2^nd June 2012

Rev Dr Max Champion at St John's UCA Mt Waverley Sunday 20 May 2012

Lessons - Psalm 1; Colossians 3:1-4; Luke 24:44-53

He ascended into heaven. (Apostles Creed & Nicene Creed)

What on earth can this language mean to people who do not live in a pre-
scientific world? It is a bit unreal and otherworldly - stretching our
minds beyond what seems reasonable to believe. Bishop Spong speaks for
many:

'The account of Jesus' cosmic ascension, told by Luke, assumed a
three-tiered universe with the earth as its centre - a concept
rendered nonsensical by the Copernican revolution. As space-aged
people, we know that if Jesus rose far enough into the sky, he did
not get to heaven; he either got into orbit or sank into the infinite
depths of space.' (The Guardian 9 Dec. 2000)

We certainly live in a different world from that of Luke or the framers of
the creeds. But that does not permit us to dismiss the ascension as an
outdated, primitive form of belief. I have always thought it odd that
sceptics and fundamentalists share a lack of theological imagination not
found in Luke or the creeds! Both treat Scripture and doctrine in a
narrow, literal way. It is just that one group believes it - the other
does not!

To understand Jesus' ascension we must think about 'heaven' theologically,
not scientifically or geographically. We must not miss the imaginative
nature of biblical, credal and hymnal allusions to 'heaven'. When
Scripture refers to God speaking 'from heaven' or 'Christ being taken up
into heaven' or of us praying to 'our Father in heaven' it does not mean
that 'heaven' is the place where God resides far removed from the 'earth'.

The use of pictorial language about 'rising' or 'ascending' to 'heaven'
(also found in creeds and hymns) is not meant to describe a process like a
plane taking off and landing , but to the unsurpassable glory of God's
sovereign love for those who inhabit the earth.

Therefore, we should think, not of God being 'in heaven', but of 'heaven'
being where God is present. In the Gospels, 'heaven' is present in
Christ's earthly ministry, at the start of which he said, 'Repent because
the time is fulfilled and the kingdom of heaven is at hand' (Matthew
4:17; Mark 1:15).

This means that, in Christ, 'heaven' is present in time and space. In him,
at a particular time in history God filled the earth with the quality of
eternity. Thus heaven is present whenever the hungry are fed, the
unrighteous are judged, the sinful are forgiven, the sick are healed and
outcasts are welcomed into community. In Christ, the Word-made-flesh
'heaven' is present on earth!

In view of this it is not surprising that, from about the 3rd Century, the
Ascension was considered to be the 'crown' of all Christian festivals. As
the culmination of his 'heavenly' work on earth, it was the pinnacle of
worship. According to St Augustine:

'This is the festival which confirms the grace of all festivals
together, without which the profitableness of every festival would
have perished. For unless the Saviour had ascended into heaven, his
Nativity would have come to nothing . . . and his passion would have
borne no fruit for us, and his most holy Resurrection would have been
useless.' (JG Davies, 'Ascension of Christ' in A Dictionary of
Christian Theology, ed. A Richardson, p16.)

In other words, the ascension was the 'logical extension' of faith in
Christ's extraordinary ministry and stunning victory. The crucified-and-
risen Jesus reigns in the realm where sin, evil and death, which have been
overcome in him on earth, have been utterly defeated already! As he is
Sovereign Lord over all things, including things on earth that are still
hostile to God's good purposes, we are assured that the worst abuse of
power shall not ultimately prevail.

Luke, the creeds and hymns thus convey a profound theological reality that
cannot be easily pictured! This is magnificently affirmed in the creeds
where past and present tenses of the verbs are used to express the
finished work of his 'heavenly ministry on earth' and his continuing reign
over all creation.

'He ascended' means that his earthly ministry has reached its climax. 'He
is seated' means that his heavenly ministry, embodied on earth, is
constant and continuous. The use of these verbs and images drawn from the
Royal Court, are skilfully interwoven to say that the same Jesus who
'descended from heaven . . . for our sake' and triumphed over evil ('was
raised') is the Lord who continues to reign over the universe.

It is clear now why we should not approach the ascension by asking
geographical or scientific questions. Using the thought patterns of their
days, prophets, evangelists and theologians declared that 'heaven' is
wherever God's grace and righteousness brings life and hope to the Church
and world. Their idea of 'heaven' is earthed in the awesome majesty of God
revealed to Israel and embodied in Christ.

We must think differently about Jesus' 'ascension into heaven'. He is not
in a particular place, like a lost city, that can be located. When Russian
astronauts said they could not see God in the heavens their ignorant
literalism was exposed. 'Heaven' is the space-and-time where God's will is
done and evil thwarted.

The ascension assures fragile, persecuted Christians of the continuity of
the Lordship of Christ. Luke summons them to exercise their mission 'on
earth' between the time of his ascension and his return to set things
right and encourages Christians to share the blessings of his 'heavenly'
ministry with their brothers and sisters.

This is not necessarily easy or pleasant. But, wherever Christians have
suffered terrible persecution for standing against evil or stood beside
oppressed or suffering people, the 'ascension of Christ' has often been
the focus of hope. It reminds us of our calling to preach the word of
grace, to resist hatred, falsehood and assaults on human dignity, to
exercise patience and sometimes to bear suffering.

As you know, it is not always easy to glimpse 'heaven on earth'. The
'absence' of God in our lives, the life of the community and the Church
can be unbearable, particularly when Christian brothers and sisters are
being persecuted (as, for example, by fierce opposition by Islamic
militants in Aceh) or where there is widespread contempt for righteousness
in our own society (as, for example, by fierce secularist opposition to
the idea that 'marriages are made in heaven'). At such times it is hard to
see 'heaven on earth'.

However, at such times it is also vital to remember that the Church of
Christ is called to participate in the 'worldwide' ecumenical community on
earth. To be a 'colony of heaven' is to be part of the 'whole inhabited
earth' (oikoumene). As the Body of Christ we are summoned to celebrate and
embody the fact that the reign of evil and death has come to its end 'in
Jesus' who now 'reigns in heaven' (i.e. 'where God is').

Disciples who acknowledge Jesus as Lord are called to exercise this
incredible vocation, not stoically or despondently, but 'with great joy'
(Luke 24:52). We are free to be the Church because the One who embodied
the goodness and mercy of 'heaven' and bore our broken humanity in his
crucified-and-risen body on earth has 'ascended' as Lord of all.

The consummation of his 'heavenly reign' on earth still lies in the
future. The creation is still 'groaning for liberation'. Much that happens
on earth is not the will of our 'heavenly Father'. Nevertheless we go
with Christ's 'blessing' (see Luke 24:50,51) to glorify God and resist
pressures to diminish the glory of heaven as it has been displayed in
Christ. Our common calling is to praise God so that the world will know
that there is hope for humanity in the 'earthly man' who, having revealed
the righteousness and mercy of 'heaven', showed that he is Lord of all.

To believe in the ascension of Christ, therefore, is to be confident that,
despite everything, history has a purpose in the good and gracious
purposes of Almighty God. May we be emboldened to proclaim this word in a
world where power is often abused, righteousness is often trampled under
foot and hope is rare.

'To God who sits upon the throne and to the Lamb be blessing and honour
and glory and power for ever and ever. Amen.' (Revelation 5:13.)

Eternal Father, whose Son Jesus Christ ascended the heavenly throne,
that he might rule over all things as Lord; keep the Church in the
unity of the Spirit and in the bond of His peace, and bring the whole
creation to worship at his feet; who lives and reigns with You and
the Holy Spirit, one God, now and forever. Amen.

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Rev Dr Max Champion is minister in the St John's Uniting Church, Mt
Waverley, Victoria, Australia. Dr Champion is Chair of the Assembly of
Confessing Congregations within the UCA.