Fr. Lino Moriera: In the New Testament, the Ascension of the Lord is seen as the fulfilment of Psalm 110, a poem that speaks of the enthronement of the Messiah and opens with the words: The Lord says to my Lord: ‘Sit at my right hand.’ (Psalm 110:1). Echoing this verse, Peter declared on the day of Pentecost that Jesus was exalted at the right hand of God (cf. Acts 2:33). Luke, for his part, wrote that – forty days after Easter Sunday – the risen Lord was taken up (cf. Acts 1: 2, 11), adding that, as [the disciples] were watching, he was lifted up, and a cloud took him out of their sight (Acts 1:9).
The imagery of being lifted up is often used in the Old Testament to refer to royal enthronement, and the cloud is a symbol of God’s presence that appears in various biblical theophanies or manifestations of God. Therefore, Luke’s reference to a cloud signifies that, at his Ascension, Jesus entered the mystery of God. He did not “go away” or travel to another cosmic location, but rather was taken up into God’s very being. By the same token, “sitting at God’s right hand” does not imply occupying a literal throne next to God’s royal seat, for the Creator of the universe does not dwell in a space alongside other spaces. Instead, it means that Jesus now shares in God’s transcendent dominion over all space and participates in his omnipresence throughout the world.
After Jesus had departed from their midst, the disciples experienced this new and more powerful mode of his divine presence. They realised that, having entered into communion of power and life with the living God, Jesus was now permanently among them – as close to them as only God could be. This explains their immediate reaction, as described by Luke: they worshipped him and returned to Jerusalem with great joy, and were continually in the temple blessing God (Lk 24:52-53).
Ten days later, the Holy Spirit came down upon the disciples gathered in the same place with Mary, the mother of Jesus (Acts 1:12-14; 2:1). From that moment, the whole community of believers, led by the Apostles, embarked on their mission. They boldly proclaimed that Jesus was alive, that he was Life itself, and that he would come again to establish the kingdom of God definitively. They experienced miraculous success in their ministry and witness, which Luke attributes both to the Holy Spirit and the active presence of the risen Lord among them. He underscores this point by using such phrases as: the Lord added to their number day by day those who were being saved (Acts 2:47); the hand of the Lord was with them (Acts 11:21); while they were worshipping the Lord and fasting, the Holy Spirit spoke (Acts 13:2); they attempted to go into Bithynia, but the Spirit of Jesus did not allow them (Acts 16:7). Thus, from the outset, the Church lived in the strength of this new presence of Jesus – no longer seen, but deeply known. Through the Holy Spirit, the risen Lord was with the community of believers, guiding, empowering and sending. Their mission was not theirs alone; it was Christ’s continued work in the world as Lord of the universe and of all human history.
All the activity of the early Church was inspired and shaped by the hope that Jesus would return at the end of time. The community of believers held in their hearts the promise made to the eyewitnesses of the Lord’s Ascension: ‘This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go’ (Acts 1:11). The first followers of Christ longed for his second coming, since his presence among them, though powerful and wondrous, was still incomplete. Today, we who have also been baptised in the Holy Spirit continue to live in that same tension of a presence that is very real yet partial. In this “interim” time, we are called to be vigilant – that is, to keep our eyes firmly fixed on the crucified and risen Lord. By doing so, we learn to discern right thinking and right action in the present moment, while keeping alive our longing for Christ’s return and the fulfilment of God’s promised kingdom of love, justice and peace.