The Asceticism of Love

Ash Wednesday

For many, today’s date is unmistakable and if you have a loved one, forgetting that it’s Valentine’s Day is unforgivable. But even if today doesn’t happens to be Ash Wednesday, the first day of Lent, our liturgical calendar actually honours two other saints, St Cyril and St Methodius, and not the eponymous St Valentine. Valentine’s Day has been largely relegated to a secular feast of mushy romantic ideals and practices.

Chocolates, flowers and candlelight dinners are things we normally associate with the secular representation of the feast of this Catholic saint who is patron of marriages and romance. The ascetic practices we practice in Lent and which we have heard in our gospel today, hardly sounds romantic at all, if anything, they seem utterly Spartan and ascetically bleak. But love is actually at the heart of these Christian ascetical practices. Love is never about seeking our own happiness but the happiness of the other even at the cost of sacrificing our own. It is this ascetical aspect of love which is missing from so many modern conceptions of relationships resulting in selfish individuals looking for love but finding none, at least none which perfectly matches this self-absorbed notion of romance.

Asceticism? “Isn’t that like wearing hair shirts and whipping and punishing yourself? Does the Church still teach that?” Simply put, asceticism means self-sacrifice. It means denying yourself physical pleasures and conveniences even when you don’t need to. What the Church requires are spiritual athletes not couch potatoes. Christians do not practice asceticism because we see physical goods as evil. On the contrary, asceticism guards against valuing the goods of Creation so much that we disdain the Creator. Like all spiritual practices, asceticism should be motivated by love. Asceticism does not spring from some form of sick masochistic self-hatred, but rather it is the sacrifice offered out of love for our Lord Jesus who showed the extent of His love for us by dying for us.

As we begin our Lenten ascetic practices of prayer, fasting and alms giving, let us be conscious of the true reasons for our actions.

First, asceticism combats habitual sin. If you struggle to control your desire for something you tend to abuse (food, drink, sex, comfort, etc), practising self-denial is like building your spiritual muscles against it. St Paul writes, “I discipline my body and make it my slave” (1 Corinthians 9:27). The word here for “discipline” carries violent overtones, literally meaning “to beat” or “to batter.” We’re called to show our body who’s boss. The purpose of fasting, for instance, is so that one can train his appetites by habitually telling them “No,” even in regard to lawful earthly goods, like food or conjugal relations. That way, when a sinful temptation stirs up the appetites, the body has been well-trained to obey its master, the sanctified rational mind.

Second, asceticism builds the virtue of temperance. Temperance is the virtue that balances our desires for physical goods. When our desires are out of balance (a condition of Original Sin called “concupiscence”), we need to reset the balance with self-denial. Our Lord Jesus teaches us: “Do not lay up for yourselves treasures on earth…but lay up for yourselves treasures in heaven. For where your treasure is, there your heart will be also.” (Matthew 6:19-21)

Third, asceticism protects you against the excesses of the culture. Like the culture the early Christians lived in, our modern culture has deified entertainment, luxury, and physical pleasure. While Christians can give lip service to resisting these temptations, the truth is that we’re immersed in this culture and it’s difficult not to be transformed by it. Asceticism helps us to set our hearts on the greater goods and to resist laxity of heart and open our hearts to be transformed by grace.

Fourth, asceticism moves our hearts away from selfishness. We live in air-conditioned comfort, even in our cars. We get used to having entertainment literally at our fingertips. Everything in our lives is built around convenience, entertainment, and comfort. Self-sacrifice prevents our modern lifestyle from sinking too deeply into our hearts.

Fifth, asceticism can be an act of love. If fasting and making other sacrifices are going to make you more cranky and irritable, if you continue to judge your neighbour for their lack of devotion or dedication to these ascetic practices as you have, then you have missed the point. These practices should enlarge our hearts, not shrink them. To know whether we’ve been doing it right is to examine the fruits of our practices. Have we grown in our love for God and neighbour?

Sixth, asceticism should lead us to interior conversion rather than multiply our practices as a kind of performance. Let us pay heed to the warning of our Lord Jesus Christ in the gospel, that we should not practice asceticism so that “men may see you” but rather, be content that “your Father who sees all that is done in secret will reward you.” Asceticism provides us with new lenses to see things unlike how the world sees. St Paul puts it this way: “We do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.” (2 Corinthians 4:18)

In our consumeristic and materialistic culture, this programme of spiritual exercise is both unpopular and difficult. If these practices sound intimidating, think of the physical regiment many people keep to stay fit and healthy. If one can endure such hardships for a temporal good, a healthy life, one must then appreciate the value of spiritual exercises that will gain us, with God’s grace, eternal life. These habits of self-denial, which include prayer, fasting and almsgiving can strengthen us, by God’s grace, to aim our desires at unseen realities and reap the radiant joys of heaven, even now. When done out of love, instead of burdensome obligation or as performance, these ascetic practices will do much to help us advance spiritually. This is the path of spiritual athleticism and Lent is as good a place as any, to start our training.

Penance and Redemption

 Ash Wednesday

Everything about today’s liturgy screams of “penance,” from the ashes which you would be imposing on each other, to the readings which speak of the penitential practices of fasting, almsgiving and prayer. The entire liturgy is so penitential that the Church omits the penitential rite at the beginning of today’s Mass. I guess to a non-Catholic observer, our Catholic “obsession” with penance seems morbidly strange. Why would anyone relish the thought of denying yourself something pleasurable and make a celebration of it?   

Penance comes from a Latin word, ‘paenitentia’ which derives from a Latin noun, meaning repentance, and ultimately derives from the Greek noun ποινή (poine). The original Greek word seems more austere than the Latin and English. It’s practically “blood money” – the price you pay as compensation for taking the life of another. For the uninitiated, mortification and penances in the Catholic context do not involve any form of blood-letting. Thank God for that. You do not have to cut your wrist or mutilate yourself or even pay an exorbitant price as compensation for the harm that you have done to another. But someone had to pay the price and someone did. Someone was mutilated for our crime. Someone had to exchange His life for ours, He took the punishment which was our due, He died so that we might live. You know who it is – it’s Jesus Christ. Because of what the Lord did for us, the word “penance” now takes on a broader meaning – it now involves “recompense, reward, redemption, or release.”

Penances have varied extraordinarily over time.  In the early Church, a ‘penitent’ would have to go through several years of public penance before absolution, and it was usual for this to be a once in a life-time event.   Gradually, by way of Irish monastic practices and the invention of the confessional box, this evolved into the modern way of celebrating the sacrament where absolution is given (usually) before the penance is performed, and where penances have been reduced to the perfunctory ‘say one Our Father and one Hail Mary.’

But today, Holy Mother Church in her wisdom demands very little in the ministry of the sacrament of penance:   contrition, confession, and satisfaction – we are to be sorry for our sins, truly to confess them, and to make satisfaction for them.  It is in the third element, making satisfaction, that the whole notion of penance is seen in a concrete way.   

So, what is penance about?  I think that we are called to one way of penance and tempted to do another.  There is a dangerous tendency, like the Greeks, to see penance as the paying off of sin by suffering in the face of an angry God.  But this is contrary to our Christian faith.  God is not so petulant that He would sulk like a little child until we succeed in appeasing Him with our penances.  Another dangerous view of penances is to imagine that penance is an outmoded concept, that we are not expected to make any effort to put things right, since our Lord Jesus has already done it all for us.  But both these views of penance are both inaccurate and dangerous. They reduce penances to performative acts – either playing to the crowd or to God.

Today’s readings recover the correct view of penances. Penances are the means by which we right our relations both individually and collectively with God, our neighbour and ourselves.  It is seen as the antidote or cure to the three-fold wreck of sin. This three-fold movement is a theme that is revisited again and again in the scripture.  We see a disintegration of man’s personal integrity, his relationship with others and with God, at the Fall. This same movement appears again in our Lord’s three-fold temptation – to worship Satan instead of God, to seek approval instead of basing one’s relationship on truth, to prefer material comfort to one’s spiritual good. In our Lord’s public ministry, the temptations come again and again – He hungers and thirsts, though He is able to make food out of nothing; the people wish to make Him King, and He evades them; the demons proclaim Him as the Holy One of God, and He silences them. This three-fold patterning continues in the Passion: in the agony in the Garden, in the trial before His accusers, in the three-fold denial of Saint Peter, in falling three times according to tradition, and from the cross He rejects the sedation of the wine (material comfort), the physical comfort of passers-by and finally, even experiences the desolation of being forsaken by God.

What does this mean for us?  It means that the temptations that assail us on a daily basis are also the means by which God uses to strengthen us. Therefore, the penitential practices which we undertake are not to appease a God who has distanced Himself from our trials and sufferings. We can never accuse God of this because of what our Lord Jesus had to endure. Rather, our penitential practices are meant to unite us with our Lord who redeemed our pains and sufferings through His own. Fasting, Almsgiving and prayer are the three means by which we conform ourselves to this three-fold patterning – By fasting we reject bodily comfort, by almsgiving we turn away from temporal power and the need to please the crowds, and by prayer we acknowledge the primacy of God.  But in order to do this we should first earnestly seek the assistance of the sacrament of penance, confession, lest our spiritual exercise be subverted by pride. Penitential acts, when done without true humility and repentance, will ultimately become performative. And when our acts become performative, God is not honoured, only man.

The goal of Christian penitence is not to pay the ransom, our Lord has already done that. The purpose of our penitence is to participate in the joy of the redeemed, as returning prodigal sons and daughters to receive the cloak and ring and banquet from the One by Whose stripes we have been healed. Through our penances, done with humility and love, we regain what we have lost, we receive healing for what is wounded, we restore what has been damaged by sin. As we begin this Holy Season of Penance, let us be assured of the abundant graces of mercy which our Lord has poured out and continues to pour on us from the cross.

Worship is not Theatre

Ash Wednesday

Today, if Air Asia claims that everyone can fly, social media has made it possible for just anyone to be a celebrity. Every mundane thought, feeling, moment or action is posted somewhere on social media to make sure others know what we’ve done, seen, experienced or felt today. It’s as if we try really hard to receive validation and appreciation: we need people to see we are doing good things, we need a certain number of ‘likes’ and ‘comments’ for our actions to be of value. I often see - when I'm on Facebook - videos or photos of people giving to the poor, or helping someone out: people record themselves doing these things and then share them online for the world to see. Today, for example, we’re going to witness loads of Instagram foodie shots exhibiting that miserable slice of bread or bowl of soup that constitutes our fasting diet. If not for the recent pastoral recommendation to prevent the spread of COVID-19, we would also see many photos of ash stained foreheads.

But our Lord warns us in today’s gospel, people who do this, “they have had their reward.” In other words, when we show our good deeds to the world, and receive validation from the world in this way, the only reward we will receive for that deed is of this world - it is of no eternal value. We can have our reward, votes, acclaim, temporary esteem but we cannot use it as “credit” to get to Heaven – because we have expended our entire reward in the here and now. When we act in this way, we do it not to please God, but rather we crave the praise of men.

It is interesting how our Lord uses the word “hypocrite” in today’s passage. For in ancient times, the word was more commonly heard in the theatre than in a temple. It was a word used to describe an actor on a stage. The Greek word, in referring to the actor, means “under the mask” or “mask-wearer”.  The actor was play-acting, he was pretending. That is what hypocrites do. They pretend.

So when our Lord used this word to speak of those practising the traditional acts of piety, prayer, fasting and alms-giving, the word carried a weightier sting. What were these people pretending to be? They were pretending to be religious; holy; spiritual; they were pretending to be people who were serving God. The religious hypocrite has perfected the outward appearance, the ingratiating smile, the holier than thou accent, the long robes and so forth. With all the fanfare, pyrotechnics, and showmanship- God is totally unimpressed! They were pretending to be people who wanted to please God but God wasn’t pleased. Even today there are some people who desperately crave an audience for their spirituality. For these people if the show is not “on” then the performance is “off”. Their spirituality is wholly and solely for human consumption. Jesus says that ‘such people have had their reward’ – they crave fleeting human attention, human praise, human admiration, and that is all the reward they will ever get. They forget that if others are not able to see through their disguises, God can. He sees through every disguise and pretense. He alone knows who and what we truly are.

At first glance, this may seem opposed to our Lord’s earlier teaching, which we heard two Sundays ago, to be “salt of the earth,” “light of the world,” “a city built on a hill” and to let “your light shine before others” so that “they may see your good deeds.” There, our Lord commanded the disciples to live the beatitudes visibly in order to radiate God’s love to the world. When others see our good deeds, it is meant to give glory to God. In today’s passage, however, our Lord warns us not to do righteous deeds in order to draw attention to ourselves.

So, it must be clear that our Lord is not condemning the penitential acts of fasting, prayer and almsgiving. What is in question is the interior motivation and disposition for these acts. What must be avoided would be “hypocrisy”. These pious practices in themselves, however, are not evidence of hypocrisy. Hypocrisy is the split between outward show and inner reality, where actions do not correspond to one’s interior life. So, the words of Jesus are not to be interpreted as a disavowal of external actions but an invitation to match external actions with interior disposition. Our charitable acts must flow from a heart that is truly charitable and not only because we wish to earn the praises of others. Every act of penance must have an interior aspect, an inner change of heart, as well as an exterior aspect, changing one’s life in harmony with the change of heart. The interior aspect has to do with sorrow for sin, and with a firm resolve to amend one’s life, to conform ourselves more closely to Christ; the exterior aspect has to do with the self-denial, the good works, the sacrifices, which are necessary to overcome one’s selfish tendencies that lead to sin. In all matters, our actions must give glory to God. Our pious acts are not meant to “show off” our piety, but to “show forth” God’s love in the world.

What happens when our actions are meant to show off instead of glorifying God? Two Protestant Pastors in their best-selling book had this to say, “When ministry becomes performance, then the sanctuary becomes a theater, the congregation becomes an audience, worship becomes entertainment, and man’s applause and approval become the measure of success. But when ministry is for the glory of God, His presence moves into the sanctuary. Even the unsaved visitor will fall down on his face, worship God, and confess that God is among us.” (Warren and David Wiersbe, 10 Power Principles for Christian Service)

Three times Jesus uses the phrase: “And your Father who sees all that is done in secret will reward you.” And twice Jesus refers to ‘your Father who is in that secret place”. We are reminded that the God who sees acts hidden from human sight will surely reward our devotions given without fanfare. By leaving the question of reward to God, one is set free from the concerns of others. God is watching us and cannot be fooled. Spiritual performance is thus completely futile, and only humility, repentance and contrition will impress the Lord. 

Prayer, fasting and almsgiving are good, and we should all continue to pray, fast and give alms but these pious actions are not performance, nor is it theatre and it is certainly not a way of winning public approval. Prayer, fasting and almsgiving are ways in which we seek to enter into a holy reverent communion with God, not theatrics, antics and showmanship. Therefore, we need to be on guard against the temptation to want to please man; or to congratulate ourselves; or to seek the wrong reward; to have the wrong motivation. The effort to lead a life of public piety should not make us self-congratulatory, self-justifying or judgmental of others. If this has happened, we know that we have fallen into the trap or the “quicksand” of hypocrisy.

For a supremely ironic twist to this central theme of the gospel that warns us of making a show of our religion, today we will be sprinkled with ashes on our crown. Perhaps, it would be good to remember what the Lord has to say about hypocrisy, so that our ashes would not just be a means of “showing off” but a means of “showing forth” Christ to the world, a reminder of our mortality and sinfulness, and a visible call to all to “repent and believe in the good news.” During this season of Lent, let us ask the Lord to deepen our prayer life, to grant us the courage and self-discipline to fast and the generosity to share with the poor. Let our Lenten practices not be mere external actions. We pray for a change of heart, a “turning to the Lord your God again”. Let our “hearts be broken not (just our) garments torn.”

撕裂的是我们的心

2016年圣灰礼仪

今天是四旬期的开始。在四旬期的时候，我们通常会联想到什么呢？或许，我们会想起以下种种：圣灰礼仪时涂在我们额头上的圣灰；每星期五的拜苦路；在某些日子和每星期五守的斋戒；圣枝主日时挑选最好的圣枝；确保自己在耶稣受难日参与圣周五的礼仪，祈求天主宽恕我们在过去一年所犯的一切罪过。

每当我们想起四旬期，就会联想到这些事。但这些事代表什么呢？它们都是外在的行动。然而，这些外在的做法却有深一层的意义，这就是今天的读经所要提醒我们的。当我们陷于各种外在的虔诚行动时，我们绝对不可忽略其内在的意义 ，那就是内心的皈依。

我们也许虔诚地遵守所有的规条 ,例如: 从不错过每星期五的拜苦路或守大小斋；然而，如果这一切外在的做法对我们的生命没有任何效果的话，一切都是白费的。四旬期善功的目的是引领我们去修和我们与天主以及我们和他人之间的关系。圣保禄宗徒在读经二中提醒我们：如今正是适合悔改的时期 － 这是救恩的时日 － 这正是与天主修和的时机。

四旬期的三项主要善功 ：那就是祈祷、守斋和施舍又是怎样的呢？福音再次提醒我们这些做法应该引领我们产生内在的改变。祈祷带领我们与天主重新建立关系。祈祷与念经有很大的差别。我们或许常在家中虔诚地念经，但这是否有拉近我们与天主的关系？我们念经是否只因为它是由父母或祖父母传下来的习惯呢？然而，这都不应该是我们祈祷的原因。祈祷应该有助于加深我们与天主的关系。祈祷应该引领我们加深对天主的信赖，并促使我们把生命交付给天主掌管。祈祷改变我们，但它并不改变天主，祈祷也不是让天主依照我们的意愿成事的魔术。

守斋并不是要惩罚我们肉体的一种做法。天主不要我们遭受不必要的痛苦。首先，守斋代表灵魂对天主的渴慕。食物的斋戒象征我们对天主的渴慕。为此，守斋引领我们去检讨生命的价值观。守斋应该指引我们把天主放在生命中的首位。守斋帮助我们抗拒诱惑 ——尤其是满足私欲的诱惑。守斋能使我们摆脱贪婪的欲望，而且能敏锐地觉察他人的需要。

因此，祈祷与守斋带我们进入第三个四旬期善功 —— 施舍。施舍帮助我们重新整顿弟兄姐妹之间的关系。施舍并不是因为我们同情那些贫穷或较不幸的人们。我们施舍是因为它提醒我们有必要与每一个人，尤其是穷人合一共融。施舍也提醒我们一切都来自天主，没有什么是属于我们自己的；为此我们不该自私地抓住外在的财物不放。施舍提醒我们:人比任何东西都来得重要。

在这四旬期里，让我们祈求天主加深我们的祈祷生活，赏赐我们勇气和自律守斋，并且能慷慨无私地与贫穷者分享。愿我们的四旬期善工并不是外在的行动而已。我们祈求内心的改变，一个“归向上主你们的天主”的改变。让我们“撕裂的是我们的心，不是我们的衣服”。