circle of prayer 26: ordination:the ember days

as many people, christian and otherwise, have moved to the cities and adopted their commercian calendars, and as even those who live in "rural" areas have come to get their holy times from the television, ember days have mostly fallen to the wayside. this should not surprise us.

"the ember days constitute a very interesting feature of the christian year, possessing one characteristic which is entirely unique. they are the only component of our annual observances in the church whose ultimate origins lay only in the 'natural' or solar year, which gave form to most primitive religions. . . . 'the ember days of the four seasons' began by being exactly what that name implies. they were in latin the quattuor tempora, a term fused into the teutonic quatember and curtailed into the english ember. they were derived from pagan agricultural observances which originally were three in number, devoted to the winter sowing in december,the summer reaping in june, and the autumn vintage in september. it was leo the great who added the lenten days to bring the number up to the four annual fasts of the jews." so wrote the standing liturgical commission of the episcopal church in prayer book studies xii: the propers for the minor holy days (new york: church pension fund, 1958)(, pp. 84-85.)

in the church year the ember days have been times of fasting and prayer before ordinations, and time for the priesthood, both ordained priests and the royal priesthood that is the whole body of christ, to reflect on how well we are carrying out our commission.

so it is as a complaint that the standing liturgical commission wrote, "the agricultural origin of the days is still discernible in some of the lections . . . prescribed in the roman missal. it also accounts for the fact that not one single lection therein has the slightest bearing upon the holy ministry." (p. )

their complaint misses the understanding that is the basis of this whole essay, which is that the holy one uses time, and the events specific to particular times, as a prophetic self-revelation, even though, "in our own time, the last days, he has spoken to us through his son." (hebrews 1:2)

no parable is more central to the gospels that the parable of the sower. one might even argue that in the relative parable-poor gospel according to mark, it and the discussion around it has a role similar to mattthew's sermon on the mount or luke's sermon on the plain:

""listen! imagine a sower going out to sow. now it happened that, as he sowed, some of the seed fell on the edge of the path, and the birds came and ate it up. some seed fell on rocky ground where it found little soil and sprang up straightaway, because it had no depth of earth; and when the sun came up it was scorched and, not having any roots, it withered away. some seed fell into thorns, and the thorns grew up and choked it, and it produced no crop. and some seeds fell into rich soil and, growing tall and strong, produced rich crop; and yielded thirty, sixty, even a hundred fold.' and he said, 'listen, anyone who has ears to hear.'" (mark 4:3-9)

add to this parable john's description of the harvest, and an agricultural typology for ministry is quite fully evoked:

"have you not a saying:
four months and then the harvest?
well, i tell you:
look around you, look at the fields;
already they are white, ready for harvest." (john 4:35)

advent ember days: our king and saviour draweth nigh

christianity is not a democratic religion. recent liberal protestantism seems determined that it should be, and if one's understanding of christianity comes from the history of religion school that dominates many seminaries, the popular press, and the popular media, one would think that the divinity of christ and his messiahship were the results of a vote held at nicea in 325.

the traditional propers for the advent ember days present a different view.* in the older western lectionary it is on the third sunday in advent that our attention is turned from the last things, the coming of christ at the end of the world, to the coming of christ as jesus of nazareth with a gospel from matthew, and "our ministry" is put into that context with an epistle from 1 corinthians. in contrast, there are no seasonal ember days propers in the newer lectionaries, and the emphasis has, not surprisingly, moved almost solely to the inclusive nature of the people of god and away from the exclusive sovereignty of god. (see, for example, the collects "for the ministry" and "for the mission of the church," pp. 205-206, 256-257, book of common prayer 1979.)

but still we have the advent antiphon on venite, "our king and saviour draweth nigh: o come let us adore him." and this is the true context in which we live our lives and die our deaths.

i have included this rather lengthy historico-polemical introduction because it is easy to forget that the one whose coming we celebrate this season is not an elected official, but the absolute sovereign of the universe. true, we may elect to serve him or to oppose him. but either way, "he cometh, he cometh to judge the earth; and with righteousness to judge the world, and the peoples with his truth."

jesus insistently reminded us that no on can serve two masters. it is remarkable but not coincidental that at no other time of the year than advent does mammon make such inticing claims on us. so, these advent ember days are a sober opportunity for each of us to consider whom one recognizes as king.

*these include isaiah 2:2-5, psalm 24, isaiah 7:10-15, luke 1:26-38, psalm 119:151-152, isaiah 9:1-5, psalm 85, luke 1:39-47, psalm 53, isiah 19:20-22, psalm 19, isaiah 35:1-7, isaiah 40:9-11, isaiah 45:1-8, the song of the three holy children 26-30, benedictus es, 2 thessalonians 2:1-8, and luke 5:1-6. one might notice that there is no lack of mention of the inclusion of all peoples in the kingdom of the holy one.

pentecost ember days

we have just come through the great fifty days, the church's annual reliving of what michael carroccino calls "mind-boggling" events. now we come to the pentecost ember days, three days to consider, once again, who are we, where are we, what are we doing here? we consider these questions once again in a context that exists both in time and in eternity, both on earth, and in the kingdom of heaven.

once again the great circle of time as the church observes it has come around to a place from which we can, perhaps, know

"when the tongues of flame are in-folded
in the crowned knot of fire
and the fire and the rose are one."

we are invited, by the one who became flesh, died in flesh, rose in flesh, ascended in flesh that the holy spirit might come to dwell in our flesh, to eternal life. at its simplest, most literal meaning, eternal life simply means life outside of time. but to participate in that life outisde of time we must allow our life in time to be sanctified as well. that is how the circle in time becomes the ascending spiral into eternity. we must comprehend time before we can live in eternity. i always find t. s. eliot's four quartets helpful at the ember days. eliot ceaselessly sought to understand time, and knew, as he wrote in what must be the most oft-quoted english words of the past century,

"we shall not cease from exploration
and the end of all our exploring
will be to arrive where we started
and know the place for the first time."

nor will we be ready for the kingdom of heaven until we welcome god's will on earth. eliot said "history is now and england." until we understand life here on earth, we will continue to be the children in the apple tree, eating the pre-mature fruit.

how slow we human-kind, who cannot bear very much reality, are to admit that

"time present and time past
are both perhaps present in time future."

we eat now the forbidden fruit, and the thrush and all creation groan. we bore now holes in the floor of the sea and the fishes and all creation groan.

"we die with the dying:
see, they depart, and we go with them.
we are born with the dead:
see, they return and bring us with them.

. . . a people without history
is not redeemed from time, for history is a pattern
of timeless moments. . . .
history is now and england."


history is now and the gulf of mexico. time present will remain far into time future, as we continue to be born with the dead.

the matins readings this week have been from john's gospel. on monday, "jesus said to nicodemus, 'god so loved the world . . . god sent not his son to condemn the world.'" on wednesday, "jesus said to the multitudes . . . : 'no man can come to me, unless the fther which hath sent me draw him.'"

what shall we seek? for what shall we explore?

"with the drawing of this love and the voice of this calling

we shall not cease from exploration
and the end of all our exploring
will be to arrive where we started
and to know the place for the first time."

(quotes from four quartets ("burnt norton" i, "little giddding, "v", copyright 1937, t. s. eliot.)

the fall ember days: cleansing lepers

my experiences with "the church" the past few days has made me think about john's disciples' question to jesus: "'are you the one who is to come, or have we got to wait for somebody else?' jesus answered, 'go back and tell john what you hear and see; the blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life, and the good news is proclaimed to the poor, and happy is the man who does ot lose faith in me.'" (matthew 11:2-5)

but of course these days when we as the church are asked this question, our answers tends to be about pedigree and propriety. i am as guilty as anyone. when asked about this malabar rite, thing, my first answer is usually a little lecture in church history, the point of which is to prove that my "apostolic succession" is as old and as "valid" as anyone's. only if pressed do i say that my archbishop, who ordained me, is almost entirely unconcerned with theological orthodoxy. yet when a few years ago when i considered "transferring my credentials" to a part of the church with which i am in closer "theological agreement," i quickly thought better of it. you see, my archbishop radiates the principal that "they will know that we are christians by our love."

the fall ember days are the wednesday, friday and saturday after holy cross day. this is one of the four times of the year when those of us who are ordained are encouraged to take stock of how we are doing, and to report in to our bishops. i find that i have a long way to go. but i think i'm asking at least some of the right questions. "what do we see and hear? do the blind see again? do the lame walk? are lepers cleansed? do the deaf hear? are the dead raised to life? is the good news proclaimed to the poor?"

whit-week

and what, you might well wonder, is that picture. it is a sheep door. i am posting it because it illustrates today's (whit tuesday's) gospel. and i like that whitsunday, pentecost, lingers a bit, that it has an octave.

you see, for me the fifty days have passed rather too quickly. they have been great big ol' days, starting with a huge rain which, although it certainly could remind one of one's baptism and the need to be thankful, also moved the lighting of the new fire inside, where i was so excited about the eve of easter that i forgot the psalms in the vigil.

now, fifty-two days later, i find myself still on pivot rock road, where i had not expected to be able to stay, and where i celebrated the eve of pentecost amongst the green fire of beltane and said the kneeling prayers of pentecost vespers and still found that i wanted more of this amazing season.

so i am happy that the gelasian sacramentary and the apostolic constitutions gave us proper readings to celebrate monday and tuesday of this week. then pope gelasius reiterated the importance of the ember days this week, and a few hundred years later proper readings for thursday were added, making this a week for considering what happened, how were we changed during the great fifty days, and what lies ahead of us as ministers of the glory of the holy one. (the first octaves were in the west those of easter and pentecost, in the east that of the epiphany; pretty clearly days of recollection for the newly baptized.)

it is in this context that i found perhaps the most meaningful readings of these last few days amongst the texts for the first vespers of pentecost:

". . . thou shalt remember that thou wast a bondsman in egypt." (deuteronomy 16:12a)
and
". . . reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (romans 8:18)

i am no longer in egypt; i may find myself in a desert, i may chose to be in a desert, but i am free. the revelation of the glory awaits.

pentecost ember days

one of the reasons j. michael matkin and i became such good friends was discovering that we both read t.s. eliot's four quartets at the ember days. for a while we put on public readings of them in a coffee house in bellingham at the four seasons, within an evensong with readings. i was delighted therefore to find this string quartet by patrick handler based on east coker.

it makes me want to do the same thing in eureka springs. (by the way, michael's not-updated-frequently-enough blog is at aidan's ghost.

a modest proposal

ember days are always dangerous, especially today when the first reading for this morning is the second chapter of ezekiel.

so, here's my proposal, even though it might require me to leave my little hermitage amongst the loblolly pines:

rather than encourage ordination in the various "brands" of churches, a term i know every sort of division of the church hates for itself but is happy to call her sisters, why not begin ordination in the one church, holy, apostolic, catholic? the standards might be those proposed by the chicago-lambeth quadrilateral:


1. the holy scriptures of the old and new testaments as the revealed word of god.

2. the nicene creed as the sufficient statement of the christian faith.

3. the two sacraments--baptism and the supper of the lord--ministered with
unfailing use of christ's words of institution and of the elements ordained by him.

4. the historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of god into the unity of his church.

but, although this would be the basis of ordination into the one church, i am suggesting that we would recognize that "no one can call jesus lord without the holy spirit," (i corinthians 12:3), so we would not "excommunicate" any part of the church. rather we would seek that all the church would recognize her unity because she is the bride of christ, his body, built on the one foundation of her lord.

education for ordination would be in any seminary of the whole church, one's course of study being determined by one's bishop or the person or group of person who exercised the equivalalent of episcopal ordination within one's local congregation, but ordination would be within apostolic tradition.

i am sure there are many possible objections to this modest proposal, but i think it is at least a recognition of the largely post-denominational, post-reformation nature of today's church. it would look back to the early, councilar church for that heritage of understanding and teaching that belongs to the whole church, and it would look to proclaim ministry of reconciliation for which we pray in today's collect from the anglican book of common prayer:

"O ALMIGHTY God, who hast committed to the hands of men the ministry of reconciliation; We humbly beseech thee, by the inspiration of thy Holy Spirit, to put it into the hearts of many to offer themselves for this ministry; that thereby mankind may be drawn to thy blessed kingdom; through Jesus Christ our Lord. Amen."

pentecost ember saturday

i was somewhat amazed when i did a google image search for priest to find an illustration for this post. i know that the christian priesthood is little regarded these days, but i didn't think it would take me to the fifth page to find a suitable image.

but that difficulty only points out more the appropriateness of this prayer written by father william doyle,s.j., m.c., on this pentecost ember saturday:

"o my god, pour out in abundance thy spirit of sacrifice upon thy priests.
it is both their glory and their duty to become victims,
to be burnt up for souls,
to live without ordinary joys,
to be often the objects of distrust, injustice, and persecution.

the words they say every day at the altar,
"'his is my body, this is my blood,'
grant them to apply to themselves:
'i am no longer myself, i am jesus, jesus crucified.
i am, like the bread and wine, a substance no longer itself,
but by consecration another."

o my god, i burn with desire for the sanctification of thy priests.
i wish all the priestly hands which touch thee were hands whose touch is gentle and pleasing to thee,
that all the mouths uttering such sublime words at the altar should never descend to speaking trivialities.

"let priests in all their person stay at the level of their lofty functions,
let every man find them simple and great, like the holy eucharist,
accessible to all yet above the rest of men.
o my god, grant them to carry with them from the mass of today,
a thirst for the mass of tomorrow,
and grant them, ladened themselves with gifts,
to share these abundantly with their fellow men. amen."

if this prayer were fulfilled, the it might more easily follow that the same "level of their lofty functions" might also be fulfilled in all the body of christ.