Posts Tagged ‘Lent’


Death be not proud, though some have called thee
Mighty and dreadfull, for, thou art not soe,
For, those, whom thou think’st, thou dost overthrow,
Die not, poore death, nor yet canst thou kill mee;
From rest and sleepe, which but thy pictures bee,
Much pleasure, then from thee, much more must flow,
And soonest our best men with thee doe goe,
Rest of their bones, and soules deliverie.
Thou’art slave to Fate, chance, kings, and desperate men,
And dost with poyson, warre, and sicknesse dwell,
And poppie, or charmes can make us sleepe as well,                                                             And better then they stroake; why swell’st thou then?
One short sleepe past, wee wake eternally,
And death shall be no more, Death thou shalt die.


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Ash Wednesday, 2017, Lent has begun. Some people have not yet decided what they are doing for Lent. To people in this situation, I heard someone say, “Don’t worry about preparing for Lent because Lent is a preparation.” The implication being that one does not prepare for preparing. This way of looking at Lent – a preparation – is rather common today. The thought is that as we progress through Lent we are preparing for Easter. So ingrained has this thought become that some are genuinely puzzled by the idea of preparing for Lent. This was once expressed to me by a priest when I had mentioned to him that Lent is preceded by weeks of preparation (both liturgical and practical) in the Byzantine churches. It sounded strange to the priest that there would be a preparation for the preparation.

Is Lent a preparation? Is being a preparation the best way to think about Lent?

It’s not wrong to think about Lent as a preparation, but it is important to recognize that there are different kinds of preparing. Context is everything. Lent is a preparatory movement. It is a journey, and it is this which gives the context and proper understanding for Lent being preparatory.

Rock climber on the edge.

The long arduous journey of Lent is not too dissimilar from the above picture. The women in this picture didn’t just begin her journey up the face of the mountain. No, her journey was preceded by a lot of preparation. She had to live a certain way, abstain from certain things. She does not become disciplined, strong, and persevering by climbing the mountain. She had to be all of that before she began her journey.

There is a significant difference between the journey of Lent and the journey of the woman above: she climbs the mountain because it is there to be climbed and she experiences a pleasure and satisfaction that she would not otherwise get, she takes the journey for its own sake. Not so with Lent. Let us imagine that this woman comes to the top of the mountain and takes in the grandeur and beauty of the view from the mountaintop. She then turns her back to the view and faces away from cliff’s edge. Before her lies a new country and new life, a country and life only accessible by climbing the mountain. The climb prepared and enabled her to live this new life well and to enter into it fully. But so did the preparation prior to the climb; in fact, the prior preparation was necessary.

So many people speak of Lent as being successful or unsuccessful. They express wanting a successful Lent, which is why it is typical for people to spend so much time weighing what they will or will not do. At the end of this season of Lent, there will be many people who will look back with dissatisfaction. Many will think they did not journey well, that they did not prepare well for new life in the Resurrection. Contra popular opinion, perhaps one of the reasons is because we no longer practice a preparation for the preparation in the Roman church.

It wasn’t always this way. Up until the new calendar of Bl. Paul VI was introduced, the Church celebrated pre-Lenten Sundays, the purpose of which was to prepare the faithful for the arduous journey of Lent. This is still done by those communities and orders who use the extraordinary calendar. The Byzantine churches also maintain their own particular tradition of pre-Lenten Sundays. One may reasonably ask, however, if the Church of Rome actually needs these pre-Lenten Sundays. After all, Lent isn’t exactly difficult in the Latin rite anymore. It doesn’t really seem like there is much to prepare for. Considering the current state of the practice of Lent in the West, could this point not only to our needing pre-Lenten Sundays again, but also to our needing a return to a more traditional practice of Lent? I am hopeful for the return of both in my lifetime.

A blessed Lent to you all. +


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Last year for the beginning of Lent I wrote a post, “The Deconstruction of Lent”, on the need to have a greater awareness of the communal character of Lent in the life of the Church rather than making Lent an individualized affair: HERE. A couple of weeks after that I wrote another Lenten post, “Combatting Porn During Lent”, the main point of which was to draw attention to our need to allow ourselves to be formed by God rather than thinking of Lent as an opportunity to form ourselves: HERE.

Lent is fast approaching – Wednesday, March 1. I don’t know about you, but I can often drive myself crazy trying to figure out what I should give up for Lent or what additional practices I should take on. But what if the answer is nothing? Lent and its disciplines are not something we put on ourselves. It is part of the Life in which we live. What if God simply calls us to live that life: to be faithful in our participation at Sunday Mass, our fasting, and our Friday abstentions. What if He simply wants us to be formed by Lent by participating in the various Lenten traditions of our parish: Stations of the Cross, Lenten missions, soup dinners and fish fries. God doesn’t wait until Lent to call us nearer to Him. Lent is strengthening for that journey already begun. Perhaps there are disciplines He has called you to and Lent is simply a time to persevere in those disciplines, disciplines which may fall away if we cover them with others. If you are still considering what it is God is calling you to do in the coming week, remember, Lent isn’t meant to be complicated; it just needs to be lived. May God bestow His grace upon you abundantly and may you have a blessed and holy Lent.

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My pastor has been speaking of the new evangelization during his homilies for months, and he’ll be speaking about it for many more months. After introducing this topic to his flock, he began unfolding the phases of the new evangelization. The first phase, which he spoke about during Advent, is hearing and encountering the Word. The second, which he spoke about during Christmas, is answering Jesus’s call – not a call to go forth (yet), but a call to Him, an entrusting of our lives to Him and entering into the intimacy of His love, the love of the Holy Trinity. During Lent he is talking about the third phase of the new evangelization – formation. We have heard the Word, answered the call of He Who Is the Word, and now it is time to allow ourselves to be formed and shaped in Him.

The 40 days of Lent recall previous periods of “40”. The Israelites were formed in the desert for 40 years before entering the Promised Land. The prophet Elijah fasted for 40 days before coming into the Lord’s presence on Mt. Horeb (the same mountain as where Moses had come into the Lord’s presence). Jesus Christ fasted for 40 days before beginning His public ministry, and He remained on Earth with His disciples for 40 days between the Resurrection and Ascension. In all of these cases God is forming those progressing through the 40 days or years. So too with Lent: we recognize that it is a period of 40 days in which God is forming us. However, during Lent it is not uncommon for people to take actions in which they attempt to form themselves rather than let themselves be formed. Over at The Catholic Gentleman there is a piece on giving up porn for Lent. It had some interesting ideas – particularly the Blue Label challenge which I had never heard before. (As an aside, I would turn that challenge on its head: having the bottle at the end of that long road for whoever is walking it). It’s a good article and I recommend checking it out. It got me thinking again about Lenten practices, this time in regards to our vices. In particular it made me ponder what consists of an attempt to form ourselves and what consists of allowing ourselves to be formed by God. For the sake of simplicity this post will focus on only one vice: lust manifested through the compulsive use of pornography. However, what is said below can apply to any compulsive action. If porn isn’t a problem for you then pick your poison and substitute it below.

It is not uncommon for people to give up porn for Lent in an effort to live more intimately in Christ. Generally, if one does this it is typical (and smart) to make a plan. Such is the case at The Catholic Gentleman. They provide ideas and make suggestions so those seeking to be free of porn may not only have real support, but also may “retrain [their] brain”. There are two problems, however, with giving up a vice or a particular manifestation (in this case pornography) of that vice for Lent. First,

Boromir - habit

This is true even when one has an army of supporters and a belt with every conceivable weapon at your disposal. Giving up pornography for Lent is similar to making a New Year’s resolution.

Lent definition

If by the end of Lent this action still persists or has gotten worse it makes one even more susceptible to the Evil One’s whispers of defeat and self-loathing.

One really must wonder though – and this brings us to the second problem – is a particular sin what one is suppose to give up for Lent? Aren’t we suppose to always be giving up sin? The blessing of Lent (one of many) is that we receive greater spiritual strengthening in our struggle against sin, and in our pursuit of virtue and drawing nearer to God. The “Prayer over the people” during Lent is an example of this. Through the Church’s prayers and disciplines, we receive the grace we need to carry out our own Lenten disciplines and be formed by Christ. Remember, it is God who forms us, not ourselves. The question now is not whether or not to give up looking at pornography for Lent, but rather what discipline(s) should one exercise that will draw them nearer to Christ and His Sacred Heart, thereby leading to detachment from the demon of lust and attachment to God Most Holy?

When it comes to compulsive behaviors there are no easy answers and no easy paths. The problem is multi-faceted and so are the solutions. There is so much that can be said. These battles, however, are always first and foremost spiritual battles. Therefore, in addition to the suggestions and exhortation given by The Catholic Gentleman, I’d like to reflect on the opportunities of a particularly Lenten character that are afforded to someone during this season to combat pornography.

One’s struggle with pornography is a battle against the demon of lust. “[A]gainst the demon of unchastity and the desire of the flesh,” St. John Cassian* tells us that the battle must be fought on two fronts: the body and the soul. For the body he recommends fasting. For the soul he recommends “contrition of heart, intense prayer to God, frequent meditation on the Scriptures, toil and manual labor.” A little further he says, “Humility of soul helps more than everything else, however, and without it no one can overcome unchastity or any other sin.”

Excepting the 40 days between the Resurrection and the Ascension, each of the above periods of formation are characterized by fasting. Fasting is an ancient discipline of the Church with a very long tradition of practice during Lent. In regards to our topic, it helps one not simply overcome addiction to pornography, but also fosters greater malleability in being formed in Christ. Why?

Sacred Heart Valentine

For as much as it hurts when we give up a vicious practice, we are not dying. The person who gives up pornography is doing a very good thing; it is like the person daily ingesting poison who then stops. What has been given up though is not something necessary for life or something that adds qualitatively to one’s life, but rather something detrimental to it. The person who abstains from certain goods such as chocolate (that’d be me this year) also does a good thing, but again they are not giving up something necessary to live. Fasting on the other hand is a practice which signifies the giving of our lives to Christ (our dying in Him) most fully because we are giving up something necessary for living. Christ -as the picture indicates above – gave all of Himself for us; He gave His life. Additionally, in a physical way fasting reminds us of our dependence on God, that we do not live by bread alone.

For the soul, St. Cassian recommends the exercise of multiple practices. I’d like to focus on one: contrition of heart. Connected to this are tears. Tears are a gift from God and a manifestation of our contrition of heart. Tears can act as a sacrament (little “s”), purifying our heart from evil inclinations. Tears indicate sadness – a sorrow for our sins. Sorrow for our sins can be very powerful, so much so that as Fr. Z points out  we can attain complete detachment from sin through it.

When it comes to complete detachment from sin, even venial, few of us live in that state all the time.  Nevertheless, there are times when we have been moved to sorrow for sin after examination of conscience, perhaps after an encounter with God as mystery in liturgical worship or in the presence of human suffering, that we come to a present horror and shame of sin that moves us to reject sin entirely.

Tears also indicate a recognition of our needing to be saved. However, it is not enough that one recognizes their powerlessness and need for salvation. One must also be accepting of it, allowing themselves to receive it. In faith one must truly believe that God has saved them and can raise them from their misery. In faith they must be brought to hope. Tears are waters of rebirth nourishing the soil of our heart, making it a fruitful ground for salvation and joy. Speaking of tears as a remedy against acedia, Jean-Charles Nault, O.S.B says:

[Tears] are like water that falls on a rock and, over time, manages to penetrate it. They are like water that flows over the shell of our stony heart, so that it might become a heart of flesh. Little by little they will transform our heart so as to make it docile to the Lord. They will make a notch so that mercy might pour into that gap, into that wound, just as the mercy of God was engulfed in Christ’s wound of love on the Cross. (p. 38)

There is a particularly common practice during Lent which lends itself quite well to encouraging tears: the Stations of the Cross. This devotion is offered every Friday at almost every single parish during Lent. Go to the Stations of the Cross. In addition to fostering contrition of heart, it also provides the opportunity to meditate on the Scriptures, can prompt us to intense forms of prayer, and depending on our physical fitness even provide some toil – all things that St. John Cassian recommends in fighting against the demon of unchastity. Even if it doesn’t bring about physical tears (and it’s fine if it doesn’t), it will help bring about tears of the heart.

Finally, lust twists relationships; it stunts them. The lustful person is not truly free nor full of life; they are not able to fully love others. In the Constitutions of the Secular Order of the Teresian Carmel it says, “In [the promise of chastity] the Secular Carmelite seeks the freedom to love God and neighbor unselfishly.” As one moves from darkness to light, from unchastity to chastity, it is good to spend greater time in fellowship with others, to form positive relationships and more connections in your parish community. Many parishes offer a soup supper every Friday after Stations of the Cross.

What we do during Lent should have a distinctive Lenten flavor. Always combat the use of porn, but during Lent instead of “giving up” porn take on the life of the Church as it is given to us this season. And in all things humility. To repeat the above, “Humility of soul helps more than everything else.” There is a saying from the Desert Fathers: “Obedience has the promise of humility.” What does obedience look like for a layman? Devotionally, one way is following the disciplines and traditions of the Church. For Lent these are fasting on Ash Wednesday and Good Friday, abstaining from meat on Fridays, and taking on a Lenten practice most especially along the lines of prayer, fasting, and almsgiving.

*Quotes taken from St. John Cassian’s On the Eight Vices can be found in the first volume of The Philokalia.

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Battle Between Carnival and Lent

Battle Between Carnival and Lent, Jan M. Molenaer

The above painting is not what the reality should be, yet it is better than what the reality now is. There is an intimate connection between Carnival (Fat Tuesday, Mardi Gras) and Lent. We’ve lost the former and we have been progressively losing the latter.

In the Roman Church, Lent is not exactly an austere season. It’s penitential, but there isn’t a lot asked of Roman Catholics by the Church. All that is required is to fast on Ash Wednesday and Good Friday (the fast isn’t strict either), and to abstain from meat on Friday. This is all; nothing more. In addition, it is customary for people to give something up. This is devotional. One is not required to do this nor is one bound to keep their private observance. They also set the conditions for their observance. The biggest thing on people’s minds is “What am I giving up for Lent?” With large parish communities and very little regular one-on-one spiritual direction this became a question for the individual without real assistance from another qualified person in the spiritual life. This and other various reasons led to Lent becoming a highly individualized affair. The problem is that living in the Church is not an individual affair.

We are one body and the life of the Christian can only be lived in the communion of the Church. Lenten practice becoming highly individualized has resulted in a weaker awareness of the meaning of Lent. This has resulted in a plethora of blog posts, programs, and opinion pieces on how to make the practice of Lent truly fruitful or even “the best Lent ever.” There are more and more attention-getters saying, “Don’t give up chocolate. Do this instead.” Sometimes “this” refers to other pleasures to give up such as hot showers. Other times “this” refers to something like a book study or daily devotionals sent by email. The problem is that Lent is a penitential season and some of these are not penitential acts or they are penitential in a disordered way. But this isn’t about penance for penance’s sake.

Sheen - Lent

Our Lenten practices should draw us nearer to God and do so in accord with the distinctiveness of the season as opposed to other seasons of the year. Book studies and daily reflections are good, but they aren’t distinctive to Lent. This doesn’t mean that they shouldn’t be part of one’s Lenten practice. The problem is we are starting to see them pitted against traditional Lenten practices that are rooted in the Church’s life. We are starting to be told that attending a book study or receiving daily reflections in our email can take the place of abstinence. There is no opposition here though. In what way does going to a book study or receiving daily reflections oppose giving something up? This increasing movement of promoting a Lent with meaning is being done without reason at the expense of a good and strong Catholic custom.

It is not simply about giving something up though. Venerable Sheen’s words help us here as well. What does giving up hot showers benefit us if there is no change in our prayer? What does it benefit us if it does not prompt us to give alms for those who do not have a choice in whether they take a cold shower or not – and by this I mean our neighbors right here in the United States? What does it benefit us if we persist in a compulsive use of the things in our life, a compulsive use that takes us from God? (The writer who recommended giving up hot showers said nothing about prayer, almsgiving, or time given to God. It basically boiled down to: “Yes, it sucks, but Jesus died on the Cross for you, so…”). Abstaining from certain foods and drinks on the other hand gives us reminders throughout the day to turn to God. The physical feelings and the desires we experience prompt us to raise our minds and hearts to God. They also teach through experience detachment (as does increased almsgiving) which frees the soul to give of itself to God and others.

When confusion abounds and practice goes in so many different directions, some of which may be dubious, it is time to go back to basics. No season of the liturgical year is ultra-individualized in its practice and this includes Lent. Living a Christian life means living an ecclesial life. The Church does give a Lenten life – other practices in addition to what is required. In the United States of America the following are commonly practiced in Roman Catholic parishes during Lent:

  1. Stations of the Cross every Friday
  2. Having a soup supper as a community after praying the Stations of the Cross every Friday
  3. Reconciliation services
  4. 24 Hours for the Lord
  5. Lenten missions (usually two to three consecutive evenings)
  6. Fish fries

Participating in a greater part of the Church’s liturgical and communal life is the foundation for living the life in Christ and drawing nearer to God. The liturgical and communal life of the Church should be the basis for our Lenten practices. Finally, there are ways of participating in the life of the Church through common customs. In the Roman Catholic Church giving something up for Lent is one of these customs. Let us embrace it.


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Over at Canon Law Made Easy, Ms. Caridi has a post on the celebration of Matrimony during the seasons of Advent and Lent. I highly recommend it; you can read it here. In short, Matrimony may be celebrated during these two penitential seasons. The same, incidentally, also applies to Baptism. In her post, Ms Caridi goes over the pertinent canons concerning this. What I will do here is touch on some of the theological reasons for the celebration of Baptism and Matrimony during Advent and Lent.

Simply put the sacraments are the ordinary means by which we receive salvific and sactifying grace. Each sacrament has its own particular character; this means that the effects of grace on us is different from one sacrament to another. This makes Baptism in particular and the sacraments in general necessary for salvation. Because of this the Church desires and seeks to make the sacraments readily accessible to all who are properly disposed to their reception. So important is this for the Church that she even allows for non-Christians to baptize in cases of imminent death. The idea that the grace of Baptism would be withheld for an entire season so as to keep the “spirit” of that season is ludicrous.

One might say that’s fine for baptism, but what about Matrimony? “Matrimony is not necessary for salvation” – for some it is. “Matrimony is a great and joyous occasion” – as if the other sacraments are not. “Matrimony is not in keeping with the penitential character of the seasons of Advent and Lent” – tell that to a married couple. Matrimony isn’t just a customary ritual, a nice ceremony to celebrate the love of two people. It is a sacrament. It is an act of worship. It is a reality in which the two who are married are joined in intimate union with the One Who created them. Grace is realIt isn’t something we talk about just to make us feel good (whatever that means). Sanctifying grace which is received with every sacrament is that which brings us into God’s very life; it is that which makes us partakers of His divine nature. It makes us what God is. In Holy Matrimony, husband and wife become an icon of the marriage union of Christ and the Church, and of the nuptial union between God and the soul. Icons are not mere images (they are not photos of Grandma). Icons are efficacious and serve as points of encounter between God and man. The nuptial union of Christ and the Church is life-giving, not in the sense of discretionary handouts, but in the sense that it simply overflows (His cup runneth over). The grace received in the Sacrament of Matrimony binds the couple in such a way that their union becomes procreative. Properly understood, procreation does not only refer to having children – there is no sacrament needed for that – but in life pouring forth to all who encounter the couple. A couple who truly lives the life of Christ will through their witness necessarily affect those around them and draw them to Christ.

Finally, the marriage of Christ and the Church did not come about through a process of dating. It came about through the Cross. This is why it is life-giving. Every sacrament is first and foremost a participation in the Paschal Mystery of Jesus Christ. Isn’t this what Lent is all about? Is it not a time in which we bring particular attention to picking up our cross and following Him on the road to Calvary? Don’t we enter into His Passion and Death in preparation for His Resurrection on the great and glorious day of Pascha? Is this not what we do in Matrimony? It is the daily picking up of our cross and walking the road to Calvary. It is the husband loving his wife as Christ loves the Church. It is the obedience of the wife to her husband. It is the mutual submission of husband and wife to each other. It is the sacrifice of our individual lives for the life of the other and for the new life of the two made one.

Yes, Matrimony like all the sacraments is celebratory. And like all the other sacraments it is sacrificial. Keeping in mind this character of the sacrament and the grace of the sacrament (the effects of which were hardly touched upon in this post), it is quite appropriate for it to be conferred during the seasons of Advent and Lent, and it is quite appropriate to the spirituality of these two seasons.

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