Opinion
By Valentine Obienyem
LAST Thursday was Ascension Day, a fixed solemnity in the Church celebrated 40 days after Easter Sunday. This timing is rooted in Acts 1:3, which states that Jesus appeared to His disciples over a period of forty days after His resurrection, speaking about the Kingdom of God before He was taken up into heaven.
The number 40 carries deep significance in Scripture. It frequently represents a period of testing, preparation, purification, and transition before a new stage in God’s salvific plan unfolds. This pattern is seen repeatedly in key biblical events: the Great Flood, when rain fell for 40 days and 40 nights (Genesis 7:12), bringing about a new beginning for humanity; Moses on Mount Sinai, who remained there for 40 days and 40 nights receiving the Law (Exodus 24:18); Israel’s journey in the wilderness, lasting 40 years before entering the Promised Land (Numbers 14:33–34); Jesus’ temptation in the desert, where He fasted for 40 days and 40 nights before beginning His public ministry (Matthew 4:2); and Elijah’s journey to Mount Horeb, sustained by God’s strength for 40 days and 40 nights (1 Kings 19:8).
Against this background, the 40 days between Easter and the Ascension represent a divine period of preparation in which the disciples were strengthened, instructed, and gradually prepared for the next phase of the Church’s mission.
After the Ascension, as explained by Rev. Fr. Louis Nwobi, Parish Priest of St. Joseph the Worker Parish during the 5:30 a.m. Mass, the Church enters what can be described as the post-Ascension experience – a time of waiting, prayer, and unity in expectation of the coming of the Holy Spirit at Pentecost. During this period, the disciples gathered with Mary in the Upper Room, remaining steadfast in prayer and hope.
Reflecting on the Sunday readings, the priest drew out successive lessons for the faithful. Emphasizing the importance of communal worship, he encouraged families to pray together, stressing that “a family that prays together stays together.” He further noted that family prayer strengthens unity, mutual understanding, and Christian fellowship. He also strongly encouraged active participation in Pious associations and communal devotion, while still affirming the importance of personal prayer and regular individual communion with God.
In the same spirit, he cautioned against the habit of individuals isolating themselves or visiting chapels during communal prayers, insisting that shared worship is essential for building authentic Christian community.
On the Second Reading, where St. Peter exhorts believers not to be ashamed of suffering for Christ, he explained that trials and hardships endured for the sake of faith are a participation in Christ’s own suffering. He reminded the faithful that Christianity must not remain merely nominal, but must be visibly expressed in lived experience, conviction, and daily conduct.
In the First Reading, a key theological reflection arises. To quote it: “All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.” (Acts 1:14)
This is among the verses that are sometimes interpreted by certain Christian denominations as evidence that Mary had other biological children. However, Catholic understanding holds that the term “brothers” in Scripture (among the Greeks)does not always refer to biological siblings. It also means close relatives or members of the extended family.
This is supported by other Gospel passages. In Mark 6:3 and Matthew 13:55–56, Jesus is referred to as the “brother” of James, Joses, Judas, and Simon, and His “sisters” are also mentioned. While these expressions may suggest biological relationships in modern English usage, in the Semitic and biblical cultural context they often denote wider kinship ties rather than strictly children of the same mother.
Further clarification appears elsewhere in the Gospels. John 19:25 mentions “Mary of Clopas,” while Mark 15:40 refers to “Mary the mother of James and Joses.” These references indicate that those called the “brothers of Jesus” were members of His extended family or relatives connected through other family lines, rather than biological children of Mary, the Mother of Jesus.
....-Ascension experience is therefore a spiritual invitation to the Church: to live in unity, deepen prayer, embrace witness in suffering, and remain in expectation of the Holy Spirit. Just as the apostles waited in the Upper Room with Mary, the Church today is called to remain rooted in prayer and communion, trusting that every period of waiting in God’s plan is never empty, but always preparatory for a greater outpouring of grace.
A.I
May 17, 2026
Tags: Valentine Obienyem