The fortieth day after Easter Sunday, commemorating the Ascensionof Christinto heaven, according to Mark 16:19, Luke 24:51, and Acts 1:2.
In the Eastern Churchthis feastwas known asanalepsis, the taking up, and also as theepisozomene, the salvation—denoting that by ascending into His glory, Christcompleted the work of our redemption. The terms used in the West,ascensioand, occasionally,ascensa, signify that Christwas raised up by His own powers. Traditiondesignates Mount Olivetnear Bethanyas the place where Christleft the earth. The feastfalls on Thursday. It is one of the Ecumenical feastsranking with the feastsof the Passion, of Easterand of Pentecostamong the most solemnin the calendar, has a vigiland, since the fifteenth century, an octavewhich is set apart for a novenaof preparation for Pentecost, in accordance with the directions of Leo XIII.
History
The observance of this feastis of great antiquity. Although no documentary evidence of it exists prior to the beginning of the fifth century, St. Augustinesays that it is of Apostolicorigin, and he speaks of it in a way that shows it was the universal observance of the Churchlong before his time. Frequent mention of it is made in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles. The Pilgrimageof Sylvia (Peregrinatio Etheriae) speaks of the vigilof this feastand of the feastitself, as they were kept in thechurchbuilt over the grotto in Bethlehemin which Christwas born (Duchesne,Christian Worship, 491-515). It may be that prior to the fifth century the fact narrated in the Gospelswas commemorated in conjunction with the feastof Easteror Pentecost. Some believethat the much-disputed forty-third decreeof the Council of Elvira(c. 300) condemning the practice of observing a feaston the fortieth day after Easterand neglecting to keep Pentecoston the fiftieth day, implies that the proper usage of the timewas to commemorate the Ascensionalong with Pentecost. Representations of the mysteryare found in diptychsand frescoes dating as early as the fifth century.
Customs
Certain customs were connected with the liturgyof this feast, such as the blessingof beans and grapes after the Commemoration of the Dead in the Canon of the Mass, the blessingof first fruits, afterwards done on Rogation Days, the blessingof a candle, the wearing of mitresby deaconand subdeacon, the extinction of the paschal candle, and triumphal processionswith torches and banners outside thechurchesto commemorate the entry of Christinto heaven. Rockrecords theEnglish customof carrying at the head of the processionthe banner bearing the device of the lion and at the foot the banner of the dragon, tosymbolizethe triumph of Christin His ascensionover the evil one. In somechurchesthe scene of the Ascensionwas vividly reproduced by elevating the figure of Christabove the altarthrough an opening in the roof of thechurch. In others, whilst the figure of Christwas made to ascend, that of the devilwas made to descend.
In the liturgiesgenerally the day is meant to celebrate the completion of the work of our salvation, the pledge of our glorification with Christ, and His entry into heavenwith our human natureglorified.