The Glenstal - Book of Icons
with appreciation of the author, Dom Gregory Collins OSB.
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Dear Folks,
Sr. Mary Teresa, Happy Birthday to Mary. Showers of Blessings for a long and joyful apostolate and also many graces of the Ascension Day in Scotland - and Poland?.
Just had chat with Sr. jomc on Skype.
Before, I was in the Abbey Shop and found the Glenstal Abbey "Praying with the Glenstal Icons" and Attached the picture, above. The writer is Dom Gregory Collins osb, now Abbot of the Abbey of the Dormition, Jerusalem.
We could well have the 'Meditation on the Icon of Christ's Ascension into Heaven' as it echos the monastic Liturgy quotations. Maybe you may visit the Glenstal Byzantine Chapel, not far away..
Tomorrow, Fr. Raymond will have the Homily on Ascension.
God love.
fr. Donald & Niv.
Previously the Mass introduction of Fr. Nivard:
On Wednesday, 28 May 2014, 10:43, Nivard wrote:
Daily Reading & Meditation Don Schwager © 2014 adapted
Wednesday (May 28): John 16:12-15
The Holy Spirit will guide you into all the truth
Are you hungry for truth? Jesus proclaimed that he is the Truth, the Way, and the Life.
It is the gift of God.
Many skeptics of truth do not want to believe in an absolute Truth.
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A Meditation on the Icon of Christ's Ascension into Heaven
As they were watching, he was lifted up, and
a cloud
took him out of their sight. (Acts 1 :9)
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| Reflecting on the scene of the Ascension |
The celebration of the mystery of the ascension developed liturgically in the Eastern churches as a dramatic commemoration of the final event in the history of Christ's saving deeds on behalf of the world. The event itself is recorded in the so-called longer ending of St Mark's gospel (16:19-20), but it is also implied in that of St Matthew (28:16-20). St Luke is the one who provides the most detailed account, both at the end of his gospel (Luke 24:50- 53) and in the opening chapter of the Acts of the Apostles (1:1-14). St John's gospel does not contain such a record, because with his characteristically unitary understanding of the
work of Jesus, John sees his glorification as a single action, beginning with his lifting up on the
cross (12:32) and culminating in his resurrection.
However, the church's liturgical wisdom, in its desire to celebrate the mysteries of Jesus, has followed the Lucan account since it allows for a distinct event in which the work of redemption culminates. At the last supper John records that Jesus promised the coming of another Paraclete (comforter or counsellor) whom the Father would send in his name (John 14:15; 26). For this
reason, he says, it is to the disciples' advantage that he should return to the Father (John 16:7) so that the Holy Spirit may come to them.
St Luke takes up this close connection between the departure of Jesus and the arrival of the Holy Spirit, a connection expressed
also in the various liturgical traditions of Christianity, East and
West. Indeed he tells us that just before his ascension, the Lord commanded his disciples to wait in Jerusalem until the promised Spirit would come (Acts 1 :4-5).
The
tradition
of the church
has discerned
three deep truths
in the mystery
of Christ's
ascension. The first we find emphasised in the letter to the Ephesians: Christ has ascended on high so as to become the head of his body the church and to fill
all things with
his presence (Ephesians 1: 20-23). The author sees the
ascension as the end of the trajectory traced by Jesus in his act of self-emptying, which led to the cross and the
descent to the dead. Christ has received the fullness of grace
as head, so as to pour it out on his body the church (Ephesians 4:7-10):
But each of us was given grace according to the
measure of Christ's gift. Therefore it is said, 'When
he ascended on high, he made captivity
itself a captive;
he gave gifts to his people. ' (When it says, 'He ascended', what does
it mean but that he had
also descended into the lower parts of the earth? He
who descended is the same one who ascended far above
all the heavens,
so that he might fill
all things.)
The letter observes that all the gifts of ministry given by the ascended Christ to the church enable the whole body to grow up to the stature of its glorified Lord.
The
second truth contained in this mystery is similar to the first, It concerns Christ's continuing work as mediator of the new covenant and is particularly emphasised in the letter
to the Hebrews. In heaven at the
right hand of God the Father,
the risen Jesus exercises his priestly ministry, interceding for the sins of the people and pleading his completed sacrifice in the presence of the
Father (Hebrews 5-9). Liturgical tradition (including that of Rome) frequently
mentions an altar on high where this priesthood is carried out. Jesus has lifted up the sacrifice
of love he accomplished on the cross and carried it back into its
source in the circle of
love within the Trinity.
The third
truth emerges by reflecting on the scene of the ascension itself as we see it
depicted here. The icon shows the company of the disciples gathered beneath the ascended
Lord. He is radiant in the glory of heaven
where he is attended upon by angels. In the centre stands
Mary the Theotokos with
her hands crossed in prayer. She too is accompanied by angels, 'men in white' as the scriptural account names them, who speak to the disciples. In many icons the group of apostles includes not only Peter but also Paul. By including Mary and Paul, the icon shows that the ascension is not just a commemoration of a
past event, but an icon of the church which is about to be born through the descent of
the Spirit at Pentecost.
The ascension is the mystery by which the historically conditioned events of the life of Jesus received their perpetual validity for us. By enthroning our humanity the instrument by means of which he carried out our redemption - at the right hand of the Father, Christ has, in the words of the Roman liturgy; 'given our mortal nature immortal worth'. Thanks to his ascension, the events of his life and death become for us, in the power of the Holy Spirit, a fountain of life and grace in the church until he comes again in glory. It is therefore the basis of our worship and our future glorification. Where Christ our head has gone in glory, there we; the body, are called in hope.
However, it is not enough for the church simply to accept this passively, gazing in unbroken contemplation after her departing Lord. The angels ask (Acts 1: 11),
Men of Galilee, why do you stand looking up toward
heaven? This Jesus who has been taken up away from you into heaven, will come
in the same way as
you saw him go into heaven.
The implications are clear. There is no time to simply stand and gaze. The church like Mary of Bethany (Luke 10:38-40) must never lose sight of her heavenly Lord (Hebrews 12:2). But at
the same time she is not called to passivity or inertia. Like Jesus, Christians must allow themselves to be driven by the Spirit (Mark 1: 12). They are called to be apostles, to proclaim the good news of God's redeeming love. That is the task of Christ's disciples in the time between the ascension and the second coming.
Prayers before the Icon of the Ascension
O King of glory and Lord of hosts who ascended in triumph today above all the heavens: do not leave us orphaned but send to us the promise of the Father, the Holy Spirit of truth, alleluia.
(Roman Rite antiphon for the feast of the
Ascension)
Be exalted, 0 God, above the heavens. Let your glory be over all the earth. (Psalm 57: 5)
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Prayers before the Icon of the Ascension
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Lord Jesus Christ you are seated at the right hand of the Father: receive our prayer!
Lord Jesus Christ, you ascended on high: send us the Holy Spirit!
Lord Jesus Christ in the glory of the Father: lead us
on the way to God's kingdom!
Let God arise, let his enemies be scattered,
let those who hate him flee before him. Sing to God, sing
praises to his name;
lift up a song to him who rides upon the clouds his name is the
Lord - be exultant before him. (Psalm 68:1,4)
Make our minds
ascend 0 Lord to the place of your dwelling and our hearts to the meeting place of your majesty.
May our rise thoughts to the contemplation of your
glory:
and grant that we may honour with fitting praises this illustrious mystery of your ascension,
and give glory to your Father and to the Holy Spirit. (Hymn from the Syrian
tradition)
