Questions about the Ascension of Christ Answers ANSWER 1 Christ ascended to Heaven as man and as God. Once he became a man, being at the same time, as always, perfect God, he never put off His manhood, but deified it, and made it, and us capable of apprehending heavenly things. The Ascension is a prophecy of things to come for those who love God and believe in Him in an Orthodox manner. Those who believe and live according to this belief will be in the heavens, in the flesh, with Him, just as He now abides in the Heavens in the flesh. Our flesh and souls will be saved, because Christ made human flesh capable of deification. We also call to mind the promise of the Holy Spirit, since Christ mentions this promise He had made before to them, and it's advent is tied to His ascension thusly: "Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. {8} And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: {9} Of sin, because they believe not on me; {10} Of righteousness, because I go to my Father, and ye see me no more; {11} Of judgment, because the prince of this world is judged." (John 16:7-11) What Christ has done for human flesh and our souls is impossible to understand, but the church, with sweet melody, meditates with fervor and thanksgiving and precise theology in her services. "O Christ, having taken upon thy shoulders our nature, which had gone astray, thou didst ascend and bring it unto God the Father" (Matins canon for the Ascension, Ode 7) "Having raised our nature, which was deadened by sin, Thou didst bring it unto Thine own Father, O Savior" (ibid.) "Unto Him Who by His descent destroyed the adversary, and Who by His ascent raised up man, give praise O ye priests, and supremely exalt Him, O ye people, unto all the ages." (Matins canon for the Ascension, Ode 8) Since the disciples were "filled with great joy", we who are Orthodox in belief and way of life should naturally be this way also, and should hasten to the temple to meditate upon the magnificent truths and promises in the ascension by listening carefully to the divinely inspired theology, sung in sweet melody. If we pray with care, and expectation, having valued divine worship above our worldly cares, surely God will enlighten us and noetically teach us the true meaning of Christ's Ascension. ANSWER 2 St. Luke, who wrote an account of the Ascension in his Gospel, also wrote a slightly different account in His Acts of the Apostles. In this account, he describes two angels who speak to the Apostles as they are gazing at Christ going up into the sky: "And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, 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." (Acts 1:10-11) St Luke also mentions a cloud in his account in the Acts: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight." (Acts 1:9) "Thou Who art immortal by nature didst arise on the third day, and didst appear unto the eleven and all the disciples, and riding upon a cloud, didst hasten back unto the Father, O Thou creator of all." (Matins canon for the Ascension, 1st Ode, Irmos) ANSWER 3 When Christ saw his disciples in the upper room, he told them: "Peace be unto you." (Luke 24:36). This peace is not a worldly peace, but is the gift of God, and the attainment of it is the purpose of our life. The only way to understand this peace is to live the Christian life and be changed. It is freely given, but not freely received - not until a man is purified by intense effort, war against his passions, and desire to fulfill the will of God. Shortly after this, Christ promised: "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24:49). This, of course, is the promise of the gift of the Holy Spirit, to be given only ten days later, on Pentecost. The ministry of the Holy Spirit is so profound, it cannot be described adequately. He convicts concerning sin and righteousness, He gives strength, He gives wisdom, and the words to say when being persecuted. Ignorant and weak fisherman and all those who make an abode for Him wax bold in their witness of the gospel. He guides the church, and enlightens every man concerning the truth. Without Him, the Christian life cannot be lived. ANSWER 4 Christ ascended by the Mount of Olives. "Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day's journey." (Luke 1:12). Holy tradition understands that Christ will come to judge the world at the culmination of all things "from the East" over this very same mountain. "And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; {11} Which also said, 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." (Acts 1:10-11) ANSWER 5 It is clear that the scriptures are a dark book, unless God gives illumination. The Jews did not understand the book they gave appearances to love, and Jesus corrected their misunderstandings numerous times. The Holy apostles themselves had to be taught in numerous private sessions with their Lord, an important one which is described in the Ascension story: "Then opened he their understanding, that they might understand the scriptures, {46} And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: {47} And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. {48} And ye are witnesses of these things. {49} And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24:45-49) There much that the apostles were taught that was not written in the scriptures, and which has become part of the mind of the church, through the teaching of the apostles, and all their successors, who remained true to their teachers as the apostles had to one great teacher. St. John alludes to this hidden wisdom, held so closely to the bosom of the church, when he says: "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen." (John 21:25) St. Peter admonishes us and reminds us of our own frailty and the sure reliability of the church when he tells us: "Knowing this first, that no prophecy of the scripture is of any private interpretation." (2 Peter 1:20) ANSWER 6 The Apodosis of Pascha is celebrated on the Wednesday before Ascension Thursday (according to the Russian Typicon). All Great Orthodox feasts, according to the Jewish model, have three phases. There is a preparation phase, which may be very long, such as in the Great Lent that is before Pascha, or shorter, and may consist of whole services, such as the pre-festal Vespral divine liturgies served the day before Theophany or Nativity, or just certain hymns, such as the katavasia of the matins canon, sung for a period before a feast. The feast itself is the ultimate celebration, then there is a post-festal period, where the truths of the celebration are meditated upon at length in the services. For Pascha, this period is forty days, and ends on the "Apodosis", or "leave-taking" of the feast, on the Wednesday before Ascension. ANSWER 7 The feast of the Ascension lasts until the Friday before Pentecost, when it's Apodosis occurs. ANSWER 8 One the eve of the ascension, Wednesday evening, an all night vigil is served.. This is a service which combines Great vespers, litya, matins and the first hour, with slight changes to the beginning and end of Great Vespers and Matins from their form when they are served alone. The "rank" of commemoration is "Vigil" The rank indicates somewhat the importance of the feast, and how much the regular formats for vespers and matins will be modified. Two other "ranks" are "single commemoration" and "double commemoration". On Thursday morning, the third and sixth hours and Divine Liturgy are served. To serve the Great vespers, Litya, matins, the hours, and Divine liturgy the following service books are needed. The Horologion - the fixed parts of vespers, matins, the hours and the Divine liturgy The Psalter - needed for the kathisma readings at vespers and matins. Usually any other psalms that are read are in the Horologion The Apostolos - for the epistle reading at liturgy. The Old Testament - Great vespers has 3 OT readings. They are usually contained in the service texts in the Gospel - read in matins and the liturgy. The Pentecostarion - texts for the feast, such as the stichera at Lord I have cried, the Aposticha, the matins canon, etc. The priest's liturgikon - used by the priest for services like vespers, matins, Compline, the midnight office, the hours and divine liturgy. ANSWER 9 On a "regular" Sunday, vigil is appointed, just as for Ascension. The services are very similar, with these differences (and some, similarities, listed for comparison purposes): Vespers: Both have ten stichera at Lord I have cried. All of the stichera for the Ascension are about the feast, as is the case for all "great feasts of the Lord". For "regular" Saturday night vespers, there are at most 7 stichera about the Resurrection (sometimes 6, sometimes 4), with the rest being concerned with a Saint(s) or another event At the end of the Lord I have cried stichera, for the Ascension, "Glory ... Both Now ..." is sung all at once, and one Sticheron, about the feast, is sung. In a regular Sunday vigil, there are usually two stichera here, the first one preceded by "Glory to the Father and the son and the Holy Spirit", the second being preceded by "Both now and ever, and to the ages of ages, amen". The second Sticheron is a "Theotokion", which is about the Theotokos and the incarnation. Three OT readings are read for the Ascension. OT readings are not read in most Sunday vigil services. Litya is appointed in the Ascension services. This service is usually omitted in a regular Sunday service. At the end of vespers for the Ascension, the troparion of the feast is sung three times (this is just before the blessing of the loaves, wheat, wine and oil). In regular vespers, "O Theotokos and virgin rejoice" is sung three times. Matins The Ascension matins has the "Polyeleos", followed by the "magnification" (the latter is in Russian usage only), whereas a regular Sunday matins usually has in stead of the Polyeleos, the 118th kathisma (known as "the blameless"), and there is no magnification. Just before the praises, on Sunday, an expostilarion, "Holy is the Lord our God", is sung. This hymn is omitted on the Ascension. Liturgy The Ascension liturgy replaces the regular antiphons with festal ones. ANSWER 10 On a "regular" weekday", vespers is served on the eve, and matins in the morning, and no vigil service is sung, as there is for Ascension, Sundays, and most great feasts of the Lord (Pascha being a special exception). Daily vespers, which is usually served on a weekday is a far simpler service than Great Vespers, with no small entrance, "O Gladsome light" being chanted instead of being sung, and less "Lord I have cried" stichera (there are usually 6). In addition, the last two litanies of both vespers and matins are reverses (read in a different order), and the first two petitions of the second litany in regular (daily) vespers and matins are omitted. There are numerous other differences, because daily services are much simpler and shorter. Here are a few, off the top of my head. Vespers The kathisma for Great Vespers on a feast is "Blessed is the man". A different kathisma is read at a daily vespers for every day of the week No Small entrance, OT readings, at a daily vespers No litya at the end of a daily vespers. Less "Lord I have cried stichera" at a daily vespers Matins No gospel, "Save O God" intercession at a daily matins. That is enough for now. The best place to understand these services and their differences is the yearly typicon/calendar and order of services books available from St. John of Kronstadt Press (http://www.roca.org/kronstadt)