Note 18 — Chapter V · THE ASCENSION.

As an attempt to set us free from such difficulties and absurdities, the natural explanation of this narrative must needs be welcome.18 This distinguishes in the evangelical accounts of the ascension, what was actually beheld, and what was inferred by reasoning. Certainly, when it is said in the Acts: while they beheld, he was taken up, βλεπόντων αὐτῶν ἐπήρθη: the exaltation to heaven seems here to be represented as a fact actually witnessed. But the Rationalists tell us that we are not to understand ἐπήρθη, as signifying an elevation above the earth, but only that Jesus, in order to bless the disciples, drew up his form and thus appeared more elevated to them. They then bring forward the word διέστη, he was parted from them, in the conclusion of Luke’s gospel, and interpret it to mean that Jesus in taking leave of his disciples removed himself farther from them. Hereupon, they continue, in the same way as on the mount of Transfiguration, a cloud was interposed between Jesus and the disciples, and together with the numerous olive-trees on the mount, concealed him from their sight; a result which, on the assurance of two unknown men, they regarded as a reception of Jesus into heaven. But, when Luke in the Acts immediately connects ἐπήρθη with the statement, and a cloud received him, καὶ νεφέλη ὑπέλαβεν αὐτὸν: he implies that the taking up was an introduction to the being received by the cloud; which it would not be if it were a mere drawing up of the body, but only if it were an exaltation of Jesus above the earth, since only in this case could a cloud float under, carry, and envelop him, which is the idea expressed by ὑπέλαβεν. Again, in the Gospel of Luke, the fact that he was parted from them is represented as something which took place while he blessed them, ἐν τῷ εὐλογεῖν αὐτον αὐτοὺς; now no one when pronouncing a benediction on another, will remove from him: whereas it appears very suitable, that Jesus while communicating his blessing to the disciples should be carried upward, and thus, while rising, have continued to extend over them his outstretched hand as a symbol of his blessing. Thus the natural explanation of the disappearance in the cloud falls to the ground of itself; while in the supposition that the two individuals clothed in white apparel were natural men, Paulus only disguises a final and strongly marked essay of the opinion espoused by Bahrdt and Venturini, that several epochs in the life of Jesus, especially after his crucifixion, were brought about by the agency of secret colleagues. And Jesus himself—what, according to this opinion, must we suppose to have become of him after this last separation from his disciples? Shall we, with Bahrdt, dream of an Essene lodge, into which he retired after the completion of his work? and with Brennecke appeal, in proof that Jesus long continued silently to work for the welfare of mankind, to his appearance for the purpose of the conversion of Paul? But, taking the narrative of the Acts as historical, this was connected with circumstances and effects which could be produced by no natural man, even though a member of a secret order. Or shall we with Paulus suppose, that shortly after the last interview the body of Jesus sank beneath the injuries it had received? This could not well have happened in the very next moments after he had appeared still active among his disciples, so that the two men who joined them might have been witnesses of his decease,—who, even admitting this, would not have spoken in accordance with the truth; but if he continued to live for any length of time he must have had the intention to remain for that period in the concealment of a secret society; and to this must then be supposed to belong the two men clothed in white, who, doubtless with his previous sanction, persuaded the disciples that he had ascended into heaven.19 But this is a mode of representation, from which in this instance as in every other, a sound judgment must turn away with aversion.