Abstract
In the book of Acts we read:
So when they had come together, they asked him, “Lord, is this the time when you will restore the kingdom to Israel?” He replied, “It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”1
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Notes
For “first evidence,” see Patrick Regan, O.S.B., “The Fifty Days and the Fiftieth Day” in Maxwell E. Johnson, ed. Between Memory and Hope: Readings on the Liturgical Year (Collegeville, MN: The Liturgical Press, 2000), 237.
Elias Moutsoulas, “ASCENS: In ascensionem Christi oratio” in The Brill Dictionary of Gregory of Nyssa, ed. Lucas Francisco Mateo Seco and Giulio Maspero (Leiden: Brill 2010), 86.
Martin Connell, Eternity Today: On the Liturgical Year, vol. 2: Sunday, Lent, the Three Days, The Easter Season, Ordinary Time (New York: Continuum), 167. Connell succinctly notes elsewhere that although ascension was traditionally celebrated during the fifty days of the Easter season, “it was at first variously positioned there in different geographical regions: at the mid-point of the span (on the twenty-fifth day, Mid-Pentecost), at the end (on the fiftieth day, Pentecost) and, increasingly in the late fourth century, on the fortieth day. See Martin Connell, “Ascension Day,” in The New Westminster Dictionary of Liturgy & Worship, ed. Paul Bradshaw (Louisville, KY: WJK 2002), 29–30.
Alden A. Mosshammer, The Easter Computus and the Origins of the Christian Era (New York: Oxford, 2008), 8.
For a discussion related to the standardization of hours across the world, that eventuated in time zones and furthered solidarity in the counting of years, see Clark Blaise, Time Lord: Sir Sandford Fleming and the Creation of Standard Time (New York: Pantheon Books, 2000).
Michel de Certeau, “How is Christianity Thinkable Today?” in Graham Ward, The Postmodern God (Malden, MA: Wiley-Blackwell, 1997), 142.
Adrian Heathfield and Tehching Hsieh, Out of Now: The Lifeworks of Tehching Hsieh (Boston, MA: MIT, 2009), 380.
Charles Taylor, A Secular Age (Boston, MA: Harvard University Press, 2007), 55.
Rachel Muers, Keeping God’s Silence: Towards a Theological Ethics of Communication (Malden, MA: Blackwell, 2004)
and Peter Rollins, How (Not) to Speak of God (Brewster, MA: Paraclete Press, 2006).
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© 2015 Cláudio Carvalhaes
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Liu, G.C. (2015). Liturgical Time and Tehching Hsieh. In: Carvalhaes, C. (eds) Liturgy in Postcolonial Perspectives. Postcolonialism and Religions. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137508270_14
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