Readin', Writin', and Absolute Multitude. Academics 2013.

What's up with that? Don't I mean 'Rithmetic?

Festschrift on the Anniversary of the University of Iowa, 25 February 1847.
Or, Back To School -- Oy!

When it's almost back to school time, along with all the sales in the stores there's also all the usual stuff for sale too about the value of education. Trouble is, there's about as many ideas of what is an education, not to mention of what is its value, as there are kinds of pens, notebooks and clothes in the stores.

So let's start with the good old liberal arts education. We'll look at:

I. How and Where It Started
II. What the Seven Liberal Arts Actually Are
III. The Modern University
IV. How It Fell Apart
V. Where We Are Now
VI. Where We Could Be
and a little concluding note you might enjoy.

I. How and Where It Started.

You don't hear much about it these days, but the ideas of liberal arts education, like democracy, originated in Greek antiquity, in societies where those who were going to participate in democracy, and have such an education as to do that, were not burdened by having to "work"; that was done by a slave class. Leisure, not work, is the basis of culture and society; "liberal" comes from the Latin for free, and a liberal art originally meant not what we think of now but something appropriate to the free class, not the slave class.

"Academy", "academic" and like words come from the school Plato founded in a sacred grove dedicated to Athena, Goddess of Wisdom, called the Akademia. Hekademia originally, actually. It lasted from about 387 BC to 83 BC. Its most famous graduate -- Aristotle.

The Academy was refounded on Platonic philosophy in 410 AD and lasted until closed by the Roman Emperor Justinian I in 529. Well, Eastern Roman Emperor, but the Western Empire was gone, having collapsed in 476. Justinian was out to stamp out anything in the Empire but the state religion, the Catholic Church, defined and established by the Eastern Roman Emperor Theodosius and the Western Gratian and Valentinian II in the Edict of Thessalonica on 27 February 380. Which he pretty much did, the Second Council of Constantinople in 553 saying nothing happens in the church without the emperor. For which reason the 529 closing of the refounded Academy is often called the End of Antiquity.

The scholars of The Academy sought haven in the Persian Sassanid Empire, then when the Persian and Byzantine empires made peace in 532, some of the scholars removed to Harran in what is now southeast Turkey. After the Sassanids lost to the Arabs, by then Islamic, in 651, Harran became the first great centre of Islamic learning as the knowledge of classical antiquity was translated from Greek to Syriac to Arabic, meanwhile Europe, where all this stuff came from, was a complete mess. Helluva guy that Justinian, huh. The Eastern Orthodox think he's a saint, which I suppose makes sense for his old state church, but unfortunately so do some of us Lutherans.

So The Academy. Its best graduate Aristotle in turn founded the Lyceum in Athens in 335 BC, right beside the temple of Apollo of Light, Apollo Lykeios, hence the name. The Romans trashed it in 86 BC, and at an unknown point thereafter it ceased to be. Its location was rediscovered in 1996, just east of modern downtown Athens. The word Lyceum survives in modern European languages for roughly what we call high school in the US.

Here's how these ideas passed from the end of the ancient world with the fall of the Western Roman Empire to later times in the West. First was a guy named Martianus Capella, who sometime after Alaric, King of the Visigoths (Germanic types), trashed Rome in 410 wrote a book called De Nuptiis Philologiae et Mercurii et de septem Artibus liberalibus libri novem, which means "On the Wedding of Philology and Mercury, and the Seven Liberal Arts, in Nine Books". The first two books are an allegorical love story about how Mercury, the pursuit of learning, actually learns by way of Philology, communicated information, and the remaining seven are textbooks in each of the seven arts we will detail below. The books were largely based on existing ancient works, and the whole thing was pretty much an encyclopaedia of its time, but later, when that knowledge began to show itself lacking, the whole thing started to appear lacking, and scholars now routinely diss him, when what is needed then as now is separating the system itself from its content at any given time.

Which is pretty much what the rest of this post is trying to establish.

Second was a guy named Anicius Manlius Severinus Boethius, who lived shortly thereafter. His best known work is On the Consolation of Philosophy (De consolatione philosophiae), written while awaiting execution by the Arian Western Roman Emperor Theodoric for supposed treason with the catholic Eastern Roman Emperor Justin. Boethius translated a bunch of ancient Greek works into Latin. In his rather free translation of Nicomachus' book on arithmetic he also set out the liberal arts, giving them the trivium and quadrivium names. In his On Music set out the three-fold division of music we shall detail below. His books remained standard authorities in universities for hundreds of years, and the Consolation is one of the most influential books ever written. While not part of the church's general calendar, in some places he is commemorated as a saint, St Severinus, with feast day 23 October.

You might hear that the liberal arts were originally seven, the first three being grammar, rhetoric and logic, also known as dialectic, a three-part way known in Latin and consequently to the West as the Trivium (from which our word trivial comes, trivial matters originally being not minor details but what you learn in order to get on to the heavy lifting of reality itself), and the last four being arithmetic, music, geometry and astronomy, the four-part way called the Quadrivium.

Nice to know, but doesn't tell you a damn thing about what this was all about, though it looks like it does, which is most of the problem understanding this stuff.

II. What the Seven Liberal Arts Actually Are.

Here is the structure of the Seven Liberal Arts.

The Three Part Way, the Trivium.
1. Grammar.
2. Rhetoric.
3. Logic (dialectic).

The Four Part Way, the Quadrivium.
4. Arithmetic. (Absolute Multitude)
5. Music. (Related Multitude)
6. Geometry. (Stationary Magnitude)
7. Astronomy. (Mobile Magnitude)

Again nice to know, but again doesn't tell you a damn thing about what this was all about, though again it looks like it does.The Trivium was not grammar, rhetoric and logic exactly as we mean them now, nor even something learned for its own sake. Rather, it was learning the tools by which one learns anything at all, just as a tradesman learns the tools of his trade before learning how to use them in the trade itself. Basically, Grammar was the study of how thought is written down in symbols (language), Rhetoric was the study of how thought is communicated from one person to another, and Logic was the study of how to think to reach supportable conclusions. Thus a person will be able to write down or speak his own thoughts rather than just let them rattle around in his head (Grammar), evaluate whether the written or spoken thoughts of others are well written down or written to hide or disguise things (Rhetoric), and evaluate his and others thoughts as to whether the content is supportable or based on unsupportable assertions and/or hidden assumptions which are deceptive (Logic).

Here's what the names of the liberal arts in the Quadrivium mean. Once you learned how to study anything at all, the stuff to be studied was divided into two big categories, things that are what they are as combinations of units, and things that are what they are as units that divide into further units. The former were called Multitudes, and further divided into those that are not applied to anything but abstract, which was called Arithmetic, and those that are applied to something, and that is called Music. The latter were called Magnitudes, and further divided into those that do not move, called Geometry, and those that do, called Astronomy.

Arithmetic then simply meant the study of number in the abstract, not applied to anything, just how numbers can be combined and used -- what is generally called math to-day. Music was using numbers to understand a phenomenon, and was further grouped into three areas: musica mundana, using number to quantify and understand the world outside ourselves, thus including what we generally call to-day physics, chemistry, and the like; musica humana, using number to quantify and understand the world inside ourselves, thus including what we generally call to-day biochenistry, psychology and the like; and finally and at the lowest level, musica instrumentalis, using number to understand the tones and combinations of tones produced by the instruments that produce them, including the human voice, which is what we generally now only mean by music -- except, it includes only the understanding part, the actual making of this kind of music being simply a skill and not included for its own sake but left to the uneducated. Ironic: from a skill left to the uneducated, these days, being able to strum a few chords on a guitar and belt out a few words seems to immediately confer that status of prophet, revelator, visionary, and authority on whatever one belts out about.

Education had nothing whatever to do with earning a living. When the idea began, work did not ennoble, it debased, it was done by a class that, precisely because it had to work, could not possibly have time to learn what one needed to know to participate in democracy or high positions. Later, trades, something learned for the purpose of making a living, were learned in guilds, not universities, with the interesting twist that guilds formed first and universities began by borowing their ideas of how to organise from them! So show a little respect to the repairman that shows up next time you need one.

So, it's a system, first for learning how to learn, then for classifying what is to be learned, in order to be educated to fulfill the responsibilites of democracy and high office.

III. The Modern University.

In the original universities, a person who had completed a course of studies in the Seven Liberal Arts, and passed final examinations by his masters (teachers), was awarded the degree Bachelor of Arts.
What does this mean? Not what you would think based on the ordinary current meanings of these words -- the same problem again. "Arts" does not mean painting or sculpture or whatever, but the Seven Liberal Arts. "Bachelor" does not mean an unmarried male, but comes from the Latin baccalaureus, and originally referred to the lowest class of knight, a squire, or apprentice, to a knight, or a knight in the service of another knight. The word itself seems to have come from baccalaris, a man employed on a dairy farm. Bacca was a variant of late Latin vacca, which still survives in Spanish as vaca -- cow. The progress is similar to that of a guild learning a trade.
A Bachelor could then go on to further study, and then participating in and moderating disputations (disputationes). These were highly formalised debates on the truth of specific propositions, usually based on arguments from appropriate authorities (argumentum ad verecundiam), which are inappropiate to syllogistic logic, in which the syllogism is true or false based on its on its correct process and not who does it, but are common in informal logic, where since no-one can be an expert on everything one relies on those who supposedly are experts on this or that thing, and which is the origin of the ad hominum (against the man), which refutes a statement on the basis that the authority cited is no authority at all. On such further study and activity, a person would be awarded the degree Master of Arts, the Arts being the Seven Liberal Arts, and "master" deriving from the Latin magister, which looks like master but actually means teacher; one may now teach the Arts.

Luther's so-called "95 Theses" were an invitation to exactly such a Disputation.

A degree was simply a step, in Latin gradus, to becoming a teacher or master, hence the term "graduate", a progression again similar to the trade guilds and still seen in the apprentice, journeyman and master structure of qualification in the trades. Since the masters were teachers, they were also called doctors, from the Latin for "to teach". Over time, since the three higher fields of study were Law, Medicine and Philosophy, masters who went into these fields earned a a final doctor degree in them, and the doctoral degree in these higher faculties came to be regarded higher than the master teachers/doctors, eventually becoming the present Bachelor, Master, Doctor hierarchy, with later fields coming under the division of philosophy along with philosophy itself.

The story of the modern universities begins with the schools attached to monasteries, generally Benedictine, real monking monks, not just monked over, preserving some light against the darkness of the times, which times are known as the Dark Ages. Karl der Grosse, known to some as Charlemagne, who forged the first more or less unified state in Europe since the Roman Empire, was crowned Imperator Augustus by Pope Leo III on Christmas Day 800 at St Peter's Basilica (the old one; the current one is on the same site) to re-establish a Western entity against the still standing Eastern Roman Empire, and thus is considered the Father of Europe. Among his many accomplishments, he encouraged education. With the reforms of Pope St Gregory (died 12 March 604) for learning to include more than liturgy but also theology and canon law, bishops began to establish schools in their cathedral parishes to teach things beyond the monastery schools. Then, with demand far in excess of supply, plus the original town and gown tensions between students and townspeople, which were not pretty with rape and murder not uncommon and often protected by clerical immunity, schools gravitated to big cities.

The word university comes from the Latin phrase "universitas magistrorum et scholarium" which described and denoted these institutions, associations of students and teachers chartered by civil and/or ecclesiastical powers that be in their cities, with degrees granted by the institution itself, at bachelor, master and doctor levels. rather than licences or certificates from individual teachers as before, which adapted from the trade guilds the advancement stages of apprentice, journeyman and master onto a model drawn from the madrasahs of the Islamic world. (Notice how all this stuff, from Plato's Academy to the modern university, begins with schools attached to houses of worship? Hmm.)

The first of the modern degree-granting universities, growing out of existing centres of higher education, was established in Bologna (1088), followed by Paris (1160), Oxford (1167) and Cambridge (1209). The final step was recognition by papal bull of a university's autonomy from the city, the church, and each other, meaning non-interference from the state, the church (the proverbial "academic freedom") and also that a graduate from one could teach anywhere jus ubique docendi, with no further examination.

In Bologna, the students ran things, hiring the teachers; in Paris, the church hired and paid the teachers who ran things, and in Oxford, the crown did. These differences had major consequences.  All four are still around, but in different ways.  Bologna was not a comfortable place for teachers and fell into decline; Paris became the leading university and really the great granddaddy of the modern university but was abolished as such in the French Revolution centuries later though parts survive with historical ties; government sponsorship of Oxford and the later Cambridge (1209) allowed them to survive the replacement of the church with the state Church of England.

A student entered the university at about age 15, and after a six year curriculum in the Liberal Arts, usually with an emphasis on logic, if they passed graduated a Bachelor of Arts. Courses were not by subject so much as by the authoritative book studied, often from Aristotle, the Bible, or the Thoughts (often called the Sentences, from the Latin title Quattuor libri sententiarum, or Four Books of Thoughts, still reflected in the idea that a "sentence" should express a complete thought) of Peter the Lombard, who taught in the cathedral school at Paris. Having graduated from the Faculty of the (Seven Liberal) Arts one could go into the world, or continue in one of the three other, further, fields of Law, Medicine or Theology, which would take another 12 years or so.

IV. How It Fell Apart.

So what's the point of all this -- I'm into old stuff that isn't the way it is any more and think you should be too? No, and hell no. For as much "old stuff" as I post on this blog, I wouldn't consider any of it worth a ginger snap if it didn't do two things for us now: make where we are a little clearer and more understandable by seeing how we got here, and make where we are a little clearer and more understandable by seeing what was the idea of where we were supposed to be going in the first place.

Here's what happened. New knowledge did not replace invalidated knowledge in the system as it should have, but was confused with the system itself and brought the system down, and thus we have the start of our fragmented knowledge and view of learning to-day. This began when difficulties in reconciling Aristotle with Christian doctrine became more and more apparent, and the bishops of Paris issued a series of formal Condemnations, most notably those of 1277 by bishop Etienne Tempier, which had the effect of allowing scientific investigation to proceed without reference to Aristotle the great authority.

Which was great for science, but also had the effect of making everything previously held now seem possibly wrong or soon to be found out to be wrong.

A new direction in thought arose, best summed up in the maxim of the English Franciscan William of Occam, entia non sunt multiplicanda praeter necessitatem, or no more things should be thought to exist than necessary. This was a lex parsimoniae or law of parsimony that brought about a new way of thinking that was skeptical to agnostic, and consciously saw itself as a new way and called itself such, the via moderna or modern way, as opposed to the trivium and quadrivium which became the via antinqua or old way. This turned up in every field, in music (as we use the term now) it was called the Ars nova, a term first used by the theorist Phillippe de Vitry in a book by the same name of in 1322.

Music that was not monophonic chant but polyphonic, with secular themes being placed over a base of a piece of chant, music in duple time rather than triple reflecting the perfection of the Trinity, music written this way for religious purposes -- utterly revolutionary, and part of the shift in the times happening from the arts to theology itself. What a modern irony that some to-day will perform the motets of Machaut, the greatest of ars nova composers, and be thought to be real fuddy duddys, but Machaut himself in his day was thought of as an affront to everything right and proper for worship!

It was into this world turned upside down and inside out that Martin Luther, having graduated from schools that focussed on the trivium, enrolled at 17 in University of Erfurt in the first year of the 16th century, 1501, graduated with a Master degree in 1505, and went on to the Law school following his father's wishes and the usual pattern. He soon dropped out. Questioning everything, positing as little as possible, and so on was all fine, but at what point did it yield reliable results, also known as answers, which is particularly upsetting regarding the claims of Christian doctrine which have some pretty extreme claims of salvation and damnation.

There being no answers, he sought one in what was available, the rigours of the actions of monastic life, to the extent that his superior, Johann von Staupitz, Vicar General of the Augustinian Order in Germany, had him continue an academic career in theology to take his mind off his own salvation, and also spoke to him about the Means of Grace and salvation through the death and resurrection of Christ, which, though Staupitz was no Lutheran and lamented the breaking of visible church unity, got him put on Rome's Index of Forbidden Books!

V. Where We Are Now.

Seems long ago and far away, but it is into exactly this same world turned upside down and inside out than we are born now, just with better means of communication. Each age along the way seems to think it has started a new age, a new way, a modern way, an Age of Aquarius, an Enlightenment, or whatever, simply repeating the confusion of the via moderna with better technology. Likewise our supposedly enlightened modern world, where graduates can't count back change in their minimum wage jobs, or reliably point on the map to where the people came from toward which they have been taught warm inclusive fuzzies, or hear a news report with an ear to whether or not it contains unexamined assumptions from which supposed conclusions are drawn.

Those first universities are still around right now. US News & World Report puts out school rankings annually, one for the US, but one world-wide based in turn on the Times Higher Education-QS World University Rankings. This would be then a list of the top universities in the world, 400 in all. In the latest rankings, for 2012, the very first university in the modern sense, University of Bologna, founded 1088, is still among the best in the world, coming in at #194. Oxford even better at #5, and Cambridge even better yet, coming in at #2 in the world! (MIT is #1.)  Harvard, named for its original benefactor, Cambridge alumnus John Harvard, is #3, and Yale, founded by Harvard alumni, is #7. The University of Paris, though it was abolished per se by the French Revolution, has a number of institutions with historical links to it, some of them using the locational name Sorbonne, and several of them are ranked.

For that matter, if one wants to look beyond the modern degree-granting university to institutions of higher education generally, arguably the oldest degree-granting institution is one of those madrasahs, now the University of Al-Karaouine, in Morocco, dating from 859, when Europe was a bloody mess barely held to-gether educationally by the grand and glorious hard working and uproarious Benedictines. Along the lines of universities not originally universities in the modern sense, the line goes back much further, to Nanjing University, which is now a modern university but was founded in China in 258, and after a ton of bumps along the way you know what, STILL hangs in ranked #168 in the world!

Recent decades have seen an astounding increase in the ability of thoughts and information to be communicated, starting with mass printing some time ago but exploding first with the coming of radio, then TV, and now the Internet and other forms of digital media; and at the same time have seen an alarming decrease in the apparent ability of people to form, communicate and evaluate thoughts and information. Where the ability to smarten up exists to an unprecedented extent, the fact of dumbing down is seen everywhere.

Amid an unprecedented ability to communicate information, people seem to have less information and less ability to critically evaluate information than ever. And this largely not because people are any more smart or stupid than before, but because educators themselves have nearly totally lost sight of this, that the magnificent increase in the media of communication does not invalidate but in fact makes more needed than ever the basic tools for forming, setting forth, and understanding what is communicated.

This general dumbing down of society is not new, it was noticed decades ago, but it has assumed warp speed as the very means of communication develop at warp speed too. One of the earliest, and still best, more applicable to-day to the means that did not exist when it was written than ever, is an essay called "The Lost Tools of Learning" by Dorothy L Sayers in 1947. She was best known for her detective novels, a genre generally considered "low brow", and that such a magnificent and magnificently educated mind as hers should equally well write best selling detective novels exemplfies what this is all about.

Her essay is online now. You can read it here.

Another, and more recent, modern exposition of these tools of learning is by Sister Miriam Joseph of the Sisters of the Holy Cross at St Mary's College in Notre Dame, Indiana, called, guess what, "The Trivium". Philadelphia: Paul Dry Books, 2002. Available through Amazon easily.

VI. Conclusion. Where We Could Be.

So, again, the Liberal Arts are a system for first learning how to learn, the Trivium, then for classifying what is to be learned in order to be educated to fulfill the responsibilities of democracy and high office, the Quadrivium. It's not at all about going back to the "Music of the spheres", in which the mathematical ratios in tones and in the orbits of the sun and planets around the earth were though to be the same, reading Aristotle, learning Latin, or anything like that -- though there's good reason to do the last two. What happened was, as some of the knowledge taught within the system was later found to be either incomplete or just false, like what orbits around what, the system itself and more importantly the overall unity of things which it expressed also came into question.

The point of the Lutheran Reformation was not to create a new church or even split the one there was, but to bring back to front and centre the Means of Grace through which salvation is communicated and the message of salvation through the blood of Christ itself -- to paraphrase Luther, making the most clear things about the church what had become the most obscure amid the Roman confusion. The direction in which the later more general Reformation went, which began even in Luther's lifetime, was as opposed by Luther and Lutherans as the errors of Rome.

Perhaps another reformation is needed, not a religious but an educational one, where the tools of learning are actually taught, where a person is then taught how to handle abstact operations, operations applied to things as they add up, how complicated things break down and how that is applied to things. Perhaps that would be education, the basics for participating in our society, open to all now, rather than the latest theories of what is "enlightened" this week, which are handed down as so modern but amount to no more than secular articles of faith handed down "ex cathedra" from an authority which, when it takes itself to be such, violates the very parsimony and science it thinks it passes on, as it neither guarantess a correct conclusion nor prevents a false one and may not even be applicable to a particular field, and if applied to all fields as a universal principle, violates its very definition!

Oh Yeah, an Addendum.

There was this second cousin of Martianus Capella, with a variant spelling of the last name, Antonius Cappella, who wrote thousands of pieces of music, in a wide array of styles but all vocal, that are still performed to this day. You can spot them easily. They are all identified by the way he signed his name, A Cappella.

OK, I'm just jacking around now. A cappella actually means "from the chapel" and was used to designate purely vocal Renaissance polyphony generally for the church from the later Baroque concertato style which featured alternating vocal and instrumental parts in a piece of music. Oddly enough, we now know those "vocal" motets were often doubled on instruments, but the first modern "musicologists" didn't know that, so singing "a cappella" has come to mean pretty much any music that is singing only, no instruments.

Except for a small school of hard cores, in a city named for its big reeds, Acapulco de Juarez in Mexico, who wouldn't use the reeds for instruments, so the style is also called singing Acapulco. OK I'm jacking around there too.

But for real, I'm happy to say my alma mater, the University of Iowa, from which I got my MA and PhD degrees, ranks #199 worldwide, not too shabby for a relative newcomer only organised 25 February 1847 in what had just become a state only 59 days before! It is also listed among the "Public Ivies", a list of 30 public US institutions considered to offer an educational level comparable to the "Ivy League" schools. And I'm also happy to say that Luther thought the plays of Terence, after whom I was named IRL, were excellent for children's learning.

And what's an "alma mater"? Hoo boy. It's Latin for "nourishing mother". In the Roman Empire it meant the Mother Goddess, Venus, the Roman version of Aphrodite, who was called Venus genetrix, Mother Venus. In the Roman Church this morphed into Mary, Jesus' mother, Mater dei genitrix. As an academic reference it comes from the phrase "alma mater studiorum", which means nourishing mother of studies. In 2000 it was adopted as the motto of, guess who, the oldest modern university, the University of Bologna, right on the heels of the 1999 signing of the Bologna Declaration signed there by the ministers of education of 29 European countries, which while aiming at a greater standardisation of European higher education, seems to do so from the standpoint of corporations and the World Trade Organisation (WTO)-- cutting costs, getting a job. getting competitive -- read, winning against or at least getting your slice of the pie with other players -- etc.

Oy.

(Textual Note: This post is a complete revision of my original similarly titled one, incorporating additional material from 2009 and new material in 2010, and slightly revised for 2011 and 2013.)

"Precious Lord". A Love Story, For St Valentine's, 14 Feb 2013.

THE BIRTH OF THE HYMN "PRECIOUS LORD"

Back in 1932, I was a fairly new husband. My wife, Nettie and I were living in a little apartment on Chicago's south side. One hot August afternoon I had to go to St. Louis where I was to be the featured soloist at a large revival meeting. I didn't want to go; Nettie was in the last month of pregnancy with our first child, but a lot of people were expecting me in St. Louis. I kissed Nettie goodbye, clattered downstairs to our Model A and, in a fresh Lake Michigan breeze, chugged out of Chicago on Route 66.

However, outside the city, I discovered that in my anxiety at leaving, I had forgotten my music case. I wheeled around and headed back. I found Nettie sleeping peacefully. I hesitated by her bed; something was strongly telling me to stay. But eager to get on my way, and not wanting to disturb Nettie, I shrugged off the feeling and quietly slipped out of the room with my music.

The next night, in the steaming St. Louis heat, the crowd called on me to sing again and again. When I finally sat down, a messenger boy ran up with a Western Union telegram. I ripped open the envelope. Pasted on the yellow sheet were the words: YOUR WIFE JUST DIED. People were happily singing and clapping around me, but I could hardly keep from crying out. I rushed to a phone and called home. All I could hear on the other end was "Nettie is dead. Nettie is dead.'"

When I got back, I learned that Nettie had given birth to a boy. I swung between grief and joy. Yet that same night, the baby died. I buried Nettie and our little boy together, in the same casket. Then I fell apart. For days I closeted myself. I felt that God had done me an injustice. I didn't want to serve Him anymore or write gospel songs I just wanted to go back to that jazz world I once knew so well.

But then, as I hunched alone in that dark apartment those first sad days, I thought back to the afternoon I went to St. Louis. Something kept telling me to stay with Nettie. Was that something God? Oh, if I had paid more attention to Him that day, I would have stayed and been with Nettie when she died. From that moment on I vowed to listen more closely to Him.

But still I was lost in grief. Everyone was kind to me, especially a friend, Professor Frye, who seemed to know what I needed. On the following Saturday evening he took me up to Madam Malone's Poro College, a neighborhood music school. It was quiet; the late evening sun crept through the curtained windows. I sat down at the piano, and my hands began to browse over the keys.

Something happened to me then. I felt at peace. I felt as though I could reach out and touch God. I found myself playing a melody, one I'd never heard or played before, and the words into my head -- they just seemed to fall into place:

'Precious Lord, take my hand, lead me on, let me stand,
I am tired, I am weak, I am worn,
Through the storm, through the night, lead me on, to the light,
Take my hand, precious Lord, lead me home.'

The Lord gave me these words and melody, He also healed my spirit. I learned that when we are in our deepest grief, when we feel farthest from God, this is when He is closest, and when we are most open to His restoring power. And so I go on living for God willingly and joyfully, until that day comes when He will take me and gently lead me home.

-Rev Thomas A Dorsey (1 July 1899 - 23 January 1993)
published in Guideposts in 1987
http://www.snopes.com/music/songs/precious.asp

What's A Quadragesima? Lent 2013. A 40 Days Of Purpose.

Memento, homo, quia pulvis es, et in pulverem reverteris.
Remember, man, that thou art dust, and unto dust thou shalt return.

Pulverise. The root of that English word is the Latin word for dust. It literally means to be turned into dust. Which is exactly what death does. It's going to pulverise me, you, and everyone and everything else.

Howzat for some good news?

And that's not only living stuff, it's everything. Everything decays, everything loses its value over time. Go look at your car. Then look at its service record. Look at what you paid for it and what it's worth now. Or, speaking of paying for stuff, look at the money in your wallet or your bank statement. Both the money itself and the value given it are decaying.

Such is life. Such is even non life. It's even measurable scientifically. That's called a half-life, which is the time it takes something to lose half its original value.

And such are the famous words from the Imposition of Ashes on Ash Wednesday, or on Aschermittwoch, as they say in the original language of our beloved synod. We are dust, and unto dust we and everything else will return. Observable fact, and we start right there.

And go where? Is that all there is? So we can resign ourselves to that, without illusion and without asking it to be more? So we go for the gusto we can get while we can go for anything? So we create such meaning as we can in between the inevitable finish to a start for which we did not ask? What meaning or purpose can something that is dust to dust have anyway?

In Lent we begin with the most unflinching fact of our existence, death, and are asked to be quite clear on that -- you will die, and everything and everyone else dies or decays or passes too. Ashes signify that. Ashes are that. Ashes are in your face about that. Ashes are ON your face about that.

And ashes are also something else. Ashes are a sign of repentance. Repentance from what? Is it not God who needs to repent, if there is one, for supposedly creating such an inescapable joke whose only meaning is what we provide it? So you come up with a service where you mark stuff on our faces and read a Gospel passage saying not to go around looking like you're being all religious by marking yourselves?

Hey, it's Lent. This is not going to be pretty. Or very nice either. It gets a little rough. And on Ash Wednesday the two most basic facts of Man come to-gether in a jarring way. One is the fact that you came from nothing and you're going back there. The other is, God doesn't want it that way, didn't set it up that way, and if it's that way now, guess whose doing that is?

From the Introit echoed in the Collect through the prophecy of Joel to the words of Jesus, which are all read at mass on Ash Wednesday, the double message of the ashes is clear: turn to God and you will be delivered, stick to ashes and you will be, well, ashes.

Rick Warren says, whenever God wants to prepare someone for something, he takes forty days. His Forty Days for either churches or individuals has the same basis, two passages from Matthew, the one the Great Commandment in Matthew 22, and the other the Great Commission in Matthew 28. From that he abstracts five principles, or purposes for Man.

Love the Lord with all your heart … (Worship)
Love your neighbour as yourself. (Ministry)
Go and make disciples … (Mission)
Baptising them … (Fellowship)
Teaching them … (Discipleship)

Guess what? The church in its liturgy -- supposedly the dismal domain of those who only care about maintaining the musty museum of such things -- for most of its two millennia existence has been offering a five-point forty days of purpose to prepare for God's answer to Man's problem, the Death and Resurrection of Jesus, the Christian Passover. The period of preparation for it in both the Eastern and Western Church is a period of forty days in imitation of Christ’s forty days in the desert before he began his way to the cross.

The Eastern church's forty days starts on a Monday called Clean Monday and runs forty consecutive days until Friday of the sixth week, then celebrates Lazarus Saturday as a pointing toward Jesus' Resurrection, then proceeds with Holy Week where his way to the cross is told.

The Western church starts on a Wednesday and does not include Sundays in the count, each Sunday being a "little Easter", and concludes with Holy Saturday, which is also the end of Holy Week.

Same idea, different ways of setting it up.

For the five Sundays in Lent before Holy Week, the Western Church offers the five point plan of preparation. Lent, or Quadragesima, will start with the starkest facts of human existence, right from looking like there is no meaning or purpose to it, in your face, ON your face, then see why that is and what God has done about it, and end actually inviting, welcoming, not fearing, the judgement of God.

At one time in English, Lent itself was called Quadragesima, meaning forty days, the duration of Lent, and it's also the name of the first Sunday in Lent. This still survives in other languages, for example in Spanish the word Cuaresma for Lent. "Lent" in English originally just meant Spring. The word lent derives from a Germanic root meaning long, applied then to Spring as the daylight gets longer, then applied to Quadragesima which happens in Spring.

Here's how it works. The church has a definite pattern it uses to take us through the life of Christ and our life in Christ. It's an annual (not a three year) cycle. It arranges the readings from the book it says you can rely on, the Bible, and a sermon based on these reading in the same pattern every day.

Here's the pattern.

The church begins its liturgy with an introductory verse called the Introit that sets the tone for the day, usually from the Psalms, with a verse response to it. In fact, the Sunday often takes its name from the first word or two of this introductory verse, the Introit. Then, the church has a prayer before the Scripture readings each Sunday that collects the thoughts of the day, called, oddly enough, the Collect. Then, for Scripture readings, the church continues the synagogue practice, replacing the Torah, or Law, readings with Gospel ones, and replacing the related haftorah, usually from the Prophets, readings with ones usually from the Epistles.

Let’s see how that lays out for Ash Wednesday and the Sundays in Lent. (We'll get to Holy Week in later posts.)

Ash Wednesday / Aschermittwoch. 13 February 2013.

Introit. Wisdom 11:24,25,27. Thou has mercy upon all, O Lord, and hatest none of the things which Thou hast made, overlooking the sins of men for the sake of repentance and sparing them, because Thou art the Lord our God. Verse, Psalm 56:2.
Collect. Almighty and everlasting God, who hatest nothing that Thou hast made and dost forgive the sins of all those who are penitient, create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of Thee, the God of all mercy, perfect remission and forgiveness.
Epistle. Joel 2:12-19.
Gospel. Matthew 6:16-21.

Invocavit -- He shall call to Me. 17 February 2013.

Introit. Psalm 91:15,16. He shall cry to Me, and I shall hear him; I will deliver him and I will glorify him; I will fill him with length of days. Verse, Psalm 91:1.
Collect. O Lord, mercifully hear our prayer and stretch forth the right hand of the majesty to defend us from them that rise up against us.
Epistle. 2 Cor 6:1-10 Not to receive grace in vain. Now is the acceptable time, now it the day of salvation.
Gospel. Matthew 4:1-11 Jesus' forty days and nights, tempted to be a false Messiah.

Reminiscere – Remember, O Lord. 24 February 2013.

Introit. Psalm 25:6,3,22. Remember, O Lord, Thy compassions, and Thy mercies that are from the beginning of the world, lest at any time our enemies rule over us: deliver us, O God of Israel, from all our tribulations. Verse, Psalm 25:1,2.
Collect. O God, who seest that of ourselves we have no strength, keep us both outwardly and inwardly that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul.
Epistle. 1 Thess 4:1-7 Progress in sanctification, holiness.
Gospel. Matthew 15:21-28 Jesus heals the Canaanite woman’s daughter. Great is thy faith, let it be done.

Oculi -- My eyes are ever toward the Lord. 03 March 2013.

Introit. Psalm 25:15-16. My eyes are ever toward the Lord: for He shall pluck my feet out of the snare; look Thou upon me, and have mercy on me, for I am alone and poor. Verse, Psalm 25:1,2.
Collect. We beseech Thee, almighty God, look upon the hearty desires of Thy humble servants and stretch forth the right hand of Thy majesty to be our defence against all our enemies.
Epistle. Eph 5:1-9 Walk, then, as children of light.
Gospel. Luke 11:14-28 Jesus’ lesson after casting out a demon. Blessed are they that hear the Word and keep it.

Laetare – Rejoice, O Jerusalem. 10 March 2013.

Introit. Isaiah 66:10,11. Rejoice, O Jerusalem, and come to-gether all you who love her: rejoice with joy, you who have been in sorrow: that you may exult, and be filled from the breasts of your consolation. Verse, Psalm 122:1.
Collect. Grant, we beseech Thee, almighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of Thy grace may mercifully be relieved.
Epistle. Gal 4:22-31 Children of Agar, bondage, slave, Sinai; children of Sarah, promise, free, Jerusalem.
Gospel. John 6:1-15 The loaves and fishes. Passover is near, the bread king.

Judica -- Judge me, O God. 17 March 2013.

Introit. Psalm 43:1,2. Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man: for Thou are my God and my strength. Verse, Psalm 43:3.
Collect. We beseech Thee, almighty God, mercifully to look upon Thy people, that by Thy great goodness they may be governed and preserved evermore in body and soul.
Epistle. Heb 9:11-15 Christ the High Priest, blood of the new covenant blots out sins under the old covenant.
Gospel. John 8:46-59 If anyone keep my word, he will never see death. Before Abraham came to be, I am.