Jo. 2:12-18;
2 Cor. 5:20-6:2; Mt. 6:1-6, 16-18
My brothers and sisters today we are entering a new
Season, one of penance and sacrifices. Together, we have gathered here to
celebrate "Ash Wednesday," the first of forty days of the Lenten
Season. On this special occasion, we are called to be reconciled to God.
Through the
sacramental of ashes that is symbolic of penance, we are reminded that we as sinners are but dust and ashes. [Gen. 18:27]. The spiritual practice of applying ashes on oneself as a sign of sincere repentance goes back to thousands of years [Jer. 6:26].
sacramental of ashes that is symbolic of penance, we are reminded that we as sinners are but dust and ashes. [Gen. 18:27]. The spiritual practice of applying ashes on oneself as a sign of sincere repentance goes back to thousands of years [Jer. 6:26].
The sacramental that we are observing today arises
from that custom, the spiritual practice of observing public penitence.
Church history tells us that the liturgical
practice of applying ashes on one's forehead during the Lenten Season goes back
as far as the eight century. This was accompanied by different forms of
fasting, prayer, sacrifices, charity towards others, etc... The writings of St.
Leo, around 461 A.D., tell us that during the Lenten Season, he exhorted the
faithful to abstain from certain food to fulfill with their fasts the Apostolic
institution of forty days.
In ancient societies there were
various forms of expressions of penance. In India the highest expression of
penance was the "Tapas." In the ancient world it was very common to
rent the clothes and smear oneself with ashes as a sign of repentance.
The Uttara
Khanda tells the story of Valmiki's early life, as an unnamed highway
robber who used to rob people before killing them. Valmiki was the son of
Sumali. His name was Ratnakara. One day Narada Muni was passing by
that way when he ran into Ratnakara, who insisted them to give everything he
owned, from his clothing to the shoes he was wearing. Narada asked Ratnakara
why he was committing this sin. Ratnakara answered that this was the only way
to provide food for his family. Narada, then, asked him if his family was part
of this sin that he was committing and he told him to go ask his family that
same question. Ratnakara tied Narada to a tree to make him stay in that same
spot until he was back. When Ratnakara asked his parents if they were with him
on the sin that he was doing, they replied that it was his job to take care of
them, and that he was only responsible for his own sins. His wife also said the
same thing. Ratnakara then returned to Narad Muni and fell to his feet. He told
him that he alone was responsible for the sins and asked him to help him get rid
of the sins he had committed.[5] Narada told him to repeat Lord Rama's name and
that would assist him. Then, after Narada left, Ratnakara went into a deep
penance. After a long penance, a divine light came upon him. He was free from
all sins, and that he was to be called "Valmiki".
Repentance for
ones mistakes causes the divine light fall on him, and transforms him. David
listened to the words of Prophet Nathan, and repented. At that moment God's
grace fell on him. In power and wealth, Ahab, king of
Samaria, outstripped other kings. As for his wealth, it was so abundant that
each of his hundred and forty children possessed several ivory palaces, summer
and winter residences. But what gives Ahab his prominence among the Jewish
kings is neither his power nor his wealth, but his sinful conduct. At his order
the gates of Samaria bore the inscription: "Ahab denies the God of
Israel." He was so devoted to idolatry. But, Under Jehoshaphat's influence
and counsel, Ahab did penance for his crime, and the punishment God meted out
to him was thereby mitigated.
The cycle of
legends concerning Joachim and Anne were included in the Golden Legend and remained
popular in Christian Art. Joachim is described as a rich and pious man of the
house of David who regularly gave to the poor and to the temple. However, as
his wife was barren, the high priest rejected Joachim and his sacrifice, as his
wife's childlessness was interpreted as a sign of divine displeasure. Joachim
consequently withdrew to the desert where he fasted and did penance for forty
days. Angels then appeared to both Joachim and Anne to promise them a child.
St.Paul repented of his actions, and God sent Ananias to tell him that he had
found favour in the sight of the Lord.
In all the traditions there were
three basic elements for penance; prayer, fasting and giving alms.
Primarily, the season of lent reminds us that it is
a time to spend in prayer. Prayer deepens our relationship with
God, and brings us closer to Him. When we pray, we share our innermost being
with God. Through prayer, we are transformed and renewed. Jesus prayed during
His life on earth to be in constant communion with His Father. Toward the end
of His ministry He prayed, "Father, I have brought you glory on earth by
completing the work you gave me to do." We should pray because in a world
filled with chaos, prayer is the antidote to anxiety. "Do not be anxious about
anything, but in everything, by prayer and petition, with thanksgiving, present
your requests to God. And the peace of God, which transcends all understanding,
will guard your hearts and your minds in Christ Jesus". (Phil 4:6-7)
Prayer also alleviates our weariness. "Come to me, all you who are weary
and burdened, and I will give you rest" (Mt 11:28).
Secondly lent reminds us that it is a time to do
penance. In the Christian tradition we read about great saints who indulged in
great penance like imposing physical punishments like lying on thorns,
whipping, spending sleepless nights, wearing coarse cloth and so on. The spirit
of these rigorous penances is denying some pleasures. So, penance means to do
something which we find hard to do and give up things we would like to have or
do. Giving up a meal, giving up the king of food that we relish, bearing the
hardships of life, accepting ones illness, etc are little ways of doing
penance. Hence, everyone can find numerous ways of doing penance in his daily
life. Penance can be considered as a twofold medicine: it prevents us from
falling into sin and it helps us to recover when we have fallen.
Thirdly, lent reminds us that it is a time of alms
giving. It is our duty to share our fortunes with the less fortunate. Often
when we think of our fortunes, we limit ourselves to material things. Along
with sharing the material things we have also a responsibility to share our talent,
our intellectual wealth, our emotional wealth and our spiritual wealth. Hence,
alms giving means much more than helping someone in need. It also implies
giving a good advice to someone in need; visiting a suffering patient; spending
time with a lonely old person; sharing opportunities with others; encouraging
people to give up bad habits; helping someone in spiritual danger and so on.
Generations after generations have found in prayer,
penance and alms giving the means to obtain forgiveness of sins and of coming
closer to God. We too can find in them great spiritual help. But
Jesus warns us that prayer, fasting and alms-giving will never lead us to God
unless we perform them with a humble heart. In other words, pride blocks our
way to God. We have an example of this in the Jewish leaders about whom Jesus
speaks in the Gospel of today: they spend long hours in prayer, fasted more
often than the Law commanded and gave alms generously. Since their intention
was attracting the attention of the people, and gaining respect these noble
things led them away from God. Therefore, let us be humble that we may find our
way to God.
Satish