What should one do to observe the ancient season of the Church? Should they ditch “sweets and meats” during Lent? Should they don sackcloth and sit in ashes? Is Lent more about losing something or gaining something? Parishioners will be taking cues from preachers on the purpose and value of observing the season of Lent.
For Lutherans, the forty-day Lenten season is an important one. But behind the question of what to do during Lent lies more foundational questions: What is Lent? Do the Scriptures mention it? Why do we observe it?
Though the Scriptures do not specifically mention Lent, it has a longstanding tradition in the Church closely derived from the contents of Scripture. As Christ prepared for Good Friday and the Resurrection, so too the Church tethered to the life of Christ through the liturgical calendar follows her Lord into sin’s death and resurrection life. The biblical narrative moves the Church to emulate and, therefore, externalize the narrative of her Savior’s journey to Jerusalem to accomplish redemption where something is lost (sin) and something is gained (resurrection life). Lent simply engages the Church and each Christian in the rhythm and patterns of sanctification: Death to sin and the pursuit of holiness. Lent fosters an intensive time for the baptized to live as the baptized according to the pattern of Romans 6:1-7.
Lent began very simply as a time of preparation for Easter or, synonymously, resurrection life. This is the driving force behind Lent: The Christian practicing the future of resurrection life in the here and now. This was a legitimate pursuit because Holy Baptism brought resurrection to the human spirit in this life with the resurrection of the body in the life to come.
This is the driving force behind Lent: The Christian practicing the future of resurrection life in the here and now.
From the earliest times it was customary for Christians in most places to fast before Easter (known then as “the Paschal Feast”). It was a fasting before the feasting, a celibacy before the celebration. At first this was a two-day fast (Friday and Saturday). As time passed, this fast was extended. The earliest reference to a forty day fast leading up to Easter is the Second Festal letter of Athanasius in 330 AD, though the practice may be traced to the late 200’s. Indeed, it stands as an ancient observance and a fine opportunity, in step with the global Church, to preach the virtues of observing Lent.
For our early Christian forbearers, Lent had two major emphases. First, it was a time of repentance and denial of self that inhibited baptismal, that is to say, resurrection life. All Christians were to examine their lives according to the Ten Commandments and Jesus’ summation of the Law in Mark 12:30-31 and repent accordingly, considering what it cost their Savior to redeem them, but also to strive to “walk in the Spirit” (Galatians 5:16). Second, it was a time of instruction for catechumens, that is, those who desired the resurrection of their spirits in Holy Baptism. During Lent they learned the Christian faith by studying the Apostles’ Creed. Upon examination they were baptized and received the Lord’s Supper in the joyous resurrection service of Easter. This is fitting given the meaning and significance of baptism: The old self being buried with Christ in baptism and raised to newness of life (Romans 6:3-5).
At the time of the Reformation, some Christian radicals wanted to eliminate Lent since Scripture did not explicitly command it. Luther, however, urged it be kept, not out of any necessity (one does not need to observe Lent to be either saved or sanctified) but because he saw Lent as an opportunity for the strengthening of faith and distinctive proclamation of Christ’s suffering, death, and resurrection. “Lent, Palm Sunday, and Holy Week shall be retained,” wrote Luther, “not to force anyone to fast, but to preserve the Passion history and the Gospels appointed for that season” (Luther’s Works, 53:90). Here Luther, ever conservative, reminds us Lent should be preserved in part because it reminds Christians of the Passion of Jesus and encourages them to meditate and act upon it. However, no one should be forced to participate. It should be voluntary. To be sure, this is in keeping with the teachings of Scripture (2 Corinthians 3:17; Galatians 2:4; 5:1, 13). In other words, you do not have to come to mid-week Lenten Services or observe Lenten devotions at home. But, at the same time our fathers in the Church in the Reformation tradition, our pastors and elders, recognized that the keeping of Lent is for our greater spiritual good because it promotes striving for resurrection life in the here and now by living as the baptized, repenting of sin and embracing the way of sanctification.
Luther, ever conservative, reminds us Lent should be preserved in part because it reminds Christians of the Passion of Jesus and encourages them to meditate and act upon it.
Therefore, Lent recalls the time Christ spent, shortly before beginning his public ministry, overcoming temptation (on our behalf!) in the wilderness (Matthew 4:2; Mark 1:13; Luke 4:2). It is derived from an Anglo-Saxon word, “lencten” (= lengthen), meaning “spring” or the time of the lengthening of the days. Lent is one of the six seasons of the Christian calendar and is a forty-day period (representing the forty days Jesus spent in the wilderness) beginning on Ash Wednesday and ending with the celebration of the Easter Vigil on Easter morning. The period is actually 46 days, but since Sundays are feast days, they are never included in the count. These six Sundays, then, are not referred to as Sundays of Lent, but Sundays in Lent, because on these days of celebrating our Lord’s resurrection fasting should not apply, though we respect the season by omitting the “Alleluias” and the Gloria.
Preachers should feel at liberty to promote its disciplines and hallmark it within the calendar as a time intended to be a period of preparation and penitence marked by voluntary fasting, sobriety, meditation, and almsgiving. The season prompts us to remember the forgiveness of our sins and failures in temptation in lieu of Christ’s availing passion, victorious death, His resurrection, and how much God loves us. In other words, Lent preaches Law and Gospel. It accentuates the possibility of living as regenerate humanity amid our fallen humanity.
Lutherans, as well as Anglicans, Roman Catholics, Eastern Orthodox Christians, and some Presbyterians and Methodists, retain Lent to this day in continuity with the worldwide and historic Christian Church as a salutary outward discipline that gives Christians a wonderful opportunity for spiritual renewal. Our Lutheran observance of Lent combines many of the above features. Through Bible studies and mid-week and Sunday Lenten services highlighted by catechetical preaching, as well as devotional materials for the home, we come face to face with whatever sin may be hindering our walking in the Spirit, that is, walking in newness of life. But most profoundly, we not merely as individuals but as a Church come face to face with the Gospel of Jesus which forgives and removes our sin and gives us the strength to live anew.
There are two guiding principles for the observance of Lent. During this season, the baptized should grow in their faith and love toward Jesus crucified, and we should exercise a penitent heart while always keeping an eye on the victory of God on Easter.
The season of Lent gives almost unparalleled opportunity for preachers to placard before their auditors the Cross of Christ and beckon Christians to take up their cross and follow Him. It opens wide a door to preach the Third Use of the Law so frequently neglected in preaching today — namely heralding the ethical expectations of life in the Kingdom, indeed, heralding that the King has expectations for our sanctification according to His Word and in the power of the Holy Spirit. Auditors not only expect to hear about the ethic of the Kingdom, but they also welcome it. Boldly preach devotion to Christ and repentance of worldliness and bring the comfort of the Gospel for the forgiveness of sins and our failures, along with the truth and hope that resurrection life is worthy of pursuit in the here and now.
ABOUT THE CONTRIBUTOR
Rev. John J. Bombaro, Ph.D. (King’s College, University of London) is a missionary of the Lutheran Church Missouri Synod, serving as the Assistant Director of Theological Education at the Luther Academy, Rīga, Latvia.
Ni nini mtu anapaswa kufanya ili kushika majira ya kale ya Kanisa? Je, wanapaswa kuondoa "sweet na nyama" wakati wa Lent? Je, wavalie nguo za magunia na kuketi katika majivu? Je, Mlo wa Kwaresima ni juu ya kupoteza kitu au kupata kitu? Waumini wa kanisa watakuwa wakichukua maagizo kutoka kwa wahubiri juu ya kusudi na thamani ya kushika msimu wa Kwaresima. Kwa Walutheri, kipindi cha siku arobaini cha Kipindi cha Kwaresima ni muhimu. Lakini nyuma ya swali la nini cha kufanya wakati wa Kwaresima kuna maswali ya msingi zaidi: Kwaresima ni nini? Je, Maandiko yanataja jambo hilo? Kwa nini tunasherehekea sikukuu hiyo? Ingawa Maandiko hayajaja Fasta, ni utamaduni wa muda mrefu katika Kanisa ambao unatokana na maandishi ya Maandiko. Kama Kristo alivyojitayarisha kwa ajili ya Ijumaa Kuu na Ufufuo, ndivyo Kanisa linalounganishwa na maisha ya Kristo kupitia kalenda ya liturujia linamfuata Bwana wake katika maisha ya dhambi, kifo na ufufuo. Hadithi ya Biblia inahamasisha Kanisa kuiga na, kwa hivyo, kuingiza hadithi ya safari ya Mwokozi wake kwenda Yerusalemu ili kutimiza ukombozi ambapo kitu kinapotea (dhambi) na kitu kinapata (maisha ya ufufuo). "Lent inashirikisha Kanisa na kila Mkristo katika mwendo na mifumo ya utakatifu: ""Kifo kwa dhambi na kufuatilia utakatifu.""" "Kufikia sasa, wakati wa Kwaresima ni wakati wa ""kuishi kwa bidii kama wale waliobatizwa"" kulingana na mfano wa Waroma 6:1-7." "Lent ilianza kama ""wakati wa kutayarisha kwa ajili ya Pasaka au, kwa maana nyingine, maisha ya ufufuo.""" Hii ndiyo nguvu inayoongoza nyuma ya Lent: Mkristo kufanya mazoezi ya maisha ya baadaye ya ufufuo hapa na sasa. Hii ilikuwa ni kazi halali kwa sababu ubatizo mtakatifu ulileta ufufuo kwa roho ya binadamu katika maisha haya pamoja na ufufuo wa mwili katika maisha ya baadaye. Hii ndiyo nguvu inayoongoza nyuma ya Lent: Mkristo kufanya mazoezi ya maisha ya baadaye ya ufufuo hapa na sasa. Tangu nyakati za kale ilikuwa desturi kwa Wakristo katika maeneo mengi kufunga kabla ya Pasaka (iliyojulikana wakati huo kuwa <unk>Sherehe ya Pasaka<unk>). Ilikuwa ni kufunga kabla ya karamu, kutokuwa na ndoa kabla ya sherehe. Mwanzoni huo ulikuwa siku mbili za kufunga (Ijumaa na Jumamosi). Kadiri wakati ulivyopita, kufunga huko kuliongezeka. "Kutumia ""siku 40 za kufunga"" kabla ya Pasaka ni jambo la kawaida katika historia ya Kikristo, lakini ni jambo la kawaida katika historia ya Kikristo." Kwa kweli, ni sherehe ya kale na fursa nzuri, kwa kufuata Kanisa la ulimwengu, kuhubiri wema wa kushika Kwaresima. Kwa mababu zetu Wakristo wa mapema, Kipindi cha Kwaresima kilikuwa na mambo mawili makuu. Kwanza, ilikuwa ni wakati wa toba na kujikana ambayo ilizuia ubatizo, yaani, maisha ya ufufuo. Wakristo wote walipaswa kuchunguza maisha yao kulingana na Amri Kumi na muhtasari wa Sheria ya Yesu katika Marko 12:30-31 na kutubu ipasavyo, wakizingatia kile Mkombozi wao alichohitaji kuwakomboa, lakini pia kujitahidi 'kutembea katika Roho' (Wagalatia 5:16). "Kwa mfano, wakati wa ubatizo wa Kikristo, ""katekumeni"" (watume wa mafundisho ya Kikristo) walihitaji kufufuliwa kwa roho zao katika ubatizo mtakatifu." Wakati wa Kipindi cha Kwaresima walijifunza imani ya Kikristo kwa kujifunza Imani ya Mitume. Baada ya kuchunguzwa walibatizwa na kupokea Mlo wa Jioni wa Bwana katika ibada ya furaha ya ufufuo ya Pasaka. "Hili ni jambo linalofaa kwa kuzingatia maana na umuhimu wa ubatizo: ""Mtu wa zamani"" akiwekwa chini pamoja na Kristo katika ubatizo na kufufuliwa kuwa maisha mapya (Waroma 6: 3-5)." Wakati wa Marekebisho Makubwa ya Kidini, Wakristo fulani wenye msimamo mkali walitaka kuondoa Sikukuu ya Kwaresima kwa kuwa Maandiko hayakuamuru waziwazi. Hata hivyo, Luther alisisitiza kwamba sikusanyiko hilo liendelee, si kwa sababu ya uhitaji (mtu hahitaji kushika Sikukuu ya Msalaba ili awe ameokolewa au kutakaswa), bali kwa sababu aliona Sikukuu ya Msalaba kuwa fursa ya kuimarisha imani na kutangaza kwa njia ya pekee mateso, kifo, na ufufuo wa Kristo. "Lent, Palm Jumapili, na Wiki Takatifu lazima kuhifadhiwa, "aliandika Luther, "si kulazimisha mtu yeyote kufunga, lakini kuhifadhi historia ya Passion na Injili waliowekwa kwa ajili ya msimu huo" (Luther's Kazi, 53:90). Luther, ambaye alikuwa msaidizi wa kihistoria wa kanisa la Kikristo, alitoa maoni ya kwamba kipindi cha Kwaresima kinapaswa kuhifadhiwa kwa sababu kinawakumbusha Wakristo kuhusu mateso ya Yesu na kuwachochea kutafakari na kutenda kulingana na mateso hayo. Hata hivyo, hakuna mtu anayepaswa kulazimishwa kushiriki. Inapaswa kuwa ya hiari. Kwa kweli, hilo linapatana na mafundisho ya Maandiko (2 Wakorintho 3:17; Wagalatia 2:4; 5:1, 13). Kwa maneno mengine, si lazima uje kwenye ibada za Kwaresima katikati ya juma au ufanye ibada za Kwaresima nyumbani. Lakini wakati huohuo, baba zetu katika Kanisa katika mapokeo ya Marekebisho Makubwa, wachungaji wetu na wazee, walitambua kwamba kuadhimisha Kipindi cha Kwaresima ni kwa ajili ya manufaa yetu ya kiroho, kwa sababu huendeleza kujitahidi kwa ajili ya maisha ya ufufuo hapa na sasa kwa kuishi kama wale waliobatizwa, kujuta dhambi na kuikubali njia ya utakatifu. Luther, ambaye alikuwa msaidizi wa kihafidhina, alituambia kwamba kipindi cha Kwaresima kinapaswa kuhifadhiwa kwa sababu kinawakumbusha Wakristo kuhusu mateso ya Yesu na kuwachochea kutafakari na kutenda kulingana na mateso hayo. Kwa hiyo, Kipindi cha Kwaresima kinakumbuka wakati ambao Kristo alitumia, muda mfupi kabla ya kuanza huduma yake ya hadharani, kushinda kishawishi (kwa niaba yetu!) Katika jangwa (Mathayo 4:2, Marko 1:13, Luka 4:2). Linatokana na neno la Anglo-Saxon, <unk>lencten<unk> (= kupanua), linalomaanisha <unk>spring<unk> au wakati wa kupanua siku. Kipindi cha Kwaresima ni kipindi cha siku 40 (kuwakilisha siku 40 Yesu alitumia jangwani) kuanzia Jumatano ya Ash na kumalizika na sherehe ya Easter Vigil asubuhi ya Pasaka. Kwa kweli, ni siku 46, lakini kwa kuwa Jumapili ni siku za sikukuu, hazihusishwi kamwe katika hesabu. "Siku hizi sita za Jumapili, basi, hazitajwi kama Jumapili za Kwaresima, bali Jumapili katika Kwaresima, kwa sababu katika siku hizi za kusherehekea ufufuo wa Bwana wetu, kufunga haipaswi kutumika, ingawa tunaheshimu msimu kwa kuondoa ""Alleluia"" na ""Gloria.""" Wahubiri wanapaswa kujisikia huru kuendeleza nidhamu zake na kuishika alama ndani ya kalenda kama wakati unaokusudiwa kuwa kipindi cha maandalizi na toba iliyotiwa alama na kufunga kwa hiari, utulivu, kutafakari, na kutoa misaada. Kipindi hiki kinatuchochea kukumbuka msamaha wa dhambi zetu na kushindwa katika majaribu badala ya mateso ya Kristo, kifo cha ushindi, ufufuo wake, na jinsi Mungu anavyotupenda. Kwa maneno mengine, Kipindi cha Kwaresima huhubiri Sheria na Injili. Inaonyesha uwezekano wa kuishi kama ubinadamu uliorudishwa katikati ya ubinadamu wetu uliopotea. Walutheri, pamoja na Waanglikana, Wakatoliki wa Kirumi, Wakristo wa Orthodox wa Mashariki, na baadhi ya Presbyterians na Methodists, wanashikilia Lent hadi leo katika mwendelezo na Kanisa la Kikristo la ulimwengu na la kihistoria kama nidhamu ya nje ya afya ambayo huwapa Wakristo fursa nzuri ya upya wa kiroho. Maadhimisho yetu ya Kilutheri ya Kipindi cha Kwaresima huchanganya mambo mengi yaliyotajwa hapo juu. Kupitia masomo ya Biblia na huduma za katikati ya wiki na Jumapili za Kwaresima, na pia kupitia mahubiri ya catechetical, na pia kupitia vifaa vya ibada kwa ajili ya nyumbani, tunakabiliwa na dhambi yoyote ambayo inaweza kuwa inazuia kutembea katika Roho, yaani, kutembea katika maisha mapya. Lakini zaidi ya yote, sisi si kama watu binafsi tu bali kama Kanisa tunakabiliwa uso kwa uso na Injili ya Yesu ambayo husamehe na kuondoa dhambi zetu na kutupa nguvu ya kuishi upya. Kuna kanuni mbili zinazoongoza katika kushika Mlo wa Kwaresima. Katika kipindi hiki, waliobatizwa wanapaswa kukua katika imani na upendo wao kwa Yesu msalabani, na tunapaswa kutumia moyo wa kutubu wakati wa kuweka macho yetu daima juu ya ushindi wa Mungu katika Pasaka. Kipindi cha Kwaresima kinatoa fursa isiyo na kifani kwa wahubiri kuweka mbele ya wasikilizaji wao msalaba wa Kristo na kuwaalika Wakristo kuchukua msalaba wao na kumfuata. "Hii inafungua wazi mlango wa kuhubiri matumizi ya tatu ya Sheria ambayo mara nyingi hupuuzwa katika kuhubiri leo, yaani, kutangaza matarajio ya maadili ya maisha katika Ufalme, kwa kweli, kutangaza kwamba Mfalme ana matarajio ya kutukuzia kulingana na Neno lake na katika nguvu ya Roho Mtakatifu. """ "Wachunguzi hawataraji tu kusikia juu ya maadili ya Ufalme, lakini pia wanaikaribisha. """ Hubiri kwa ujasiri ujitoaji kwa Kristo na toba ya ulimwengu na kuleta faraja ya Injili kwa msamaha wa dhambi na kushindwa kwetu, pamoja na ukweli na matumaini kwamba maisha ya ufufuo ni ya thamani ya kufuatilia hapa na sasa. Kuhusu Mchangiaji Rev. John J. Bombaro, Ph.D. (King's College, Chuo Kikuu cha London) ni mmishonari wa Kanisa la Kilutheri Missouri Synod, akitumikia kama Msaidizi Mkurugenzi wa Elimu ya Theolojia katika Chuo cha Luther, Rīga, Latvia.