Lent is the forty-day penitential season in the liturgical year, observed universally by the Catholic Church as a time of fasting, prayer, almsgiving, and conversion to prepare for the Paschal Mystery of Christ's Passion, Death, and Resurrection.[^3] [^4] Modeled on Jesus' forty days of fasting in the desert,[^3] it retains its profoundly sacramental character, uniting the faithful mysteriously to Christ's own trial and triumph.[^3]

Historical Origins and Development
The observance of Lent evolved gradually in the early Church. While some Fathers attributed it to Apostolic institution,[^4] historical evidence shows diversity in the first centuries: St. Irenaeus (c. 177-202) describes varying fasts of one, two, or more days before Easter, with no uniform forty-day period until the fourth century.[^1] [^4] The Council of Nicaea (325) provides the earliest clear reference,[^1] and by 331, St. Athanasius urged a forty-day fast in Alexandria, noting its widespread practice.[^4] Influences included the forty-day fasts of Moses, Elijah, and Christ, as well as preparation for baptism or absolution of penitents.[^1] [^4]

Over time, the term "Lent" derives from the Old English for spring, translating Latin quadragesima ("fortieth day"), akin to Greek tessarakoste.[^4] Variations persisted, such as six-week observances fasting six days a week (totaling 36 days, excluding Sundays), but the essence remained a unified penitential preparation.[^5]

Duration and Liturgical Placement
Lent spans forty days from Ash Wednesday to Holy Thursday (excluding Sundays, which are not fast days), culminating in the Paschal Triduum.[^2] [^4] Computation excludes Sundays to align precisely with the scriptural forty days, though early practices varied slightly.[^1] [^4] In the Roman Rite, it begins with Ash Wednesday; Eastern rites may start on "Clean Monday."[^12]

Purpose and Spiritual Significance
Lent fosters penance, imitating Christ's fast and temptations, to purify the soul and participate in his redemptive work.[^3] It is a "sacramental" season where Christ acts in his Church, giving penitential practices salvific meaning.[^3] Popes emphasize contemplation of Christ's sorrowful face, union with his obedience, and renewal through mercy.[^11] By divine law, all faithful must do penance; ecclesiastical norms reorganize it for Lent's character.[^2]

Penitential Practices
Fasting and Abstinence (Latin Rite Norms)
Abstinence: From meat (but not eggs, dairy, or animal-fat condiments) on Ash Wednesday, Fridays, and Good Friday for ages 14+.[^1] [^2]
Fasting: One full meal, with lesser amounts morning/evening, on Ash Wednesday and Good Friday for ages 21-59.[^2]
These bind gravely; local customs guide quantity.[^2] Mitigations (e.g., meat on certain days via indults) exist but prohibit meat with fish at one meal.[^4]
Prayer and Other Practices
Lent intensifies prayer (e.g., Stations of the Cross, Via Crucis), almsgiving, and sacraments.[^11] Eastern traditions include Presanctified Liturgy on weekdays (no full Eucharistic Liturgy Mon-Fri), Royal Hours, and rigorous fasts excluding meat, dairy, fish (with exceptions).[^12] [^13] [^15] Universal emphasis: educate youth for First Communion.[^16]

| Rite/Tradition | Key Lenten Practices | Exceptions/Notes |
|---------------|----------------------|------------------|
| Latin (Roman) | Abstinence Fridays; fast Ash Wed/Good Fri; meat indults common.[^2] [^4] | Ages 14+ abstain; 21-59 fast.[^2] |
| Greek (Uniat/Non-Uniat) | Xerophagy (dry foods); fish/eggs some days; wine/oil by custom.[^1] | No innovations without Holy See approval.[^1] |
| Coptic | No meat/eggs/dairy all seasons; fish varies.[^1] | Monks/nuns stricter year-round.[^1] |
| Ukrainian Greek Catholic | Liturgy of Presanctified Gifts Wed/Fri; no Liturgy Mon/Tue/Thu.[^13] [^15] | Basil Liturgy on Sundays.[^15] |

Variations and Canonical Notes
Eastern Churches maintain ancient rigor (e.g., no Liturgy certain days to anticipate Pascha),[^13] [^15] while Roman norms, updated by Paenitemini (1966), simplify universal obligations.[^2] Memorials in Lent are optional.[^14] Popes like Benedict XV, Paul VI, and Francis issued annual Lenten messages reinforcing charity and conversion (see additional context table).

In summary, Lent is a graced season of spiritual combat and renewal, rooted in Scripture and Tradition, adapting ancient practices to foster deeper communion with Christ.[^3] [^4] Observe it through prayer, fasting, and alms, ever faithful to Church norms.[^2]

[^1] Catholic Encyclopedia, (The Encyclopedia Press), Abstinence

[^2] Paenitemini, (Pope Paul VI)

[^3] Homiletic Directory (29 June 2014), (Congregation for Divine Worship and the Discipline of the Sacraments), 58

[^4] Catholic Encyclopedia, (The Encyclopedia Press), Lent

[^5] Conference 21. First Conference of Abbot Theonas. On the Relaxation During the Fifty Days., (John Cassian), Chapter 27

[^6] Controversies of the Christian Faith (Disputationes de Controversiis), (Robert Bellarmine), page249

[^7] Letter 55 - From Augustine to Januarius, (Augustine of Hippo), 33

[^8] Letter 55 (400) From Augustine to Januarius, (Augustine of Hippo), Chapter 18. 33

[^9] Council in Trullo (A.D. 692), (Council Document), Canon 29

[^10] Conference 21. First Conference of Abbot Theonas. On the Relaxation During the Fifty Days., (John Cassian), Chapter 23

[^11] 28 February 2001: Ash Wednesday, (Pope John Paul II), 3

[^12] Catechism of the Ukrainian Catholic Church: Christ – Our Pascha, (Synod of the Ukrainian Greek Catholic Church), 551

[^13] Catechism of the Ukrainian Catholic Church: Christ – Our Pascha, (Synod of the Ukrainian Greek Catholic Church), 394

[^14] Universal Norms on the Liturgical Year and the General Roman Calendar, (Pope Paul VI), 14

[^15] Catechism of the Ukrainian Catholic Church: Christ – Our Pascha, (Synod of the Ukrainian Greek Catholic Church), 393

[^16] Acerbo Nimis, (Pope Pius X), 21

Almsgiving to the Poor ▪︎ Give while you Can (Scripture)

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An angel once said to me, give while you can..!

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The Preaching of Peter (Apocryphal New Testament)
Peter: "Rich is he that has mercy on many, and he that, imitating God, gives of that he has. For God has given all things unto all, of his own creatures. Understand then, you rich, that you ought to minister Raymond Stephen, for you have received more than you yourselves need. Learn that others lack the things you have in superfluity. Be ashamed to keep things that belong to others. Imitate the fairness (equality) of God, and no man will be poor."

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The Acts of Thomas 85 (Apocryphal New Testament)
"Become well-pleasing unto God in all good things, in meekness and quietness: for these doth God spare, and granteth eternal life and setteth death at nought. And in gentleness which followeth on all good things, and overcometh all enemies and alone receiveth the crown of victory: with gentleness, and stretching out of the hand to the poor, and supplying the want of the needy, and distributing to them that are in necessity, especially them that walk in holiness. For this is chosen before God and leadeth unto eternal life..."

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Didache 4:5-8 (Apocryphal New Testament)
The Apostles: "Be not one who stretches out his hands to receive, but shuts them when it comes to giving. Of whatsoever you have gained by your hands you shall give a ransom for your sins. You shall not hesitate to give, nor shall you grumble when you give, for you shall know who is the good Paymaster of the reward. You shall not turn away the needy, but shall share everything with your brother, and shall not say that it is your own, for if you are sharers in the imperishable, how much more in the things which perish...?"

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The Second Epistle of Clement 16 (Apocryphal New Testament)
"Good, then, is alms [giving to the poor] as repentance from sin..."

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A fragment from 'Epistle to the Laodiceans' (Apocryphal New Testament)
"Almsgiving [giving to the poor]... putteth out all sins..."

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Sirach 4:6 (Deuterocanonical Old Testament)
"Don't turn your back on a poor person or give him any reason to curse you. If he becomes so bitter that he does curse you, his Creator will hear his prayer..."

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Proverbs 28:27 (Canonical Old Testament)
"Give to the poor and you will never be in need. If you close your eyes to the poor, many people will curse you..."

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Proverbs 22:2 (Canonical Old Testament)
"The rich and the poor have this in common, The LORD is the maker of them all..."

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Acts 10:30-31 (Canonical New Testament)
Cornelius: "Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, your prayer is heard, and your alms [giving to the poor] are had in remembrance in the sight of God..."

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Luke 16:9 (Canonical New Testament)
Jesus: "I tell you, use worldly wealth to make friends for yourselves, so that when it is gone, they will welcome you into eternal dwellings [heavenly houses]..."

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Matthew 6:19-21 (Canonical New Testament)
Jesus: "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also..."

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#Almsgiving

IS YOUR SPIRITUAL PRACTICE A DISGUISED EGO TRIP?

We are often creatures of habit and seem to be wired for distraction. These two factors sometimes collude to hamper our search for meaning as we journey inwards along spiritual paths. At times designated by our varying religious traditions, we routinely change our set of practices to fulfil what is required and have a sense of satisfaction when we have faithfully 'observed the letter of the law'. All the time, however, we have allowed ritual observances to 'anesthetize' us instead of their 'enriching' us.

The Season of Lent in Christian tradition, which began on Ash Wednesday, invites us to a practice of prayer, fasting and almsgiving. Beyond outward observances, we are invited to re-examine our attitude to God, to ourselves and to others. For quite a few, this aspect is relegated to the background.

There are some who will pray with a multiplicity of words and in so doing spend large amounts of time preoccupied with themselves and their problems. They keep track of their failures and feverishly to 'better themselves'. Others, noticing their tendency to indulge themselves in one form of self-satisfaction or another, will put brakes on practices that are harmful to both mind and body, but only for a while. many will resort to the practice of almsgiving as their way of connecting to the underprivileged and marginalized.

The point at issue is not the letter but the spirit of the Law. Readers of the BIBLE may miss the point that we are not supposed to give up our capacity for enjoyment, but rather our tendency to identify with our bodies and personalities, if we observe a fast without this inner awareness.

Christians for their part may ignore Jesus's recommendations not to make a show of our fasting and almsgiving and instead in silence enter the inner room of our heart when we pray.
These two teachings are in essence complementary to each other. We tend to identify with our bodies and personalities. When we fast, we are to nurture our capacity for enjoyment in as much as we have tasted something better. Why set our hearts on food that fails to satisfy? Because we are creatures of habit, religious practices often become 'default' responses instead of originating from an inner awareness.

Sacred times are an invitation to press the 'pause' button and in awareness come to the growing realization that often our spiritual practice may just be a disguised ego trip. We are asked to reconnect to an awareness of the presence of God within us that which gives meaning and purpose to everything we are, everything we do. This reconnection manifests itself in our prayer practices, becoming less prone to keeping up appearances and more to allowing ourselves in silence to be inwardly transformed.

We will have learnt to take care of our health without becoming fitness freaks, discipling the body to be more open to the spirit. And finally, our almsgiving will be the fruit of our being connected to others only because we all are rooted in God in whom we live, move, and have our being.

The Quiet Gift: The Power of Doing Good in Secret

In an age where the tap of a phone screen can broadcast a moment of generosity to the world, there remains a peculiar and powerful mystery behind the quiet act—the kind that goes unseen, unpraised, and sometimes even unknown. It’s the volunteer who shovels a neighbor’s snowy walkway before sunrise. It’s the prayer offered up for a stranger’s healing, without ever asking for thanks or validation. These are acts done in secret. But far from being forgettable, they have a power all their own—psychologically, spiritually, and culturally.

The Sacred Silence of the Soul

Catholic tradition teaches a radical kind of humility: “When you give to the needy, do not let your left hand know what your right hand is doing,” Christ instructs in Matthew 6:3. This isn’t just poetic flourish; it’s a core pillar of how we are called to serve—because God sees in secret. The Catechism reinforces this, reminding us that “almsgiving, prayer, and fasting” are most meaningful when done not for attention, but from a pure heart.

In a psychological sense, this kind of action creates what researchers call “intrinsic motivation.” That’s the kind of motivation that comes from the inside out—we act because it’s right, not because it will bring us praise. Neuroscience backs this up. Studies have shown that altruistic acts, especially when done anonymously, activate the brain’s reward system—when our actions are done for praise or recognition, the reward is more fleeting. It satisfies ego, not the spirit. The brain registers it more like a sugary high—fast, gratifying, and soon gone.

Anonymous Kindness and the Power of Restraint

Think of Chuck Feeney, the co-founder of Duty Free Shoppers. You may not recognize his name, and that’s exactly how he wanted it. By 2020, Feeney had quietly given away his entire $8 billion fortune to causes around the globe—education, public health, human rights—often insisting that his name not appear on buildings or plaques. "I had one idea that never changed in my mind—that you should use your wealth to help people," he said. "I try to live a normal life, the way I grew up." It was only later in life that his story even emerged in public view.

Feeney’s anonymity wasn’t just a quirk. It was a reflection of a deep spiritual wisdom. As one monk once said, “When you do good and no one knows, only God can thank you—and that’s the best kind of thank you there is.”

The Psychological Gift of Secrecy

There’s also a fascinating psychological upside. Doing good in secret doesn’t just benefit the recipient—it forms the giver. A 2016 study from Yale found that people who practiced anonymous acts of kindness over a period of weeks reported longer-lasting increases in well-being than those who did the same acts publicly. Why? Researchers believe it’s because anonymity removes the “scorekeeping” function of the brain. You’re not waiting for a reaction. You’re not crafting a narrative. You’re just giving, freely.

The Danger of Doing Good for Show

Of course, public generosity isn’t inherently wrong. Role models and leaders can inspire through visible charity. But there’s a danger in the performance. When giving becomes theater, we risk commodifying virtue. Jesus warned of this too, pointing to the Pharisees who prayed loudly on street corners. “They have received their reward,” he said—meaning, yes, they’ve been noticed, but their gesture had no eternal weight.

This risk is especially real for those of us in leadership. We may be tempted to inspire through action but fall into self-promotion. The key is intention. Are we pointing to ourselves or to the goodness of God?

Why Anonymous Matters

Anonymous donors don’t just avoid the spotlight—they disappear into the gift itself. Without claiming any God-like power or authority here, there’s something beautifully Eucharistic about that: becoming one with the offering. It’s sort of an echo of how God works in the world—not with blaring trumpets, but through small, sacred acts of love. It mirrors how grace moves: invisible, transformative, often unnoticed until after the fact.

In the end, doing good in secret forms us in ways that public virtue can’t. It frees us from ego. It connects us to something greater than ourselves. And perhaps most importantly, it trains us to love like God does—without conditions, without applause, and always with joy.

Angels Cooperate With Soul Winners.

September 6

To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins. Acts 10:43, NKJV. BLJ 264.1
God works through heavenly instrumentalities that those who know the truth may be brought in connection with souls who need light and knowledge. Read the tenth chapter of Acts. The God of heaven beheld the devotion and piety of Cornelius. He witnessed his prayers and his almsgiving, and marked the power of his influence. He desired to give him light in regard to Christ’s mission and to connect him with His work. BLJ 264.2
The Lord sent His angel to signify this to Cornelius, and to place him in connection with the apostle Peter. The angel told Cornelius just where Peter lived, and assured him, “He shall tell thee what thou oughtest to do.” Then an angel was sent to Peter to remove his doubt as to the propriety of working for the Gentiles. “What God has cleansed, that call not thou common.” While Peter was pondering in regard to the mysterious revelation that had been given him, the Spirit said unto him, “Behold, three men seek thee. Arise therefore, and ... go with them, doubting nothing; for I have sent them.” BLJ 264.3
What a history is this to show that Heaven is in close connection with our world. On the ladder that Jacob saw, angels of God are ascending and descending. God is above the ladder, and beams of light and glory are shining the whole length from heaven to earth. This line of communication is still open. BLJ 264.4
And what was the outcome of God’s dealing with Cornelius? Read the precious history, and learn, and praise God; for its lesson is for us.... And God “commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” BLJ 264.5
As Peter spoke these things, the Holy Spirit fell upon the assembly, and they were baptized in the name of the Lord. Thus in Caesarea a company of Christian believers was established to hold up the light of truth. BLJ 264.6
This is the work to be done today. We have a message to give to the people.... Christ declares, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.... All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”—(Australasian) Union Conference Record, January 1, 1900. BLJ 264.7