Lent and the Gospel: A Debate on Faith, Works, and Salvation

 Lent and the Gospel: A Debate on Faith, Works, and Salvation

Lent has arrived once again, and as always, some anti-Catholic groups will claim that it is "pagan" and contradicts both the Gospel and Scripture. They argue that Lent transforms salvation—received by faith through grace alone—into a "works-based salvation." While I will address the "pagan" allegations in a separate discussion, this article will focus on why some groups believe Lent contradicts and even nullifies the Gospel.

As a Catholic, I observe Lent with devotion, striving to live according to its precepts and sacred Traditions. Beyond simply following Church teaching, I find that the practices of prayer, fasting, abstinence, and almsgiving—though valuable at any time of year—hold a unique spiritual significance in this season leading up to Pascua. They serve as a means of deepening my relationship with God, fostering holiness, and participating in the process of theosis or sanctification. However, not all Christian groups share this perspective. Some believe that Lent contradicts the Gospel and Scripture, turning faith into a "works-based salvation." In this discussion, we will explore why certain groups reject Lenten observances, why others embrace them, and how the Catholic Church understands and defends this sacred season.

The Gospel and the Debate Over Lent: Faith, Works, and Salvation

The Gospel, according to the Catholic Church, is the Good News of Jesus Christ—His life, death, and resurrection—through which He offers salvation and eternal life to all who believe in Him and follow His teachings. However, within Christianity, debates persist over how this Gospel should be understood and practiced, particularly regarding the observance of Lent.

Some Protestant and anti-Catholic groups reject Lent, arguing that its associated practices—fasting, prayer, and almsgiving—are works-based and contradict the biblical doctrine of salvation by grace alone through faith alone (Ephesians 2:8-9). From their perspective, salvation is a free gift from God that requires no additional actions beyond faith in Christ. They contend that engaging in Lenten observances implies that believers must perform acts of self-denial or good works to grow closer to God or to merit His grace, which they see as an affront to the sufficiency of Christ’s atonement.

Dr. John MacArthur, a well-known Protestant theologian, has criticized Lenten practices, stating: “The idea that we must somehow suffer or deprive ourselves to earn God’s favor or grow in holiness denies the sufficiency of Christ’s sacrifice. Our sanctification is the work of the Holy Spirit, not our own religious efforts.” Likewise, many evangelical groups argue that fasting and penance resemble Old Testament legalism rather than New Testament freedom in Christ.

Historically, the Protestant Reformation was largely a rejection of perceived Catholic legalism, and many reformers dismissed Lent as an unbiblical human tradition. Ulrich Zwingli, a Swiss reformer, opposed fasting regulations, writing that “God alone is to be served in spirit and in truth, not in outward observances.” Many evangelical churches today continue this tradition, emphasizing personal devotion over formalized liturgical practices.

The Catholic Perspective: Lent as a Gospel-Centered Practice

On the other hand, the Catholic Church—and even some Protestant denominations—defend Lent as a biblically rooted and spiritually enriching practice that aligns with, rather than contradicts, the Gospel. The Catechism of the Catholic Church states: “By the solemn forty days of Lent, the Church unites herself each year to the mystery of Jesus in the desert” (CCC 540).

Catholics do not view Lenten practices as a means of earning salvation but as a way to deepen one's relationship with Christ and conform more closely to His image. The Church teaches that works of penance, such as fasting, prayer, and almsgiving, are not done to earn God’s love but as a response to it. Pope Benedict XVI clarified this, stating: “Lent is not simply a time of self-denial; it is a time of deepening our faith in Christ and allowing His grace to transform us.”

Scripture itself supports fasting, prayer, and almsgiving as ways to grow in holiness. Jesus fasted for forty days in the wilderness (Matthew 4:1-11) and instructed His followers to fast (Matthew 6:16-18). The early Church continued these practices, as seen in Acts 13:2-3, where believers fasted and prayed before making important decisions.

Protestant Denominations That Observe Lent

Not all Protestants reject Lent. Many liturgical Protestant traditions, such as Anglicans, Lutherans, and Methodists, embrace Lent as a meaningful season of reflection. Martin Luther, though critical of Catholicism, did not reject fasting outright. In his Small Catechism, he wrote: “Fasting and bodily preparation are certainly fine outward training.” The Book of Common Prayer, central to Anglican worship, includes Lenten prayers and encourages fasting and self-examination. John Wesley, founder of Methodism, fasted regularly and saw spiritual value in the practice.

The Early Church on Lent and Spiritual Disciplines

The earliest Christians practiced fasting and penance as a response to God’s grace. The Church Father Tertullian (c. 155–220 AD) wrote, “Fasting possesses great power. If practiced with the right intention, it makes our prayers more effective and strengthens our relationship with God.” The Council of Nicaea (325 AD) formalized the forty-day Lenten season, reinforcing its widespread observance.

Conclusion: A Matter of Interpretation

Ultimately, the debate over Lent reflects broader theological differences regarding faith, works, and salvation. While some Protestant groups reject Lenten observances as a return to legalism, the Catholic Church and various Protestant traditions see them as a biblical and historical means of spiritual renewal. Far from undermining the Gospel, Lent, when properly understood, serves as a season of deeper conversion, echoing the words of James 2:17: “Faith by itself, if it is not accompanied by action, is dead.”

Lent is Pagan!

 

 It’s as predictable as death and taxes—whenever a traditional Christian holiday like Easter or Christmas approaches, a flood of articles, videos, and social media posts inevitably warn that these celebrations are 'pagan,' 'evil,' and should be avoided. But what’s the real story?

The Alleged Connection Between Lent and Pagan Practices

Some critics claim that Lent, particularly the 40 days of fasting and the observance of Ash Wednesday, has roots in pagan practices, specifically the Babylonian worship of the god Tammuz. These critics point to the 40 days of weeping for Tammuz, mentioned in the Bible, as a possible origin for the Christian observance of Lent. However, these claims are based on superficial similarities and lack strong historical evidence.

The 40 Days of Weeping for Tammuz

The Babylonian god Tammuz, also known as Dumuzi, was associated with fertility, agriculture, and the cycle of seasons. According to Babylonian mythology, Tammuz died and descended to the underworld, causing the earth to become barren. His wife, the goddess Ishtar (Inanna), mourned his death, and her mourning was believed to last for 40 days. This mourning period, marked by fasting and lamentation, was intended to bring Tammuz back to life, symbolizing the return of fertility to the earth.

The Bible mentions the mourning for Tammuz in Ezekiel 8:14: "Then he brought me to the entrance of the north gate of the house of the LORD, and I saw women sitting there, mourning the god Tammuz." This verse is part of a larger vision in which the prophet Ezekiel condemns the Israelites for adopting pagan practices.

Claims of Pagan Origins for Lent

Some proponents of the idea that Lent has pagan origins argue that the 40-day mourning period for Tammuz influenced the Christian practice of Lent. They claim that early Christians, particularly after the time of Constantine, adapted this pagan practice into their own religious calendar to make Christianity more palatable to converts from paganism.

These claims often also associate Ash Wednesday, when ashes are placed on the foreheads of Christians as a sign of repentance, with pagan rituals involving ashes. However, these connections are speculative and are not supported by solid historical evidence.

The Christian Origins of Lent

1. Biblical and Theological Roots: The 40 days of Lent are directly inspired by the 40 days Jesus spent fasting in the desert, as recorded in the Gospels (Matthew 4:1-11, Luke 4:1-13). This period of fasting and prayer is meant to prepare Christians for Easter by imitating Christ’s own period of preparation before His public ministry.

2. Ash Wednesday: The use of ashes as a symbol of repentance has clear biblical precedents in the Old Testament (Job 42:6, Daniel 9:3, Jonah 3:6). The practice of using ashes in the Christian liturgy can be traced back to the early Church and is not derived from pagan rituals.

3. Development of Lent in the Early Church: Lent as a liturgical season was established by the 4th century, as mentioned by early Church Fathers like St. Athanasius and St. Cyril of Jerusalem. The Council of Nicaea (325 AD) also referenced a period of fasting before Easter, further grounding Lent in Christian tradition.

Conclusion

The claim that Lent and Ash Wednesday are derived from the pagan worship of Tammuz or other Babylonian practices is not supported by historical evidence. While the 40 days of weeping for Tammuz in Babylonian mythology and the 40 days of Lent may seem superficially similar, their origins and meanings are entirely different. Lent is rooted in the biblical narrative of Jesus' 40 days in the wilderness and the early Christian practices of fasting, prayer, and repentance. The practice of using ashes also has a clear biblical foundation and was not borrowed from pagan rituals.

The development of Lent in the early Christian Church reflects a continuation of biblical themes and traditions, not an adoption of pagan customs. Therefore, while the Christian Church has, at times, transformed and adapted cultural elements, the core of Lent is thoroughly rooted in Christian theology and biblical practice.

Sources:

• Kelly, Joseph F. The Origins of Lent: From Fasting to Feasting. Liturgical Press, 2014.
• McGowan, Andrew. Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective. Baker Academic, 2014.
• Bede, De Temporum Ratione.
• Ezekiel 8:14, The Holy Bible, NIV.

Easter is Pagan!

 The claim that Easter is pagan often revolves around the names and dates associated with the celebration, specifically the association with the pagan goddess Eostre or the Mesopotamian goddess Ishtar. To understand whether Easter is pagan, it’s essential to examine the origins of the celebration and the alleged connections to these deities.

The Origins of Easter

Easter, in Christian tradition, is the celebration of the resurrection of Jesus Christ, a central event in Christianity. The timing of Easter is linked to the Jewish festival of Passover, which commemorates the Exodus from Egypt and often overlaps with the Christian celebration. The New Testament describes how Jesus was crucified during Passover, and His resurrection is celebrated on the Sunday following Passover (Matthew 26-28, Mark 14-16, Luke 22-24, John 18-20).

The term "Easter" itself is derived from the Old English word Ēastre or Ēostre, which was mentioned by the Anglo-Saxon monk Bede in the 8th century. Bede noted that Ēosturmonath (April) was named after a goddess named Eostre, who was associated with spring and fertility. However, there is limited evidence outside of Bede’s writings about the worship of Eostre, and it’s unclear how widespread her veneration was.

The Goddess Eostre

Eostre, or Ostara, is a purported Anglo-Saxon goddess of spring and dawn. According to Bede’s De Temporum Ratione, she was honored in a festival during the month of April, and it is from this name that the term "Easter" is believed to have been derived in English-speaking countries. However, outside of Bede's account, there is no substantial historical evidence of Eostre’s worship, leading some scholars to speculate that Bede might have extrapolated or misinterpreted the connection.

The Goddess Ishtar

Ishtar is a Mesopotamian goddess associated with love, war, and fertility. She is one of the most significant deities in the Mesopotamian pantheon. Some modern claims assert that Easter derives from Ishtar, due to the phonetic similarity between "Easter" and "Ishtar." However, this connection is not supported by historical evidence. The word "Easter" is not derived from "Ishtar"; rather, it comes from the Old English Ēastre. Furthermore, the themes and rituals of Easter have no direct connection to Ishtar’s worship, which was focused on entirely different concepts.

Christianization and Adaptation

While it’s true that early Christians sometimes adapted existing pagan festivals when introducing Christianity to new regions, the core of Easter—the resurrection of Christ—remains distinctly Christian. The use of symbols like eggs and rabbits, which are associated with fertility and spring, may have been integrated into Easter celebrations over time, but these are cultural additions rather than indicators that Easter itself is pagan.

Conclusion

The idea that Easter is pagan because of its association with Eostre or Ishtar is based on superficial similarities rather than historical evidence. The Christian celebration of Easter is firmly rooted in the resurrection of Jesus, a historical and theological event that predates any alleged connections to pagan festivals. While the name "Easter" may have been influenced by a local goddess in certain regions, the celebration’s content and meaning are thoroughly Christian.

Sources

• Bede, De Temporum Ratione.
• McDougall, Sara. Easter: Myth, Religion, and Tradition. Cambridge University Press, 2019.
• Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press, 1996.
• Leithart, Peter J. Deep Comedy: Trinity, Tragedy, and Hope in Western Literature. Canon Press, 2006.

The Official Name of Easter: Pascha (Passover)

While the term "Easter" is commonly used in English-speaking countries, the official name of the celebration in the Christian liturgical calendar remains Pascha, which is derived from the Hebrew word Pesach, meaning Passover. This reflects the historical and theological connection between the Jewish Passover and the Christian celebration of Jesus' resurrection. In most languages, the name for Easter is still closely related to "Pascha," emphasizing its roots in the Passover feast. The early Christians saw Christ’s death and resurrection as the fulfillment of the Passover, with Jesus being the new Passover lamb who delivers humanity from the bondage of sin.

The Council of Nicaea and the Change of Date

The date of Easter was a significant issue in the early Church, as different Christian communities celebrated it on different dates. Some followed the Jewish calendar, celebrating Easter on the 14th of Nisan (the date of Passover), regardless of the day of the week, while others celebrated it on the following Sunday. This difference led to disputes and confusion.

To address this, the First Council of Nicaea, convened by Emperor Constantine in 325 AD, sought to establish a uniform date for the celebration of Easter. The Council decided that Easter should be celebrated on the first Sunday after the first full moon following the vernal equinox. This decision meant that Easter would no longer be directly tied to the Jewish Passover but would still maintain a connection to the lunar calendar. The goal was to ensure that all Christians would celebrate Easter on the same day, emphasizing unity within the Church.

Constantine’s Influence: Constantine’s motivations for standardizing the date of Easter were both theological and political. He wanted to separate Christian practices from Jewish customs, as indicated by his letter to the bishops after the Council, where he emphasized the importance of distinguishing the Christian celebration from Jewish Passover practices. Constantine wrote, “We ought not to have anything in common with the Jews, for the Savior has shown us another way… it is our duty not to have anything in common with the murderers of our Lord” (Eusebius, Life of Constantine, Book III, Chapter 18).

The decision at Nicaea to set Easter on a Sunday was also aimed at reinforcing the significance of Sunday as the day of the Lord’s resurrection, distancing Christian practices from Jewish traditions, and promoting a unified Christian identity.

Conclusion

The claim that Easter is pagan is not supported by historical evidence. The celebration of Easter, or Pascha, is rooted in the Jewish Passover and the Christian belief in the resurrection of Jesus. While cultural elements, such as the name "Easter" in English, may have some connections to pre-Christian traditions, the core of the celebration is distinctly Christian. The decision to change the date of Easter at the Council of Nicaea was made to unify the Church and to ensure that the celebration of Christ's resurrection would be observed consistently across all Christian communities.

Sources:

• Bede, De Temporum Ratione.
• Eusebius, Life of Constantine, Book III, Chapter 18.
• Council of Nicaea, Canon 1.
• Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press, 1996.
• McGowan, Andrew. Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective. Baker Academic, 2014.

The Feast of the Chair of Saint Peter

 The Feast of the Chair of Saint Peter

Introduction

The Feast of the Chair of Saint Peter is a significant celebration in the Catholic Church, observed annually on February 22. This feast honors the authority and mission entrusted to Saint Peter by Jesus Christ and symbolizes the unity and guidance of the papacy. The “Chair” represents the spiritual authority conferred upon Peter as the leader of the Church, a role that continues through his successors, the Popes.

Biblical Foundations

The foundation of this feast is rooted in Matthew 16:18-19, where Jesus declares to Peter:

"And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This passage highlights Peter’s unique role in the early Christian community and the establishment of apostolic succession within the Church.

Historical Significance

The celebration of the Chair of Saint Peter dates back to the 4th century, when the early Christians honored Peter’s role as the first Bishop of Rome. Historically, the term “chair” (Latin: cathedra) signifies the teaching authority of a bishop. In Rome, there were originally two commemorations: one marking Peter’s leadership in Antioch and another in Rome. Over time, these were unified into a single feast observed on February 22.

The History and Usage of the Chair of Saint Peter

The Chair of Saint Peter is a relic housed in St. Peter’s Basilica in Vatican City. It is traditionally believed to be an ancient wooden throne used by Saint Peter himself. The relic is an important symbol of the Pope's authority, serving as a physical representation of apostolic succession and the leadership of the Catholic Church.

The chair, which dates back at least to the 9th century, was venerated by early Christians and was believed to have been used by Saint Peter when he led the Church in Rome. Some scholars suggest that it was constructed or modified during the Carolingian period (8th-9th century). Over the centuries, the chair has undergone several restorations, but its core wooden structure has been preserved.

The chair itself is made of wood and is heavily reinforced with later additions of ivory and metalwork. Historical accounts indicate that it was used in significant papal ceremonies, serving as a throne symbolizing the Pope's supreme authority over the Church.

The Chair of Saint Peter and the Chair of Moses

The Chair of Saint Peter holds a theological parallel to the Chair of Moses, which symbolized the teaching authority of Jewish religious leaders in ancient times. Just as Jewish teachers sat in the Chair of Moses to interpret the Law, Peter was enthroned by Christ as the leader of the New Covenant. This transition signified the fulfillment and transformation of the old covenant into the Kingdom of God on Earth, with Peter serving as its earthly steward.

In this role, Peter can be understood as a prime minister in Christ’s kingdom, akin to the office established during King David’s reign. In Davidic times, the king appointed a steward who held the keys to the kingdom and governed in the king’s name. This analogy is further reinforced in Isaiah 22:22, which speaks of giving authority through the “keys of the house of David”—a passage that finds fulfillment in Peter’s commission in Matthew 16:19.

The Reliquary: Bernini’s Monumental “Chair of Saint Peter”

To protect and venerate this ancient relic, Gian Lorenzo Bernini designed a grand reliquary known as the Cathedra Petri (Chair of Peter) in the 17th century. Completed in 1666, this stunning Baroque masterpiece is housed in the apse of St. Peter’s Basilica. The reliquary serves as both an artistic and theological expression of the Pope's authority.

The Cathedra Petri is an elaborate gilded-bronze structure, supported by statues of four Doctors of the Church: Saint Ambrose, Saint Augustine, Saint John Chrysostom, and Saint Athanasius. Above the chair, a golden, radiant window featuring the Holy Spirit in the form of a dove illuminates the space, symbolizing divine inspiration and guidance.

The relic itself is encased within this grand artistic structure, ensuring its preservation while highlighting its importance. The composition blends sculpture, architecture, and light, creating an awe-inspiring tribute to the papal authority established by Saint Peter.

Symbolism and Meaning

The chair itself is a symbol of teaching and authority, reflecting the Pope’s role as the supreme pastor of the Catholic Church. The celebration of this feast is a reaffirmation of the unity of the Church under the leadership of the Pope, tracing its lineage back to Saint Peter.

One of the most notable artistic representations of this authority is Bernini’s “Chair of Saint Peter”, a grand Baroque sculpture in St. Peter’s Basilica in Vatican City. This masterpiece encloses a wooden relic believed to be an ancient chair used by Saint Peter.

Observances and Traditions

The Feast of the Chair of Saint Peter is marked by special liturgical celebrations, particularly in Rome at St. Peter’s Basilica. Key aspects of its observance include:

• Special Masses emphasizing the role of Peter and his successors.

• Papal Reflections, where the Pope often speaks on the significance of unity and leadership in the Church.

• The Veneration of Relics, including the Chair of Saint Peter housed in the Vatican.

Modern Relevance

In today’s world, this feast remains a powerful reminder of the Church’s commitment to apostolic succession and the Pope’s role in leading and guiding the faithful. It underscores the importance of unity in the Church and encourages Catholics to remain steadfast in their faith and adherence to Church teachings.

Conclusion

The Feast of the Chair of Saint Peter is more than a historical observance; it is a celebration of the unbroken spiritual authority that has guided the Catholic Church for centuries. Through this feast, Catholics reflect on the legacy of Saint Peter and the enduring role of the papacy in maintaining the faith and teachings of the Church. The Chair of Saint Peter, housed in Bernini’s magnificent reliquary, remains a testament to the deep-rooted tradition and significance of the papal office.