129. The Ascension of Christ: Suitability, Nature, and Power

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Lecture Notes

Main Topics #

The Suitability of Christ’s Ascension #

Objections Against Suitability:

• Aristotle’s principle: Things possessing their good perfectly need no motion for completion. Since Christ possessed himself in the best way (divine nature as highest good, human nature supremely glorified), ascension seems unsuitable.
• No improvement to soul or body: Ascension would not make Christ’s soul wiser or his body more glorious, raising the question why he would depart.
• Better for us if he remained: Christ’s bodily presence would be more salutary for the faithful than his departure.
• Timing question: Gregory notes Christ’s body was not changed after resurrection, so why wait 40 days to ascend?

Thomistic Resolution:

• Place must be proportioned to what occupies it (proportion of locusta ad locatum).
• Through resurrection, Christ entered into immortal and incorruptible life according to his human nature.
• The earthly realm is a place of generation and corruption; the heavenly realm is a place of incorruption.
• Therefore, ascension to heaven is the fitting place for Christ’s glorified, incorruptible nature, not a departure from perfection but a manifestation of it.

According to Which Nature: Ascension and Christ’s Two Natures #

The Question: Can ascension belong to Christ according to his divine nature?

Apparent Arguments for Divine Nature:

• Psalm 46 and Isaiah 33 speak of God ascending (seemingly predicated of divinity before incarnation).
• John 3 teaches that “no one ascends to heaven except the one who descends from heaven,” and Christ descends from heaven as God, not as man, so he should ascend as God.
• Christ ascends to equality with the Father, which belongs to him as God, not as man.

Distinction of Secundum quod (according to which/in what respect): The phrase can denote two things:

1. The condition of the one ascending - Under this understanding, ascension cannot belong to Christ according to his divine nature because:

   • Nothing exists higher than the divine nature to which it could ascend.
   • Ascension is a locomotion (local motion), which cannot belong to the divine nature, which is immobile and non-spatial.
   • Therefore, ascension belongs to Christ according to his human nature, which is contained in place and subject to motion.

2. The cause of ascension - If secundum quod designates the principal cause:

   • Christ ascended to heaven by the power of his divinity, not by the power of his human nature alone.
   • Augustine: “He of our nature hung on the cross; of his own power he ascended.” (De nostrofui, though transcription uncertain)
   • Thus Christ ascended not according as man, but according as God is the principal cause, even though the human nature is the subject of ascension.

Resolution of the Objections:

• The Old Testament texts about God ascending are spoken prophetically of God according as he was to be incarnated, or used metaphorically (God ascends in the hearts of those who subject themselves to him).
• Two descents of Christ:
  1. Descent from heaven by taking on human nature (attributed to the God-man as God, not a local descent).
  2. Descent to lower parts of the earth in Ephesians 4:9 (a local descent belonging to his human nature).
• Correspondingly, Christ ascends locally according to his human nature, but the divine nature is the principal efficient cause.

Key Arguments #

Against Ascension’s Suitability #

Argument 1: Perfection requires no motion

• Aristotle (De Caelo II): Things having themselves in the best way possess their good without motion, since motion is for acquiring what one lacks.
• Christ has himself in the best way: divine nature = highest good; human nature = supremely glorified.
• Conclusion: Ascension (motion) seems unsuitable.

Argument 2: No benefit accrues

• Through ascension, nothing accrued to Christ as regards his glory (essence), neither soul nor body.
• His soul became no wiser, his body no more glorious.
• Motion is for something better, but nothing was better for Christ in heaven than on earth.
• Conclusion: Ascension seems superfluous.

Argument 3: Loss to the faithful

• Christ assumed human nature for our salvation.
• His bodily presence would be more salutary (saving) for us than his departure.
• Christ himself said: “There will come a day when you will desire to see one day of the Son of Man, and you will not see it.”
• Conclusion: It would have been better for him to remain.

Argument 4: Timing issue

• Gregory: Christ’s body was not changed after resurrection.
• Christ himself said to Mary Magdalene: “I have not yet ascended to my Father.”
• Therefore, neither immediately nor after 40 days should he have ascended.

For Ascension’s Suitability #

Biblical foundation: Christ’s own words in John 20: “I will ascend to my Father and your Father.”

Metaphysical fitness:

• Place must correspond to the nature of what occupies it.
• Immortal and incorruptible life (Christ’s human nature after resurrection) requires a celestial, incorruptible place, not an earthly, corruptible one.

Spiritual benefits to the faithful (Three virtues):

1. Faith: Ascension strengthens faith in things unseen. John 16: “Blessed are those who do not see and believe.” Christ’s hiddenness tests and perfects faith.
2. Hope: John 14: “I go to prepare a place for you… that where I am, you also will be.” Where the body goes, the eagles (followers) will be gathered. Ascension gives hope of celestial dwelling.
3. Charity: Colossians 3: “Seek what is above, where Christ is sitting at the right hand of God.” Ascension elevates affections to heavenly things. Matthew 6: “Where your treasure is, there your heart will be.”

Additional benefit: Ascension enables the sending of the Holy Spirit. John 16: “It is expedient for you that I go, for if I do not go, the Paraclete will not come to you.” Augustine: “You cannot grasp the sound of the Spirit so long as you persist in knowing according to the flesh.” Christ’s bodily departure spiritualizes the disciples’ knowledge.

Important Definitions #

Secundum quod (ἀκ τι / according to which) #

• Medieval Latin construction attempting to express definiteness; appears as “Lee se kundum kwa” in the transcription.
• Distinguishes different respects or aspects under which something is predicated of a subject.
• Critical for Thomistic theology to avoid confusion when a reality (like Christ) has multiple natures or principles.
• Example: “Ascension belongs to Christ according to his human nature [in respect of the subject undergoing motion], but according to his divine nature [in respect of the principal cause].”

Congruentia (congruence/fittingness) #

• Suitability or appropriateness, distinct from strict necessity.
• Used to explain why God, though not obliged, chose certain means for salvation.
• In this context: Ascension is congruent to Christ’s state and beneficial to the faithful, though not metaphysically necessary.

Locusta ad locatum (place to the thing placed) #

• The principle that place must be proportioned to what occupies it.
• Underlying Berquist’s argument that immortal, incorruptible nature requires a celestial (incorruptible) place.

Glorified body (corpus glorificatum) #

• A body transformed by resurrection glory, entirely subject to the will of the blessed soul.
• The glorified body can transcend natural bodily limitations (upward motion contrary to earthly elements’ nature).

Examples & Illustrations #

The 40 Days #

• After resurrection, Christ appeared to disciples for 40 days before ascending.
• Significance: He was dead 40 hours; he confirmed his resurrection alive through 40 days.
• Alternative interpretation: 40 days represent the present age in which Christ remains with the Church according to his humanity (composed of four elements, instructed by the Decalogue).
• Practical reason: Ascension occurred after sufficient time for disciples to confirm the resurrection’s truth through multiple appearances.

St. Teresa of Avila’s Experience #

• Teresa experienced Christ’s spiritual presence in her human nature, though not sensibly (not by imaginary vision or bodily eyes).
• She was completely certain of his presence.
• Christ corrected her when she thought he was sensibly present, indicating a change in the mode of presence after ascension.
• Illustrates: After ascension, Christ is present spiritually (through divinity and sacramentally) but not bodily.

The Mountain Eagle Metaphor #

• Matthew 24: “Where the body is, there the eagles will be gathered.”
• Berquist recounts experience of climbing with brother Mark and others, where eagles appear overhead.
• Eagles come down to see if climbers are ready to continue.
• Application: As eagles follow the body, so the faithful follow Christ ascended; ascension gives hope that we too shall arrive where he is.

Aqualina, the Young Saint #

• Early martyr, a 12-year-old girl from Biblos.
• Name means “little eagle” (aquila + diminutive).
• Berquist notes the calendar keeper’s confusion in spelling until he recognized the meaning.
• Illustrates the scriptural image of eagles and its spiritual significance in Christian tradition.

Student Examination and Misunderstanding #

• Berquist collects examples of student errors on motion, showing how many ways the definition can be misunderstood.
• One student mistranslated Scotus’s doctrine of haecceitas (thisness) as “thinness.”
• Illustrates difficulty of precise philosophical language.

Questions Addressed #

Q1: Was it suitable for Christ to ascend? #

Answer: Yes, though perfect things need no motion to acquire perfection.

Why:

• Christ’s immortal, incorruptible nature requires a celestial (incorruptible) place, not an earthly one.
• Ascension manifests the fitness of his glorified state.
• It produces supernatural effects in the faithful: strengthens faith (in unseen things), hope (of heavenly dwelling), and charity (directed to heavenly things).
• Without ascension, disciples might regard him merely as an earthly man; his departure elevates reverence and prevents contempt through familiarity.

Q2: According to which nature did Christ ascend? #

Answer: According to his human nature (as the subject undergoing motion), but through the power of his divine nature (as principal cause).

Why:

• Ascension is a locomotion (local motion), which cannot belong to the divine nature (immutable, non-spatial, higher than all).
• The human nature, being created and subject to place and motion, is the condition under which ascension occurs.
• The divine nature, through its infinite power and the obedience of the glorified body to the blessed soul, is the efficient cause.
• Augustine: “Of our nature he hung on the cross; of his own power he ascended.”

Q3: The 40-Day Interval #

Objection: Gregory says Christ’s body was unchanged after resurrection, and Christ himself said “I have not yet ascended to my Father” shortly after resurrection. Why the delay?

Answer:

• The delay served to prove the truth of the resurrection through multiple appearances and signs over 40 days (Acts 1:3).
• The 40 days also allowed time for final instructions to the apostles before his departure.
• Significance may be symbolic: death lasted 40 hours; confirmation of life lasted 40 days.

Notable Quotes #

Christ’s Affirmation (John 20:17): “I will ascend to my Father and your Father.”

Augustine on Ascension: “Of our nature he hung on the cross; of his own power he ascended.” (De nostrofui [transcription uncertain])

Augustine on Glorified Bodies (implied in discussion): The glorified body’s obedience to the blessed soul is so great that where the spirit wills, there the body is.

Christ on the Paraclete (John 16): “It is expedient for you that I go, for if I do not go, the Paraclete will not come to you. If however I leave, I will send him to you.”

Augustine on Spiritual Reception (Commentary on John): “You are not able to grasp the Spirit so long as you persist in knowing according to the flesh. But Christ, however, departing bodily, made the Father and the Son present to them spiritually.”

Psalm 15 (Gloss): “Delights at your right hand” - Christ’s human nature, sitting at the right hand of the Father, rejoices with all human faculties in this fulfilled estate.

Leo the Great (Pope Leo): “Who ascended to heaven does not desert us, adopted ones.”

Christ to Mary Magdalene (John 20): “I have not yet ascended to my Father.”

Malachi 3:6: “I am the Lord, and I do not change.”

Colossians 3:1: “Seek what is above, where Christ is sitting at the right hand of God. Savor the things which are above, not those things which are upon earth.”

Matthew 6:21: “Where your treasure is, there also your heart will be.”

Matthew 24:28: “Where the body is, there the eagles will be gathered.” (used in discussion)

Founder of Opus Dei: “There is more distance between you and God than between you and a two-year-old. But you are a child of God; don’t forget it.”

Ephesians 4:9: Christ “descends into the lower parts of the earth” (discussed in context of two descents).

Ephesians 1:20-22 (implied): Christ seated at the right hand of God, above all powers and principalities.