By St. John Henry Newman

The Ascension of our Lord and Savior is an event ever to be commemorated with joy and thanksgiving, for St. Paul tells us in the text that He ascended to the right hand of God, and there makes intercession for us. Hence it is our comfort to know, that "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins." (First John Chapter two verses 1 and 2)

As the Jewish High Priest, after the solemn sacrifice for the people on the great day of Atonement, went into the Holy of Holies with the blood of the victim, and sprinkled it upon the Mercy-Seat, so Christ has entered into Heaven itself, to present (as it were) before the Throne that sacred Tabernacle which was the instrument of His passion - His pierced hands and wounded side - in token of the atonement which He has effected for the sins of the world.

Wonder and awe must always mingle with the thankfulness which the revealed dispensation of mercy raises in our minds. And this, indeed, is an additional cause of thankfulness, that Almighty God has disclosed to us enough of His high Providence to raise such sacred and reverent feelings.

Had He merely told us that He had pardoned us, we should have had overabundant cause for blessing and praising Him; but in showing us somewhat of the means, in vouchsafing to tell what cannot wholly be told, in condescending to abase heavenly things to the weak and stammering tongues of earth, He has enlarged our gratitude, yet sobered it with fear.

We are allowed with the Angels to obtain a glimpse of the mysteries of Heaven, "to rejoice with trembling." Therefore, so far from considering the Truths of the Gospel as a burden, because they are beyond our understanding, we shall rather welcome them and exult in them, nay, and feel an antecedent stirring of heart towards them, for the very reason that they are above us. . . .

First, Christ's Ascension to the right hand of God is marvelous, because it is a sure token that heaven is a certain fixed place, and not a mere state. That bodily presence of the Savior which the Apostles handled is not here; it is elsewhere - it is in heaven. This contradicts the notions of cultivated and speculative minds, and humbles the reason. Philosophy considers it more rational to suppose that Almighty God, as being a Spirit, is in every place; and in no one place more than another.

It would teach, if it dare, that heaven is a mere state of blessedness; but, to be consistent, it ought to go on to deny, with the ancient heretics, referred to by St. John, that "Jesus Christ is come in the flesh," and maintain that His presence on earth was a mere vision; for, certain it is, He who appeared on earth went up from the earth, and a cloud received Him out of His Apostles' sight.

And here again an additional difficulty occurs, on minutely considering the subject.

Whither did He go? beyond the sun? beyond the fixed stars? Did He traverse the immeasurable space which extends beyond them all? Again, what is meant by ascending? Philosophers will say there is no difference between down and up, as regards the sky; yet, whatever difficulties the word may occasion, we can hardly take upon us to decide that it is a mere popular expression, consistently with the reverence due to the Sacred Record.

And thus we are led on to consider, how different are the character and effect of the Scripture notices of the structure of the physical world, from those which philosophers deliver. I am not deciding whether or not the one and the other are reconcilable; I merely say their respective effect is different.

And when we have deduced what we deduce by our reason from the study of visible nature, and then read what we read in His inspired word, and find the two apparently discordant, this is the feeling I think we ought to have on our minds - not an impatience to do what is beyond our powers, to weigh evidence, sum up, balance, decide, and reconcile, to arbitra...