Lenten Article

LENT
This article on Lent, which begins on Ash Wednesday, Feb 21, is written by the Archdiocesan Liturgy to help the faithful to prepare for Easter, source of Christian life.

THE WORD “LENT” comes from old English and Germanic words meaning “spring”. It is not known with certainty where and how the practice of Lent began. We know only that it came about progressively, most probably as a way of preparing for the feast of Easter, which is the celebration of the central mystery of Christianity.

The first direct allusions we find about Lent date from the fourth century. A period of penitential preparation, including fast, is already mentioned in the middle of the second century. At the end of the fourth century, Lent lasted 40 days, a rich Biblical symbol of a time of salvation and redemption (re: the 40 years of the Hebrews in the desert, the 40 days of the Great Flood, of Moses on Mount Sinai, of Elias’ walk to Mount Horeb, of Jonas’ ultimatum to Nineveh, and of course the 40 days of fasting that Jesus spent in the desert).

The penitential preparation to the reconciliation of sinners on Holy Thursday morning and the immediate preparation to the baptism of catechumens during the Easter Vigil have also contributed to the development of Lent. From the time of St. Augustine and St. John Chrysostom, Lent had the characteristics that it was to retain thenceforth:

– A period of fasting, sharing and prayer for the whole Christian people;
– A period of preparation of catechumens for baptism;
– A period of preparation of penitents for their reconciliation

Today

The Council of Vatican II had made the following recommendation: “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 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.” (SC, 109)

Thus, going back to the old practice, the church is now stressing the paschal and baptismal character of Lent. Even its length has been redefined. It begins with Ash Wednesday and lasts until the Mass of the Last Supper on Holy Thursday.

In order to keep the focus on Lent’s internal unity, the three Sundays of Septuagesima (70 days), Sexagesima (60) and Quinquagesima (50) – for many, the great puzzle of pre-Vatican II Mass Books – have been suppressed, together with Passion Sunday (the 5th Sunday of Lent, when crucifixes were covered). Now the 6th Sunday of Lent, which begins the Holy Week, is called Passion or Palms Sunday. Thus it is clearly shown that the function of Holy Week, which ends the Lenten time, is to celebrate the Lord’s Passion beginning with his messianic entry into Jerusalem.

In the same way, the Sunday Gospel readings have been rearranged to fully exploit the richness of biblical texts in three directions, according to the Three Year Cycle: Year A – Baptism and Christian Initiation; Year B – Life in Christ; Year C – Repentance. As for the Old Testament texts, they recall the main stages of salvation history.

The spirituality of Lent

The theology of Lent is based on the paschal Triduum (that is, the paschal mystery we celebrate during the last three days of Holy Week) and through the sacraments which actualize this mystery and help us live by it.

Lent is not the archeological remnant of the penitential practices of yesteryear, but the time when we experience more vividly our participation to the paschal mystery of Christ: “sharing his sufferings so as to share his glory”. Such is the purpose of Lent: a time when Christ purifies the church, his Bride (see Eph 5: 25-27).

Therefore, the accent is not so much on penitential practices as it is on the purifying and saving action of Christ. And any penitential works we may undertake will only be the sign of our participation into the mystery of Christ. When the church invites us to take part in her Lenten journey, she knows that it is the Lord alone who gives value and efficacy to our Lenten efforts, which become thus a truly liturgical action, since it is the action of Christ and his church.

Through baptism, we are incorporated into the church. Thereafter, the church helps us live out this baptism by a constant call to conversion.

Lent is the time of the great convocation of all God’s people so that each and all together may be purified and sanctified by our Lord and Saviour. This is the ecclesial dimension of Lent.

In brief, the theology of Lent is the source of a spirituality which is, all at once, paschal, baptismal, penitential and ecclesial. From this point of view, any penitential practice, be it interior and personal or public and communitarian, will have the following characteristics: giving up sin as an offense against God, fighting against the social consequences of sin, repenting as a church endeavour, and praying for sinners.

In a practical way, among the means proposed for the observance of Lent, it is strongly recommended to listen to the word of God a little more often, to pray more intensely, to fast and do works of charity. The aim of this liturgical season of Lent is to help the faithful live to the full, the personal and communitarian dimensions of their baptism and to celebrate Easter in truth. For Easter is the source of Christian life.

What we do

For Catholics who do not know or have forgotten, here is what the Law of the Church says about fast and abstinence:

- Canon 1249: All Christ’s faithful are obliged by divine law, each in his or her own way, to do penance. However, so that all may be joined together in a certain common practice of penance, days of penance are prescribed. On these days, the faithful are in a special manner to devote themselves to prayer, to engage in works of piety and charity, and to deny themselves by fulfilling their obligations more faithfully and especially by observing the fast and abstinence which the following canons prescribe.

– Canon 1250: The days and times of penance for the universal church are each Friday of the whole year and the season of Lent.

– Canon 1251: Abstinence from meat, or some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.

– You can find, on page 19 of the current Ordo (Church Calendar), the Lenten regulations issued by our Episcopal Conference, which are summed up in our Archbishop’s Pastoral Letter of Exhortation, printed in this issue (on page 2).

Also, on page 32 of the same Ordo, there is a full page concerning Lent which somewhat sums up all that has been said above.

Some points – usually forgotten – merit attention:

– “During Lent, the altar should not be decorated with flowers and musical instruments may be played only to give necessary support to the singing…”

– “If marriages are to take place during Lent, couples are to be reminded that wedding plans should respect the special nature of this liturgical season; they should refrain from too much pomp or display…” We conclude with a quotation from the same page 32 of the Ordo:

“We need to pay attention to the purpose and spirit of the Lenten season rather than the strict letter of the law.”

Catholic News article on Lent