Patrick Comerford
Next Wednesday, 6 March 2019, is Ash Wednesday and the beginning of Lent.
The readings for the principal service on Ash Wednesday are the same each year and do not vary.
Readings: Joel 2: 1-2, 12-17 or Isaiah 58: 1-12; Psalm 51: 1-18; II Corinthians 5: 20b to 6: 10; Matthew 6: 1-6, 16-21.
There is a link to the readings HERE.
Introduction:
It is striking how often in the Bible encounters with God take place on a mountain top: Mount Sinai, Mount Zion, the Mount of Olives, Calvary and the Ascension from the mount called Olivet.
On Sunday [3 March 2019], in our Gospel reading, we hear the story of the Transfiguration, where Christ is presented on a high mountain as the Father’s beloved Son, and placed on either side of him are Moses and Elijah – for Christ is truly the fulfilment of the Law and the Prophets, of all of God’s promises.
In the Gospel reading for Ash Wednesday, we meet Christ as we as we listen to his Sermon on the Mount.
In Lent, we are preparing once again for Good Friday and for Easter. This season began not as a time of repentance, but as a time of preparation for the catechumens – those preparing for baptism at Easter, those preparing to die with Christ and to rise again with Christ.
Ash Wednesday, the first day of Lent, is a day that is often marked by the spiritual disciplines of fasting, abstinence from meat, and repentance. And so, the Book of Common Prayer designates Ash Wednesday as a day of ‘special observance’ and a day of ‘discipline and self-denial.’
For many in this culture, it is a day associated with long faces, the joyless giving up of some questionable pleasures – such as smoking – and of doing so in a way that sometimes amounts to self-indulgent penitence.
But, instead, this should really be the start of a time of preparation, a time to look forward to our real hope and joy. For the countdown is beginning – Ash Wednesday is only 40 days from Easter.
Perhaps Easter is in danger of losing all meaning in society today. Just like people readily sing Christmas carols even before Advent begins, people are now eating Cadbury’s crème eggs long before Lent begins – without ever thinking of the symbolism the egg once carried of the gravestone being rolled back on Easter morn and new life rising in joy.
But just as the whole point of Advent is looking forward with joyful anticipation to Christmas, so too should Lent be a time of looking forward with joyful anticipation to Easter.
And in so many ways that tone – that set of values or priorities – is captured by TS Eliot in his first long poem, ‘Ash Wednesday.’
This poem has been described as Eliot’s conversion poem. It was written to mark his conversion to Anglicanism over 90 years ago, on 29 June 1927, although it was not published until 1930. In this poem, he answers the despair found in The Waste Land, and this is a poem that is less about penitence and more about repentance.
In ‘Ash Wednesday,’ Eliot deals with the struggles that arise when one who once lacked faith turns and strives to move towards God. In this poem, he writes about his hopes to move from spiritual barrenness to hope for human salvation. And that is what Lent and the spiritual disciplines we associate with it are all about.
Ashes on Ash Wednesday
In some parishes, people come forward for ashes. The practice is more common among our neighbours and throughout the Anglican Communion than in the Church of Ireland. Despite its gradual introduction in the Church of Ireland, some people are more reserved, bearing in mind, perhaps, the words of Christ in the Gospel reading: ‘And whenever you fast, do not look dismal like the hypocrites, for they disfigure their faces so as to show others that they are fasting … But when you fast, put oil on your face and wash your face …’ (Matthew 6: 16-17).
Those words are not merely wise, but words that reprove those who would misrepresent the meaning of the Lenten fast. For I sometimes think that the misrepresentation and misinterpretation of Lent has, in turn, deprived many of its true meaning and significance.
Writing in the Guardian some years ago [2010], the Orthodox theologian Aaron Taylor wrote of how he hoped that the Lenten fast ‘must never become a source of pride on the one hand, or something oppressive on the other. It is a measuring stick for our individual practice … [it] is primarily about obedience, and thus humility. But it also creates a sense of need and sobriety. It teaches us to seek our consolation in things of the spirit rather than of the flesh.’
He pointed out that fasting ‘is merely a physical accompaniment to the real heart and joy of Lent: the prayer and worship that are intensified during this season …’ and he referred to the ‘joy-making mourning’ recommended by an early writer, Saint John Klimakos, in The Ladder of Divine Ascent, to the ‘bright sadness’ of Lent.
At Lent, we should remind ourselves that we have all fallen short, so that we are not the people we should be. We all too easily focus on ourselves. But true Lenten fasting allows us to experience a sense of freedom as we relinquish our self-centredness and can produce joy in our hearts – just what TS Eliot experienced, just what we pray for in the Collect of Ash Wednesday.
And Aaron Taylor added: ‘If we do not to some extent attain to this joy-through-mourning, we have entirely missed the point of Lent.’
He concluded his ‘Face to Faith’ column in the Guardian by saying: ‘As long as there is evil in the world, we can be sure that some of it still lies hidden in our hearts. And as long as we are able to shed tears over our condition, there remains hope that we will one day see the glorious day of resurrection.’
Matthew 6: 1-6, 16-21:
1 ‘Beware of practising your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.
2 ‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. 3 But when you give alms, do not let your left hand know what your right hand is doing, 4 so that your alms may be done in secret; and your Father who sees in secret will reward you.
5 ‘And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. 6 But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
16 ‘And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. 17 But when you fast, put oil on your head and wash your face, 18 so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.
19 ‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; 20 but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.’
Liturgical Resources:
Liturgical Colour: Violet (Purple).
The Gathering:
The traditional Ash Wednesday invitation or exhortation in the Book of Common Prayer begins:
‘Brothers and sisters in Christ: since early days Christians have observed with great devotion the time of our Lord's passion and resurrection. It became the custom of the Church to prepare for this by a season of penitence and fasting.
‘At first this season of Lent was observed by those who were preparing for baptism at Easter and by those who were to be restored to the Church’s fellowship from which they had been separated through sin. In course of time the Church came to recognize that, by a careful keeping of these days, all Christians might take to heart the call to repentance and the assurance of forgiveness proclaimed in the gospel, and so grow in faith and in devotion to our Lord.
‘I invite you, therefore, in the name of the Lord to observe a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy word.’
Silence may be kept.
Then the priest says:
Let us pray for grace to keep Lent faithfully.
Almighty and everlasting God
you hate nothing that you have made
and forgive the sins of all those who are penitent.
Create and make in us new and contrite hearts,
that we may be truly sorry for our sins
and obtain from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord. Amen.
The Book of Common Prayer suggests that at the Confession and the Commandments may be read (and should be read during Advent and Lent), but neither the Beatitudes nor the Summary of the Law is used at the Ash Wednesday service. The Book of Common Prayer suggests ‘there should be two readers if possible, one reading the Old Testament statement and the second the New Testament interpretation’:
Hear what our Lord Jesus Christ says:
You shall love the Lord your God with all your heart
and with all your soul and with all your mind.
This is the first and great commandment.
And the second is like it.
You shall love your neighbour as yourself
On these two commandments depend all the law
and the prophets. (Matthew 22: 37-39)
Lord, have mercy on us,
and write these your laws in our hearts.
Penitential Kyries:
In the wilderness we find your grace:
you love us with an everlasting love.
Lord, have mercy.
Lord, have mercy.
There is none but you to uphold our cause;
our sin cries out and our guilt is great.
Christ, have mercy.
Christ, have mercy.
Heal us, O Lord, and we shall be healed;
Restore us and we shall know your joy.
Lord, have mercy.
Lord, have mercy.
The Book of Common Prayer (pp 340-341) also provides this form of Confession and Absolution:
After The Litany Two (pp 175-178), silence is kept for a time, after which is said:
Make our hearts clean, O God,
and renew a right spirit within us.
Father eternal, giver of light and grace,
we have sinned against you and against our neighbour,
in what we have thought, in what we have said and done,
through ignorance, through weakness,
through our own deliberate fault.
We have wounded your love, and marred your image in us.
We are sorry and ashamed, and repent of all our sins.
For the sake of your Son Jesus Christ, who died for us,
forgive us all that is past;
and lead us out from darkness to walk as children of light. Amen.
This prayer is said:
God our Father,
the strength of all who put their trust in you,
mercifully accept our prayers;
and because, in our weakness,
we can do nothing good without you,
grant us the help of your grace,
that in keeping your commandments
we may please you, both in will and deed;
through Jesus Christ our Lord. Amen.
Or
The priest pronounces the Absolution:
Almighty God,
who forgives all who truly repent,
have mercy upon you,
pardon and deliver you from all your sins,
confirm and strengthen you in all goodness
and keep you in life eternal;
through Jesus Christ our Lord. Amen.
The canticle Gloria in Excelsis may be omitted in Advent and Lent and on weekdays that are not holy days. Other versions of this canticle may be used, or when appropriate another suitable hymn of praise.
The invitation to Communion:
The invitation to Communion begins:
Most merciful Lord,
your love compels us to come in.
Our hands were unclean, our hearts were unprepared;
we were not fit even to eat the crumbs from under your table.
But you, Lord, are the God of our salvation,
and share your bread with sinners.
So cleanse and feed us with the precious body and blood of your Son,
That he may live in us and we in him;
and that we, with the whole company of Christ,
may sit and eat in your kingdom. Amen.
This prayer may be used in place of the Prayer of Humble Access (see p 342). As such it comes before the Peace and not as part of the Invitation to Communion (the Church of England usage).
Introduction to the Peace:
Being justified by faith,
we have peace with God through our Lord Jesus Christ. (Romans 5: 1, 2)
Preface:
Through Jesus Christ our Lord,
who was in every way tempted as we are yet did not sin;
by whose grace we are able to overcome all our temptations:
Post Communion Prayer:
Almighty God,
you have given your only Son to be for us
both a sacrifice for sin and also an example of godly life:
Give us grace
that we may always most thankfully receive
these his inestimable gifts,
and also daily endeavour ourselves
to follow the blessed steps of his most holy life;
through Jesus Christ our Lord.
Blessing:
Christ give you grace to grow in holiness,
to deny yourselves,
and to take up your cross and follow him;
and the blessing of God Almighty,
the Father, the Son and the Holy Spirit,
be with you, and remain with you always. Amen.
Suggested Hymns:
The hymns suggested for Ash Wednesday in Sing to the Word (2000) edited by Bishop Edward Darling include:
Joel 2: 1-2, 12-17:
210, Holy God of righteous glory
538, O Lord, the clouds are gathering
Isaiah 58: 1-12:
647, Guide me, O thou great Jehovah
125, Hail to the Lord’s anointed
535, Judge eternal, throned in splendour
592, O Love that wilt not let me go
712, Tell out, my soul, the greatness of the Lord
497, The Church of Christ in every age
510, We pray for peace
Psalm 51: 1-18
630, Blessed are the pure in heart
297, Come, thou Holy Spirit, come
614, Great shepherd of your people, hear
208, Hearken, O Lord, have mercy upon us
553, Jesu, lover of my soul
305, O Breath of life, come sweeping through us
638, O for a heart to praise my God
557, Rock of ages, cleft for me
II Corinthians 5: 20b to 6: 10
643, Be thou my vision, O Lord of my heart
566, Fight the good fight with all thy might
352, Give thanks with a grateful heart
417, He gave his life in selfless love
322, I bind unto myself today (verses 1, 2, 8 and 9)
587, Just as I am, without one plea
652, Lead us, heavenly Father, lead us
487, Soldiers of Christ, arise
488, Stand up, stand up for Jesus
Matthew 6: 1-6, 16-21:
207, Forty days and forty nights
646, Glorious things of thee are spoken
619, Lord, teach us how to pray aright
363, O Lord of heaven and earth and sea
625, Prayer is the soul’s sincere desire
The liturgical colours change to Violet in Lent (Photograph: Patrick Comerford)Updated 27 February 2019 (acknowledgment, the Revd Ken Rue).
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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