For June 29, 2014: Proper 8, Year A, St Alban’s Day

The Reading            Jeremiah 28:5-9

As this reading opens, most Jews are captive in Babylon, just as Jeremiah prophesied. The prophet Hananiah gladdens the king by predicting an early end to Babylonian rule and restoration of Israel to Jerusalem. Jeremiah responds to Hananiah skeptically: only if a prophet’s words come true is that prophet sent by the Lord.

The Response            Psalm 89:1-4, 15-18

From verse 37 onward, Psalm 89 laments Israel’s subjugation, for which there is no end in sight. The beginning of the psalm, however, celebrates the eternal love of the Lord for David and Israel. The speaker in verses 3-4 and 19b-26 is the Lord.

The Epistle            Romans 6:12-23

The reading from the letter to the Romans continues the argument against persisting in sin because God keeps giving grace. Putting oneself in service to God for righteousness is the slavery that leads away from death and to both sanctification and eternal life.

The Gospel            Matthew 10:40-42

In the reading from Matthew, Jesus finishes his instructions to the disciples as he sends them out. His words are also for us: whoever welcomes anyone—especially as God’s agents, but not exclusively so—welcomes us and Jesus and the Father; moreover, even the humblest of good deeds by or to the humblest looms large to God.

 

Ponderables

June 29, 2014 is the third Sunday after Pentecost or the thirteenth Sunday of Ordinary Time, which covers the two parts of the church year that fall outside the major seasons of Advent, Christmas, Lent and Easter. On this Sunday we also celebrate the feast of St Alban, our patron saint—a week later than usual, partly because the Rev. Allisyn Thomas is here to celebrate the Eucharist with us in her capacity as Canon to the Ordinary.

Wait: Everyday time? Canon to the commonplace? How can we make sense of these two uses?

The term ordinary time originated in the Roman Catholic Church in the 1970s, as part of the liturgical reforms of the Second Vatican Council. Instead of counting Sundays after Epiphany and then Sundays after Pentecost, Catholics started counting all 33 to 34 Sundays as a unit, starting with the four to nine Sundays after Epiphany and resuming after Pentecost; if Ash Wednesday fell early in the year, readings that were skipped in the shorter Epiphany would shift to the end of Pentecost to round out the church year. In English and most modern European languages, that unit is called ordinary time. In the everyday sense of ordinary, the phrase sounds odd—Eucharists that are boring?—so some sources in English assert that ordinary is a corruption of ordinal, as in ordinal numbers: first Sunday, sixteenth Sunday…) That sounds plausible, except that the original 1970s Latin phrase should be tempus ordinalis, and it isn’t: it’s tempus per annum ‘time through the year’.

Let’s shift for a moment to the other ordinary. Its roots go back much farther, to nearly the beginning of the church. While the source of our English word bishop is the Greek episcopos (literally ‘overseer’), Latin also used a term derived from Latin ordo ‘order or rule’: the ordinarius is ‘the one who keeps order’. In English, that would be ordinary, and the word remains in the vocabulary of church law and common law: a judge ordinary has jurisdiction over a case in his own right, as is to be expected, whereas a judge extraordinary has been specially appointed outside her normal sphere. So the Canon to the Ordinary is the clergyperson who assists in carrying out the customary duties of the bishop, such as visiting St Alban’s for its patronal feast day. We can argue, then, that ordinary time is a matter neither of time that is nothing special nor of weeks in sequence but rather of Sundays that are celebrated not for a special feast or fast but because they are Sundays and therefore worthy in their own right.

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