The Ascension of the Lord – Meaning, Mystery, and Mission in Catholic Faith

The Solemnity of the Ascension of the Lord is a major feast in the Catholic Church that commemorates the event in which the risen Jesus Christ ascended into heaven in the presence of His disciples on the 40th day after the Resurrection. This solemnity marks the conclusion of Jesus’ public ministry and salvific mission, while also signaling the Church’s preparation for the coming of the Holy Spirit at Pentecost.

Passed down from the early Church, the Ascension is deeply rooted in Scripture and Catholic doctrine, and it has shaped rich liturgical traditions and spiritual reflections throughout history.

In the sections below, we will explore the Ascension of the Lord from multiple perspectives, including Catholic teaching, biblical background, liturgical meaning, historical development, teachings of the Church Fathers, references in Church councils, modern theological interpretations, pastoral applications, and specific practices within the Korean Catholic liturgy.

The Ascension of the Lord in Catholic Doctrine

Catholic faith professes, through both the Apostles’ Creed and the Niceno-Constantinopolitan Creed, that “Jesus rose from the dead and ascended into heaven, where He is seated at the right hand of God the Father Almighty.” This is a core doctrine defined by the early Ecumenical Councils—the Council of Nicaea (325 AD) and the Council of Constantinople (381 AD)—and is a belief shared by all Christians. The Catechism of the Catholic Church (CCC) also treats the Ascension of Jesus Christ as a significant mystery of faith, offering a detailed explanation of its meaning.

The Ascension of Jesus is a historical and transcendent event that follows directly from His Resurrection. It marks the moment when the glorified humanity of the risen Lord was fully lifted into divine glory. The Catechism teaches that “Jesus Christ did not ascend to be distant from us, but so that He might become our hope.” The Ascension signifies the fulfillment of the work of salvation, opening the way for all humanity to be united with God. Moreover, after His Ascension, Christ continues to intercede for us as the eternal High Priest at the right hand of the Father, and He remains with the Church through the gift of the Holy Spirit.

Catholic doctrine teaches that through Christ’s Ascension, His human nature entered into the glory of the Triune God, and thereby our human nature, in Him, was also elevated. In other words, as the Head of the Body, Christ has entered glory ahead of us so that the members of His Body may one day follow and share in His heavenly glory. This doctrine encourages believers to live in this world with the awareness and hope of our ultimate identity as citizens of heaven.

The term “Ascension” itself carries doctrinal significance. In the Western Church, the Latin term ascensio means “to ascend by oneself,” indicating that Jesus ascended into heaven by His own divine power. This is distinct from the assumption (assumptio) of Elijah or the Blessed Virgin Mary, who were taken up by God. In the Eastern Church, the feast is known as Analēpsis (ἀνάληψις, “taking up”) or Episōzomenē (ἐπισῴζομένη, “salvation coming from above”), emphasizing that Christ ascended in glory to accomplish our redemption. All these names highlight the soteriological dimension of the Ascension—that through Christ’s return to the Father, the work of salvation is completed and the grace of heavenly life is bestowed upon us.

In summary, Catholic doctrine regards the Ascension of the Lord as the moment when Jesus Christ, fully glorified in His Resurrection, entered heaven. It marks the completion of human salvation and becomes the foundation of our hope. The Ascended Christ continues to unite heaven and earth as our mediator and remains with the Church. As members of His Body, we are promised a share in eternal life with Him.

Biblical Background

The New Testament refers to the Ascension of Jesus Christ in several passages. Notably, it is directly described in the Gospel of Luke and the Acts of the Apostles. In the Gospel of Luke, we read: “While He was blessing them, He withdrew from them and was carried up to heaven. They did Him homage and then returned to Jerusalem with great joy” (Luke 24:50–52). Similarly, the Acts of the Apostles testifies: “As they were looking on, He was lifted up, and a cloud took Him from their sight. While they were looking intently at the sky as He was going, suddenly two men dressed in white garments stood beside them” and said, “This Jesus who has been taken up from you into heaven will return in the same way as you have seen Him going into heaven” (Acts 1:9–11).

In addition, the Gospel of Mark briefly states: “So then the Lord Jesus, after He spoke to them, was taken up into heaven and took His seat at the right hand of God” (Mark 16:19). While the Gospel of John does not record the Ascension scene directly, the risen Jesus tells Mary Magdalene, “I have not yet ascended to the Father” (John 20:17), indicating that He would soon ascend. Furthermore, in John 6:62, Jesus hints at His heavenly return by saying, “What if you were to see the Son of Man ascending to where He was before?”

The letters of St. Paul also reflect the theology of Christ’s Ascension and exaltation. For example, in Romans 8:34, Paul writes: “Christ Jesus is at the right hand of God,” affirming His glorified status. In Ephesians 4:8, citing the Psalms, Paul explains: “When He ascended on high, He took many captives and gave gifts to His people,” indicating that the ascended Christ bestows spiritual gifts upon the Church.

Thus, the Scriptures present the Ascension of Jesus not only as a historical fact but also as a profound theological mystery. The accounts in Luke and Acts vividly portray how Jesus, who had descended to the lowest point in His Passion and death on the Cross, was ultimately exalted by the power of God. The use of visible imagery—clouds and the heavens—emphasizes that Jesus returned to divine glory. The angel’s message immediately after the Ascension also carries the promise of Christ’s return, suggesting that the Ascension initiates the anticipation of His Second Coming.

Ultimately, the mysteries of the Incarnation, Resurrection, and Ascension are deeply interconnected, and together they open the way for humanity to enter the Kingdom of Heaven. Scripture reveals that through Christ’s Ascension, the path to eternal life has been made accessible to all.

Liturgical Meaning and the Importance of the Feast

The Solemnity of the Ascension of the Lord holds a deeply important place in the Church’s liturgical calendar. Traditionally celebrated on the Thursday of the sixth week of Easter—forty days after Easter Sunday—it marks the pinnacle of the Easter season. This feast commemorates the day when Jesus Christ, having completed His entire mission of salvation, ascended into heaven. The Church celebrates this mystery with profound joy and reverence.

From a liturgical standpoint, the Ascension is one of the three great feasts that complete the Paschal Mystery, alongside Easter and Pentecost. Since the early Church, this solemnity has taken root in the liturgical year as one of the most sacred feasts, on par with Easter. In the Western liturgical tradition, the Ascension was often celebrated with a vigil Mass and an Octave (eight days of celebration). Particularly significant is the tradition of praying a novena between the Ascension and Pentecost, reflecting the ten days the disciples spent in prayer after the Ascension, awaiting the promised Holy Spirit. This nine-day period of prayer originated from the apostolic community, which gathered in the Upper Room to prepare for the descent of the Spirit.

The liturgical texts and symbols of Ascension Day express its meaning with clarity and beauty. In the Preface of the Mass, the Church prays:

“The Lord Jesus ascended not to abandon us but to be our hope. As the Head of the Church, He has gone before us into glory, so that we, His members, may have confidence in following Him.”
This prayer captures the heart of the feast: the Ascension is not the end of Christ’s presence, but the beginning of His presence in a new, exalted way. Just as the disciples “returned to Jerusalem with great joy” (Luke 24:52) after witnessing the Ascension, the Church also rejoices in the completion of human salvation and the opening of the heavenly gates.

The Ascension also proclaims the kingship and sovereignty of Christ. By ascending into heaven, Jesus fulfills the vision in Daniel 7:

“He was given dominion, glory, and kingship; all peoples, nations, and languages served Him.”
Thus, this feast is not only a celebration of Christ’s glorification, but also of His reign as King and His headship over the Church. In the liturgy, these truths are echoed in the readings and the responsorial psalm:
“God mounts His throne amid shouts of joy, the Lord amid trumpet blasts” (Psalm 47:6),
emphasizing the majesty and lordship of the Ascended Christ.

Historically, some churches had a custom of extinguishing the Paschal candle on Ascension Day to symbolize that the Risen Lord was no longer visibly present. Although today the candle typically remains lit until Pentecost, such traditions served as a visual expression of the mystery. The liturgy uses signs—light, fire, incense, and movement—to help the faithful contemplate the mystery of Christ’s departure into glory. In the Middle Ages, certain regions even enacted dramatic representations of the Ascension, such as lifting a Paschal candle or a statue of Christ through an opening in the church ceiling. These ceremonies celebrated the glorification of Christ and the elevation of human nature in Him.

In conclusion, the Solemnity of the Ascension is the culmination and fulfillment of the Easter season. It is the day the Church proclaims that “our salvation is completed, and our future glory is guaranteed” through the Ascension of Christ. The liturgy renews our hope and joy, while also leading us to await the coming of the Holy Spirit in prayerful anticipation.

Historical Development of the Solemnity

While the belief in the Ascension of Jesus was transmitted from the early Church, the liturgical tradition of celebrating it as a distinct feast developed gradually over time. As early as the 5th century, documents consistently reference the Ascension as a feast, with St. Augustine (354–430), Bishop of Hippo in North Africa, attesting that its origin could be traced back to the apostolic age. In his sermons, St. Augustine remarked, “The feast of the Lord’s Ascension that we observe today was handed down from the apostles,” indicating that by his time, this solemnity was already deeply rooted in Church practice.

Even before Augustine, other 4th-century saints testified to the celebration of the Ascension. Among them were St. John Chrysostom (c. 347–407) of Constantinople and St. Gregory of Nyssa (c. 335–395), whose writings frequently mention the Ascension feast. Their testimony suggests that the commemoration of the Ascension was a long-standing tradition in the early Church.

The earliest surviving documentary evidence dates from the late 4th century. A devout pilgrim named Egeria (also called Etheria or Silvia) recorded her pilgrimage to the Holy Land around 380 AD in a travel journal known as The Pilgrimage of Egeria. In it, she describes a vigil and liturgy held in Bethlehem on the eve and day of the Ascension. This account provides valuable insight into how the Jerusalem Church was already celebrating the Ascension forty days after Easter. Additionally, records from the early 4th-century Synod of Elvira in Spain (c. 300 AD) include a rebuke against the custom of celebrating the 40th day after Easter while neglecting the 50th day—Pentecost. This implies that some communities initially celebrated the Ascension in connection with Pentecost but gradually began to distinguish the 40th day as a separate solemnity. Many scholars believe that the original fifty-day continuous Easter season was eventually subdivided to establish the Ascension as an independent feast on the 40th day.

By the 5th century, the Ascension had become a widely accepted obligatory feast throughout the Church. During the time of St. Augustine, it was regarded as a “universal custom of the Church,” and it remained a solemn day of obligation in the universal Church thereafter. By the Middle Ages, the Ascension had joined other major feasts—such as Holy Thursday, Christmas, Epiphany, and the Assumption of the Blessed Virgin Mary—as one of the Church’s most solemn holy days. Various regional liturgical customs and popular devotions developed over time. For example, in medieval Europe, it was common to hold processions through fields and farmland on the Ascension, asking God’s blessings on the crops. Some churches even staged dramatic reenactments of Christ’s Ascension by raising a Paschal candle or statue of Christ through an opening in the ceiling.

After the 15th century, the Roman liturgical calendar in the West included an Octave of the Ascension, encouraging the faithful to prepare for Pentecost with nine days of prayer. This tradition of a “novena” was officially reinforced in the modern era by Pope Leo XIII, who formalized the practice of praying a novena to the Holy Spirit beginning on Ascension Day and continuing until the eve of Pentecost.

In the 20th century, the importance of Ascension Day was preserved even after the liturgical reforms of the Second Vatican Council (1962–1965). However, some practical adjustments were introduced to reflect modern circumstances. According to post-conciliar Church law, individual bishops’ conferences may choose to transfer the celebration of Ascension Day to the following Sunday, so that more of the faithful can participate in the feast. Since weekday observance often leads to lower attendance, this pastoral provision allows the faithful to receive the spiritual benefits of the solemnity more fully. As a result, while some countries continue to celebrate the feast on Thursday, others—including South Korea—observe it on the Seventh Sunday of Easter. The particular liturgical practices of the Korean Catholic Church will be addressed later in this series.

In summary, the Solemnity of the Ascension of the Lord is a deeply rooted feast with origins tracing back to apostolic times. It became established as a separate feast between the 4th and 5th centuries and has since been observed by the universal Church. Though the liturgical practices and popular customs have varied across time and regions, the core faith in the glorification of Jesus Christ through His Ascension has remained unchanged. This historical development has preserved the feast as a treasured spiritual inheritance within the life of the Church.

Teachings of the Church Fathers

The Church Fathers—those saintly leaders of the early Church—left behind profound theological insights and spiritual reflections on the mystery of the Ascension. Their teachings, which hold authority second only to Scripture, greatly enrich our understanding of the Solemnity of the Ascension.

St. Augustine, one of the most influential Fathers of the Western Church, not only considered the Ascension an essential feast originating from the Apostles themselves, but also emphasized the believer’s spiritual participation in the Ascension. In one of his sermons for the feast, he exhorted the faithful:

“Today our Lord Jesus Christ ascended into heaven; let our hearts ascend with Him.”
Although Jesus physically departed from the disciples’ sight, Augustine insisted that He remains mysteriously present with His Church, and that we too, in hope, have already ascended with Him. Augustine further explained that just as Christ the Head has ascended, so too shall the Church, His Body, follow:
“Where the Head has gone, the Body is destined to follow.”
For Augustine, the mystery of the Ascension reveals the inseparable union between Christ and the Church and serves as a promise of our own glorification in Him.

St. John Chrysostom, a great Father of the Eastern Church known as “Golden Mouth” for his eloquence, also reflected on the spiritual significance of the Ascension. In one of his homilies, he proclaimed:

“By His Ascension, Christ opened the way to heaven for us.”
Through the Ascended Lord, humanity is no longer bound to the earth but is called to seek what is above. According to Chrysostom, Jesus, having ascended and now seated at the right hand of the Father in His human nature, grants humanity its rightful place in heaven. This calls the faithful to live not as people of the world, but as citizens of heaven. He also highlighted that the disciples rejoiced after the Ascension, noting that:
“The Lord, bearing our human nature, ascended above the angels.”
This, he taught, is a source of great joy and hope for all believers.

St. Gregory of Nyssa, another Eastern Father, presented a unified vision of the mysteries of Christ’s Incarnation and Ascension. He explained that while the Incarnation was the Word descending from heaven and becoming one with human nature, the Ascension was that same Word ascending again to the Father, now inseparably united to our humanity. In this way, the distance between God and man is overcome, and the way to divine participation—theosis—is opened. Gregory emphasized that the Ascension signifies the elevation of humanity to divine life through Christ.

Pope St. Leo the Great (reigned 440–461), one of the most influential Fathers of the Western Church, preached eloquently on the joy of the Ascension. He pointed out that the disciples did not grieve at Christ’s departure, but rather rejoiced, because they saw human nature exalted in Christ above all the heavenly hosts. In one of his sermons, he declared:

“On that blessed day, the disciples beheld human nature rising above the dignity of all celestial beings, above the angels and archangels. Now, man has ascended to the right hand of the Father and shares in the glory united with Him.”
Leo taught that the humanity assumed by the Son entered into the glory of the Trinity, assuring us of our own future participation in that glory. His message affirms that the Ascension is a foundational source of hope for the salvation of all humanity.

Thus, the Church Fathers never regarded the Ascension as a mere historical event. They understood it as a profound mystery of salvation that deeply relates to the identity of the Church and the spiritual life of every believer. Summarizing their teachings, the Ascension of Jesus Christ is:

1. The glorious destiny of the Church, united to her Head, Christ;
2. The exaltation of human nature, raised in Christ to the heights of heaven;
3. A spiritual call for the faithful to “lift up their hearts” and seek the things above.

These teachings of the early Church continue to shed light on the spiritual meaning of the Ascension and inspire the faithful to live in hope of the glory that awaits us in Christ.

Mentions of the Ascension in Church Councils

The doctrine of the Ascension of the Lord has been consistently affirmed and proclaimed through various ecumenical councils in the history of the Church. Most notably, the First Council of Nicaea (325 AD) and the First Council of Constantinople (381 AD) defined the Niceno-Constantinopolitan Creed, the official profession of faith of the Church. In this creed, Christians profess that Jesus Christ “ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead.” This declaration indicates that the truths of the Ascension and the Second Coming were already accepted as core tenets of the universal Church from its earliest centuries. Today, most Christian traditions—including the Catholic Church—continue to profess this creed, demonstrating that the Ascension remains a central element of Christology and soteriology.

Several other councils also addressed the Ascension indirectly. The Council of Ephesus (431 AD) and the Council of Chalcedon (451 AD), which clarified the mystery of Christ, affirmed His full divinity and full humanity. In doing so, they treated the events of the Incarnation, Passion, Resurrection, Ascension, and Second Coming as one unified mystery of salvation. These councils presupposed the Ascension as a foundational event in the revelation of both the humanity and divinity of Jesus Christ. By defining these doctrines, they safeguarded the Church from heresies that would diminish or deny the truth of Christ’s Ascension or exaltation.

In the medieval era, councils such as the Fourth Lateran Council (1215 AD) and the Council of Trent (1545–1563 AD) reaffirmed the Church’s profession of faith and reformed liturgical practice, further solidifying belief in the Ascension. For instance, the Roman Catechism, published after the Council of Trent in 1566, provides a detailed explanation of the meaning of the Ascension in its commentary on the Apostles’ Creed. It describes the Ascension as “the fulfillment of our salvation, in which Christ took human nature into heavenly glory, offering consolation and hope to the faithful.” These teachings served as vital guidance for Catholics during the turbulence of the Reformation, helping to preserve doctrinal clarity and unity.

In the modern period, the Second Vatican Council (1962–1965) upheld the significance of the Ascension in the liturgical life of the Church. The Constitution on the Sacred Liturgy (Sacrosanctum Concilium) emphasizes that “throughout the course of the liturgical year, the Church unfolds the whole mystery of Christ,” highlighting the celebration of the redemptive work of Christ from Easter through the Ascension and Pentecost. Although the council documents do not specifically name the feast of the Ascension, they clearly presuppose its importance as the culmination of the Paschal Mystery. The council also encouraged the faithful to recite the Nicene Creed during Sunday Mass, ensuring that the doctrine of the Ascension remains firmly embedded in the Church’s regular worship and spiritual reflection.

One notable decision of the modern Church was inspired by the Second Vatican Council’s Decree on the Means of Social Communication (Inter Mirifica, 1963), which proposed the establishment of a World Communications Day. Recognizing the growing influence of modern media, the council encouraged the Church to dedicate one day each year to promote prayer and support for the mission of evangelization through mass communication. Pope Paul VI implemented this recommendation in 1967, establishing the first World Communications Day to be observed on the Seventh Sunday of Easter—Ascension Sunday. Since then, this tradition has continued, aligning the Church’s missionary outreach with the spirit of Christ’s command at the Ascension: “Go into the whole world and proclaim the Gospel to every creature” (Mark 16:15).

In conclusion, throughout the centuries, the Church has steadfastly maintained the doctrine of Christ’s Ascension through the teachings of her councils. From its inclusion in the universal creed to the establishment of a communications-focused observance on Ascension Sunday, the councils have continually affirmed and transmitted the truth of the Ascension. Through these teachings, the faithful of every age are united in confessing the same faith: “He ascended into heaven and is seated at the right hand of the Father.”

Contemporary Interpretation and Significance

Today, the Church contemplates the mystery of the Lord’s Ascension in light of modern life and the journey of faith. Contemporary theologians and Church leaders do not regard the Ascension merely as a historical event of the past, but as a present and ongoing reality within salvation history—one that holds practical implications for today’s faithful.

Above all, the Ascension conveys a message of hope to modern believers. In his homily for the Solemnity of the Ascension in 2024, Pope Francis emphasized that “the Lord’s Ascension is not an event in which Christ leaves us and grows distant, but rather, it is the fulfillment of His saving mission, and a moment in which hope is given to us.” By ascending to the Father while retaining His human nature, Christ has preserved the hope of all humanity in Himself. The Pope continued, “Christian hope is grounded in Jesus Christ, who died, rose again, and ascended into heaven.” He urged the faithful to become joyful witnesses of this hope in a world full of despair and discouragement. Thus, the contemporary Church proclaims the Ascension as a source of hope the world cannot offer, and treats it as a Gospel of encouragement and consolation for the wounded and weary.

The Ascension is also interpreted today as a transformation in Christ’s mode of presence. Although Jesus is no longer visible to the eyes, He has not abandoned us. Rather, He remains with us in a new and deeper way. Pope Francis explained that “the Ascension of Christ is not His absence, but a new form of presence,” and reminded us that Jesus, through the Holy Spirit, remains with us until the end of time. Indeed, Christ Himself promised in His final words: “And behold, I am with you always, until the end of the age” (Matthew 28:20). For today’s faithful, the Ascension signals the beginning of Christ’s universal presence and calls them to discover and bear witness to the Lord wherever they are in the world.

The Ascension is also understood in modern theology as directly connected to the Church’s mission. Before ascending, Jesus gave His disciples a clear command: “You will receive power when the Holy Spirit comes upon you, and you will be my witnesses to the ends of the earth” (Acts 1:8), and “Go into the whole world and proclaim the Gospel to every creature” (Mark 16:15). The Church today remembers this command with renewed seriousness and regards the Solemnity of the Ascension as a commissioning celebration. As believers commemorate the Ascension, they also hear the question posed by the angels: “Why are you standing there looking at the sky?” (Acts 1:11). This question becomes a call to action—to live the Gospel actively and bear witness to Christ in everyday life. Contemporary pastors, therefore, preach with urgency on Ascension Day, exhorting the faithful not merely to believe but to live their faith with courage and to become living witnesses of Christ’s presence in the world.

Furthermore, the Ascension is understood as a sign of the completion of creation and human history. Modern theology sees Christ’s Ascension as the elevation not only of humanity but of the entire cosmos. Through His Ascension, Christ brought human nature into the divine life of the Trinity and inaugurated the renewal of all creation. From this perspective, the Ascension marks not merely the glorification of Jesus alone, but the beginning of the new heaven and new earth. St. Paul writes, “Creation waits with eager longing for the revealing of the children of God” (Romans 8:19). The Ascension can be seen as a foretaste of that revealing. For today’s believers, this mystery inspires a renewed sense of responsibility toward creation and a passionate commitment to transforming the world according to the values of God’s Kingdom. Since the Ascension guarantees the hope of new creation, we are called to shape the present world according to that promise.

From the perspective of spiritual life, the Ascension also receives renewed interpretation. Believers are encouraged to practice an “ascension of the heart” in daily life. Just as the priest in the Mass invites the faithful to “Lift up your hearts” (Sursum corda), so too are Christians called to lift their hearts to the Lord and live each day from a heavenly perspective. Those who keep their hearts fixed on the Ascended Christ can maintain hope and dignity even amid worldly temptations and trials, living as true citizens of heaven. Saints like St. Charles Borromeo, in their meditations on the Ascension, emphasized St. Paul’s exhortation: “Set your minds on things that are above, not on things that are on earth” (Colossians 3:2), connecting the spirituality of the Ascension with the sanctification of everyday life.

In sum, the modern Church presents the Solemnity of the Ascension as a call to renew one’s spirituality of hope, to live a life of witness to the presence of Christ, and to embrace our identity as citizens of heaven. In an age marked by anxiety and despair, the Church boldly proclaims:

“The Ascended Lord is our hope.”
Through this, the faithful are invited to “lift up their hearts” and enter into the world with joy, participating in the building of a renewed humanity and creation empowered by the glory of the risen and ascended Christ.

Pastoral Applications of the Ascension

The mystery of the Ascension of the Lord, beyond its theological depth, also offers practical guidance for living the Christian faith. The Church strives to ensure that the commemoration of this sacred mystery does not remain a mere act of remembrance but is translated into action within pastoral life.

First, liturgical catechesis and preaching are vital for pastoral application. Priests are encouraged to explain the meaning of the Ascension in accessible ways during the homily at the Ascension Mass and to highlight its relevance to daily life. For instance, by quoting the angel’s words, “Men of Galilee, why are you standing there looking at the sky?” (Acts 1:11), preachers invite the faithful not to escape into abstract spirituality, but to live as witnesses to Christ in the world. Reminding them of Jesus’ promise—“You will be my witnesses to the ends of the earth”—helps believers understand that bearing witness to the Gospel in their homes, workplaces, and communities is a living expression of Ascension faith. Through such preaching, the faithful are encouraged to renew their personal sense of mission on this solemn day.

Second, the Ascension can be deeply integrated into the life of prayer. The Church traditionally recommends a nine-day novena to the Holy Spirit beginning on the Solemnity of the Ascension and continuing until Pentecost. Parishes and faith communities are encouraged to gather for daily prayer, such as the Rosary or invocations to the Holy Spirit, imitating the apostles and Mary, who waited in unity and prayer for the promised Spirit. On a personal level, believers are invited to deepen their prayer life during this period, seeking the grace of the Spirit and interior conversion. In this way, the faithful experience the Ascension as a step within the unfolding mystery of salvation that leads to Pentecost, enriching their spiritual journey.

Third, various community-based pastoral actions express the spirit of the Ascension in tangible ways. In the Korean Church, for example, the Ascension is observed as World Communications Sunday, a day when the Church highlights its evangelizing mission through modern media, the “ends of the earth” of today. On this day, parishes may raise awareness of diocesan media efforts, promote support for Catholic media ministries, and educate the faithful on the ethical use of mass communication. This pastoral initiative aligns directly with the Lord’s missionary command at the Ascension, as the Church seeks to witness to Christ in digital and public platforms.

Other community-based practices may include acts of service and charity inspired by Christ blessing His disciples as He ascended. Some parishes visit the sick, elderly, or imprisoned to pray with them or celebrate Mass. These acts of love represent the living presence of the risen and ascended Lord within the Church, especially among the suffering. Such gestures of compassion reflect the Church’s mission to uplift and care for all people, making the mystery of the Ascension visible through service.

Fourth, the Solemnity of the Ascension serves as an opportunity for believers to renew their personal spirituality. Reflecting on Jesus’ words, “Where your treasure is, there your heart will be also” (Matthew 6:21), Christians are invited to examine whether their hearts are truly lifted toward heaven or burdened by worldly attachments. The Ascension is a call to raise one’s gaze to the eternal. Many use this day to re-evaluate their priorities and renew their commitment to live for God and eternal life. This personal renewal is a form of interior ascension, a lifting of the heart that detaches from material concerns and turns toward divine values.

Finally, the celebration of the liturgy itself plays a key pastoral role. Pastors are encouraged to promote active participation in the Mass on the Ascension. Choirs may prepare solemn hymns that express the joy and glory of the feast, and the faithful are invited to enter deeply into the prayers and responses. After Mass, families might discuss the meaning of the Ascension at home or teach children about the event using visual aids or storytelling. These efforts help ensure that the feast is not just an “obligatory day of attendance,” but a vibrant, communal experience of faith.

In summary, from a pastoral perspective, the Solemnity of the Ascension is a call to integrate belief into practice. Through preaching, prayer, liturgy, evangelization, and works of mercy, the Church guides the faithful to live the spirit of the Ascension in everyday life. Empowered by the blessing of the risen and ascended Lord, Christians are sent into the world to live as His witnesses “to the ends of the earth” (Acts 1:8). The Ascension is a grace-filled reminder that Christ, our Head, has already entered into glory—and that the Church, His Body, is called to follow boldly and joyfully in His footsteps..

Liturgical Practices in the Korean Catholic Church

In the Korean Catholic Church, the Solemnity of the Ascension of the Lord shares the same universal meaning as in the global Church, yet it is observed with some adaptations suited to the local pastoral reality. As previously mentioned, the Ascension is not designated as a holy day of obligation in Korea. For this reason, most dioceses in Korea have transferred the celebration from its traditional date—forty days after Easter, on a Thursday—to the Seventh Sunday of Easter. This decision was made in consideration of the difficulty many modern Catholics face in attending weekday Masses, allowing more of the faithful to participate in the mystery of the Ascension. Thus, Korean Catholics offer the final Sunday Mass of the Easter season as the Mass for the Ascension. The following Monday marks the resumption of Ordinary Time, which begins anew after Pentecost.

Since 1980, the Korean Catholic Church has also designated the Solemnity of the Ascension as Communications Sunday in line with World Communications Day, established by the Vatican. On this day, the Pope’s annual message for Communications Day is introduced during the liturgy, and the Church highlights its mission to evangelize through media. In practice, parishes and dioceses promote the activities of Catholic media outlets—such as The Catholic Times and PBC (Peace Broadcasting Corporation)—collect donations in support of media apostolates, and provide media literacy education. The emphasis on media during this feast is partly rooted in Korea’s historical experience of preserving faith under restricted press conditions. Through these observances, Korean Catholics are reminded of the importance of bearing witness to the Gospel through today’s channels of communication and are encouraged to become messengers of the Good News in their own spheres of influence.

Liturgically, the Mass celebrated in Korea follows the Roman Rite, identical to the global Church, with no deviations in the Lectionary or Missal. The readings for the Ascension include the account of the Ascension from Acts 1, the Epistle to the Ephesians, and the missionary commissions from the Gospels of Matthew or Mark. The Korean translation of the Missal communicates the words of Jesus in a tone that is both faithful and culturally resonant. The faithful joyfully respond through the Responsorial Psalm and Gospel Acclamation, joining in the liturgical expression of the Ascension’s glory. While there are no distinctively Korean rites associated with the feast, some parishes creatively enhance the atmosphere—adding symbolic visual elements such as small cloud decorations beside the Paschal candle or using blue ribbons in altar flower arrangements to evoke the sky. In some communities, First Communions or Confirmations are scheduled on the day of the Ascension, associating important moments in the life of faith with the grace of the Ascended Lord.

Korean Catholics traditionally keep the Paschal candle burning throughout the Easter season as a visible symbol of renewed faith. The Ascension marks the final Sunday that the Paschal candle is lit, even though it is not extinguished during the liturgy. Many parishioners understand this as a moment of spiritual transition—recognizing that the season of Easter is drawing to a close and the time of awaiting the Holy Spirit has begun. In some dioceses, the faithful are encouraged to complete their Easter Confessions by this time and begin praying the Rosary or hymns to the Holy Spirit in preparation for Pentecost. These practices reflect the Korean Church’s strong spiritual commitment to embracing the flow of salvation history, from the Resurrection to the sending of the Spirit.

Furthermore, the spirituality of martyrdom in the Korean Church is sometimes connected symbolically to the Ascension. While not formally part of the liturgy, many Korean martyrs died under persecution while entrusting their souls to the Lord—imitating the prayer of the Ascended Christ. Their earthly deaths marked their personal “ascension” into heavenly glory. Remembering this, Korean Catholics often reflect on the martyrs during the Ascension, drawing inspiration from their example and resolving to follow Christ with a spirit of sacrificial love in their daily lives. This is a uniquely Korean spiritual perspective on the feast.

In summary, the Korean Catholic Church observes the Ascension in full continuity with the universal Church, while incorporating local pastoral adaptations. The transfer to the Seventh Sunday of Easter, the designation of Communications Sunday, and the active participation of the faithful in the liturgy and community outreach all reflect the Korean Church’s effort to make the Ascension a vibrant, living celebration of faith. Through this, Korean Catholics do not only commemorate the Lord who ascended into heaven, but also embrace His command to go forth as witnesses to the Gospel, experiencing anew the grace and mission that flow from His glorious return to the Father.