Archbishop’s Column - March 2012

Lenten disciplines

We have once again entered the season of Lent. Traditionally Christians have both given up something for Lent as well as taken up something. The giving up is associated with denying one’s self and putting God first, as well as directing some of our means to others who are in need. Taking up something is to do with enriching our relationship with God, rekindling the flame.

Traditionally, the Lenten disciplines addressed were almsgiving (giving to the poor), prayer and fasting. These three are addressed by Jesus in the gospel reading set for Ash Wednesday (Matthew 6.1-6, 16-21).

In this passage Jesus clearly warns us not to practise our piety before others in order to be seen by them (v.1). And in particular, when you fast don’t disfigure your faces to show others that you are fasting (v.16).

Why, then, on Ash Wednesday, the beginning of our season of fasting and piety, does the liturgy involve being marked with the sign of ashes on our faces? It seems to be in direct contradiction to what Jesus taught.

Jesus teaches that you don’t fast, pray and give alms in order to be seen and noticed by others. That’s not what they’re about.

In first century Mediterranean society, social status and honour were prized above all else. All sorts of social and business transactions were as much about negotiating status and honour as they were about anything else. Members of a household would try to strengthen and demonstrate the honour of their household by displaying status and wealth. Each transaction either incurred or relieved debts or obligations and affected the household’s standing vis a vis other households in the community.

In this context the point of almsgiving was as much to lift up the household in the community’s eyes as it was to express compassion and care to the poor. If no one saw the gift being given, more than half the point of giving it was lost. Being seen by others was precisely the idea.

Jesus says, “Not so”. Far from being wasted if no one is watching, that’s exactly when these practices come into their own. That’s exactly when they are used for the sake of God’s reign rather than for self-interest.

So give in secret, says Jesus, when it is known only to your father who sees in secret. Don’t let the gift be announced by trumpets. Your giving isn’t about public display or personal honour or prestige or status.

Pray in secret. Prayer is about deep intimacy with God, not about public recognition for acting a role. (This is what the term ‘hypocrites’ meant. Hypocrites were those who acted roles in theatre productions. So notice, too, that hypocrites in these verses is not a way of speaking about Jews!)  Pray in secret. Praying isn’t about pretence. It’s not play acting for an audience. No one else is watching. The reward for people who pray in secret is not adulation and prestige. It is right relationship with God; intimacy with the heavenly father; not honour among human beings.

Fast in secret: not by dressing up to make a show for others. The right approach is to put oil on the head and wash the face – that is, to dress normally, not to draw attention to yourself, so that your heavenly father who sees what is hidden is the only one who knows.

There’s no point, says Jesus, trying to store up for yourselves treasures on earth. Social status, prestige, honour only reflect insecurity and greed, and a failure to trust God. And all such earthly treasure is likely to be passing, decaying or to be stolen away by others.

Heavenly treasure, on the other hand, is about the things that are part of God’s rule, especially the relationships that are part of that reign – right relationships. And that means trusting humility before God and solidarity with ordinary people.

Against this backdrop, the apparent paradox of Ash Wednesday dissolves.

We are marked with the cross of ashes with the words “Remember you are dust and to dust you shall return. Repent and believe the Gospel.”

The cross of ashes is not so that you can proudly display your piety and parade your religion when you leave the church and go outside into the street or to the supermarket or to work. More likely than not you will remove the mark as you leave.

No, the ash is a sacramental participation in trusting humility before God and compassionate solidarity with ordinary people. It is an embodiment of the right relationships of the kingdom. And these things cannot be stolen away and will endure.

With every blessing for an enriching Lenten season and for a rekindled life in God.