And: “ideo ipsa continentiae observantia quattuor est assignata temporibus, ut in idipsum totius anni redeunte decursu, cognosceremus nos indesinenter purificationibus indigere.” “Et traditio decrevit, et consuetudo formavit” – said the “most liturgical” Pope. We learn from the sermons of Leo the Great how devotedly the Roman church kept this observance in the 5th century. These Ember weeks.were spaced three months apart, in the summer, in autumn and in winter.Laszlo Dobszay in The Restoration and Organic Development of the Roman Rite: This vigil service continued far into the night. And then on Saturday evening a vigil was held in much the same way as the Easter vigil, with twelve lessons and with corresponding songs and prayers. Wednesday and Friday were kept as days of fast, with the fasting continuing on Saturday. during the months of June, September and December one week was especially devoted to prayer and fasting. Three times a year a sort of retreat period was held. We say quattuor tempora, but the most ancient sources of the Roman liturgy speak only of three such times. These are among the most ancient institutions of the Roman liturgy. They appear at first to have had no fixed date, and the Pope announced their celebration some time in advance.Josef Jungmann in The Early Liturgy to the time of Gregory the Great: Quattuor Tempora or Ember Days, were local institutions of the Church of Rome in the 5th century. Some of these lessons contain promises of a bountiful harvest for those that serve God.Īrchdale King in The Liturgy of the Roman Church: The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Spain adopted them with the Roman Liturgy in the eleventh century. Augustine into Gaul and Germany by the Carlovingians. Before Gelasius the ember days were known only in Rome, but after his time their observance spread. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week-these were formerly given only at Easter. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. Leo the Great (440-461) considers it an Apostolic institution. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. At first the Church in Rome had fasts in June, September, and December the exact days were not fixed but were announced by the priests. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding. The Romans were originally given to agriculture, and their native gods belonged to the same class. The immediate occasion was the practice of the heathens of Rome.
The Catholic Encyclopedia further considers their origins: The ember days occur at the beginning of the seasons and their purpose "was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy." (Catholic Encyclopedia). These days are attached to the different natural seasons of spring, summer, autumn and winter and are days of fast and abstinence. What are ember days? At four periods of the year, the traditional liturgical calendar of the Church marks ember days. The changing of the seasons, perhaps especially the entry into Autumn, bring to mind many things.
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