Jesus's Body Ascended Through the Sky?

INTERPRETING THE ASCENSION OF THE LORD | Hortensius F. Mandaru, SSL

The ascension of the Lord Jesus to heaven is part of the Christian faith narrative that is often dramatically visualized. The image of Jesus being taken up into heaven accompanied by clouds and angels is often the main icon in Ascension Day celebrations. The main texts that are usually used as a basis are Luke 24:50 & 52 and Acts 1:9 & 11, which describe the event visually and narratively. However, is there a deeper meaning than just the physical “ascension to heaven” phenomenon?

Visualization of Ascension and Reduction of Understanding

Popular traditions often depict Jesus being lifted into the sky like a rocket launching into space. Such images do have imaginative power, but they tend to simplify the understanding of the ascension to a mere physical event. This is seen not only in the teaching of children, but also influences the perceptions of adults.

The narratives of Luke and Acts do present the ascension within a historical-narrative framework. However, what is central in Luke is not simply the visualization of Jesus' departure, but the proclamation of his continuing presence through the blessing, the Holy Spirit, and the witness of the Church.

The Ascension of Jesus in the Early Texts of the New Testament

Before the narratives of Luke's Gospel and Acts of the Apostles were written, Paul's letters were already bearing witness to the faith of the glorified Jesus. In 1 Thessalonians 1:10 and 4:16, Paul speaks of Jesus being in heaven and coming again. There is no explanation of how the process of the "ascension" took place, as Paul's focus is on glorification, not a chronology of events.

In Philippians 2:8–11, Jesus is exalted because of His obedience unto death on the cross, and in 1 Timothy 3:16, He is "caught up in glory". All of these imply glorification as an action of God upon His Son, not a spatial motion toward the heavens. In John's tradition, "exaltation" even begins at the cross (John 3:14; 12:32 & 34), making the cross the beginning of glorification.

Old Testament Traditions and Symbols of Glorification

The glorification language of Jesus in the New Testament is very close to Old Testament symbolism. Psalm 110:1 “ "Sit at my right hand" ” ” is often quoted as the basis of ascension Christology. It is not simply a matter of place, but of divine authority and rule. Sitting at the right hand of God symbolizes Jesus' participation in eschatological government and judgment.

Similarly, the narratives in Luke and Acts show continuity with OT tradition, such as Jacob's blessing at death, or Aaron's priestly blessing over the people. In Luke 24, Jesus blesses the disciples before ascending, signaling that his departure is not the end of presence, but rather a transition to a new and wider form of presence.

Luke's Narrative and the Historical-Narrative Dimension

Luke places Jesus' ascension as an observable and objective event. In Luke 24 and Acts 1, Jesus blesses the disciples, is then "taken up" and "a cloud covered him" from their sight. The verbs used are passive: “lifted up” (ἐπαίρω—epairō) and “taken up” (ἀναλαμβάνω—analambanō), indicating that the ascension was an act of God, not Jesus' own doing.

The clouds and angels add an apocalyptic layer to this narrative, similar to the image of the Son of Man in Daniel 7. In the context of Greco-Roman culture, the story also echoes the motif of ἀποθέωσις (apotheosis) — the elevation of humans to godhood — commonly applied to kings or heroes. However, Luke emphatically affirms that this is the work of God glorifying His Son, not a divine ascension by self-power.

The Ascension as Paschal Mystery: Theological Dimensions

The event of the ascension cannot be separated from the overall mystery of Easter. In the theological understanding of the Church, the resurrection, ascension, and outpouring of the Holy Spirit constitute three aspects of the one unified work of salvation:

Resurrection – the theological dimension: God declares His vindication of the faithful Son, who had previously been blamed (condemned) by men.
The ascension – christological dimension: Is a consequence of justification — the obedient Son is glorified by the Father in heaven.
Pentecost's ecclesiological dimension: The fruit of the Son's resurrection for God's people, namely the outpouring of the Holy Spirit on believers through His glorious Son in heaven, so that the Kingdom of God continues to grow and be present in world and human history, until His return (eschatological dimension).

Jesus' presence is no longer physical in space-time, but transcendent: through the Holy Spirit, the word, and the sacraments (cf. Luke 24:30 & 31). Therefore, the disciples' experience of the risen Jesus is not always directly recognizable because the risen Jesus' body has entered the dimension of glory, although it is still real and can be experienced.

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