Sermon for the Feast of theAscension of Our Lord Jesus Christ into the Heavens
Posted on the 23rd May 2021 in the category Sermons


Holy Cross Church Cromer Street A Sermon for the Feast of the Ascension One of the greatest discoveries in the painting of pictures was not of a paint was oil paint; a paint that glistened and could reveal the effects of light. Before the 1400s paintings were made with egg tempera, a mixture of coloured paint powder bound with egg yolk and mixed with a palette to make a paste. The good thing about the egg yolk was that it dried the paint quickly. The bad thing was that it always dried as matt, and it produced a non-reflective flat painted surface. This made it very difficult to paint light and for the surface of the painting to attract light. And so paintings up to this period are painted on thick cuts of wood and appear very flat. The painter has to work very hard to paint light (done with white streaks) and water (usually with wavy lines). This was sometimes compensated for (if you could afford it!) by the adding of gold leaf so that the painting gave off a bright shine, and this was good for icons but could not produce an image which was what we might call ‘life-like’. It was the discovery of oil paint which changed everything. Oil glistened and made colour shine, and so an eye could twinkle or a drop of water be seen as a reflective globule. You could even paint a mirror and reproduce its effects as in Jan Van Eyck’s 1434 painting, The Arnolfini Portrait in the National Gallery As we come to the Feast of the Ascension of Christ a similar problem faces both the artist and the Church. Traditionally the Ascension of Jesus Christ has, as you will see on the illustration to this morning’s new sheet, has been depicted as the group of disciples gaze up to see through the clouds a pair of feet! It always seems rather comic. There were no more means at the disposal of the artist to convey the Ascension. Its truer and deeper meaning is not about what is seen but about the very nature of God and of what lies deep. The real meaning of the Ascension allows us to see that as Christ returns to the Father, so humanity and divinity also find their true meaning in and with one another and not apart from one another. As Jesus returns to the Father Heaven is joined to earth. Humankind is transformed in its slow but increasingly sure understanding of who God is in Jesus Christ. This mixing and merging is symbolised in a small ceremony embedded in this Eucharist as the priest, preparing the Eucharistic offering, pours a small amount of water into the chalice he has filled with wine. And as he does this he says these words “By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity”. The water does not dilute. The coming of Christ brings about the meeting point between the divine and human realms, and also the heavenly and the earthly; which have in him mixed and merged; and produced the bright glimmer which we have called GLORY and the influence which is what we have called HOLY. The great prayer of worship sums it all up. It is called the Sanctus: Holy, Holy, Holy, Lord, God of power and might, Heaven and Earth are full of your glory. Hosanaah in the Highest! Blessed is He who comes in the Name of the Lord, Hosannah in the Highest! This is the glory, that emerges out of Christ’s own humility and obedience to suffering. We are reminded in Ephesians 4.6 that Christ “ascended on high and led captivity captive”. And so in this way we may see the Ascension as the celebration of the glory not only of God but also of humanity and the unlikely possibilities that may emerge out of muddling and struggling lives like ours. God has become like us in Jesus Christ so that we may now share in the divine likeness, which for the first time becomes accessible to us in Him. Archbishop Michael Ramsay was one who constantly proclaimed the Gospel of Christ in terms of its irradiation of God’s glory, which is the life of man in its fullest potential. He wished that these words, from St Irenaus, a second century theologian and saint, be placed on his gravestone: The Glory of God is the living Man; The life of Man is the Vision of God. “Where there is no vision; the people perish” says the writer of Proverbs in 29.18. The Ascension grants us that vision, maybe crudely expressed as a pair of feet, but in actual fact opening up for us a new vision of what John the Divine called “New Heavens and a New Earth”. And the coming of this vision is very important in our own times. If we are living in an age where we are defined merely as consumers, sharers of basic information rather than conversationalists; where increasingly we see ourselves as subject to forces and influences beyond our control, and where language is abbreviated and human experience subject to so many mechanical transactions, then we need a new vision which embraces us in all our humanity and which is possessed of radical compassion.. The opening up of the idea of the Christ who ‘leads captivity captive’, the creation of ‘new heavens and a new earth’ brings us to the place where life is no longer seen as pertaining to the old dull flat, two dimensional existence, the egg-bound one, but bright with light and multi- dimensional. It is a life which reaches beyond itself and finds God as Glory: The glory of God is the living Man; The life of Man is the Vision of God”. This is the same God, who said, “Let light shine out of darkness,” and who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus (2 Corinthians 4.6.) A new dimension is opened up for us; one which has united our earthly existence with our Maker and Redeemer, and which lies before us as our ultimate; our truest potential. The Light of Christ will be able to be seen and known for what it truly is.