BY WILLIAM SAUNDERS
What are the origins of Lent? Did the Church always have this time before Easter?
Lent is a special time of prayer, penance, sacrifice and good works in preparation of the celebration of Easter. In the desire to renew the liturgical practices of the Church, The Constitution on the Sacred Liturgy of Vatican Council II stated, “The two elements which are especially characteristic of Lent — the recalling of baptism or the preparation for it, and penance — should be given greater emphasis in the liturgy and in liturgical catechesis. It is by means of them that the Church prepares the faithful for the celebration of Easter, while they hear God’s word more frequently and devote more time to prayer” (no. 109). The word Lent itself is derived from the Anglo-Saxon words lencten, meaning “Spring,” and lenctentid, which literally means not only “Springtide” but also was the word for “March,” the month in which the majority of Lent falls.
Since the earliest times of the Church, there is evidence of some kind of Lenten preparation for Easter. For instance, St. Irenaeus (d. 203) wrote to Pope St. Victor I, commenting on the celebration of Easter and the differences between practices in the East and the West: “The dispute is not only about the day, but also about the actual character of the fast. Some think that they ought to fast for one day, some for two, others for still more; some make their ‘day’ last 40 hours on end. Such variation in the observance did not originate in our own day, but very much earlier, in the time of our forefathers” (Eusebius, History of the Church, V, 24). When Rufinus translated this passage from Greek into Latin, the punctuation made between “40” and “hours” made the meaning to appear to be “40 days, twenty-four hours a day.” The importance of the passage, nevertheless, remains that since the time of “our forefathers” — always an expression for the apostles — a 40-day period of Lenten preparation existed. However, the actual practices and duration of Lent were still not homogenous throughout the Church.
Lent becomes more regularized after the legalization of Christianity in A.D. 313. The Council of Nicea (325), in its disciplinary canons, noted that two provincial synods should be held each year, “one before the 40 days of Lent.” St. Athanasius (d. 373) in this “Festal Letters” implored his congregation to make a 40-day fast prior to the more intense fasting of Holy Week. St. Cyril of Jerusalem (d. 386) in his Catechectical Lectures, which are the paradigm for our current RCIA programs, had 18 pre-baptismal instructions given to the catechumens during Lent. St. Cyril of Alexandria (d. 444) in his series of “Festal Letters” also noted the practices and duration of Lent, emphasizing the 40-day period of fasting. Finally, Pope St. Leo (d. 461) preached that the faithful must “fulfill with their fasts the Apostolic institution of the 40 days,” again noting the apostolic origins of Lent. One can safely conclude that by the end of the fourth century, the 40-day period of Easter preparation known as Lent existed, and that prayer and fasting constituted its primary spiritual exercises.
Of course, the number “40” has always had special spiritual significance regarding preparation. On Mount Sinai, preparing to receive the Ten Commandments, “Moses stayed there with the Lord for 40 days and 40 nights, without eating any food or drinking any water” (Ex 34:28). Elijah walked “40 days and 40 nights” to the mountain of the Lord, Mount Horeb (another name for Sinai) (I Kgs 19:8). Most importantly, Jesus fasted and prayed for “40 days and 40 nights” in the desert before He began His public ministry (Mt 4:2).
Once the 40 days of Lent were established, the next development concerned how much fasting was to be done. In Jerusalem, for instance, people fasted for 40 days, Monday through Friday, but not on Saturday or Sunday, thereby making Lent last for eight weeks. In Rome and in the West, people fasted for six weeks, Monday through Saturday, thereby making Lent last for six weeks. Eventually, the practice prevailed of fasting for six days a week over the course of six weeks, and Ash Wednesday was instituted to bring the number of fast days before Easter to 40. The rules of fasting varied. First, some areas of the Church abstained from all forms of meat and animal products, while others made exceptions for food like fish. For example, Pope St. Gregory (d. 604), writing to St. Augustine of Canterbury, issued the following rule: “We abstain from flesh, meat, and from all things that come from flesh, as milk, cheese and eggs.”
Nevertheless, I was always taught, “If you gave something up for the Lord, tough it out. Don’t act like a Pharisee looking for a loophole.”
Second, the general rule was for a person to have one meal a day, in the evening or at 3 p.m.
These Lenten fasting rules also evolved. Eventually, a smaller repast was allowed during the day to keep up one’s strength from manual labor. Eating fish was allowed, and later eating meat was also allowed through the week except on Ash Wednesday and Friday. Dispensations were given for eating dairy products if a pious work was performed, and eventually this rule was relaxed totally. (However, the abstinence from even dairy products led to the practice of blessing Easter eggs and eating pancakes on Shrove Tuesday, the day before Ash Wednesday.)
Over the years, modifications have been made to the Lenten observances, making our practices not only simple but also easy. Ash Wednesday still marks the beginning of Lent, which lasts for 40 days, not including Sundays. The present fasting and abstinence laws are very simple: On Ash Wednesday and Good Friday, the faithful fast (having only one full meal a day and smaller snacks to keep up one’s strength) and abstain from meat; on the other Fridays of Lent, the faithful abstain from meat. People are still encouraged “to give up something” for Lent as a sacrifice. (An interesting note is that technically on Sundays and solemnities like St. Joseph’s Day (March 19) and the Annunciation (March 25), one is exempt and can partake of whatever has been offered up for Lent.
Nevertheless, I was always taught, “If you gave something up for the Lord, tough it out. Don’t act like a Pharisee looking for a loophole.” Moreover, an emphasis must be placed on performing spiritual works, like attending the Stations of the Cross, attending Mass, making a weekly holy hour before the Blessed Sacrament, taking time for personal prayer and spiritual reading and most especially making a good confession and receiving sacramental absolution. Although the practices may have evolved over the centuries, the focus remains the same: to repent of sin, to renew our faith and to prepare to celebrate joyfully the mysteries of our salvation.
Ash Wednesday – March 6, 2019
The first day of Lent
Ash Wednesday is one of the most popular and important holy days in the liturgical calendar. Ash Wednesday opens Lent, a season of fasting and prayer.
Ash Wednesday takes place 46 days before Easter Sunday, and is chiefly observed by Catholics, although many other Christians observe it too.
Ash Wednesday comes from the ancient Jewish tradition of penance and fasting. The practice includes the wearing of ashes on the head. The ashes symbolize the dust from which God made us. As the priest applies the ashes to a person’s forehead, he speaks the words: “Remember that you are dust, and to dust you shall return.”
Alternatively, the priest may speak the words, “Repent and believe in the Gospel.”
Ashes also symbolize grief, in this case, grief that we have sinned and caused division from God.
Writings from the Second-century Church refer to the wearing of ashes as a sign of penance.
Priests administer ashes during Mass and all are invited to accept the ashes as a visible symbol of penance. Even non-Christians and the excommunicated are welcome to receive the ashes. The ashes are made from blessed palm branches, taken from the previous year’s palm Sunday Mass.
It is important to remember that Ash Wednesday is a day of penitential prayer and fasting. Some faithful take the rest of the day off work and remain home. It is generally inappropriate to dine out, to shop, or to go about in public after receiving the ashes. Feasting is highly inappropriate. Small children, the elderly and sick are exempt from this observance.
It is not required that a person wear the ashes for the rest of the day, and they may be washed off after Mass. However, many people keep the ashes as a reminder until the evening.
Recently, movements have developed that involve pastors distributing ashes to passersby in public places. This isn’t considered taboo, but Catholics should know this practice is distinctly Protestant. Catholics should still receive ashes within the context of Mass.
In some cases, ashes may be delivered by a priest or a family member to those who are sick or shut-in.
Ash Wednesday marks the beginning of the Season of Lent. It is a season of penance, reflection, and fasting which prepares us for Christ’s Resurrection on Easter Sunday, through which we attain redemption.
Why we receive the ashes
Following the example of the Ninevites, who did penance in sackcloth and ashes, our foreheads are marked with ashes to humble our hearts and reminds us that life passes away on Earth. We remember this when we are told
“Remember, Man is dust, and unto dust you shall return.”
Ashes are a symbol of penance made sacramental by the blessing of the Church, and they help us develop a spirit of humility and sacrifice.
The distribution of ashes comes from a ceremony of ages past. Christians who had committed grave faults performed public penance. On Ash Wednesday, the Bishop blessed the hair shirts which they were to wear during the forty days of penance, and sprinkled over them ashes made from the palms from the previous year. Then, while the faithful recited the Seven Penitential Psalms, the penitents were turned out of the church because of their sins — just as Adam, the first man, was turned out of Paradise because of his disobedience. The penitents did not enter the church again until Maundy Thursday after having won reconciliation by the toil of forty days’ penance and sacramental absolution. Later, all Christians, whether public or secret penitents, came to receive ashes out of devotion. In earlier times, the distribution of ashes was followed by a penitential procession.
The ashes are made from the blessed palms used in the Palm Sunday celebration of the previous year. The ashes are christened with Holy Water and are scented by exposure to incense. While the ashes symbolize penance and contrition, they are also a reminder that God is gracious and merciful to those who call on Him with repentant hearts. His Divine mercy is of utmost importance during the season of Lent, and the Church calls on us to seek that mercy during the entire Lenten season with reflection, prayer and penance.