In 2015, the Ascension of the Lord falls on May 21. In the popular perception, the holiday was filled with an agrarian meaning. Ascension was understood as “growth,” “rise,” “ascension.” Rituals are also associated with this interpretation.
One of the most common rituals, which has been preserved since ancient times, is to visit your “plantings” on this day. If you have a plot of land, be sure to visit it. And take a birch branch tied with bright ribbons. Stick it into the ground in the center of the garden and say: “As a birch tree grows, so do you, my crops, grow, fill yourself with juice, know life-giving water and the sun.”.
Previously, there was another fertility rite - a ritual meal, during which the family dined in the field. Before starting, both young and old went around all the grounds with scrambled eggs, prepared in advance at home. At the same time, people stopped from time to time and ate a piece. After all the fields had been walked around and the scrambled eggs had been eaten, the girls rolled on the grass, saying: “Grow, grow, grass, towards the forest, and rye – towards the barn”. This was done so that there would be a good harvest, and during the harvest, the back would not hurt.
There is another ritual for back pain. Touch the ground and say three times: “As light as Mother Earth is, as high as her strength is, so it will be easy for me with her, my body will drink in her strength. Let it be so!"
On Ascension, a ritual is performed to protect the earth from damage and the evil eye. To do this, Easter egg shells are buried in the corners of the site. Then read aloud three times: “Lord bless my land. Lord, protect her from the machinations of the devil and people, from the attacks of pests and animals, protect her from witchcraft, from theft, from witchcraft, from the evil eye, from damage, from lessons, from ghosts, from reproaches, from envy, from praise. In the name of the Father, and the Son, and the Holy Spirit. Amen".
Previously, for Ascension, cookies were made in the form of ladders with seven steps. In this case, the pagan tradition was closely intertwined with the Christian one, since Orthodox “ladders” were baked to help Christ ascend to Heaven. The cookies were blessed in the church. Then the peasants went into the field, prayed in four directions and threw the “ladder” up, saying: “So that my rye grows as high”. After this, the cookies were eaten. Some told fortunes using bread ladders, throwing them from the roof of the house. It was believed that the more the baked goods were damaged, the more sins the person had. And the “ladders” were kept at home behind the icon, so that no one in the family would get sick.
The “staircase” ritual will help a person climb the career ladder. To do this, special spell words are read above the baked “ladder”: “The Lord is high above us, and I, people, are high above you. In the name of the Father, and the Son, and the Holy Spirit. Amen". These cookies should be eaten before sunset. Do not tell anyone about the ritual - neither your own nor others.
It is believed that an egg laid by a chicken on Ascension will ward off all troubles and misfortunes from the house. Of course, city dwellers will not be interested in such a sign. But the villagers are familiar with it. If someone's chicken lays eggs on this day, they do not eat the egg. Above it you need to read any conspiracy from enemies, then hide the egg in the attic. They believe that after this ritual no one can harm you. Even if the enemies turn to the witch for help, her efforts will be in vain.
On Ascension there is a unique opportunity to turn to God and ask for the fulfillment of your cherished desire. People believe that the Lord hears everyone. But you should not ask for wealth - the request will remain unheeded. The exception is when money is needed for treatment or if the need really overcomes. Then you will get exactly as much as you need.
According to popular beliefs, early in the morning on Ascension, the earth cries (dew appears), yearning for Christ, who rises again to heaven. Such Ascension dew was endowed with extraordinary healing powers, capable of curing various ailments and giving strength.
According to popular beliefs, everything you ask for in prayer today will definitely come true. This sign is due to the fact that on this day Jesus Christ directly communicated with people before ascending to heaven.
If the day is rainy, summer will be wet. If the sunrise is purple, summer with thunderstorms is expected.
In ancient times, peasants were especially afraid to take on any work on this day. The people believed that “for this sin, hail will destroy the sown fields.” At the very least, it’s definitely not worth sowing peas today - they will disappear anyway, “they will hit them with hail.”
Our Jesus Christ is celebrated by the Russian Orthodox Church as one of the great twelve holidays on the 40th day from the first day of Easter.
The Ascension of Jesus Christ is described in detail in the Gospel of Luke and the Acts of the Apostles, as well as at the end of the Gospel of Mark.
Ascension Day for Orthodox Christians, occurring forty days after Jesus Christ was crucified on the cross and resurrected. After the Resurrection, Christ appeared to his disciples more than once, strengthening their faith and preparing them for the descent of the Holy Spirit on them - for Pentecost. On the day of the Ascension, he gathered the apostles in Bethany, on Mount Olivet. Christ blessed the disciples and - as he was, in the flesh - ascended to heaven. The New Testament writes about this event: “He was lifted up before their eyes, and a cloud took Him out of their sight.”
The disciples continued to stand for a long time and look at the sky following Jesus Christ. Then two angels in white robes appeared before them and said: “Men of Galilee! Why do you stand and look at heaven? This Jesus, who ascended from you into heaven, will come again (to earth) in the same way (in human flesh) as you.” They saw Him ascending into heaven." After this, the apostles returned to Jerusalem with great joy and remained there together, awaiting the descent of the Holy Spirit. Mary, the mother of Jesus Christ, and her relatives were also with them. On these days, the apostles, having prayed, chose by lot from the other disciples of Christ the twelfth apostle Matthew, to take the place of the deceased Judas the traitor.
According to the teachings of the Orthodox Church, the Ascension ended the earthly ministry of God the Son. This event has a deep symbolic meaning for believers: having atoned for human sins through suffering and death on the cross, Jesus Christ in His person raised human nature to the throne of God the Father and “prepared human nature to receive the Holy Spirit.”
Having ascended to heaven, Jesus Christ, according to His own promise, is always invisibly on earth among those who believe in him and will again come to earth in a visible way to judge the living and the dead, who will then be resurrected. After this, the life of the next century will come - another eternal life.
The Ascension ends the celebration of Easter, which is why this day is also called the “giving of Easter.” From this day on, believers stop exchanging Easter greetings when they meet: “Christ is Risen! - Truly Risen!”
Until the end of the 4th century, the Ascension of the Lord and Pentecost were, in fact, a single holiday. Pentecost was celebrated more than one day a year - it was a period of the church calendar. When Pentecost became an independent holiday, the Ascension began to be celebrated separately. The first mentions of this can be found in St. Gregory of Nyssa and in the Antioch sermons of St. John Chrysostom.
Since the 5th century, the tradition of celebrating the Ascension of the Lord was finally established in the West.
The holiday lasts ten days: one day of the forefeast, coinciding with the celebration of Easter, and eight days of the afterfeast.
The celebration of the holiday occurs on the Friday following the holiday in the seventh week of Easter.
Over the centuries of Christianity in Rus', the holiday of the Ascension of the Lord in the popular consciousness has absorbed some of the pagan and agrarian customs. The change of spring and summer, concern for the future harvest, the first truly hot days - all this is intertwined with the church meaning of the holiday. Easter in Rus' was also called Great Day, and Ascension - Ascension Day. In the forty days between Easter and Ascension, the poor and sick people were especially welcomed. People believed that from the Great Day until the Ascension the doors of heaven and hell were open.
There are many holidays in the church world, some of which are of such importance that they are also known to the common people. Among such significant events, the Ascension of the Lord 2015 has its place. The very solemn meaning of this day means that the Lord ascended to Heaven, after which he became one of the Holy Spirits. The church always celebrates this holiday on the same day of the week - Thursday. But the date of the celebration may vary from year to year. The date of celebration is counted from 40 days from the day of Easter. When will the Ascension of the Lord occur in 2015?, the date of celebration will be May 21. On this bright and warm day, all believers will notice that not only people rejoice at the coming day, but nature itself is happy because of it.
During his life, Jesus brought many benefits to humanity. Thanks to his efforts, the people realized that living without sin and malice in the soul is much better than constantly doing bad things and offending others. After the son of God was crucified for the sins of ordinary people, after some time he was resurrected. The Ascension of the Lord in 2015 is his flight to Heaven. After this event occurred, Jesus stopped living in a human body, he did not die, did not disappear, he simply reincarnated into his soul and sent it to heaven. His spirit remained forever in Heaven and now people turn to heaven with prayers, and pronounce the words of chants with dedication to Jesus Christ.
Every Orthodox church holds prayer services on this day. Any believer can attend this ritual. All prayers are aimed at gratitude to Jesus Christ in his actions. In general, Orthodox Christians read only prayers of gratitude; they rarely turn to Heaven with words of request or desires. An ordinary person asks God more than thanks him.
It is important to know that when the Ascension of the Lord takes place in 2015, on that day it is strictly forbidden to carry anger, resentment and sorrow in your soul. The holiday itself is aimed at a joyful event, therefore, in addition to reading prayers, it is customary to rejoice on this day and set the dinner table with delicious dishes. It is not recommended to work at the moment. Of course, if a person has urgent matters, they must be completed, but starting new ideas or engaging in heavy physical labor is still prohibited.
This does not mean at all that the Lord is against work. On the contrary, Heaven favors those who love to work and do it responsibly and efficiently. Limitation on work on church holidays only means that the celebration itself must be dedicated to gratitude to Heaven and the purification of one’s soul.
Ascension of the Lord
The name of the holiday reflects the essence of the event - this is the Ascension of Jesus Christ to Heaven, the completion of His earthly ministry.
This holiday is always celebrated on the 40th day after Easter, on Thursday of the 6th week of Easter.
The number 40 is not random. Throughout Sacred history, this was the time of the end of great feats. According to the law of Moses, on the 40th day, babies were to be brought by their parents to the temple, to the Lord. And now, on the fortieth day after the Resurrection, as if after a new birth, Jesus Christ was to enter the heavenly temple of His Father as the Savior of mankind.
Icon "Ascension"
On the last fortieth day, Jesus appeared for the last time in Jerusalem before the apostles, gathered them, led them to the Mount of Olives - and ascended; “a cloud took him out of their sight,” the Gospel explains. When the apostles looked at the ascending Christ, two men in white robes appeared to them and announced the upcoming second coming of Jesus Christ at the end of the world.
The icon painters revealed the Gospel narrative “in the faces”, they painted Christ ascending in radiant glory, on the sides at the foot of the hills (the Mount of Olives) - the apostles and angels pointing to the ascending Christ, as well as the Mother of God. She is not mentioned in the text of the Gospel; placed in the center among the apostles, Mary symbolized the Christian church.
Having conquered death, this terrible consequence of sin, and thereby given the opportunity to resurrect in glory, the Lord exalted human nature, including the human body, in His Person. Thus, the Lord opened up the opportunity for every person, after the General Resurrection, to ascend to the highest abode of light to the very Throne of the Most High.
The evangelists Mark and Luke tell us about the event of the Ascension; you can read about this in particular detail in the book of the Acts of the Holy Apostles in chapter 1. Having given the disciples the last instructions, the Lord “led them out of the city to Bethany and, raising his hands, blessed them. And when he blessed them, he began to move away from them and ascend into heaven. They worshiped Him and returned to Jerusalem with great joy...”
The Feast of the Ascension is a holiday of Heaven, the opening of Heaven to man as a new and eternal Home, Heaven as a true Motherland
. Sin separated earth from heaven and made us earthly and living on one earth. We are not talking about extraplanetary space and not about outer space. We are talking about Heaven, returned to us by Christ, about Heaven, which we lost in earthly sciences, ideologies and which Christ revealed and returned to us.HEAVEN is the Kingdom of God, this is the kingdom of eternal life, the kingdom of truth, goodness and beauty. All this was revealed, Christ gives us all this.
Troparion to the Ascension of the Lord
Voice 4
Thou art exalted in glory, O Christ our God, / having brought joy to the disciple / by the promise of the Holy Spirit, / by the former blessing announced to them, / for Thou art the Son of God, the Redeemer of the world.
Kontakion of the Ascension of the Lord
Voice 6
Having fulfilled your care for us, / and having united us on earth with the heavenly, / you ascended in glory, Christ our God, / never departing, / but remaining persistent, / and crying out to those who love You: I am with you and no one is against you.
Glorification of the Ascension of the Lord
We magnify You, / Life-Giving Christ, / and honor You in heaven, / with Your Most Pure flesh, / Divine Ascension.
Prayer to the Ascension of the Lord
Lord Jesus Christ, our God, who descended from the Heavenly heights of our salvation for the sake of and nourished us with spiritual joy on the holy and bright days of Your Resurrection, and again, after the completion of Your earthly ministry, ascended from us into heaven with glory and is seated at the right hand
THE ASCENSION OF THE LORD
Based on the materials of the article by A. A. Tkachenko, A. A. Lukashevich, N. V. Kvlividze, “Orthodox Encyclopedia”. v.9.
The ascension of Jesus Christ to heaven is one of the main events of Sacred history. After the Ascension, the visible earthly presence of Christ gives way to His invisible presence in the Church. In church tradition, a separate holiday is dedicated to the Ascension of the Lord.
New Testament about the Ascension of the Lord
The event of the Ascension is described in detail in the Gospel of Luke (Luke 24.50-51) and the Acts of St. apostles (Acts 1.9-11). A brief summary of this event is given at the end of the Gospel of Mark (Mark 16:19).
According to these narratives, after His Resurrection from the dead, the Savior repeatedly appeared to the disciples, confirming to them the truth of His bodily Resurrection, strengthening their faith and preparing them to receive the promised Holy Spirit (cf. John 16:7). Finally, having commanded not to leave Jerusalem and to wait for what was promised from the Father (Luke 24.49; Acts 1.4), the Lord Jesus Christ led the disciples out of the city to Bethany, to Mount Olivet (Acts 1.12), and, raising His hands, He gave them a blessing, and then began to move away from them and ascend to heaven. In the Acts of St. The apostles describe that, having begun to ascend, Christ was hidden by a cloud, and then “two men in white clothes” appeared who announced His Second Coming. The disciples worshiped Him and joyfully returned to Jerusalem (Luke 24:52), where after a few. days the Holy Spirit descended on them (Acts 2:1-4).
Some differences in the story of the Ascension. In the Gospel of Luke and in the Acts of St. the apostles are explained by the fact that in the first case all attention is focused on the end of the earthly ministry of the Savior, while in the second - on the beginning of the apostolic sermon. Selected elements of the story of the Ascension in the Acts of St. the apostles indicate a connection with the following story about the Descent of the Holy Spirit on the apostles (for example, according to Old Testament prophecies, from the Mount of Olives, which is spoken of in Acts 1.12, the coming of the Day of the Lord should begin - Zech 14.4).
In Acts 1.3, the period of appearances of the Risen Christ (and, therefore, the period from the Resurrection to the Ascension) is defined as 40 days, which correlates with other important 40-day periods in the earthly life of the Lord Jesus Christ - from His Nativity to the day when He was brought to the Jerusalem Temple and dedicated to God (Luke 2.22-38), and after the Baptism in the Jordan, when He withdrew into the desert before going out to preach (Matt 4.1-2; Mark 1.12-13; Luke 4. 1-2).
Other places in the New Testament speak of Christ’s appearances to the disciples after the Resurrection “for many days” (Acts 2. 32–36; 3. 15–16; 4. 10; 5. 30–32; 10. 40–43; 13 31; 1 Cor 15. 5-8). In the Gospel of John, Christ Himself indicates the time interval between His Resurrection and Ascension, saying, turning to Mary Magdalene, that He “has not yet ascended to the Father” (John 20:17).
The Ascension of the Lord as the glorification of the Son of God
The Ascension of the Lord, as one of the mysteries of the economy of salvation, surpasses sensory experience and is not limited only to the event of the departure of the risen Christ to heaven. In the New Testament there are a number of references to the glorification of the risen Jesus Christ or His exalted position in heaven (at the right hand of God), which is closely related to or a consequence of His Resurrection and Ascension (the “entry into glory” is spoken of in Luke 24:26; Acts 5. 31; Eph 4.8–10; Phil 2.6–11; 1 Tim 3.16; Heb 1.3.5; 2.9; 5.5; 12.2; Rev. 3.21; 12.5; about “glorification” after the Resurrection – in 1 Peter 1:21; about “sitting at the right hand of God” – in Rom 8:34; Eph 1:20; 2:5-6; Col 3:1). Often these instructions are direct quotations from the Old Testament or allusions to Old Testament types. Thus, the Savior Himself, even before the Passion on the Cross, interpreting Ps 109, speaks of His “seating at the right hand of God” (Mk 12.35–37; 14.62). In Rev. 3.21, Christ's co-seating with the Father is presented as the result of His victory, and in the Epistle to the Hebrews, the Ascension, entry into the heavenly sanctuary and sitting at the right hand of God are included in the High Priestly ministry of Christ (Heb. 4.14; 6.20; 7.26 ; 8. 1; 9. 11–12, 24; 10. 12).
Predictions about the coming or return from heaven of the Son of Man (Mt 16.27; 24.30; 26.64; Mk 8.38; 13.26; Lk 21.27) imply a previous ascension or ascension into heaven. In the Gospel of John, the return of Christ to the Heavenly Father (John 3. 13; 13. 1–3; 16. 5, 28) appears in the closest unity with His coming into the world (John 3. 17, 31; 6. 38; 8. 23; 13. 3; 16. 28). The descent and ascension of Christ are spoken of in Eph 4.8–10 and 1 Peter 3.18–22 (cf. Ps 67.19 and 138.8).
Theology of the Ascension
Already in the most ancient religious formulas of the 1st–2nd centuries. the Ascension of the Lord is spoken of as one of the main events of the earthly ministry of Jesus Christ (1 Tim 3.16; Barnaba. Ep. 15.9; Iust. Martyr. 1 Apol 1.21.1; 1.31.7; 1.42 4; 1. 46. 5; Dial. 63. 1; 85. 2; 126. 1; 132. 1). In most ancient Creeds, the Ascension is mentioned after the Resurrection (for example, in the Nicene-Constantinopolitan Creed). The importance of the Ascension event is also emphasized in most ancient Eucharistic prayers (anaphoras).
After His Ascension, Christ did not leave the world, but abides in it in the Holy Spirit, whom He sent from the Father. Through the action of the Holy Spirit, His invisible presence is preserved in the sacraments of the Church (the Eucharistic aspect of the Ascension of the Lord is already visible in the conversation about the “bread of heaven” (John 6. 22-71)).
The redemptive significance of the Ascension is spoken of in the Epistle to the Hebrews (Heb. 1.3; 9.12). The Atonement was completed after the Crucified and Risen Christ, having ascended, entered with His Blood into the heavenly sanctuary (Heb. 9.12, 24-26).
The main consequence of the Ascension of the Lord was that from that moment human nature received full participation in the Divine life and eternal bliss. The vision of the first martyr Stephen of Jesus standing at the right hand of God as the Son of Man (Acts 7:55-56) suggests that the human nature of Christ was not dissolved and was not absorbed by the Divine. Having taken upon Himself human flesh, the Lord Jesus did not escape death, but conquered it and made human nature equal in honor and co-throne with the Divine. He remains the God-man forever and will come to earth a second time “in the same way” in which he ascended into heaven (cf. Acts 1:11), but this time “with power and great glory” (Matt 24:30; Luke 21:27 ).
The Ascension of the Lord has special significance as an image of the deification of every believer in Christ. As St. noted. Gregory Palamas, the Ascension of the Lord belongs to all people - everyone will be resurrected on the day of His Second Coming, however, only those who have “crucified sin through repentance and living according to Gospel" (Greg. Pal. Hom. 22 // PG. 151. Col. 296).
Establishment of the Feast of the Ascension of the Lord. A.A. Tkachenko, A.A. Lukashevich
(From the article “The Ascension of the Lord”, Volume IX of the “Orthodox Encyclopedia”)
Until the end IV century the celebration of the Ascension of the Lord and Pentecost were not separated. At the same time, Pentecost was understood as a special period of the church year, and not a holiday (for example, Tertullian calls it “laetissimum spatium” (the most joyful period) - Tertull. De orat. 23). In the 4th century. Pentecost finally took shape not only as a special period after Easter (cf.: 20th rights of the First Ecumenical), but also as a holiday (for example, 43rd rights of the Council of Elvira (300)). Following Pentecost, the Ascension of the Lord also became a special holiday.
In the East
Despite the fact that already through the efforts of St. imp. Helena on Mount Olivet a church was built in Syria and Palestine until the end. IV century The Ascension of the Lord and the Coming of the Holy Spirit were probably still celebrated together on the 50th day after Easter (Euseb. Vita Const. 4.64). One of the last, apparently, to write about this practice is Zap. pilgrim Egeria, reporting that on the evening of Pentecost, all Christians of Jerusalem gather on Mount Olivet, “in the place from which the Lord ascended into heaven,” called Imvomon, and a service is performed with the reading of the Gospel and the Acts of the Apostles, telling about the Ascension of the Lord. (Eger. Itiner. 43.5). However, Egeria also celebrates the celebration of the festive service in Bethlehem on the 40th day after Easter (Eger. Itiner. 42); according to researchers, in this case we are not talking about the Feast of the Ascension, but about the Jerusalem Feast of the Bethlehem Infants on May 18 (if this assumption is correct, the pilgrimage of Egeria should be dated back to 383, when this date fell on the 40th day after Easter - Devos . 1968). According to J. Danielou, the separation of the 2 holidays occurred after the condemnation of the Macedonian heresy at the Second Ecumenical Council (381) and was intended to emphasize the special role of the Holy Spirit in the economy of salvation.
Indications of a separate celebration of the Ascension of the Lord are found in St. Gregory of Nyssa (Greg. Nyss. In Ascen. // PG. 46. Col. 689-693) and in the Antioch sermons of St. John Chrysostom (Ioan. Chrysost. De st. Pent. I, II // PG. 50. Col. 456, 463; In Ascen. // PG. 50. Col. 441–452; De beatato Philogonio. 6 // PG 50. Col. 751-753). The celebration of the 40th day after Easter as the Ascension of the Lord is directly mentioned in the “Apostolic Constitutions” (c. 380) (Const. Ap. V 19). Suggestions have been made that have not received full confirmation that under the “fourties” (tessarakost), which is discussed in the 5th, rights. The First Ecumenical Council should be understood as the Feast of the Ascension. Sources of the 5th and subsequent centuries already clearly identify the Ascension of the Lord as a separate holiday on the 40th day after Easter.
In the West
The first information about the celebration of the Ascension of the Lord is found in the sermons of Bishop. Chromatius of Aquileia (388-407) (CCSL. 9A. P. 32-37) and in the “Book of Various Heresies” by Bishop. Philastry of Brescian (383-391) (CCSL. 9. P. 304, 312), where among the great lordly holidays Christmas, Epiphany, Easter and the “day of the Ascension” are named, on which “He ascended into heaven around Pentecost,” which may indicate on the inseparability of 2 holidays (Ascension and Pentecost). In another place he says that the Ascension of the Lord takes place precisely on the 40th day, and it is preceded and followed by fasting.
Apparently, the appearance of a new milestone in the Easter period (the Ascension, celebrated on the 40th day) caused confusion regarding the time of the beginning of fasting - before or after Pentecost; to the 6th century it was considered correct to begin fasting only after Pentecost, although symbolically the 40-day period of joy was contrasted with the 40 days of Lent (Ioan. Cassian. Collat. 21. 19–20; Leo Magn. Serm. 77. 3). By the 5th century the practice of celebrating the Ascension of the Lord has finally become established in the West - for example, Bl. Augustine calls the “Fentate Day of the Ascension” (Quadragesima Ascensionis) a holiday “the most ancient and universal” (Aug. Ep. 54; c. 400).
Patristic Sermons on the Feast of the Ascension of the Lord
Several are known. tens; they were written by sschmch. Methodius of Olympus (CPG, N 1829), St. Athanasius of Alexandria (CPG, N 2280), Gregory of Nyssa (CPG, N 3178), Epiphanius of Cyprus (CPG, N 3770), John Chrysostom (CPG, N 4342, 4531–4535, 4642, 4737, 4739, 4908, 4949, 4988 , 5028, 5060, 5065, 5175. 18, 5180. 21), Proclus of Constantinople (CPG, N 5820, 5836), Cyril of Alexandria (CPG, N 5281), Sophronius of Jerusalem (CPG, N 7663), St. Gregory Palamas (PG. 151. Col. 275-286); other ancient church authors (CPG, N 2636, 4178, 5733, 6078. 3–5, 6107, 7037, etc.), St. John of Damascus (CPG, N 8091) (perhaps the composition of these sermons is attributed to the above-listed Church Fathers). Some of these sermons have entered the liturgical tradition of the Orthodox Church and are given in the patristic Lectionaries or Solemnities - collections of patristic words arranged according to the principle of the liturgical year. Most of them are inscribed with the name of St. John Chrysostom, St. Athanasius the Great or Archbishop. Basil of Seleucia. Some Typicons (for example, Messinian), along with others, prescribe the reading of the word imp. Leo the Wise. In the Slavic manuscripts of the Triumphant there are also works of Slavic church writers - St. Cyril of Turov and St. John, Exarch of Bulgaria.
The joy of separation
The word of Metropolitan Anthony of Sourozh, pronounced on May 29, 1968 at the all-night vigil on the Feast of the Ascension of the Lord in the Church of Sts. mchch. Adriana and Natalia in Babushkino (Moscow)
In the name of the Father and the Son and the Holy Spirit.
The Lord left us joy, He bequeathed joy to us, and today we celebrate the holiday of mysterious joy - the joy of separation. And today we also rejoice at our meeting on earth. The Lord gave us to meet today. Meeting does not mean just being somewhere in the same place, face to face. You can rejoice at a meeting only when you meet and look into the other’s eyes and soul, when you go with the gaze of your soul into the depths of a person: then the meeting is complete. Otherwise we just bumped into each other and passed by. And in church, when we pray, when our hearts are directed together, towards the same goal, with the same feeling - how easy it is to meet.
But there is joy in separation. Remember the words of the Savior at the Last Supper. Speaking about the fact that He had to die, and rise again, and leave His disciples, He saw that they became sorrowful, and said to them: If you really loved Me, you would rejoice that I am going to the Father... And today we remember this day when, having completed the work of our salvation through labor, feat, and blood, the Lord rested from His labors on the great, blessed Saturday, rose again on the glorious day of the Resurrection, and now returns to the glory of the Father, to the glory that He had from the beginning the world and before the world became. But He still leaves us joy. And joy is not only about the fact that He is now in the glory that belongs to Him, that there is no longer the way of the cross before Him, there is no earthly sorrow, but there is eternal glorification - not only about this joy is given to us. We are given joy in the fact that now, in the totality of everything that has happened, we understand the path of salvation, and we see what our land means to God, how dear it is to Him, and what incomprehensible possibilities there are in it.
We rarely think about what it means for creation, for the very earth on which we live, for everything that surrounds us, and for the people who surround us, the incarnation of the Lord. God became man. Now among human names is the Name of the Eternal God. Isn't this wonderful? Don’t we marvel and rejoice when in our clan and in our family we can read a name worthy of love, honor, and reverence? And so in our human family one Name is inscribed, the Name of God, Who loved us so much that He became related to us, became one of us, and not for a while, but forever, forever and ever. Because the risen Lord was resurrected by human flesh, and the ascending Lord was ascended by His human flesh. And not only can we rejoice over this, but the whole creation rejoices. After all, think about what a simple human body is. It contains, one might say, everything that the universe consists of. We find all the materials not only of earth, but also of heaven in this human body, and the Lord has united with all this. In His body everything that was visible and invisible was inseparably and forever united with the Divine. Isn't that enough to rejoice? We can think with joy that the Lord God not only took our human destiny upon Himself, not only became related to us in such a way that He is one of us, a man among us, but that all creation, everything became related through the incarnation with the Living God. Our land on which we live is no longer the same land as it was before the incarnation, a land that seemed to stand face to face before God - in sin, in trembling, in struggle, in faith, in seeking the Lord. No, the present earth is the one that the Lord has mysteriously united to Himself, it is permeated by His presence, it is called upon to become completely God-receiving: just as bread and wine are made God-receiving, which are sanctified by the Holy Spirit at the Liturgy and become the Body and Blood of Christ, just as the Lord became incarnate. Isn't this joy?
So what is next? Christ lived, Christ taught, He bore all the restrictions of the earth, He took upon Himself all human hatred, He was rejected - and for what? Because He disappointed people. People hoped that He would come to establish a temporary kingdom, the victory of His people over other nations. But the Lord did not come for this. He came in order to call His own people, together with Him and like Him, to be ready to live and die for the sake of others. They hoped for victory, but they were told: I am sending you like sheep among wolves, go, preach the word of the Lord, the good news of the love of the Lord to all creation. As the Father sent Me, so I send you,” said the Lord. This is scary; to love like that is scary for us. People were disappointed: they wanted land, - the Lord offered heaven on earth and a cross. He called us to love, and in a way that no one on earth can love; to love as He loves, with His love; to love without seeking reciprocity, to love without seeking reward; to love not for oneself, but for another.
After all, we often love each other and hold each other captive to our love. How often do people want to be freed from the oppressive love with which we enslave them. No, the Lord did not leave us this love. He told us to love as the Heavenly Father loves: the evil and the good alike. Not the same, but equal; not equally, because for some you rejoice, but for others your heart breaks; but you love it the same way. You rejoice because one is kind and bright, and you cry because the other is not like that; but you love equally. And this love must go very, very far. The Lord gave us an example (He says it Himself) for us to follow: to love in such a way as to give life and give death to people, to the one who wants to take them; but at the same time, having given, do not waver in love. This is why so many reject the Lord and cannot accept Him: because to love like this means agreeing to die. Everyone who loves dies to some extent. He who loves no longer lives for himself, but for his dear, beloved, dear one. The one who loves completely forgets himself completely, and lives only in the one he loves, for the one he loves. They were afraid of such love then, and they are afraid now: scary!.. And at the same time, this is one of the wondrous joys that the Lord left us: the confidence that we can love so much, that a person is so great that he can even do this capable.
And also the joy that the Lord - today we remember this event - ascended to heaven. On the one hand, it would seem, grief, separation... No! Not grief, not separation - something else. The Lord ascended in His flesh, entered into the glory of the Father, sat down at the right hand of God and the Father, and now we look with horror and surprise, as St. John Chrysostom says, and see that at the core, in the very depths of the mystery of the Holy Trinity, there is man. The man Jesus Christ. Yes, the Son of God, but also our dear one – man. Our humanity now rests in the bosom of the Lord. Can't we rejoice about this?
What about on earth? The Lord promised us on earth not to leave us orphans, but to send the Holy Spirit into our hearts. Who is this Holy Spirit? What will He bring to us, is He bringing, has He already brought and given? This is the Spirit of sonship. Through Him we partake of the spirit of Christ. Whoever opens his heart to Him shares in everything that Christ lived; this faith without limits, this all-conquering hope, this wondrous and unshakable love. This spirit makes us, together with Christ, children of God, gives us the opportunity to say to the Heavenly Father, our God: Father! Don’t call Him “Almighty” anymore, but call Him with your native word: Father, and treat Him that way, treat Him that way. The same Spirit teaches us that every person is our brother, dear, for whom we must be ready - no, “must” is a bad word, it means duty, but we are talking about joy - for whom we are truly ready to give our lives so that as soon as he came to life, so that his soul would rejoice, so that he too would enter the Lord’s bright eternity.
A holiday of separation... What a separation! The Lord ascends to Heaven and brings with Him the whole mystery of man into the mystery of Divine life. This is the measure of our calling, this is what a person is. But then it is clear why the apostles could go out to preach, rejoicing and rejoicing, without fear of persecution, persecution, torment, death, exile - nothing. They walked with joy, because they already had everything: there was Heaven on earth, there was eternity in themselves, and they were in eternity. This is where we need to grow. By faith and aspiration, we may be together with them, but in reality we need to grow to their measure, to become what they really were: loving with all our hearts, with all our minds, resourceful, sober, creative mind, with all our will - tempered , with a strong, selfless will, with our whole life, and if necessary - with all our death, and not only out of love for God, but also out of love for our neighbor, for every person. Our neighbor is the one who needs us. Let us show this love to each individual person who is close to us, and we ourselves will grow into the measure of true church joy. Amen!
Historical content
Feast of the Ascension of the Lord celebrated on the 40th day after Easter.
Discourse on the Ascension of Our Lord Jesus Christ
Saint Gregory Palamas, Archbishop of Thessalonica
Do you see the common triumph that the Lord Jesus Christ bestowed upon those who believe in Him by His ascension into heaven? This triumph came through sorrow. Do you see life or, better yet, immortality? It shone for us through death. Do you see the heavenly height to which Christ ascended, and the high glory with which He was glorified? He received it through humiliation and disgrace. And the apostle said about Christ that He humbled Himself, becoming obedient even to the point of death, death on the cross. In the same way, God has exalted Him, and given Him a name above every name: that in the name of Jesus every knee should bow, of those in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (). So, if God exalted His Christ because He humbled Himself, that He suffered dishonor, that He was tempted, that for our sake He lifted up the cross, then how will He glorify us if we do not love humility, if we do not show love to brothers, if we do not win our souls by patience in temptations, if we do not follow our Leader, who leads us into eternal life through the narrow gate and path? We are called to this: for this, says the Supreme Apostle Peter, and the calling is quick: Christ also suffered for us, leave us an image, so that we may follow His footsteps ().
Why did the Christ of God go through such great suffering? Why did God exalt Him for this and call us into the union of the sufferings of His Son? God Himself is one and the same, always and forever remaining without change, Himself changing everything for the better as He pleases, Himself allowing everything that desires to change for the worse. So, a creature, visible and invisible, possessing freedom, can change for the better or worse, or, adjoining the will of the Divine, receives from it what is needed in order to ascend to the better, or, opposing the Divine will, is rightly abandoned by God and falls into worst condition. Having been created by God, two rational natures - the nature of spiritual angels and people involved in the flesh - did not retain obedience to the Creator and Lord of nature, but the oldest of all spiritual angels, the primordial one, was the first to fall away from God. Those of the spiritual angels who remained above this fall are light and are filled with light and always shine with the brightest light, rejoice in the first light and, like the leaders of the light, send luminous grace to those who are illuminated by the lower light. And the incessantly warring Satan, abandoning obedience to God, leaving the light, was condemned to eternal darkness and became a vessel of darkness, its inventor and servant, first for himself, then for the allied angels of crime, and then (oh misfortune!) for us, who , not trusting God, they believed him (the devil). But all the angels of shame are the very darkness, they are the beginning and fullness of unbelief, the bitter root and source of all sin, they serve as the perpetrators of sin for us and therefore are unworthy of any forgiveness. And we are given punishment from God out of mercy; although we are condemned to death, we must not submit to it (unless time has been given for repentance). This wisely indicates that our salvation is not hopeless and that we have no reason for despair, for our whole life is a time of repentance, since God does not want the sinner to die... but to turn... and live to be him (). Indeed, why did not death (of man) immediately follow the fall? Or how would we sinners deserve to live if there was no hope of conversion (repentance)? On the contrary, the son of Adam, Abel, immediately received evidence from God that he appeared pleasing and pleasing to Him (); a short time after the fall, Enoch began with faith to call on (the name of) the Lord (), and Enoch not only pleased, but was even relocated by God () and, thus, was an obvious proof of God’s mercy towards sinners. Sin increased again, and again our race fell away from God: righteously we were given over to the general flood, and again - more than one anger, more than one condemnation without mercy. But, as if the second root of our race, God miraculously preserved Noah, finding him righteous in His race, as if cutting him off from a world immersed in passions, but not completely destroying the human race. After him, Abraham became faithful and acceptable in the eyes of God (having received testimony from Himself), then Isaac, Jacob and the patriarchs descended from him, to whom the promise was given that the great Shepherd Himself would come from the holy heavens to restore life to the lost flock. Now Christ has appeared, the eternal Word of God Himself, who created us to renew and restore the stricken. Truly, He wisely and mercifully accomplished our renewal in the form of man, strengthening us by connecting with us to turn to Him, even opening the way to heaven for us through turning to Him, through His teaching given to us. But since the opposite is cured by the opposite, since we died according to the evil intention of the evil one, then we came to life again according to the good intention of the Good; and since he who conceived of death discovered the pleasures and lusts with which our race is cast into the abyss, then he who conceived of true life revealed to us the narrow and cramped path leading to life.
Enter through the narrow gate, says the Lord, as a wide gate and a wide path lead into destruction... a narrow gate and a narrow path into the belly (). In another place, turning away from this pernicious path, He says: Woe to you who are rich... Woe to you when you are now full... Woe when all men say good things to you. (); also: do not hide treasures on earth for yourself (). Listen to yourself, lest your hearts be burdened with gluttony and drunkenness and the sorrows of life (). How can you believe that you accept glory from one another, and do not seek glory that is from one God? (). With these words, the Lord turns away from the path that leads to death; and He points out the path of life in another place, saying this: bliss of the poor in spirit... bliss of mercy... bliss of expelling the truth for the sake of (). Sell your property and give to the poor: and have treasure in heaven (). And everyone who leaves a house, or brethren... or children, or a village, or anything else earthly, for the sake of My name and the Gospel, will receive a hundredfold and inherit eternal life (). The Lord proclaims even vain anger to be equal to murder and, condemning to the same punishment the one who in anger with cruelty attacks his neighbor, He said that such a person is worthy of fiery hell (). The Lord not only called meekness blessed (), but also bestowed the greatest rewards. He condemned intemperance so much that he called one look at a woman with lust adultery (). And calling the one who loves purity (of heart) blessed, He adds that such a one will see God (). He was so far from condemning perjury that he even says: everything beyond “yes, yes” and “no, no” is from the evil one: be your word: to her, to her: neither, nor: but in excess I sow from there is hostility (). But what is this doubling for? - so that the agreement of what we are talking about, either “yes” or “no”, is affirmed in practice, because in this case, indeed, “yes” will be “yes” (statement by affirmation) and “no” - "No"; otherwise “yes” will be “no” and “no” will be “yes”, this will obviously be from the evil one, for when he speaks... a lie, he is speaking his own way and is not standing in the truth (). Thus, the Lord clothed all our words and actions, our entire life in truth, justice, meekness, and chastity. What about those who, angry against us, oppress us, either by words or deeds, and attack us, how should we behave towards them? Conquer, He says, with good evil (); do not repay evil for evil () or dishonor with dishonor; but love your enemies, bless those who curse you, do good to those who hate you, and pray for those who attack you and drive you out (). What is the purpose of this oppressed life? For may you, He says, be the sons of your Father who is in heaven (), heirs... to God, and heirs to Christ (), living and reigning with God forever and ever. You see, what a narrow and thorny path - why is it required of us?! Do you see to what glory and joy, to what gain it leads those who strive to walk on it?! If someone promises you a temporary life so that you obey him, will you not obey (except, of course, for the case when he demands something beyond your strength)? If, in addition, he promises you healing, fame, pleasures in addition to temporary life, then why won’t you bear it for this? And if he annexes the kingdom and kingdom without war, without offense, with a long, painless life, then won’t you pay attention to this and consider the time that will lead you to this kingdom easy, feeding on hope and rejoicing in the promised kingdom, as if present (if we think that that kingdom is true)? So, do we desire temporary life, but value eternal life at nothing? A kingdom (true, great, but) that has an end, glory and joy (true, great, however) transitory, riches connected with this life, we strongly desire and work for them, but we do not seek benefits that are much more excellent, incorruptible, endless. and we don’t even use little effort to achieve them. It would be in vain for us to imagine a kingdom without war, which is on earth, or a life without labor, which cannot be found anywhere except in heaven. But if anyone desires this (kingdom), let him rush to heaven and, whether the path leading to it is easy or thorny, let him blaze a path along it, rejoicing in hope and enduring toil.
You know why people usually give themselves up to work and death. Is it not for a small reward that warriors expose themselves to danger and even defeat? Is it not for the slightest increase in wealth that the merchant neglects the storms, winds and cruel people who make both sea and land dangerous? Is it not because of a small piece of bread that many of the powerful often become servants of masters? Shall we not serve the man-loving God? Shall we not move away from the abundance of riches in order to achieve heavenly riches? Can we really not endure reproach and shame from people in order to achieve divine glory, exchanging mortal for immortal? Shall we not hunger and thirst a little, that we may eat the bread of life that comes down from heaven, and drink the truly living waters, which whoever finds it worthy to eat and drink will no longer hunger nor thirst for ever? Shall we not cleanse our spiritual eyes, abstaining from all spiritual and bodily impurity, in order to see a light brighter than the sun, or better, to be children of the highest light? May it not be, I pray to you, brethren, that we prefer darkness to light, divine and eternal joy - the pleasure of death and service to hell, rich love - the luxury of corruption, the substance of fire, which will forever burn those who sought evil, as the Lord showed us in the parable of the rich man and Lazarus (). But we will live as He Himself lived, as He Himself taught us, becoming like us and bearing the cross; we will follow Him, crucifying the flesh with passions and lusts, in order to glorify with Him and after the resurrection be taken to Him, as He was now taken to To my father. Standing among His disciples, He (the Savior) gave them the commandment to preach and the promises of the Spirit, adding that He would remain with them until the end of the age (); Having said this and raising His hands, He blessed them and stood up in their sight, indicating that whoever obeys Him will ascend to God the Father after the resurrection. So, the Lord left them, the apostles, in body, for He was inherent in them in Divinity, and, as He told them, the exalted one sat down at the right hand of the Father with our image. Therefore, just as He was resurrected and ascended, so we will all be resurrected: we will not all achieve the ascension, but only those who have Christ to live and die (for His sake) gain (). Those who, before death, crucified sin through repentance and Gospel conversion - only after the resurrection will they be caught up in the clouds to meet the Lord in the air. After the Lord ascended, the apostles contemplated Him with the eyes of their souls and worshiped together. And we, ascending to the highest level of our soul, will cleanse ourselves from vicious and earthly thoughts. For in this way we will receive the coming of the Comforter and worship in spirit and truth the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Prayers
Troparion to the Ascension of the Lord, tone 4
Thou hast ascended in glory, O Christ our God,/ having brought joy to the disciple,/ by the promise of the Holy Spirit,/ by the blessing that was communicated to them,// for Thou art the Son of God, the Savior of the world.
Translation: You ascended in glory, Christ our God, filling the disciples with joy with the promise, upon confirmation of their blessing, that You are the Son of God, the Redeemer of the world.
Kontakion of the Ascension of the Lord, tone 6
Having fulfilled your concern for us,/ and having united us on earth with the Heavenly One,/ you ascended in glory, Christ our God,/ never absent yourself,/ but remaining relentless,/ and crying out to those who love you // Az e I am with you and no one is with you.
Translation: Having fulfilled the entire plan for our salvation, and having united what was on earth with the heavenly, You ascended in glory, Christ our God, not leaving us at all, but remaining inseparable and crying out to those who love You: “I am with you and no one is against you! »
Glorification of the Ascension of the Lord
We magnify You,/ Life-giving Christ,/ and honor You in Heaven/ with Your most pure Flesh// Divine Ascension.
Prayer to the Ascension of the Lord
Lord Jesus Christ, our God, who came down from the heavenly heights for our salvation and filled us with spiritual joy on the holy and bright days of Your Resurrection, and again after the completion of earthly Because of Your service, ascend from us into heaven with glory and sit at the right hand of God and the Father! On this “clear and all-bright day of the Divine ascension into heaven” of Your “the earth celebrates and rejoices, the sky also rejoices today at the Ascension of the Creator of creation,” people glorify incessantly, visibly its fallen and fallen nature upon Thy frame, O Savior, taken to earth and ascended to heaven, The angels rejoice, saying: He who came in glory is mighty in battle. Is this truly the King of Glory?! Grant to us who are weak, earthly ones who are still wise and carnal, to create unceasingly, Thy ascension into heaven is terrible, thinking and celebrating, putting aside carnal and worldly cares and with the Apostle Look at your heaven now with all your heart and with all your thoughts, remembering how it is in heaven There is grief for our residence, but here on earth we are just strangers and strangers, having departed from the house of the Father to a land far away from sin. For this reason, we earnestly ask You, by Your glorious Ascension, Lord, revive our conscience, even if there is nothing more necessary in the world, lead us out of the captivity of this sinful flesh and the world and with make us wise on earth, not earthly, for we will not please ourselves and live, but we will serve You, the Lord and our God, and we will work, until we have renounced the bonds of the flesh and gone through the unrestrained ordeals of the air, and we will reach Your heavenly abodes, where Having become at the right hand of Your Majesty, with the Archangels and Angels and all the saints we will glorify Your All-Holy Name with the Beginning Your Father and the Most Holy One and Your Consubstantial and Life-Giving Spirit, now and ever and unto the ages of ages. Amen.
Theological content
On this day the Lord ascended in flesh to Heaven and sat down at the right hand of the Father;
- the event of the Holiday serves as a joyful confirmation of the completed Redemption of man; reconciliation between man and God;
- Having ascended to Heaven, the Lord showed the whole world what awaits His faithful followers: the Kingdom of Heaven, the Kingdom of Glory.
Iconography of the holiday
Orthodox iconography of the Ascension of the Lord is subject to the following iconographic traditions.
At the bottom of the icon are represented: the Mother of God, the apostles, and the angels of God. At the top is the ascending Lord Jesus Christ.
The Mother of God, as a rule, is written in the center, between the apostles. This emphasizes Her special role in the implementation of God’s plans related to the Economy of Salvation, Her role in the current life of the Church. She is often represented in the image of Oranta, with her arms raised up, slightly spread to the sides, which in this case symbolizes Her prayerful presence for people.
It is worthy of note that the Mother of God is depicted with a halo, while the apostles are often without halos. This signifies that at the moment of the Ascension of the Lord Jesus Christ they were still awaiting the descent of the Holy Spirit on them as members of the Church (which took place, we recall, on the Day of Pentecost; this Day is considered the Birthday of the Church). The Mother of God is depicted with a halo as a sign of Her highest holiness, as a sign that She was purified and sanctified in a special way, by the Holy Spirit, on the Day of the Annunciation, when she agreed to become the Mother of God by human nature ().
Angels of God, like celestial beings, are also written with halos. They are often depicted pointing to Heaven (on some icons one of the two angels, located in a group with the apostles and the Most Holy Theotokos, points to Heaven with his hand), which corresponds to the testimony of Scripture: “And when they looked at heaven, during His ascension, suddenly appeared to them two men in white clothes and said: Men of Galilee! Why are you standing and looking at the sky? This Jesus, who ascended from you into heaven, will come in the same way as you saw Him ascending into heaven” ().
The Ascending Lord is depicted in a cloud of Glory, blessing. The gesture of blessing can be perceived both as a blessing of the Most Holy Theotokos and the apostles (that is, the persons represented on the icon), and as a blessing of believers (pilgrims praying in front of the icon) for good deeds.
Near the cloud of glory, angels are also written, accompanying the ascending Savior, as His servants.
It is noteworthy that on icons of this type the Savior is often represented on a smaller scale than His Mother and the apostles. This method of depiction complies with the rules of direct perspective, although in iconography the principle of reverse rather than direct perspective is often used. Thanks to the use of this technique, it is evidenced that the Ascension of the Lord was genuine, and not allegorical, that the Lord Jesus Christ truly ascended above Heaven.
Liturgical (liturgical) features
The evening before, an all-night vigil is held. Cm.
Turning to the history of the liturgical formulary, it is necessary to point out that according to the Armenian edition of the Jerusalem Lectionary for the Ascension of the Lord, the service held on Mount Olivet had the following content: readings of the Liturgy, prokeimenon alleluia from
A later Georgian translation contains similar information: on the eve of the Ascension of the Lord, at vespers they sang the troparion on the Mount of Saints: and the prokeimenon Liturgy had the same features as in the Armenian version of the Lectionary.
According to the most ancient edition of Iadgari, the holiday contained several cycles of stichera on the Lord, I cried, the troparion of the 2nd tone, the canon of the plagal 4th tone, Who brought us up from the gates of death: (with the 2nd canto), stichera on the praises, the already indicated readings at the Liturgy. In addition, troparia for washing hands and transferring the Gifts are indicated.
Wed. one of A.A.’s comments Dmitrievsky about the celebration of the Ascension at the turn of the 19th-20th centuries on Mount Olivet: “The church celebration in the proper sense begins on Mount Olivet from 9 o’clock in the evening, according to Eastern reckoning, an hour before sunset, but pilgrims flock here from noon, after lunch, from the goal is to pray at the “foot,” as our pilgrims touchingly call the holy place of the Ascension of the Lord, to kiss it and place their labor candle on it.”
Celebration of the Ascension of the Lord in the cathedral service of Constantinople in the 9th-12th centuries. carried out according to the Typikon of the Great Church. At Vespers on the eve of the holiday, the modified ordinary antiphons were canceled and proverbs from the books of Exodus and the prophet Zechariah were read. In conclusion, the troparion of the 4th tone was sung. Thou art exalted in glory, Christ our God: with verses. After Vespers and readings from the Apostle, pannikhis was performed.
At Matins the ordinary antiphons were lowered. The same troparion was chanted as at Vespers.
It is noteworthy that the chant of the holiday refers here only to the day of the Ascension itself. But already the Sinai Canoner of the 9th-10th centuries prescribes the troparion to be sung until the Saturday of Pentecost. This indication certainly indicates that over time, the celebration of the Ascension of the Lord took shape in a cyclical structure.
According to the Studite and Jerusalem Charters, the Ascension of the Lord is celebrated according to the rite of the Twelfth Feast. Its extensive cycle includes 10 days: one day of forefeast - on Wednesday of the 6th week of Easter, the holiday itself - of course, on Thursday, and eight days of afterfeast with Friday of the 7th week of Easter. At the same time, the readings of Vespers and the Liturgy, as well as the festive troparion, are established in accordance with the Typikon of the Great Church.
Canons and Akathists
Song 1
Irmos: To the Savior God who taught people with wet feet in the sea, and to the Pharaoh who drowned all his hosts, let us sing to the One who is glorified.
Chorus:
Let all people sing, on the arms of the Cherubim I will ascend with glory to Christ and to Him who has seated us at the right hand of the Father, a song of victory: for I am glorified.
Glory, Lord, to Your holy Ascension.
Having interceded with God and the man of Christ, having seen the faces of the Angel in flesh on high, I was amazed, according to the song of victory that was sung: for he was glorified.
Glory: To Him who appeared to God on Mount Sinai and gave the law to Moses the Seer of God, who ascended in flesh from the Mount of Olives, Let us all sing to Him: for He is glorified.
And now: Most Pure Mother of God, incarnated from You, and from the bosom of the Parent who has not retreated, pray unceasingly to save from every circumstance what you have created.
Song 3
Irmos:By the power of Your Cross, O Christ, confirm my thoughts to sing and glorify Your saving Ascension.
Glory, Lord, to Your holy Ascension.
Thou hast ascended, O Life-Giver Christ, to the Father, and Thou hast exalted our race, O Lover of Mankind, by Thy ineffable compassion.
Glory, Lord, to Your holy Ascension.
Honor the Angels, O Savior, human nature, having seen the rise of You, is constantly amazed by the praise of You.
Glory, Lord, to Your holy Ascension.
I am terrified of the Angel's face, O Christ, seeing You ascended with your body, and I sing of Your holy Ascension.
Glory: You raised up human nature, O Christ, through decay, and through Your rising You lifted us up, and You glorified us with Yourself.
And now: Pray unceasingly, O Pure One, who came from Thy lies, to get rid of the charms of the devil, who sing to Thee, Mother of God.
Sedalen, voice 8th
Following the clouds of heaven, leaving the world to those on earth, you ascended and sat down at the right hand of the Father, as He is Consubstantial with Him and the Spirit. Even though you appeared in the flesh, you remained immutable: therefore you expect the end of the fulfillment, the judge coming to the earth to the whole world. Justice, Lord, have mercy on our souls, granting remission of sins, for God is merciful, to Your servant.
Song 4
Irmos: I heard the sound of the power of the Cross, as if paradise had been opened to them, and I cried out: Glory to Your power, Lord.
Glory, Lord, to Your holy Ascension.
You ascended in glory, You sent angels to the King, You sent us a Comforter from the Father. We also cry out: Glory, O Christ, to Thy Ascension.
Glory, Lord, to Your holy Ascension.
As the Savior ascended to the Father with flesh, the angelic host marveled at Him, and cried out: Glory, O Christ, to Thy Ascension.
Glory: The angelic powers cry out to the highest: lift up the gates to Christ our King, Whom we sing together with the Father and the Spirit.
And now: The virgin gave birth, and the mother is not known: but Mother is, and remains a virgin, and we cry out to the hymn of Hail to the Mother of God.
Song 5
Irmos: We cry out in the morning to Thee, Lord, save us: For Thou art our God, for we know no other to Thee.
Glory, Lord, to Your holy Ascension.
Having filled all kinds of joy, O Merciful One, you came with the flesh to the heavenly powers.
Glory, Lord, to Your holy Ascension.
You have seen the angelic powers, take the gates and cry to our King.
Glory: The apostles, having seen the Savior exalted, tremblingly cried out to our King: glory to Thee.
And now: We sing to the Virgin at Christmas, Thee, Mother of God, for Thou didst give birth to God the Word in the flesh of the world.
Song 6
Irmos:The abyss has passed me by, the grave has become my grave, but I cried out to You, O Lover of Mankind, and Your right hand saved me, O Lord.
Glory, Lord, to Your holy Ascension.
The apostles leapt, seeing the heights of the Creator today, and with the hope of the Spirit, and with fear, I called: glory to Thy rising.
Glory, Lord, to Your holy Ascension.
The Angels appeared, crying out to Christ as Thy disciple: in the same way you see Christ ascending with the flesh, and the Righteous Judge of all will come.
Glory: As I saw You, our Savior, the heavenly powers, I flew up to the heights with my body, crying out, saying: Great Master, Thy love for mankind.
And now: We worthily glorify Your burning bush, and the mountain, and the animated ladder, and the door of heaven, Glorious Mary, praise to the Orthodox.
Lord have mercy. (Thrice.) Glory even now.
Kontakion, tone 6
Having fulfilled your concern for us, and having united us on earth with the heavenly, you ascended in glory, Christ our God, never departing, but remaining persistent, and crying out to those who love You: I am with you, and no one is against you.
Ikos
Even as we have left earth upon earth, even as we have yielded to ashen dust, come, let us rise up, and let us raise our eyes and thoughts to a height, let us fix our views, together with our feelings, on the heavenly gates, in death, insensible to be in the Mount of Olives, and look at the Deliverer upon the clouds. From there the Lord ascended into heaven, and there He gave gracious gifts to His apostles, comforting me like a Father, and strengthening me, instructing them like sons, and I said to them: I will not separate you, I am with you, and no one else is against you.
Song 7
Irmos: In the fiery furnace the hymns saved the youths, blessed be God our father.
Glory, Lord, to Your holy Ascension.
He ascended into the clouds of light and saved the world, blessed be God our father.
Glory, Lord, to Your holy Ascension.
On the frame of the Savior, the lost nature of the world, ascended, you brought it to God and the Father.
Glory, Lord, to Your holy Ascension.
Ascended in the flesh to the incorporeal Father, blessed is God our father.
Glory: Our nature, mortified by sin, has been brought to your proper Father, the Savior.
And now: Born of a Virgin, even as you made the Mother of God, blessed be God our father.
Song 8
Irmos:From the Father, before the age of birth, the Son, and of God, and in the last year of the incarnation of the Virgin Mother, sing, priests, exalt the people to all ages.
Glory, Lord, to Your holy Ascension.
In the two beings of Christ, the Life-Giver, who has flown to heaven with glory, and to the neighboring Father, the priests, sing, praise the people to all ages (Twice).
Glory, Lord, to Your holy Ascension.
The one who delivered the idolatrous creation from the work and presented it free to Your Father, we sing to You, the Savior, and we exalt You to all ages.
Glory: By your descent of the deposed adversary, and by your ascent of the exalted people, sing the priests, exalt people to all ages.
And now: Above the cherubim, you appeared, O Pure Mother of God, bearing these in Your womb: Whom with the incorporeal, men, we glorify throughout all ages.
Song 9
Irmos:You, more than intelligence and words, the Mother of God, who gave birth inexpressibly in the yearless summer, we magnify with one and the same wisdom.
Glory, Lord, to Your holy Ascension.
To you, the Savior of the world, Christ God, the apostles, seeing Divinely exalted, play with greatness with fear.
Glory, Lord, to Your holy Ascension.
Seeing your deified flesh, O Christ, on high the Angels said to each other: Truly this is our God.
Glory, Lord, to Your holy Ascension.
You, the incorporeal ranks, O Christ God, are thrown upon the clouds, seeing, crying out: Glory to the King, take away the gates.
Glory: Who came down to You even to the last of the earth, and saved man, and exalted You by Your ascension, We magnify Him.
And now: Rejoice, Mother of God, Mother of Christ God: Whom you gave birth to, today you are lifted up from the earth from the apostles seeing, you magnified.
Kontakion 1
Chosen Voevodo, Creative of heaven and earth! To the conqueror of death we offer a laudable song, as through Your most luminous Resurrection from the dead You ascended into heaven with glory and with Your most pure flesh You sat down at the right hand of God and the Father, and You took up our fallen nature with You, and freed us from sins and from eternal death forever . We celebrate Your Divine Ascension with Your disciples and cry out to You from our hearts:
Ikos 1
The faces of the Archangels and Angels presented themselves to You, the King of all, on the Mount of Olives, with fear seeing You on the heights of heaven and taking you down in the flesh, and glorifying the greatness of Your love for mankind, singing to You like this:
Jesus, King of Glory, ascend into heaven with a shout of trumpets.
Jesus, Lord of Hosts, mount the cherubim and fly on the wing of the wind.
Jesus, Eternal God, give Your voice a voice of power, so that the whole earth may now tremble.
Jesus, Most High Light, show Your Power on the clouds, and let fire ignite from Your Face.
Jesus, Redeemer of creation, prepare Your Throne in heaven and let Your Kingdom have no end.
Jesus, Creator of heaven and earth, sit at the right hand of Your Father, that God may be all in all.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 2
Having seen the Apostles rise from the dead, Master Lord, when in the forty days You showed Yourself to them, speaking about the mysteries of the Kingdom of God, and having received from You the commandment not to separate from Jerusalem, but to wait for the promises of the Father, until they were clothed with power from above, having come together, we remained together with one accord. in prayer singing to You with one mouth and one heart: Alleluia.
Ikos 2
Opening the mind of Divine vision, O All-merciful Jesus, Thou brought forth Thy disciples as far as Bethany, and brought them up to the Mount of Olives, and began to prepare for the great Mystery of Thy Ascension into heaven, saying: Draw near, O My friends, the time of ascension, as it goes on, teach all languages the word that you heard from My voice, baptizing them in the name of the Father and the Son and the Holy Spirit. Tiy, still wise on earth, asked whether in this summer you would establish the Kingdom of Israel. Instead, You told them: “You cannot understand the times and years that the Father has laid down in His power,” so that they will be prepared to meet His Heavenly Bridegroom, crying out:
Jesus, Good Shepherd, never be separated from us, but remain with us continually.
Jesus, the Good Teacher, sent down the Holy Comforter Spirit to us, may he always remain with us.
Jesus, our Enlightener, enlighten our souls with Your Ascension to the Heavenly Father.
Jesus, our Savior, save us from cowardice and storms through Your intercession.
Jesus, our Teacher, by the word of Your mouth guide us to Your service.
Jesus, our Helper, by Your Holy Spirit remember to us Your Revelation.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 3
The Apostles were endowed with power from above, O Jesus, when on the Mount of Olives you promised them the descent of the Holy Spirit. Thou hast commanded them, that Thy witness may be in Jerusalem and in all Judea, and even to the last of the earth, saying: Come and enter into My gates, prepare My way, and make My way for My people, and place stones for the way; lift up a sign in tongues, yes all the faithful will sing with you: Alleluia.
Ikos 3
Having an abyss of mercy, Sweetest Jesus, Your disciples and the wives who followed You and especially Your Mother who bore You, filled You with countless joys at Your Ascension, even when you had already departed from them, You stretched out Your hands and blessed You, saying: “Behold, I am with you in all the days until the end of the age,” and filled with fear, I glorified Your merciful condescension, saying:
Jesus, Giver of mercy, have mercy on the human race who came to Olivet.
Jesus, Joyner of the Sorrowful, Your friends who are with You, desire to comfort them.
Jesus, Hope of the hopeless, Your blessing saved us from despondency when we departed to heaven.
Jesus, Refuge of the homeless, by Your Ascension the rise to the Heavenly Father has been granted to us.
Jesus, Good Comforter, send us another Comforter from the Father who has promised.
Jesus, Great Shepherd of the sheep, Your faithful flock is not pleased to be scattered.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 4
In a storm of bewilderment and much sorrow, the Apostles were filled with sobs of tears, when they saw You, Christ, they were lifted up into the clouds and weepingly said: Master, how now are you leaving Your servants, you have loved them for Your mercy, as you go, you will hold the ends with your hands? We, having left everything, followed God to You, rejoicing, having hope of being with You forever. Do not leave us orphans, as you promised, do not separate from us, our Good Shepherd, but send us Your Most Holy Spirit, instructing, enlightening and sanctifying our souls, so that we may sing to You with gratitude: Alleluia.
Ikos 4
Hearing the sobs of Your disciple, Lord Lord, about the separation of those who mourn, You bestowed the most perfect blessing on Your friends, saying: Do not weep, beloved, and reject all lamentation, it is good for you to eat, so that I go to My Father, if I do not go, the Comforter will not come . For your sake I descended from heaven, and for your sake I will ascend again into heaven to prepare a place for you, for I will not leave My sheep, which I have gathered together, I will not forget, them whom I have loved. Having been comforted by these Divine words, I cried out to You with tenderness:
All-merciful Jesus, having turned our sorrow and tears into joy, do not deprive us of eternal joy in Your Kingdom.
All-Bounteous Jesus, who filled us with joy in Your Ascension, preserve our spirit in everlasting joy and in the earthly journey.
Jesus, like a kokosh who gathers his chicks, do not allow us to be separated according to the centuries of this world.
Jesus, who bound us together in a covenant of love at the Supper, do not allow us to be scattered by the action of Satan, like wheat.
Jesus, Thy peace which you have left for us as an inheritance, keep us in one mind and in Thy love.
Jesus, who has established many abodes in paradise, prepare a place for us in Your Heavenly Abode.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 5
The God-rich cloud greatly brightened and lifted You up, O Life-Giver, as a disciple of the beholders, when you retreated from them, You blessed, and so with much glory, as if carried on the wings of cherubim, Your wondrous ascent to Your Father You made into heaven, which was previously impassable from the spirits the evils of the heavenly places and from the princes of the powers of the air, now you are received within, so that from all creation, visible and invisible, you will hear the angelic song: Alleluia.
Ikos 5
Having seen Your glorious Ascension with flesh into heaven, the King of creation, repair the angelic, the depths of existence, being horrified, I said to the highest powers: Lift up the eternal gates, for the King of Glory is coming, open the heavens and you heavens of heavens, receive the Lord of hosts and worship Him, crying out:
Jesus, Glory of the Father, enlighten us with the light of Your Face.
Jesus, desecration of the heavenly minds, desecration of us in the unfading days of Your Kingdom.
Jesus, who came in reality in fires and a green storm, call upon your intelligent heaven from above.
Jesus, Great and Praiseworthy in Thy Holy Mountain, proclaim Thy righteousness in heaven.
Jesus, having magnified Your mercy to the heavens, show Your glory throughout all the earth.
Jesus, who ascended into the heavens of the east, may Your Word remain in heaven forever.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 6
The Preachers of the Divine Glory, the highest ranks of the Angels, existing at the height of the heavenly Dominion, the Throne, the many-eyed Cherubim and the six-winged Seraphim, opened together all the heights of heaven, meeting Thee, Lord of All, and seeing Thee Ascended in the flesh, crying out to each other in amazement: Who is this? , who came from Edom, Sovereign and Strong in battle? Who is this who came from Basor, who is of the flesh? Why are His garments scarlet, as if He wore a crown of thorns from being washed with blood? This is truly the King of Glory, the Lamb of God who was slain and risen for the salvation of the world, who now comes in the flesh to sit at the right hand of the Father, and to Him we will sing: Alleluia.
Ikos 6
You shone with Divine glory, Jesus, when you were clothed with human nature, you mercifully exalted you, you made you sit with the Father, and you deified you. In the same heavenly incorporeal order, marveling at miracles, being horrified by the horror and awe of the content, your love for mankind is great. With them we are on earth, Thy condescension for us and from us to heaven Ascension in glorification, we pray, saying:
Jesus, Thy stream of life, by Thy Ascension into heaven showed to us wanderers on earth the path of eternal life to Jerusalem on High.
Jesus, the abyss of mercy, at Your right hand of the Father, seated in our fleshly perception of God.
Jesus, taking upon Yourself our lost nature, take upon Yourself also my grave sins.
Jesus, who ascended in the Flesh to the Immaterial Father, lift up my sorrow from the depths of my drooping thoughts.
Jesus, who has ascended from the earth to the right hand of God and the Father, grant to me the right hand portion of the saved sheep.
Jesus, who has revealed the splendor of Your beauty from Zion, grant me to be a partaker of Your eternal bliss.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 7
Wanting to exalt and glorify the human nature that fell in Adam, You, like the second Adam, ascended to the heights of heaven, prepared Your Throne for the ages of ages, and sat down at the right hand of God and the Father, by Your Divinity in no way separated from the Father’s bosom. Come, let us worship Jesus who became poor for our sake and has ascended to the right hand of the Father, give Him greatness, and sing from the depths of our souls: Alleluia.
Ikos 7
Thou didst reveal a new and pure life, O Lord, when Thou ascended into heaven with Thy Flesh, so that Thou mightest renew the world, aged by many sins, by Thy ascension and into heaven by Ascension, showing us clearly, as the Divine Paul says, how our life is in heaven. For this sake, let us withdraw from the vanity of the world, placing our minds in heaven, and crying out to You like this:
Jesus, with the heavenly angels, by His divinity into heaven, calling us to strive for heavenly residence.
Jesus, with man, earthly Flesh, who taught us by His departure from earth to turn away from earthly attachments.
Jesus, you who came to seek the lost sheep, lead us to heaven to your unlost sheep.
Jesus, descended to unite the scattered nature that was on earth united to the heavenly one with the Highest Father.
Jesus, who ascended into heaven in a light cloud, grant us, who are left behind on earth, to gaze evermore at the gates of heaven.
Jesus, sitting in glory on the Throne of the Divine, grant us, having opened our eyes, to understand Your miracles from the Law.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 8
Strange and wondrous is Thy Resurrection, strange and terrible is Thy, Life-Giver Christ, hedgehog from the holy mountain of the Divine Ascension, incomprehensible and more than Thy mind, sitting at the right hand of the Father in the Flesh, about which David said in the spirit of the verb: “The Lord said to My Lord: sit at My right hand, until I will make Your enemies Your footstool." For this reason, all the powers of heaven, beholding Your ascension into heaven, truly submitting under Your nose, singing with the tongues of angels the Cherubic song: Alleluia.
Ikos 8
All in the Highest, Sweetest Jesus, when by the will of us for our sake you ascended with glory into heaven and sat at the right hand of God and the Father, but you were also absent from those below, you promised beforehand to remain persistently in the Church and you cried out to those who love You: “I am with you and no one else.” I remember this merciful promise of Yours and keep it in my heart, crying out to You with love:
Jesus, having received all power in heaven and on earth after Your Ascension, take us into Your eternal inheritance.
Jesus, Thy disciples, filled with all joy with the promise of the Holy Spirit, fill us with His grace by coming.
Jesus, having exalted all creation by Your Ascension, lift up my soul to sing with the Angels of Your Holiness.
Jesus, God's Word, who has established the heavens with Your Word, establish Your words in my heart, so that I will not sin against You.
Jesus, Son of the Father, having revealed all Your power from heaven by the Spirit of Your mouth, renew the Right Spirit in my womb, lest I defile myself.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 9
All fallen human nature, downcast and corrupted by sins, you took into your frame, O Lord Lord, who created new by yourself, and today you raised it above all beginning and power, and you brought it to God and the Father, and you seated it with yourself on the Throne of Heaven, so that you sanctify Yes, and glorify and adore. The disembodied one, marveling, said: Who is this Red Man, but not exactly a Man, but together God and Man, to whom let us sing: Alleluia.
Ikos 9
Divine Vitias, Thy disciples, Savior, marveling at Thy glorious Ascension, I look up to heaven, sorrowfully, I ascend to Thee, and behold, two Angels appeared before them in white clothing, and recited to them as a consolation: “Men of Galileistia, why are you standing looking up to heaven? This Jesus, who ascended from you into heaven, will come in the same way, in the same way as He was seen going into heaven.” Having heard this angelic tidings of Your Second Coming, Lord, Your disciples came into joyful trembling, and with them we too joyfully sing to You like this:
Jesus, Who ascended from us in all Your glory, come quickly with Your holy angels.
Jesus, having come again to execute the judgment of justice, come with glory in the lordship of Your saints.
Jesus, great and terrible above all those around, then have mercy and protect all the meek of the earth.
Jesus, glorified in the Council of Your Saints, glorify us Yourself in Your Kingdom in heaven.
Jesus, who passed through the heavens in the Flesh, deign to lead the soul through the ordeals of the air and on the street to see Thee.
Jesus, Who ascended upon the clouds of heaven, grant us the privilege to sit upon Thee on the clouds on the last day with joy and boldness.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 10
To save the disciples who are with You, O Christ the Savior, and all their believing words for the sake of You, and those who followed You, You ascended into heaven, so that You prepared a place for them, as in the house of Your Father there are many abodes, as You Yourself promised to come to the passion , saying: “If I prepare a place for you, I will come again and take you to Myself, so that where I am, you too will be.” For this reason, grant us, Lord, upon our mortal ascension to find a temple not made by hands, eternal in heaven, prepared not from the wood, or hay, or reeds of our carnal works, which cannot stand in fire, but from gold or silver or precious stones on Yours. foundation, where we will glorify and sing to You: Alleluia.
Ikos 10
To the Eternal King, Jesus Christ, who ascended into heaven with Your Most Pure Flesh and called us all to our heavenly Fatherland, lead us down from worldly addictions and carnal wisdom to the heavenly heights and grant us, even in the days of our flesh, with a pure testimony of conscience, to partake of heavenly life and I will take out to taste heavenly food in the sacrament of the Divine Eucharist, and from a pure heart and right spirit we will sing to You like this:
Jesus, the Great Bishop of the blessings to come, in His Ascension passed through the heavens in the Flesh and ascended not into a temple made with hands, but into heaven itself, so that you may appear before us before the Face of God.
Jesus, Heavenly Architect, who built a tabernacle not made with hands in heaven and who alone entered into the Holy of Holies to the Father with His Blood, so that He may accomplish eternal redemption.
Jesus, Immaculate Lamb of God, who alone was slain for the sins of the world, “to take away the sins of many,” lift up my sin offerings to the Throne of God.
Jesus, the Mediator of the New Testament, who alone ascended into heaven to the Father, to open the way to the Heavenly Tabernacle, accept groaning for my uncleanness.
Jesus, our Beloved Bridegroom, Who has prepared the Luminous Palace in heaven, prepare there a place for You alone to serve those who desire.
Jesus, Good Shepherd of Your sheep, who has raised the heavenly pasture into paradise for Your flock, grant us crowns, Who alone desire to follow You.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 11
All-contrite singing is offered to Your Divine Ascension, the Word, Your All-Immaculate Mother, who gave birth to You. Because in Your passion, motherly, more than anyone else, I was more painful for You, for this sake, befitting You, for the glorification of Your Flesh, I enjoyed the greatest joy, and with this great joy, I descended from the Mount of Olives from the Apostles, and returned all to Jerusalem and ascended to the upper room, and beat all the Apostles , enduring with one accord in prayer, supplication and fasting with the women and Mary, the Mother of Jesus, and with His brethren, awaiting the Descent of the Holy Spirit, praising and blessing God, and singing to Him: Alleluia.
Ikos 11
Eternal and imperishable light rose to the whole world from the Holy Mount of Olives, where you stood on your most pure nose, O Christ the Savior, when you ascended with glory into heaven, having first passed through the heavens with the Flesh, you opened the gates of heaven, closed by the fall of Adam, and this very Path, Truth and Life, Thou hast opened the way for all flesh in the abode of Thy Heavenly Father, as Thou didst foretell to Thy disciples, saying: “From here ye shall see the heavens opened, and the Angels of God ascending and descending upon the Son of Man.” For this reason, having led Your way, for no one will come to the Father except You, I sing to You:
Jesus, who ascended to the Father on clouds of light, enlighten the extinguished lamp of my soul.
Jesus, in the lordships of Thy saints is the mountain exalted, Thy life-giving fire is ignited in my heart.
Jesus, who shone more than the Sun on the heights of heaven in Your Ascension, with the warmth of Your Spirit the coldness of my soul was kindled.
Jesus, Light from the Light of Your Divinity, shining forth to the world from the Father, enlighten us sleeping with the light of Your words in the night of sin.
Jesus, the Everlasting Light, having again at Your Coming Your coming, like lightning from the East and even to the West, Your appearance did not hit us then with the fire of Your wrath.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 12
Thou didst bestow new grace, O Sweetest Jesus, for the perfection of the saints and for the building up of Thy Holy Church, when Thou ascended into heaven with Thy Most Pure Flesh, and sat down at the right hand of God and the Father, as it is written: “Thou hast gone down first into the depths of the earth for the sake of our salvation.” , Thou hast now ascended to a height above all the heavens, that thou hast fulfilled all things for the perfection of the saints, for the building up of the Body of Christ, for this sake thou hast taken captivity captive, and thou hast given gifts unto man, until we reach all things in the union of faith and knowledge of Thee, the Son of God, into a husband perfect, according to the age of Your fulfillment, so that, having improved our salvation, we will sing gratefully to You: Alleluia.
Ikos 12
Singing Your free Ascension into heaven with glory, we worship Yours, Master Christ, at the right hand of God and the Father, we glorify Your reign in heaven and on earth and believe with Your Apostles, for truly, in the same way You ascended into heaven, in the same way You came to the clouds with glory and much power. Then do not disgrace us who believe in You and cry out like this:
Jesus, ever neighbor with Thy Father on the Throne of the Divine, grant that those who conquer the world with Thy help may sit with Thee in Thy Kingdom.
Jesus, worshiped with the Holy Comforter by Your Spirit, do not deprive us of that Descent in Your service according to Your promise.
Jesus, from the Cherubim and Seraphim and from the faces of the saints after Your Ascension in heaven, grant us here gathered to feel Your presence in prayer in Your Name.
Jesus, Thy holy temples, after Thy departure to heaven, gave the right in Thy to believers, help us in the temple standing in heaven to think.
Jesus, Thy Most Pure Mother and the Apostles at Thy Ascension left Himself to pray for the whole world, do not leave us without the intercession of Thy Saints.
Jesus, Church, having left Your Bride on earth after Your Ascension until the end of the century, do not deprive us, Your children, of Your grace-filled gifts.
Jesus, who ascended from us into heaven, do not leave us orphans.
Kontakion 13
O Most Sweet and All-Bountiful Jesus, who ascended from us into heaven and sat down at the right hand of God the Father, having mercy and deifying our fallen nature! Look down from the heights of heaven on your weak and prostrate servants to the earth and grant us strength from above to overcome all temptations from the flesh, the world and the devil that come upon us, so that we may be wise on heaven, and not on earth. And save us from all enemies, visible and invisible, who rise against us. After the end of our earthly life, lift up our souls to the heavenly abodes, where we will sing with all the saints: Alleluia.
This kontakion is read three times, then ikos 1 and kontakion 1.
Prayer to the Ascension of the Lord
Lord Jesus Christ, our God, who descended from the Heavenly heights of our salvation for the sake of and nourished us with spiritual joy on the holy and bright days of Your Resurrection, and again, after the completion of Your earthly ministry, ascended from us to heaven with glory, and is seated at the right hand of God and the Father! On this “clear and all-bright day of Your Divine ascension into heaven”, “the earth celebrates and rejoices, and the sky also rejoices at the Ascension of the Creator of creation today,” people praise unceasingly, seeing their lost and fallen nature on Your frame, the Savior, taken to earth and ascended to heaven, The angels rejoice, saying: He who came in glory is mighty in battle. Is this truly the King of Glory?! Grant us the power also to the weak, earthly ones who are still philosophic and carnal, to create unceasingly, Thy awesome rise into heaven, thinking and celebrating, putting aside carnal and worldly cares and from Thy Apostles now looking to heaven with all our hearts and with all our thoughts, remembering how it is there in heaven woe is our residence, but here on earth we are just strangers and strangers, having departed from the house of the Father to the faraway land of sin. For this reason, we earnestly ask Thee, by Thy glorious Ascension, O Lord, revive our conscience, even though there is nothing more necessary in the world, lead us out of the captivity of this sinful flesh and world and make us wise on a mountain, and not earthly, so that we will not please anyone and live, but we will serve You, the Lord and Our God, and we will work, until we have renounced the bonds of the flesh and gone through unrestrained airy ordeals, we will reach Your heavenly abodes, where, standing at the right hand of Your Majesty, with the Archangels and Angels and with all the saints, we will glorify Your All-Holy Name with the Beginning Your Father and the Most Holy and Consubstantial and Life-Giving Spirit, now and ever and unto ages of ages. Amen.
