Ash Wednesday - A History

Written by Doug Archer, Catholic Register

Ash Wednesday marks the beginning of Lent, the period of penance, prayer and sacrifice that precedes the celebration of the resurrection of Christ. 

Since the earliest days of the church there is evidence of some form of Lenten preparation for Easter; but the duration and nature of this preparation took countless centuries to evolve and is still changing even today.  

As early as the second century, St. Irenaeus, an influential bishop and missionary, wrote to Pope Victor I complaining of controversy around the dating of Easter and the observance of a period of fasting leading up to this feast day. Some regional churches fasted for one day, others for several days and still others for 40 hours (most likely based on the traditional belief that Christ lay for 40 hours in the tomb).

It was another two centuries before the Council of Nicea tackled St. Irenaeus’ issues head-on. Assembled by the Roman Emperor Constantine in 325, bishops at Nicea developed a complex formula that placed the date for Easter on the first Sunday after the first full moon after the first day of spring. The canons emerging from that council also referenced a 40-day Lenten season of fasting. 

The word Lent is derived from the Anglo-Saxon words, lencten, meaning “spring,” and lenctentid, which was the word for “March,” the month in which the major part of this season of sacrifice falls. 

Why the period of 40 days was chosen is not entirely understood, but scholars believe it was influenced by biblical references to 40-day fasts by Moses on Mount Sinai and by Christ in the desert before He began His public ministry. Nonetheless, by the time of Pope Gregory the Great in the last decade of the sixth century, Christians in Rome and the West were generally observing six weeks of fasting prior to Easter.

But the math wasn’t quite right. Given that no fasting was to occur on Sundays — as Sunday was viewed as a weekly memorial of the Resurrection and therefore a day of celebration, not fasting — six weeks of fasting added up to 36 days, not 40. To correct this, Pope Gregory moved the start of Lent to a Wednesday.

Gregory is also credited with initiating the practice that gave the first day of Lent its name, Day of Ashes or simply, Ash Wednesday. To begin the season of fasting and repentance, Gregory marked the foreheads of his congregation with ashes, a biblical symbol for penance. It was also a reminder to early Christians of their mortality (“For you are dust, and to dust you shall return” Genesis 3:19) and the need to prepare for the afterlife.

A millennium and a half after Pope Gregory, the duration of the Lenten observance is still not immediately clear to many Catholics. Confusion stems from the fact that liturgically, Lent lasts 44 days. 

The traditional 40-day Lenten fast begins on Ash Wednesday, excludes Sundays and carries through to the night before Easter. But the General Norms for the Liturgical Year and Calendar, promulgated by Pope Paul VI in 1969, established slightly different parametres for the season of Lent. 

Returning to a long-held custom within the church, the Second Vatican Council re-established the three days before Easter as a separate holy time apart from Lent proper. Known as the Easter or Sacred Triduum, this three-day period begins with the Mass of the Lord’s Supper on Holy Thursday and concludes at the Easter Vigil on Holy Saturday, which is when the Easter season begins. So, from a liturgical perspective, Lent starts on Ash Wednesday and ends just before the Mass on Holy Thursday, the start of the Sacred Triduum. And it includes Sundays, making it 44 days in duration.

The nature of the Lenten observance has changed significantly over the millennia. While fasting seems always to have been part of the paschal preparation, there was significant latitude around abstention in the early centuries of the church. Some Christians fasted every day during Lent; others, every other week only. The more austere fasters subsisted on one or two meals a week; but many found that cutting back to one repast a day was a sufficient sacrifice. And while many abstained from meat and wine, some ate nothing but dry bread. 

Pope Gregory weighed in on this issue as well. He established the Lenten rule that Christians were to abstain from meat and all things that come from “flesh” such as milk, fat and eggs. And fasting meant one meal a day, normally taken in the mid-afternoon.

The prohibition around milk and eggs gave rise to the tradition of Shrove Tuesday or Mardi Gras (French for Fat Tuesday), which is celebrated the day before Ash Wednesday. On this day Christians would feast on the foods they were required to abstain from during Lent — gorging before the fast as it were — and pancakes became a popular meal for using up all the eggs and milk. 

Over time, concessions were made to the rules around fasting. In the 12th and 13th centuries, church authorities such as St. Thomas Aquinas accepted that a certain amount of “snacking,” in addition to one meal a day, should be allowed, particularly for those employed in manual labour. Eating fish was eventually allowed and even the consumption of meat and dairy products as long as a pious act was performed to compensate for the indulgence. 

Today the Catholic Code of Canon Law requires those 18 to 59 years of age to fast on Ash Wednesday and Good Friday.

And fasting means partaking of only one full meal, with snacks or smaller meals allowed at two other times through the day. It is also recommended that those 14 and over abstain from eating meat on Ash Wednesday and every Friday during Lent.

Lent is not just about fasting, however. Prayer, almsgiving and works of charity have always been encouraged by the church. And walking the Stations of the Cross (also called the Way of the Cross or Via Crucis) is a Lenten devotion that dates back to the fourth century.

Pilgrims to Jerusalem would retrace the steps that Christ walked on His way to Calvary, stopping at specific points to pray. When the Crusades in the Middle Ages prevented such sacred journeys to the Holy Land, the Via Crucis was reproduced in different parts of Europe. Chapels and markers (first referred to as Stations of the Cross around 1460) decorated with scenes of the Passion were erected in monasteries and in numerous cities to allow for miniature pilgrimages. Now images of the Stations of the Cross appear in almost all Catholic churches and are an integral part of many Lenten worship services.

The traditions and practices surrounding Lent are varied, but they have a common focus:  preparation for the celebration of Christ’s resurrection on Easter Sunday. Some would argue that at the start of this new Lenten season, that should be the focus of every Catholic.

Eighth Sunday of the Year - 2025

 

Lent, An Invitation to Join Him

I like to think of Lent as beginning with an invitation from the Lord to join him on "His" journey into the wilderness. Thinking of it in this way indicates that the agenda for Lent will be the Lord's and not ours. If we accept, then we should begin by asking the Lord what we will need to bring with us. The wilderness is to be a place of prayer. Here is a list that very well my be the same list the Lord gives to you. The first thing you must bring is a generous portion of your time. You cannot be in two places at the same time. Notice that the wilderness is an empty place, without the distractions of the secular world surrounding you. Try to find such a place in your day where you can be alone - only you and the Lord. Arranging a time and place is most important. Remember, the Lord has invited you to come and be with him. Be assured, he will be there. You might offer a prayerful word of thanks for such an unimaginable privilege. Next you will need a way to listen to the Lord's voice. Our world is a stadium full of people, all speaking at the same time - can any sense be made of it. The scriptures, especially the gospels reduces the voices down to one, the Lord's. It takes some practice on your part, what with the ringing in your ears from that stadium we live in. "Speak Lord, I am listening". You too can speak. The Lord wants you to understand, but we are a little slow and our thinking has been shaped by that world we have just left, or misshapen by it. Your seeking understanding becomes your prayer. "How can this be Lord?" "Yes Lord, with you all things are possible". Takes notes as they say. When you go back to that stadium of confusing voices, you will need a good way to remember what the Lord has taught you. It will need perseverance, it is a desert after all. Do not give up.

In this video, Dr. Pitre gives insight into the Biblical foundation for Ash Wednesday, as well as the rationale and purpose of the season of Lent.  He addresses questions such as: Why do you we use ashes? Why are we asked of the Church to increase our fasting, prayer, and almsgiving during Lent? Is Lent just about abstaining from a favorite food, or is there something more to it? <<< LINK >>>

Seventh Sunday of the Year - 2025

Luke 6:27-38 Jesus sets before us some very challenging statements in this gospel passage; “Love your enemies . . . do not judge . . . forgive and you will be forgiven!” This seems to go against our deep-rooted sense of fairness, of justice. Why must we forgive those who harm us, should they not be held accountable for their wrongdoing? Is not justice the very foundation of our society? When you look up at the archways to our courts of justice, you see symbol of the scales, balanced evenly, one side measured against the other. If you do the crime you must do the time. Simply put, this is the ancient principle of “an eye for an eye.” (Leviticus 24:19) In many places around the world, if you murder someone you will be put to death. Canada has done away with the death penalty and replaced it with life in prison. Let us look a little more deeply into what Jesus is teaching here. In Matthew’s account of today’s gospel we read: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth’, and then he continues; “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you ….” Mtt. 5:38, 43. Here, Jesus is bringing to light full meaning the Father’s words spoke through the prophet Ezekiel, “I take no pleasure in the death of the wicked, says the Lord God, rather that they should be converted from their evil ways and live.” Ez. 18:23. Now the key word here is “converted”. The goal of forgiveness is conversion, a deep and true turning away from evil doing and embracing all that is true and good. This is what the Father wants for all people. God wants every person to come to heaven and share in His divine glory. But that is not possible if their hearts are full of evil. First, they must be purified, (converted) then they can come. This is beautifully demonstrated at the scene of the crucifixion. Crucified with Jesus on his left side is the unrepentant, unconverted thief challenging Jesus to cause their escape from justice. On his right is the other thief, equally guilty of the same evil, but now repentant, knowing he deserves punishment for his crimes, asking only mercy. In him Jesus sees that “conversion of heart” he is looking to find in all sinners, so he can take them home with him to Paradise. Jesus is the incarnation of the Father loving his enemies; full of forgiveness for all sinners. Just as he now teaches us to do the same. In Matthew 9:10 we read: Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples. When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?” On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.” A further note: do we not understand that Jesus love is unconditional? Is not adding “conversion” to the mix adding a condition? Jesus’ love is unconditional. You need only to look at the cross to know that. His love is always in his heart for the sinner. It’s our choice to accept or reject his love. On Good Friday we sing what is known as The Reproaches. Not words of scripture per say but speak so truly of the heart of Jesus the lover rejected. My people, what have I done to you How have I offended you? Answer me! I led you out of Egypt, from slavery to freedom, but you led your Savior to the cross. My people, what have I done to you? How have I offended you? Answer me! For forty years I led you safely through the desert. I fed you with manna from heaven, and brought you to a land of plenty; but you led your Savior to the cross. What more could I have done for you. I planted you as my fairest vine, but you yielded only bitterness: when I was thirsty you gave me vinegar to drink,  and you pierced your Savior with a lance. "My people...." I gave you a royal scepter, but you gave me a crown of thorns. I raised you to the height of majesty, but you have raised me high on a cross.

Sixth Sunday of the Year - 2025

The Beatitudes in Matthew Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land. Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me. Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you. Pope Francis In His Own Word - Joy of the Gospel: 271. It is true that in our dealings with the world, we are told to give reasons for our hope, but not as an enemy who critiques and condemns. We are told quite clearly: “do so with gentleness and reverence” (1 Pet 3:15) and “if possible, so far as it depends upon you, live peaceably with all” (Rom 12:18). We are also told to overcome “evil with good” (Rom 12:21) and to “work for the good of all” (Gal 6:10). Far from trying to appear better than others, we should “in humility count others better” than ourselves (Phil 2:3). The Lord’s apostles themselves enjoyed “favour with all the people” (Acts 2:47; 4:21, 33; 5:13). Clearly Jesus does not want us to be grandees who look down upon others, but men and women of the people. This is not an idea of the Pope, or one pastoral option among others; they are injunctions contained in the word of God which are so clear, direct and convincing that they need no interpretations which might diminish their power to challenge us. Let us live them sine glossa, without commentaries. By so doing we will know the missionary joy of sharing life with God’s faithful people as we strive to light a fire in the heart of the world. REFLECTIONS It comes down to attitude. A "Holier-than-thou" attitude is quickly picked up by people and turns off any receptivity they have to what is being said. * The topic of religion is unpopular because it often ends in acrimonious debate. * Showing how things can change for the better, with one's self as an example, can start a dialogue. 272. Loving others is a Spiritual force drawing us to union with God; indeed, one who does not love others “walks in the darkness” (1 Jn 2:11), “remains in death” (1 Jn 3:14) “does not know God” (1 Jn 4:8). Benedict XVI has said that “closing our eyes to our neighbour also blinds us to God”, and that love is, in the end, the only light which “can always illuminate a world grown dim and give us the courage needed to keep living and working”. When we live out a Spirituality of drawing nearer to others and seeking their welfare, our hearts are opened wide to the Lord’s greatest and most beautiful gifts. Whenever we encounter another person in love, we learn something new about God. Whenever our eyes are opened to acknowledge the other, we grow in the light of faith and knowledge of God. If we want to advance in the Spiritual life, then, we must constantly be missionaries. The work of evangelization enriches the mind and the heart; it opens up Spiritual horizons; it makes us more and more sensitive to the workings of the Holy Spirit, and it takes us beyond our limited Spiritual constructs. A committed missionary knows the joy of being a spring which spills over and refreshes others. Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary. This openness of the heart is a source of joy, since “it is more blessed to give than to receive” (Acts 20:35). We do not live better when we flee, hide, refuse to share, stop giving and lock ourselves up in our own comforts. Such a life is nothing less than slow suicide. Benedict XVI, Encyclical Letter, Deus Caritas Est (25 December 2005), 16: AAS 98 (2006), 230. 210 Ibid., 39: AAS 98 (2006), 250. 204  REFLECTION * Make a list of the ways you are engaged in the world that make a difference. 273. My mission of being in the heart of the people is not just a part of my life or a badge I can take off; it is not an “extra” or just another moment in life. Instead, it is something I cannot uproot from my being without destroying my very self. I am a mission on this earth; that is the reason why I am here in this world. We have to regard ourselves as sealed, even branded, by this mission of bringing light, blessing, enlivening, raising up, healing and freeing. All around us we begin to see nurses with soul, teachers with soul, politicians with soul, people who have chosen deep down to be with others and for others. But once we separate our work from our private lives, everything turns grey and we will always be seeking recognition or asserting our needs. We stop being a people. REFLECTION * Those engaged in special service often wear a uniform. As they put on their uniform, their true identity is made evident, both to themselves as well as others. Symbolism is an important part of how we communicate. Often today, we see outward religious symbolism being suppressed. * “…… let your light shine before others, that they may see your good works and glorify your Father in heaven.” Mtt. 5:16 * Let it be known, in who's name you are acting. 274. If we are to share our lives with others and generously give of ourselves, we also have to realize that every person is worthy of our giving. Not for their physical appearance, their abilities, their language, their way of thinking, or for any satisfaction that we might receive, but rather because they are God’s handiwork, his creation. God created that person in his image, and he or she reflects something of God’s glory. Every human being is the object of God’s infinite tenderness, and he himself is present in their lives. Jesus offered his precious blood on the cross 205 for that person. Appearances notwithstanding, every person is immensely holy and deserves our love. Consequently, if I can help at least one person to have a better life, that already justifies the offering of my life. It is a wonderful thing to be God’s faithful people. We achieve fulfillment when we break down walls and our heart is filled with faces and names! Bishop Barron's Sunday Sermon for Sunday Feb. 16, 2025