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Posts Tagged ‘Lent 2018’

Perhaps"amy welborn" you remember at the beginning of Lent, I posted a section from a late 19th-century book called The Correct Thing for Catholics.  Somewhat dated, of course, but still, if you think about it, useful.

Well, here’s the author’s advice for these days in particular. Other sites are offering you deep thoughts. I simply offer the correct thing. 

The focus is on Holy Thursday, and in particular the tradition of visiting the altars of repose in various churches – “throngs” of people did this….

 

"amy welborn"

 

"amy welborn"

 

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The first and last page of my retelling of the narrative, the Gospel for this Fifth Sunday of Lent, in the Loyola Kids Book of Bible Stories. 

Jesus had just demonstrated that he had more power than anything, even death. No person has that kind of power. Only God does. Only God can conquer death, and in Bethany that day, Jesus revealed that power.
Death has no power over Jesus, and when we are friends with him, death and sin have no power over us, either. Jesus’ power over evil and darkness doesn’t begin at our tombs, though. When we sin, even a little bit, we choose death over life. Refusing to love or give or show kindness to others gives darkness a bit more power in our lives.

We were not made for this. We were made for light and love!

We can think of the Sacrament of Reconciliation as the moment when we, like Lazarus, are brought back to life by Jesus. Jesus stands outside the little tombs we live in—the tombs made out of selfishness, anger, sadness, and pain. He knows we are not lost forever, even if it seems like that to us. The worst sins and bad habits? Jesus has power over them. Jesus doesn’t want us to live in darkness. He wants us in the light with him, unbound—free and full of joy.

The book is structured around the liturgical year. In planning it, I asked myself, “When do most Catholic children and families encounter Scripture?” The answer is – in a liturgical context. This context is, in addition, expressive of the more general context in which all Catholics – and most Christians since apostolic times – have encountered, learned about, understood and embraced Scripture – in the context of liturgy, which is, in the most general terms, the context of the Church.

So the stories in the book are organized according to the liturgical season in which they would generally be heard, and the stories are retold with that liturgical context in view, as well as any specific and age-appropriate theological and spiritual themes – so, for example, here, the Sacrament of Reconciliation.

For more about the book from the Loyola Press site.

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There’s a substantial excerpt here. 

 

Signed copies available here (only through 3/24 if you are thinking Easter giving).

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(Just had a chat with Matt Swain on the Sonrise Morning Show, centered on this post on St. Robert Bellarmine on fasting.)

This week’s work: moving closer to the finish line on one project – it has all kinds of moving targets, so there’s always something going on there. It’s interesting and it’s $$, but I’ll be glad when it’s over in a couple of weeks. As will the hard-working project managers, I’m sure.

Also this week: doing edits on the copyedited manuscript of my next book, due out in the fall from Loyola. And making some incremental progress on that other thing for which I got massively organized on Sunday. But because of a couple of early-ish appointments (dentist/orthodontist, then piano lesson moved earlier and then Friday morning a radio interview) – that early-morning work time I’ve been counting on hasn’t seen much…work.

— 2 —

I hope this coming week will be better, but considering there’s some travel coming up at the end of the week, I’m not hopeful. Okay. I’m realistic.

—3–

And where and when is that trip? Check back here and on Instagram for that. Just say…it’s probably the most ridiculous thing I’ve ever done in the name of Learner-Led Unschooling, but because it sort of – kind of – almost falls within my own collection of interests, I don’t mind at all. Life is short, and life with your kids around is (probably) even shorter. So don’t be stingy.

–4–

You know how we always associate flamingos with Florida? How they’re on all the ashtrays and retro tablecloths and signs? Now consider this – have you ever actually seen a flamingo in Florida outside of a zoo?

Huh.

Me neither.

That’s a very good question!

So here, from – not surprisingly, Atlas Obscura – is the answer to that excellent question.

“Living in Florida, you see flamingos everywhere—in advertising, in place names, even on the logo for the state lottery—but as an actual organism, as a species, there was essentially no information available on the biology of flamingos,” said Steven Whitfield, a conservation ecologist at Zoo Miami. The birds are iconic, Whitfield says, but there’s been little information about their past and present in the state. When and how did they get to the region? What happened to them once they arrived?

The murky history spans centuries. While some 19th-century naturalists recounted dense clusters of flamingos around Florida, others were less certain about the birds’ primary strutting grounds. In the 1881 edition of his encyclopedic book, The Birds of Eastern North America, Charles Johnson Maynard notes that flamingos were rare in the Florida Keys. In fact, he wasn’t sure how plentiful they’d ever been there. Word had it that they clustered in the Keys in the summer months, while they molted—but he’d never seen one there himself.

–5 —

Recent reads: The 13-year old is taking a break from a big “school” novel this week – I’ve had him read several poems as well as Vonnegut’s short story “Harrison Bergeron.”

It’s a perceptive, wild story. Perhaps it will strike you as it did me: a prescient account of the logical, if unintended consequences of a social emphasis on “equality” as well as a startling reflection on the powers and uses of distraction.

— 6 —

I also read The Great Gatsby over the past couple of weeks in concert with my high schooler. I admit: I’d never actually read it (as I have emphasized to you before, I grew up in an era in which we read tomes like Jonathan Livingston Seagull in school.). I enjoyed it, and found it rather different than I expected. Less a portrait of the Jazz Age than a tragic meditation on the folly of striving after idols of all kinds. My son reports that the class (not an honors class, by the way) responded well to the novel and was consistently engaged. So that’s a sign of hope.

I’ve never seen either of the Gatsby films, although I do have strong memories of when the Redford version came out – it must have been quite the cultural event. I watched a lot of clips online, though, and it seems to me that no one has gotten it right yet, if they ever can. The leads (especially Redford, but even DiCaprio) are too old, and there’s a heaviness about both (at least in the clips) that fails to reflect the sense of the ephemeral – ephemeral possessions, ephemeral attachments, ephemeral achievements, ephemeral lives – that the novel communicates.

Also The Haunting of Hill House by Shirley Jackson. I’ve had a copy hanging about for years, and finally read it. It was a decent way to spend a couple of hours, although not what I expected, which was a straight-up haunting tale (I have memories of seeing the 60’s version on television when I was young – I believe at my grandparents’ house in Oklahoma – and being petrified) and more of a psychological study of the need to feel alive and real – written at the same time as Walker Percy’s Moviegoer, a novel also centered on the matter of what it means to feel real and alive in the world, it strikes me as an interesting, if odd potential pairing. Hmmm.

— 7 —

Tomorrow’s the memorial of St. Katharine Drexel. She’s in The Loyola Kids Book of Saints.

For more Quick Takes, visit This Ain’t the Lyceum!

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Reprint from 2017

 

On the Second Sunday of Lent, every year, no matter what the liturgical cycle, we hear the narrative of the Transfiguration.

(There is also a Feast of the Transfiguration, on August 6)

We only hear of the actual moment on the mountain, but what precedes it is important, too, and perhaps your homilist alluded to it today.

Before Jesus takes Peter, James and John up on the mountain, he had been conversing with them and the other apostles. It was the moment when he asked them Who do people say that I am?  And Who do you say that I am?  Peter had, of course, responded in faith and truth: You are the Messiah, the Son of the Living God. 

The conversation doesn’t end there, for Jesus continues, telling them about the way of this Messiah, his way – a way of suffering. Peter can’t believe it, Jesus rebukes him, and lets his friends and disciples know that anyone who wishes to follow him will be taking up a cross.

And then they climb the mountain.

******

"amy welborn"

I went to Mass today at the convent where my sons often serve. It was a small congregation, as usual. Sisters, friends, family members. There were two older men in wheelchairs, several children, a developmentally disabled young man, and concelebrating with the friar, a hundred-year old priest with his walker, his pillow, his handkerchief and his glass of water.

Hearts, minds and spirits bore crosses, too, not visible, but no less real, I’m sure.

Life is serious, challenging and hard. It’s rugged and scars you.

Jesus doesn’t promise a bountiful best awesome fulfilling amazing life on earth to his disciples. He promises – promises  – a cross.

Why is liturgy formal and serious?

Because life is serious.

God didn’t make it so – we did – but God enters this life as it is, as our sin has made it,  and God redeems it and takes up that Cross we have fashioned on himself.

Up the mountain.

We follow him, all of us carrying crosses and burdens, and there atop the moment we are blessed with a gift: light, love and glory.

It awaits, we are promised, but there on the mountain, we see something else. That gift isn’t just waiting ahead – it’s here now. It’s here in this Body of Christ, in the gift of Word and Sacrament, a glimpse of what awaits, an anchor and a hope.

It’s a gift that’s not dependent on us. It’s not dependent on how much we understand or know, or how well we speak or see, how quickly we can move, how accomplished we are, how fulfilled we feel, or how rich or poor we are.

Formality and ritual makes this clear. Redemption awaits, and it is offered to you and each of the wildly different people around you, each trudging up the mountain under their own cross, but it is one thing – the love of God – and it is sure, definite, solid and glorious.  No matter who you are or what you can do, God offers it, and offers you a chance to respond the best way you can, in whatever way your soul can move, love and say yes, it is good for me to be here.

"amy welborn"

 

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"amy welborn"

This is the cover of a pamphlet introducing the new, stripped-down, freedom-o-the-Christian-centered Lenten framework for American Catholics after the Second Vatican Council. It is part of Notre Dame’s Catholic Pamphlet Collection, which was available on archive.org for a very short time – I discovered it one night, and then, it seems as if a couple of weeks later, it had been taken down, I presume because of copyright issues. 

It being the first Friday of Lent, you’re probably going to herethere have been the usual minor rumblings about the purported relative ease of the fast for post-Vatican II Latin Rite Catholics.

Well, here’s my problem with that yearly ritual….

…(the apologizing and complaining, not the fasting, that is)…

The whole idea of the post-Conciliar changes to penitential fasting and abstinence was to present, as it were, a minimum on paper, with the expectation that the individual, flush with the glory of the Freedom of the Christian (and the Spirit of the Council), would take it from there.

The legal minimalism was supposed to unleash an internal maximalist lurking in all of us who had just been waiting to be treated like an adult instead of a child defined by adherence to rigid rules.

The rules are supposed to be minimal. That was the intention of the changes. 

And just a slight detour –

First, St. Francis de Sales had excellent advice on fasting. Read it here.

Secondly, a century and a half ago, people were complaining that the Catholic Lenten fast was too lax. John Henry Newman addressed it, and I talk about it here.  It’s startlingly prescient. Really…life and human nature does not change that much. These words could have been written today:

For example, in respect to curiosity. What a deal of time is lost, to say nothing else, in this day by curiosity, about things which in no ways concern us. I am not speaking against interest in the news of the day altogether, for the course of the world must ever be interesting to a Christian from its bearing upon the fortunes of the Church, but I speak of vain curiosity, love of scandal, love of idle tales, curious prying into the private history of people, curiosity about trials and offences, and personal matters, nay often what is much worse than this, curiosity into sin. … Hence this is the way in which we are called upon, with this Lent we now begin, to mortify ourselves. Let us mortify our curiosity.

So back to the issue of fasting and abstinence.

I think it’s a good idea to read Paul VI’s document on this, as well as the US bishops’.

From Paul VI, in February 1966

The US bishops, in November 1966.

I’m going to post excerpts in a second, but before we get lost in that, I’ll just venture to say that although I don’t think they should have eliminated the year-long Friday abstinence for any reason, in any way, these efforts to deepen a Catholic’s understanding of the practice are really not bad! In fact, Eamon Duffy, in his excellent article critiquing the loss of Friday abstinence, gives the American Catholic bishops a shout-out for offering a much more grounded articulation of the changes than the British bishops did, who, acccording to him, basically said, “We know this is a lot of bother, chaps, so you don’t have to do it anymore.”

In reading Catholic observers of the pre-Vatican II era, we do see concern with a distance between practice and understanding (that was the motive for the Liturgical Movement, as a whole, after all), and the rapidity with which Catholics after Vatican II ditched Friday abstinence without replacing it with any other penitential practice reveals that distance. Long ago, a Catholic blogger recounted his parents’ reaction to the lifting of Friday abstinence – they and their Catholic friends in the neighborhood celebrated by having a huge steak barbecue!

What I see then, is one more example of the misguided nature of the “renewal” of the Church. Instead of truly starting from where people were and what they already practiced, and trying to help people understand that, they moved to a state of minimalism, stripping the hard-to-follow and hard-to-understand stuff away, trusting in an ideal: people, flush in their mature Christian freedom, would just do what the deeper, yet now impenetrable intention of the “rules” had been guiding them toward through the centuries.

Perhaps for some that happened, but for the bulk it didn’t, and the other consequences were dire:

  • Loss of Catholic identity in that shared practice
  • A shaking of faith as Catholics, who had been presented with these practices as an expression of the solid, unchanging rock of the Catholic faith, were told, in essence: “KIDDING!” What was solid and worth taking seriously? What, that the Church taught, could be trusted?

Now, back to it. I’ll just end with two official documents detailing the changes in practice. They are worth reading, and honestly, when you are even lightly familiar with two thousand years of Catholic thinking and writing on fasting and other penitential practices, the call to go deeper than the minimal and just use that as a starting point that is the center of these documents, is not inconsistent with that tradition.

The mistake – and it was huge – was in, really, changing anything. It shouldn’t have been changed, for it stripped Catholic life of a deep connection to centuries of Catholic practice and was too idealistic about human nature.

From Duffy’s article:

The ritual observance of dietary rules—fasting and abstinence from meat in Lent, and abstinence from meat and meat products every Friday, as well as the eucharistic fast from midnight before the reception of Communion—were as much defining marks of Catholicism before the council as abstention from pork is a defining characteristic of Judaism. The Friday abstinence in particular was a focus of Catholic identity which transcended class and educational barriers, uniting “good” and “bad” Catholics in a single eloquent observance. Here was a universally recognized expression of Catholicism which was nothing to do with priests or authority.

Now to the US Bishops, from 1966:

  1. Wherefore, we ask, urgently and prayerfully, that we, as people of God, make of the entire Lenten Season a period of special penitential observance. Following the instructions of the Holy See, we declare that the obligation both to fast and to abstain from meat, an obligation observed under a more strict formality by our fathers in the faith, still binds on Ash Wednesday and Good Friday. No Catholic Christian will lightly excuse himself from so hallowed an obligation on the Wednesday which solemnly opens the Lenten season and on that Friday called “Good” because on that day Christ suffered in the flesh and died for our sins.
  2. In keeping with the letter and spirit of Pope Paul’s ConstitutionPoenitemini, we preserved for our dioceses the tradition of abstinence from meat on each of the Fridays of Lent, confident that no Catholic Christian will lightly hold himself excused from this penitential practice.
  3. For all other weekdays of Lent, we strongly recommend participation in daily Mass and a self-imposed observance of fasting. In the light of grave human needs which weigh on the Christian conscience in all seasons, we urge, particularly during Lent, generosity to local,national, and world programs of sharing of all things needed to translate our duty to penance into a means of implementing the right of the poor to their part in our abundance. We also recommend spiritual studies, beginning with the Scriptures as well as the traditional Lenten Devotions (sermons, Stations of the Cross, and the rosary), and all the self-denial summed up in the Christian concept of “mortification.”

 

This paragraph relates to Vigils and Ember Days, but I think it succinctly summarizes the whole intent:

Vigils and Ember Days, as most now know, no longer oblige to fast and abstinence. However, the liturgical renewal and the deeper appreciation of the joy of the holy days of the Christian year will, we hope, result in a renewed appreciation as to why our forefathers spoke of “a fast before a feast.” We impose no fast before any feast-day, but we suggest that the devout will find greater Christian joy in the feasts of the liturgical calendar if they freely bind themselves, for their own motives and in their own spirit of piety, to prepare for each Church festival by a day of particular self-denial, penitential prayer and fasting.

On the Friday abstinence, year-round:

  1. Gratefully remembering this, Catholic peoples from time immemorial have set apart Friday for special penitential observance by which they gladly suffer with Christ that they may one day be glorified with Him. This is the heart of the tradition of abstinence from meat on Friday where that tradition has been observed in the holy Catholic Church.
  2. Changing circumstances, including economic, dietary, and social elements, have made some of our people feel that the renunciation of the eating of meat is not always and for everyone the most effective means of practicing penance. Meat was once an exceptional form of food; now it is commonplace.
  3. Accordingly, since the spirit of penance primarily suggests that we discipline ourselves in that which we enjoy most, to many in our day abstinence from meat no longer implies penance, while renunciation of other things would be more penitential.
  4. For these and related reasons, the Catholic bishops of the United States, far from downgrading the traditional penitential observance of Friday, and motivated precisely by the desire to give the spirit of penance greater vitality, especially on Fridays, the day that Jesus died,urge our Catholic people henceforth to be guided by the following norms.
  5. Friday itself remains a special day of penitential observance throughout the year, a time when those who seek perfection will be mindful of their personal sins and the sins of mankind which they are called upon to help expiate in union with Christ Crucified.
  6. Friday should be in each week something of what Lent is in the entire year. For this reason we urge all to prepare for that weekly Easter that comes with each Sunday by freely making of every Friday a day of self-denial and mortification in prayerful remembrance of the passion of Jesus Christ.

 

Back to Duffy:

The Church has always linked personal asceticism and the search for holiness with this demand for mercy and justice to the poor; the Lenten trilogy of prayer, fasting, and almsgiving is both fundamental and structural. By making fasting and abstinence optional, the Church forfeited one of its most eloquent prophetic signs. There is a world of difference between a private devotional gesture, the action of the specially pious, and the prophetic witness of the whole community—the matter-of-fact witness, repeated week by week, that to be Christian is to stand among the needy.

 

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Lent’s happening. Here we are.

Take a look at this marvelous photography project:

I’ve always been a street photographer. It just so happened that I was out photographing on Ash Wednesday in 1997. Out of only maybe six sheets of film, I had two really good pictures that day, which are amazing odds and it felt lucky. After the second year of doing it (when I photographed the police officer) I realized I had something. Because it’s only one day of shooting a year, it never makes me feel like it is enough, I feel compelled to do it again and again each year. It’s like an addiction.

From the book’s website:

“When I first saw someone with a cross of ashes on their forehead, it seemed like they were revealing a secret about themselves that was almost mystical. The idea, then, of asking this complete stranger if I could take their picture felt more personal than usual, like I was asking for their soul. But my subject’s response was “sure,” as if I had just asked to photograph them with their hat or scarf.

While Ash Wednesday is a solemn day for practicing Christians, meant to observe one’s mortality and repent, my primary interest is in the visual juxtaposition of the contemporary with the ancient. I encounter my subjects on their way to Saks Fifth Avenue, running to an important meeting or to catch a train, yet they wear the mark of a sacred ritual.”

 — 2 —

Just a reminder about artist Daniel Mitsui. He has a blog here, in which he always has interesting things to say about his particular art projects and art in general – for example, how he makes a living as an artist. This recent post on the “Lenten veil” is fascinating. I learn something new every time I visit his site.

Of course the most important thing to remember about Daniel Mitsui is – support his work. 

— 3 —

I had a lot of Lent-related posts this week, and will have more over the next couple of days. Just click back and forth to see. 

–4–

Earlier this week, First Thing’s Matthew Schmitz tweeted about the film The Salesman. I’d never heard of it. It’s on YouTube. I’ve watched about half of it and will finish on Friday, probably. It’s fascinating.

 

–5 —

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Today, my 13-year old and I attended a school concert presented by Your Alabama Symphony! (that’s how they’ve branded themselves) – the theme was music related to Alabama history (this year is the 200th anniversary of us becoming a territory, next year, of statehood.) That, with a bit of 1812 Overture tossed in. As usual, the orchestra was excellent, the audience was cooperative and had clearly been well prepared by their teachers (there was a lot of singing along) and at one point the folk singer leading the program said something like:

You know, when we sing the songs that people two hundred years ago sang, in a way, we’re joined with them – we’re all sharing the same life. 

Hmmm…I keep running across this notion, articulated in relation to music and literature (remember the poetry article from a few months ago?).

The truth is that memorizing and reciting poetry can be a highly expressive act. And we need not return to the Victorians’ narrow idea of the canon to reclaim poetry as one of the cheapest, most durable tools of moral and emotional education — whether you go in for Virgil, Li Po, Rumi or Gwendolyn Brooks (ideally, all four)

How does memorizing and reciting someone else’s words help me express myself? I put this question to Samar.as young, and he was talking about love. I related to him,” Ms. Huggins said. (He writes: “We talked a lot and feel a kiss on our lips/Trembling there like a small insect.”)

“Reciting a poem will help you express what you’re trying to say,” she told me. “It’s like when I need to pray about something, I’ll look into a devotional, and those words can start me off.” Ms. Huggins grew up Episcopalian, but even the resolutely secular need to borrow words of supplication, anguish or thanks every now and then.

..do you think there might be something to it?

Nah….let’s sing a new church into being instead! That will be much better!

 

— 6 —

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Tonight we attended a screening of Grassroots Film’s Outcasts, presented at our Cathedral of St. Paul. It was moving, powerful, sad and hopeful. Filmmaker Joe Campo was in attendance, along with two friars. The film was a powerful witness to the friars’ apostolate around the world, but, just as importantly, an opportunity to think about the huge need for all kinds of Gospel-guided presence in our own community…and what might be happening on that front.

— 7 —

Guess what! I didn’t make cheese pizza for Ash Wednesday!

But nor did I make ….this:

amywelborn

(Spoiler alert: I made this. It was delicious, but then I, for some reason, adore lentils.)

For more Quick Takes, visit This Ain’t the Lyceum!

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"amy welborn"

(As with all the graphics I create – although not with my personal photos! – feel free to copy, share and use as you wish.)

A few of St. Augustine’s sermons on Lent have come down to us. This is a translation published in 1959 – you want sermons 205-211, that start on p. 185.  I am not sure of the dating or specific context – they seem to have been preached in different years, since the themes carry over from sermon to sermon – such as the repeated reminder that if you abstain from some food or drink, it then makes no sense to replace what you have sacrifice with something that either is more costly or affords you as much or greater pleasure.

I appreciated this, from Sermon 207. Forgive the formatting – go the original for a better view, in the format of your choice!

By the help of the merciful Lord our God, the temptations of the world, the snares of the Devil, the suffering of the world, the enticement of the flesh, the surging waves of troubled times, and all corporal and spiritual adversities are to be overcome by almsgiving, fasting, and prayer.

These practices ought to glow throughout the entire life of a Christian, but especially as the Paschal solemnity approaches which stirs up our minds by its yearly return, renewing in them the salutary memory that our Lord, the only-begotten Son of God, showed mercy to us and fasted and prayed for us. As a matter of fact, eleemosyna in Greek signifies mercy in Latin. Moreover, what mercy could be greater, so far as we poor wretches are concerned, than that which drew the Creator of the heavens down from heaven, clothed the Maker of the earth with earthly vesture, made Him, who in eternity remains equal to His Father, equal to us in mortality, and imposed on the Lord of the universe the form of a servant, so that He, our Bread, might hunger; that He, our Fulfillment, might thirst; that He, our Strength, might be weakened; that He, our Health, might be injured; that He, our Life, might die? And all this [He did] to satisfy our hunger, to moisten our dryness, to soothe our infirmity, to wipe out our iniquity, to enkindle our charity. What greater mercy could there be than that the Creator be created, the Ruler be served, the Redeemer be sold, the Exalted be humbled and the Reviver be killed?

In regard to almsgiving, we are commanded to give bread to the hungry,  but He first gave Himself over to cruel enemies for us so that He might give Himself as food to us when we were hungry. We are commanded to receive the stranger; for our sake He ‘came unto his own and his own received him not.’  In a word, let our soul bless Him who becomes a propitiation for all its iniquities, who heals all its diseases, who redeems its life from corruption, who crowns it in mercy and pity, who satisfies its desires in blessings.  Let us give alms the more generously and the more frequently in proportion as the day draws nearer on which the supreme almsgiving accomplished for us is celebrated. Fasting without mercy is worthless to him who fasts.

 Let us fast, humbling our souls as the day draws near on which the Teacher of humility humbled Himself becoming obedient even to death on a cross.  Let us imitate
His cross, fastening to it our passions subdued by the nails of abstinence. Let us chastise our body, subjecting it to obedience, and, lest we slip into illicit pleasures through
our undisciplined flesh, let us in taming it sometimes withdraw licit pleasures. Self-indulgence and drunkenness ought to be shunned on other days; throughout this season, however, even legitimate eating is to be checked. Adultery and fornication must always be abhorred and avoided, but on these days special restraint must be practised even by mar-
ried persons. The flesh, which has been accustomed to restraint in regard to its own satisfaction, will readily submit to you when there is question of clinging to another’s goods. 

Of course, care must be taken to avoid merely changing instead of lessening pleasures. For you may observe that certain persons seek out rare liquors in place of their ordinary wine; that they, with much greater relish, counterbalance by the juice of other fruits what they lose by denying themselves the juice of grapes; that, in place of meat, they procure food of manifold variety and appeal; that they store up,
as opportune for this season, delights which they would be ashamed to indulge in at other times. In this way, the observance of Lent becomes, not the curbing of old passions, but an opportunity for new pleasures. Take measures in advance, my brethren, with as much diligence as possible, to prevent these attitudes from creeping upon you. Let frugality be joined to fasting. As surfeiting the stomach is to be censured, so stimulants of the appetite must be eliminated. It is not that certain kinds of food are to be detested, but that bodily pleasure is to be checked. Esau was censured, not for having desired a fat calf or plump birds, but for having coveted a dish of pottage. 5 And holy King David repented of having excessively desired water. 6 Hence, not by delicacies obtained with much labor and at great expense, but by the cheaper food found within reach, is the body to be refreshed, or, rather, sustained in its fasting.

 

So, no, the parish Lenten All-You-Can-Eat Fish Fry would probably not fly with St. Augustine. Or any other the saints, I’m guessing.

For you see, traditionally, Catholic spirituality emphasizes frugality, simplicity and an appropriate level of asceticism, for all, not just religious. This was undoubtedly a more organically experienced reality in times in which most people lived in survival mode most of the time anyway. Our more generally prosperous times have undercut this sensibility, narrowed it and domesticated it, so that any call to bodily mortification and sacrifice is presented as a possibly helpful lifestyle choice rather than what all Christians should be striving for, since all Christians (as Augustine notes) live in imitation of Christ and his sacrifice and humility.

It is also a fundamental orientation that lived alongside the Catholic embrace of the Incarnation and God’s goodness as experienced through creation: that is the Feast, alongside the Fast. They coexist, sometimes uneasily and in tension, questioning and challenging each other in spiritual writings, traditions, liturgy, church law and the lives of ordinary Christians. They do so vividly this week, as Carnivale tumbles into Ash Wednesday.

Together we feast, together we fast, on our way, letting Jesus teach us what it is we are really hungry for.

 

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