Introduction
The Solemnity of the Ascension of the Lord commemorates the moment, forty days after the Resurrection, when Jesus was taken up into heaven in the presence of his disciples. It marks the completion of his earthly mission and the beginning of his exalted reign at the right hand of the Father, where he intercedes for us and prepares a place for his Church.
Traditionally, the Ascension has been celebrated on the Thursday of the sixth week of Easter, exactly forty days after Easter Sunday, following the chronology found in Scripture. However, in many regions — particularly in the United States and other parts of the world — the solemnity is transferred to the following Sunday. This pastoral adaptation, permitted by the Holy See, is intended to allow more of the faithful to participate in the celebration of this important mystery of the faith. Regardless of when it is celebrated, it is a holy day of obligation.
The feast of the Ascension has been observed since at least the 4th century. Saint Augustine, writing in the early 5th century, attested that it was of Apostolic origin and a universal observance in the Church, indicating that it had been so long before his time. This makes the feast of the Ascension one of the oldest and most significant celebrations in the liturgical calendar.
1st Reading – Acts 1:1-11
In the first book, Theophilus,
I dealt with all that Jesus did and taught
until the day he was taken up,
after giving instructions through the Holy Spirit
to the apostles whom he had chosen.
He presented himself alive to them
by many proofs after he had suffered,
appearing to them during forty days
and speaking about the kingdom of God.
While meeting with the them,
he enjoined them not to depart from Jerusalem,
but to wait for “the promise of the Father
about which you have heard me speak;
for John baptized with water,
but in a few days you will be baptized with the Holy Spirit.”
When they had gathered together they asked him,
“Lord, are you at this time going to restore the kingdom to Israel?”
He answered them, “It is not for you to know the times or seasons
that the Father has established by his own authority.
But you will receive power when the Holy Spirit comes upon you,
and you will be my witnesses in Jerusalem,
throughout Judea and Samaria,
and to the ends of the earth.”
When he had said this, as they were looking on,
he was lifted up, and a cloud took him from their sight.
While they were looking intently at the sky as he was going,
suddenly two men dressed in white garments stood beside them.
They said, “Men of Galilee,
why are you standing there looking at the sky?
This Jesus who has been taken up from you into heaven
will return in the same way as you have seen him going into heaven.”
The Acts of the Apostles is the second volume of a two-part work by Saint Luke, continuing the story begun in his gospel.
Beginning with Jesus’ Ascension, Acts follows the apostles as they proclaim the gospel, perform miracles, and establish Christian communities throughout the Roman world. It highlights the Church’s transition from a small Jewish sect in Jerusalem to a universal mission embracing all peoples.
Today’s reading can be divided into two parts: a summary of Jesus’ post-Resurrection appearances and teachings, and the account of his Ascension into heaven and final instructions to the apostles.
In the first book, Theophilus,
The first book is the Gospel of Luke.
The identity of Theophilus remains uncertain. His name means “lover of God,” which could refer either to a specific individual (perhaps Luke’s patron) or symbolically to the Christian community as a whole. Theophilus is also addressed in the opening verses of the Gospel of Luke, creating a close link between the two volumes.
I dealt with all that Jesus did and taught until the day he was taken up, after giving instructions through the Holy Spirit to the apostles whom he had chosen.
The Gospel of Luke chronicles Jesus’ earthly ministry, while Acts recounts the mission of the Church.
The ascension, described at the close of Luke’s Gospel and revisited at the outset of Acts, serves as a theological hinge between the two volumes.
From a theological point of view, the ascension brought a kind of closure to the earthly activity of Jesus and simultaneously launched the apostles on their own ministry.
He presented himself alive to them by many proofs after he had suffered,
The Greek paschein (meaning “suffered” and often translated to English as “passion”) refers to the entire Paschal Mystery. Christ’s suffering, death, and resurrection are understood as one unified act.
appearing to them during forty days and speaking about the kingdom of God.
Jesus appeared for a period of forty days after the resurrection, speaking of the Kingdom, reinforcing that his resurrection was real and not symbolic.
The number 40 in Scripture often signals transformation and divine preparation: the great flood (Genesis 7:17), Moses on Sinai (Exodus 34:28), Elijah’s journey (1 Kings 19:8), Israel in the desert, and Jesus’ fast (Luke 4:1-14). Here, it indicates a sacred period of formation for the apostles before Pentecost, when they will begin their ministry to the ends of the earth.
The reference to forty days is therefore not necessarily meant to be a precise rendering of time. It was a divinely appointed period of testing and preparation.
While meeting with them, he enjoined them not to depart from Jerusalem,
Jerusalem is essential in salvation history. Isaiah foretold that God’s word would go forth from Zion (Isaiah 2:3).
but to wait for “the promise of the Father about which you have heard me speak; for John baptized with water, but in a few days you will be baptized with the Holy Spirit.”
Jesus instructs the apostles to await the “promise of the Father”: the Holy Spirit.
This recalls John the Baptist’s prophecy from Luke 3:16: I baptize you with water for repentance. But after me will come one who is more powerful than I… He will baptize you with the Holy Spirit and with fire.
When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
The apostles seem to expect a political or national restoration, a misunderstanding that presents an opportunity for the risen Jesus to instruct them one final time.
He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority.
Eschatological timing belongs to the Father. Their task is not to speculate but to witness. (cf. Mark 13:32, 1 Thessalonians 5:1-3)
But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”
This is both a commission and a prophecy. The Church’s mission moves from Jerusalem to Judea and Samaria and eventually to “the ends of the earth” (Acts 1:8) — a geographic and theological outline for the book of Acts.
This is how the kingdom is restored: through evangelization, not conquest.
It fulfills, in a surprising way, the prophecies of a glorious, worldwide kingdom (see Luke 22:29-30; cf. Daniel 2:44; 7:13-14).
When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight.
The actual account of the ascension is very brief. When their responsibilities had been sufficiently explained, Jesus was taken from their sight; a visible departure.
The cloud signifies divine glory (cf. Exodus 40:34; Luke 9:34-35). It also fulfills Daniel 7:13-14, where the “Son of Man” is enthroned before the “Ancient of Days,” receiving a kingdom that shall never be destroyed:
I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed. (Daniel 7:13-14)
While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them. They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.”
Like the angels at the tomb (Luke 24:4), these messengers confirm the meaning of the event: Jesus will return. This prefigures the parousia, Christ’s second coming.
The Church is now in a liminal state; Jesus has departed, but the Spirit has not yet come.
2nd Reading – Ephesians 1:17-23
Brothers and sisters:
May the God of our Lord Jesus Christ, the Father of glory,
give you a Spirit of wisdom and revelation
resulting in knowledge of him.
May the eyes of your hearts be enlightened,
that you may know what is the hope that belongs to his call,
what are the riches of glory
in his inheritance among the holy ones,
and what is the surpassing greatness of his power
for us who believe,
in accord with the exercise of his great might,
which he worked in Christ,
raising him from the dead
and seating him at his right hand in the heavens,
far above every principality, authority, power, and dominion,
and every name that is named
not only in this age but also in the one to come.
And he put all things beneath his feet
and gave him as head over all things to the church,
which is his body,
the fullness of the one who fills all things in every way.
Today’s second reading beautifully articulates the cosmic significance of Christ’s ascension and his exalted status at the right hand of God.
May the God of our Lord Jesus Christ, the Father of glory, give you a spirit of wisdom and revelation resulting in knowledge of him.
This passage from Paul’s letter to the Ephesians is a series of intercessory prayers offered on behalf of the believing community. Beyond simply instructing them, Paul actively petitions God to grant them spiritual insight, a deeper knowledge of Christ, and a fuller awareness of the hope and power that come through faith.
May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe,
The “eyes of your hearts” metaphor suggests inner illumination, allowing believers to perceive three key truths:
- The “hope that belongs to his call” – confident expectation rooted in God’s promises
- The “riches of his glorious inheritance among the holy ones” – a shared destiny with the communion of saints
- The “surpassing greatness of his power for us who believe” – the same divine power active in Christ’s resurrection and exaltation
in accord with the exercise of his great might, which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens,
This underscores that it is God’s own power, not human striving, that raised Christ and placed him in the position of ultimate authority (cf. Psalm 110:1).
Paul is now calling upon this same divine power to provide wisdom and revelation for the believers.
far above every principality, authority, power, and dominion,
These terms likely refer to angelic beings or spiritual forces (cf. Romans 8:38; Colossians 1:16). Christ, true God and true man, now reigns above them all, highlighting his exalted humanity and cosmic sovereignty.
It is astonishing to contemplate that a human being — Jesus Christ, fully divine yet also fully human — has been exalted above the angels, those pure spiritual beings who had always served before the throne of God. One can imagine their awe as they witnessed the Ascension: the Eternal Son returning to glory not only as God, but now also bearing glorified human flesh, forever elevating our humanity above even the highest heavenly hosts.
and every name that is named not only in this age but also in the one to come.
Christ’s lordship is absolute, eternal, and unchallenged by any present or future being.
And he put all things beneath his feet and gave him as head over all things to the church, which is his body,
Drawing from Psalm 8:7, Paul affirms that all creation is subject to Christ. Christ is not only Lord of the universe but Head of the Church, his mystical Body.
the fullness of the one who fills all things in every way.
The Church shares in Christ’s fullness — not by replacing him, but by being filled by him. His presence and glory extend throughout creation through his Body.
Ultimately, this reading is a prayer that the believers be granted the wisdom and insight to grasp these mysteries and to live lives informed by them.
Alternate 2nd Reading – Hebrews 9:24-28, 10:19-23
Christ did not enter into a sanctuary made by hands,
a copy of the true one, but heaven itself,
that he might now appear before God on our behalf.
Not that he might offer himself repeatedly,
as the high priest enters each year into the sanctuary
with blood that is not his own;
if that were so, he would have had to suffer repeatedly
from the foundation of the world.
But now once for all he has appeared at the end of the ages
to take away sin by his sacrifice.
Just as it is appointed that men and women die once,
and after this the judgment, so also Christ,
offered once to take away the sins of many,
will appear a second time, not to take away sin
but to bring salvation to those who eagerly await him.
Therefore, brothers and sisters, since through the blood of Jesus
we have confidence of entrance into the sanctuary
by the new and living way he opened for us through the veil,
that is, his flesh,
and since we have “a great priest over the house of God,”
let us approach with a sincere heart and in absolute trust,
with our hearts sprinkled clean from an evil conscience
and our bodies washed in pure water.
Let us hold unwaveringly to our confession that gives us hope,
for he who made the promise is trustworthy.
The Lectionary occasionally offers alternate readings to allow pastoral or theological flexibility. Like the reading from Ephesians, this passage from Hebrews illuminates the Ascension, but from a different angle: whereas Ephesians emphasizes Christ’s exaltation as head of the Church and his cosmic authority, Hebrews underscores Christ as the eternal high priest who enters the heavenly sanctuary on our behalf.
Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.
Ancient temples were often built on sites of divine encounter, establishing what was understood as an axis mundi — a meeting point between heaven and earth.
The Jerusalem Temple was designed as a reflection of the cosmos (imago mundi). Its construction and decoration included representations of heavenly bodies and natural creation, demonstrating the connection between human and divine realms. Entering the temple was understood as entering heaven itself.
Here, the Letter to the Hebrews reveals that Christ, our great high priest, did not enter an earthly sanctuary — a mere shadow of the heavenly reality — but heaven itself, interceding for us before the Father.
Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice.
Under the Old Covenant, sacrificial rituals, especially those on the Day of Atonement, had to be repeated. These rites, while instituted by God, were limited: they could ritually purify, but not definitively remove sin. They pointed forward to a greater reality.
In contrast, Christ’s sacrifice is once for all. Because Jesus was fully human and fully divine, the blood he offered was the blood of God, and therefore had infinite value. Offering it accomplishes what the blood of animals never could: complete and final redemption.
The Mass does not repeat this sacrifice but makes it present. It is the one eternal sacrifice, re-presented sacramentally in time.
Just as it is appointed that human beings die once, and after this the judgment,
This verse affirms a foundational truth: each person dies once and then faces judgment. Catholic teaching holds that at death, the soul undergoes the particular judgment — a definitive personal reckoning before God.
so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.
Christ’s first coming was to bear the sins of the world; his second coming will be to bring the salvation of the faithful to completion.
Therefore, brothers and sisters, since through the blood of Jesus we have confidence of entrance into the sanctuary by the new and living way he opened for us through the veil, that is, his flesh,
On the Day of Atonement, only the high priest could pass through the veil into the Holy of Holies and stand before the divine presence. This veil represented the barrier between God and humanity.
Now, through Christ’s sacrifice — his body given for us — we ourselves have access to God’s presence. The torn veil of the Temple at Christ’s death prefigured this new and living way.
and since we have “a great priest over the house of God,” let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.
Christ, our eternal high priest, draws us near to God. Washed in baptismal water and cleansed by his blood, we are invited to approach with sincere hearts and unwavering trust.
Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy.
The final exhortation calls for fidelity to our profession of faith. This homología is not merely verbal assent, but a lived allegiance to the gospel: a faith rooted in hope and anchored in the trustworthiness of God.
If Israel trusted in the annual atonement offered by a human high priest, how much more should we trust in the perfect and eternal sacrifice of Christ?
Gospel – Luke 24:46-53
Jesus said to his disciples:
“Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things.
And behold I am sending the promise of my Father upon you;
but stay in the city
until you are clothed with power from on high.”
Then he led them out as far as Bethany,
raised his hands, and blessed them.
As he blessed them he parted from them
and was taken up to heaven.
They did him homage
and then returned to Jerusalem with great joy,
and they were continually in the temple praising God.
In today’s gospel reading, Jesus delivers one last instruction to his disciples before ascending into heaven.
As noted for the first reading, The Gospel of Luke and The Acts of the Apostles form a two-part narrative of the history of the Church, both authored by Saint Luke. The ascension, which we celebrate today, is the hinge point between the two volumes. Our first reading was the story of the ascension from Acts; here in the gospel is the ascension story from Luke.
Just before this passage, Jesus suddenly appeared among the disciples in Jerusalem. After convincing them they were not seeing a ghost, he shared a meal with them. Jesus then “opened their minds to understand the scriptures” (Luke 24:36-45).
Jesus said to his disciples: “Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.
Here we see Luke’s emphasis on forgiveness and universality. The gospel is not limited to Israel; it is destined for all nations. This reflects the fulfillment of Scripture and God’s salvific plan for all humanity.
While Jesus states this clearly here, the Apostles did not fully grasp the global scope of the mission until later, as seen in Acts 10, when Peter realizes that the Gentiles, too, are welcome in the covenant.
You are witnesses of these things.
Jesus roots the mission in eyewitness testimony. In Luke 1:2, the Apostles are described as aútóptai, eyewitnesses to Jesus’ life. Here, they are commissioned as mártyres, witnesses who must proclaim not only the historical events but their divine significance. They are to proclaim to all the nations that he did indeed die and rise, that he did preach repentance and forgiveness of sins, and that these realities are the fulfillment of God’s plan of salvation.
This statement serves both to strengthen their own faith and to commission them as heralds of the Gospel.
And behold I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
This refers to the coming of the Holy Spirit at Pentecost (cf. Acts 2), the divine empowerment necessary for their mission.
Then he led them out as far as Bethany, raised his hands, and blessed them. As he blessed them he parted from them and was taken up to heaven.
Luke’s account of the Ascension is brief but deeply symbolic. Jesus blesses them in the gesture of priestly benediction, underscoring his eternal priesthood (Hebrews 4:14). His departure signifies both fulfillment and transition: the earthly ministry ends, and the age of the Church begins.
Unlike the version in Acts, this account omits visible signs like clouds or angels, highlighting instead the disciples’ response.
They did him homage
The disciples seem to finally understand what has happened, for they fall on their faces in homage to Jesus.
This is the only moment in Luke’s Gospel where the disciples worship Jesus (proskynēsis), indicating a full recognition of his divinity.
and then returned to Jerusalem with great joy, and they were continually in the temple praising God.
Remarkably, there is no sorrow at Jesus’ departure. Instead, the disciples rejoice, filled with hope and clarity of purpose.
Their presence in the temple, where Luke’s Gospel began with Zechariah, frames the entire narrative as a fulfillment of God’s promises.
From Jerusalem, the gospel will be proclaimed to the entire world.
Connections and Themes
The Feast of the Ascension is a liminal moment in the Easter season, marking the transition from Christ’s earthly presence to the Church’s Spirit-empowered mission. It closes the chapter of the risen Jesus walking among His disciples and opens a time of waiting and anticipation for the coming of the Holy Spirit at Pentecost. Standing between resurrection and mission, the Ascension is both an ending and a beginning — a threshold where the Church prepares to carry Christ’s work into the world.
Fulfillment and transition. The Ascension marks both the fulfillment of Jesus’ earthly mission and a pivotal transition in salvation history. Jesus gathers his disciples one final time, not in farewell, but in continuity. He opens their minds to understand how his suffering, death, and resurrection were the fulfillment of Scripture, and then ascends into heaven in their sight. This moment does not signal an end but a handoff: Jesus’ visible presence gives way to a new era in which his followers will carry forth his mission.
The Church and the Spirit. Christ charges the apostles to be his witnesses to the ends of the earth, but he does not leave them unprepared. He promises the coming of the Holy Spirit, who will clothe them with power from on high. This promise is vital: the mission cannot proceed without divine empowerment. The Spirit will not only guide and sustain them but will also animate the Church itself, transforming fearful disciples into bold proclaimers of the Gospel. Thus, the Ascension is closely tied to Pentecost: mission and Spirit go hand in hand.
The exaltation of Christ. While Acts and the Gospel of Luke focus on the Ascension as a visible event, Ephesians offers a deeper theological reflection on what the Ascension means. Christ is exalted, seated at the right hand of the Father, far above every power and dominion. He is not only glorified but enthroned, reigning with divine authority. More than that, he is given as Head over all things to the Church, which is described as His Body. This majestic vision reminds believers that Christ’s departure from earth is not an absence but a sovereign presence. From his place in glory, he governs the universe and guides the Church, ensuring that his mission will continue in power until its fulfillment in him.
Sunday Readings 