Synopsis; Ascension of Our Lord

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, Religious of St Andrew's Convent, Streatham with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:

 

REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.

ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]

 

Synopsis of the Acts of the Apostles

I. The “ Acts of St Peter.”

A. Establishment of the Church in Jerusalem (i.-v. 42).

(a) The preparation.

(b) The foundation.

(c) The development.

B. The establishment of the Church in Judea and Samaria (vi.-xi. 18).

(a) Appointment of the deacons. First persecution.

(b) Acts of St Stephen the deacon ; his martyrdom.

(c) Acts of Philip the deacon.

(d) Conversion of Saul ; his preparation for the ministry.

(e) St Peter’s missionary journeys to Lydda, Joppe, and Cesarea ; baptism of Cornelius.

C. The establishment of the Church at Antioch (xi. 19-30).

(a) Its foundation.

(b) Its consolidation.

D. The Second Persecution (under Herod Agrippa J), and the subsequent peace of the Church (xii.).

II. The “Acts of St Paul.”

A. St Paul the minister of the Gospel to the Gentiles (xiii.-xxi.).

(а) His first missionary journey in company with Barnabas.

(b) Council of Jerusalem ; ritual precepts and Gentile converts.

(c) St Paul’s second journey in company 'with Silas and Luke.

(d) His third journey.

B. St Paul the prisoner for the cause of the Gospel (xxii.-xxviii.).

(a) In Jerusalem.

(b) In Cesarea. Journey to Rome.

(c) In Rome.

 

Acts I : 1-12

The Ascension

 He was raised up: J-J Tissot

[1] The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach, 

[2] Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. 

[3] To whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God. 

[4] And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth. 

[5] For John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence.

[6] They therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom to Israel?

 

Ye men of Galilee.. J-J Tissot

[7] But he said to them: It is not for you to know the times or moments, which the Father hath put in his own power: 

[8] But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. 

[9] And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight. 

[10] And while they were beholding him going up to heaven, behold two men stood by them in white garments.

[11] Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven. 

[12] Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey.

[1] Primum quidem sermonem feci de omnibus, o Theophile, quae coepit Jesus facere, et docere [2] usque in diem, qua praecipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est : [3] quibus et praebuit seipsum vivum post passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei. [4] Et convescens, praecepit eis ab Jerosolymis ne discederent, sed exspectarent promissionem Patris, quam audistis ( inquit) per os meum : [5] quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies. [6] Igitur qui convenerant, interrogabant eum, dicentes : Domine, si in tempore hoc restitues regnum Israel? [7] Dixit autem eis : Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate : [8] sed accipietis virtutem supervenientis Spiritus Sancti in vos, et eritis mihi testes in Jerusalem, et in omni Judaea, et Samaria, et usque ad ultimum terrae. [9] Et cum haec dixisset, videntibus illis, elevatus est : et nubes suscepit eum ab oculis eorum. [10] Cumque intuerentur in caelum euntem illum, ecce duo viri astiterunt juxta illos in vestibus albis, [11] qui et dixerunt : Viri Galilaei, quid statis aspicientes in caelum? Hic Jesus, qui assumptus est a vobis in caelum, sic veniet quemadmodum vidistis eum euntem in caelum. [12] Tunc reversi sunt Jerosolymam a monte qui vocatur Oliveti, qui est juxta Jerusalem, sabbati habens iter.

Notes

    1. The former treatise. Better, “ first discourse.” We often find the superlative used in later Greek when two objects are compared. Here (πρῶτος) “ first” is used instead of the comparative (πρὁτερος ) prior.

    The Acts, like the gospel of St Luke, commences with a prologue, in which St Luke modestly refers to the third gospel as his “first discourse” ( τον μεν πρωτον λογον ) which he mentally contrasts with the second discourse (τον δε δευτερον λογον), to which he passes without any description. As the Acts are the sequel to the third gospel, they treat of the same subject, viz. of the words and deeds of Christ, especially of those which He performed through the agency of His apostles. Their deeds were the continuation of His, and on several occasions we find that our Lord Himself intervened in certain incidents connected with the foundation of the Church, e.g. His apparition to St Stephen, the deliverance of the apostles by angels, the conversion of St Paul,— in a word, by all those miracles which are recorded in the Acts as having been worked in favour of the ministers of the Word.

    The Acts of the Apostles is the longest of the books of the New Testament, with the exception of the gospel of St Luke. 

Theophilus. This word means “beloved of God.” St Luke is generally supposed to be addressing a Gentile convert, who was either a Roman or a Greek by birth, probably the former. The title “most excellent,” which we find in St Luke’s gospel, is omitted here.

    Various conjectures have been put forth to account for this omission, e.g.—

    (а) St Luke was now on more intimate terms with Theophilus.

    (b) This title was given to a magistrate, and Theophilus no longer held that office.

    (c) St Luke wrote the Acts immediately after his gospel, and a second formal dedication was unnecessary.

    of all things. Evidently, this must be taken as signifying all things that were “ fitting, becoming, and sufficient for the purpose ” ( “ res apta et congrua et officio sufficentia.” — Aug. de Consens., Evang., iv. 8).

    “All” is often used in this modified sense in the Scriptures: cf. those Jews that were of Asia, when they saw him in the temple, stirred up all the people (xxi. 27). We have St John’s testimony that there are also many other things which Jesus did, which, if they were written every one, the world itself, I think, would not he able to contain the hooks that should he written (St John xxi. 25). Again, in the same gospel, we find our Lord saying to His disciples : All things whatsoever I have heard of my Father, I have made known to you (xv. 15) ; and, later on, He explains His meaning ; I have yet many things to say to you, but yet i cannot hear them now (xvi. 12). V

    began. The position of this word in the Greek shews it to be emphatic (ᾐρξατο ὁ Ἰησοῦς), and points out that our Lord’s ministry on earth was but the beginning of His work, which, glorified in heaven, He continued in His Church, where he must reign, until he hath put all his enemies under his feet (1 Cor. xv. 25). The word “ began ” occurs thirty-one times in the third gospel, and we find it frequently in the Acts, thus furnishing an internal proof that these two books are the work of one author (e.g, i. 22, ii. 4, viii. 35, x. 37, xi. 15, etc.).

    to do and to teach, “ Consider how Christ accredited His words by His deeds. Thus He saith. Learn of Me, for I am meek and lowly in heart. He taught men to be poor, and exhibited this by His actions. For the Son of Man, He says, hath not where to lay His head. Again, He charged men to love their enemies, and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, if any man will sue thee at the law, and take away thy coat, let him have thy cloak also : now. He not only gave His garment, but even His blood. In this way He bade others teach ” (St Jn. Chrys., Hom., i. 3).

    By “ to do and to teach ” St Luke designates the whole life of Christ, both public and private, — His miracles, His doctrine, and His method of acting with various classes of men. Note that our Lord first practised, afterwards He taught.

Some commentators take these words began to do and to teach as merely pleonastic, and as simply referring to all that Jesus began and continued both to do and to teach until the day, etc. (Cf. “ Il se mit à faire telle ou telle chose.")

    2. Until the day. St Luke takes up the thread of his first discourse, since the third gospel ends with a brief account of the Ascension, but what he had related there, he does not repeat in the Acts.

    giving commandments. The R.V, reads “commandment,” and this is a more literal translation of the Greek but the sense

is evidently plural, for Christ gave His disciples more than one commandment, e.g . —

    He commanded them—

(a) To preach the Gospel throughout the whole world (St Luke xxiv. 47, 48).

(b) To be witnesses of His Resurrection (Acts i. 8).

(c) To baptize in the name of the Father, Son, and Holy Ghost (St Matt, xxviii. 10).

(d) To teach what they had learned from Him (St Matt, xxviii. 20).

    by the Holy Ghost, Some commentators, following the reading of Codex D, and a few Syriac and Arabic versions, place these words after whom he had chosen and read “whom he had chosen by the Holy Ghost, ” but the majority of the Greek MSS. and versions, including the Vulgate, connect them with “giving commandments” (præcipiens apostolis per Spiritum sanctum ; ἐντειλἁμενος τοις αποστολοις δια πνευματος ἁγιου). This reading, which is accepted by the A.V. and R.V., agrees with the grammatical construction, and corresponds with the actual facts, since the apostles are nowhere said to have been chosen by the Holy Ghost, but by our Lord. Cf. (a) And going up into a mountain, he called unto him whom he would himself  and they came to him. And he made that twelve should he with him, and that he might send them to preach (St Mark iii. 13, 14). (b) And when day was come, he called unto him his disciples ; and he chose twelve of them (whom also he named apostles) (St Luke vi. 13). (c) You have not chosen me, hut I have chosen you; and have appointed you (St John xv. 16).

    On the other hand, we find frequent allusions to our Lord having acted under the guidance of the Holy Spirit, e.g.,

    (a) Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert (St Luke iv. 1).

    (b) The Spirit of the Lord is upon me, wherefore he hath anointed me, etc. (St Luke iv. 18.)

    (c) If I by the Spirit of God cast out devils, etc. (St Matt. xii. 28).

    (d) Jesus of Nazareth, how God anointed him with the Holy Ghost ( infra, x. 88).

    he was taken up, — “received up,” RV. (ἀνεληφθη). The same word is used in the translation of Elias (4 Kings ii. 11). In his gospel, St Luke uses the expression “carried up” (ἀνεφερετο xxiv 51). In the first verses of the Acts we have a synopsis of the gospel of St Luke.

    3. after his passion. Lit. “after He had suffered” (μετα το παθειν αυτον ). All our Lord’s sufferings are included in the same expression in the Nicene Creed, “He suffered and was buried” (passus et sepultus est). Cf. Jesus .... suffered without the gate (Heb. xiii. 12).

    by many proofs, — i.e. by clear and evident proofs. The original Greek word (τεκνηριον ) is defined by Aristotle as a proof derived from logical induction. As the Resurrection of Christ was to be the foundation of the apostles’ teaching, it was necessary that they should have these numerous and indisputable proofs. All the proofs which they had are not recorded, but we know of some, e.g. —

    (а) Jesus appeared to His disciples on eleven different recorded occasions.

    (b) He allowed them to touch Him ; He ate and drank with them several times (see St Luke xxiv. 43 ; St John xxi.).

    for forty days. Better, “ throughout forty days ” (δι ἡμερων τεσσαρακοντα ), These are called “the great forty days.” This number is frequently mentioned, both in the Old and the New Testament, as that of preparation for some great event, or of its duration, e.g . —

    1. Old Testament. 

Moses and Elias fasted forty days.

The rain of the Deluge fell for forty days.

The Jews passed forty years in the desert.

    2. New Testament. 

Jesus was presented in the Temple after forty days

He fasted forty days in the desert.

Forty days elapsed between the Resurrection and the Ascension.

    appearing to them. “ He was not always with them now, as He was before the Resurrection. For the writer does not say ‘ forty days ’ but, ‘ during forty days.’ He came, and again disappeared ; by this, leading them on to higher conceptions, and no longer permitting them to stand affected towards Him in the same way as before, but taking effectual measures to secure both these objects, that the fact of His Resurrection should be believed, and that He Himself should he ever after apprehended to he greater than man. At the same time, these were two opposite things : for in order to the belief an His Resurrection, much was to be done of a human character ; and for the other object, just the reverse. Nevertheless, both results have been effected, each when the fitting time arrived ” (St John Chrys., Hom., i. 4).

    speaking of the kingdom of God. Lit. “ speaking the things concerning the kingdom of God ” (λεγωον τα περι της βασιλειας του θεου ). It is evident that our Lord instructed His disciples in many things which are not recorded in the Scriptures, but which have come down to us by tradition, i.e. by the unwritten word of God. Thus, the observance of the first day of the week instead of the seventh as the day of rest ; the matter and form of the sacraments, etc.

    “ In that interval of forty days. He frequently shewed Himself to them, He appeared and taught them concerning the kingdom of God, i.e. concerning His Church. It is not recorded what He taught them, but undoubtedly He taught them many things. It is generally held, and rightly so, that during this time the apostles were being instructed in what regarded the constitution, government, administration, propagation, and perfecting of this kingdom. Willingly or unwillingly, anti-Catholics must admit that Christ taught many things which are not written ” (Knabenbauer, Actus Apostol, in h. 1,).

    From the gospels we learn some of the instructions which Jesus gave His apostles e.g. —

    (а) The true interpretation of the Old Testament prophecies (St Luke xxiv.)

    (b) That the Church was to embrace all nations (St Matt, xxviii. 19.)

    (c) That He would be with His Church, and confirm the teaching of His witnesses by miracles (see St Mark xvi. 15-18 ; St Matt, xxviii. 20).

    (d) That St Peter was charged to rule the whole flock (St John xxi. 17-18).

    According to some commentators, St Luke now passes from a general explanation of how our Lord spent “ the great forty days ” to a detailed description of His last apparition to His disciples. St Gregory and St Augustine take the verses 4-6 as referring either to the first apparition of our Lord to the apostles on Easter day or to His apparition to them eight days after, when St Thomas was present. The annotations are based on the first of these opinions.

    4 . eating together (convescens). St Jerome, St John Chrysostom, and other Greek Fathers thus translate the Greek participle here used (συναζιλομενοσ ) which some modern commentators render “ being assembled together.” The former derive the word from  ἁλης , “ gathered closely,’’ the latter from ἁλς  , “ salt.” St John Chrysostom explains it as “partaking of the salt ” (κοιυωνων ἁλων)  hence “ partaking of the table ” (κοιυωνων πραπεζης ). The R.V. and the R.V. prefer “ being assembled together,” but give the rendering of the Vulgate as a marginal note. Certainly the authority of these Greek Fathers should be decisive on this point, and, moreover, their rendering is by far the more ancient. Our Lord’s glorified Body did not need food, but He condescended to partake of it in order to convince His disciples of His Resurrection.

    commanded them. Better, “charged them” (αὐτοις παρηγγειλεν ).

    not depart from Jerusalem. St Luke alone gives this prohibition. Naturally, they would have desired to leave Jerusalem at once for fear of their enemies.

    wait for the promise of the Father. St Luke gives that promise in his gospel : —

    (a) And I send the promise of my Father upon you but stay you in the city., till you he endued with power from on high (xxiv. 49).

    (b) For the Holy Ghost shall teach you in the same hour what you must say (xii. 12).

    which you have heard. There is a transition here from the oblique form of narration to the direct. Other examples of this are found both in the Acts and in the third gospel, e.g . —

    (a) Paul .... reasoned with them out of the scriptures, declaring and insinuating that the Christ was to suffer, and to rise again from the dead ; and that this Jesus Christ, whom I preach to you (xvii. 2-8).

    (b) He charged him that he should tell no man, but, Go, show thyself to the priest (St Luke V. 14).

    by my mouth. Some MSS. read here “of me” (μου ), but there is good authority for the rendering as given in the Vulgate, since it is supported by Codex D, some Ethiopic and Latin versions, and by the writings of St Hilary and St Augustine.

    5. John indeed baptized. Andrew, Philip, Nathanael, and others, who had heard St John the Baptist, must have remembered his words : I indeed baptize you with water ; but there shall come one mightier than I , he shall baptize you with the Holy Ghost and with fire (St Luke iii. 16).

    It is generally believed that the apostles were already baptized, and that those words of our Lord refer to the outpouring of the gifts of the Spirit, not to the sacrament of baptism. The sequel shews that this promise was not made only to the apostles.

    not many days hence. The apostles waited ten days for the coming of the Holy Ghost, therefore in the Christian Church the feast of Pentecost is kept ten days after the Feast of the Ascension, and, consequently, fifty days after Easter. It coincides with the Jewish festival of Pentecost, when the first-fruits of the earth were solemnly offered to God, and public thanksgivings were offered for the harvest. 

    Our Lord does not determine the number of days in order to try their faith and patience, but He holds out a hope of the speedy coming of the Holy Ghost. “It was fit that they should first be brought to have a longing desire for that event, and so receive that grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ’s Ascension, but after eight or nine days. It is the same with us also, (or our desires towards God are then most raised when we stand in need” (St Jn. Chrys., Hom., i. 6).

    6. They therefore who were come together. Those who hold that the Evangelist begins the account of the Ascension here, base their opinion on the fact that the particle “ therefore ’’(συν) generally begins a fresh paragraph. Those who believe the account of the Ascension to begin with verse 4 explain the ‘‘ therefore ” as relating to the promise of the Holy Ghost, since the restoration of the kingdom was frequently spoken of in connection with the outpouring of the Spirit. Our Lord’s words had reminded the apostles of the promised redemption from bondage to a foreign yoke, and they enquired if their deliverance were close at hand.

    Lord, wilt thou ? etc. Lit. “ Lord, if thou restorest,” etc. (κυριε, ει εν τῷ χρονῷ ). The direct question is expressed in the form of a doubt. The same idiom occurs in vii. 1., xix. 2, in the original Greek. Thus, too, the Vulgate renders it, “ Domine, si restitues.”

    The name of “ Lord ’’ is often used in the Septuagint for Jehovah, “ the Lord God ’’ (Gen. ii. 16), and we find it in the New Testament, especially when Christ is spoken of, or to, as Master. Cf . Lord, teach us to pray.

    at this time. The apostles’ question shews how much they needed the gift of intelligence which was given at Pentecost, for they had no doubt, apparently, about the restoration of the earthly kingdom. Our Lord’s Resurrection had rekindled all their hopes of an earthly Messianic kingdom. Cf. He added and spoke a parable because he was nigh to Jerusalem^ and because they thought that the kingdom of God should immediately he manifested (St Luke xix. 1). Their conception of a temporal kingdom of great power and glory was not yet dispelled.

    restore. “According to the expectation of the Jews, the times of the Messias would bring more than all the pristine glory to the city and nation of the ancient people of God. They looked for an amplification of the power and splendour of David and Solomon, in Christ ” (Wordsworth, New Test.).

    to Israel. On this point Lightfoot observes : “ Commonly the name “ Israel” amongst the Jews was wont to be taken for the Jews only ; so that they called themselves Israel, and the ten tribes, by way of distinction, the ten tribes. In which sense, and according to which distinction, that of the apostle seems to be said, “ Are they Hebrews ? so am I. Are they Israelites So am I ’ ” (Horæ Hebr. ch. i.).

    The Jews expected a Messias who should make Jerusalem the greatest city of the world, subjugate all nations and compel them to embrace Judaism. It was in this sense that they interpreted the prophecies of the Old Testament, e.g.—

    (a) I will restore thy judges as they were before, and thy counsellors as of old. After this, thou Shalt be called the city of the just, a faithful city (Is. i. 26).

    (b) He shall sit upon the throne of David, and upon his kingdom (Is. ir. 7).

    (c) In those days shall Juda be saved, and Israel shall dwell confidently (Jer. xxiii. 6).

    (d) I will raise up the tabernacle of David, that is fallen, and I will close up the breaches of the walls thereof, and repair what was fallen, and 1 will rebuild it as in the days of old (Amos ix. 11).

    7. times or moments. This expression (χρονους ἢ καιρους  ) is characteristic both of St Luke and St Paul. Cf. But of the times and moments, brethren, you need not that we should write to you (1 Thess. v. 1). By “ times ” we are to understand “ periods of duration,” by “ moments ” certain fitting points of time. Our Lord answered their question by rebuking their curiosity, but He left it to the Holy Ghost to rectify their erroneous opinions.

    the Father. Our Lord also ascribed to the Father all knowledge concerning the “times or moments” of the last day. Cf. But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father (St Mark xiii. 32).

    hath put in his own power. The word here translated power (ἐξουσια ) signifies “absolute authority,” and is not the same as the word which in the next sentence is also translated “ power ” (δυναμις ). The sentence is very emphatic in the original, and signifies “ His very own ” (ἐυ τῇ ἰδια ).

    8. But you shall receive the power. This gift of power included —

    (a) Courage to bear witness to Christ and to suffer for the Gospel.

    (b) The gift of tongues and that of working miracles.

    (c) The plenitude of the gifts of the Holy Ghost. Cf. Now there are diversities of graces, but the same Spirit, etc. (I Cor, xii. 4).

    The word (δυναμις) here rendered “power” is generally used with reference to the power given by the Holy Spirit. Cf. Jesus returned in the power of the Spirit into Galilee (St Luke iv. 14.) That you may abound in hope and in the power of the Holy Ghost (Rom. xv. 13).

    you shall be witnesses. The greatest stress is laid on this part of the apostles' work. Cf. One of these must be made a witness with us of his resurrection (i. 22). St Peter in his exhortation to Cornelius says, that our Lord after His Resurrection manifested Himself not to all the people but to witnesses preordained by God, even to us who did eat and drink with him after he arose again from the dead (x. 41). St Luke relates how nobly they performed this duty (see iv. 33) ; and, as we have seen in the article on the Scope and Plan of the Acts (p. 20), one of his objects in writing this book was to bring this testimony of the apostles into relief.

    Jerusalem, Judea, Samaria. See Intro., p.21, where the student’s attention is called to the exact obedience of the apostles in evangelizing in the order specified by Christ.

    Note that Christ now cancels the prohibition which we find in St Matt. x. 5 : (Go ye not into the way of the gen tiles, and into the cities of the Samaritans enter ye not. Once, when sitting on the well in Sichar (in Samaria), Jesus thus addressed His apostles : Behold, I say to you, lift up your eyes, and see the countries, for they are white already to harvest (St John iv. 36) ; now He bids them “ thrust in the sickle.”

    uttermost part of the earth. In the apostolic age, Rome was the centre of the known world ; hence, when Pompey came to Jerusalem, he is said to have come to “ the ends of the world.” Probably, when the apostles heard these words, they interpreted them as referring only to the Jews of the Dispersion. Gradually the universality of their mission was revealed to them, and this mission the Catholic Church on earth continues to fulfil. The faithful of all ages know “what Christ has revealed” by the testimony, teaching, and authority of the Catholic Church.

    9. while they looked on. As they were to he eye-witnesses, it was necessary that they should see Him ascend. They were not left in amazement when He disappeared, as the disciples of Emmaus had been (St Luke xxiv. 31).

    he was raised up. This happened whilst he blessed them (St Luke xxiv. 61). Our Lord’s Resurrection was the crowning event of His life, of which His Ascension was the necessary sequel.

    a cloud. In Holy Scripture, God is frequently represented as revealing His presence and majesty by “a cloud.” Thus we read, Behold the glory of the Lord appeared in a cloud (Exod. xvi. 10). Lo, now will I come to thee in the darkness of a cloud etc. (ibid. xix. 9). Who makest the clouds thy chariot etc. (Ps. ciii. 3). Many similar texts might be cited.

    received him. Sometimes our Lord is said to have ascended into heaven, — cf. being gone into heaven (1 Pet. iii. 22) ; at others, He is said to have been taken up, — The Lord Jesus .... was taken up into heaven (St Mark xvi. 19). As man, He was taken up ; as God, He ascended. The same holds good of the Resurrection : Jesus rose from the dead as God, He was raised as man (see infra ii. 24, 32, iii. 15 ; St John ii. 19, X. 18). 

    out of their sight. Yet Christ remained invisibly with His Church. Cf. Behold I am with you all days even to the consummation of the world (St Matt, xxviii. 20). He was with His ministers to guide them, united to them by grace and also present with them in the sacrament of the Holy Eucharist, in which, though Jesus hides Himself from our sight, the sacramental veils reveal His Presence.

    10 . beholding. Lit. “looking with fixed gaze (ἀτενιζοντες ).

    him going up. By His own power as God. He was accompanied by the souls whom He had delivered from limbo, and who were the first-fruits of the Redemption.

    behold. This particle calls attention to the suddenness of the apparition.

    two men — i.e. two angels in human form. Thus in his gospel, St Luke speaks of angels as “ men.” Cf. Behold two mm stood by them (xxiv. 4), though, in the same chapter, he refers to them as a vision of angels (verse 23).

    Angels ministered to the Son of Man—

(a) At His birth.

(b) During the temptation in the desert.

(c) In His agony in Gethsemani.

(d) On Easter day they announced His Resurrection.

    stood by. Better, “ were standing by.”

    in white garments. The usual scriptural expression, descriptive of an angel (see St Mark xvi. 5 ; St Luke xxiv. 4 ; Acts x. 30).

    11 . men of Galilee. With the exception of Judas Iscariot (the man of Kerioth), all our Lord’s apostles were Galileans. Cf. Surely thou art one of them for thou art also a Galilean (St Mark xiv. 70).

    why stand you The apostles had been frequently told that our Lord would one day ascend into heaven. Cf. If then you should see the Son of man ascend up where he was before (St John vi. 63). I ascend to my Father and to your Father to my God and your God (St John xx. 17).

    12. the mount that is called Olivet. This is a range of hills about one mile in length, and half a mile east of Jerusalem. The Valley of Jehosaphat divided this range from the holy city. It took its name from the numerous olive trees that were cultivated on its slopes. In the third gospel we read that Jesus led His disciples out as far as Bethania (xxiv. 50), i.e. “over against Bethania” (ἔος προς Βεθανιαν). The village of Bethania is about two miles from Jerusalem ; hence we must understand that Jesus led His disciples to the environs of Bethania, or that He made a circuit by Bethania to reach the Mount of Olives, and that He ascended from one of the peaks of this range of hills situated about one mile from the nearest part of Jerusalem. The traditional site, now under British Mandate, is the middle peak of the range, which commands a full view of Jerusalem.

    It has been inferred from St Luke's accurate description of localities in Jerusalem that Theophilus was unacquainted with these places.

    a sabbath-day's  journey, — i.e. 2000 cubits or paces, equal to about seven furlongs. St John Chrysostom conjectures from these words that Christ ascended on a sabbath-day ; but since the Ascension took place on the fortieth day after His Resurrection, and Christ rose on the first day of the week, this is impossible.

    In the “Apostolic Constitutions it is clearly stated that, in the primitive Church (as in our days), the Feast of the Ascension was kept on the fortieth day after Easter, and the Feast of Pentecost ten days later.

  

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

 

The Feast of St Peter and St Paul

 El Greco. (1590-1600) Museu Nacional d'Art de Catalunya. 

Background

This site was established in 2019 to provide a platform for presenting and illustrating the life of Christ. This was in response to an idea which seemed to speak from the last line of the motto I had adopted in the same year (see below and at the end of each post):

Ad Jesum per Mariam.

I have, D.G., so far produced three versions:

• The first Life followed the format of The Life of Our Lord Jesus Christ by the remarkable artist James J Tissot (1897). The posts began on the 14th of October 2019 and concluded on the feast of the Ascension, the 21st of May 2020.
• The second Life followed the work of l'Abbé Constant Fouard:  La Vie de N-S Jésus-Christ (1880). The first post was published on the feast of Corpus Christi (11th of June 2020) and the series concluded on the 4th of October 2020.
• The third Life followed the Gospel of St Mark, making extensive use of a work by Madame Cecilia published in 1904 entitled The Gospel according to St Mark. This Life opened on the Feast of St Mark (25th April 2022) and concluded on the 26th of June 2022.

St Peter and St Paul

It seems highly propitious that the feast of the Apostles Peter and Paul should fall so swiftly after the conclusion of our series based on the Gospel of St Mark, who was so close to St Peter. I pray, accordingly, that the feast will serve as a suitable launching point for a new series on the Acts of the Apostles, in which St Peter and St Paul feature so prominently. Apart from the natural continuity this offers to the series on the Life of Christ Our Lord, I am also keen to explore my patron saint's life after the Ascension; I have, moreover, long felt a desire to look more closely into the life and writings of St Paul.

Exposition in the chancel of Corpus Christi.
Andy Scott. CC BY-SA. 2018.

The image here shows the chancel of Corpus Christi Church in Maiden Lane, Covent Garden. The statues of St Peter and St Paul are set in elevated niches on either side of the altar. Like the rest of the interior, these statues have been extensively and richly restored since the days when I first  knew the church.

Following treatment in King’s College Hospital for an injury received in the Brixton riots in April 1981, I was making my way back home across London when I stumbled by chance upon this church. I decided to pop inside and, quite providentially, I was just in time for Mass. There was an almost palpable atmosphere of reverence and I was especially impressed by the solemn demeanour and dignity of the priest, Father Henry Dodd. I was to return many times and the church was to play an important part in my family, albeit for a tragically brief period of time.

Fr Dodd was especially impressive in his sermons where, without any notes, he displayed a powerful eloquence and an effortless erudition - so much so that some of his expressions remain with me to this day. He had a particularly strong devotion to the Blessed Sacrament and to Our Blessed Lady. One Saturday each month he led devotions which included all the mysteries of the most Holy Rosary, interspersed with readings and hymns, and which finished with Benediction. This devotion was nicknamed the "Mariathon."

In praying that St Peter and St Paul will, on this their feast day, extend their help to this project, I offer the work to our gentle Queen and Mother, with a petition that she present it as an act of reparation to her Divine Son so as to heal the wounds, repair the damage and undo the scandal caused by sins against His Most Sacred Heart and against the Immaculate Heart of Mary.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Jesus appears to the eleven; the Ascension

St Mark Chapter XVI : Verses 14-20

He appeared to the eleven as they were at table:  J-J Tissot

[14] At length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again. 

[15] And he said to them: Go ye into the whole world, and preach the gospel to every creature.

[16] He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.

The Ascension. J-J Tissot

[17] And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues. 

[18] They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover. 

[19] And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth on the right hand of God. 

[20] But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed.

[14] Novissime recumbentibus illis undecim apparuit : et exprobravit incredulitatem eorum et duritiam cordis : quia iis, qui viderant eum resurrexisse, non crediderunt. [15] Et dixit eis : Euntes in mundum universum praedicate Evangelium omni creaturae. [16] Qui crediderit, et baptizatus fuerit, salvus erit : qui vero non crediderit, condemnabitur. [17] Signa autem eos qui crediderint, haec sequentur : in nomine meo daemonia ejicient : linguis loquentur novis : [18] serpentes tollent : et si mortiferum quid biberint, non eis nocebit : super aegros manus imponent, et bene habebunt. [19] Et Dominus quidem Jesus postquam locutus est eis, assumptus est in caelum, et sedet a dextris Dei. [20] Illi autem profecti praedicaverunt ubique, Domino cooperante, et sermonem confirmante, sequentibus signis.

Notes

    Note.— This apparition may have taken place either on Easter Sunday or eight days later, when Jesus shewed Himself to all the Eleven, St Thomas being then present.

    14. At length, — i.e. after the four apparitions already mentioned, which were to individuals or to a few followers, Jesus now shews Himself to the eleven.

    he appeared to the eleven. If this apparition coincides with that of the evening of Easter Sunday, then the word “ eleven ” must be taken as signifying the community of the Apostles, but not necessarily implying that all the members were present. Until the death of Judas, the Apostles had been spoken of by St Mark as the twelve .

    as they were at table. This agrees with St Luke’s account (xxiv. 42).

    From the second, third and fourth gospels we can place the account of the apparition to the Eleven on Easter day as follows : —

    he upbraided them , etc. As He had reproached them on previous occasions for their incredulity and spiritual dulness. Other examples are —

    (a) When He walked with the two disciples on the road to Emmaus. O foolish, and slow of heart to believe in all things which the prophets have spoken (St Luke xxiv. 25).

    (b) After he had fed the four thousand. Jesus knowing, saith to them : Why do you reason, because you have no bread ? do you not yet know nor understand ? have you still your heart blinded ? (St Mark viii. 17).

    because they did not believe them who had seen him , — i.e. St Mary Magdalen and the other women ; St Peter and the two disciples. Jesus, by eating in their presence, gave them a clear proof that He was really risen. His glorified body did not need food, but He condescended to take it in order to convince them of His Resurrection.

15. And he said to them. St Mark gives a very brief summary of the apparitions of our risen Lord. He mentions only three, and then passes to the words uttered by our Lord when He appeared to His Apostles on a mountain in Galilee.

    Go ye into the whole world. Christ sends forth His Apostles to convert the world. They were to go as His representatives ; their commission was divine ; it was derived from Him who has said, He that heareth you heareth me : and he that despiseth you despiseth me (St Luke x. 16). When St Mark wrote these words, much had been done by the Apostles as regards evangelizing the known world, and it is the sublime mission of the Catholic Church to carry on this work. This commission differs from that which the Apostles received earlier, Go ye not into the way of the Gentiles , and into the cities of the Samaritans enter ye not. But go ye rather to the lost sheep of the house of Israel (St Matt. x. 5, 6). The reason of the change was that the time had now come to proclaim the glad tidings of salvation to all men, since the redemption was accomplished.

    16. He that believeth. All men were to believe the truths which Christ commanded the Apostles to teach. These truths are handed down to us by the teaching and tradition of the Infallible Church.

    Hence it is an error to assert that men are free to believe what they please. As Catholics, we are bound to accept the teaching of the Church under pain of condemnation, i. e. of losing our soul. Notice that any kind of faith will not save our soul, but only a living faith, productive of good works. This is clearly laid down by St Matthew in his gospel. Going therefore teach ye all nations : baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you (xxviii. 19, 20).

    and is baptized. A second condition is here laid down. It is the consequence of the first, since he who firmly believes will seek to be baptized. In the case of an adult, faith must precede baptism, as we see in the conversion of the Ethiopian eunuch. See here is water , what doth hinder me from being baptized ? And Philip said : If thou believest with all thy heart , thou mayst (Acts viii. 36, 37).

    shall be saved. Provided he lives up to his belief, for as the body without the spirit is dead , so also faith without works is dead (St James ii. 26).

    he that believeth not. Notice that our Lord clearly states that salvation depends on faith. We are bound to accept, under pain of eternal damnation, the truths taught by the Apostles and handed down to us by the Catholic Church.

    Our Lord does not add here a corresponding negative clause to the affirmative clause, “and is baptized, ” because the Sacrament of Baptism can be dispensed with in certain cases. Thus the baptism of blood, or martyrdom in the case of a catechumen, takes the place of baptism of water. Again, by a sincere desire for baptism together with faith and contrition, a soul is freed from original sin and receives sanctifying grace. Thus the actual baptism of water can be dispensed with, whereas faith is an absolute necessity for an adult — nothing else can replace it.

    shall be condemned. This sentence is reserved for those who wilfully refuse to believe the truths of the Gospel, not for those who are inculpably ignorant of the true faith. In the Creed of St Athanasius the damnatory clauses (as they have been called by non-Catholics) are based on these solemn words of Christ. Thus we read, Whosoever will be saved , before all things it is necessary that he hold the Catholic faith. Which faith, except everyone do keep entire and inviolate , without doubt he shall perish everlastingly. Non-Catliolics who object to these words, as being a proof of bigotry, should compare them with the formal words of Christ, remembering, however, that they apply only to obstinate unbelievers and to the culpably ignorant. The same truth is embodied in the words, out of the Church there is no salvation , that is, for those who obstinately refuse to enter the ark of salvation, but there are many souls who are united to Christ by sanctifying grace, though ignorantly professing a false religion. They are His sheep though they do not profess the Catholic faith, and He will bring them into the one fold, either by granting them the light of faith, or at least at the hour of death, when such a soul must enter either purgatory or heaven.

    17. these signs, — i.e. miracles. A sign may be defined as something that falls under our senses, and has a meaning.

    shall follow — better shall accompany. Miracles were to follow as visible signs of the truth of the doctrines taught by the Apostles. These favours were granted only as far as they conduced to this end.

    them that believe. Not all given to each, as experience has proved, for all Christians do not work miracles, but given to the members of the Church, some to one, others to another, for the benefit of all. The gift of miracles in the early Church was needed to confirm the doctrine of the Apostles.

    This gift still remains in the Church ; it is one of the tests of eminent sanctity which the Church seeks in the lives of those whom she places on her altars. As the faith became more firmly established, such visible signs of the truth of Christianity were not needed. St Paul, speaking of the gift of miracles, says (1 Cor. xii. 8-10), To one indeed, by the Spirit, is given the word of wisdom . ... to another, the working of miracles : to another, prophecy : to another, the discerning of spirits to another, diverse kinds of tongues : to another, interpretation of speeches.

    In my name. Jesus worked miracles by His own divine power. His disciples worked them by invoking His name and authority.

    shall cast out devils. St Mark, writing to reveal Jesus as the Wonder-Worker, often refers to the casting out of devils. This reference is regarded by some writers as an intrinsic proof that St Mark was the author of these disputed verses (i.e. 9-20).

    Examples of devils cast out by Christ’s disciples : —

    St Philip the deacon when at Samaria. And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did. For many of them who had unclean spirits, crying with a loud voice, went out (Acts viii. 0, 7).

    St Paul cast out a pythonical spirit. Paul being grieved, turned and said to the spirit ; I command thee , in the name of Jesus Christ , to go out from her. And he went out the same hour (Acts xvi. 18).

    St Paul at Ephesus. So that even there were brought from his body to the sick, hand¬ kerchiefs and aprons, and the diseases departed from them , arid the wicked spirits went out of them (Acts xix. 12).

    speak with new tongues , — i.e. existing tongues which they had not learned.

    Examples. — On the day of Pentecost. And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak (Acts ii. 4).

    Cornelius and other Gentiles. For they heard them speaking with tongues, and magnifying God (Acts x. 46). The twelve men whom St Paul baptized and confirmed at Ephesus. And when Paid had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues and prophesied (Acts xix. 6).

    St Paul refers to this gift when writing to the Corinthians : to another, divers kinds of tongues, to another, interpretation of speeches (1 Cor. xii. 10). He discusses the question also in i Cor. xiv.

    The gift of tongues, as may be seen from these texts, was often an extraordinary effect of confirmation, but it was not exclusively given to the recipient of confirmation, as we see in the case of Cornelius.

    18. They shall take up serpents , — i.e. shall handle venomous serpents with impunity. This sign had been previously given. Behold , I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy , and nothing shall hurt you (St Luke x. 19).

    Example.— St Paul when shipwrecked on the island of Malta. And he indeed shaking off the beast into the fire suffered no harm (Acts xxviii. 5).

    if they shall drink any deadly thing, etc. There is a tradition that St John was forced to drink hemlock, but that it had no disastrous effects. Capital punishment by poison obtained at Athens and elsewhere.

    they shall lay their hands, etc.

    Examples. — St Peter and St John healed the beggar at the gate of the Temple.

    St Paul healed Publius. And it happened that the father of Publius lay sick of a fever, and of a bloody flux. To whom Paul entered in : and when he had prayed, and laid his hands on him, he healed him (Acts xxviii. 8).

    This laying on of hands does not refer to the anointing of the sick with oil, as in the Sacrament of Extreme Unction, since the bodily cure, when effected, is one of the fruits of the Sacrament, and can be performed only by a priest ; and any priest administering the Sacrament may be the means of thus restoring health when God sees it to be expedient. In this text it is a question of miraculous cures, independent of the Sacrament of Extreme Unction, and reserved to those Christians who had received the gift of healing. 

    19. the Lord Jesus. A term of reverence meaning more than the word Lord, by which He was often addressed during His human life. In the epistles the title our Lord Jesus Christ is constantly used.

    after he had spoken to them. This cannot mean immediately after He had spoken of the signs that should follow them that believe, but after the forty days had elapsed. It was during this time that Jesus instructed them concerning the kingdom of God, — i.e. the establishment of the Catholic Church, manner of worship, form of government, etc.

    had spoken. The word in the original signifies to teach, to instruct. Thus our Lord says, If I had not come and spoken to them, they would not have sin (St John xv. 22), where evidently by spoken He means preached or taught.

    20. they going forth. St Mark constantly uses the participial form. It expresses here the continuous action of going forth to preach the Gospel. So it will be till time shall be no longer, for the Catholic Church will ever send out her missionaries to evangelize.

    everywhere. When St Mark wrote these words the Gospel had been preached in distant regions. It had spread throughout the civilized world, and in Home, where the Evangelist wrote, there were many Christians.

    confirming the word. Strengthening their preaching, and proving it to be true by the signs that followed.

    Note. — Neither St Matthew nor St John mentions our Lord’s Ascension, though it is referred to indirectly by both. And then shall appear the sign of the Son of man in heaven .... and they shall see the Son of man coming in the clouds of heaven with much power and majesty (St Matt. xxiv. 30). Jesus saith to her : Do not touch me, for I am not yet ascended to my Father . ... I ascend to my Father and to your Father, to my God and your God (St John xx. 17). It is mainly from St Luke’s two accounts that we derive our detailed knowledge of this mystery.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Apparition of Jesus to St Mary Magdalen and to the two disciples on the road to Emmaus

St Mark Chapter XVI : Verses 9-13

Jesus appears to Mary Magdalen. J-J Tissot.

[9] But he rising early the first day of the week, appeared first to Mary Magdalen, out of whom he had cast seven devils. 

[10] She went and told them that had been with him, who were mourning and weeping.

[11] And they hearing that he was alive, and had been seen by her, did not believe. 

[12] And after that he appeared in another shape to two of them walking, as they were going into the country. 

[13] And they going told it to the rest: neither did they believe them.

[9] Surgens autem mane prima sabbati, apparuit primo Mariae Magdalene, de qua ejecerat septem daemonia. [10] Illa vadens nuntiavit his, qui cum eo fuerant, lugentibus et flentibus. [11] Et illi audientes quia viveret, et visus esset ab ea, non crediderunt. [12] Post haec autem duobus ex his ambulantibus ostensus est in alia effigie, euntibus in villam : [13] et illi euntes nuntiaverunt ceteris : nec illis crediderunt.

The apparitions of Jesus to His Disciples

In all there are ten (or eleven) apparitions recorded in Scripture, though no single gospel gives more than four. A pious tradition tells us that Jesus appeared first to His holy Mother ; Scripture makes no reference to this apparition, but we can see the fitness of such a visit on the part of our Lord, since He had all the love of a son for Mary ; and as she had suffered more than all His disciples, it was meet that she should be the first to see Him after His Resurrection. The recorded apparitions are as follows : —

Of these apparitions the first six and the eleventh certainly took place in Judea.

    1. The first six apparitions occurred in Jerusalem, within eight days of the Resurrection, and consequently during the Paschal season.

    2. The seventh, eighth, ninth and tenth occurred in Galilee between the Pasch and Pentecost. It is possible that the eighth and ninth may be identical.

    3. The last appearance of Jesus to His apostles and disciples was in Jerusalem, whence He led them out as far as Olivet.

    4. The exact time of the apparition to St James, though placed as the tenth by many expositors, cannot be determined with certainty.

    5. Of these apparitions we notice that —

St Matthew relates 2.

St Mark relates 3.

St Luke relates 4.

St John relates 4.

St Paul relates 2.

    6. In addition to these apparitions we know that, after His Ascension, Jesus appeared to St Paul on the road to Damascus. An ancient tradition asserts that our Lord appeared to Joseph of Arimathea. We may be certain that many like favours were granted, of which neither Scripture nor tradition has preserved any record.

Notes

    9. he rising early. This is the only reference to the time of our Lord’s Resurrection. The exact hour is not specified.

    the first day of the week. The memory of the day of the Resurrection has been perpetuated in the Church by the observance of the first day of the week as the day of rest instead of the seventh or “ Sabbath ” which the Jews kept by God’s command. This transference of the Sabbath is not formally mentioned in Scripture ; it has been handed down to us by a tradition, which is said to be of apostolic origin.

    appeared first to Mary Magdalen , — i.e. before He appeared to any other disciples. St Mark gives a very abridged account of the apparition, which is fully given by St John (xx. 11-18). The chief details of this apparition are as follows —

(a) Mary Magdalen followed St Peter and St John to the sepulchre.

(b) She remained there weeping when they left.

(c) The angels consoled her.

(d) Jesus appeared to her, but she did not recognize Him.

(e) He called her by her name, and she greeted Him, Rabboni.

(f) Mary Magdalen was then charged to announce the joyful news.

    out of whom he had cast, etc. Perhaps St Mark refers to Mary Magdalen’s former state, in order to emphasize our Lord’s loving condescension in appearing to her first.

    10. She went and told, etc. She would tell the glad tidings to the Apostles and to her companions, and we can picture her running to our Blessed Lady, to whom, as we may piously believe, Jesus had already appeared.

    with him. One of St Mark’s expressions ; he uses it in ch. i. 36, v. 18-40.

    mourning and weeping. It was a Jewish custom to keep up the ceremonial mourning for a certain time. Though the disciples could not publicly mourn for Jesus, since He was condemned as a criminal, we know that they mourned privately. The disciples had clearly lost all faith in the Resurrection. This is seen by —

    (a) Their mourning and weeping on the third day.

    (b) Their preparations for anointing Him.

    (c) The explicit testimony of St Mark, who says that the disciples did not believe St Mary Magdalen’s testimony, and when the two disciples returned from Emmaus with the news that Jesus was risen, neither did they believe them. The disciples were only convinced when they saw Jesus Himself.

    12. after that. Not necessarily immediately after, for between the apparition to Mary Magdalen and that to the two disciples, Jesus shewed Himself to the women at the sepulchre and to St Peter. This apparition took place before sunset on Easter day.

    in another shape. Jesus drew near, but they did not recognize Him. Our risen Saviour did not always reveal Himself at once. Thus, when He spoke to Mary Magdalen “ she knew not that it was Jesus” and the same remark is made about the disciples, when Jesus appeared to them on the shore of the sea of Galilee.

    to two of them walking. One was Cleophas, probably not “ Cleophas ” the father of James the Less. The name would seem to indicate a Hellenistic Jew. We do not know the name of his companion. It has been conjectured that it was either St Luke or Nathanael.

    as they were going into the country: to Emmaus. The true site of Emmaus is unknown. St Luke tells us that it was sixty furlongs from Jerusalem, that is about seven and a half miles.

    13. they going , told it to the rest , etc. They returned at once to Jerusalem and told the Apostles, who, except Simon, had not yet seen our Lord. St Thomas was certainly one of the incredulous. Perhaps their incredulity was due to the sudden appearances and disappearances of Jesus, which, so far, were common to each apparition. We are distinctly told that St John believed when he saw the empty sepulchre, and St Peter certainly believed, for he had already seen our Lord. The evangelist therefore refers to the greater number when he says neither did they believe them. The Apostles had yet to learn that a glorified body was not subject to laws of time, space, and matter.

    Note. — St Luke (xxiv. 13-35) gives this beautiful incident in detail. From his gospel we learn that —

(a) The two disciples were conversing about our Lord and His passion.

(b) Jesus drew near and went with them, but they did not recognise Him.

(c) He asked the subject of their conversation and sadness.

(d) They were astonished that He ignored “ the things that have been done.”

(e) He explained the Scriptures to them.

(f) He accepted their invitation and sat down to table with them.

(g) He made Himself known to them and then disappeared.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

 

The Angels announce the Resurrection

St Mark Chapter XVI : Verses 1-8

And looking, they saw the stone rolled back. J-J Tissot

[1] And when the sabbath was past, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus. 

[2] And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen. 

[3] And they said one to another: Who shall roll us back the stone from the door of the sepulchre? 

[4] And looking, they saw the stone rolled back. For it was very great. 

[5] And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.

[6] Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him. 

[7] But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you. 

[8] But they going out, fled from the sepulchre. For a trembling and fear had seized them: and they said nothing to any man; for they were afraid.

[1] Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata ut venientes ungerent Jesum. [2] Et valde mane una sabbatorum, veniunt ad monumentum, orto jam sole. [3] Et dicebant ad invicem : Quis revolvet nobis lapidem ab ostio monumenti? [4] Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde. [5] Et introeuntes in monumentum viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt. [6] Qui dicit illis : Nolite expavescere : Jesum quaeritis Nazarenum, crucifixum : surrexit, non est hic, ecce locus ubi posuerunt eum. [7] Sed ite, dicite discipulis ejus, et Petro, quia praecedit vos in Galilaeam : ibi eum videbitis, sicut dixit vobis. [8] At illae exeuntes, fugerunt de monumento : invaserat enim eas tremor et pavor : et nemini quidquam dixerunt : timebant enim.

Notes

    1. when the Sabbath was past. The Sabbath ended at sunset on the Saturday. The holy women could then buy and prepare the necessary linen and spices. This would take some time, so that it was on the first day of the week very early in the morning they came to the sepulchre , bringing the spices they had prepared (St Luke xxiv. 1). Although Nicodemus and Joseph had put some spices in the grave clothes, yet the anointing had been hurriedly done, and, moreover, the faithful women wished to contribute to this work of piety.

    Mary the mother of James , etc. . St Mark gives the names of the first group that went to the sepulchre. St Luke speaks of another group, Joanna (wife.of Chusa, Herod’s steward), and other women. Note that our Blessed Lady is not mentioned. She did not go to anoint the dead body of her Son, because she had a firm faith that He would rise on the third day.

    2. very early : — when it was yet dark (St John xx. 1).

    the first day of the week. The days of the week were called first, second, etc., with respect to their proximity to the Sabbath. The Jews had no special name for each day.

    the sun being now risen. The nearer a country lies to the equator, the shorter the dawn and twilight.

    3. Who shall roll us back the stone ? It was too heavy for the three women to move. Apparently they did not know that the Jews had sealed the stone of the sepulchre and set a guard.

    4. looking : literally “ looking up.” The sepulchre stood on a height.

    they saw the stone rolled back. Even at a distance this was visible, as the stone was very great. St Matthew relates how this came to pass. And behold there was a great earthquake. For an angel of the Lord, descended from heaven : and coming , rolled back the stone , and sat upon it .... and for fear of him , the guards were struck with terror , and became as dead men (xxviii. 2-4). The guards had evidently fled before the arrival of the women. Some commentators, however, represent them as still lying prostrate when the women arrived.

    5. entering into the sepulchre. It seems evident from the accounts given by the Evangelists, that only Mary of Cleophas and Salome entered the sepulchre, while Mary Magdalen went at once to tell St Peter and St John what had happened. Combining this account with St John’s, it appears that Mary Magdalen saw the angel when she returned with St Peter and St John, and after they had left.

    a young man. It was under the appearance of a young man that Raphael accompanied Tobias on his journey. St Luke speaks of two angels.

    clothed with a white robe : — in shining apparel (St Luke xxiv. 4). His countenance was as lightning , and his raiment as snow (St Matt, xxviii. 3).

    they were astonished. St Luke describes their sentiments and their behaviour. And as they were afraid , and bowed their countenance towards the ground, etc. (xxiv. 5).

    6. Be not affrighted. It was necessary to reassure the women, since for fear of him the guards were struck with terror , and became as dead men (St Matt, xxviii. 4). The soldiers and enemies of Jesus might well fear the angelic messengers, but the disciples had no reason to fear. The words “ fear not ” are characteristic of the angels of God when sent on errands of mercy. We remark that those, who had been most faithful during the Passion of our Lord, were the first to receive the joyful news of the Resurrection.

    he is risen. Jesus had already triumphed over death. Different hours have been assigned to the Resurrection, but we have no clear knowledge when it took place. It must have been very early, before or at sunrise on the third day. The stone was rolled away as a proof that Jesus was already risen, not to give Him exit, for to a glorified body, matter offers no obstacle. The four qualities of a glorified body are — subtilty, agility, brightness, and impassibility.

    He is not here, etc. : but is risen. Remember how he spoke to you, when he was yet in Galilee (St Luke xxiv. 6), and they remembered his words (ver. 8).

    behold the place where they laid him. The women on looking round would have seen the empty tomb, and the linen cloths lying and the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place (St John xx. 7).

    7. tell his disciples. A special proof of the love of Jesus for those who had deserted Him during His bitter Passion.

    and Peter. The special message to St Peter, the mention of his name, must have been an immense consolation to the penitent apostle. It was an assurance that his sin was forgiven. St Peter himself would have given this detail to St Mark.

    that he goeth before. As Jesus Himself had assured them, After I shall be risen again, I will go before you into Galilee (xiv. 28). This message was particularly for His Galilean disciples, for it was on a mountain in Galilee that Jesus shewed Himself to a great number assembled. The Apostles and the women who had ministered to Him, saw Him in Jerusalem before He appeared to His disciples collectively.

    8. they going out. The women evidently saw the angel in the sepulchre.

    fled from the sepulchre : — with fear and great joy, running to tell his disciples (St Matt, xxviii. 8). We can imagine their mingled feelings of wonder and fear ; at first they seemed scarcely able to believe the good news.

    a trembling and fear had seized them. These words describe their strong emotion. Man always trembles and fears when he comes face to face with the preternatural.

    they said nothing to any man. Either they told none of their acquaintance or the passers-by, but only the disciples, or at first they were so afraid, that they did not even tell the disciples until the second group of holy women were with them to confirm what they said.

Additional Notes

Note on St Mark’s testimony to the Resurrection.

St Mark gives the following proofs of the Resurrection —

    (1) The fact that the sepulchre was empty.

    (2) The statement made by the angel, “he is risen.”

    (3) Three apparitions of our Lord :

(a) to St Mary Magdalen,

(b) to the two disciples,

(c) to the Eleven.

    According to the Law of Moses, legal evidence consisted in the testimony of two or three witnesses. St Mark seems to bear this in mind, and to give only the proofs that were necessary. All the apparitions he relates, took place on Easter Sunday, and he draws special attention to the incredulity of the disciples in each case. They were slow to believe that Jesus had risen again. Yet His predictions of His Resurrection had been clear enough, and His enemies had interpreted them literally, as we see from St Matthew : “ the chief priests and the Pharisees came together to Pilate, saying, Sir, we have remembered that that seducer said, while he was yet alive, After three days I will rise again” (xxvii. 62, 63). How was it that His own disciples should be “ so slow of heart to believe ” ? To this question the answer seems to be, that they were prevented from accepting our Lord’s predictions literally, by their preconceptions regarding a temporal Messianic kingdom (which preconception arose from an erroneous interpretation of the Old Testament prophecies), and their yearning for earthly greatness, as we see from their conduct, both before and after the Resurrection. Two examples will suffice : the petition of St James and St John for the places of honour in Christ’s kingdom, and the question asked on the road to Bethania on Ascension day, “ Lord, wilt thou at this time restore again the kingdom to Israel ? ” (Acts i. 6).

    Above all, we may see in the Apostles’ incredulity, a special dispensation of Providence, by which God allowed that the numerous proofs of Christ’s Resurrection, which finally overcame their unbelief, should serve to strengthen our faith. They gave their assent to this truth, only when it was impossible to deny the facts that proved it, since for forty days “he showed himself alive after his passion by many proofs” (Acts i. 3)

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

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