Feast of the Ascension of our Lord


On May 17, we celebrate the Ascension of Jesus Christ into heaven. (Actually I was able to celebrate it today at the Church of the Good Shepherd, Episcopal, in Covington, GA, because that fine parish celebrates the Eucharist every Wednesday at 11:00 a.m., and when weekday feast days occur, Father Tim simply "transposes" the feast to Wednesay, thus assuring a fair-sized community of regular-attenders for a good many week-day celebrations). The readings for this day are as follows:

Acts 1:1-11; Psalm 47 or Psalm 93; Ephesians 1:15-23; Luke 24:44-53

The fortieth day after Easter Sunday, commemorates the Ascension of Christ into heaven, according to Mark:16:19, Luke:23:51, and Acts:I:2. In the Eastern Church this feast was known as analepsis (the taking up) and as the episozomene (the salvation). The terms used in the West, ascensio and ascensa, signify that Christ was raised up by His own powers. Mount Olivet, near Bethany, is designated as the place where Christ left the earth. The feast falls on Thursday, and it is one of the most solemn in the calendar, ranking with the feasts of the Passion, Easter and Pentecost.

Although no documentation of it exists prior to the beginning of the fifth century, St. Augustine says that it originated with the Apostles, and that it was observed by the Church long before his time. The Ascension is frequently mentioned in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles. Perhaps, prior to the fifth century it was commemorated in conjunction with the feasts of Easter or Pentecost.

Connected with this feast were the customs of: the blessing of beans and grapes (after the Commemoration of the Dead in the Canon of the Mass), the blessing of first fruits, (afterwards done on Rogation Days), the blessing of a candle, the wearing of mitres by deacon and subdeacon, the extinguishment of the paschal candle, and processions with torches and banners outside the churches to commemorate the entry of Christ into heaven. In some churches, the Ascension was depicted by elevating the figure of Christ above the altar, through an opening in the roof. In others, the figure of Christ was made to ascend and that of the devil was made to descend.

The day celebrates the completion of the Lord's work for our salvation, the pledge of our glorification with Christ, and His entry into heaven with our human nature glorified.

I especially like this Orthodox icon which shows Christ, with angels, being escorted back to His heavenly home. His Mother Mary stands with angels and the faithful disciples. In the Orthodox Church, this icon is usually displayed for veneration, in the center on the church, on the feast of Ascension.


An Orthodox website helps us understand what is being presented:


The icon is divided into two parts, top and bottom, heaven and earth. The top is in order, the bottom, except for the Theotokos, is in confusion. The figures are set against the hilly landscape of the Mount of Olives, scattered with olive trees. It is painted with bright colors as a joyous icon.

Although the icon depicts the event described by Saint Luke, it is not meant to be a historical picture, but a representation of the Church.

Christ is shown inside the blessing all with his right hand and holding a scroll in his left. This is to show love and knowledge. This sphere is being carried up in glory by angles.

Even though we see Christ departing, the Orthodox Church sees the second and glorious coming in the same icon. Jesus said he would return exactly as he ascended. The icon does not show direction. His love and teachings are still with the church.


The focus of the lower part of the icon is the Theotokos [Mary, the "Bearer" of God]. She represents the entire Church waiting for Jesus' return.

The entire group, the Theotokos and the disciples also represent the Church. In this case the faithful learning Christians. The disciples are waiting for the descent of the Holy Spirit at Pentecost and are shown in confusion.

The disciples shown can not be the historical gathering, but again a image of the Church. The Apostle Paul who was still Saul, a nonbeliever at that time, is standing next to Mary.


Then two angels in white clothes said to the disciples, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." Then the disciples returned to Jerusalem (Acts 1:11).


Inasmuch as many remember the Ascension during one or more of the Daily Offices, it's especially appropriate that on Ascension Day, we pause to contemplate the meaning of our Lord's return to the Father as together they prepare us for the descent of the Holy Spirit on the Feast of Pentecost, May 27.