-submarine operations in the South Atlantic. In the 1960s the island became an important space tracking station for the US. In 1982, Ascension was an essential staging area for British forces during the Falklands War, and it remains a critical refuelling point in the air-bridge from the UK to the South Atlantic.

The climate on Ascension Island is subtropical. It is arid and lacking in vegetation until the elevation increases where lush forest and fertile soil exists.

The tourist information office is in the Obsidian Hotel (see Sleep).

All visitors must apply for an entry permit in advance (minimum 14 days). An Entry Permit issued by the Administrator's office allows a stay of up to 3 months. Passports must be valid for a minimum period of 6 months from the date of entry into Ascension, and visitors must also have full medical insurance which will cover the expense of medical evacuation, if needed.

There is no public transport (including taxis) on Ascension. Obsidian offers car rentals from 25/day.

Sport fishing is the main attraction for visitors to Ascension Island. There are also some beaches and ocean swimming in certain coves, such as Comfortless Cove and English Bay. Long Beach, as inviting as it looks, has a very hazardous undertow and is not suitable for sea bathing. However, it is a sheer delight for wildlife fans as this is where sea turtles go to nest. There are a few paths (such as Rupert's Path) suitable for hiking into the more lush highlands, as well as mountainside lava tubes to explore. The British pastime of letterboxing - hiking to a destination that contains a "letterbox" containing a log book and a rubber stamp pad - is possible here.

Ascension Island features what was at one time reputed to be the world's worst golf course. Located between the settlements of Two Boats village and Georgetown, the course has 18 holes and the greens are in fact 'browns', a reference to the sand and oil mix used to make them. The rest of the course is made up of volcanic ash and rock, which makes for some interesting rounds.

There is some terrific Scuba Diving in the waters surrounding Ascension Island. At present, however, there are only local enthusiasts and no recognized Diving Operation. Some of locals are often willing to take experienced visitors with them

There are Fumaroles and Lava Tunnels to explore (at Command Hill, near the Catholic Grotto)

The grocery store and almost every other business on the island have really odd hours of operation.(the gas station on Tuesdays is open 2-3 in the afternoon) so make sure you write up the times on the first day. The Obsidian Hotel has a nice gift shop with some good books and beach vacation-style t-shirts.

Because everything is imported prices for food are very high on the island. If you get the chance to go out fishing with the locals, you may walk away with a bag of tuna. Sometimes the community hosts a fish fry that is open to everyone.

There are very few places to eat, with odd opening hours

Visitors are accommodated by the Obsidian Group Accommodation and Tourist Services, +247 6246, which maintains a hotel (the Obsidian), two hostels, and two cottages (7 night minimum). Hotel rates range from 45 for a single to 79 for a VIP double. Hostel and cottage rates range from 25-50 per night.

Saint Helena is obviously the only reasonable destination you can visit from Ascension Island. See Get in/By sea

There is limited mobile service on the island, but service may be spotty at best. [1] (Numbers starting with 0 or 5 have been reserved for future services).

The country code for Ascension is 247 and the population is too small to need area or trunk STD codes. The International Prefix is 00. Subscriber numbers are typically 4 digits long and start with a 2 for the US Base, 3 for Travellers Hill or Airhead, 4 for Two Boats and a 6 or 7 for Georgetown.

There is a Wi-Fi hotspot in Obsidian Hotel's lobby and patio for 10/day. The Post Office in Georgetown offers a vast array of Philatelic items for sale from the three islands of St Helena, Ascension Island and Tristan da Cunha. Airmail is possible, thanks to the airfield.WikiPedia:Ascension Island

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Ascension - Wikitravel

The Ascension of Jesus (anglicized from the Vulgate Latin Acts 1:9-11 section title: Ascensio Iesu) is the Christian teaching found in the New Testament that the resurrected Jesus was taken up to Heaven in his resurrected body, in the presence of eleven of his apostles, occurring 40 days after the resurrection. In the biblical narrative, an angel tells the watching disciples that Jesus' second coming will take place in the same manner as his ascension.[1]

The canonical gospels include two brief descriptions of the ascension of Jesus in Luke 24:50-53 and Mark 16:19. A more detailed account of Jesus' bodily Ascension into the clouds is then given in the Acts of the Apostles (1:9-11).

The ascension of Jesus is professed in the Nicene Creed and in the Apostles' Creed. The ascension implies Jesus' humanity being taken into Heaven.[2] The Feast of the Ascension, celebrated on the 40th day of Easter (always a Thursday), is one of the chief feasts of the Christian year.[2] The feast dates back at least to the later 4th century, as is widely attested.[2] The ascension is one of the five major milestones in the gospel narrative of the life of Jesus, the others being baptism, transfiguration, crucifixion, and resurrection.[3][4]

By the 6th century the iconography of the ascension in Christian art had been established and by the 9th century ascension scenes were being depicted on domes of churches.[5][6] Many ascension scenes have two parts, an upper (Heavenly) part and a lower (earthly) part.[7] The ascending Jesus is often shown blessing with his right hand directed towards the earthly group below him and signifying that he is blessing the entire Church.[8]

The canonical gospels include two somewhat brief descriptions of the Ascension of Jesus in Luke 24:50-53 and Mark 16:19.[9][10][11]

In the Gospel of Mark 16:14, after the resurrection, Jesus "was manifested unto the eleven themselves as they sat at meat; ...". At the meal, Jesus said to them, "Go ye into all the world, and preach the gospel to the whole creation." (Mark 16:15) Following this the Ascension is described in Mark 16:19 as follows:[9]

However, based on strong textual and literary evidences, biblical scholars no longer accept Mark 16:9-20 as original to the book.[12] Rather, this section appears to have been compiled based on other gospel accounts and appended at a much later time. As such, the writer of Luke-Acts is the only original author in the New Testament to have referred to the ascension of Jesus.

In Luke, Jesus leads the eleven disciples to Bethany, not far from Jerusalem. Luke 24:50-52 describes the Ascension as follows:[9][10]

The blessing is often interpreted as a priestly act in which Jesus leaves his disciples in the care of God the Father.[10] The return to Jerusalem after the Ascension ends the Gospel of Luke where it began: Jerusalem.[11]

The narrative of the Acts of the Apostles begins with the account of Jesus' appearances after his resurrection and his Ascension forty days thereafter in Acts 1:9-11.[10][11] Acts 1:9-12 specifies the location of the Ascension as the "mount called Olivet" near Jerusalem.

Acts 1:3 states that Jesus:

After giving a number of instructions to the apostles Acts 1:9 describes the Ascension as follows:

Following this two men clothed in white appear and tell the apostles that Jesus will return in the same manner as he was taken, and the apostles return to Jerusalem.[11]

A number of statements in the New Testament may be interpreted as references to the Ascension.[13]

Acts 1:9-12 states that the Ascension took place on Mount Olivet (the "Mount of Olives", on which the village of Bethany sits). After the Ascension the apostles are described as returning to Jerusalem from the mount that is called Olivet, which is near Jerusalem, within a Sabbath day's journey. Tradition has consecrated this site as the Mount of Ascension. The Gospel of Luke states that the event took place 'in the vicinity of Bethany' and the Gospel of Mark specifies no location.

Before the conversion of Constantine in 312 AD, early Christians honored the Ascension of Christ in a cave on the Mount of Olives. By 384, the place of the Ascension was venerated on the present open site, uphill from the cave.[16]

The Chapel of the Ascension in Jerusalem today is a Christian and Muslim holy site now believed to mark the place where Jesus ascended into heaven. In the small round church/mosque is a stone imprinted with what some claim to be the very footprints of Jesus.[16]

Around the year 390 a wealthy Roman woman named Poimenia financed construction of the original church called "Eleona Basilica" (elaion in Greek means "olive garden", from elaia "olive tree," and has an oft-mentioned similarity to eleos meaning "mercy"). This church was destroyed by Sassanid Persians in 614. It was subsequently rebuilt, destroyed, and rebuilt again by the Crusaders. This final church was later also destroyed by Muslims, leaving only a 12x12 meter octagonal structure (called a martyrium"memorial"or "Edicule") that remains to this day.[17] The site was ultimately acquired by two emissaries of Saladin in the year 1198 and has remained in the possession of the Islamic Waqf of Jerusalem ever since. The Russian Orthodox Church also maintains a Convent of the Ascension on the top of the Mount of Olives.

The Ascension of Jesus is professed in the Nicene Creed and in the Apostles' Creed. The Ascension implies Jesus' humanity being taken into Heaven.[2]

The Catechism of the Catholic Church (Item 668) states:[18]

Referring to Mark 16:19 ("So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.") Pope John Paul II stated that Scripture positions the significance of the Ascension in two statements: "Jesus gave instructions, and then Jesus took his place.[19]

John Paul II also separately emphasized that Jesus had foretold of his Ascension several times in the Gospels, e.g. John 16:10 at the Last Supper: "I go to the Father, and you will see me no more" and John 20:17 after his resurrection he tells Mary Magdalene: "I have not yet ascended to the Father; go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God".[20]

In Orthodox, Oriental non-Chalcedonian, and Assyrian theology, the Ascension of Christ is interpreted as the culmination of the Mystery of the Incarnation, in that it not only marked the completion of Jesus' physical presence among his apostles, but consummated the union of God and man when Jesus ascended in his glorified human body to sit at the right hand of God the Father. The Ascension and the Transfiguration both figure prominently in the Orthodox Christian doctrine of theosis. In the Chalcedonian Churches, the bodily Ascension into heaven is also understood as the final earthly token of Christ's two natures: divine and human.[21]

The Westminster Confession of Faith (part of the Reformed tradition in Calvinism and influential in the Presbyterian church), in Article four of Chapter eight, states: "On the third day He arose from the dead, with the same body in which He suffered, with which also he ascended into heaven, and there sits at the right hand of His Father, making intercession, and shall return, to judge men and angels, at the end of the world."[22]

The Second Helvetic Confession addresses the purpose and character of Christ's ascension in Chapter 11:[23]

New Testament
scholar Rudolph Bultmann writes, "The cosmology of the N.T. is essentially mythical in character. The world is viewed as a three-storied structure, with the Earth in the center, the heaven above, and the underworld beneath. Heaven is the abode of God and of celestial beingsangels... No one who is old enough to think for himself supposes that God lives in a local heaven."[24]

The Jesus Seminar considers the New Testament accounts of Jesus' ascension as inventions of the Christian community in the Apostolic Age.[25] They describe the Ascension as a convenient device to discredit ongoing appearance claims within the Christian community.[25]

The Feast of the Ascension is one of the great feasts in the Christian liturgical calendar, and commemorates the bodily Ascension of Jesus into Heaven. Ascension Day is traditionally celebrated on a Thursday, the fortieth day from Easter day. However, some Roman Catholic provinces have moved the observance to the following Sunday. The feast is one of the ecumenical feasts (i.e., universally celebrated), ranking with the feasts of the Passion, of Easter, and Pentecost.

The Ascension has been a frequent subject in Christian art, as well as a theme in theological writings.[6] By the 6th century the iconography of the Ascension had been established and by the 9th century Ascension scenes were being depicted on domes of churches.[5][26] The Rabbula Gospels (c. 586) include some of the earliest images of the Ascension.[26]

Many ascension scenes have two parts, an upper (Heavenly) part and a lower (earthly) part. The ascending Christ may be carrying a resurrection banner or make a sign of benediction with his right hand.[7] The blessing gesture by Christ with his right hand is directed towards the earthly group below him and signifies that he is blessing the entire Church.[8] In the left hand, he may be holding a Gospel or a scroll, signifying teaching and preaching.[8]

The Eastern Orthodox portrayal of the Ascension is a major metaphor for the mystical nature of the Church.[27] In many Eastern icons the Virgin Mary is placed at the center of the scene in the earthly part of the depiction, with her hands raised towards Heaven, often accompanied by various Apostles.[27] The upwards looking depiction of the earthly group matches the Eastern liturgy on the Feast of the Ascension: "Come, let us rise and turn our eyes and thoughts high..."[8]

The 2016 film, Risen, depicts Jesus' ascension in a more understated tone. The film depicts Jesus giving his final address to his disciples while in front of the Sun as it rises on daybreak, and rather than himself physically ascending, Jesus turns and walks into the glare of the Sun and disappears into its light as the Sun itself ascends into the sky.

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Ascension of Jesus - Wikipedia, the free encyclopedia