Introduction
The Solemnity of the Ascension of the Lord recalls the moment when the risen Christ, forty days after the Resurrection, was taken up into heaven in the presence of his disciples. This mystery marks the completion of his earthly mission and the beginning of his glorification at the right hand of the Father. From there, Christ intercedes for us and prepares a place for his Church, drawing our hope toward our own heavenly destiny.
From ancient times, the Ascension has been associated with the fortieth day after Easter, reflecting the scriptural account given in the Acts of the Apostles. Traditionally, it falls on the Thursday of the sixth week of Easter. In many regions today — including much of the United States — it is transferred to the following Sunday, a pastoral decision permitted by the Holy See so that a greater number of the faithful may share more fully in this central mystery of the faith. In each locale, the day on which the Ascension occurs is kept as a holy day of obligation.
The Ascension has held a place in the Church’s life since at least the fourth century. Saint Augustine noted that it was regarded in his time as having apostolic origins and was already universally known and kept throughout the Church. This long and continuous tradition underscores the Ascension’s importance within the liturgical year, reminding us that Christ’s return to the Father is inseparable from the Church’s mission on earth and her hope of sharing in his glory.
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.”
Today’s first reading provides the Church’s most explicit narrative account of the Ascension. This moment, both a farewell and a commissioning, marks the turning point at which the work of Christ is entrusted to his Church.
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.
Saint Luke begins Acts by deliberately presenting it as a sequel to his gospel account. By addressing Theophilus again and referring to the “first book,” the author makes clear that Acts continues the same narrative, shifting the focus from the words and deeds of Jesus during his earthly ministry to the continuation of his saving work through the apostles after his resurrection.
Theophilus, whose name means “lover of God” or “friend of God,” is most likely a real individual of high social standing (cf. Luke 1:3). Yet his name also carries symbolic meaning: he represents every reader who seeks to understand God’s saving plan and the fulfillment of his promises.
He presented himself alive to them by many proofs after he had suffered,
Here, the Greek word paschein is translated as “suffered,” although it is usually translated as “passion” and refers to Jesus’ integral passion-death experience.
Luke emphasizes that the resurrection was not merely spiritual or symbolic. Jesus truly rose bodily from the dead and gave the apostles convincing proofs of this reality.
appearing to them during forty days and speaking about the kingdom of God.
The apostles were instructed both before and after the resurrection. During these forty days, the risen Jesus prepared them to understand the kingdom more fully and to carry on his mission.
The number forty likely carries both historical and symbolic significance. In Scripture, forty often marks a period of preparation, purification, or transition: the great flood lasted forty days (Genesis 7:17), Moses remained on Sinai for forty days (Exodus 34:28), Elijah journeyed forty days to Horeb (1 Kings 19:8), and Jesus fasted forty days in the wilderness.
Thus, the forty days described here place this event within the pattern of Israel’s history and show that this new stage of salvation was unfolding according to God’s providential design.
While meeting with 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.”
Jesus instructs the apostles to remain in Jerusalem, because it is there they will receive the gift of the Holy Spirit at Pentecost.
This is deeply significant. Isaiah had foretold that the word of the Lord would go forth from Jerusalem (Isaiah 2:3). Launching the apostle’s global mission from Israel’s sacred city is an important fulfillment of this prophecy and reinforces the continuity of the Church with God’s covenantal promises to Israel.
When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
Many Jews associated the outpouring of the Spirit with the last days because of prophecies such as Joel 2:28-29. It was therefore natural for the disciples to wonder whether the final restoration of Israel and the full manifestation of God’s kingdom were about to occur.
Their question still reflects an incomplete understanding of how the kingdom would unfold. The kingdom would indeed be restored, but not as a merely political or national kingdom. Rather, it would be established through Christ’s reign, the gift of the Spirit, and the gathering of all nations into the Church.
Their misunderstanding presents an opportunity for the risen Jesus to instruct them one last time.
He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority.
See also Mark 13:32; 1 Thessalonians 5:1-3. The timing of these events related to the end of the world is within God’s control and is not for them to know.
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.”
The coming of the Holy Spirit that Jesus is referring to is not indicative of the end of the world. Rather, it is the dawning of the new messianic age, the time between the resurrection and the time of ultimate fulfillment of God’s kingdom.
The messianic age is both a present reality and a future hope, as Christians are called to participate in the kingdom of God through faith in Jesus and the power of the Holy Spirit, while also looking forward to the ultimate fulfillment of God’s plan of redemption when Jesus returns.
These last words from Jesus redirect them away from speculation about the future and toward their true vocation: to bear witness to him. Empowered by the Spirit, they will proclaim the Gospel first in Jerusalem, then in Judea and Samaria, and finally 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.
The actual account of the ascension itself is very brief. When their responsibilities had been sufficiently explained, Jesus was taken from their sight; a visible departure.
Clouds are often used in scripture to represent the presence and power of God (Exodus 13:21-22, 1 Kings 8:10-11, Matthew 17:5). The image of a cloud also conveys a sense of mystery, awe, and divine transcendence.
While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them.
Two mysterious men appear. Their sudden appearance and their white clothing suggest that they are angels, although this is not actually stated.
These two closely resemble the two men who were at the tomb and announced the resurrection (Luke 24:4-5).
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.”
This is not a rebuke, but a summons. It marks the end of a specific moment and the beginning of a mission.
The apostles are not meant to linger in nostalgia or awe. The promise of Christ’s return anchors their hope, while the call implicit in the angels’ words turns them back toward the world they are sent to serve.
Jesus has not vanished into absence or abandonment; the angelic reassurance insists that it is this same Jesus, risen and recognizable, who has been taken up and who will return. Between that going and that coming lies the time of the Church.
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 