As Christians we often think about the theology of cross, and the hope of the resurrection (as we should!); but often what gets lost is a theology of the Ascension, and what that means for both now, and the future. Colossians 2, and the language of pleroma, or the plenitude of God’s fullness embodied in Christ dovetails with this, and the primacy of Christ’s life for creation as we are lead into chapter two from chapter one of Colossians, starting in verse 15. Without the ascension we would have no hope of salvation, no assurance of salvation, no High Priestly praying for us by Jesus, and no hope for final and bodily consummation. So the ascension, beyond just signifying that Jesus is above all, and beyond being the means by which he left this earth for the eyewitnesses to see, provides for us a multitude of other hopes and assurances; that without which, we would be a pitiable mass. Here is how Thomas Torrance makes this significant in a discussion he is providing for how ascension functioned in the theology of Scottish reformer, John Knox:
Knox laid unusually strong emphasis on the ascension of Jesus Christ in the self-same body which was born of the Virgin Mary, and was crucified, dead and buried and which rose again, and very rightly. It is one of the most neglected doctrines of the Faith. Ascension is not just an addendum to the story of Jesus, a ringing down of the curtain on his earthly life, but it is one of the great essential salvation events. The ascension of the Lord Jesus is the inauguration of the Kingdom of God over the whole creation, but as centred in Christ it is the Kingdom of Christ. What did the ascension do?
(1) It was the completion of the Incarnation event. He who descended also ascended. The very same body which had been born of the Virgin Mary, was crucified, and died and was buried, ascended into heaven, for the accomplishment of all things. Thus the saving work of Christ reaches up into eternity, into the ultimate mystery of God.
(2) The union of God and man in Christ was assumed into the immediate presence of God the Father on his throne — there Christ wears our human life, and it is in our name that he is there at the right hand of God the Father Almighty, standing in for us.
(3) In our name and for our comfort he ascended to take possession of his Kingdom, to inaugurate it and enlarge it. There he is given and receives all power in heaven and on earth — there the crucified Christ sits at the right hand of power and glory.
(4) The Heavenly Session of Christ speaks of the fact that he ever lives to make intercession for us as our Advocate and High Priest and only Mediator, and prays and intercedes for us. This is the teaching of the Epistle of Hebrews, and plays a central role in Knox’s doctrine of the Lord’s Supper.
(5) In his ascension Christ opened the heavens into which we may appear in him before the throne of the Father’s mercy. Christ’s ascension is the ground of our comfort and assurance. It is the ascended Christ who sends us his Spirit, the Comforter. Thus the full meaning of the ascension is to be discerned in relation to the outpouring of the Holy Spirit upon the Church. It is in this light that the Church of Christ is to be understood, as ‘the blessed society which we the members have with our Head and only Mediator Christ Jesus, whom we confess and avow to be the Messiah promised, the only Head of his Kirk, our just Lawgiver, our only High Priest, Advocate and Mediator.
Thomas F. Torrance, Scottish Theology: From John Knox to John McLeod Campbell (Edinburgh: T&T Clark, 1996), 21-2.
Be enriched, be edified; I am.