Lent, A Journey With Jesus
Lent begins this year on February 14th. Since at least the seventh century, Ash Wednesday (Dies Cinerum) has been part of the liturgy of the Church. Many suggest that it originated in sixth century Gaul as part of the penitential rite. However, a rite of public penance wasset firmly in place by the third century, a rite to restore those who had seriously breached acceptable limits of conduct or who had alienated themselves from the community of Christian believers and desired to be restored. It was called, by Jerome, a “second baptism” since it re-connected people to their entry into the Church through baptism, and to their commitments to God and to God’s people through that act and action. A special service enrolled the erring ones in an Order of Penitents, They donned a special robe of goatskin, seeming to connect themselves to Mt. 25:31-46, and had ashes placed on their foreheads. They then were separated from the general worship and were denied the sacraments until Maundy Thursday, long considered the day of general absolution, in response to the new command (mandatum novum) of Jesus at the Last Supper: “This is my commandment: Love one another, as I have loved you.”
Ash Wednesday initiates the Lenten journey. This special service begins a penitential journey, focusing on the life, death, and ultimately the resurrection of our Lord. The previous day, Shrove Tuesday, ashes were made from the gathered palms of the previous year’s Passion, or Palm, Sunday. It is this ash that is placed, in the form of a cross, on the forehead of those who come forward, intentionally, to recall our mortality, as well as reminding us that life is fleeting, as is public acclaim. To bring together the Season as a whole, no absolution is given to the general worshipping community from this day until Maundy Thursday. The Hymn of Praise is omitted from the Mass and praise hymns are excluded from the liturgy, as are all Alleluias within liturgy and hymnody. This last goes back to at least the fourth century, perhaps earlier. The deep black paraments of Ash Wednesday, and the black of vestments, mark it as a special day of mourning and penitence. It is the only day in the Church Year that black drapes the altar and is worn by the clergy. Throughout Lent the colour changes to purple, the colour of both penitence and royalty, recalling both the robe placed on Jesus in mockery and his Reign, or Kingdom, which is not of this world.
The Season of Lent is, for me, one of most beautiful season within the Church Year. Within it we retrace Jesus’ life on earth. We contemplate his saving acts, and action, for us, and celebrate — at its ending — the highest and most holy festival of the Church, Easter. The symbols and pageantry of Lent assist us in understanding what it means to be a Christian, as we are reminded of the One in whose name we gather, Jesus, the Christ (the Messiah) of God. May your Lenten Journey bring new meaning to your journey of faith to believing.
Becoming What One Hates
I have pondered, not infrequently, how people can become what they hate. At present, Israel’s attack on Gaza exceeds the horror of what happened to innocent Jewish settlers and their guardians. I believe the seeming quiescence of governments, to the situation of Gaza is because of the collective guilt of what happened to Judaism in the Holocaust, and this after centuries of persecutions internationally. Canada is not free from guilt, as evinced by the early “segregation” of elected members to parliament who were Jewish MP’s, and the turning away of the St. Louis, filled with those who fled the Third Reich. The book by Abella and Troper, None is Too Many, should make Canadians cringe, while yet working to resolve the war between Semite and Semite with ancient and present angers and hatreds.
Speaking to a friend I said, early on, that the stance of Israel’s leadership will waken all kinds of anti-semitism, and world Judaism will suffer in consequence. I said, too, that the Gaza situation reminds one of the Warsaw Ghetto. This time the victims are Palestinians and the aggressor is Israel, not Judaism per se. The use of lex talionis (“an eye for an eye”) was said to be ended in early Israel by cities of sanctuary, a. rational and religious response to unequal guilt, blame or judgement from hot heads, and tribal rules of redemption. It seems that the leadership, at least, in Israel, have lost their way, with the rise of the right, and some settler communities, those inhabiting Palestinian lands. These last can be compared to the Brownshirts of yesteryear. In too many places we hear the echo of jackboots at present. It is past unsettling.
We hear little of an opposition in Israel, and there is opposition to what is taking place. I was pleased to read the article in the The Guardian Weekly of February 2024, “Peace Meal: Diners mark Sabbath at Palestinian Restaurant.” What the world needs now, as the song says, is love, not “sweet love” as it carols, but the tough agape love that is held within true shalom. Shalom is not just a greeting, or farewell, but a commitment to end violence, embrace peace and justice, address fears, and generally make the world a better place. Within shalom exists yet another love, agape love, which does not require liking, or our perception of loving, but is about mutual responsibility to a higher purpose. It is this peace we share, and commit ourselves to, in the sharing of the peace, just before receiving the Eucharist. Let there be peace between People of the Book, and throughout the world.
Amen.
Gossip, Another Kind of Death
Several years ago, in a Church draped in the purple of Lent — symbols of penitence andmourning — I presided at the funeral of a young man, a boy really, who had hung himself. It was one of the saddest things I have ever done, even — and despite — the promise of resurrection given to those who love God. It is a sad thing when someone loses hope in life and trust in people, and lives in a world seemingly filled with dissonance. What made it all bearable was my belief that this young man, so troubled, was beloved of God. What is more, the Church has long ceased isolating those who take their own lives, fully accepting that only God knows the heart of the matter. Thus this young man had a Church funeral and lies in consecrated ground, as he should.
There were many troubling issues in and around his death. A young child/man depressed and confused turning to drugs as an escape but finding, in them, another fearful place. Jesus had much to say about any who would harm children or lead them astray. It is clear in his words that people new to belief and innocents of the world — as much as little children — are named “children.” I am sure that there is a special punishment for those who wilfully hurt, or lead astray, the children and innocents in our world and who never feel true remorse, continuing to do that which is truly evil.
But another issue troubles me. Both before and after the funeral I heard numerous tales from people declaring themselves knowledgeable, having heard information from those who ostensibly knew the “inside story.” So, to the parents’ pain was added a new dimension of pain as whirling tales, gossip, half truths and lies surrounded the death of a child. The source of some of the stories amazed me, even at my age and with my experience. Gossip deals another kind of death. In past ages, a person’s good name was everything. Jesus had strong words to say about character assassination, holding it to be more serious than adultery or murder (Mt. 5:20-30). While I recognize that “news” and discussion of death are a kind of whistling in the dark against fear of death and in joy at one’s own “being-ness”, I would that people walk gently on others’ holy ground, honouring both the dead and those left behind.
The family had not hidden the manner of death or some of those things that contributed to it. The deeper sharings belong with their Pastor and with God. Pray for them, Commiserate with them, but do not repeat tales heard second and third hand. As you look at the purple that enwraps this Season of Lent, think of what it means in your lives, and in the life we live in the community of God’s people. Jesus said, “In so far as you have done it to the least of these my people, you have done it to me.” (see Mt. 25:31~46).
Vows in Today’s Context
I have noted a penchant for the use of “pretty things” at workshops, and other non-liturgical settings, without any real understanding of the historic or liturgical significance of their use. One such “borrowing” is the present use of votive lights. Stores sell votive lights as just one more candle for decorative purposes, and they are scattered throughout rooms as accessories.
The word votive, comes from the Latin votum, a vow — or promise — to God. The use of votive lights is undoubtedly rooted in the ancient sacrifices — made along with vows — at altars. The perpetual flame, the light of the Presence near the altar, signified and signifies God’s Covenant (vow) to, and with, God’s people. This immediate altar area alone was sanctuary. This was, and is, true within Christian history and belief, where God’s hospitality and protection extended out from the sanctuary. Later, the light would also be lit for the reserved sacrament, for obvious reasons. Since only priests serving the altar, or people seeking refuge, sanctuary seekers, were permitted near the sacred altar, it makes sense that chapels, and votive stands, evolved as places for laity to focus their hopes, devotion, intercession, thanksgiving for deliverance, all named as “vows” in scripture(psalm 56:12-13; 66:13-15; 79:13, 80:18 etc). Vows, then, were made before the Light of the Presence (1S.1:12-18). Later, votive lights would become an expression of what one desired from God, or promised to God(votus, of— or relating to — a vow). They are also visible symbols, in the fullest sense of that word, of belief in God’s commitment to humankind, the light shining in the world’s darkness, and life’s struggles. The light — lit — also symbolizes the prayer rising upward, and continuing upward as the candle burns; expressing God’s presence, warmth and assurance (John 1:4-5). The votive light conveys, even as it expresses the need of God, the belief in God’s action for us, and one’s own re-commitment to the Christian journey. All this is also a re-stating of our baptismal vows to live as God’s people.
The word votive is a powerful word. The word”votary” is used for those taking a solemn perpetual vow to serve God; clergy, nuns, monks and sometimes holy hermits. It was also used of devoted worshippers such as medieval Bedesmen, who committed themselves to a life of service and prayer(beadsmen, those who told their beads, or said their rosaries), or anchorites, “enclosed” for the life of the world. Anna and Simeon would appear to be early examples of such people, having committed themselves to temple service and prayer for Messiah’s coming (Lk 2:25-32). Juliana of Norwich was such another, in medieval times.
Votive Masses were said for special intentions and in times of special need, outside of the regular offices of the liturgical year. In times of distress and plague the Church reminded God of the Covenant with us.Such, too, are votive candles, burning to remind us of vows made and God’s promises given. The present usage is minimalist, to say the least, unless they are used in times of home prayer and meditation, recalling their meaning and intent. They are the things of vows and prayer, visible symbols of human need and God’s faithfulness.
If thou hast broken a vow, tie a knot on it to make it hold together again. It is spiritual thrift, and no misbecoming baseness, to piece and join thy neglected promises with fresh ones. So shall thy vow in effect be not broken when new mended (Thomas Feuler).