By COGwriter
Over the past few years, I have noticed that some Protestants sometimes are embracing the Roman Catholic season of Lent.
What is Lent? What does it mean? What Winter-Spring holy days did Christ observe?
Does the Bible support the observance of Lent? Did the apostles observe it?
How did it enter the world's Christianity?
This article will attempt to answer those questions from historical sources and the Bible.
What is Lent?
Lent is a forty-day period of time that proceeds the Catholic holiday commonly called Easter. During this time, observers tend to give up something they like (such as a food, like meat or certain meals or a form of secular entertainment, like television) essentially as a form of "fasting" for the purposes of getting closer to God or for penance.
Specifically many:
...observe Lent by fasting, performing penance, giving alms, abstaining from amusements...(Ramm B. Lent. World Book Encyclopedia, 50th ed., Volume 12. Chicago, p. 175).
What does Lent mean?
Here is how The Catholic Encyclopedia defines Lent:
The Teutonic word Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season (Thurston H. Transcribed by Anthony A. Killeen. A.M.D.G. Lent. The Catholic Encyclopedia, Volume IX. Published 1910. New York: Robert Appleton Company. Nihil Obstat, October 1, 1910. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York).
In other words, Lent means the Spring season (it may be of interest to note that Easter is a Teutonic word as well).
But since Lent means Spring and Lent now begins and is primarily in the Winter, where did it really come from?
When is Lent Observed?
The World Book Encyclopedia states:
Lent is a religious season observed in the spring...It begins on Ash Wednesday, 40 days before Easter, excluding Sundays, and ends on Easter Sunday (Ramm B. Lent. World Book Encyclopedia, 50th ed., Volume 12. Chicago, p. 175).
What is Ash Wednesday?
The Catholic Encyclopedia reports:
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 (Ash Wednesday. The Catholic Encyclopedia).
The Bible
Neither the Bible, which was not written in a Teutonic language, nor its translations (which sometimes are) uses the terms Lent or Ash Wednesday. Nor does it seem to positively describe any of the processes associated with Ash Wednesday.
The Old Testament uses the term Spring four or so times, but in the context of wars, not fasting. It does, however, endorse certain religious observances for that time of the year. It also mentions that the year begins on the first day of a certain lunar month (called Abib or Nisan) which is normally the first day of Spring (though it does not actually use that term). Note that God defines when the year begins:
This month shall be your beginning of months; it shall be the first month of the year to you (Exodus 12:2 NKJV, throughout unless otherwise noted).
The God-ordained religious festivals mentioned as occurring in what is the Spring season of the year include Passover, the Days of Unleavened Bread, and Pentecost.
Here is the mention of the first two:
'These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times. On the fourteenth day of the first month at twilight is the LORD's Passover. And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; seven days you must eat unleavened bread (Leviticus 23:4-6).
The above were clearly observed by Jesus, the Apostles, and the early Church (for additional documentation, please see the articles Passover and the Early Church, Melito's Homily on the Passover, and Should Christians Keep the Days of Unleavened Bread?).
Here is a couple of verses about the days of unleavened bread and eating:
Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel...For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cutoff from the congregation of Israel, whether he is a stranger or a native of the land. You shall eat nothing leavened; in all your habitations you shall eat unleavened bread (Exodus 12:15,19-20).
Since no leaven is allowed to be eaten during the days of unleavened bread, this could be considered as a form of fasting. It however, differs from the Lenten forms of fasting in that it begins the day after Passover and lasts for seven days. Most (and in some years, all) of the Lenten fasting occurs prior to the Passover (and most of it occurs in the Winter, not the Spring season, in spite of the fact that Lent means Spring).
The next observance mentioned in the Old Testament comes during the days of unleavened bread:
Speak to the children of Israel, and say to them: 'When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of the firstfruits of your harvest to the priest. He shall wave the sheaf before the LORD, to be accepted on your behalf; on the day after the Sabbath the priest shall wave it (Leviticus 23:10-11).
Jesus Himself (who was also our Passover 1 Corinthians 5:7), fulfilled this sometime after He was resurrected (cf. John 20:17,27 KJV). This day was used both in the Old Testament and New Testament times to count when the next holy day would occur. Here is the Old Testament comment:
'And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. Count fifty days to the day after the seventh Sabbath (Leviticus 23:15-16).
The Greek term, used in the New Testament, is Pentecost, which means 50th, from the practice of it being the fiftieth day from the wave sheaf offering. The above are all the religious periods that the Old Testament mentioned that occur in the Spring (none, other than the weekly Sabbath, occur in the Winter season).
The term Spring is not mentioned in the New Testament. When referring to the early Spring season, the New Testament mentions biblical holy days, like Passover and the Days of Unleavened Bread (for early Spring) and Pentecost (for late Spring)--it also mentions that Jesus and/or His disciples observed all of those. While the New Testament does mention a period called "the Fast" (Acts 27:9), scholars of most religious communities admit that this is referring to what is called in Hebrew Yom Kippur or Day of Atonement in English, which is a holy day that occurs in the Fall.
Thus, there is no specific Winter-Spring fast that the Bible (Old or New Testaments) teaches should be followed.
But There Are 40 Day Fasts in The Bible
The Bible, does, however, discuss several forty-day fasts. Including those by Moses, Elijah, and Jesus.
Here are several of them, starting with Moses:
When I went up into the mountain to receive the tablets of stone, the tablets of the covenant which the LORD made with you, then I stayed on the mountain forty days and forty nights. I neither ate bread nor drank water (Deuteronomy 9:9).
So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights as far as Horeb, the mountain of God. And there he went into a cave, and spent the night in that place; and behold, the word of the LORD came to him, and He said to him, "What are you doing here, Elijah?" (1 Kings 19:8-9).
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And when He had fasted forty days and forty nights, afterward He was hungry (Matt 4:1-2).
One thing that all the above fasts had in common is that the participants did not eat at all for forty-days and at least one of them did not drink anything then either.
The Catholics and others who observe Lent claim that the forty-days period most likely comes from their example. Notice:
In determining this period of forty days the example of Moses, Elias, and Christ must have exercised a predominant influence (Lent. The Catholic Encyclopedia).
However, the claim that this was observed by the Apostles is admitted to be unfounded:
Some of the Fathers as early as the fifth century supported the view that this forty days' fast was of Apostolic institution...But the best modern scholars are almost unanimous in rejecting this view...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...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 year 250 (Lent. The Catholic Encyclopedia).
Arnobius warned against the type of fasts that pagans had and even seemed to warn about a Mardi Gras banquet followed by a fast:
What say you, O wise sons of Erectheus? what, you citizens of Minerva? The mind is eager to know with what words you will defend what it is so dangerous to maintain, or what arts you have by which to give safety to personages and causes wounded so mortally. This is no false mistrust, nor are you assailed with lying accusations: the infamy of your Eleusinia is declared both by their base beginnings and by the records of ancient literature, by the very signs, in fine, which you use when questioned in receiving the sacred things,—" I have fasted, and drunk the draught; I have taken out of the mystic cist, and put into the wicker-basket; I have received again, and transferred to the little chest" (Arnobius. Against the Heathen, Book V, Chapter 26).
The feast of Jupiter is tomorrow. Jupiter, I suppose, dines, and must be satiated with great banquets, and long filled with eager cravings for food by fasting, and hungry after the usual interval (Against the Heathen, Book VII, Chapter 32).
Hislop believed that Arnobius was teaching against what became known as Lent (Two Babylons, p. 106). Perhaps it should be noted that in the late 2nd century, Tertullian also warned against "Christians" participating in events that also honored Minerva (please see the article Is January 1st a Date for Christians Celebrate?).
The Catholic Saint Abbot John Cassian (also known as Cassianus, monk of Marseilles) in the fifth century admitted:
Howbeit you should know that as long as the primitive church retained its perfection unbroken, this observance of Lent did not exist (Cassian John. Conference 21, THE FIRST CONFERENCE OF ABBOT THEONAS. ON THE RELAXATION DURING THE FIFTY DAYS. Chapter 30).
Notice that he admits that "the primitive church" did not keep Lent!
However, since the Bible says that one should examine themselves prior to taking the Passover symbols (1 Corinthians 11:27-29), some in the second century apparently on their own decided that a type of fast may be appropriate.
While sometimes people would fast for a day, others chose differing amounts of time, but generally they were stricter than Lenten fasts and lasted less than a week:
For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode (Irenaeus as cited by Eusebius. Church History, V, Verses 12-13).
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". (Lent. The Catholic Encyclopedia).
When did Rome do forty-day fasts? That is a difficult question to know for certain, but it appears to have not been that consistent until the fourth or fifth centuries, and it was not uniform even there until later. Notice:
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 (Lent. The Catholic Encyclopedia).
The length of time for observing Lent varied through the ages. For many years, it was considered a 36-day period of fast. By the reign of Charlemagne, about A.D. 800, four days were added making it 40 (Ramm B. Lent. World Book Encyclopedia, 50th ed., Volume 12. Chicago, p. 175).
The term tessarakoste means fortieth and it is not clear that this had anything to do with what is now known as Lent in the early fourth century--though some type of forty-day fasts were being observed then. Into the fifth century, Rome apparently had a different length for fasting, and it took a while for forty-days to become somewhat standard:
Still, this principle was differently understood in different localities, and great divergences of practice were the result. In Rome, in the fifth century, Lent lasted six weeks, but according to the historian Socrates there were only three weeks of actual fasting, exclusive even then of the Saturday and Sunday and if Duchesne's view may be trusted, these weeks were not continuous, but were the first, the fourth, and sixth of the series, being connected with the ordinations...But the number forty, having once established itself, produced other modifications. It seemed to many necessary that there should not only be fasting during the forty days but forty actual fasting days. Thus we find Ætheria in her "Peregrinatio" speaking of a Lent of eight weeks in all observed at Jerusalem, which, remembering that both the Saturday and Sunday of ordinary weeks were exempt, gives five times eight, i.e., forty days for fasting. On the other hand, in many localities people were content to observe no more than a six weeks' period, sometimes, as at Milan, fasting only five days in the week after the oriental fashion (Ambrose, "De Elia et Jejunio", 10). In the time of Gregory the Great (590-604) there were apparently at Rome six weeks of six days each, making thirty-six fast days in all, which St. Gregory, who is followed therein by many medieval writers, describes as the spiritual tithing of the year, thirty-six days being approximately the tenth part of three hundred and sixty-five. At a later date the wish to realize the exact number of forty days led to the practice of beginning Lent upon our present Ash Wednesday, but the Church of Milan, even to this day adheres to the more primitive arrangement (Christian Worship, 243) (Lent. The Catholic Encyclopedia).
While the Bible does endorse that Christians should fast, no forty-day period is ever proscribed. Here is basically what Jesus Himself taught:
Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?" And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them; then they will fast in those days" (Luke 5:33-36).
Thus apparently Christ's disciples did not fast much while Jesus was alive and would fast after He was to be taken away. However, as even Catholic scholars admit, there is no evidence that the apostles initiated any type of forty-day fast.
Where Did the Forty-Day Lenten Fast Come From?
Although the answer of this may not be entirely clear, there are some indications.
First notice what the Catholic Socrates Scholasticus admitted around the beginning of the fifth century:
The fasts before Easter will be found to be differently observed among different people. Those at Rome fast three successive weeks before Easter, excepting Saturdays and Sundays. Those in Illyrica and all over Greece and Alexandria observe a fast of six weeks, which they term 'The forty days' fast.' Others commencing their fast from the seventh week before Easter, and fasting three five days only, and that at intervals, yet call that time 'The forty days' fast.' It is indeed surprising to me that thus differing in the number of days, they should both give it one common appellation; but some assign one reason for it, and others another, according to their several fancies. One can see also a disagreement about the manner of abstinence from food, as well as about the number of days. Some wholly abstain from things that have life: others feed on fish only of all living creatures: many together with fish, eat fowl also, saying that according to Moses, Genesis 1:20 these were likewise made out of the waters. Some abstain from eggs, and all kinds of fruits: others partake of dry bread only; still others eat not even this: while others having fasted till the ninth hour, afterwards take any sort of food without distinction. And among various nations there are other usages, for which innumerable reasons are assigned. Since however no one can produce a written command as an authority, it is evident that the apostles left each one to his own free will in the matter, to the end that each might perform what is good not by constraint or necessity. Such is the difference in the churches on the subject of fasts (Socrates Scholasticus. Ecclesiastical History, Volume V, Chapter 22).
Since the Babylonians took over the Greeks and the Egyptians, that may have been when they started this practice.
Notice:
But the original length of the fast, traced back to Babylon was a "forty-days" fast in the spring of the year (Laynard's Nineveh and Babylon, chapter 4, page 93). That is why it bore its name of "40 days"! (Hoeh, H. Did Jesus Observe Lent? Plain Truth. February 1982, p. 30).
It is likely that the idea of a forty-day fast came from Alexandria in Egypt or from Greece.
The historian Alexander Hislop apparently felt so as he wrote:
The forty days' abstinence of Lent was directly borrowed from the worshippers of the Babylonian goddess. Such a Lent of forty days, "in the spring of the year," is still observed by the Yezidis or Pagan Devil-worshippers of Koordistan, who have inherited it from their early masters, the Babylonians. Such a Lent of forty days was held in spring by the Pagan Mexicans, for thus we read in Humboldt, where he gives account of Mexican observances: "Three days after the vernal equinox...began a solemn fast of forty days in honour of the sun." Such a Lent of forty days was observed in Egypt, as may be seen on consulting Wilkinson's Egyptians. This Egyptian Lent of forty days, we are informed by Landseer, in his Sabean Researches, was held expressly in commemoration of Adonis or Osiris, the great mediatorial god. At the same time, the rape of Proserpine seems to have been commemorated, and in a similar manner; for Julius Firmicus informs us that, for "forty nights" the "wailing for Proserpine" continued; and from Arnobius we learn that the fast which the Pagans observed, called "Castus" or the "sacred" fast, was, by the Christians in his time, believed to have been primarily in imitation of the long fast of Ceres, when for many days she determinedly refused to eat on account of her "excess of sorrow," that is, on account of the loss of her daughter Proserpine, when carried away by Pluto...
Among the Pagans this Lent seems to have been an indispensable preliminary to the great annual festival in commemoration of the death and resurrection of Tammuz, which was celebrated by alternate weeping and rejoicing, and which, in many countries, was considerably later than the Christian festival, being observed in Palestine and Assyria in June, therefore called the "month of Tammuz"; in Egypt, about the middle of May, and in Britain, some time in April. To conciliate the Pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and Pagan festivals amalgamated, and, by a complicated but skilful adjustment of the calendar, it was found no difficult matter, in general, to get Paganism and Christianity--now far sunk in idolatry--in this as in so many other things, to shake hands...
Let any one only read the atrocities that were commemorated during the "sacred fast" or Pagan Lent, as described by Arnobius and Clemens Alexandrinus, and surely he must blush for the Christianity of those who, with the full knowledge of all these abominations, "went down to Egypt for help" to stir up the languid devotion of the degenerate Church, and who could find no more excellent way to "revive" it, than by borrowing from so polluted a source; the absurdities and abominations connected with which the early Christian writers had held up to scorn. That Christians should ever think of introducing the Pagan abstinence of Lent was a sign of evil; it showed how low they had sunk, and it was also a cause of evil; it inevitably led to deeper degradation. Originally, even in Rome, Lent, with the preceding revelries of the Carnival, was entirely unknown; and even when fasting before the Christian Pasch was held to be necessary, it was by slow steps that, in this respect, it came to conform with the ritual of Paganism. What may have been the period of fasting in the Roman Church before sitting of the Nicene Council does not very clearly appear, but for a considerable period after that Council, we have distinct evidence that it did not exceed three weeks (Hislop A. Two Babylons. pp. 104-106).
Hence we see that the so-called Christian observance of Lent is apparently a continuation of widespread ancient pagan practices that were subtly incorporated into mainstream Christianity over the centuries.
It should be noted that the Bible condemns practices associated with pagan worship, such as those that involved Tammuz:
And He said to me, "Turn again, and you will see greater abominations that they are doing." So He brought me to the door of the north gate of the LORD's house; and to my dismay, women were sitting there weeping for Tammuz (Ezekiel 8:13-14).
Essentially, mourning for Tammuz could include fasting of some type for some time. Scholar tend to believe that Tammuz was related to Adonis or Osiris as the following commentary records:
Ezekiel 8:14-15
Then he brought me to the door of the gate of the LORD's house which was toward the north; and, behold, there sat women weeping for Tammuz.
Tammuz. This god can be traced back to the Sumerian Dumuzi, the god of the subterranean ocean and a shepherd deity, whose sister-consort, Inanna-Ishtar, descended into the lower world to bring him back to life. In his worship are similarities to that of Egyptian Osiris, the Canaanite Baal, and the Syrian Adonis. Gebal or Byblos, twenty-one miles north of Beirut, was the great seat of Adonis worship. The nightly death of the god, the god's dying before the touch of winter, or the vernal god's dying with the parched summer are variations on the theme of death and resurrection. Mourning for the god was followed by a celebration of resurrection (from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press).
Notice that the mourning ended with the resurrection for Tammuz. This is essentially the same as fasting for forty days which ends with the pagan Easter celebration!
Since Ash Wednesday involves receiving ashes on one's forehead to begin the forty-day period of Lent, this may be related to the beginning of the mourning for the death of Tammuz. It may or not be relevant to note that Ishtar is also spelled as Ash-tar. An interesting coincidence, don't you think?
Also notice:
A Lent of forty days was observed by worshipers of the Babylonian Ishtar and by the worshipers of the great Egyptian meditorial god Adonis or Osiris...Among the pagans, this Lent period seems to have been an indispensable preliminary to the great annual (usually spring) festivals (Bacchiochi S. God's Festivals in Scripture and History, Part 1. Biblical Perspectices, Berrian Springs (MI), 1995, p. 108).
Carnival and Mardi Gras
According to Wikipedia:
Carnival begins 12 days after Christmas, or Twelfth Night, on January 6 and ends on Mardi Gras, which always falls exactly 47 days before Easter.
Perhaps the cities most famous for their Mardi Gras celebrations include New Orleans and Rio de Janeiro, Brazil (two places I have never visited–as I have not been to Louisiana nor Brazil).
Here is one news item about it:
The Salt Lake Tribune - Jan 8, 2008
Although the origins of Carnaval are shrouded in mystery, some believe the fest began as a pagan celebrationof spring’s arrival sometime during the Middle Ages. The Portuguese brought the celebration to Brazil in the 1500s, but it took on a decidedly local flavor by adopting Indian costumes and African rhythms. The word itself probably derives from the Latin “carne vale,” or “goodbye meat,” a reference to the Catholic tradition of giving up meat (and other fleshly temptations) during Lent…
Rio’s first festivals were called entrudos, with locals dancing through the streets in colorful costumes and throwing mud, flour and suspicious-smelling liquids on one another. In the 19th century, Carnaval meant attending a lavish masked ball or participating in the orderly and rather vapid European-style parade. Rio’s poor citizens, bored by the finery but eager to celebrate, began holding their own parades, dancing through the streets to African-based rhythms…
…an event that happens annually in Brazil on the days leading up to Ash Wednesday. In 2008, Carnaval officially begins Friday, Feb. 1, when the mayor gives the keys to the city to King Momo, the portly pleasure-seeker who ushers in the bacchanalia. The next four days are marked by neighborhood parties, lavish masked balls and impromptu fests all over town (http://www.sltrib.com/travel/ci_7883824).
The origens of this are not a complete mystery as the sixth edition of the Columbia Encyclopedia:
Carnival communal celebration, especially the religious celebration in Catholic countries that takes place just before Lent.
Since early times carnivals have been accompanied by parades, masquerades, pageants, and other forms of revelry that had their origins in pre-Christian pagan rites, particularly fertility rites that were connected with the coming of spring and the rebirth of vegetation.
One of the first recorded instances of an annual spring festival is the festival of Osiris in Egypt; it commemorated the renewal of life brought about by the yearly flooding of the Nile. In Athens, during the 6th cent. BC, a yearly celebration in honor of the god Dionysus was the first recorded instance of the use of a float.
It was during the Roman Empire that carnivals reached an unparalleled peak of civil disorder and licentiousness. The major Roman carnivals were the Bacchanalia, the Saturnalia, and the Lupercalia. In Europe the tradition of spring fertility celebrations persisted well into Christian times, where carnivals reached their peak during the 14th and 15th cent.
Because carnivals are deeply rooted in pagan superstitions and the folklore of Europe, the Roman Catholic Church was unable to stamp them out and finally accepted many of them as part of church activity (http://www.encyclopedia.com/doc/1E1-carnival.html).
Essentially, this Mardi Gras is a pagan holiday that the Catholics adopted as a compromise to keep members. Participants eat a lot (hence the name “fat Tuesday”) before they begin a fast now called Lent–another observance with pagan origins as this article has shown.
Conclusion
Lent means Spring and the pagan practice of abstention for forty-days originally occured in the Spring, yet Lent is now mainly in the Winter--this strongly suggests a pagan connection--otherwise the practice would not be called Spring!
For now, let me simply reiterate that neither Lent nor Ash Wednesday was observed by the early church--this is admitted by Roman Catholic scholars and at least one Catholic saint. Nor was Easter for that matter--this is also admitted by Catholic scholars. Yet these observances seem to eventually have become common and then encouraged by the Roman Church.
In the Spring of the year, the New Testament mentions biblical holy days, like Passover and the Days of Unleavened Bread (for early Spring) and Pentecost (for late Spring)--it also mentions that Jesus and/or His disciples observed all of those. History records that they were also observed by early Christians and that Christians even today observe them.
Should you observe what is taught in the Bible or rely of traditions of men?
Thiel B., Ph.D. Is Lent a Christian Holiday? www.cogwriter.com/lent.htm 20072008 0205