Epilogue Ascension Pope Jesus of Nazareth II

   Reading from Pope Benedict XVI, 

from the EPILOGUE to JESUS OF NA ZARETH II.

He Ascended into Heaven—He is Seated at the Right Hand of the Father, and He Will Come Again in Glory 

EPILOGUE

JESUS OF NA ZARETH pp.278-293

EPILOGUE

He Ascended into Heaven—He is Seated at the Right Hand of the Father, and He Will Come Again in Glory

All four Gospels, as well as Saint Paul's Resurrection account in I Corinthians 15, presuppose that the period of the risen Lord's appearances was limited. Paul was conscious of being the last to whom an encounter with the risen Christ was granted. The meaning of the Resurrection appearances is also clear from the overall tradition. Above all, it was a matter of assembling a circle of disciples who would be able to testify that Jesus did not remain in the grave, that he lives on. Their testimony is essentially mission: they must proclaim to the world that Jesus is alive—that he is Life itself.

The first task they were given was to attempt once again to gather Israel around the risen Jesus. For Paul, too, the message begins with testimony to the Jews, the first to be destined for salvation. But the final command to those sent out by Jesus is universal: "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations" (Mt 28:18-19). "You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth" (Acts 1: 8). And as the risen Lord said to Paul: "Depart; for I will send you far away to the Gentiles" (Acts 22:2I).

Included in the message of the witnesses is the proclamation that Jesus will come again to judge the living and the dead and to establish God's kingdom definitively in the world. There has been a substantial trend in recent theology to view this proclamation as the principal content, if not the very heart of the message. Thus it is claimed that Jesus himself was already thinking in exclusively escha­tological categories. The "imminent expectation" of the kingdom was said to be the specific content of his message, while the original apostolic proclamation suppos­edly consisted of nothing else.

Had this been the case, one might ask how the Christian faith could have survived when that imminent expectation was not fulfilled. In fact, this theory goes against the texts as well as the reality of nascent Christianity, which experienced the faith as a force in the present and at the same time as hope.

The disciples undoubtedly spoke of Jesus' return, but first and foremost they bore witness to the fact that he is alive now, that he is Life itself, in whom we, too, come alive (cf. Jn 14:19). But how can this be? Where do we find him? Is he, the risen Lord now "exalted at the right hand of God" (Acts 2:33), not for that reason completely absent? Or is he somehow accessible?
[279]

Can we penetrate "to the right hand of God"? Within his absence is there nonetheless at the same time a real presence? Is it not the case that he will come to us only on some unknown last day? Can he come today as well?

These questions have left their mark on John's Gospel, and Saint Paul's letters also attempt to answer them. Yet the essential content of this answer can be gleaned from the accounts of the "Ascension" at the end of Luke's Gospel and the beginning of the Acts of the Apostles.

[Night Office Reading]
Let us turn, then, to the end of Luke's Gospel. Here it is recounted that Jesus appears to the Apostles gathered in Jerusalem, who have just been joined by the two disciples from Emmaus. He eats with them and issues instructions. The closing lines of the Gospel are as follows: "Then he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them, and was carried up into heaven. And they worshiped him, and returned to Jerusalem with great joy, and were continually in the temple blessing God" (24:5⁰-53).

This conclusion surprises us. Luke says that the disciples were full of joy at the Lord's definitive departure. We would have expected the opposite. We would have expected them to be left perplexed and sad. The world was unchanged, and Jesus had gone definitively. They had received a commission that seemed impossible to carry out and lay well beyond their powers. How were they to present themselves to the people in Jerusalem, in Israel, in the whole world, saying: "This Jesus, who seemed to have failed, is actually the redeemer of us all"?
[280]
Every parting causes sadness. Even if it was as one now living that Jesus had left them, how could his definitive separation from them not make them sad? And yet it is written that they returned to Jerusalem with great joy, blessing God. How are we to understand this?

In any case, it follows that the disciples do not feel abandoned. They do not consider Jesus to have disappeared far away into an inaccessible heaven. They are obviously convinced of a new presence of Jesus. They are certain (as the risen Lord said in Saint Matthew's account) that he is now present to them in a new and powerful way. They know that "the right hand of God" to which he "has been exalted" includes a new manner of his presence; they know that he is now permanently among them, in the way that only God can be close to us.

The joy of the disciples after the "Ascension" corrects our image of this event. "Ascension" does not mean departure into a remote region of the cosmos but, rather, the continuing closeness that the disciples experience so strongly that it becomes a source of lasting joy.

Thus the ending of Luke's Gospel helps us to understand better the beginning of the Acts of the Apostles, in which Jesus' "Ascension" is explicitly recounted. Before Jesus' departure, a conversation takes place in which the disciples—still trapped in their old ideas—ask whether the time has yet come for the kingdom of Israel to be established.

Jesus counters this notion of a restored Davidic kingdom with a promise and a commission. The promise is that they will be filled with the power of the Holy Spirit;
[281]
the commission is that they are to be his witnesses to the ends of the earth.

The questioning about times and seasons is explicitly rejected. Speculation over history, looking ahead into the unknown future—these are not fitting attitudes for a disciple. Christianity is the present: it is both gift and task, receiving the gift of God's inner closeness and—as a consequence—bearing witness to Jesus Christ.

In this context belongs the statement about the cloud that takes him up and withdraws him from their sight. The cloud reminds us of the hour of the Transfiguration, in which the bright cloud falls on Jesus and the disciples (cf. Mt 17:5; Mk 9:7; Lk 9:34-35). It reminds us of the hour of Mary's encounter with God's messenger, Gabriel, who announces to her the "overshadowing" with the power of the Most High (cf. Lk I:35). It reminds us of the holy tent of God in the Old Covenant, where the cloud signified the Lord's presence (cf. Ex 40:34-35), the same Lord who, in the form of a cloud, led the people of Israel during their journey through the desert (cf. Ex 13 :21-22). This reference to the cloud is unambiguously theological language. It presents Jesus' departure, not as a journey to the stars, but as his entry into the mystery of God. It evokes an entirely different order of magnitude, a different dimension of being.

The New Testament, from the Acts of the Apostles to the Letter to the Hebrews, describes the "place" to which the cloud took Jesus, using the language of Psalm 100:1, as sitting (or standing) at God's right hand. What does this mean? It does not refer to some distant cosmic space,

282

EPILOGUE

where God has, as it were, set up his throne and given Jesus a place beside the throne. God is not in one space alongside other spaces. God is God—he is the promise and the ground of all the space there is, but he himself is not part of it. God stands in relation to all spaces as Lord and Creator. His presence is not spatial, but divine. "Sitting at God's right hand" means participating in this divine dominion over space.

[End of Night Office Reading]

5. Pope Jesus of Nazareth Vol 1

----- Forwarded Message ----
From: WILLIAM ...
To: Donald ....
Sent: Mon, 9 May, 2011 18:26:26
Subject: Re: [Blog] Research (reply)

Dear Father Donald,

 

Thank you for sending me the Kittel dictionary scan! How inspiring it is to have burrowed with you and reached this 'degree of understanding' of Benedict XVI's interpretation... for so often I find a passage that intrigues me but decide it is just too complex, with commentators cross referencing one learned work to another, so that I cannot get a foot hold and have to abandon the trail! Reading Benedict XVI's writings is so inspiring, and demanding - but how satisfying! Such passages that are researched in this way stay to mind, and reignite at each recurrence.

 

By choosing a time carefully that I may not disturb the brethren when I come on retreat, I have a great desire to explore your library (rather than simply visit it!).

 

Thank you Father.

...  in Our Risen Lord,

William

---

----- Forwarded Message ----
From: Donald Nunraw ...
To: WILLIAM ...
Sent: Mon, 9 May, 2011 11:27:23
Subject: Re: [Blog] Research dictionary 2

Hi, William,
Salt for William,

So happened tag 'salt of william' in other misfire OCR scans.

Thank for you Email, simply adding carrot to this donkey, to set me on the KITTEL trail.

At last I have tried to navigate the 10 Volumes, TDNT (Kittel).

Invaluable exercise. 

The scan, Attached, is not up to full accuracy for the footnotes and is not polyglot.

Years past, the collection came from a second hand book shop by a monk bibliophile.

Also more carrots in the Links in your note and also confirmation of your meticulous find of Benedict's bibliography. 

Happy Scripture hunting as Jesus on Emmaus.

Donald
 PS. Thanks for the excellent article.

Christian 'definition' of salt Light from the Oxford Dictionary of the Christian Church.

---

Theological Dictionary of the New Testament Vol 1

Gerard Kittel, Ed., Geoffey Bromley Trs & Ed. Calif 1963

Biblical Reference “SALT”.

In the ancient world salt has religious significance. Because of its purifying and seasoning (Job 6:6) and preserving qualities it is a symbol of endurance 1 and value." It is linked with God,3 as putrefaction and corruption are linked with demons. For this reason it was much used in worship, as in the OT. It was sprinkled on or mixed into the sacrifices (Ex. 30:35; Lv. 2:13; Ez. 43:21). Newborn children were rubbed with it (Ez. 16:4). It was used by Orientals to drive away evil spirits. 4 Lasting covenants were made by eating bread and salt, or salt alone (Nu.18:19; 2Ch.13:5: the covenant of salt). ⁵

In the NT its cultic significance is lost. 6 The sacrificial ritual is simply a means to convey the truths of the religious and moral world. This seems to be the point

of the obscure saying in Mk. 9:49.7 The disciple must be seasoned with salt like the sacrifice. This will take place through trials (cf. the fire of 1 C. 3:13), and everything contrary to God will be purged away. Salt also typifies the religious and moral quality which must characterise the speech of the Christian (Col. 4:6), and esp. the quality which is an inner mark of the disciple and the loss of which will make him worthless (Lk. 14:34 f.; Mt.5:13; Mk.9:50).

Lk. gives us the original wording, linking the saying with serious demands made on the disciple. Mt. gives us, secondarily. a direct application to the disciples themselves. The saying seems to have in view conditions in Palestine. Salt from the Dead Sea, which is mixed with gypsum etc., acquires easily a stale and alkaline taste (cf. Plin., 31.34: tabescit). There seems to be a scoffing reference to this saying of Jesus in bBek.,8b: "(RJoshua b. Chananja (c.90) was once asked to tell a story). He said:

There was once a mule which had a foal. On this was hung a chain with the inscription that it should raise 100,000 Zuz from its father's family. He was asked: Can then a mule bear offspring 7 He said: These are fables. He was then asked: When salt loses its savour (not Hbr script lalas ), wherewith shall it be salted? He answered: With the young of a mule. He was then asked: Does then the unfruitful mule have young? He answered: Can salt lose its savour 7" 8

Hauck

Footnotes – for the moment our HP SCAN(OCR) not responsive to Footnotes and polyglot languages.

---

4. Pope Jesus of Nazareth Vol 11

ACTS 1

Parallel

AMP	Vulgate	DRB	KJV	ASV	GNT-WH+
4  And while being in their company and eating with them, He commanded them not to leave Jerusalem but to wait for what the Father had promised, Of which [He said] you have heard Me speak. [John 14:16, 26; 15:26.]	4  et convescens praecepit eis ab Hierosolymis ne discederent sed expectarent promissionem Patris quam audistis per os meum	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.	4  And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.	4  and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me:	4  καιG2532 CONJ  συναλιζομενοςG4871 V-PNP-NSM  παρηγγειλενG3853 V-AAI-3S  αυτοιςG846 P-DPM  αποG575 PREP  ιεροσολυμωνG2414 N-GPN  μηG3361 PRT-N  χωριζεσθαιG5563 V-PPN  αλλαG235 CONJ  περιμενεινG4037 V-PAN  τηνG3588 T-ASF

Gill
Acts 1:4  And being assembled together with them,.... At their last meeting at Bethany, or Mount Olivet, which was by appointment: some render the words, as the Vulgate Latin, "and eating with them"; which was one of the proofs he gave of his being alive; and so the Syriac version renders it, "and when he had ate bread with them", and the Ethiopic version, "and dining with them", which he might do more than once; see Joh_21:12 this was the last time, when he

RWT
Act 1:4
Being assembled together with them (sunalizomenos). Present passive participle from sunalizō, an old verb in Herodotus, Xenophon, etc., from sun, with, and halizō, from halēs, crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from sun and hals (salt). Salt was the mark of hospitality. There is the verb halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luk_24:41-43; Mar_16:14).

Amplified Bible

Act 1:4  And while being in their company and eating with them, He commanded them not to leave Jerusalem but to wait for what the Father had promised, Of which [He said] you have heard Me speak. [John 14:16, 26; 15:26.]

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The first complete Bible produced by The Lockman Foundation was the Amplified Bible. The Amplified Bible is a translation that, by using synonyms and definitions, both explains and expands the meaning of words in the text by placing amplification in parentheses and brackets after key words or phrases. This unique system of translation allows the reader to more completely grasp the meaning of the words as they were understood in the original languages. Through multiple expressions, fuller and more revealing appreciation is given to the divine message as the original text legitimately permits.

The Amplified Bible is free of personal interpretation and is independent of denominational prejudice. It is a translation from the accepted Hebrew, Aramaic, and Greek manuscripts into literary English. It is based on the American Standard Version of 1901, Rudolph Kittel's Biblia Hebraica, the Greek text of Westcott and Hort, and the 23rd edition of the Nestle Greek New Testament as well as the best Hebrew and Greek lexicons available at the time. Cognate languages, the Dead Sea Scrolls, and other Greek works were also consulted. The Septuagint and other versions were compared for interpretation of textual differences. In completing the Amplified Bible, translators made a determined effort to keep, as far as possible, the familiar wording of the earlier versions, and especially the feeling of the ancient Book.

To help readers achieve the greatest possible clarity and understanding in their reading of the text of the Amplified Bible, some explanation of the various markings within the text is necessary:

Parentheses  (   )  signify additional phases of meaning included in the original word, phrase, or clause of the original language.

Brackets  [   ]  contained justified clarifying words or comments not actually expressed in the immediate original text, as well as definitions of Greek names.

Through amplification, the reader gains a better understanding of what the Hebrew and Greek listener instinctively understood (as a matter of course). Take, for example, the Greek word pisteuo, which the vast majority of versions render as "believe." That simple translation, however, hardly does justice to the many meanings contained in the Greek pisteuo: "to adhere to, cleave to; to trust to have faith in; to rely on, to depend on." Notice the subtle shades of meaning which are unlocked in John 11:25:

"Jesus said to her, I am [Myself] the Resurrection and the Life. Whoever believes in (adheres to, trusts in, and relies on) Me, although he may die, yet he shall live."

Or in the words of the apostle Paul (1 Cor 2:13; Phil 1:11),

"And we are setting these truths forth in words not taught by human wisdom but taught by the [Holy] Spirit. . . [that His glory may be both manifested and recognized]".

3. Jesus eating salt with his disciples. Acts 1:4

----- Forwarded Message ----
From: WILLIAM ...
To: Fr Donald ...
Sent: Fri, 6 May, 2011 20:50:42
Subject: Re: [Blog] PS. Christian 'definition' of salt

Dear Father Donald,

 

PS. I think I have found an understanding of the word 'salt' that helps to explain Benedict XVI's interpretation: Oxford Dictionary of the Christian Church:

 

"Owing to its preservative quality salt was a sign of purity and incorruptibility, esp. among the Semitic peoples. As such, it served to confirm contracts and friendship, the covenant between Jehovah and Israel on Sinai, eg., being called a 'covenant of salt' in Num 18:19. This symbolism, taken together with its seasoning properties, explains the Lord's saying "Ye are the salt of the earth' (Mt 5:13, cf also Mk 9:50), where the salt represents Christian wisdom and integrity, as also in Col 4:6. The ritual use of salt is very old and widespread. It was prescribed in the OT for every oblation (Lev 2:13) and played an important part in the sacrifices of the Greeks and Romans. The old pagan Roman custom of placing a few grains of salt on the lips of an infant on the 8th day after his birth to chase away the demons prob. lay behind the offering of blessed salt to catechumens which formerly formed part of the RC rite of Baptism. Salt may also be used for the preparation of holy water."

This thus becomes another wonderful example of how Jesus applied the customs, traditions, and the understanding of the day, to interpret and explain the depth of meaning in his teaching.

 

Needless to say, this has fascinated me!

 

... in Our Risen Lord,

William

2. Jesus eating salt with his disciples. Acts 1:4

Of Acts 1:4, the Ronald Knox translation is in harmony with the Douai Rheims Bible and Haydock commentary.
More up to date, the Amplified Bible corresponds clearly in this understanding of Luke 1:4
The Dictionary is very restricted in this item G4871
συναλίζω
sunalizō
Total KJV Occurrences: 1
assembled, 1
Act_1:4
That is ONLY ONE OCCURRENCE.
This is the King James Version of the Holy Bible (1850 revision) with embedded Strong's Numbers.  This makes useful for looking up the exact original language word in a lexicon that is keyed off of Strong's numbers.

  Acts of the Apostles 1 : Douay Rheims Bible parallel 
Haydock Commentary

 http://www.veritasbible.com/drb/compare/haydock/Acts_of_the_Apostles_1

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.

And eating with them. [1] This is a literal translation from the vulgar Latin. But the Prot. translation from some Greek copies, would have it, And being assembled together, he commanded them, &c. Mr. Bois defends the Latin Vulg. and even by the authority of S. Chrys. who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that the apostles elsewhere prove Christ's resurrection by his eating and drinking with them. Acts x. 4. S. Jer. also says, the derivation of the Greek word, is from eating salt together. Wi.

Footnotes: Acts of the Apostles 1

·        [1] V. 4. συναλιζομενος , A salis & mensæ communione. Some copies συναυλιζομενος .

Jesus eating salt with his disciples. Acts 1:4

Note inscribed 'GOODSALT COM'.

----- Forwarded Message ----
From: WILLIAM ....
To: Donald ...
Sent: Fri, 6 May, 2011 15:21:45
Subject: Re: Jesus eating salt - your research!

Dear Father Donald,

 

Thank you for sharing the biblio.blog with me - goodness, the resources you discover! Sacra Pagina [Acts 1:4 page 25] sees it as clear-cut (but rather understates it, given what Benedict XVI teaches and your research reveals): "The precise translation on synalizomai is difficult, though the general sense is clear enough. This translation, "as he ate with them", takes 'sharing salt (alas) together' in its extended sense of 'sharing a meal', which the cross-references to Luke 24:36-48 and Acts 10:41 seem to support." Acts 10:41, gives the Sacra Pagina commentator the opportunity to say [page 193]: "we ate with him and we drank with him - this statement makes explicit the connection between meals and the presence of the risen Lord that was implicit in the narratives." As it is the same person, L.T.Johnson, who wrote the commentaries of both Luke and Acts, I was 'stumped' - until you sent the biblio.blog posting! I was taking reassurance from Ronald Knox: "as he shared a meal with them".

 

And just to mention your most recent posting, I am delighting in Ronald Knox's translation of John 3:34 "so boundless is the gift God makes of his Spirit."  

And thank you! - -  -

 

Thank you Father.

 

With my love in Our Risen Lord,

William

 

---

From: Donald ....
To: William ....
Sent: Thursday, 5 May, 2011 21:12:31
Subject: Jesus eating salt with disciples Acts 1:4

Dear, William,

Thank you for the meticulousness  of your resume.

It helps me retracing the Benedict walks that you describe as, "I step gingerly across this vast high plateau."

As I plod the map, the newly invented Satellite view, gives me breathless sites.

This one sets me chasing this biblio.blog.

Acts 1_4 Jesus eating salt with his disciples

God bless.

Donald

Attached, cropped-catacomb_fish_original      

 http://newepistles.com  

About

I started (2006) following and interacting on biblio-blogs, and then started blogging here in 2006. I found this hobby enjoyable and stimulating because it caused me to reflect more deeply about many issues including Christian spirituality, theology, the Bible, the mission of Christ’s Church, and other current issues of life.

 

Acts 1:4 Jesus eating salt with his disciples  

http://newepistles.com/2008/10/17/acts-14-jesus-eating-salt-with-his-disciples/  

[Edited] Were Jesus and his apostles eating together, gathered together, or just plain staying together? The original Greek says sunalizô, in the formsunalizomenos (sunalizô, eat together, or gather together). The BDAB lexicon provides three possible options as to the meaning of sunalizô:

1) eat (salt) together, share a meal with; or
2) to bring together, assemble, come together, or
3) “spend the night with,” “stay with.”

The BDAG says the problem with the first possible meaning is that it doesn’t really fit the context; furthermore, it is not used anywhere else. The problem of the second meaning is with the singular number and the present tense. The third possible meaning is based on a spelling variation of συναλιζομενος (sunalizomenos) present in some miniscules. Below, the TNIV, NLT and Douay-Rheims translations render sunalizô as eating together. The NASB rendering ofsunalizô is the second option of “gathered together”; and the NRSV, ESV and HCSB render sunalizô as the third option–”staying with them.” Most commonly, translations lean toward the NRSV or ESV rendering of “stay together” because these are most commonly used elsewhere in the New Testament.

The TNIV and NLT may have correctly rendered the this meaning of sunalizô as “eating with them.” Arie W. Zwiep argues for the first option of the TNIV and NLT: “A more plausible meaning of the verb is ‘eating salt together with’…hence: ‘eating together.’ Concerning the second option, Zwiep says: “The present tense may be taken to denote an uninterrupted period of Jesus’ presence among his disciples. The problem with this interpretation is that it is difficult to imagine how this meaning would apply to only one person (Jesus being the subject of the sentence).”

I don’t know if there’s any theological implications about this but “eating salt” may have a much deeper meaning than what’s being suggested on the surface. The word sun-al-izô might actually be a composition of two words “together” (sun) and “salt” (als). Jesus uses salt as an example in speaking with his disciples:

“Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.” (Mark 9:50, ESV).

It may be that the word sunalizô may have the connotation of a union of being at peace with one another, or “being salted together.” Jesus also told his disciples to stay together and wait for the Promise of the Father, which is the Holy Spirit. And after they received Holy Spirit, they were in the “unity of the Spirit” (Eph. 4:3). Therefore, being salted together is to be in unity and at peace with one another.__________________________

On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. TNIV

Once when he was eating with them, he commanded them, “Do not leave Jerusalem until the Father sends you the gift he promised, as I told you before. (NLT)

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. (Douay-Rheims)

While at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised… (NJB)

While He was together with them, He commanded them not to leave Jerusalem, but to wait for the Father’s promise. “This,” [He said, "is what] you heard from Me; (HCSB)

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. ‘This’, he said, ‘is what you have heard from me; (NRSV)

Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me; (NASB)

And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; (ESV)

Arie W. Zwiep, The Ascension of the Messiah in Lukan Christology (Brill, 1997).