Lent Overview

Lent (the word "Lent" comes from the Old English "lencten," meaning "springtime) lasts from Ash Wednesday to the Vespers of Holy Saturday -- 40 days + six Sundays which don't count as "Lent" liturgically. The Latin name for Lent, Quadragesima, means 40 and refers to the 40 days Christ spent in the desert which is the origin of the Season. The last two weeks of Lent are known as "Passiontide," made up of Passion Week and Holy Week. The last 3 days of Holy Week -- Maundy Thursday, Good Friday, and Holy Saturday -- are known as the "Sacred Triduum."

The focus of this Season is the Cross and penance, penance, penance as we imitate Christ's 40 days in the desert and await the triumph of Easter. We fast (see below), abstain, mortify the flesh, give alms, and think more of charitable works. Awakening each morning with the thought, "How might I make amends for my sins? How can I serve God in a reparative way? How can I serve others today?" is the attitude to have.

We also practice mortifications by "giving up something" that would be a sacrifice to do without. The sacrifice could be anything from desserts to television, and it can entail, too, taking on something unpleasant that we'd normally avoid.

Because of the focus on penance and reparation, it is traditional to make sure we go to Confession at least once during this Season to fulfill the precepts of the Church that we go to Confession at least once a year, and receive the Eucharist at least once a year during Eastertide. A beautiful old custom associated with Lenten Confession is to, before going to see the priest, bow before each member of your household and to any you've sinned against, and say, "In the Name of Christ, forgive me if I've offended you." One responds with "God will forgive you." Done with an extensive examination of conscience and a sincere heart, this practice can be quite healing (also note that confessing sins to a priest is a Sacrament which remits mortal and venial sins; confessing sins to those you've offended is a sacramental which, like all sacramentals one piously takes advantage of, remits venial sins. Both are quite good for the soul!)

As to prayer, praying the beautiful 7 Penitential Psalms (Psalms 6, 31, 37, 50, 101, 129, and 142) is a traditional practice. It is most traditional to pray all of these each day of Lent, but if time is an issue, you can pray them all on just the Fridays of Lent, or, because there are 7 of them, and 7 Fridays in Lent, you might want to consider praying one on each Friday. These Psalms, which include the Psalms "Miserére" and "De Profundis," are perfect expressions of contrition and prayers for mercy. So apt are these Psalms at expressing contrition that, as he lay dying in A.D. 430, St. Augustine asked that a monk write them in large letters near his bed so he could read them.

Also, on all Fridays during Lent, one may gain a plenary indulgence, under the usual conditions, by reciting the En ego, O bone et dulcissime Iesu (Prayer Before a Crucifix) before an image of Christ crucified.

Other Lenten Prayers

Prayer to Jesus, Agonizing on the Mount of Olives

The 15 Secret Tortures and Sufferings of Our Lord and Savior Jesus Christ

Various Exercises for the Use of Persons devoted to the Passion of our Lord:

The Clock of the Passion

Reading: "The Mystery of Lent" from Dom Gueranger's "The Liturgical Year"

A Lenten Prayer And Pledge by By Fr. Lawrence S. Brey

Why do we do Penance during the days of Lent?

The Reasons for doing Penance are:

1. To atone for the temporal punishment due to our sins

2. To increase the value of our prayers, which are far more efficacious when joined with penance

3. To obtain graces for others Note: Our Lady of Fatima asked the children to pray and sacrifice for sinners

4. To strengthen our will power, our will is weak , but penance makes us stronger against temptations

5. To increase merit and earn a higher place in heaven

6. To elevate our mind to heavenly things (Penance helps us pray and meditate better)

7. To demonstrate our love for God (True love entails a willingness to suffer for the person loved)

The 7 Penitential Psalms:
Psalms 6, 31, 37, 50, 101, 129 and 142

Courtesy of Apologia

PRAYER TO JESUS, AGONIZING ON THE MOUNT OF OLIVES

O Jesus, through the abundance of Thy Love, and in order to overcome our hardheartedness, You poured out torrents of Your graces over those who reflect on Your most sacred Sorrow in the Garden of Gethsemane, and who spread devotion to it. I pray Thee, move my soul and my heart to think often, at least once a day, of the most bitter Agony in the Garden of Gethsemane, in order to communicate with Thee and to be united with Thee as closely as possible.

O blessed Jesus, You carried the immense burden of our sins that night, and atoned for them fully: grant me the most perfect gift of complete repentant love over my numerous sins, for which You did sweat blood.

O blessed Jesus, for the sake of Your most bitter struggle in the Garden of Gethsemane, grant me final victory over all temptations, especially over those to which I am most subjected.

O suffering Jesus, for the sake of the inscrutable and indescribable agonies, during that night of betrayal, and of Your bitter anguish of mind, enlighten me, so that I may recognize and fulfill Your will: grant that I may ponder continually on Your heart wrenching struggle and on how You did emerge victorious in order to fulfill, not Your will, but the will of Thy Father.

Be Thou blessed, O Jesus, for all Your sighs on that holy night: and for all the tears which You did shed for us.

Be Thou blessed, O sweetest Jesus, for Your sweat of blood and terrible agony, which You did suffer lovingly in coldest abandonment and in inscrutable loneliness.

Be Thou blessed, O sweetest Jesus, filled with immeasurable bitterness, for the prayers which flowed in trembling agony from Your Heart, so truly human and divine.

Eternal Father, I offer You all the past, present, and future Masses together with the blood of Christ shed in the Agony in the Garden of Sorrow at Gethsemane.

Most Holy Trinity, grant that the knowledge, and thereby the love, of agony of Jesus on the Mount of Olives will spread throughout the whole world.

Grant, O Jesus, that all who look lovingly at You on the Cross, will also remember Your immense Suffering on the Mount of Olives, that they will follow Your example, learn to pray devoutly and fight victoriously, so that, one day, they may be able to Glorify You eternally in Heaven. Amen.

Imprimatur: Macario, Bishop.

  Fabiano, 23rd Nov. 1963

"I looked for one that would comfort me, and I found none"

Revealed to the pious, God-loving Sister Mary Magdalen of Sancta Clara Order, Franciscan, who lived, died and was beatified in Rome. Jesus fulfilled the wish of this Sister, who desired to ardently know something about the secret sufferings which He endured the night before His death.

This devotion is approved and recommended by His Holiness Clement II, 1730-1740)

1. They fastened My feet with a rope and dragged Me over the stepping stones of the staircase, down into a filthy, nauseating cellar.

2. They took off My clothing and stung My body with iron joints.

3. They attached a rope around My body and pulled Me on the ground from end to end.

4. They hanged Me on a wooden piece with a slip knot until I slipped out and fell down. Overwhelmed by this torture, I wept bloody tears.

5. They tied Me to a post and pierced My body with various arms.

6. They struck Me with stones and burnt Me with blazing embers and torches.

7. They pierced Me with awls; sharp spears tore My skin, flesh and arteries out of My body.

8. They tied Me to a post and made Me stand barefoot on an incandescent metal sheet.

9. They crowned Me with an iron crown and wrapped My eyes with the dirtiest possible rags.

10. They made Me sit on a chair covered with sharp pointed nails, causing deep wounds in My body.

11. They poured on My wounds liquid lead and resin and, after this torture, they pressed Me on the nailed chair so that the nails went deeper and deeper into My flesh.

12. For shame and affliction, they drove needles into the holes of My uprooted beard. They tied my hands behind My back and led Me walking out of prison with strikes and blows.

13. They threw Me upon a cross and attached Me so tightly that I could hardly breathe anymore.

14. They threw at My head as I lay on the earth, and they stepped on Me, hurting My breast. Then, taking a thorn from My crown, they drove it into My tongue.

15. They poured into My mouth the most immodest excretions, as they uttered the most infamous expressions about Me.

Then, Jesus added,
"My daughter, I desire that you let everybody know the Fifteen Secret Tortures in order that everyone of them be honored."
"Anyone who daily offers Me, with love, one of these sufferings and says with fervor the following prayer, will be rewarded with eternal glory on the day of judgment."

~ P R A Y E R ~

My Lord and My God, it is my unchangeable will to honor you in these Fifteen Secret Torments when You shed Your Precious Blood; as many times as there are grains of sand around the seas, as fruit in the orchards, as leaves on the trees, as flowers in the gardens, as stars in the sky, as angels in Heaven, as creatures on earth. So many thousands of times may you be glorified, praised and honored, O Most love-worthy Lord Jesus Christ - Your Holiest Heart, Your Precious Blood, Your Divine Sacrifice for mankind, the Holiest Sacrament of the altar, the Most Holy Virgin Mary, the nine glorious choirs of Angels and the Blessed Phalanx of the Saints, from myself and everyone, now and forever, and in the eternal ages.

In like manner, I desire, my dear Jesus, to give You thanksgiving, to serve you, to repair and atone for all my ignominies, and to offer You my soul and body as Your possession forever. Likewise, I regret all my sins and beg Your pardon, O my Lord and my God. And I offer You all the merits of Jesus Christ to repair everything, to obtain a happy dying-hour and the deliverance of the souls from Purgatory. This prayer I desire to renew at each hour until my death, O lovable Jesus. Sweet Savior, fortify my resolution and permit not that neither wretched men nor Satan destroy it.

 AMEN.

VARIOUS EXERCISES FOR THE USE OF PERSONS DEVOTED TO THE PASSION OF OUR LORD

~THE CLOCK OF THE PASSION~

During the Hours of the Passion, say an Our Father, Hail Mary and a Glory Be at each hour in honor of each event

P.M. 5 to 7        Jesus having Taken leave of Mary, celebrates his last supper.

8                        Jesus Washes the feet of the Apostles, and institutes the Most Holy Sacrament.

9                        Discourse of Jesus; he goes to the Garden of Olives.

10                      Prayer of Jesus in the garden

11                      The Agony in the Garden

MIDNIGHT      The sweating of blood.

1                        Jesus is betrayed by Judas, and is bound.

2                        Jesus is led before Annas

3                        Jesus is taken before Caiphas, and receives a blow in the face.

4                        Jesus is blindfolded, struck, and scoffed at.

5                        Jesus is led to the council, and declared guilty of death.

6                        Jesus is taken to Pilate, and accused

7                        Jesus is mocked by Herod.

8                        Jesus is conducted to Pilate, and Baraboas is preferred to him.

9                        Jesus is scourged at the pillar.

10                      Jesus is crowned with thorns, and exhibited to the people.

11                      Jesus is condemned to death, and goes to Calvary.

MIDDAY          Jesus is stripped and crucified.

1                        Jesus prays for his murderers.

2                        Jesus recommends his spirit to his Father.

3                        Jesus dies.

4                        Jesus is pierced with a lance.

5                        Jesus is taken down from the cross, and delivered over to his Mother.

6                        Jesus is buried, and left in the sepulcher.

Reading
"The Mystery of Lent"
from Dom Gueranger's "The Liturgical Year"

We may be sure that a season so sacred as this of Lent is rich in mysteries. The Church has made it a time of recollection and penance, in preparation for the greatest of all her feasts; she would, therefore, bring into it everything that could excite the faith of her children, and encourage them to go through the arduous work of atonement for their sins. During Septuagesima, we had the number "seventy", which reminds us of those seventy years of captivity in Babylon, after which God's chosen people, being purified from idolatry, was to return to Jerusalem and celebrate the Pasch. It is the number "forty" that the Church now brings before us: a number, as St. Jerome observes, which denotes punishment and affliction.

Let us remember the forty days and forty nights of the deluge sent by God in His anger, when He repented that He had made man, and destroyed the whole human race with the exception of one family. Let us consider how the Hebrew people, in punishment for their ingratitude, wandered forty years in the desert, before they were permitted to enter the promised land. Let us listen to our God commanding the Prophet Ezechiel to lie forty days on his right side, as a figure of the siege which was to bring destruction on Jerusalem.

There are two persons in the old Testament who represent the two manifestations of God: Moses, who typifies the Law; and Elias, who is the figure of the Prophets. Both of these are permitted to approach God: the first on Sinai, the second on Horeb; but both of them have to prepare for the great favour by an expiatory fast of forty days.

With these mysterious facts before us, we can understand why it is that the Son of God, having become Man for our salvation and wishing to subject Himself to the pain of fasting, chose the number of forty days. The institution of Lent is thus brought before us with everything that can impress the mind with its solemn character, and with its power of appeasing God and purifying our souls. Let us, therefore, look beyond the little world which surrounds us, and see how the whole Christian universe is, at this very time, offering this forty days' penance as a sacrifice of propitiation to the offended Majesty of God; and let us hope that, as in the case of the Ninivites, He will mercifully accept this year's offering of our atonement, and pardon us our sins.

The number of our days of Lent is, then, a holy mystery: let us now learn, from the liturgy, in what light the Church views her children during these forty days. She considers them as an immense army, fighting day and night against their spiritual enemies. We remember how, on Ash Wednesday, she calls Lent a Christian warfare. In order that we may have that newness of life, which will make us worthy to sing once more our "Alleluia", we must conquer our three enemies: the devil, the flesh, and the world. We are fellow combatants with our Jesus, for He, too, submits to the triple temptation, suggested to Him by satan in person. Therefore, we must have on our armour, and watch unceasingly. And whereas it is of the utmost importance that our hearts be spirited and brave, the Church gives us a war-song of heaven's own making, which can fire even cowards with hope of victory and confidence in God's help: it is the ninetieth Psalm. She inserts the whole of it in the Mass of the first Sunday of Lent, and every day introduces several of its verses into the ferial Office.

She there tells us to rely on the protection, wherewith our heavenly Father covers us, as with a shield; to hope under the shelter of His wings; to have confidence in Him; for that He will deliver us from the snare of the hunter, who had robbed us of the holy liberty of the children of God; to rely upon the succour of the holy angels, who are our brothers, to whom our Lord hath given charge that they keep us in all our ways, and who, when Jesus permitted satan to tempt Him, were the adoring witnesses of His combat, and approached Him, after His victory, proffering to Him their service and homage. Let us well absorb these sentiments wherewith the Church would have us to be inspired; and, during our six weeks' campaign, let us often repeat this admirable canticle, which so fully describes what the soldiers of Christ should be and feel in this season of the great spiritual warfare.

But the Church is not satisfied with thus animating us to the contest with our enemies: she would also have our minds engrossed with thoughts of deepest import; and for this end she puts before us three great subjects, which she will gradually enfold to us between this and the great Easter solemnity. Let us be all attention to these soul-stirring and instructive lessons.

And firstly, there is the conspiracy of the Jews against our Redeemer. It will be brought before us in its whole history, from its first formation to its final consummation on the great Friday, when we shall behold the Son of God hanging on the wood of the cross. The infamous workings of the Synagogue will be brought before us so regularly, that we shall be able to follow the plot in all its details. We shall be inflamed with love for the august Victim, whose meekness, wisdom, and dignity bespeak a God. The divine drama, which began in the cave of Bethlehem, is to close on Calvary, we may assist at it, by meditating on the passages of the Gospel read to us by the Church during these days of Lent.

The second of the subjects offered to us, for our instruction, requires that we should remember how the feast of Easter is to be the day of new birth for our catechumens, and how, in the early ages of the Church, Lent was the immediate and solemn preparation given to the candidates for Baptism. The holy liturgy of the present season retains much of the instruction she used to give to the catechumens; and as we listen to her magnificent lessons from both the old and the new Testament, whereby she completed their "initiation", we ought to think with gratitude of how we were not required to wait years before being made children of God, but were mercifully admitted to Baptism even in our infancy. We shall be led to pray for those new catechumens, who this very year, in far distant countries, are receiving instructions from their zealous missioners, and are looking forward, as did the postulants of the primitive Church, to that grand feast of our Saviour's victory over death, when they are to be cleansed in the waters of Baptism and receive from the contact a new being-regeneration.

Thirdly, we must remember how, formerly, the public penitents, who had been separated on Ash Wednesday from the assembly of the faithful, were the object of the Church's maternal solicitude during the whole forty days of Lent, and were to be admitted to reconciliation on Maundy Thursday, if their repentance were such as to merit this public forgiveness. We shall have the admirable course of instructions, which were originally designed for these penitents, and which the liturgy, faithful as it ever is to such traditions, still retains for our sake. As we read these sublime passages of the Scripture, we shall naturally think upon our own sins, and on what easy terms they were pardoned us; whereas, had we lived in other times, we should have probably been put through the ordeal of a public and severe penance. This will excite us to fervour, for we shall remember that, whatever changes the indulgence of the Church may lead her to make in her discipline, the justice of our God is ever the same. We shall find in all this an additional motive for offering to His divine Majesty the sacrifice of a contrite heart and we shall go through our penances with that cheerful eagerness, which the conviction of our deserving much severer ones always brings with it.

In order to keep up the character of mournfulness and austerity which is so well suited to Lent, the Church, for many centuries, admitted very few feasts into this portion of her year, inasmuch as there is always joy where there is even a spiritual feast. In the fourth century, we have the Council of Laodicea forbidding, in its fifty-first canon, the keeping of a feast or commemoration of any saint during Lent, excepting on the Saturdays or Sundays. The Greek Church rigidly maintained this point of lenten discipline; nor was it till many centuries after the Council of Laodicea that she made an exception for March 25, on which day she now keeps the feast of our Lady's Annunciation.

The Church of Rome maintained this same discipline, at least in principle; but she admitted the feast of the Annunciation at a very early period, and somewhat later, the feast of the apostle St. Mathias, on February 24. During the last few centuries, she has admitted several other feasts into that portion of her general calendar which coincides with Lent; still, she observes a certain restriction, out of respect for the ancient practice.

The reason why the Church of Rome is less severe on this point of excluding the saints' feasts during Lent, is that the Christians of the west have never looked upon the celebration of a feast as incompatible with fasting; the Greeks, on the contrary, believe that the two are irreconcilable, and as a consequence of this principle, never observe Saturday as a fasting-day, because they always keep it as a solemnity, though they make Holy Saturday an exception, and fast upon it. For the same reason, they do not fast upon the Annunciation.

This strange idea gave rise, in or about the seventh century, to a custom which is peculiar to the Greek Church. It is called the "Mass of the Presanctified", that is to say, consecrated in a previous Sacrifice. On each Sunday of Lent, the priest consecrates six Hosts, one of which he receives in that Mass; but the remaining five are reserved for a simple Communion, which is made on each of the five following days, without the holy Sacrifice being offered. The Latin Church practices this rite only once in the year, that is, on Good Friday, and this in commemoration of a sublime mystery, which we will explain in its proper place.

This custom of the Greek Church was evidently suggested by the forty-ninth canon of the Council of Laodicea, which forbids the offering of bread for the Sacrifice during Lent, excepting on the Saturdays and Sundays. The Greeks, some centuries later on, concluded from this canon that the celebration of the holy Sacrifice was incompatible with fasting; and we learn from the controversy they had, in the ninth century, with the legate Humbert, that the "Mass of the Presanctified" (which has no other authority to rest on save a canon of the famous Council in "Trullo", held in 692) was justified by the Greeks on this absurd plea, that the Communion of the Body and Blood of our Lord broke the lenten fast.

The Greeks celebrate this rite in the evening, after Vespers, and the priest alone communicates, as is done now in the Roman liturgy on Good Friday. But for many centuries they have made an exception for the Annunciation; they interrupt the lenten fast on this feast, they celebrate Mass, and the faithful are allowed to receive holy Communion.

The canon of the Council of Laodicea was probably never received in the western Church. If the suspension of the holy Sacrifice during Lent was ever practiced in Rome, it was only on the Thursdays; and even that custom was abandoned in the eighth century, as we learn from Anastasius the Librarian, who tells us that Pope St. Gregory II., desiring to complete the Roman sacramentary, added Masses for the Thursdays of the first five weeks of Lent. It is difficult to assign the reason of this interruption of the Mass on Thursdays in the Roman Church, or of the like custom observed by the Church of Milan on the Fridays of Lent. The explanations we have found in different authors are not satisfactory. As far as Milan is concerned, we are inclined to think that, not satisfied with the mere adoption of the Roman usage of not celebrating Mass on Good Friday, the Ambrosian Church extended the rite to all the Fridays of Lent.

After thus briefly alluding to these details, we must close our present chapter by a few words on the holy rites which are now observed, during Lent, in our western Churches. We have explained several of these in our 'Septuagesima.' The suspension of the "Alleluia"; the purple vestments; the laying aside of the deacon's dalmatic, and the subdeacon's tunic; the omission of the two joyful canticles "Gloria in excelsis" and "Te Deum"; the substitution of the mournful "Tract" for the Alleluia-verse in the Mass; the "Benedicamus Domino" instead of the "Ite Missa est"; the additional prayer said over the people after the Postcommunions on ferial days; the celebration of the Vesper Office before midday, excepting on the Sundays: all these are familiar to our readers. We have now only to mention, in addition, the genuflections prescribed for the conclusion of all the Hours of the Divine Office on ferias, and the rubric which bids the choir to kneel, on those same days, during the Canon of the Mass.

There were other ceremonies peculiar to the season of Lent, which were observed in the Churches of the west, but which have now, for many centuries, fallen into general disuse; we say general, because they are still partially kept up in some places. Of these rites, the most imposing was that of putting up a large veil between the choir and the altar, so that neither clergy nor people could look upon the holy mysteries celebrated within the sanctuary. This veil-which was called "the Curtain", and, generally speaking, was of a purple colour-was a symbol of the penance to which the sinner ought to subject himself, in order to merit the sight of that divine Majesty, before whose face he had committed so many outrages. It signified, moreover, the humiliations endured by our Redeemer, who was a stumbling-block to the proud Synagogue. But as a veil that is suddenly drawn aside, these humiliations were to give way, and be changed into the glories of the Resurrection. Among other places where this rite is still observed, we may mention the metropolitan church of Paris, "Notre Dame."

It was the custom also, in many churches, to veil the crucifix and the statues of the saints as soon as Lent began; in order to excite the faithful to a livelier sense of penance, they were deprived of the consolation which the sight of these holy images always brings to the soul. But this custom, which is still retained in some places, was less general than the more expressive one used in the Roman Church, which we will explain in our next volume-the veiling of the crucifix and statues only in Passiontide.

We learn from the ceremonials of the middle ages that, during Lent, and particularly on the Wednesdays and Fridays, processions used frequently to be made from one church to another. In monasteries, these processions were made in the cloister, and barefooted. This custom was suggested by the practice of Rome, where there is a "Station" for every day of Lent which, for many centuries, began by a procession to the stational church.

Lastly, the Church has always been in the habit of adding to her prayers during the season of Lent. Her discipline was, until recently, that, on ferias, in cathedral and collegiate churches which were not exempted by a custom to the contrary, the following additions were made to the canonical Hours: on Monday, the Office of the Dead; on Wednesday, the Gradual Psalms; and on Friday, the Penitential Psalms. In some churches, during the middle ages, the whole Psalter was added each week of Lent to the usual Office.

Types of Christ in the Old Testament