Ascension Day- Acts 1: 1-11; Luke 24: 49-53

Thursday May 25 was the fortieth day after Easter, the commemoration of Christ's Ascension. Because it falls on a weekday, modern Christians have often ignored this ancient and biblically based observance. However, the Ascension of our Lord is a teaching of Scripture and the ancient creeds, and if we pause to consider, it has deep meanings for us as believers.

Let us consider three meanings of the Ascension. 1) The Ascension marks Jesus' return to His heavenly Father and the completion of the earthly ministry He began at the Incarnation. Although God the Son, the eternal Word of God, was at work before and has been at work since, those thirty odd years were unique in human history and in God's work for human salvation. The Ascension marks a glorious completion of Christ's earthly ministry.
2) As Christ tells His followers more than once in the Gospel according to St. John, His return to the Father also prepares the way for a new and powerful working of God the Holy Spirit among human beings. As long as Jesus was physically present on earth, the disciples would tend to be localized in Palestine. His return to heaven and the new descent of the Holy Spirit means that the Christian mission can become universal.
3) Christ's return to the heavenly Father means that His followers everywhere have a heavenly mediator and intercessor at the right hand of the Father. Our Lord watches over us in all places and times and intercedes for our well-being and eternal salvation. So His Ascension is a strengthening reminder of all that He has done and is doing to pour His grace into our lives.

Rogation Sunday and Rogation Days- John 16:23-33

The Fifth Sunday after Easter and the Monday, Tuesday and Wednesday of the following week are associated with the word "rogation"- from one Latin word for "pray." In other posts, I have commented on  about praying "in Christ's name" and on the meaning and history of Rogation in the liturgical calendar.

This year, my perspective is more personal. In the last couple weeks, illnesses in the family have driven home again the importance, the privilege, and the graces associated with prayer in a variety of forms and from a variety of sources.
Whether from the Book of Common Prayer, the Bible, other devotional sources, or extemporaneous promptings, prayer is so important throughout each day. May our prayers in all forms remain lively expressions of faith! May we never take this gift for granted! In the words of a nineteenth-century gospel song- "What a privilege to carry/Everything to God in prayer."

Is Anglicanism Reformed Catholic?

In Anglican circles, one sometimes hears or reads that Anglicanism is "reformed catholic."  That is an interesting phrase, and with qualifications, most Anglicans over the centuries might accept the description. However, there have been great differences in the understanding of and application of the term "reformed catholic." Sometimes, Anglicans have not had clear concepts of either reformed or catholic. 

For some Protestant-minded Anglicans, reformed has meant Reformed in a "Swiss" sense.  In other words, they do not see a great theological distinction between the English Reformation and reformers such as Zwingli, Bullinger, or Calvin. Of course, such reformers often had influence in English church history. Nevertheless, the Anglican Church never officially accepted many of their ideas or practices. The CofE attempted to be more moderate and maintain its ties with universal Christian faith and practice.

For some catholic-minded Anglicans, Catholic has meant accepting a medieval Thomism, a Tridentine definition, or a Vatican II theology. While catholic Anglicanism shares many points with those traditions, Anglicans still disagree with their formulations and practices on significant points. The most notable disagreements center around the role and authority of the Bishop of Rome. The Anglican tradition does not accept papal claims or papal theological definitions from the Middle Ages, Trent, Vatican I, or Vatican II. Extreme views of the papal authority are not compatible with the historic tendencies of the Anglican tradition.

In contrast to the extremes mentioned above,  a better understanding of the term "reformed catholic" has existed among many Anglicans over five centuries. Anglicans have been "reformed catholic" in the sense of honoring both the best doctrine and practice of the ancient church and certain insights of the Reformation era.  Anglicans have acknowledged that the Medieval and Renaissance Church needed serious reforms, while also affirming the catholic elements of their heritage, especially elements of liturgy and theology received from the Church of the early centuries.  Most Anglicans since 1549 have respected both the ancient Catholic tradition and some insights of the Reformation. Being both catholic and reformed is part of the Anglican heritage, and it continues to be a distinctive part of Anglican Christianity.