Encountering the Divine Liturgy Part 11: The Third Antiphon

 In the Orthodox lectionary and liturgical usage, the Beatitudes are chanted as a series of verses with interspersed refrains, sometimes supplemented with troparia of the day.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven…”
(Matthew 5:3, LXX-style usage in the liturgy)

Their use as the Third Antiphon reflects the ancient Christian practice of singing psalms or gospel verses during processional or transitional moments in worship.

Liturgical Placement

The Beatitudes are chanted immediately before the Small Entrance—a significant moment when the Gospel Book is carried in solemn procession, symbolizing Christ’s entrance into the world to preach the Good News. The chanting of the Beatitudes here is both preparatory and participatory. It:

• Prepares the faithful to receive Christ in the Word.

• Reminds the Church of the moral and spiritual conditions required for inheriting the Kingdom.

• Elevates the soul toward humility, purity, mercy, and the hope of suffering for righteousness.

The Beatitudes thus serve as a spiritual ascent, matching the structure of the Divine Liturgy, which moves the worshipper from the world toward the altar—toward communion with God.

Theological Significance

Theologically, the Beatitudes outline the character of the Kingdom of God and the ethos of the new creation in Christ. They do not describe mere human virtues but the fruits of life lived in communion with the Holy Spirit. Each Beatitude reveals a reversal of worldly values and an unveiling of divine truth:

• Poverty of spirit is wealth in the Kingdom.

• Mourning becomes comfort.

• Meekness inherits the earth.

• Persecution brings heavenly reward.

Their chanting before the Gospel Entrance shows that only through this Christ-like disposition can one truly hear, receive, and live the Word of God.

Patristic Commentary

Eastern Church Fathers frequently expounded on the Beatitudes, seeing them not as ethical maxims alone but as steps of the spiritual life—a kind of ladder to divine union.

St. Gregory of Nyssa presents the Beatitudes as a journey of purification and deification:

“The Beatitudes are like a golden chain, where each virtue builds upon the last. Through poverty of spirit, one becomes free; through mourning, one is purified; through meekness, one becomes like Christ.”
(On the Beatitudes, PG 44.1200)

St. John Chrysostom, who composed the very Liturgy in which the Beatitudes are sung, emphasizes that they are not commands but blessings bestowed by Christ upon those who follow Him:

“He does not say, ‘Woe unto you if you are not poor in spirit,’ but ‘Blessed are the poor.’ For He draws by blessing, not by threat, and shows that these things are gifts of grace, not burdens of law.”
(Homily on Matthew 15:4, PG 57.227)

St. Maximos the Confessor interprets the Beatitudes as the road to theosis:

“Each Beatitude corresponds to a stage of purification or illumination. Through them, the soul ascends, shedding the passions, until it sees God.”
(Questions to Thalassius, PG 90.796)

Why the Beatitudes at This Point in the Liturgy?

Placed just before the Gospel procession, the Beatitudes are both prayer and pedagogy. The Church is not merely recalling Christ’s words, but proclaiming them anew in the midst of the gathered assembly, preparing the faithful to:

• Recognize Christ in the Word of the Gospel.

• Receive Him with a heart purified by repentance and humility.

• Commit again to live as citizens of the Kingdom of God.

They are also sung communally, signifying that this “blessed life” is not pursued in isolation but in the shared journey of the Church, the Body of Christ.

Catechetical Lesson on the Feast of the Ascension

Section 1: The Feast of Ascension

The Feast of the Ascension is one of the Great Feasts in the Orthodox Christian liturgical calendar, celebrated on the 40th day after Pascha (Easter). It commemorates the ascension of Jesus Christ into heaven, marking the completion of His earthly ministry and the glorification of His human nature.

Date of Celebration

The Feast of the Ascension is always celebrated on a Thursday, 40 days after Pascha, as this aligns with the biblical account of the event occurring 40 days after the Resurrection (Acts 1:3).

Theological Significance

The Ascension holds deep theological importance in Orthodox Christianity for several reasons:

1. Glorification of Christ’s Human Nature: It signifies the elevation of Christ’s human nature to divine glory, affirming the full redemption and glorification of humanity in Christ.

2. Christ’s Continuing Ministry: The Ascension marks the transition from Christ’s physical presence on earth to His ongoing presence with the Church through the Holy Spirit, which was poured out at Pentecost.

3. Intercessor Role: It emphasizes Christ’s role as the heavenly High Priest and Intercessor who sits at the right hand of God the Father.

Biblical References

Old Testament Prefigurements

1. Enoch and Elijah: The ascensions of Enoch (Genesis 5:24) and Elijah (2 Kings 2:11) prefigure Christ’s Ascension.

2. Psalms: Psalm 24:7-10 is seen as a prophetic declaration of Christ’s Ascension, calling for the gates of heaven to open for the King of Glory.

New Testament References

1. Gospels: 

   - Luke 24:50-53: Describes Jesus leading His disciples to Bethany, blessing them, and ascending into heaven.

   - Mark 16:19: Mentions Jesus being taken up into heaven and sitting at the right hand of God.

2. Acts of the Apostles: 

   - Acts 1:1-11: Provides a detailed account of the Ascension, where Jesus instructs His disciples and is taken up before their eyes.

3. Epistles: 

   - Ephesians 4:8-10: Paul refers to Christ ascending on high and giving gifts to men, linking the Ascension with the descent of the Holy Spirit.

   - Hebrews 4:14: Speaks of Jesus passing through the heavens and being our great High Priest.

Selected Patristic Commentaries from Eastern Fathers

1. St. John Chrysostom: Chrysostom emphasizes that the Ascension glorifies human nature. He points out that Christ’s Ascension is the fulfillment of the Incarnation’s purpose, ensuring humanity's glorified presence in heaven.

Homilies on the Acts of the Apostles: In these homilies, Chrysostom reflects on the significance of Christ’s departure and the promise of the Holy Spirit, highlighting the joy and hope this event brings to the Church.

2. St. Gregory of Nyssa: Gregory interprets the Ascension as the culmination of Christ’s redemptive work. He views it as a mystery that reveals the union of the divine and human natures in Christ.

On the Ascension of Christ: Gregory explores the mystical implications of the Ascension, seeing it as a transformative event for humanity, allowing believers to participate in divine life.

3. St. Athanasius the Great: Athanasius writes about the Ascension in the context of the overall economy of salvation. He underscores that the Ascension ensures that Christ, being fully God and fully man, intercedes for us in heaven.

  

On the Incarnation: While primarily focused on the Incarnation, Athanasius concludes with reflections on the Ascension as the glorification of human nature and the assurance of Christ’s continuing presence with His people through the Holy Spirit.

Section Conclusion

The Feast of the Ascension is a celebration of Christ’s glorification and the exaltation of human nature. It is deeply rooted in biblical tradition, with numerous Old Testament prefigurements and explicit New Testament accounts. Eastern Orthodox theology, enriched by the teachings of the Church Fathers like St. John Chrysostom, St. Gregory of Nyssa, and St. Athanasius the Great, emphasizes the transformative and redemptive significance of this event for all humanity.

The following is the main catechetical poem of the feast day called the Troparion.  There are many “Troparia” that teach about the feast, but the main one sums up the whole the story. 

Tone 4     Troparion                   

 You ascended in glory, O Christ our God,

granting joy to Your Disciples by the promise of the Holy Spirit.

Through the blessing, they were assured

that You are the Son of God, //

the Redeemer of the world!         

See below for the next section…

Section 2: Details in the Icon of the Ascension

The Icon of the Ascension is rich with theological symbolism and detail, representing the event of Christ's ascension into heaven. Each element in the icon is carefully chosen to convey specific theological truths. Below is a detailed explanation of the components typically found in the Icon of the Ascension:

Central Figure: Christ

• Christ in Glory: At the center of the icon is Christ, often depicted in a mandorla (an almond-shaped aureole) which signifies His divine glory. 

• He is usually shown blessing with His right hand while holding a scroll or a Gospel book in His left hand, symbolizing His teaching and the fulfillment of the Scriptures.

• Angelic Escorts: Two angels often flank Christ, reinforcing His divine status and the heavenly nature of His ascent.

The Mandorla

• Mandorla: The mandorla surrounding Christ is a symbol of His divine nature and the mystery of His ascension. 

• It often consists of multiple layers of colors, representing the heavens and the unseen, transcendent reality.

The Virgin Mary

• Theotokos (Mother of God): Below Christ, at the center of the lower part of the icon, stands the Virgin Mary. 

• She is usually depicted with her hands raised in the orans (prayer) position, symbolizing the Church and her intercessory role. 

• Her presence emphasizes the human response to the divine event and her unique place in salvation history.

The Apostles

• The Apostles: Surrounding the Virgin Mary are the twelve apostles, witnessing Christ’s ascension. Their gestures of amazement and worship indicate their witness to the miraculous event and their role as the first-hand receivers of Christ’s final instructions.

• Two Groups: The apostles are often shown in two groups of six, representing the fullness of the Church. This grouping also emphasizes the communal and apostolic foundation of the Church.

• St. Peter and St. Paul: While not all apostles are individually identifiable, St. Peter (often to Mary's right) and St. Paul (to her left) are sometimes depicted, symbolizing leadership and the universality of the Church. Paul’s presence is symbolic since he was not present at the Ascension.

The Angels

• Angels: In addition to the two angels flanking Christ, two other angels are usually depicted on either side of the Virgin Mary, addressing the apostles. 

• They point upwards to Christ, signifying His return in the same manner as His ascension, as described in Acts 1:11.

Landscape and Background

• Mount of Olives: The setting is the Mount of Olives, where the Ascension took place. The background may depict a simplified landscape to indicate the earthly realm from which Christ ascends.

• Heavenly Realm: The upper part of the icon typically depicts the heavens opening up, sometimes with a representation of divine light or celestial space, emphasizing the transition from earthly to heavenly.

Theological Themes in the Icon

- Union of Heaven and Earth: The icon beautifully illustrates the union of heaven and earth, with Christ bridging the two realms. The mandorla symbolizes His divine nature, while His human form emphasizes the glorification of humanity.

- The Church: The presence of the Virgin Mary and the apostles signifies the Church’s role in witnessing and participating in the mystery of the Ascension. Mary represents the Church's prayerful and expectant posture, while the apostles represent the mission to spread the Gospel.

- Eschatological Promise: The angels’ message to the apostles, pointing to Christ's future return, underscores the eschatological hope that Christ will come again in glory.

Conclusion

The Icon of the Ascension is a profound theological statement rendered in visual form. Every element—from Christ in His mandorla, the Virgin Mary, and the apostles, to the angels and the symbolic landscape—conveys the event's deep spiritual significance. It highlights the glorification of Christ’s human nature, the foundation of the Church, and the promise of Christ’s return, encapsulating key elements of Orthodox Christian belief and eschatological hope.

Section 3: The Theological Hymnography of the Ascension

Catechetical Poems  (Stichera) from the Pentecostarion

Here follows selected Troparia, Kontakia, and Stichera from the Ascension Feast to illustrate the marvelous catechetical tool that the church provides to assist us in understanding the Christian Mysteries.   It is BEST to learn Orthodox Christian theology from the hymnography since the catechetical themes are carefully presented in a clear and comprehensive fashion.   I have selected the Litya (“supplication”)  Hymn of Ascension to be the focus of the lesson since it sums up the entire theological teaching. 

From Vespers ; (from the Pentecostarion) (the book of hymns sung from Pascha to Pentecost)

 

Tone 1     Idiomela (Greek: idio, "unique" + melon, "melody";

(from the Pentecostarion)

 

Having ascended to heaven from where You had descended,

do not leave us orphans, O Lord!

May Your Holy Spirit come, bringing peace to the world;

show the sons of men the works of Your power,//

O Lord Who love mankind!

 

You ascended, O Christ, to Your Father,

Who is without beginning,

though You were never parted from His uncircumscribed bosom,

and the heavenly Powers accepted no addition to the thrice-holy hymn of praise,

but recognized You, O Lord, as one Son, only-begotten of the Father

even after becoming man.//

In the abundance of Your compassion, have mercy on us!

 

Your Angels, O Lord, said to the Apostles:

”Men of Galilee, why do you stand gazing up into heaven?

This is Christ God Who has been taken from you into heaven.

He it is Who will come again

in like manner as you have seen Him going to heaven://

worship Him in holiness and righteousness!”

 Tone 4  Litya 

 When You came, O Christ, to the Mount of Olives

to accomplish the good pleasure of the Father,

the Angels of heaven were amazed,

and the demonic powers were seized with fear;

the Disciples stood by trembling with joy as You spoke to them;

and aloft, a waiting cloud was prepared as a throne;

heaven flung wide its gates and appeared in its beauty,

and the earth reveals its hidden vaults,

so that Adam’s descent was made known, and his ascent again.

But Your footsteps were raised up, as if by a hand,

while Your mouth was heard pronouncing a great blessing;

a cloud received You, and heaven welcomed You in.

This great and marvelous work You performed, O Lord,//

for the salvation of our souls.

 

The nature of Adam,

which had descended to the nethermost parts of the earth,

You renewed in Yourself, O God,

and today, You took it up above every Principality and Power,

for loving it, You seated it with Yourself;

and having compassion on it, You united it with Yourself;

and united with it, You suffered with it;

and You Who are passionless have glorified it with Yourself.

But the Bodiless Powers were asking: 

“Who is this Man of beauty?

Not man only, but both God and man,

the two natures together made manifest.

And so exultant Angels, flying about the Disciples in shining robes

cried out: “O Men of Galilee,

He Who is gone from you,

this Jesus, both Man and God

will come again as God and Man, the Judge of the living and the dead,//

granting the faithful forgiveness of sins and His great mercy!”

 

When You ascended in glory, O Christ our God,

while the Disciples looked on.

The clouds received You with Your flesh;

the gates of heaven were lifted up;

the choirs of Angels rejoiced with gladness;

the higher Powers cried out, saying:

 “Lift up your gates, you princes,

and the King of Glory will come in!”

But the Disciples said in amazement:

“Do not be parted from us, O good Shepherd,

but send us Your all-holy Spirit,//

to guide and illumine and sanctify our souls!”

Tone 4     (from the Pentecostarion)

 

Fulfilling, O Lord, in Your goodness,

the mystery hidden from ages and generations,

You came with Your Disciples to the Mount of Olives,

together with the Mother who bore You, the Maker and Creator of all;

for it was fitting that she who as a mother had been grieved beyond all at Your Passion,

should also be filled with exceeding joy at the glory of Your flesh.

In this joy we also partake

at Your ascent into heaven, O Master,//

and we glorify Your great mercy that has come upon us.

And here recall the Troparion of Ascension…

Tone 4     Troparion                   

 You ascended in glory, O Christ our God,

granting joy to Your Disciples by the promise of the Holy Spirit.

Through the blessing, they were assured

that You are the Son of God, //

the Redeemer of the world!