TEXT — Luke 24: 46–53 — Jesus’ farewell before Ascending to Heaven
God’s promises fulfilled
46 Jesus said to the Eleven: “Thus it is written, that the Christ should suffer and on the third day rise from the dead,
Repentance and Forgiveness of Sins
47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.
The Holy Spirit
49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”
Ascension
50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven.
52 And they returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
EXPLANATION
Introduction
The Gospels are not just historical facts but offer explanations of facts of faith. Both Luke’s and John’s Gospel indicated that the Ascension of Jesus into heaven took place on Easter Sunday, resurrection day. Ascension is an integral part of the resurrection rather than being two successive events. The first few centuries of the Church celebrated both events as one.
We ask the question, why are they now celebrated forty days apart? A first reason is to give us an opportunity and time to contemplate the full meaning of the two aspects of one event. The second reason, as taught in the Bible, is that forty days is a symbol of revelation time. Moses (Exod 24:18; 34:28) and Elijah (1 Kgs 19:8) each spent forty days in preparation for their vocation to the mission of preaching. Jesus also spent forty days in the wilderness preparing himself for his public ministry (Lk. 4: 2-15). During his appearances throughout his last forty days before his ascension the apostles and disciples had time to contemplate and accept his resurrection and ascension as they encountered him personally and saw how much he was the same and yet so different.
W frequently see references to Jesus not teaching history but theology. That is true but I find it easier to use the word “message” rather than “theology”. Much of the messages he delivered were based on examples and quotations from the Old Testament with which his followers were familiar (Lk. 24: 25–27 – quoted a few lines below here).
46 Jesus said to the Eleven: “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.
“Jesus said to the Eleven: “Thus it is written” — To the two disciples on the road to Emmaus, who would have known the scriptures, Jesus declared, “‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures” (Lk. 24: 25–27).
“that the Christ should suffer” — See Isaiah 50: 6; 53; Lk. 9: 22, 44; 17: 25; 18: 31–33; 22: 27; 24: 25–27.
“and on the third day rise from the dead” — See Gn. 22: 4, 11; Jonah 1: 17; t. 12: 40; Hosea 6: 2; Lk. 22;18: 33; 24: 6–7; 25–27; 44–45.
“and that repentance” — Jesus’ earthly mission was the salvation of souls, which required, on the part of the person listening to his invitation, repentance for sins which means a change of mentality and life–style from the way of the world to the following of Jesus’ way.
“and forgiveness of sins should be preached” — This power of God was passed on by Jesus to the apostles in the Upper Room on Easer Sunday evening when he said “‘Peace be with you. As the Father has sent me, even so I send you’. And when he had said this, he breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’” (Jn. 20: 21–23).
These final words can be a reminder of what Luke wrote earlier about John the Baptist who was to preach repentance and forgiveness (Lk. 1:13–17), and to Zachary’s canticle, the “Benedictus” (1:76–79).
“in his name” — This means ‘on his behalf’, with his authority.
“to all nations, beginning from Jerusalem” — In his Gospel Luke shows Jesus among only the Jews, not among the Gentiles,. His reason for this is that such a mission would be the role of the Church. In the Acts of the Apostles Luke records that role of the Church spreading the faith among the nations of the world.
“You are witnesses of these things” — As “witnesses” they had first–hand personal experience of what Jesus said and did and could proclaim this to others (Lk. 1: 1–2).
49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”
“And behold, I send the promise of my Father upon you” — “The promise of my Father” is the Holy Spirit. “If you then, who are evil know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him” (Lk. 11: 13; Is. 44: 3; Ezek. 36: 26; Joel 2: 28–29).
“but stay in the city, until you are clothed with power from on high” — The apostles are to remain in Jerusalem until the Holy Spirit comes down upon them. They are being told that by themselves they can achieve nothing. When Elijah the prophet was taken up to heaven he left his cloak of office, his prophet’s mantle, to clothe Elisha his successor (II Kgs. 2: 9–15). Jesus will leave his “mantle” for the apostles, the Church. They will be “clothed” with the “power” of the Holy Spirit which is necessary for their mission to evangelise. As Elijah left a ‘double portion’ of his power as prophet to Elisha, Jesus will leave a ‘double portion’ of his power to those who believe (Jn. 14: 12; 16: 23).
The Spirit is described as “power”. With few exceptions, when the Holy Spirit is mentioned “power” is associated with him (Lk. 1: 35; 4: 14).
50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven.
“Then he led them out as far as Bethany” — Bethany is about two miles, less than four kilometers, from Jerusalem (Jn. 11: 18). Going there meant passing through the Mount of Olives. Up to this point they had been in the Upper Room in Jerusalem. This implies that in Luke’s account, without declaring it directly, the ascension took place on Easter Sunday from the Mt. of Olives.
Christians are accustomed to hearing that the ascension took place forty days after the resurrection (Act.1: 3). This present verse does not mention the forty days but implies that Jesus led the apostles for his ascension on that same day that he appeared to them, Easter Sunday. Which is correct? Answer: both! Jesus continued to appear to the apostles and disciples for forty days and then he definitively ascended not to come back. But if we ask the question: ‘Where was Jesus during the forty days?’ the answer has to be that he was living in heaven with his Father; he was in “glory”. “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Lk. 24: 26). This explains that when he appeared to them during those forty days he was seen in a different light than when he lived on earth: for example, he had the ability to pass through doors and walls, to appear and disappear in an instant (Lk. 24: 31, 36, 51), to ascend into heaven.
“and lifting up his hands he blessed them” — this is Jesus’ last act before his ascension. He acts as the Messianic priest imparting a blessing.
In the Bible a final blessing before death or a definitive departure was a sign that the person blessing was handing over to another (such as father to his son or prophet to his successor) his power and possessions. Examples would be Isaac blessing Jacob, Moses blessing Joshua and Elijah passing his spirit to Elisha.
A blessing has two aspects: (i) When God, or his representative, blesses, it is a sign of the benevolence and generosity of God who bestows a gift on a human being. In the Bible inanimate objects are consecrated to the service of God but not blessed. (ii) When a human being ‘blesses God’ it is an act of thanksgiving for favours received.
“While he blessed them, he parted from them, and was carried up into heaven” — Jesus had not completed his “blessing” when he ascended. This is a sign that he continues to bless and bestow his gifts on his Church from his Father’s presence.
There is also the implication that (i) this is a liturgical action being performed by a priest. (ii) The Greek word for “was carried up” to heaven occurs frequently in the Old Testament translations for the offering of a sacrifice to God (Lv. 2: 15; 3; 5, 11, 14, 16). The full meaning then is that Jesus our eternal priest is in heaven where he ascended with the merits of his paschal mystery, that is, his death and resurrection. He continues his priestly role of adoring and praising God on our behalf and of interceding for us.
52 And they returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
“And they returned to Jerusalem with great joy” — (i) Jesus has just assured them that he is the fulfilment of the Sacred Scriptures and so he is the promised Messiah who has now accomplished his work. (ii) They have seen him ascend to his Father, a sign that he is the Son of God. (iii) They have also heard him promise to send his Spirit upon them; his presence will remain with them. (iv) Now they understand the purpose of his invitation to follow him; they will continue his mission of salvation by being his witnesses throughout the world. They have so many reasons for being filled with joy.
“and were continually in the temple” — Jesus preached regularly in the Temple. The apostles continued his lead (Lk. 19: 47–48; 21: 37–38). It was the place of proclamation and prayer. We, of course, are Temples of the Holy Spirit and should therefore be people of prayer who use every opportunity to proclaim God’s Good News.
Luke began his Gospel in the Temple where Zechariah received the visit from “an angel of the Lord” informing him of the conception and birth of John the Baptist (Lk. 1: 5–23). Jesus spent his last free days teaching in the Temple (Lk. 21: 37–38). Luke now concludes his Gospel in the Temple.
“blessing God — This means thanking God for his wonderful gifts (Lk, 1: 64; 2: 28).
These are the final words in Luke’s Gospel. We are being told to live in the presence of God (the Temple) and joyfully spend our time in thanksgiving and praise for God’s blessings and gifts to us and to the Church.
APPLICATION
The reading presented for this feast of the Ascension is the conclusion of Luke’s Gospel. He began his “ordered account” (Lk. 1: 3) of the mystery of Jesus Christ with the account of the incarnation when the Holy Spirit overshadowed Mary and she conceived the Son of God in the flesh who in his short life confined his mission of salvation to the Jewish people. Luke concludes his Gospel with Jesus’ promise of sending the Holy Spirit on his chosen followers (Pentecost Sunday is the birthday of the Church) to give them the “power” to continue his mission of salvation throughout the world. This is the beginning of the new age of the Church. The story of this apostolate will be found in Luke’s second volume, the Acts of the Apostles, which opens with his fuller account of the ascension of Jesus to “the actual presence of his Father” (Heb. 9: 24) where “from now on the Son of man shall be seated at the right hand of the power of God” (Lk. 22: 69).
Moses was the most distinguished law–maker, Elijah the most illustrious of the prophets. They are the two greatest icons of the Law and the Prophets. Their leaving bears certain resemblances to the departure of Jesus at his ascension, especially the passing on of the Spirit to their successors as Jesus passed on his Spirit to the Church.
Moses passed on his Spirit to Joshua, his successor, and he was able to accomplish what death prevented Moses from doing. “Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the Lord had commanded Moses.
Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face. He was unequalled for all the signs and wonders that the Lord sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel”. (Dt. 34: 9–11)
Elisha, the successor, asked his master Elijah the prophet, to pass on “a double share of his Spirit” to him that he might continue the master’s role. “Now when the Lord was about to take Elijah up to heaven Elijah said to Elisha, ‘Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your Spirit’. Elijah ascended in a whirlwind into heaven. Elisha grasped his own clothes and tore them in two pieces. He picked up the mantle of Elijah that had fallen from him… When the company of prophets who were at Jericho saw him at a distance, they declared, ‘The Spirit of Elijah rests on Elisha’. They came to meet him and bowed to the ground before him” (II Kgs 2: 9–15).
As these two episodes are prophecies of Jesus’ departure and his gift of the Spirit to the Church, we may ask, ‘What now could the Church expect’? Obviously, that the Church would lead its members into the Promised Land of heaven as Joshua led the Israelites into their Promised Land. The Church can expect that, like Elijah’s gift of a double Spirit to Elisha, symbolised by the mantle of Elijah, it, “clothed with power from the most high”, in the words of Jesus, “will also do the works that I do; and greater works than these will [the Church] do, because I go to the Father” (Jn. 14: 12+; 16: 23+).
It was necessary that Christ should suffer before entering into the new life of the resurrection. That is what the Church, which is the Body of Christ, must expect: suffering and persecution before entering the Kingdom of God. Our faith must never waver. Jesus is our priest in heaven and his Spirit is with us. We thank (“bless”) God for allowing us, as members of the Church, to be Christ–like in suffering and secure in our hope as we continue his mission of love for the salvation of the world.
Commentary on Ascension of the Lord C 29.05.2022
TEXT — Luke 24: 46–53 — Jesus’ farewell before Ascending to Heaven
God’s promises fulfilled
46 Jesus said to the Eleven: “Thus it is written, that the Christ should suffer and on the third day rise from the dead,
Repentance and Forgiveness of Sins
47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.
The Holy Spirit
49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”
Ascension
50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven.
52 And they returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
EXPLANATION
Introduction
The Gospels are not just historical facts but offer explanations of facts of faith. Both Luke’s and John’s Gospel indicated that the Ascension of Jesus into heaven took place on Easter Sunday, resurrection day. Ascension is an integral part of the resurrection rather than being two successive events. The first few centuries of the Church celebrated both events as one.
We ask the question, why are they now celebrated forty days apart? A first reason is to give us an opportunity and time to contemplate the full meaning of the two aspects of one event. The second reason, as taught in the Bible, is that forty days is a symbol of revelation time. Moses (Exod 24:18; 34:28) and Elijah (1 Kgs 19:8) each spent forty days in preparation for their vocation to the mission of preaching. Jesus also spent forty days in the wilderness preparing himself for his public ministry (Lk. 4: 2-15). During his appearances throughout his last forty days before his ascension the apostles and disciples had time to contemplate and accept his resurrection and ascension as they encountered him personally and saw how much he was the same and yet so different.
W frequently see references to Jesus not teaching history but theology. That is true but I find it easier to use the word “message” rather than “theology”. Much of the messages he delivered were based on examples and quotations from the Old Testament with which his followers were familiar (Lk. 24: 25–27 – quoted a few lines below here).
46 Jesus said to the Eleven: “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.
“Jesus said to the Eleven: “Thus it is written” — To the two disciples on the road to Emmaus, who would have known the scriptures, Jesus declared, “‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures” (Lk. 24: 25–27).
“that the Christ should suffer” — See Isaiah 50: 6; 53; Lk. 9: 22, 44; 17: 25; 18: 31–33; 22: 27; 24: 25–27.
“and on the third day rise from the dead” — See Gn. 22: 4, 11; Jonah 1: 17; t. 12: 40; Hosea 6: 2; Lk. 22;18: 33; 24: 6–7; 25–27; 44–45.
“and that repentance” — Jesus’ earthly mission was the salvation of souls, which required, on the part of the person listening to his invitation, repentance for sins which means a change of mentality and life–style from the way of the world to the following of Jesus’ way.
“and forgiveness of sins should be preached” — This power of God was passed on by Jesus to the apostles in the Upper Room on Easer Sunday evening when he said “‘Peace be with you. As the Father has sent me, even so I send you’. And when he had said this, he breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’” (Jn. 20: 21–23).
These final words can be a reminder of what Luke wrote earlier about John the Baptist who was to preach repentance and forgiveness (Lk. 1:13–17), and to Zachary’s canticle, the “Benedictus” (1:76–79).
“in his name” — This means ‘on his behalf’, with his authority.
“to all nations, beginning from Jerusalem” — In his Gospel Luke shows Jesus among only the Jews, not among the Gentiles,. His reason for this is that such a mission would be the role of the Church. In the Acts of the Apostles Luke records that role of the Church spreading the faith among the nations of the world.
“You are witnesses of these things” — As “witnesses” they had first–hand personal experience of what Jesus said and did and could proclaim this to others (Lk. 1: 1–2).
49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”
“And behold, I send the promise of my Father upon you” — “The promise of my Father” is the Holy Spirit. “If you then, who are evil know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him” (Lk. 11: 13; Is. 44: 3; Ezek. 36: 26; Joel 2: 28–29).
“but stay in the city, until you are clothed with power from on high” — The apostles are to remain in Jerusalem until the Holy Spirit comes down upon them. They are being told that by themselves they can achieve nothing. When Elijah the prophet was taken up to heaven he left his cloak of office, his prophet’s mantle, to clothe Elisha his successor (II Kgs. 2: 9–15). Jesus will leave his “mantle” for the apostles, the Church. They will be “clothed” with the “power” of the Holy Spirit which is necessary for their mission to evangelise. As Elijah left a ‘double portion’ of his power as prophet to Elisha, Jesus will leave a ‘double portion’ of his power to those who believe (Jn. 14: 12; 16: 23).
The Spirit is described as “power”. With few exceptions, when the Holy Spirit is mentioned “power” is associated with him (Lk. 1: 35; 4: 14).
50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven.
“Then he led them out as far as Bethany” — Bethany is about two miles, less than four kilometers, from Jerusalem (Jn. 11: 18). Going there meant passing through the Mount of Olives. Up to this point they had been in the Upper Room in Jerusalem. This implies that in Luke’s account, without declaring it directly, the ascension took place on Easter Sunday from the Mt. of Olives.
Christians are accustomed to hearing that the ascension took place forty days after the resurrection (Act.1: 3). This present verse does not mention the forty days but implies that Jesus led the apostles for his ascension on that same day that he appeared to them, Easter Sunday. Which is correct? Answer: both! Jesus continued to appear to the apostles and disciples for forty days and then he definitively ascended not to come back. But if we ask the question: ‘Where was Jesus during the forty days?’ the answer has to be that he was living in heaven with his Father; he was in “glory”. “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Lk. 24: 26). This explains that when he appeared to them during those forty days he was seen in a different light than when he lived on earth: for example, he had the ability to pass through doors and walls, to appear and disappear in an instant (Lk. 24: 31, 36, 51), to ascend into heaven.
“and lifting up his hands he blessed them” — this is Jesus’ last act before his ascension. He acts as the Messianic priest imparting a blessing.
In the Bible a final blessing before death or a definitive departure was a sign that the person blessing was handing over to another (such as father to his son or prophet to his successor) his power and possessions. Examples would be Isaac blessing Jacob, Moses blessing Joshua and Elijah passing his spirit to Elisha.
A blessing has two aspects: (i) When God, or his representative, blesses, it is a sign of the benevolence and generosity of God who bestows a gift on a human being. In the Bible inanimate objects are consecrated to the service of God but not blessed. (ii) When a human being ‘blesses God’ it is an act of thanksgiving for favours received.
“While he blessed them, he parted from them, and was carried up into heaven” — Jesus had not completed his “blessing” when he ascended. This is a sign that he continues to bless and bestow his gifts on his Church from his Father’s presence.
There is also the implication that (i) this is a liturgical action being performed by a priest. (ii) The Greek word for “was carried up” to heaven occurs frequently in the Old Testament translations for the offering of a sacrifice to God (Lv. 2: 15; 3; 5, 11, 14, 16). The full meaning then is that Jesus our eternal priest is in heaven where he ascended with the merits of his paschal mystery, that is, his death and resurrection. He continues his priestly role of adoring and praising God on our behalf and of interceding for us.
52 And they returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
“And they returned to Jerusalem with great joy” — (i) Jesus has just assured them that he is the fulfilment of the Sacred Scriptures and so he is the promised Messiah who has now accomplished his work. (ii) They have seen him ascend to his Father, a sign that he is the Son of God. (iii) They have also heard him promise to send his Spirit upon them; his presence will remain with them. (iv) Now they understand the purpose of his invitation to follow him; they will continue his mission of salvation by being his witnesses throughout the world. They have so many reasons for being filled with joy.
“and were continually in the temple” — Jesus preached regularly in the Temple. The apostles continued his lead (Lk. 19: 47–48; 21: 37–38). It was the place of proclamation and prayer. We, of course, are Temples of the Holy Spirit and should therefore be people of prayer who use every opportunity to proclaim God’s Good News.
Luke began his Gospel in the Temple where Zechariah received the visit from “an angel of the Lord” informing him of the conception and birth of John the Baptist (Lk. 1: 5–23). Jesus spent his last free days teaching in the Temple (Lk. 21: 37–38). Luke now concludes his Gospel in the Temple.
“blessing God — This means thanking God for his wonderful gifts (Lk, 1: 64; 2: 28).
These are the final words in Luke’s Gospel. We are being told to live in the presence of God (the Temple) and joyfully spend our time in thanksgiving and praise for God’s blessings and gifts to us and to the Church.
APPLICATION
The reading presented for this feast of the Ascension is the conclusion of Luke’s Gospel. He began his “ordered account” (Lk. 1: 3) of the mystery of Jesus Christ with the account of the incarnation when the Holy Spirit overshadowed Mary and she conceived the Son of God in the flesh who in his short life confined his mission of salvation to the Jewish people. Luke concludes his Gospel with Jesus’ promise of sending the Holy Spirit on his chosen followers (Pentecost Sunday is the birthday of the Church) to give them the “power” to continue his mission of salvation throughout the world. This is the beginning of the new age of the Church. The story of this apostolate will be found in Luke’s second volume, the Acts of the Apostles, which opens with his fuller account of the ascension of Jesus to “the actual presence of his Father” (Heb. 9: 24) where “from now on the Son of man shall be seated at the right hand of the power of God” (Lk. 22: 69).
Moses was the most distinguished law–maker, Elijah the most illustrious of the prophets. They are the two greatest icons of the Law and the Prophets. Their leaving bears certain resemblances to the departure of Jesus at his ascension, especially the passing on of the Spirit to their successors as Jesus passed on his Spirit to the Church.
Moses passed on his Spirit to Joshua, his successor, and he was able to accomplish what death prevented Moses from doing. “Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the Lord had commanded Moses.
Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face. He was unequalled for all the signs and wonders that the Lord sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel”. (Dt. 34: 9–11)
Elisha, the successor, asked his master Elijah the prophet, to pass on “a double share of his Spirit” to him that he might continue the master’s role. “Now when the Lord was about to take Elijah up to heaven Elijah said to Elisha, ‘Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your Spirit’. Elijah ascended in a whirlwind into heaven. Elisha grasped his own clothes and tore them in two pieces. He picked up the mantle of Elijah that had fallen from him… When the company of prophets who were at Jericho saw him at a distance, they declared, ‘The Spirit of Elijah rests on Elisha’. They came to meet him and bowed to the ground before him” (II Kgs 2: 9–15).
As these two episodes are prophecies of Jesus’ departure and his gift of the Spirit to the Church, we may ask, ‘What now could the Church expect’? Obviously, that the Church would lead its members into the Promised Land of heaven as Joshua led the Israelites into their Promised Land. The Church can expect that, like Elijah’s gift of a double Spirit to Elisha, symbolised by the mantle of Elijah, it, “clothed with power from the most high”, in the words of Jesus, “will also do the works that I do; and greater works than these will [the Church] do, because I go to the Father” (Jn. 14: 12+; 16: 23+).
It was necessary that Christ should suffer before entering into the new life of the resurrection. That is what the Church, which is the Body of Christ, must expect: suffering and persecution before entering the Kingdom of God. Our faith must never waver. Jesus is our priest in heaven and his Spirit is with us. We thank (“bless”) God for allowing us, as members of the Church, to be Christ–like in suffering and secure in our hope as we continue his mission of love for the salvation of the world.