Genesis 8:22 "All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease."
Ecclesiastes 3:1-8: All things have their season, and in their times all things pass under heaven. A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted. A time to kill, and a time to heal. A time to destroy, and a time to build. A time to weep, and a time to laugh. A time to mourn, and a time to dance. A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces. A time to get, and a time to lose. A time to keep, and a time to cast away. A time to rend, and a time to sew. A time to keep silence, and a time to speak. A time of war, and a time of peace.
Four times a year, the Church sets aside three days to focus on God through His marvelous creation. These quarterly periods take place around the beginnings of the four natural seasons 1 that "like some virgins dancing in a circle, succeed one another with the happiest harmony," as St. John Chrysostom wrote (see Readings below). These four times are each kept on a successive Wednesday, Friday, and Saturday and are known as "Ember Days," or Quatuor Tempora, in Latin. The first of these four times comes in Winter, after the the Feast of St. Lucy; the second comes in Spring, the week after Ash Wednesday; the third comes in Summer, after Pentecost Sunday; and the last comes in Autumn, after Holy Cross Day. Their dates can be remembered by this old mnemonic:
Sant Crux, Lucia, Cineres, Charismata Dia Ut sit in angaria quarta sequens feria.
Holy Cross, Lucy, Ash Wednesday, Pentecost, are when the quarter holidays follow.
For non-Latinists, it might be easier to just remember "Lucy, Ashes, Dove, and Cross."
These times are spent fasting and partially abstaining (voluntary since the new Code of Canon Law) in penance and with the intentions of thanking God for the gifts He gives us in nature and beseeching Him for the discipline to use them in moderation. The fasts, known as "Jejunia quatuor temporum," or "the fast of the four seasons," are rooted in Old Testament practices of fasting four times a year:
Thus saith the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, joy, and gladness, and great solemnities: only love ye truth and peace.
Our Israelite ancestors once fasted weekly on Tuesdays and Thursdays, but Christians changed the fast days to Wednesdays (the day on which Christ was betrayed) and Fridays (the day on which He was crucified). The weekly two day fasts were later amended in the Roman Church to keeping only Fridays as penitential days, but during Embertides, the older, two-day fasts are restored. Saturdays (the day He was entombed) were added to these Ember times of fasting and are seen as a sort of culmination of the Ember Days: for example, on Ember Wednesdays, there is one lesson given during the Mass; on Fridays, there are none; and on Saturdays, there are four or five. Interestingly, the story of Sidrach, Misach, and Abdenago's escape from King Nabuchodonosor's fiery furnace with the help of an angel is commemorated on each Saturday of Embertides except that of Whit Embertide, and part of their beautiful hymn of praise follows (Daniel 3:52-56. See readings at the bottom of the page for this gorgeous hymn in its entirety). In any case, the Dominican, Blessed Jacopo de Voragine (A.D. 1230-1298), Archbishop of Genoa, wrote a collection of the stories of the Saints known as "Legenda Aurea" (Golden Legend). This work gives eight quite interesting reasons to fast during Ember Days:
The fasting of the Quatretemps, called in English Ember days, the Pope Calixtus ordained them. And this fast is kept four times in the year, and for divers reasons.
For the first time, which is in March, is hot and moist. The second, in summer, is hot and dry. The third, in harvest, is cold and dry. The fourth in winter is cold and moist. Then let us fast in March which is printemps for to repress the heat of the flesh boiling, and to quench luxury or to temper it. In summer we ought to fast to the end that we chastise the burning and ardour of avarice. In harvest for to repress the drought of pride, and in winter for to chastise the coldness of untruth and of malice. The second reason why we fast four times; for these fastings here begin in March in the first week of the Lent, to the end that vices wax dry in us, for they may not all be quenched; or because that we cast them away, and the boughs and herbs of virtues may grow in us. And in summer also, in the Whitsun week, for then cometh the Holy Ghost, and therefore we ought to be fervent and esprised in the love of the Holy Ghost. They be fasted also in September tofore Michaelmas, and these be the third fastings, because that in this time the fruits be gathered and we should render to God the fruits of good works. In December they be also, and they be the fourth fastings, and in this time the herbs die, and we ought to be mortified to the world. The third reason is for to ensue the Jews. For the Jews fasted four times in the year, that is to wit, tofore Easter, tofore Whitsunside, tofore the setting of the tabernacle in the temple in September, and tofore the dedication of the temple in December. The fourth reason is because the man is composed of four elements touching the body, and of three virtues or powers in his soul: that is to wit, the understanding, the will, and the mind. To this then that this fasting may attemper in us four times in the year, at each time we fast three days, to the end that the number of four may be reported to the body, and the number of three to the soul. These be the reasons of Master Beleth. The fifth reason, as saith John Damascenus: in March and in printemps the blood groweth and augmenteth, and in summer coler, in September melancholy, and in winter phlegm. Then we fast in March for to attemper and depress the blood of concupiscence disordinate, for sanguine of his nature is full of fleshly concupiscence. In summer we fast because that coler should be lessened and refrained, of which cometh wrath. And then is he full naturally of ire. In harvest we fast for to refrain melancholy. The melancholious man naturally is cold, covetous and heavy. In winter we fast for to daunt and to make feeble the phlegm of lightness and forgetting, for such is he that is phlegmatic. The sixth reason is for the printemps is likened to the air, the summer to fire, harvest to the earth, and the winter to water. Then we fast in March to the end that the air of pride be attempered to us. In summer the fire of concupiscence and of avarice. In September the earth of coldness and of the darkness of ignorance. In winter the water of lightness and inconstancy. The seventh reason is because that March is reported to infancy, summer to youth, September to steadfast age and virtuous, and winter to ancienty or old age. We fast then in March that we may be in the infancy of innocency. In summer for to be young by virtue and constancy. In harvest that we may be ripe by attemperance. In winter that we may be ancient and old by prudence and honest life, or at least that we may be satisfied to God of that which in these four seasons we have offended him. The eighth reason is of Master William of Auxerre. We fast, saith he, in these four times of the year to the end that we make amends for all that we have failed in all these four times, and they be done in three days each time, to the end that we satisfy in one day that which we have failed in a month; and that which is the fourth day, that is Wednesday, is the day in which our Lord was betrayed of Judas; and the Friday because our Lord was crucified; and the Saturday because he lay in the sepulchre, and the apostles were sore of heart and in great sorrow.
Now, in addition to the penitential fasting and alms-giving of this time, it is good to consider our stewardship of the earth, a responsibility God gave to us in the Garden of Eden, as recorded in Genesis 1:28-30:
God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth. And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat: And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon.
The point is also beautifully made in the eighth Psalm:
O Lord our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens. Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger. For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded. What is man that thou art mindful of him? or the son of man that thou visitest him? Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: And hast set him over the works of thy hands. Thou hast subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields. The birds of the air, and the fishes of the sea, that pass through the paths of the sea. O Lord our Lord, how admirable is thy name in all the earth!
Be mindful of your effects on our dear earth and don't allow people to "politicize" the issue of our stewardship of God's creation! But to be mindful of nature, it helps to actually see her first. Go outside and look! And praise God for all you see, hear, smell, feel, and taste as you allow His glorious works to touch your senses!
Ember Days are days favored for priestly ordinations, prayer for priests, first Communions, almsgiving and other penitential and charitable acts, and prayer for the souls in Purgatory. Note that medieval lore says that during Embertides, the souls in Purgatory are allowed to appear visibly to those on earth who pray for them. Because of the days' focus on nature, they are also traditional times for women to pray for children and safe deliveries. Quite interestingly, folklore also says that the weather conditions of each of the three days of an Embertide foretells the weather of the next three months, repsectively -- i.e.:
As an aside, the Japanese style of cooking foods in a light batter -- "tempura" -- derives from Spanish priests in Nagasaki, Japan who wanted a tasty way to eat vegetables and seafoods so they could avoid eating meat on Ember Days -- the "Quatuor Tempora." As to literary inspiration, in addition to the readings below, it is a good time to read works that see nature as a sign of God's Goodness, such as St. Robert Bellarmine's book, "The Mind's Ascent to God by the Ladder of Created Things." Move on to pages specific to:
Advent Embertide: Winter
Lenten Embertide: Spring
Whit Embertide: Summer
Michaelmas Embertide: Autumn
On the Statues Homily IX (excerpt) St. John Chrysostom, b. c. 347
For if God had given instruction by means of books, and of letters, he who knew letters would have learnt what was written; but the illiterate man would have gone away without receiving any benefit from this source, unless some one else had introduced him to it; and the wealthy man would have purchased the Bible, but the poor man would not have been able to obtain it. Again, he who knew the language that was expressed by the letters, might have known what was therein contained; but the Scythian, and the Barbarian, and the Indian, and the Egyptian, and all those who were excluded from that language, would have gone away without receiving any instruction. This however cannot be said with respect to the heavens; but the Scythian, and Barbarian, and Indian, and Egyptian, and every man that walks upon the earth, shall hear this voice; for not by means of the ears, but through the sight, it reaches our understanding. And of the things that are seen, there is one uniform perception; and there is no difference, as is the case with respect to languages. Upon this volume the unlearned, as well as the wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; "There is no speech, nor language, where there voice is not heard." What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind. And that not merely of the heavens, but of the day and night. But how of the day and night? The heavens, indeed, by their beauty and magnitude, and by all the rest, astonish the beholder, and transport him to an admiration of the Creator; but as to the day and night, what can these show us of the same kind? Nothing certainly of the same kind, but other things which are not inferior to them; as for example; the harmony, and the order which they so accurately observe. For when thou considerest how they distribute between them the whole year, and mutually divide the length of the whole space, even as if it were by a beam and scales, thou wilt be astonished at Him who hath ordered them! For just as certain sisters dividing their father's inheritance among themselves with much affection, and not insulting one another in the smallest degree, even so too the day and the night distribute the year with such an equality of parts, with the utmost accuracy; and keep to their own boundaries, and never push one, another aside. Never hath the day been long in winter; and in like manner never hath the night been long in summer, whilst so many generations have passed away; but during so great an interval and length of time one hath not defrauded the other even in the smallest degree; not of half an hour's space, no, nor of the twinkling of an eye! Therefore also the Psalmist, struck with astonishment at the equality of this distribution, exclaimed. "Night unto night sheweth knowledge." If thou knowest how to meditate wisely on these matters, thou wilt admire the Being who fixed these immoveable boundaries even from the beginning. Let the avaricious hear these things; and those who are coveting the wealth of others; and let them imitate the equality of the day and night. Let those who are puffed up and high-minded also hear; and those who are unwilling to concede the first places to others! The day gives place to the night, and does not invade the territory of others! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren? Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs are tender, and require more coolness; and are unable to sustain the hotter rays of the sun; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial arrangement not only for seeds, but for our bodies. For since during winter, the sailor, and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most part at home, fettered by the frost; and the season is one of idleness; God hath appointed that the greater part of this time should be consumed in night, in order that the length of the day might not be superfluous, when men were unable to do anything. Who can describe the perfect order of the seasons; and how these, like some virgins dancing in a circle, succeed one another with the happiest harmony; and how those who are in the middle cease not to pass over to the opposite ones with a gradual and noiseless transition? Therefore, neither are we overtaken by the summer immediately after winter; nor by the winter immediately after the summer; but mid-way the spring is interposed; that while we gently and gradually take up one season after the other, we may have our bodies hardened to encounter the summer heat without uneasiness. For since sudden changes to opposite extremes are productive of the worst injury and disease, God hath contrived that after winter we should take up the spring, and after the spring the summer; and after the summer the autumn; and thus transport us to winter, so that these changes from seasons which are opposite, should come upon us harmlessly and by degrees, through the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons, and the unfailing order of day and night, he can think that these things happen of their own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!
To Autolycus Book I, Chapters V and VI By Theophilus, Bishop of Antioch, ca. A.D. 160
For as the soul in man is not seen, being invisible to men, but is perceived through the motion of the body, so God cannot indeed be seen by human eyes, but is beheld and perceived through His providence and works. For, in like manner, as any person, when he sees a ship on the sea rigged and in sail, and making for the harbour, will no doubt infer that there is a pilot in her who is steering her; so we must perceive that God is the governor [pilot] of the whole universe, though He be not visible to the eyes of the flesh, since He is incomprehensible. For if a man cannot look upon the sun, though it be a very small heavenly body, on account of its exceeding heat and power, how shall not a mortal man be much more unable to face the glory of God, which is unutterable? For as the pomegranate, with the rind containing it, has within it many cells and compartments which are separated by tissues, and has also many seeds dwelling in it, so the whole creation is contained by the spirit of God, and the containing spirit is along with the creation contained by the hand of God. As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God. Then again, an earthly king is believed to exist, even though he be not seen by all; for he is recognised by his laws and ordinances, and authorities, and forces, and statues; and are you unwilling that God should be recognised by His works and mighty deeds? Consider, O man, His works -- the timely rotation of the seasons, and the changes of temperature; the regular march of the stars; the well-ordered course of days and nights, and months, and years; the various beauty of seeds, and plants, and fruits; and the divers species of quadrupeds, and birds, and reptiles, and fishes, both of the rivers and of the sea; or consider the instinct implanted in these animals to beget and rear offspring, not for their own profit, but for the use of man; and the providence with which God provides nourishment for all flesh, or the subjection in which He has ordained that all things subserve mankind. Consider, too, the flowing of sweet fountains and never-failing rivers, and the seasonable supply of dews, and showers, and rains; the manifold movement of the heavenly bodies, the morning star rising and heralding the approach of the perfect luminary; and the constellation of Pleiades, and Orion, and Arcturus, and the orbit of the other stars that circle through the heavens, all of which the manifold wisdom of God has called by names of their own. He is God alone who made light out of darkness, and brought forth light from His treasures, and formed the chambers of the south wind, and the treasure-houses of the deep, and the bounds of the seas, and the treasuries of snows and hail-storms, collecting the waters in the storehouses of the deep, and the darkness in His treasures, and bringing forth the sweet, and desirable, and pleasant light out of His treasures; "who causeth the vapours to ascend from the ends of the earth: He maketh lightnings for the rain;" who sends forth His thunder to terrify, and foretells by the lightning the peal of the thunder, that no soul may faint with the sudden shock; and who so moderates the violence of the lightning as it flashes out of heaven, that it does not consume the earth; for, if the lightning were allowed all its power, it would burn up the earth; and were the thunder allowed all its power, it would overthrow all the works that are therein.
Cathechetical Lecture VI (excerpt) By St. Cyril of Jerusalem (b. ca. 315)
If any man attempt to speak of God, let him first describe the bounds of the earth. Thou dwellest on the earth, and the limit of this earth which is thy dwelling thou knowest not: how then shalt thou be able to form a worthy thought of its Creator? Thou beholdest the stars, but their Maker thou beholdest not: count these which are visible, and then describe Him who is invisible, Who telleth the number of the stars, and calleth them all by their names. Violent rains lately came pouring down upon us, and nearly destroyed us: number the drops in this city alone: nay, I say not in the city, but number the drops on thine own house for one single hour, if thou canst: but thou canst not. Learn then thine own weakness; learn from this instance the mightiness of God: for He hath numbered the drops of rain, which have been poured down on all the earth, not only now but in all time. The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon. But some one will say, If the Divine substance is incomprehensible, why then dost thou discourse of these things? So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me? Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon him enough to satisfy my wants? Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry? I praise and glorify Him that made us; for it is a divine command which saith, Let every breath praise the Lord. I am attempting now to glorify the Lord, but not to describe Him, knowing nevertheless that I shall fall short of glorifying Him worthily, yet deeming it a work of piety even to attempt it at all. For the Lord Jesus encourageth my weakness, by saying, No man hath seen God at any time.
Canticle of the Creatures By St. Francis of Assisi (b. ca. 1181)
Most High, all powerful, good Lord God, Thine are the praises, the glory, the honour, and every blessing, To Thee alone, most High, do they belong, and no man is worthy to mention Your name. Praised be Thee, my Lord, with all Thy creatures, especially Sir Brother Sun, Who is the day and through whom Thou givest us light. And he is beautiful and radiant with great splendour; and bears a likeness of Thee, Most High One. Praised be Thee, my Lord, through Sister Moon and the stars, in heaven Thou hast formed them clear and precious and beautiful. Praised be Thee, my Lord, through Brother Wind, and through the air, cloudy and serene, and every kind of weather through which Thou givest sustenance to Thy creatures. Praised be Thee, my Lord, through Sister Water, which is very useful and humble and precious and chaste. Praised be Thee, my Lord, through Brother Fire, through whom Thou lightest the night, and he is beautiful and playful and robust and strong. Praised be Thee, My Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces varied fruits with coloured flowers and herbs. Praised be Thee, My Lord, through those who give pardon for the sake of Thy love, and bear infirmity and tribulation. Blessed are they who endure in peace, for by Thee, Most High, they shall be crowned. Praised be Thee, my Lord, through our Sister Death, from whom no living man can escape. Woe only to those who die in mortal sin. Blessed are those whom death will find in Thy most holy will, for the second death shall do them no harm. Praise and bless my Lord and give Him thanks And serve Him with great humility.
The firmament on high is his beauty, the beauty of heaven with its glorious shew. The sun when he appeareth shewing forth at his rising, an admirable instrument, the work of the most High. At noon he burneth the earth, and who can abide his burning heat? As one keeping a furnace in the works of heat: The sun three times as much, burneth the mountains, breathing out fiery vapours, and shining with his beams, he blindeth the eyes. Great is the Lord that made him, and at his words he hath hastened his course. And the moon in all in her season, is for a declaration of times and a sign of the world. From the moon is the sign of the festival day, a light that decreaseth in her perfection. The month is called after her name, increasing wonderfully in her perfection. Being an instrument of the armies on high, shining gloriously in the Armament of heaven. The glory of the stars is the beauty of heaven; the Lord enlighteneth the world on high. By the words of the holy one they shall stand in judgment, and shall never fail in their watches. Look upon the rainbow, and bless him that made it: it is very beautiful in its brightness. It encompasseth the heaven about with the circle of its glory, the hands of the most High have displayed it. By his commandment he maketh the snow to fall apace, and sendeth forth swiftly the lightnings of his judgment. Through this are the treasures opened, and the clouds fly out like birds. By his greatness he hath fixed the clouds, and the hailstones are broken. At his sight shall the mountains be shaken, and at his will the south wind shall blow. The noise of his thunder shall strike the earth, so doth the northern storm, and the whirlwind: And as the birds lighting upon the earth, he scattereth snow, and the falling thereof, is as the coming down of locusts. The eye admireth at the beauty of the whiteness thereof, and the heart is astonished at the shower thereof. He shall pour frost as salt upon the earth: and when it freezeth, it shall become like the tops of thistles. The cold north wind bloweth, and the water is congealed into crystal; upon every gathering together of waters it shall rest, and shall clothe the waters as a breastplate. And it shall devour the mountains, and burn the wilderness, and consume all that is green as with fire. A present remedy of all is the speedy coming of a cloud, and a dew that meeteth it, by the heat that cometh, shall overpower it. At his word the wind is still, and with his thought he appeaseth the deep, and the Lord hath planted islands therein. Let them that sail on the sea, tell the dangers thereof: and when we hear with our ears, we shall admire. There are great and wonderful works: a variety of beasts, and of all living things, and the monstrous creatures of whales. Through him is established the end of their journey, and by his word all things are regulated. We shall say much, and yet shall want words: but the sum of our words is, He is all. What shall we be able to do to glorify him? for the Almighty himself is above all his works. The Lord is terrible, and exceeding great, and his power is admirable. Glorify the Lord as much as ever you can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can: for he is above all praise. When you exalt him put forth all your strength, and be not weary: for you can never go far enough. Who shall see him, and declare him? and who shall magnify him as he is from the beginning? There are many things hidden from us that are greater than these: for we have seen but a few of his works. But the Lord hath made all things, and to the godly he hath given wisdom.
Psalm 103 By King David, through the inspiration of God
Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty: And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion: Who coverest the higher rooms thereof with water. Who makest the clouds thy chariot: who walkest upon the wings of the winds. Who makest thy angels spirits: and thy ministers a burning fire. Who hast founded the earth upon its own bases: it shall not be moved for ever and ever. The deep like a garment is its clothing: above the mountains shall the waters stand. At thy rebuke they shall flee: at the voice of thy thunder they shall fear. The mountains ascend, and the plains descend into the place which thou hast founded for them. Thou hast set a bound which they shall not pass over; neither shall they return to cover the earth. Thou sendest forth springs in the vales: between the midst of the hills the waters shall pass. All the beasts of the field shall drink: the wild asses shall expect in their thirst. Over them the birds of the air shall dwell: from the midst of the rocks they shall give forth their voices. Thou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works: Bringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth: And that wine may cheer the heart of man. That he may make the face cheerful with oil: and that bread may strengthen man's heart. The trees of the field shall be filled, and the cedars of Libanus which he hath planted: There the sparrows shall make their nests. The highest of them is the house of the heron. The high hills are a refuge for the harts, the rock for the irchins. He hath made the moon for seasons: the sun knoweth his going down. Thou hast appointed darkness, and it is night: in it shall all the beasts of the woods go about: The young lions roaring after their prey, and seeking their meat from God. The sun ariseth, and they are gathered together: and they shall lie down in their dens. Man shall go forth to his work, and to his labour until the evening. How great are thy works, O Lord? thou hast made all things in wisdom: the earth is filled with thy riches. So is this great sea, which stretcheth wide its arms: there are creeping things without number: Creatures little and great. There the ships shall go. This sea dragon which thou hast formed to play therein. All expect of thee that thou give them food in season. What thou givest to them they shall gather up: when thou openest thy hand, they shall all be filled with good. But if thou turnest away thy face, they shall be troubled: thou shalt take away their breath, and they shall fail, and shall return to their dust. Thou shalt send forth thy spirit, and they shall be created: and thou shalt renew the face of the earth. May the glory of the Lord endure for ever: the Lord shall rejoice in his works. He looketh upon the earth, and maketh it tremble: he toucheth the mountains, and they smoke. I will sing to the Lord as long as I live: I will sing praise to my God while I have my being. Let my speech be acceptable to him: but I will take delight in the Lord. Let sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.
Praise ye the Lord from the heavens: praise ye him in the high places. Praise ye him, all his angels: praise ye him, all his hosts. Praise ye him, O sun and moon: praise him, all ye stars and light. Praise him, ye heavens of heavens: and let all the waters that are above the heavens Praise the name of the Lord. For he spoke, and they were made: he commanded, and they were created. He hath established them for ever, and for ages of ages: he hath made a decree, and it shall not pass away. Praise the Lord from the earth, ye dragons, and all ye deeps: Fire, hail, snow, ice, stormy winds which fulfill his word: Mountains and all hills, fruitful trees and all cedars: Beasts and all cattle: serpents and feathered fowls: Kings of the earth and all people: princes and all judges of the earth: Young men and maidens: let the old with the younger, praise the name of the Lord: For his name alone is exalted. The praise of him is above heaven and earth: and he hath exalted the horn of his people. A hymn to all his saints: to the children of Israel, a people approaching to him. Alleluia.
Blessed art thou, O Lord the God of our fathers: and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages. Blessed art thou in the holy temple of thy glory: and exceedingly to be praised, and exceeding glorious for ever. Blessed art thou on the throne of thy kingdom, and exceedingly to be praised, and exalted above all for ever. Blessed art thou, that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever. Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever. All ye works of the Lord, bless the Lord: praise and exalt him above all for ever. O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever. O ye heavens, bless the Lord: praise and exalt him above all for ever. O all ye waters that are above the heavens, bless the Lord; praise and exalt him above all for ever. O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever. O ye sun and moon, bless the Lord: praise and exalt him above all for ever. O ye stars of heaven, bless the Lord: praise and exalt him above all for ever. O every shower and dew, bless ye the Lord: praise and exalt him above all for ever. O all ye spirits of God, bless the Lord: praise and exalt him above all for ever. O ye fire and heat, bless the Lord: praise and exalt him above all for ever. O ye cold and heat, bless the Lord: praise and exalt him above all for ever. O ye dews and hoar frosts, bless the Lord: praise and exalt him above all for ever. O ye frost and cold, bless the Lord: praise and exalt him above all for ever. O ye ice and snow, bless the Lord: praise and exalt him above all for ever. O ye nights and days, bless the Lord: praise and exalt him above all for ever. O ye light and darkness, bless the Lord: praise and exalt him above all for ever. O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever. O let the earth bless the Lord: let it praise and exalt him above all for ever. O ye mountains and hills, bless the Lord: praise and exalt him above all for ever. O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever. O ye fountains, bless the Lord: praise and exalt him above all for ever. O ye seas and rivers, bless the Lord: praise and exalt him above all for ever. O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever. O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever. O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever. O ye sons of men, bless the Lord, praise and exalt him above all for ever. O let Israel bless the Lord: let them praise and exalt him above all for ever. O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever. O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever. O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever. O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever. O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire. O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever. O all ye religious, bless the Lord the God of gods: praise him and give him thanks, because his mercy endureth for ever and ever.
Footnotes: 1 Many people think that the seasons start at the equinoxes and solstices, that is, Winter begins at the Winter Solstice (c. December 21), Spring begins at the Vernal Equinox (c. March 20), Summer begins at the Summer Solstice (c. June 21), and Autumn begins at the Autumnal Equinox (c. September 23) -- and this is the astronomical reckoning which would have us reckon the seasons based on the Sun's location relative to the earth. The meteorological, traditional, and "common sense" reckonings use these respective dates: December 1, March 1, June 1, and September 1, as it is around these dates that the changes in weather, etc., associated with the various seasons are most likely to begin.
Original article at Fish Eaters, here.