A MEMO FROM GOD

Effective immediately, please be aware that there are changes you need to make in your life. These changes need to be completed in order that I may fulfill my promises to you to grant you peace, joy and happiness in this life. I apologize for any inconvenience, but after all that I am doing, this seems very little to ask of you. I know, I already gave you the 10 Commandments. Keep them. But follow these guidelines, also.

1. QUIT WORRYING

Life has dealt you a blow and all you do is sit and worry. Have you forgotten that I am here to take all your burdens and carry them for you? Or do you just enjoy fretting over every little thing that comes your way?

2. PUT IT ON THE LIST

Something needs done or taken care of. Put it on the list. No, not YOUR list. Put it on MY to-do-list. Let ME be the one to take care of the problem. I can't help you until you turn it over to me. And although my to-do-list is long, I am after all, God. I can take care of anything you put into my hands. In fact, if the truth were ever really known, I take care of a lot of things for you that you never even realize.

3. TRUST ME

Once you've given your burdens to me, quit trying to take them back. Trust in me. Have the faith that I will take care of all your needs, your problems and your trials. Problems with the kids? Put them on my list. Problem with finances? Put it on my list. Problems with your emotional roller coaster? For my sake, put it on my list I want to help you. All you have to do is ask.

4. LEAVE IT ALONE

Don't wake up one morning and say, 'Well, I'm feeling much stronger now, I think I can handle it from here.' Why do you think you are feeling stronger now? It's simple. You gave me your burdens and I'm taking care of them. I also renew your strength and cover you in my peace. Don't you know that if I give you these problems back, you will be right back where you started? Leave them with me and forget about them. Just let me do my job.

5. TALK TO ME

I want you to forget a lot of things. Forget what was making you crazy. Forget the worry and the fretting because you know I'm in control. But there's one thing I pray you never forget. Please don't forget to talk to me - OFTEN! I love you. I want to hear your voice. I want you to include me in on the things going on in your life. I want to hear you talk about your friends and family. Prayer is simply you having a conversation with me. I want to be your dearest friend.

6 HAVE FAITH

I see a lot of things from up here that you can't see from where you are. Have faith in me that I know what I'm doing. Trust me, you wouldn't want the view fro m my eyes. I will continue to care for you, watch over you, and meet your needs. You only have to trust me. Although I have a much bigger task than you, it seems as if you have so much trouble just doing your simple part. How hard can trust be?

7. SHARE

You were taught to share when you were only two years old. When did you forget? That rule still applies. Share with those who are less fortunate than you. Share your joy with those who need encouragement. Share your laughter with those who haven't heard any in such a long time. Share your tears with those who have forgotten how to cry. Share your faith with those who have none.

8. BE PATIENT

I managed to fix it so in just one lifetime you could have so many diverse experiences. You grow from a child to an adult, have children, change jobs many times, learn many trades, travel to so many places, meet thousands of people, and experience so much. How can you be so impatient then when it takes me a little longer than you expect to handle something on my to-do-list? Trust in my timing, for my timing is perfect. Just because I created the entire universe in only six days, everyone thinks I should always rush, rush, rush.

9. BE KIND

Be kind to others, for I love them just as much as I love you. They may not dress like you, or talk like you, or live the same way you do, but I still love you all. Please try to get along, for my sake. I created each of you different in some way. It would be too boring if you were all identical. Please know I love each of your differences.

10. LOVE YOURSELF

As much as I love you, how can you not love yourself? You were created by me for one reason only - to be loved, and to love in return. I am a God of Love. Love me. Love your neighbors. But also love yourself. It makes my heart ache when I see you so angry with yourself when things go wrong. You are very precious to me. Don't ever forget that!

With all my heart, I love you,

GOD

The understanding of 'giving up' something for LENT seems to be common understanding of many people. This understanding is rooted in the tradition of Lent as practiced in the Roman Catholic Church in which you are expected to fast (not eat) certain foods. Fasting is a spiritual discipline by which you give up certain activities in order to focus your life and energy on spiritual realities. This practice of fasting is to lead to spiritual growth.

What happened is that people took this fasting to mean 'giving up' some kind of pleasurable activity as a form of self-sacrifice. Often you will hear statements such as, "I gave up chocolate for Lent" or "I gave up cigarettes for Lent." While many people may feel that there is some merit to their self-sacrifice, they generally do not see these self-sacrifices as having a long term spiritual significance.

Personally, while I have practiced various 'fasts' during Lent, on the whole, I believe that Lent is more than 'giving up' some pleasurable activity.

I would argue that instead of 'giving up something; Lent is really about 'picking up' something. It is about picking up the attitude which brought Jesus to the cross.

During LENT we should be open to 'picking up' love for the stranger, for the homeless, for the hurting, for the rejected, for the despised, for the untouchable. In doing this we show the world the kind of love God demonstrated when he died on the cross.

ron

Lent

Origin of the word

The Teutonic word Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season. Still it has been used from the Anglo-Saxon period to translate the more significant Latin term quadragesima (French carême, Italian quaresima, Spanish cuaresma), meaning the "forty days", or more literally the "fortieth day". This in turn imitated the Greek name for Lent, tessarakoste (fortieth), a word formed on the analogy of Pentecost (pentekoste), which last was in use for the Jewish festival before New Testament times. This etymology, as we shall see, is of some little importance in explaining the early developments of the Easter fast.

Origin of the custom

Some of the Fathers as early as the fifth century supported the view that this forty days' fast was of Apostolic institution. For example, St. Leo (d. 461) exhorts his hearers to abstain that they may "fulfill with their fasts the Apostolic institution of the forty days" — ut apostolica institutio quadraginta dierum jejuniis impleatur (P.L., LIV, 633), and the historian Socrates (d. 433) and St. Jerome (d. 420) use similar language (P.G., LXVII, 633; P.L., XXII, 475).

But the best modern scholars are almost unanimous in rejecting this view, for in the existing remains of the first three centuries we find both considerable diversity of practice regarding the fast before Easter and also a gradual process of development in the matter of its duration. The passage of primary importance is one quoted by Eusebius (Hist. Eccl., V, xxiv) from a letter of St. Irenaeus to Pope Victor in connection with the Easter controversy. There Irenaeus says that there is not only a controversy about the time of keeping Easter but also regarding the preliminary fast. "For", he continues, "some think they ought to fast for one day, others for two days, and others even for several, while others reckon forty hours both of day and night to their fast". He also urges that this variety of usage is of ancient date, which implies that there could have been no Apostolic tradition on the subject. Rufinus, who translated Eusebius into Latin towards the close of the fourth century, seems so to have punctuated this passage as to make Irenaeus say that some people fasted for forty days. Formerly some difference of opinion existed as to the proper reading, but modern criticism (e.g., in the edition of Schwartz commissioned by the Berlin Academy) pronounces strongly in favor of the text translated above. We may then fairly conclude that Irenaeus about the year 190 knew nothing of any Easter fast of forty days.

The same inference must be drawn from the language of Tertullian only a few years later. When writing as a Montanist, he contrasts the very slender term of fasting observed by the Catholics (i.e., "the days on which the bridegroom was taken away", probably meaning the Friday and Saturday of Holy Week) with the longer but still restricted period of a fortnight which was kept by the Montanists. No doubt he was referring to fasting of a very strict kind (xerophagiæ — dry fasts), but there is no indication in his works, though he wrote an entire treatise "De Jejunio", and often touches upon the subject elsewhere, that he was acquainted with any period of forty days consecrated to more or less continuous fasting (see Tertullian, "De Jejun.", ii and xiv; cf. "de Orat.", xviii; etc.).

And there is the same silence observable in all the pre-Nicene Fathers, though many had occasion to mention such an Apostolic institution if it had existed. We may note for example that there is no mention of Lent in St. Dionysius of Alexandria (ed. Feltoe, 94 sqq.) or in the "Didascalia", which Funk attributes to about the yearkú yet both speak diffusely of the paschal fast.

Further, there seems much to suggest that the Church in the Apostolic Age designed to commemorate the Resurrection of Christ, not by an annual, but by a weekly celebration (see "the Month", April 1910, 337 sqq.). If this be so, the Sunday liturgy constituted the weekly memorial of the Resurrection, and the Friday fast that of the Death of Christ. Such a theory offers a natural explanation of the wide divergence which we find existing in the latter part of the second century regarding both the proper time for keeping Easter, and also the manner of the paschal fast. Christians were at one regarding the weekly observance of the Sunday and the Friday, which was primitive, but the annual Easter festival was something superimposed by a process of natural development, and it was largely influenced by the conditions locally existing in the different Churches of the East and West. Moreover, with the Easter festival there seems also to have established itself a preliminary fast, not as yet anywhere exceeding a week in duration, but very severe in character, which commemorated the Passion, or more generally, "the days on which the bridegroom was taken away".

Be this as it may, we find in the early years of the fourth century the first mention of the term tessarakoste. It occurs in the fifth canon of the Council of Nicea (A.D. 325), where there is only question of the proper time for celebrating a synod, and it is conceivable that it may refer not to a period but to a definite festival, e.g., the Feast of the Ascension, or the Purification, which Ætheria calls quadragesimæ de Epiphania. But we have to remember that the older word, pentekoste (Pentecost) from meaning the fiftieth day, had come to denote the whole of the period (which we should call Paschal Time) between Easter Sunday and Whit-Sunday (cf. Tertullian, "De Idololatria", xiv, — "pentecosten implere non poterunt"). In any case it is certain from the "Festal Letters" of St. Athanasius that in 331 the saint enjoined upon his flock a period of forty days of fasting preliminary to, but not inclusive of, the stricter fast of Holy Week, and secondly that in 339 the same Father, after having traveled to Rome and over the greater part of Europe, wrote in the strongest terms to urge this observance upon the people of Alexandria as one that was universally practiced, "to the end that while all the world is fasting, we who are in Egypt should not become a laughing-stock as the only people who do not fast but take our pleasure in those days". Although Funk formerly maintained that a Lent of forty days was not known in the West before the time of St. Ambrose, this is evidence which cannot be set aside.

"Ash Wednesday is full of joy. In a minute we will sing None and go barefoot to get ashes on our heads to remember, with great relief, that we are dust. The source of all sorrow is the illusion that of ourselves we are anything but dust. God is all our joy and in Him our dust can become splendor. The great sorrow of mankind is turned to joy by the love of Christ, and the secret of happiness is no longer to see any sorrow except in the light of Christ's victory over sorrow. And then all sorrow contributes somehow to our happiness."

Thomas Merton, The Sign of Jonas, p. 278-279

Here is what the Catholic Encyclopedia says:

Ash Wednesday

The Wednesday after Quinquagesima Sunday, which is the first day of the Lenten fast.

The name dies cinerum (day of ashes) which it bears in the Roman Missal is found in the earliest existing copies of the Gregorian Sacramentary and probably dates from at least the eighth century. On this day all the faithful according to ancient custom are exhorted to approach the altar before the beginning of Mass, and there the priest, dipping his thumb into ashes previously blessed, marks the forehead -- or in case of clerics upon the place of the tonsure -- of each the sign of the cross, saying the words: "Remember man that thou art dust and unto dust thou shalt return." The ashes used in this ceremony are made by burning the remains of the palms blessed on the Palm Sunday of the previous year. In the blessing of the ashes four prayers are used, all of them ancient. The ashes are sprinkled with holy water and fumigated with incense. The celebrant himself, be he bishop or cardinal, receives, either standing or seated, the ashes from some other priest, usually the highest in dignity of those present. In earlier ages a penitential procession often followed the rite of the distribution of the ashes, but this is not now prescribed.

There can be no doubt that the custom of distributing the ashes to all the faithful arose from a devotional imitation of the practice observed in the case of public penitents. But this devotional usage, the reception of a sacramental which is full of the symbolism of penance (cf. the cor contritum quasi cinis of the "Dies Irae") is of earlier date than was formerly supposed. It is mentioned as of general observance for both clerics and faithful in the Synod of Beneventum, 1091 (Mansi, XX, 739), but nearly a hundred years earlier than this the Anglo-Saxon homilist Ælfric assumes that it applies to all classes of men. "We read", he says,

in the books both in the Old Law and in the New that the men who repented of their sins bestrewed themselves with ashes and clothed their bodies with sackcloth. Now let us do this little at the beginning of our Lent that we strew ashes upon our heads to signify that we ought to repent of our sins during the Lenten fast.

And then he enforces this recommendation by the terrible example of a man who refused to go to church for the ashes on Ash Wednesday and who a few days after was accidentally killed in a boar hunt (Ælfric, Lives of Saints, ed. Skeat, I, 262-266). It is possible that the notion of penance which was suggested by the rite of Ash Wednesday was was reinforced by the figurative exclusion from the sacred mysteries symbolized by the hanging of the Lenten veil before the sanctuary. But on this and the practice of beginning the fast on Ash Wednesday.

Publication information
Written by Herbert Thurston. Transcribed by Joseph P. Thomas.

The Catholic Encyclopedia, Volume I. Published 1907. New York: Robert Appleton Company. Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York

There are two ways of spreading light: to be the candle or the mirror that reflects it.
~ Edith Wharton