Sermon 265
SERMO 265
OF THE ASCENSION OF THE LORD
The truth of the resurrection is confirmed by Christ.
On the solemnity of this day, we admonish the knowledgeable, we instruct the negligent. Today we solemnly celebrate the Lord's ascension into heaven. For indeed, our Lord and Savior, having laid down the body and taken it up again, after he rose from the dead, presented himself alive to the disciples, whom they had despaired of when dying. After he rendered himself to be seen by their eyes, handled by their hands, building faith by showing truth; since it was little for human frailty and weak hesitation to exhibit such a great miracle in one day, and then withdraw it; he conversed with them on earth, as we have heard when the Book of Acts of the Apostles was read, he conversed with them on earth for forty days, entering and exiting, eating and drinking; to show the truth, not because he had need. Therefore, on the very fortieth day, which we celebrate today, with them watching, and being led by watching, he ascended into heaven.
The coming of Christ will be.
Then, therefore, after they marveled at what they saw ascending, they still rejoiced that it was going up; for the head’s advance is the hope of the members. And they heard the angelic voice: Men of Galilee, why do you stand looking into heaven? This Jesus will come back in the same way you saw him go into heaven. What does this mean, "he will come back in the same way"? He will come in that form, so that what is written might be fulfilled: They will see the one whom they pierced. He will come back in the same way. He will come to humans, he will come as a man; but God will come as a man. The true man and God will come, to make humans gods. The judge of heaven ascended, the herald of heaven proclaimed. Let us have a good case, so that we may not fear the future judgment. For he ascended: those who announced it to us saw. Those who did not see, believed: others, not believing, mocked. For not all have faith. And because not all have faith, and the Lord knows who are his, why do we argue that God ascended into heaven? Rather, let us marvel that God descended into hell. Let us marvel at the death of Christ, but let us praise rather than marvel at his resurrection. Our destruction, our sin: the blood of Christ, our price. The resurrection of Christ, our hope: the coming of Christ, our possession. Therefore, he who is at the right hand of the Father is to be expected until he comes. Let our thirsty soul say to him: When will you come? and: My soul thirsted for the living God. When will he come? He will come: but when will he come? You wish for him to come: would that he might find you prepared.
Of the time of the future coming of Christ.
Nevertheless, let us not think that we alone have this longing for our Lord, so that we might say, "When will He come?" His disciples also had this longing. If I could tell you, who are longing, waiting, eager to know, when our Lord God will come, if I could tell you, what would you think of me? But if you do not expect to hear this from me—if you do expect it, you are foolish: surely you would have questioned the Lord Jesus Christ Himself, present in the body, living, speaking, if you had Him before your eyes and hands. I know you would ask Him out of this longing, and you would say to Him: "Lord, when will you come?" The disciples themselves questioned the present Lord Jesus Christ. If you cannot ask what they asked, listen to what they heard. Indeed, they were there then, we were not yet: however, if we believe them, they questioned for us too, and heard for us too. Therefore, the disciples of Christ, seeing that Christ was about to ascend, questioned Him and said: "Lord, will you at this time restore the kingdom?" To whom were they speaking? To the One they saw present. "Will you at this time restore the kingdom?" And what does that mean? Did they not see Him present? Did they not hear Him present? Did they not even touch Him present? What is this "Will you at this time restore the kingdom?" unless they knew that the future judgment of Christ's presence would be something visible to both His own and to strangers? For when He resurrected, He was seen only by His own. Therefore they knew and held in faith that there would be a time when the judged One would judge, when the rejected One would approve and reject; when, visible to both kinds of people, He would place some on His right and others on His left, saying what both would hear, offering what not both would receive, threatening what not both would fear. They knew it would happen; but when, they asked. "Will you at this time restore the kingdom?" Not for us; for even now we see you: but you will also be present to those who did not believe in you. "Will you at this time restore the kingdom? Tell us, and when the kingdom of Israel?" This they asked: "Will you at this time restore the kingdom, and when the kingdom of Israel?" What kingdom? About which we say: "Your kingdom come." What kingdom? About which those placed on the right will hear: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." When He will also say to those on the left: "Depart into the eternal fire prepared for the devil and his angels." A terrifying voice, a dreadful voice: but "The just will be in eternal memory; he will not fear an evil hearing." For these this, for those that: in both truthful, because in both just.
The response of Christ.
But what they were seeking, if they heard, let us hear: if they did not hear, let us hold on to what they heard; and let us not fear what is to come. Lord, will you be presented at this time? And we, thinking we see the Lord present in the body, say to Him: Lord, will you be presented at this time, and when the kingdom of Israel? When the kingdom of your people, when the kingdom of the humble, how long the pride of the arrogant? Surely this is what you were seeking, this is what you desired to hear. Let us see what He answered. Let not the lambs disdain to hear what the rams heard. Let us hear what the Lord Himself said. To whom? To Peter, John, Andrew, James, and the others, so great and so honorable, so worthy: but whom He found unworthy, and made worthy. What did He answer to those saying: Will you be presented at this time, and when the kingdom of Israel? It is not for you to know the times, which the Father has placed in His own power. What is this? It is said to Peter: It is not for you: and do you say, It is for me? It is not for you to know the times, which the Father has placed in His own power. What you believe, you believe well: because it will come. When it will come, what is it to you? When it comes, prepare yourself. It is not for you to know the times, which the Father has placed in His own power. Let curiosity depart, let piety succeed. What is it to you when He comes? Live thus, as if it were to come today; and you will not fear, when it comes.
Christ is a good teacher.
But behold the order and discipline of the good teacher, the singular teacher, the only teacher. He did not say what they asked, and he said what they did not ask. For he knew that what they asked was not expedient for them to know: but what he knew was expedient for them, he said even though they did not ask. It is not for you to know the times, he said. What are the times to you? The issue is that you escape the times, and you ask about the times. It is not for you to know the times, which the Father has set in his own power. And as if it were said to him, And what is ours? Let us now hear what especially pertains to us, let us now hear. It was asked what ought not to be said: but what ought to be heard was spoken. It is not for you to know the times, which the Father has set in his own power. But what is it for you to know?
The Church is one, spread everywhere.
But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses. Where? In Jerusalem. It was appropriate that we hear this: for with these words the Church is preached, the Church is commended, unity is announced, division is accused. It was said to the apostles: And you will be my witnesses. It is said to the faithful, it is said to the vessels of God, it is said to the vessels of mercy: You will be my witnesses. Where? In Jerusalem, where I was killed: and in all Judea and Samaria, and to the ends of the earth. Behold what you hear, behold what you hold. Be a bride, and await the bridegroom securely. The bride is the Church. Where has it been foretold that it would be, which those witnesses would announce; where has it been foretold that it would be? For many will say, Behold, here it is. I would listen, if another would not also say, Behold, here it is. What do you say? Behold, here it is. I was already going: but another recalls me with a similar voice, Behold, here it is. You from one side, Behold, here it is: another from another side, Behold, here it is. Let us question the Lord, let us interpellate the Lord. Let the sides be silent, let us hear the whole. One says from one corner, Behold, here it is: another from another corner, No, but behold, here it is. You, Lord, say: you assert what you have redeemed, show what you have loved. We are invited to your wedding, show us your bride, lest we disturb your vows by debating. He speaks clearly, he shows clearly: he does not abandon those who seek, he does not love those who dispute. He says to his disciples, and he says to those who do not seek; because he contradicts those who contend. And perhaps this was not yet sought by the Apostles, because the flock of Christ was not yet divided by robbers. We, experiencing the pains of division, eagerly seek the glue of unity. The Apostles seek the time of judgment, and the Lord responds with the place of the Church. He did not respond to what they asked, but foresaw our pains. He says, You will be my witnesses in Jerusalem. It is little. You did not give such a price for this alone. In Jerusalem. Say further: And to the ends of the earth. You have come to the ends: why do disputes not end? Let no one say to me now, Behold, here it is: No, but behold, here it is. Let human presumption be silent, let divine preaching be heard, let the true promise be held: In Jerusalem, and in all Judea and Samaria, and to the ends of the earth. Having said these things, a cloud received him. There was no longer a need for anything to be added, lest something else be considered.
The last words of Christ for the unity of the Church.
Brothers, the words of a parent about to go to the grave are usually heard with great concern, and are the last words of the Lord, who is ascending to heaven, to be scorned? Let us consider that our Lord has written a will and placed His final words in it. For He foresaw the future disputes of evil children, He foresaw men attempting to take possession of what belongs to another. Why should they not divide what they did not buy? Why should they not cut up what they did not pay the price for? But He did not want His coat, woven from the top throughout and without seam, to be divided: it fell to one by lot. In that garment, unity is commended, in that garment charity is proclaimed, it is woven from above. Cupidity is of the earth, charity from above. Act, brothers: the Lord has written a will, He has placed His final words in it. Look, I beseech you, and let it move you as it moves us, if it can happen.
The Spirit twice given by Christ twice glorified.
There are two glorifications according to the form of the man received: one, by which he rose from the dead on the third day; the other, by which he ascended into heaven before the eyes of his disciples. These two, which are commended, are his glorifications already made. One remains, and it too is in the sight of men, when he will present himself at the judgment. Concerning the Holy Spirit, this was said through John the Evangelist: "But the Spirit had not yet been given, because Jesus was not yet glorified." But the Spirit had not yet been given: why had it not yet been given? Because Jesus had not yet been glorified. It was expected, therefore, that the Spirit would be given with Jesus being glorified. Rightfully, glorified twice, by rising and ascending, he twice gave the Spirit. He gave one, and one gave, he gave to unity, and yet he gave twice. First, after he had risen, he said to his disciples: "Receive the Holy Spirit." And he breathed on their face. You have it once. Then he still promises to send the Holy Spirit, and says: "You will receive the power of the Holy Spirit coming upon you"; and in another place: "Stay in the city: for I will fulfill the promise of the Father, which you heard," he says, "from my mouth." After he ascended, having been there for ten days, he sent the Holy Spirit: it is he who will be the solemn future Pentecost.
Why the Spirit is given twice.
See, my brothers. Someone may ask me, "Why did He give the Holy Spirit twice?" Many have said many things, and as men, they have sought: and they have said something which is not against faith; one said this, another said that, both of which did not exceed the rule of truth. If I say I know why He gave it twice, I would lie to you. I do not know. He who says he knows what he does not know is reckless: he who denies knowing what he knows is ungrateful. Therefore, I confess to you, I am still seeking why the Lord gave the Holy Spirit twice; I wish to reach something more certain. May the Lord help me through your prayers, so that what He deigns to grant may not be withheld from you. Therefore, I do not know. However, what I might think while not yet knowing, not yet holding for certain, as I hold most certainly that He gave it; what I therefore might think, I will not keep silent. If it is so, may the Lord confirm it: if it is something else that appears truer, may the Lord grant it. Therefore, I think, but I think, that the Holy Spirit was given twice to commend the two precepts of love. For there are two precepts, and one is love: You shall love the Lord your God with all your heart, and with all your soul: and: You shall love your neighbor as yourself. On these two precepts hang all the Law and the Prophets. One love, and two precepts: one Spirit, and two givings. For it is not one given first, and another given later: because it is not another love that loves the neighbor, than that which loves God. Therefore, it is not another love. By the love with which we love our neighbor, we love God with the same love. But because God is one thing, the neighbor another; they are loved with one love, but they are not one who are loved: therefore, the great love of God must be commended first, the second love of the neighbor; however, we begin with the second, so that we may reach the first: For if you do not love the brother whom you see; how can you love God whom you do not see? Therefore perhaps, teaching us the love of neighbor, He gave the Holy Spirit on earth, visible and closest to those nearby, by breathing into their face; and from this great love which is in heaven, He sent the Holy Spirit from heaven. Receive the Holy Spirit on earth, and you love your brother: receive from heaven, and you love God. For what you received on earth is also from heaven. Christ gave it on earth, but what He gave is from heaven. For He gave it, who descended from heaven. He found whom to give it, but He brought what to give from there.
The love of the Holy Spirit is a gift.
What is it then, brothers? Should I perhaps also mention how love pertains to the Holy Spirit? Listen to Paul: "But not only that," he says, "we also glory in tribulations, knowing that tribulation produces patience, and patience character, and character hope; and hope does not disappoint, because the love of God has been poured out in our hearts." From where has the love of God been poured out in our hearts? From where? What did you give yourself? What were you presuming as if it were your own; What indeed do you have that you have not received? Therefore, from where, if not from what follows: Through the Holy Spirit who has been given to us?
There is no love except in the unity of the Church.
Charity is not held except in the unity of the Church. The dividers do not have it: as the apostle Jude says: These are those who separate themselves, sensual, not having the Spirit. They separate themselves: why do they separate? Because they are sensual, not having the Spirit. Therefore they flow away, because they do not have the bond of charity. The hen is full of that same charity, weakened on behalf of her chicks, humbling her voice with her chicks, extending her wings: How often, he says, would I have gathered your children? To gather, not to divide. Because I have, he says, other sheep that are not of this fold: them also I must bring, that there may be one flock and one shepherd. Rightly he did not listen to the brother pleading against his brother, saying: Lord, tell my brother to divide the inheritance with me. Lord, he says, tell my brother. What? To divide the inheritance with me. And the Lord says: Tell me, man. Why do you want to divide, except because you are human? For when one says, I am of Paul; and another, I am of Apollos: are you not men? Tell me, man, who appointed me a judge or divider over you? I came to gather, not to divide. Therefore, he says, I tell you, beware of all covetousness. For covetousness desires to divide, as charity desires to gather. What else is: Beware of all covetousness, except, Be filled with charity? We, having charity according to our capacity, plead with the Lord against a brother, as also the other against a brother: but not with this voice, not with this plea. For he says: Lord, tell my brother to divide the inheritance with me. We say: Lord, tell my brother to hold the inheritance with me.
The unity of the Church is entrusted to Christ.
Therefore, brothers, see what you most love, what you firmly hold. The Lord, glorified by rising, commends the Church; about to be glorified by ascending, He commends the Church; sending the Holy Spirit from heaven, He commends the Church. For rising again, what does He say to His disciples? "These are my words which I spoke to you while I was still with you, that all things written about me in the Law and the Prophets and the Psalms must be fulfilled." And then He opened their minds to understand the Scriptures, and He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer, and rise from the dead on the third day." Where is the commendation of the Church? "And repentance for the remission of sins is to be preached in His name." And where? "To all nations, beginning from Jerusalem." This He conveyed in His glorification by resurrection. What did He convey in His forthcoming glorification by ascension? As you heard, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." What upon the arrival of the Holy Spirit itself? The Holy Spirit came: those He first filled spoke in all the languages of all nations. Each man speaking in all tongues signified what else but unity in all languages? Holding this, strengthened in this, fortified in this, fixed in unshakable charity within this, let us praise the Lord, children, and say alleluia. But only in one part? And from where? To what extent? "From the rising of the sun to its setting, praise the name of the Lord."