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Today is the Feast of All Souls. Today we pray for the souls of all the faithful departed in Purgatory. It makes sense for us to reflect on the Doctrine of Purgatory and its roots.

The Catholic teaching on Purgatory is one of the teachings of the Church that many struggle to understand today. Non-Catholics have generally rejected this teaching, calling it unbiblical. Actually, it is quite biblical and the biblical roots of the teaching will be shown in this reflection. Many Catholics, too, influenced and embarrassed by the protests of non-Catholics, have been led to downplay, question, or even reject this teaching. The task of this reflection is to set forth the Catholic teaching on Purgatory as both biblical and reasonable. It is perhaps best to begin with a description of the teaching on Purgatory and then show its biblical roots. Finally, I will attempt to show why the teaching makes sense based on what God has said to us about holiness and Heaven.

I. Reality of the Teaching  – What is Purgatory? The Catechism says the following on purgation and Purgatory:

 All who die in God’s grace and friendship but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification so as to attain the holiness necessary to enter the joy of heaven. The Church gives the name “Purgatory” to this final purification of the elect, which is entirely different from the punishment of the damned (Catechism 1030-1031).

Exactly how this purgation (or purification) is carried out is not revealed explicitly. But Tradition has used the image of fire based on certain Scripture texts:

• Now if any one builds on the foundation [of Jesus Christ] with gold, silver, precious stones, wood, hay, straw— each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done.  If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire (1 Cor 3:13-15).
• And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”  Then flew one of the seraphim to me, having in his hand a burning coal which he had taken with tongs from the altar. And he touched my mouth, and said: “Behold, this has touched your lips; your guilt is taken away, and your sin forgiven” (Is 6:5-7).
• But who can endure the day of [the Lord’s] coming, and who can stand when he appears?  “For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the Lord. Then the offering of Judah and Jerusalem will be pleasing to the Lord (Mal 3:2-4).

 So the purification is represented by fire. However, as can be seen in the quote already supplied, the Catechism is careful to point out that the purification of Purgatory is entirely different from the experiences of Hell. Thus to summarize, Purgatory is a place and a process of final purification which the elect undergo after death (if necessary) before entering Heaven

II. Roots of the Teaching in Scripture:  Some have dismissed the Catholic teaching on Purgatory, calling it unbiblical. It is true that the word “Purgatory” does not appear in the Bible, but neither does the word “Trinity.” Despite the fact that the word “Trinity” does not appear in the Bible, every Christian still accepts the teaching, since the Scriptures contain the truth of the teaching that the word conveys. It is the same with Purgatory. Though the word does not appear in the Bible, the teaching does. We do well then to examine some Bible texts, in addition to the ones above, and thereby learn that Purgatory is in fact a biblical teaching..

A: We begin first with the Promise of Jesus that serves as a premise for purgation.  Jesus declared that we must be perfect as the heavenly Father is perfect (Matt 5:48, Rev 3:2).

Other Scriptures also teach that we are called to ultimate perfection

• Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God. (2 Cor 7:1)
• And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (James 1:4)

B: Based on this promise there is a prerequisite of perfection to enter heaven.

• But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the first-born who are enrolled in heaven, and to a judge who is God of all, and to the spirits of just men made perfect (Heb 12:22-23)
• But nothing unclean shall enter heaven, nor any one who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.(Rev 21:27).

The Church takes these promises of ultimate perfection, and of Heaven as the place of that perfection, very seriously. The Church understands from the Word of God that if that perfection is not attained by the time of death then, before entering Heaven, we must undergo a final purification that brings to completion the good work that God has begun in us (cf Phil 1:6). The need for purgation thus flows from the promises of God that we shall one day be perfect.

C: Jesus also uses an image for purification as “paying the last penny.” Consider the following passage from the Gospel of Luke:

You know how to interpret the appearance of earth and sky; but why do you not know how to interpret the present time? “And why do you not judge for yourselves what is right? Settle with your opponent on the way to court, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will not get out till you have paid the very last penny.” (Luke 12:56-59)

The context of this passage seems clearly to be one of judgment, and in particular, the judgment we will one day face. We may ask, “Who is the judge?” It is Jesus. For Scripture says, The Father judges no man, but hath committed all judgment unto the Son (John 5:22). We may also ask, “What is the ‘prison’ referred to in this passage?” We may instinctively think of Hell. But that could not be correct in this instance, for the text clearly indicates that one will emerge from the prison after the last penny is paid. Hell is a place from which no one emerges (cf Mk 9:48, Lk 16:26).

 Thus the “prison” cannot be Hell, and surely it is not Heaven. There must then be some place, after judgment, where an individual may be detained for a time and then released after “paying the last penny.” Our Catholic Tradition calls this place Purgatory. Though the Lord in this passage clearly urges us to settle our accounts before facing the judge, there does seem to be a chance to settle accounts later if this is deemed necessary..

D: St. Paul in a passage already referenced writes:

Each man’s work will become manifest; for the Day will disclose it, it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation [of Christ] survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.(1 Cor. 3:13-15).

This is surely a complex passage, but again there seems to be a judgment scene described here. Each person’s work will be judged; his or her works will be tested by fire. Some shall receive reward. Others will suffer loss. Ultimately they are saved, but “only as through fire” according to the text.

Thus there seems to be a sort of purification accomplished for some. On Judgment Day, what is imperfect or unbecoming will be burned away. Now this entry unto salvation “through fire” cannot take place in Heaven since there is no pain or loss suffered there. Nor can it be Hell since that is an eternal fire from which there is no escape (cf Matt 25:41). Hence there must be some place of purifying fire through which some pass in the life to come. Our Catholic Tradition calls this Purgatory.

E: In Matthew 12:32 our Lord says

Whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

This text implies that in the world to come, there is the forgiveness of some sins. But where could this place be? It cannot be Heaven since there is no sin to be forgiven there (cf Rev 21:27). It cannot be Hell since forgiveness is not granted there and there is no escape (Lk 16:26). Hence there must be some third place in the “age to come” where the forgiveness of sin can be experienced. Catholic Tradition and teaching calls this Purgatory. Here, individuals in a state of friendship with God and with faith in Him may receive forgiveness for certain sins committed in life and be purged of the injustices and effects of those sins.

F: There is also a teaching in Scripture from the Book of Maccabees:

It is therefore a holy and wholesome thought to pray for the dead that they may be loosed from their sins.(2 Mac 12:43-46)

Although most non-Catholics do not accept Maccabees as a book of the Bible, it does give us historical evidence that praying for the dead was a Jewish practice. Nowhere does Christ condemn such prayers nor does any New Testament text dismiss such practices.

 These scriptural texts have been reviewed to show that the Catholic teaching on Purgatory does have a biblical basis. The claim that Catholic teaching on this matter is “unbiblical” is thus unfounded. There is a biblical basis and foundation for the Church to teach that after death a purification is both available and in many cases necessary.

III. The Reasonableness of the Teaching. – Not only is there a Biblical basis for the teaching on Purgatory, there is a an argument for the fittingness of this teaching based on Biblical teaching. In other words, the teaching makes sense based on the promises contained in scripture to those who have been called to be saints.

1. Premise: Scripture teaches that Heaven is a place of perfect happiness where there is no more sorrow or pain, no more death, no more tears (cf Rev 21:23-24). The saints in Heaven are perfectly holy and thus we are exhorted here on earth to strive for peace with all men, and to strive for the holiness without which no one will see the Lord (Heb 12:14). Regarding Heaven, Scripture says, But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb’s book of life (Rev 21:27). Christ also teaches us very solemnly, You, therefore, must be perfect, as your Heavenly Father is perfect (Mat 5:48).
2. Problem: Now this raises a question: What happens to those who die in a state of grace and friendship with God but are not yet perfect? Most of us will admit that if we were to die at this very moment, we could not honestly say that we are perfect. Even assuming that we are in a state of grace and friendship with God, we can likely see there are still some rough edges to our personality and that we still struggle with certain habitual sins and shortcomings. Likewise, most of us carry within us certain sorrows, regrets, or misunderstandings from the past. Despite effort, we may have not been able to fully let go of these things. It is clear that we cannot take any of this with us to Heaven. If we did, it would not be a place of perfect joy and total sinlessness.
3. Prescription: Obviously we must be purged of any final imperfections, sins, and sorrows before entering Heaven. Every tear must be wiped from our eyes (Rev 21:4), every sorrow left behind, every wound healed. Only then will we be able to experience Heaven. Ideally this takes place here on earth, And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing (James 1:4). Yet many of us know that this process is seldom complete at death. Thus, presuming that we die in a state of grace and friendship with God, Christ will surely complete his work in us (for He is faithful to His promises) by purging us of whatever imperfections, venial sins, or sorrowful effects of sins that still remain. Further, all punishments due to sin are completed.

Thus, the teaching on Purgatory seems quite fitting based on Jesus’ promise that we would one day be perfect as the heavenly Father is perfect, lacking in nothing. If we die before this process is complete, then something must happen after death to transform us into the glory which we have been promised and to which we have been called. Catholic teaching and Tradition assigns the term “Purgatory” to this process of completion and transformation.

Perhaps, in this light, it is good to conclude with a prayer and blessing from St. Paul: In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that he who began a good work in you will carry it on to completion at the day of Christ Jesus (Phil 1:4-6).

There’s an old hymn that says, “99 and a half won’t do! … Gotta make a hundred.” But If I die in friendship, yet am still imperfect, God will complete the work He has done in me by purging away any of the dross of imperfection. Thank you, Lord!

The Readings for today’s Feast of the Exaltation of the Holy Cross provide a rich teaching on the Cross. Let’s look at five themes, each in turn.

I. The Pattern of the Cross – One of the stranger passages in the Old Testament is one describing a command Moses received from God to mount a bronze snake on a pole.

The people had grumbled against God and Moses for the “wretched” manna they had to consume (Numbers 21:5). They were sick of its bland quality even though it was the miracle food, the bread from Heaven that had sustained them in the desert. (Pay attention, Catholics who treat the Eucharist lightly or find it boring!) God grew angry and sent venomous snakes among them, which caused many to die (Nm 21:6). The people then repented and, in order to bring healing to them, God commanded a strange and remarkable thing: Make a snake and put it up on a pole; anyone who is bitten can look at it and live (Nm 21:8).

No Graven Images?? Now remember, it was God who had said earlier in the Ten Commandments, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth(Ex 20:4). Yet here He commands a graven (carved) image be made.

Why does God do this? That is covered in the next point.

II. The Palliative Quality of the Cross – And yet when Moses made it of bronze and showed it to the people, those who looked at it became well (Nm 21:9).

In a way it is almost as if God were saying to Moses, “The people, in rejecting the Bread from Heaven have chosen Satan and what he offers. They have rejected me. Let them look into the depth of their sin and face their choice and the fears it has set loose. Let them look upon a serpent. Having looked, let them repent and be healed; let the fear of what the serpent can do depart.”

 Jesus takes up the theme in today’s Gospel and fulfills it when He says, And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life (John 3:14). It is almost as if to say, “Let the people face their sin and see the ugly reality that it is and what it does to me, to them, and to others. Let them face their choice and seek healing repentance. Let them also see the outstretched arms of God’s mercy and find peace.”

There is something about facing our sins, our shortcomings, our anxieties, and our fears. There is something about looking them in the face in order to find healing.  One of the glories of the Catholic faith is that it has never hidden the Cross. We have never run from it. There have been brief times when, shamefully, we de-emphasized it. But throughout most of our history, the crucifix has been prominently, proudly, and fearlessly displayed in our churches. We cling to it and glory in it.

Do you know how shocking this is? Imagine that you were to walk into a church and instead of seeing a crucifix you saw Jesus dangling from a gallows, a rope around His neck. Crucifixion was the form of execution reserved for the worst of criminals. It was shocking, horrifying, and emblematic of the worse kind of suffering. When the Romans saw or thought of something awful they would cry out in Latin, “Ex cruce!” (From the cross!) for they could think of nothing more horrible to compare it to. And this is the origin of the English word “excruciating.”  Crucifixion is brutal—an awful, slow, ignoble, and humiliating death: ex cruce!

 But there it is, front and center in  just about every Catholic Church. There it is, at the head of our processions. There it is, displayed in our homes. And we are bid to look upon it daily. Displayed there is everything we most fear: suffering, torment, loss, humiliation, nakedness, hatred, scorn, mockery, ridicule, rejection, and death. And the Lord and the Church say, “Look! Don’t turn away. Do not hide this. Look! Behold!” Face the crucifix and all it means. Stare into the face of your worst fears; confront them and begin to experience healing. Do not fear the worst that the world and the devil can do, for Christ has triumphed overwhelmingly. He has cast off death like a garment  and said to us, In this world ye shall have tribulation. But have courage! I have overcome the world (Jn 16:33).

III. The Paradox of the Cross – A paradox refers to something that is contrary to the common way of thinking, something that surprises or even perturbs us by its reversal of the usual standards. In a world dominated by power and its aggressive use, the humility and powerlessness of the Cross accomplishing anything but defeat both surprises and upsets the normal worldly order.

At the heart of today’s second reading is the declaration that Christ humbled Himself and became obedient unto death—death on the Cross. But far from ending His work, it exalted Him and brought Him victory. To the world this is absurdity, but to us who are being saved it is the wisdom and power of God. Consider that darkness cannot drive out darkness; only light can do that. Hatred cannot drive out hatred; only love can do that. And pride cannot drive out pride; only humility can do that. At the heart of Original Sin and every personal sin is the prideful notion that we know better than God. Satan’s fundamental flaw is his colossal pride; he considers himself equal to God. He is narcissistic, egotistical, and prideful.

But the solution to conquering pride is not to have greater pride, but rather to manifest great humility, as Jesus did. And while Satan disobeyed God, Jesus humbly obeyed His Father. He did not cling to His divine prerogatives, but rather laid them aside, taking up the form of a slave and being seen as a mere human being. It was thus that He humbled Himself and obeyed even unto the Cross. Jesus was seen as the lowest of human beings, accepting a death reserved for the worst of criminals and sinners though He himself was sinless and divine.

So astonishing is Jesus’ humility, that it literally undoes Satan’s pride and all of our collective pride. It is the great paradox of the Cross that humility conquers pride, that God’s “weakness” conquers human power and aggression, that love conquers hate, and that light dispels the darkness.

It is the great paradox of the Cross that makes a public spectacle of every human and worldly presumption.

IV. The Power of the Cross – The gospel today announces the great power of the cross: So must the Son of Man be lifted up, so that everyone who believes in him may have eternal life. Thus Jesus, the Son of Man, when He was lifted up from the earth called to the heart of every human person. And those who believe in him and look to him are saved from their sins and snatched from the hands of the devil. The power of the Cross is the power to save.

And not only are we saved from the effects of our sins, we are empowered to live a whole new life.  For the text says that God does this that we might not perish, but that we might have eternal life. The word eternal does not refer simply to the length of life, but also to its fullness. And therefore, by the power of the Cross, we are given the gift to live a completely new life, transformed increasingly into the very holiness, freedom, joy, and blessedness of the very life of Christ. In dying with Him in baptism to this old life, we rise to the new life that He offers: a life increasingly set free from sin, a life transformed from vice to virtue, from sorrow to joy, from despair to hope, and from futility to meaningfulness and victory. Thus the power of the Cross is manifest as the power of the tree of life.

V. The Passion of the Cross – And why all this? Why this undeserved gift? In a word, love. “For God so loved the world…” Yes, God loves the world. Despite our rebellion, our unbelief, our scoffing, and our murderous hatred, God goes on loving us. He sent His Son to manifest His love and to obey Him within the capacity of His humanity. Cassian says that we are saved by the human decision of a divine person. Jesus loved His Father too much, and loves us too much to ever say no to Him. And the Father loves us too much to have ever withheld the gift of His Son from us, though Jesus is His only begotten Son, the greatest gift He could ever offer. And in His love, He does not withhold this gift, but offers Him.

Why do you exist? Why is there anything at all? How are you saved? God so loved the world. God so loved you. God is love. And God, who loves us, proclaims the truth to us and invites us to except His truth. He does not force His love upon us, but invites us and gives us every grace to turn and to come to Him. But why does He care? Why does He not simply force us to obey? God is love and love invites; it does not force. Love respects the will of the beloved and seeks only the free response of love in return.

The Cross—nothing is more provocative; nothing is more paradoxical; nothing is greater proof of God’s love for us and of His desire to do whatever it takes to procure our yes to His truth, His way, and His love. Run to the Cross and meet the Lord, who loves you more than you deserve and more than you can imagine. Run to Him now, because He loves you.

In the wake of recent violence at Annunciation School and the assassination of Charlie Kirk, I propose the following reflection on the widespread theme of vengeance in movies, video games and other modern cultural expressions. The video below is from an unusual source, but I think he is 100% right in calling out hypocrisy in much of Hollywood and other cultural outposts. 

When I was a young man in my twenties I loved “action movies.” I remember that we guys often talked about the “kill ratio” as a way of rating the movie. High kill ratio movies were “good,” and low kill ratio movies were poor and dangerously on the way to becoming a “chick flick.” Car chases, buildings being blown up, and the bad guys being killed in large numbers, was the recipe we looked for.

In fact, I’ll save you some money and give you the plot of every adventure movie ever made or to be made. The movie opens with some bad guy, a guy who is unambiguously evil, doing some terrible thing. Perhaps he kills some one, takes hostages, or engages in a terrorist act. After this our hero steps on the scene. And, after about ninety minutes of car chases, blowing things, up and killing people, he exacts vengeance, restores justice and walks off the scene, girl in arm, burning city in the background, roll credits. (There is usually a sub-plot which involves the girl wherein she enters the scene, complicating things for our hero, and is usually a combination of an insistent partner to our hero, and also plays the role of damsel in distress. OK, so save your $15. You’ve just had them all presented to you. There is almost no variance to this theme and it is usually downright cartoonish.

In recent years I have lost interest in these movies. Some of it is age. But a lot of it is my Christian walk. I no longer love these movies because it is clear to me that the Lord does not love them. For a Christian of some depth, it becomes clear that, violence should not be proposed as entertainment, or be experienced as entertaining. Violence is always regrettable and is a cause for sober reflection, not exuberant joy.

I am no pacifist, there are times when the police have to repel or restrain criminals with violent force. There are times when nations, for a grave reason, and as a last recourse, must go to war. But this is always lamentable, and surely not entertaining. People often die terribly in war, and in other violent ways.

The adventure movies and video games often present simplistic and cartoonish notions of violence. For example, our hero may be involved in a high speed car crash. Despite this, he often walks away from it and remains quite fit to do further battle. But in reality no one walks away from a high speed car crash unscathed. The whole body is wrenched and there are almost always neck and back injuries that require months to recover from. Some never recover. Further, as our hero kills bad guys left and right, we are never invited to consider that in real life death has terrible ripple effects as families, children and others, related to the dead, experience the tragedy and often never recover.

I intend no crusade here. I am not calling for abolishment of such games, or of adventure movies. I will even say I oppose those who refuse to let little boys have toy guns and play war. I figure for them it is just a stage, a boy thing. But that is a central point, it should be just a stage.

So what I do propose is that, as we grow in our Christian walk, the notion of raw violence as a form of entertainment, becomes increasingly untenable for us. Violence is something we increasingly mourn, increasingly find troubling. If it ever did appeal to us, it appeals less and less. The voice of Jesus echoes in our conscience: Put away your sword (Matt 26:52).

And as we grow in grace, that still small voice of Jesus gradually has its way. The swords are sheathed, the video controllers are set aside, the movies look silly, and violence becomes unappealing, lamentable, and a subject for prayer, rather than a form of entertainment.

The Feast of the Ascension is often neglected today. It is tucked into a nearby Sunday, it’s role as the fortieth day, jettisoned. But even in those places that still honor it with a Thursday Solemnity, there is still a difficulty in appreciating the full glory of that day. In this post, following the Scriptures and the teaching of some of the ancient Fathers of the Church, we can investigate some of the more hidden glory of this magnificent event.

The fundamental source for these reflections is Jean Cardinal Danielou’s book The Angels and Their Mission: According to the Fathers of the Church. The references to the Fathers in this post are fully footnoted in his book, but some of the scriptural passages below represent my own additions.

We can begin with a parabolic prelude – Jesus told at least two parables that the Fathers of the Church interpret to represent the angels:

• • Then Jesus told them this parable: “What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it? And when he finds it, he joyfully puts it on his shoulders, comes home, and calls together his friends and neighbors to tell them, ‘Rejoice with me, for I have found my lost sheep!’ In the same way, I tell you that there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent. (Luke 15:3-7)
  • Or what woman who has ten silver coins and loses one of them does not light a lamp, sweep her house, and search carefully until she finds it? And when she finds it, she calls together her friends and neighbors to say, ‘Rejoice with me, for I have found my lost coin.’ In the same way, I tell you, there is joy in the presence of God’s angels over one sinner who repents.” (Luke 15:8-10)

Gregory Nazianzus interprets this parable as Christ entering into heaven at the Ascension and, after having recovered the lost sheep and the Lost Drachma and calling together the angels to share his joy.

Indeed, there is a whole tradition, among the Fathers but going back much further into the early Church which sees the lost sheep as human beings, and flock which the Good Shepherd “leaves” in order to search for the sheep as the angels. Origen sets it forth and Methodius of Philippi writes: “We must see the ninety-nine sheep as a representation of the Powers, Principalities and Dominations whom the Head and Shepherd has left behind to go down and seek out the one lost sheep.”  Gregory of Nyssa adds: “We mankind, are the lost sheep…and have strayed from the other spiritual creates [i.e. the angels].

Hence we are given a picture of joy as Christ re-enters heaven with the lost sheep of humanity.

The Picture of the Ascension given by the Lord: Jesus prophecies his ascension in John’s Gospel as something which Nathaniel will see. The Lord’s description also shows the role of the angels

Jesus said to Nathaniel, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” Then He declared, “Truly, truly, I tell you, you will see heaven open and the angels of God ascending and descending on the Son of Man. (John 1:50-51)

Here then is a picture of Jesus ascending, not as a lone figure,

A picture from the Psalms: Church Fathers Eusebius, Chrysostom, Justin and Athanasius  say that  the virtues (i.e. angels) of heaven, seeing him begin to ascend, rise and surround him to form an escort proclaiming his ascension as they cried: Rise up eternal gates and the King of glory will enter!” Gregory of Nyssa adds, that at first the higher angels do not recognize Christ since he has put on the poor tunic of humanity and because his garments were stained with blood. And herein comes a questioning and wondering dialogue back and forth that is from Psalm 27 but which the ancient Fathers apply to the moment of the Ascension: 

The lower ranking angels who have escorted Jesus cry out to the higher ranking angles of heaven:

Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter!

And from within the heavenly angels answer:

Who is this King of Glory?

And the escorting angels answer:

The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! (Psalm 24:7-9) 

Eusebius also cites Psalm 47 as fulfilled in the Ascension through the praises of the Angels: 

God ascends amid shouts of joy, the LORD with the sound of trumpets. Sing praises to God, sing praises; sing praises to our King, sing praises! For God is King of all the earth; sing profound praises to Him. God reigns over the nations; God is seated on His holy throne. For the shields of the earth belong to God; He is highly to be exalted. (Ps 47:5-9)

Another picture from Scripture (Isaiah 63:1-3) is applied by the Fathers to the Ascension where the angels of heaven, seeing Christ  approach, cry out:

Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength?

Jesus answers:

“It is I who speak in righteousness, mighty to save.”

The Angels ask:

Why are Your clothes red, and Your garments like one who treads the winepress?

Jesus answers:

“I have trodden the winepress alone, (Isaiah 63:1-3)

The exultation of our humanity In Christ’s Ascension is also a principle developed in Scripture and by the Father.  Thought the angelic nature remains superior to human nature in the order of creation, Christ’s incarnation, resurrection and ascension have exalted our humanity in his. The Book of Hebrews says,

[Jesus] has taken his seat at the right hand of the Majesty on high. So He became as far superior to the angels as the name He has inherited is excellent beyond theirs. For to which of the angels did God ever say: “You are My Son; today I have become Your Father” (Heb 1:3-4)

For it is not to angels that He has subjected the world to come, about which we are speaking. But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? You made him for a while lower than the angels; and now You have crowned him with glory and honor and placed everything under his feet. (Heb 2: 5-8)

These texts speak to Christ’s superiority to the Angels. As God, he was always superior to the angels but, in hypostatically uniting himself to a human nature, raising it gloriously and ascending with that glorified human nature, he has exalted us all.

St. John Chrysostom says of the Ascension: 

Today we are raised up into heaven, we who seemed unworthy even of  earth. [In Christ, and as members of his Body] We are exalted above the heavens; we arrive at the kingly throne. The [human] nature which caused the Cherubim to keep guard over paradise is seated today above the Cherubim. Was not such a glory beyond all expression? But he rose above the angels, he passed the cherubim, he went higher than the Seraphim, he bypassed the Thrones. He didn’t stop until He arrived at the very throne of God.

So, the Feast of the Ascension is our feast too. In baptism we died with Christ and rose with him to new life. In the Ascension of Christ, we also ascend. Hence, in Christ and as members of Christ’s Body through baptism, we are mystically seated with him at the Father’s right. In Christ and by his ascension our lowly nature is glorified and we hear the call “come up higher.” For now we never cease to honor the angels who by nature are superior to us and care for us. And yet, by grace alone and in Christ we have ascended with him to the highest place. On account of  which the angels marvel and sing God’s praises.

The Ascension is the counterpart of the fall in Eden, but we are not simply restored to an earthly paradise, we are taken to the heavenly one!

Is this why Satan rebelled? There is an ancient tradition that the angels where shown God’s plan and that Lucifer, a high ranking angel, recoiled at the idea of God joining himself to the mere “mud dolls” of humanity. Inspiring a rebellion he waged war in the heavens and was cast out by St. Michael and the other angels. Now he roams the earth, deeply envious of human beings and seeks to debase and destroy him. This is hinted at in Scripture in Revelation 12, but the details of the reason for Satan’s wrath are more in the realm of tradition and speculation. 

Here then are some reflections on the glorious feast of the Ascension from Scripture, and the teachings of the Fathers of the Church.