Ascension Day- Acts 1; Luke 24

 This year, Thursday, May 29, is Ascension Day, the fortieth day after Easter. The Ascension is an important teaching of Scripture (Luke 24; Acts 1; Matthew 28; Mark 16; John 20; Ephesians 1 & 4), and it is a core Christian belief affirmed in the ancient creeds. Unfortunately in our time, this key event in Christ's ministry is often overlooked, and it deserves more attention.

Among the many meanings of the Ascension of Christ, here are three key points. 1) The Ascension marks the end of Jesus' Resurrection manifestations to the band of original disciples, the completion of His earthly ministry, and Jesus' return to His heavenly Father. 2) The Ascension also points toward and prepares for Pentecost. As Christ tells His followers more than once in the "Farewell Discourses" in the Gospel according to John, His return to the Father will lead to a new and powerful working of God the Holy Spirit among them. Christ's return to heaven means that the mission of His disciples can become less local and more universal. 3) Christ's Ascension also means that His followers have a heavenly mediator and intercessor at the right hand of the Father. From heaven, our Lord Jesus Christ watches over us in all places and at all times. He intercedes for our physical, mental, and spiritual well-being and for our eternal salvation. 

Thus, we see that Christ's Ascension ties many Christian beliefs together. It reminds us of all that Jesus Christ has done and is doing to pour His grace into our lives. It is an affirmation of Jesus' earthly ministry and His Resurrection. It is a kind of seal of divine approval on the Incarnation. The Ascension is also a concrete illustration of His continuing work as our unique heavenly intercessor and mediator. In addition, as the angels tell the disciples in Acts 1, the Ascension is a reminder of the Christian hope that Jesus Christ will come again to complete earthly history. Thanks be to God for our crucified, risen, and ascended Savior!

Easter V, Rogation Sunday- John 16:23-33

 Historically, the Fifth Sunday after Easter has been called Rogation Sunday, and the Monday, Tuesday, and Wednesday of this week have also been known as Rogation Days. The term "rogation" comes from the Latin verb rogo, rogare. This is one Latin term for praying and is used in the Latin version of John 16:26, "that I will pray" (rogabo). Rogation Days date back to sixth-century Rome where Christian prayers for crops were appointed to replace certain pagan customs. Early processional litanies were associated with this observance, and other prayers of supplication were included during times of disaster.

The traditional Gospel appointed for this Sunday (John 16:23-33) is one of several from the Farewell Discourses, and it is especially appropriate for the Sunday before the Ascension. The theme is in the words, "Whatever ye shall ask the Father in my name, he will give it you" (16:33b). This is a bold claim and has been misunderstood by some. Using Christ's name in Christian prayer is an ancient and laudable practice, but the real meaning goes beyond certain liturgical formulae. We truly pray in Christ's name when we approach the Father in Christlike humility. Such prayer includes the attitude of Christ in Gethsemane: nevertheless not what I will but what thou wilt (Mark 14:36b). What the Father gives us is through our participation in Christ and in accord with His great purposes of redemption. When we pray in that spirit, God is doing greater things for us than we in our human limitations can comprehend.

At the time of the 16th-century English Reformation, practices were simplified, but the Rogation Days continued as occasions for the Litany and prayers for agriculture. Although many modern people are far removed from the agricultural way of life, it is good for us to continue to be aware of and pray for the natural cycle that sustains earthly life.  Furthermore, as we approach Ascension Day, it is appropriate that we be more aware of Christ as our heavenly Intercessor; it is in His name and spirit that we are to offer up all our prayers.

Easter IV- John 16:5-15

 The Gospel for this Fourth Sunday after Easter is John 16:5-15. Like some other selections during this season, these verses are from our Lord's Farewell Discourses to the Twelve on the evening of Maundy Thursday. In these discourses, our Lord addresses some of the misunderstandings and worries of the disciples. He is about to go away (first through His Passion and Death, later through His Ascension). He strengthens and encourages His followers by speaking of the Comforter, the Holy Spirit. In John 16:13, Jesus says, "when he, the Spirit of truth is come, he will guide you into all truth..." (KJV). Then in John 16:15, Christ asserts, “All things that the Father hath are mine: therefore said I, that he [the Holy Spirit] shall take of mine, and shall shew it unto you.”

The situation of the disciples is changing. Jesus will not be them in the ordinary physical way, but the work of the Holy Spirit will continue Christ’s ministry on earth.  The Holy Spirit is not confined by location, ethnicity, language, or time. The Spirit guides believers into truth. Yet, this truth is not some new message. It is the same eternal truth that has been revealed by God the Father to Israel over the ages. And it is the same truth revealed in the earthly life of Jesus Christ. 

So redemptive truth is Trinitarian. It comes from God the unseen heavenly Father. It has been made known by the divine Word over the ages and finally become incarnate in Jesus. This same eternal truth also works through the Holy Spirit. It will continue to work in the world until the end of history. The Spirit of Truth works in many ways, but chiefly He works through the Scriptures and the sacraments. He works in the church as the community of believers, and He works in the lives of faithful individuals.

Our verses from John 16 proclaim a simple and clear basic point. The work of the Spirit comes from God the Father, and it is consistent with the revelation of Jesus Christ, the eternal Word of God. The work of the Holy Spirit is not a new or separate revelation; it is a series of living applications of the divine truth already revealed, especially revealed in Jesus Christ. This is good news!

Simple Daily Prayers

In the Anglican tradition since 1549 (and even before 1549 in common practice), there have been two daily orders of prayer, Morning Prayer and Evening Prayer. These two offices have usually been expected of the clergy and encouraged for the laity. In some form, Morning and Evening Prayer have been the mainstays of Anglican devotion or spirituality. However, there are circumstances where reading or saying the complete offices is not possible. Factors such as work, health, travel, emergencies, or the availability of Bibles, Prayer Books, or electronic devices my limit our options.

Thus, like many devout believers throughout Scripture and Christian tradition, we may need simpler practices that are the biblical origins for the Daily Office. One Scriptural example is the Jewish use of the Shema, "Hear O Israel," from Deuteronomy 6 as a creedal prayer. This prayer was repeated at various times, especially at bedtime and rising (Dt. 6:7). In all likelihood, it was included in the prayers that Daniel and other pious Judeans would have offered three times a day (Daniel 6:10,13). By New Testament times, more elaborate patterns of prayer in the morning, around midday, and in the evening seem to have been developing among the rabbis. Perhaps, a simple version of these practices is what the Gospels have in mind when the disciples ask Jesus to teach them to pray (Matthew 6: 5-15; Luke 11:2-4). A reference to common Christian prayer practices is also recorded in Acts 2:42. 

Near the end of the first century, the Didache enjoins saying the Lord's Prayer three times a day (ch. 8). Although some details of practice are murky, it seems to have remained common for Christians of many types to pray three times a day, especially in the morning and in the evening. There are examples in the Eastern Church, and in the medieval Western Church, a basic pattern developed in both Latin and vernacular languages. This pattern usually included an invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and perhaps a prayer related to the time of day.

At the time of the Reformation, Martin Luther continued traditional patterns of prayer and included basic memorizable forms for morning and evening in his Small Catechism. Similar practices developed in 17th and 18th-century England, and American Books of Common Prayer since 1789 have included forms of family prayer. These prayers are beautiful but sometimes wordy for everyday use or memorization; so the 1928 American BCP developed shorter forms consisting of the Lord's Prayer, a collect or short prayer suitable for the time of day, and the option to add other prayers and Scripture. After the Tractarian movement in 19th century, there were devotional books which suggested similar patterns (a 20th century Anglican example is the St. Augustine's Prayer Book).

When unable to say the full Daily Office forms, I have found this basic mental outline useful.

1. Begin "In the name of the Father, and of the Son, and of the Holy Ghost."

2. Perhaps say a verse of Scripture from memory.

3. Pray the Apostles' Creed or the Nicene Creed from memory.

4. Pray the Lord's Prayer.

5. Pray a memorized or extemporaneous prayer appropriate for the time of day.

6. Add notable personal prayer concerns.

7. Conclude with the Grace (II Cor. 13:14) or another prayer for blessing.

This simple pattern is consistent with Scripture and Christian devotional tradition and with the basic content of the Prayer Book Daily Offices. Whatever our situations or access to Bibles, Prayer Books, or devotional manuals, we can and pray early and late each day. We should also include some items from Scripture and Christian tradition along with our personal words or thoughts. We are always praying as members of Christ's Church.

Easter III- John 16:22

The Gospel for this Third Sunday after Easter is from John 16:16-22. This is one of several selections during Eastertide from the “Farewell Discourses” where Jesus gives some final instructions to His followers before the crucifixion. In all likelihood, He may have repeated similar instructions during His forty days with them after Easter.

A key verse in the passage is John 16: 22: “ And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” Joy is a major of Easter and the following season, but we are tempted to ignore its great importance. The joy of Christ's living presence should remain in our hearts and minds. 

Jesus Christ rises from the dead. He wins an eternal victory over Satan, sin, and death, and He offers us true joy. This joy of Christ goes beyond passing earthly happiness. Christian joy is a spiritual gift. It transforms the sorrows of this world. It comes from the grace of God embodied in Jesus Christ. As believers, we still have both sorrows and joys, but there is one joy that surpasses our earthly circumstances. We still have bad times in this life, but the joy of Christ can remain through our worldly sorrows. Since this joy comes from our Lord, no one can take it from us. We can forget it or ignore it, but the gift is still there. So in faith, we should reclaim joy if it fades and abide in it. This is the great joy of knowing that the presence of the risen Christ is with us, in this world and the next!

Easter II- I Peter 2; John 10

 The Epistle for the Second Sunday after Easter is from 1 Peter 2:19- 25. At first glance, this passage is a moral exhortation that does not say a lot about resurrection, but if we look at the context, it is related to what the Apostle says in 1 Peter 1:3-4. There the Apostle refers to Christ's Resurrection as the basis for faith, hope, and Christian living.

Thus, our passage in 1 Peter 2 is based on faith in the risen Lord Jesus. Peter is not merely giving some practical advice about a moral life. He is teaching that those who believe in Christ's Resurrection should live in accord with what they profess. The problems that believers undergo in this world should point us to Christ's innocent sufferings. He is the Suffering Servant who has triumphed over pain and death. Jesus Christ has risen from the dead, and He offers us new life. He is the shepherd and overseer of our souls, and He calls us to live in ways that reflect our faith in Him.

So as Jesus teaches us in John 10, He is truly the Good Shepherd. He has walked through the valley of the shadow of death for us and risen to life. He has cared for us as sheep in His flock, and He continues to guide and protect us. Although there are real dangers and threats to our physical and spiritual well-being, nothing should destroy our Christian hope. Our Good Shepherd has overcome our greatest dangers, and He is still leading us and providing for us.