Read the following poem. Invite the students to read it, and then offer possible interpretations of the poem. After the presentation on Lent, return to a discussion on the poem to see if their understanding has been expanded.
So what could be left, sister lent?I thought I had uncovered it all…layer by layer I shed it all away…
so what could be left, sister lent?like a snake squirming form the casing of his former self
and the butterfly wrestling from the safe bondage of her quiet hibernation…I stand empty…
a wonderful, curious new creation, chosen of God…
nakedly I gaze before discernment’s interior mirror…so what could be left, sister lent?
Sunday after Sunday, story after story, decision after decision,gave way to an empty, vulnerable vessel, ready for Easter filling…
so what could be left, sister lent?like an air-dried sponge I stand waiting…
for what do I wait?for fire light’s illumination…
for baptismal water’s soaking immersion…for confirmation oil’s sealing configuration…
for eucharist bread and wine’s sumptuous celebrationfor dying, rising, famine, for feasting,
for those who are out to be one with the in…to eat, to be broken, to be poured, to be filled,
to live by example, to die, to be food for the hungry, the lost, the blind and the obstinate…
I wait to give more of the gift already given, the sacrament of life for the sake of the kingdom…
so, forty more days of repentance and ashesto renew, to strengthen and prepare for the banquet…
one forgotten remnant of a life not yet surrendered, of blindness, repression?
be it sojourn, or Passover or Exodus eventI stand with eyes opened, my heart is in my hand…
what could be left? only YOU know for sure…so do what YOU will, root out from the core
all that might keep me from the life you intendof thanksgiving, of service and praise to the end. 1
1. Birmingham, Mary, “so what could be left, sister lent?” Birmingham, Mary, Word and Worship Workbook for Year B,
Mahwah: Paulist Press, 2000, 164-165.
The above poem expresses the thoughts of a person who is ready to begin the final stage of preparation for baptism at the Easter Vigil. Such a person has been preparing to become a Christian for an entire year. During that time the person is called a catechumen, an ancient word that means “someone who follows God’s word.” Persons who wish to become a Christian spend an entire year listening to God’s word in the Sunday liturgy. After the Scriptures and the homily are completed (after the liturgy of the word), catechumens are dismissed to reflect on Scriptures that were proclaimed. They seriously try to pattern their lives after what they heard in the readings. Catechumens also learn the doctrines of the Church and similarly make every attempt to live according to those teachings as well. Just as a plumber-in-training spends a year as an apprentice to learn how to be a plumber, so too catechumens spend an entire liturgical year with the Christian community gradually learning how to be a Christian.
After their year-long apprenticeship is completed, catechumens enter a time of final, spiritual preparation. The Church refers to this period as the period of purification and enlightenment, also known as Lent. On the First Sunday of Lent the catechumens celebrate a special liturgy (rite of election) in which the bishop usually presides and most often is celebrated at the diocesan cathedral. Once this rite of election is celebrated, catechumens are referred to as the elect. In this special liturgy, the Church affirms that the elect are chosen by God. The elect enroll their names in a special book for baptism. In other words, “they sign up” to be baptized at the coming Easter Vigil. This ritual serves as a doorway into their final stage of preparation (Lent). Just as athletic practice right before the big game always gets more serious and more intense, so too a life long commitment of following Jesus by becoming a Christian requires a similar more serious, intense preparation. The season of Lent provides that preparation.
Special liturgies are celebrated such as three scrutinies on the Third, Fourth and Fifth Sundays of Lent and the presentation of the Creed and the Lord’s Prayer. The scrutinies help the elect to look deep within to see where sin still exists and to ask for God’s deliverance. The elect seek to purify their hearts through the Lenten rituals and ask God to bring his own light into their lives. The elect also observe the Lenten disciplines of prayer, fasting and almsgiving.
Catholics who are already baptized (the faithful) prepare to renew their baptism during the Easter Season. Every year during the Easter season, Catholics renew their baptismal promises. They commit for one more year to live as a priest (to serve God’s people), prophet (to proclaim God’s word), and king (to lead people to Christ). The faithful prepare to renew their own baptism by journeying with and supporting the elect with prayer. The faithful also participate in parish celebrations of the Sacrament of Reconciliation and the Lenten disciplines of prayer, fasting, and almsgiving.
You might wonder why we would begin a discussion of the season of Lent with a detailed ex-planation of the role of catechumens. In order to understand the history and origin of Lent, it is important to learn about catechumens and the elect as they are closely related.
OriginsIn the golden years of the catechumenate (fourth and fifth century), people took three years to learn how to become a Christian. The entire Christian community was involved. Lent began as a period of fasting and preparation for the Easter Triduum. The Church community supported and was in solidarity with people who were preparing for baptism. Everyone in the community engaged in baptismal preparation, but all eyes were on the elect who would be baptized at the Easter Vigil. “Christians saw in fasting a way of preparing for the reception of the Spirit, a powerful weapon in the fight against evil spirits, an appropriate preparation for the reception of baptism and the Eucharist and a way of being able to help the poor with money that would otherwise have been spent on food. What the church required of candidates for baptism by way of liturgical and spiritual effort was also done by the faithful in solidarity of spirit. An atmosphere of cooperation and reciprocity was thus established that benefited the entire community” (Adam, Adolf, The Liturgical Year, [Collegeville: The Liturgical Press, 1990, 93-94]).
Each day during Lent the community prayed over the elect at Mass. Three hours a day were spent in prayer. Scrutinies were celebrated on the Third, Fourth, and Fifth Sundays of Lent. The Gospel readings of Jesus’ encounter with the Samaritan woman (Third Sunday), the man born blind (Fourth Sunday), and the raising of Lazarus (Fifth Sunday) were used as primary catechesis for baptism, because of the beautiful baptismal images of water and the spirit, the light of faith, and death and Resurrection. Thus, Lent’s earliest focus was primarily about baptism. That would soon change.
Later in the fifth century the focus shifted away from baptism. The penitential focus (concentration on sin and repentance) became more important. There is a reason for this shift. When Emperor Constantine made Christianity a legal religion in the Roman Empire, everyone in the empire wanted to become a Christian. Since so many people wanted to convert, the Church created an abbreviated period of training. What use to take three years was abbreviated to last a matter of several weeks. Since everyone in the empire was Christian, the number of candidates for adult baptism became fewer and fewer. Infant baptism (not adult baptism) was nearly all that was celebrated. As a result, Lent became a forty day fast, rather than a time to prepare for baptism. Rites such as scrutinies nearly disappeared. By the end of the fifth century the scrutinies and the scrutiny readings were moved to weekdays, and much of the original meaning of Lent was lost or at least forgotten.
Recent research suggests that the forty days of Lent is also reminiscent of a forty-day fasting period that began mostly in monasteries later in fifth century. The period began after the Feast of Epiphany and was based on the imitation of Jesus’ life. The Second Vatican Council set out to restore the baptismal origins-what had been forgotten throughout the centuries.
Season of Lent has a twofold character: primarily by recalling or preparing for baptism and by penance. In this way the entire church prepares to celebrate the paschal mystery of Jesus Christ at the Easter Vigil and throughout the season. (Constitution on the Sacred Liturgy, 109)
The Church Fathers did not want to lose the penitential theme of Lent that has been so important for Catholics over the centuries, but it did want to restore the lost baptismal focus. Thus, they insisted that the ancient catechumenate be restored. Today, it is called the Rite of Christian Initiation of Adults (RCIA).
In summary, Lent is a time of baptismal preparation for the elect and a time of baptismal renewal for the faithful. The entire Church reflects on the mystery of personal and social sin. We humbly ask Jesus Christ, our Redeemer, to deliver us and renew us.
Practical aspects of the Season
Review: • What does the word “Lent” mean? • What does Ash Wednesday celebrate? Why are ashes placed on our foreheads? • When does Lent begin and when does it end? • What are the Lenten disciplines? • Is Lent a time to pay particular attention to the passion of Christ? • What takes place on Palm Sunday?
Celebrate Lent Gather All make the Sign of the Cross.
Leader: Let us praise the God of grace, mercy and peace. Blessed be God forever. All: Blessed be God forever.
Turn to the Living God #18 or Voices that Challenge #10. Lori True, 2002 GIA Publications, Inc. or Voices that Challenge #10
David Haas, 1990 GIA Publications, Inc.
Leader: Let us pray.
Bow your heads and listen as the leader prays.
All: Amen.
Celebration of the Word
Reader: A reading from the holy Gospel according to John (Read John 4:5-42 [preferably in the children’s lectionary]) The Gospel of the Lord.All: Praise to you, Lord Jesus Christ.
Reflection on the Word of God • Even though we don’t have pagan idols, many things in our lives distract us from our relationship with God. What in your life could be called an idol? • If the Samaritan woman represents the people of Samaria who flirted with pagan gods, how might she speak to us today? • Are there any behaviors, attitudes or actions that distract you from your relationship with God? What would it cost you to change? • What needs to change in your life as you prepare to renew your baptismal promises at Easter?
Response to God’s Word: Option One Act of Repentance 2
Leader: Lord, like Peter we have relied on our own strength rather than on grace. Look on us, Lord, and have mercy. All: Lord, you know all things; you know that I love you.
Leader: Our pride and foolishness have led us into temptation. Look on us, Lord, and have mercy. All: Lord, you know all things; you know that I love you.
Leader: We have been vain and self important. Look on us, Lord, and have mercy.All: Lord, you know all things; you know that I love you.
Leader: We have at times been pleased rather than saddened by the misfortune of others. Look on us, Lord, and have mercy. All: Lord, you know all things; you know that I love you.
Leader: We have shown indifference for those in need instead of helping them. Look on us, Lord, and have mercy.All: Lord, you know all things; you know that I love you.
Leader: We have been afraid to stand up for justice and truth. Look on us, Lord and have mercy. All: Lord, you know all things; you know that I love you.
Leader: We have repeatedly broken the promises of our baptism and failed to be your disciples. Look on us, Lord, and have mercy.All: Lord, you know all things; you know that I love you.
2. Act of Repentance: Rite of Penance, Appendix II, #28
You will draw water joyfully, from the springs of salvation
[Left side] God indeed is my savior; I am confident and unafraid. My strength and my courage is the Lord, and he has been my savior. With joy you will draw water, at the fountain of salvation. [antiphon]
[right side] Give thanks to the Lord, acclaim his name; among the nations make known his deeds, proclaim how exalted is his name. [antiphon]
[everyone] Sing praise to the Lord for his glorious achievement; let this be known throughout all the earth. shout with exultation, O city of Zion, for great in your midst is the holy One of Israel. [antiphon]
IntercessionsLeader: Lord, we humbly offer our prayers of intercession.
Lord God of Mercy, you invite us to grow in faith, to renew our lives and to repent of our sins. Change our hearts during this time of baptismal preparation so we may fervently commit to our baptismal promises at Easter. For this we pray.
All: Lord, have mercy.
Lord God of Mercy, reveal the idols in our lives that distract us from our relationship with you. For this we pray.
All: Lord, have mercy.
Lord, God of mercy, strengthen us in our Lenten fast so that we might give what we would have spent on food to the poor. For this we pray.
All: Lord, have mercy. Offer your own prayers of intercession and conclude each with “For this we pray.”
Leader: God of Compassion, You have given us water as a sign of baptism and ashes as a sign of our repentance. We ask you to bless this water and these ashes. May these symbols be a constant reminder of our Lenten journey as we participate in the Lenten disciplines of prayer, fasting and almsgiving. (kneel or bow your head)
Lord, We ask that you bless the sinner who asks for your forgiveness. And bless all who reflect on this water and these ashes. May they keep this Lenten season in preparation for the joy of Easter. We ask this through Christ our Lord.
(Adapted from the Book of Blessings: Blessing and Distribution of Ashes, 703-711)
Song: Voices that Challenge
Breaking Open the Ritual
Making a Difference Name one concrete way in which your life this week might imitate what was learned by the story of the Samaritan Woman (such as turning away from an idol in your life or going out to share the good news of Jesus with others).
Consider this example:One teenager realized that her family relationships were suffering because of her attachment to the internet chat room with friends. She spent all her time with her friends and had absolutely no time for her parents or siblings. She knew that she needed to stop spending so much time on the chat room. She decided that her Lenten discipline would include reducing her time with her friends online to no more than ten minutes a day; and to use the time she would have spent by helping an elderly neighbor who needed some help around the house or to participate in her parish food drive for their local shelter. She discovered that even though it was a very difficult habit to break, she felt much closer to God and to her family for making better choices.
The Sacrament of Penance reminds us that we are to be mindful not only of our personal sins but also of our participation in social sin (“In fact, people frequently join together to commit injustice…” [Rite of Penance, 5]). Just what is social sin? In 1983 a group of bishops gathered at the Synod of Reconciliation. They addressed the topic of social sin as a reality that has such a devastating impact on the lives of so many people in the world. The bishops challenged us to learn more about social sin in order to uncover the ways we sometimes unconsciously participate in it. As a result of this meeting, Pope John Paul II, in an apostolic letter resulting from this Synod, “Reconciliation and Penance” December 2, 1984, addressed the topic of social sin. The following points summarize the Pope’s apostolic letter. • Sin occurs in both personal and social forms. We as Catholics are generally aware that we commit personal sins, but we are often unaware of the way we participate in social sin.
• Social sin exists in laws, policies, and social practices that fail to respect or enhance the human dignity of certain groups within society. Option: Can you cite a law, policy or social practice that fails to respect human dignity of cer-tain people in your area? • Social sin is made up of many (an accumulation) personal sins. • There are a number of ways that our personal sins contribute to social sin.
1. An act or a failure to act that causes or supports an evil condition.
2. An act or a failure to act that takes advantage of people or situations for self interest or gain. Option: Have you ever heard of a situation in which people are taken advantage of for personal gain? What if anything could be done about it?
3. The failure to avoid, eliminate or at least limit the evil condition due to laziness, fear, indifference, or silence, or secret complicity.
Option: Can you name a time in which you or someone you know failed to address an evil, because of silence or fear? What could have been done to help the situation?
4. When people take refuge in the impossibility of changing the evil condition with the attitude that there is nothing I can do (the proverbial “cop-out”).
5. When we avoid the sacrifice required to address the evil condition-with the attitude, “I don’t want to be bothered,” it will “put me out” too much.
6. We make excuses about why we cannot do something about the evil condition by thinking: “If I do that they will have my head on the platter.” Or “It’s not my problem, let someone else take care of it.” Or “It’s none of my business.”
• Personal sin brings personal guilt, and social sin brings shared guilt. • The consequences of my personal sins are relatively limited; they affect only me or those closest to me.
• The consequences of social sin are huge. Social sin affects laws, customs, policies and attitudes. • It is relatively easy to turn away from personal sin. One needs only to confess one’s sins in the Sacrament of Reconciliation and make a firm amendment not to sin again. To turn away from social sin is far more difficult. It often requires changing laws, customs, and policies.
• Social sin involves a collective blindness (large numbers of people remain blind to the problem). People commit personal sins, but participate in social sin.
• Pope John Paul told us that the heart of all social sin is personal sin and that we must take responsibility for both. Our personal sins of greed, selfishness, fear-the things I commit and the things I omit-contribute to the growth of social sin.
• Social sin requires a social response. The Pope says this is done through our solidarity with those who are victims of social injustice.
Option: Name one way you could be in solidarity with victims of social injustice? The following quote by Protestant Theologian, Martin Niemoeller, at the end of Word War II can be observed in the Holocaust museum in Washington, D.C.:
“They came first for the communists. And I didn’t speak because I wasn’t communist. Then they came for the Jews, and I didn’t speak because I wasn’t a Jew. Then they came for the trade unionists, and I didn’t speak because I wasn’t a trade unionist. Then they came for the Catholics and I didn’t speak up because I was a Protestant. Then they came for me, and by that time, there was no one left to speak up.”
What does this teaching on social sin have to do with us? Everything. During Lent we are particularly invited to reflect on the ways we participate in social sin. We are invited to take the power the Holy Spirit has given us and transform our world. It begins in our parish, school, and local community. If there is any person or group of persons who suffers from the effects of social sin in our parish, town, and local community; we are called to name it and work toward changing the evil condition.
Option: Name a social sin in which we all participate and suggest ways that you might respond to improve the situation.
Principles gleaned from the U.S. Bishop’s document: “Sharing Catholic Social Teaching: Challenges and Direction”
Find out: what do the following principles mean?
Life and Dignity of the Human Person; Call to Family, Community, and Participation; Rights and Responsibilities; Option for the Poor and Vulnerable; The Dignity of Work and the Rights of Workers; Solidarity; Promotion of Peace and Disarmament; Care for God’s Creation.
