What Is Lent? How Did It Originate? What Is Its Significance?
And How Should It Be Observed?

Rev. Fr. Stan-William Ede

Lent is the period of the Church's liturgical year made up of 40 days, including Ash Wednesday, leading up to Easter. The six Sundays in this period are not counted because each one represents a “mini-Easter”, a celebration of Jesus' victory over sin and death. The six and a half weeks (40 days) preceding Easter Sunday known as Lent, hold significant meaning in the Christian faith and are considered the centerpiece of Christian religion.
The number forty (40) is a particularly meaningful one for Christians and it has many Biblical references: the forty days Moses spent on Mount Sinai with God (Exodus 24:18); the forty days and nights Elijah spent walking to Mount Horeb (1 Kings 19:8); the forty days and nights God sent rain in the great flood of Noah (Genesis 7:4); the forty years the Hebrew people wandered in the desert while traveling to the Promised Land (Numbers 14:33); the forty days Jonah in his prophecy of judgment gave the city of Nineveh in which to repent (Jonah 3:4).
Jesus retreated into the wilderness, where he fasted for forty days, and was tempted by the devil (Matthew 4:1-2, Mark 1:12-13, Luke 4:1-2). He overcame all three of Satan's temptations by citing scripture to the devil, at which point the devil left him, angels ministered to Jesus, and he began his ministry. Jesus further said that his disciples should fast “when the bridegroom shall be taken from them” (Matthew 9:15), a reference to his Passion. Since, presumably, the Apostles fasted as they mourned the death of Jesus, Christians have traditionally fasted during the annual commemoration of his death and burial.
Where did this practice come from or rather, when did it all begin? In other words, what is the Origin of Lent?
First, let us consider the origin of the word or term, “Lent”. The Teutonic word, Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season. Still it has been used from the Anglo-Saxon period to translate the more significant Latin term “quadragesima” meaning the “forty days”, or more literally the “fortieth day”.
Yes, in Latin the term quadragesima (translation of the original Greek tessarakoste, i.e. the “fortieth day” before Easter) is used. This nomenclature is preserved in Romance, Slavic and Celtic languages (for example, Spanish cuaresma, Portuguese quaresma, French carême, Italian quaresima, Croatian korizma, Irish Carghas, and Welsh carawys. In the late Middle Ages, as sermons began to be given in the vernacular instead of Latin, the English word “Lent” was adopted. This word initially simply meant “spring” (as in German language Lenz and Dutch lente) and derives from the Germanic root for 'long' because in the spring the days visibly lengthen.
Next, or rather, secondly, after the above consideration of the origin of the word, Lent, we move now to the origin of the custom.
There have been divergent views in Church History regarding the exact origin of the practice and observance of Lent, but a critical analysis of the respective views summarily point to the Apostolic period, but care must be taken to note that, at that time, there was little emphasis on the number of days and less observances. Most of what we have today evolved through the course of time.
Some 5th-Century Historians and Fathers of the Church are of the view that this forty-day's fast was of Apostolic institution. For example, St. Leo (d. 461) exhorts his hearers to abstain “ut apostolica institutio quadraginta dierum jejuniis impleatur” (“that they may fulfill with their fasts the Apostolic institution of the forty days”); and the historian Socrates (d. 433) and St. Jerome (d. 420) use similar language, suggesting that it was a practice that commenced during the time of the Apostles.
Lent probably originated with the pre-Easter baptismal rites of catechumens as far back as the Apostolic era, although the number of days set aside for fasting varied according to region and through time. St. Irenaeus (AD 180) testifies to the variety of durations of pre-Easter fasts in the second century. Tertullian (AD 200) suggests that Catholics fasted two days prior to Easter, but that the Montanists (a heretical sect that Tertullian later joined) fasted longer. However, the number forty, hallowed by the fasts of Moses, Elijah, and especially Jesus, probably influenced the later fixed time of 40 days. The Canons of Nicaea (AD 325) were the first to mention 40 days of fasting. Initially the forty days Lenten fast began on a Monday, and was intended only for those who were preparing to enter the Church at Easter. Lent still begins on a Monday in many Eastern Orthodox Churches. Eventually the West (Roman Catholic Church) began Lent on Ash Wednesday, and soon the whole Church, and not just catechumens, observed the Lenten fast.
The earliest fasts of Lent tended to be very strict, allowing one meal a day, and even then meats, eggs, and other indulgences were forbidden. The Eastern Orthodox Churches follow this practice to this day. Now, in the Roman Catholic Church, only Ash Wednesday and Good Friday are enjoined as strict fast days, although all other days especially Fridays are recommended, but Fridays are set aside for abstinence from meat. Sundays are not a part of the Lenten fast, because Sunday is always a feast of the resurrection. However, the Sundays of Lent are still a part of the Lenten liturgical season in the Western Church (Roman Catholic), and the worship services tend to be more simple and austere than normal. They lack the Gloria, and the joyous “alleluias” of the Easter season.
The liturgical color of Lent is violet, symbolizing royalty and penitence. Like Sundays, other major solemnities, such as St. Joseph and the Annunciation, take precedence over Lenten observances in the Church's calendar. These days provide a break from the Lenten fast. However, Lent nearly always trumps the observances of minor feast days. Certain devotions and liturgies have developed during the Lenten season, including the Stations of the Cross.
The significance of Lent somehow flows through all afore-stated aspects of this write-up. However, we must still cue it up in plain terms and also note that the purpose and significance of Lent which we shall now examine run side by side with how Lent should be observed or celebrated.
According to the Catholic Encyclopedia, “the real aim of Lent is, above all else, to prepare men for the celebration of the death and Resurrection of Christ…the better the preparation the more effective the celebration will be. One can effectively relive the mystery only with purified mind and heart. The purpose of Lent is to provide that purification by weaning men from sin and selfishness through self-denial and prayer, by creating in them the desire to do God's will and to make His kingdom come by making it come first of all in their hearts.”
Ultimately, the purpose of Lent is to afford a season of fasting, self-denial, Christian growth, penitence, conversion, and simplicity. Lent is a time for taking spiritual inventory and then cleaning out those things which hinder our corporate and personal relationships with Jesus Christ and our service to him. Thus it is fitting that the season of Lent begins with a symbol of repentance: placing ashes on one's head or forehead. However, we must remember that our Lenten disciplines are supposed to ultimately transform our entire person: body, soul, and spirit. Our Lenten disciplines are supposed to help us become more like Christ. This is what St. Athanasius aptly describes as “becoming by grace what God is by nature.”
The three traditional practices to be taken up with renewed vigour during Lent are prayer (justice towards God), fasting (justice towards self), and almsgiving (justice towards neighbour). Christians are expected to give up a vice or all of their vices, and add something to their life, virtues that will bring them closer to God, and often give the time or money spent doing that to charitable purposes or organizations. In addition, reading the Scriptures and the Church's Writings can help one grow during Lent.
Lent is a good time to develop or strengthen a discipline of daily Prayer. The Liturgy of the Hours, an ancient practice of praying throughout the day, is a good place to start. Contemplative prayer, based around the idea of silence or listening for God, is also well suited to Lent. There are also many excellent forms of prayers that reflect the penitential mood of Lent. The Litany of the Precious Blood, The Divine Mercy Devotion, etc, are very appropriate for the season. We can also find many excellent prayers for Lent from the Scriptures. The Seven Penitential Psalms (6, 32, 38, 51, 102, 130, 143) are excellent for prayer. Praying The Rosary throughout Lent can be rewarding too. Many excellent poems (i.e. Catholic Hymns) and Lenten Canticles emphasize Lenten themes. Theology and Liturgy should always be prayer, so a good discipline for Lent would be to make an effort to attend worship services whenever possible. Participating in daily Mass, Stations of the Cross, Adoration and other community prayers would be very rewarding.
As for Fasting, the Catholic Church requires her members aged 18 to 59 to fast on Ash Wednesday and Good Friday, unless a physical condition prevents otherwise. This means only one full meal is permitted. It must be noted that even though the emphases are on Ash Wednesday and Good Friday, other days of Lent are also recommended. The Fridays of Lent are days of required abstinence, meaning that, meat and soups or gravies made of meat, are not permitted. Abstinence is required of those aged 14 and older.
Next is Almsgiving. While Lent is about giving something up (i.e. fasting), it is also about putting something positive in its place. The best way to remove vice is to cultivate virtue. Lent has been a traditional time of helping the poor and doing acts of charity and mercy. While as Christians this is a year round calling, Lent is a good time to examine ways to get involved and to make resolutions to actually do them. Giving alms can be done in more ways than just giving out money to people on the street. It can be done by helping your family, friends, and neighbors out of tight situations or being more generous to hired help. However, one of the best ways to give alms is to get out of your comfort zone a little bit, maybe by volunteering for a charity or a shelter.
Very important also is Scripture Reading. When facing temptation in the desert, Jesus relied on Scripture to counter the wiles of the devil. It is a formidable weapon for us as well. Biblical illiteracy among Christians, especially Catholics is rampant and, quite honestly, shameful. Lent is an excellent time to remedy this problem. One way to read Scripture is to use the lectionary of the Liturgy of the Hours. This will get you through most of the Bible in two years. The Lectionary of the Mass too is equally rewarding. Besides Liturgy of the Hours and the Mass, it may be helpful to promise to read two chapters a day of a particular book or maybe finish a medium sized book by Easter. Reading the writings of the Church Fathers and the Catechism of the Catholic Church can also be helpful to spiritual growth.
Beyond Lent, Easter Sunday is the most joyous and anticipated day of the year for Christians. Easter is a time to celebrate our victory over sin and death, won for us by our Lord Jesus Christ through his death on the Cross and his resurrection from the dead. We must take this chance and make the most out of this year's Lenten season so as to fulfillingly embrace the Easter joy with the truest and most convincing taste of victory, spiritual upliftment and divine blessings.