The fortieth day after Easter Sunday, commemorates the Ascension of Christ into heaven, according to Mark 16:19, Luke 23:51, and Acts 1:2. In the Eastern Church this feast was known as analepsis (the taking up) and as the episozomene (the salvation). The terms used in the West, ascensio and ascensa, signify that Christ was raised up by His own powers. Mount Olivet, near Bethany, is designated as the place where Christ left the earth. The feast falls on Thursday, and it is one of the most solemn in the calendar, ranking with the feasts of the Passion, Easter and Pentecost.
Although no documentation of it exists prior to the beginning of the fifth century, St. Augustine says that it originated with the Apostles, and that it was observed by the Church long before his time. The Ascension is frequently mentioned in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles. Perhaps, prior to the fifth century it was commemorated in conjunction with the feasts of Easter or Pentecost.
Connected with this feast were the customs of: the blessing of beans and grapes (after the Commemoration of the Dead in the Canon of the Mass), the blessing of first fruits, (afterwards done on Rogation Days), the blessing of a candle, the wearing of mitres by deacon and subdeacon, the extinguishment of the paschal candle, and processions with torches and banners outside the churches to commemorate the entry of Christ into heaven. In some churches, the Ascension was depicted by elevating the figure of Christ above the altar, through an opening in the roof. In others, the figure of Christ was made to ascend and that of the devil was made to descend.
The day celebrates the completion of the Lord's work for our salvation, the pledge of our glorification with Christ, and His entry into heaven with our human nature glorified.