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The Ascension of Our Lord Jesus Christ
Nick Konstantinos
May 28, 2025
The Feast of the Ascension has ancient roots in the Church. From the early centuries it was celebrated 40 days after Pascha as the event in which the Risen Christ returned to the Father. By the 4th century the Ascension was already observed on the 40th day after . St. Augustine even attested that its observance was of apostolic origin and had become a universal.
The Ascension of Christ: Heaven Receives the God-Man, Earth Rejoices with Hope
The Orthodox Church continues this tradition: Ascension is always commemorated on a Thursday (the sixth week of Pascha). It is one of the Twelve Great Feasts, with a short forefeast and an afterfeast extending until Pentecost. In Orthodox liturgical practice, Ascension marks the end of the Paschal season (no kneeling is used, since the joy of Easter continues), and the Church prepares to usher in the coming of the Holy Spirit.
Biblical Story
The Holy Scriptures narrate Christ’s Ascension. The Acts of the Apostles records that after blessing His disciples, “as they were looking on, [Jesus] was lifted up, and a cloud took Him out of their sight”. Two angels then appeared to the startled apostles and said, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven”.
The Theotokos Among the Angels: The Church on Earth Gazes Toward Heaven
Likewise, Luke’s Gospel recounts that at Bethany “He lifted up His hands and blessed them; and while He blessed them, He parted from them, and was carried up into heaven”. Even during His ministry our Lord had spoken of this mystery – for example, He asked, “What then if you see the Son of Man ascending to where He was before?” (John 6:62). These passages (often read at Ascension services) assure us that the Ascension is a true, historical event: Christ goes before us into heaven, and the angels promise His return in glory.
Theological Significance
In Orthodox theology, the Ascension is not an isolated curiosity but the crowning of the Paschal mystery. It is viewed as the “meaning and fullness of Christ’s Resurrection” By ascending, the Risen Lord entered the glory of the Father and “opened the gates of Heaven” for humanity.
The Church Fathers joyfully expound the mystery of the Ascension. St. John Chrysostom marvels that in Christ’s exaltation “wherever the Head is, there is the body also” – by ascending, Christ the Head carries His Church (the Body) to the heights of heaven. He also proclaims that our Lord “has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation”. |  Icon of Saint John Chrysostom — the golden-mouthed hierarch and theologian of the 4th century |
 Saint Gregory of Nyssa: Theologian of Divine Ascent | In other words, Christ plunged into human suffering and lifted up humanity into divine glory. St. Gregory of Nyssa (4th c.) calls the Ascension the “Great Celebration” and says it grants us “the acquisition of citizenship (politeia) with God in Christ Jesus our Lord”. Such words from the Fathers teach that the Ascension is not merely a past event but an eternal mystery: Christ’s glorification ennobles human nature and opens heaven to the faithful. |
Saint Paul likewise teaches that in Christ “God raised us up and made us sit together with Him in the heavenly places” (Ephesians 2:6). Thus the Ascension proclaims that Christ is enthroned at the Father’s right hand (cf. Mark 16:19), sending forth the Holy Spirit.
Hymns of the Feast
The Ascension is celebrated with rich hymnography. For example, the festal Troparion (Tone 4) sings: “O Christ our God, You have ascended in Glory, granting joy to Your disciples by the promise of the Holy Spirit”.
The Kontakion (Tone 6) proclaims: “When You had fulfilled the dispensation for our sake, and united earth to heaven: You ascended in glory, O Christ our God; not being parted from those who love You, but remaining with them and crying: ‘I am with you and no one will be against you!’”.
These hymns vividly recall the Ascension and its promise: though Christ has “gone up on high,” He remains present with His Church through the Holy Spirit. Other stichera and verses at Vespers and Matins echo Psalms (e.g. “God has gone up with a shout…” (Ps. 47)) and Gospel images to lift our minds on high. The hymnography, combined with the icon of the Ascension, invites the faithful to contemplate the scene – the apostles gazing upward, the Theotokos (Standing Mother of God) in their midst, and angels exalting the King of Glory.
Living the Ascension
This feast has direct implications for Christian life. It reminds us that our destiny is to share in Christ’s glory. St. Paul urges that having been risen with Christ we should “seek the things that are above, where Christ is, seated at the right hand of God… set your minds on things above, not on earthly things”.
Surrounded by angels, the Lord rises in divine majesty—His feet leaving earth, His gaze fixed on eternity—drawing all creation into His heavenly reign.
As the Fathers note, we must also follow our exalted Lord by living humbly. St. John Chrysostom exhorts: “If you are the body of Christ, bear the Cross, for He bore it”. In this way, each Christian is called to imitate Christ’s love and sacrifice even as He sits at God’s right hand. Thus the Ascension strengthens us to persevere, pray for the Holy Spirit’s power, and live in communion with the risen Lord.
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