Corpus Christi = Triumph of Orthodoxy

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Scenes related to Corpus Christi: the elevation of the Host at Mass; the pelican’s piety, piercing her own breast with her beak in order to raise her chicks from the dead with the blood of her pierced breast; an image of Christ the priest-and-king, offering the Host and Chalice.



Twice the Christian Church has been overwhelmed by controversy about whether God can be present in or act through material things.

The first time was in the Christian East, when the iconoclasts insisted that icons should be destroyed, not merely not venerated. You can read about all the dates and details in a book. The important thing to know is that the iconoclasts systematically leveled churches that were adorned with icons and dissolved monasteries, confiscating monastic property because the monks led the resistance against the iconoclastic efforts to wipe out icons. Finally, in AD 843, the icons were restored to the great cathedral of Hagia Sophia in Constantinople and a massive procession was held. People carried icons large and small through the streets of the imperial capital to celebrate the vindication of the icons, the triumph of Orthodoxy as it is still referred to, and every year on the first Sunday of Lent—the anniversary of that massive procession—each parish of the Greek and Russian Churches celebrates the Triumph of Orthodoxy again, processing with icons at least around the aisles of the church if not through the streets of the city.

The second time the Christian Church was torn apart by the controversy about whether God can be present in or at through material things was in the Christian West. You can read about the details of these Eucharistic controversies in books as well; the important thing being that these continued on and off for nearly 400 years. The Western Church was torn by riots between those who did vs. those who did not believe that Christ is truly present in the Eucharist. It was not until AD 1215 that the question was settled that yes, indeed, Christ IS truly present in the Eucharist and in 1246 a nun, Juliana, organized a procession with the Blessed Sacrament through the streets of a city in Belgium to celebrate Christ’s presence in the Eucharistic bread.

In both cases—the iconoclastic controversy in the East and the eucharistic controversy in the West—the dispute was about whether God can be truly present in material objects and whether it is appropriate to offer incense, prayers, and proskynesis (prostrations and genuflections). In both cases, the Church acknowledged that God can be present in material things because God himself was made flesh in the womb of the great Mother of God, Mary most holy and—in both cases—that incense, prayers, and genuflections are appropriate recognition of the presence of God. And in both cases people began to hold processions through the streets with the material objects that were at the heart of the controversies… icons in the east, the Eucharist in the west.

We hold processions through the streets with icons or the Eucharist to celebrate God’s blessing on the world in general and on our neighborhood in particular. We acclaim the Eucharist and offer our worship—music, incense, singing, kneeling and genuflecting—to recognize and celebrate God’s presence with us. God is with us and what else can we do but sing like the angels and bow down with our faces to the ground?

We should-we must carry the Eucharist in procession to celebrate that God is with us. Even here. Even now. But we should-we must examine ourselves, turning ever more completely toward the God who gives himself for us. Even here. Even now. And we should-we must forgive and embrace the neighbor that we find beside us—whether we like them or not—if we hope to experience the NOW of eternity as abundant, inexpressible joy. Even here. Even now.

My most popular post was also about Corpus Christi—almost 1,000 people viewed it on the day it was published! Read it here.

Ember Days

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Celebrating the Sung Mass on Pentecost at the Church of the Good Shepherd, Kips Bay (photos courtesy of Kate Stronk)


Ember days. Days of prayer for those preparing for ordination, days for celebrating ordination, days of prayer for those engaged in ordained ministry. Three days of fasting and prayer—Wednesday, Friday, Saturday—are set aside four times a year (the week of Pentecost, the week following Holy Cross Day, the week following St. Lucy’s Day in December, the first full week of Lent) in order to pray for and ordain clergy to sustain the life of the Body of Christ.

But—Ember Days are also the source of Tempura! Tempura is a typical Japanese dish that was originally introduced to Japan by the Portuguese in Nagasaki through fritter-cooking techniques during the 16th century. The dish usually consists of seafood, meat and vegetables that have been battered and deep fried. Who’d athunk it?!

The word tempura comes from the original Latin for the Ember Days; the term “Ember Days” itself comes from the Latin quatuor tempora (literally ‘four times’). The Ember Days are also regular times to avail oneself of Confession and spiritual direction at the four turning points of the seasons. Tying self-examination, repentance, confession, etc to the Ember Days removes these from the realm of “whether I feel it’s necessary” and waiting for a moment of “inspiration” so that such activities become simply part of the regular, expected rhythm of spiritual life and practice.

Some people see a connection between the Ember Days and the four Lenten periods of the Orthodox Church year—Nativity Fast, Great Lent, the Apostles’ Fast, and the Dormition Fast. Although falling at similar times of the year, there is no firm connection between the Ember Days and these Orthodox fasting periods. But the four Lenten periods are also times of prayer and fasting, spiritual guidance and confession, as well as frequently occasions for ordination.

Spanish folklore says the weather of the Ember Days predicts the weather for that coming season of the year, much as the folklore of Groundhog Day says the weather of February 2 sets the pattern for the next six weeks. (That means the summer will be pleasant and mild, at least in New York! 🤞)

So, four times a year for three days: Fast! Pray! Confess! Be ordained! And eat tempura ….

St. Dunstan’s and All Saints, Stepney

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  • The monthly Curry Club meeting
  • Dinner with the wardens and staff
  • 12th century font
  • 15th century front door of the church
Scenes from my visit to the Church of St. Dunstan’s and All Saints, Stepney (London)

The parish of St. Dunstan’s and All Saints (commonly known simply as “St. Dunstan’s”) in the East End of London was the last church a seagoing ship would pass and the first church a ship would pass returning to port. All births and deaths at sea were recorded there. It is “the parish of the high seas” and many–if not most–people coming to the North American colonies passed by St. Dunstan’s.

It was a wonderful experience to visit our sister parish in London! The parish was dedicated by St. Dunstan in the tenth century; the stone church he built replaced an even older wooden church. The sense of history is palpable—just beneath the surface of everything. Scratch a stone and so much history pours out—most of the altar area of the current church was built in 13th century, though a small portion of it dates from the time of St. Dunstan himself in the 10th century. The current nave was built in the 14th century and the bell tower dates from the 15th century.

St. Dunstan himself was bishop of London and then archbishop of Canterbury. He is said to have been a skilled metal worker and there are several folktales of him besting the devil with pincers, hammers, nails, and horseshoes–all tools found in a metalworking forge. (St. Dunstan’s red-hot pincers, which he used to grab the devil by the nose, appear next to the front door of the church.)

The area around the parish–the East End of London–was heavily bombed during WWII as the Nazis attempted to disrupt British naval operations and capabilities. Although the church building was not damaged, the medieval windows were blown out; the current windows are modern post-war replacements. The window above the high altar shows Christ in glory on the Cross presiding over the resurrection of the East End after the war.

Here’s to many more visits between the Church of the Good Shepherd, Kips Bay (Manhattan) and St. Dunstan’s, Stepney (London)!

See more about St. Dunstan’s, Stepney here and here.

Approaching the church through the cemetery which was used from the early Middle Ages through Victorian times