Bottom Line of the Ascension: "He did not leave heaven when he came down to us; nor did he withdraw from us when he went up again into heaven: "No one has ever ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven.
"These words are explained by our oneness with Christ, for he is our head and we are his body. No one ascended into heaven except Christ because we also are Christ: he is the Son of Man by his union with us, and we by our union with him are sons of God.... Thus, no one but Christ descended and no one but Christ ascended; not because there is no distinction between the head and the body, but because the body as a unity cannot separated from the head"
Ratzinger-Benedict XVI on the Ascension:
"What, then, is the meaning of Christ's 'ascension into heaven'? It expresses our belief that in Christ human nature, the humanity in which we all share, has entered into the inner life of God in a new and hitherto unheard of way. It means that man has found an everlasting place in God. Heaven is not a place beyond the stars, but something much greater, something that requires far more audacity to assert: Heaven means that man now has a place in God.
The basis for this assertion is the inter-penetration of humanity and divinity in the crucified and exalted man Jesus. Christ, the man who is in God and eternally one with God, is at the same time God's abiding openness to all human beings. Thus Jesus himself is what we call 'heaven;' heaven is not a place but a person, the person of him in whom God and man are forever and inseparably one. And we go to heaven and enter into heaven to the extent that we go to Jesus Christ and enter into him. In this sense, 'ascension into heaven' can be something that takes place in our everyday lives.
"Only in the light of these various connections can we understand why Luke should tell us, at the end of his Gospel, that after the Ascension the disciples returned to
"For the disciples, then, the 'ascension' was not what we usually misinterpret it as being: the temporary absence of Christ from the world. It meant rather his new, definitive and irrevocable presence by participation in God's royal power. This is why Johannine theology for practical purposes identifies the Resurrection and the return of Christ (e.g., 14, 18 ff.); with the resurrection of Jesus, by reason of which he is now with his disciples forevermore, his return has already begun.
"That Luke did not have an essentially different understanding of the situation is again clear from today's reading. In it Christ rebuffs the disciples’ question about the restoration of the Kingdom and instead tells them that they will receive the Holy Spirit and be his, Jesus,' witnesses to the ends of the earth. Therefore, they are not to remain staring into the future or to wait broodingly for the time of his return. No, they are to realize that he is ceaselessly present and even that he desires to become ever more present through their activity, inasmuch as the gift of the Spirit and the commission to bear witness, preach, and be missionaries are the way in which he is now already present. The proclamation of the Good News everywhere in the world is - we may say on the basis of this passage - the way in which, during the period between the Resurrection and the second coming, the Lord gives expression to his royal rule over all the world, as he exercises his lordship in the humble form of the word.
"Christ exercises his power through the powerlessness of the word by which he calls human beings to faith. This fact reminds us once again of the image of the cloud, in which the hiddenness and the nearness of the Lord are combined in a unique way. John the Evangelist has conveyed this fusion in an even more drastic manner by the new meaning he has poured into the Old Testament term 'raise up' or 'exalt.' This word, which had hitherto expressed only the idea of elevation to royal dignity, also refers in John to the crucifixion in which Christ is 'lifted up' from the earth. For John, then, the mystery of Good Friday, of Easter, and of Christ's Ascension form but a single mystery. The cross has a second, mysterious dimension: it is the royal throne from which Christ exercises his kingship and draws the human race to himself and into his wide-open arms (cf. Jn. 3, 14; 8, 28; 12, 32-33). Christ's royal throne is the cross; his exaltation takes the form of what seems to the outsider the extreme of disgrace and humiliation...." (J. Ratzinger "Dogma and Preaching" Franciscan Herald Press  62-64).