Sola Fidelity asked the other day, “Where did the Resurrection go?” This question reminded me of a Horton article (Transforming Culture with a Messiah Complex) I discovered quite a while ago, and forgot to blog about. An extensive quote:
Many writers today are calling for a greater emphasis on the resurrection. What’s overlooked, ironically, is the importance of Christ’s ascension.
The resurrection and ascension of Jesus generate a remarkable paradox. Right at the place where the Suffering Servant has been exalted as conquering Lord, the first fruit of a new creation, and the head of a body, he disappears. Then, precisely in that place that is vacated by the one who has ascended, a church emerges.
The most direct ascension account comes from Luke (Luke 24:13-27; 24:50-53). Acts 1 reprises this episode in its opening verses (Ac 1:6-11). Thus the ascension (and parousia) became part of the gospel itself. Not only was Jesus crucified and raised according to the prophets, but the Messiah will be sent again. Jesus, says Peter, “must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets” (Ac 3:20-21, emphasis added).
As they were taught by Jesus in the Olivet and Upper Room discourses and on the road to Emmaus (Matt. 24-25; John 14-16; Luke 24:13ff), the apostolic preaching in Acts follows the familiar pattern of descent-ascent-return, justifying the confession in the eucharistic liturgy, “Christ has died, Christ is risen, Christ will come again.” Jesus’ departure is as real and decisive as his incarnation, and he “will come [again] in the same way as you saw him go into heaven” (Ac 1:11)—that is, in the flesh. In the meantime, he is absent in the flesh.
Under-realized Ascension, Over-realized Eschatalogy
One problem in the history of interpretation, however, has been to treat the ascension as little more than a dazzling exclamation point for the resurrection rather than as a new event in its own right. The ascension of Jesus in the flesh opens up an interim within history that keeps us looking forward to the return of the same Jesus. Nothing can replace Jesus in the flesh.
It was a tough decision to break off the quote there, but if I kept going, I would end up just pasting the whole article!
Horton goes on to apply this view of the ascension to questions relevant to recent Outhouse discussions of transformationalism. To the question “Is all of life kingdom work?” Horton answers:
No, proclaiming the Word, administering baptism and the Supper, caring for the spiritual and physical well-being of the saints, and bringing in the lost are kingdom work. Building bridges, delivering medical supplies to hospitals, installing water heaters, defending clients in court, holding public office, and having friends over for dinner are “creation work,” given a pledge of safe conduct ever since Cain under God’s regime of common grace. In this work, Christians serve beside non-Christians, as both are endowed with natural gifts and learned skills for their common life together.
And to the question of “Should there be Christian institutions?” he answers:
We should ask whether there should be Christian hospitals, Christian businesses, or Christian entertainment industries. Haven’t such enterprises, which often do no more than mimic their secular counterparts, distracted the church from its primary focus and ministry? What if churches were more seriously Christian, concentrating on Christ as he is delivered to sinners through Word and Sacrament, and their members were scattered throughout the week to occupy posts alongside their non-Christian neighbors instead of being driven into an ostensibly Christian sub-culture? What if, instead of trying to discipline a pagan culture, we restored the evangelical practice of church discipline in our own churches (a point made better by Paul in 1 Cor 5:9-12)?
That’s a capsule-length version of Horton’s article, but it really is worth it to read the whole thing. So go over there and read it, and come back and drop some comments!