How to Make This Lent Unforgettable
By Rev. Jack Cascione

Well, what is it going to be this Lent? Are you going to give up chocolate, dancing, beer, wine, your favorite dessert, going to the movies, etc? We have a suggestion that, like all other Lenten fasts, is not required by Scripture.

Instead of imposing physical duress on your body by giving up food, how about imposing duress on your mind by memorizing Psalm 130 for Lent? Rather than training the stomach, you could train the mind, unless you want to do both. The mind is part of the body. The end result of such a "fast" would mean that you know more about the Bible.

Think of all the useless things we memorize and that cloud our minds: words to popular songs, plots to movies and TV shows, and useless facts about sports.

May we suggest Psalm 130 as an appropriate Psalm to memorize for Lent.

Psalm 130 {A Song of degrees.}

1 Out of the depths have I cried unto thee, O LORD. 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared. 5 I wait for the LORD, my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities.

After Lent is over you could memorize a more joyous Psalm such as Psalm 1 or 100.

The benefits of such a fast could last you the rest of your life. The congregation might not get thinner but it would get smarter.

You never know when saying a Psalm to yourself will be a balm for your soul and mind. You can say Psalms to yourself when you are driving, shopping, going to sleep, waking up in the morning, brushing your teeth, running, etc.

Saying a Psalm to yourself is a great way to clear your mind without any pressure of wondering whether your prayer was properly worded. The Psalms are perfect. Personally, I have enjoyed saying Psalm 6.

We recommend King James as the preferred text for memory because the modern translations are constantly being revised.

The tradition of fasting began with God's command that the children of Israel not eat on the Day of Atonement.

Leviticus 16:29 "And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:"

Numbers 29:7 "And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:"

By the time of Christ, the Jews had increased the number of fast days to two or more a week. Such is the human desire for earning God's favor and salvation by good works.

The forty days in Lent remind us of the forty days that Christ fasted in the desert before He was tempted by the devil. His work was vicarious and in our behalf. Our fasts are only a remembrance of Christ's sacrifice an a work of prayer.

Fasting is not required in the New Testament. However, a Christian may follow the example of the people of Nineveh (see Jonah 3) and fast or abstain as a way of showing sorrow or remorse for sin (contrition). When fasting is part of contrition, the whole body is engaged in the act of confessing sin.

The following are some notable texts on fasting from the New Testament. In Matthew 17:21 Christ gives instructions on casting out demons. "Howbeit this kind goeth not out but by prayer and fasting."

We learn from Cornelius and Paul that receiving and sending of pastors and apostles may be accompanied with prayer and fasting. "Acts 10:30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing," Acts 14:23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed."

Paul also tells us that husbands and wives may briefly refrain from marital relations for prayer and fasting. 1 Corinthians 7:5 "Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency."

Luther has a great deal to say about the benefits of fasting, training the body, and keeping control over our flesh. He also warns that fasting earns or receives nothing from God.

Luther writes: "Scripture places before us two kinds of fasting that are good. The first kind one accepts willingly for the purpose of checking the flesh by the spirit. Concerning this Saint Paul says: ". in labors, watchings, in fastings." (2Cor.6:5). The second is the kind one must endure and yet accept willingly. Concerning this St. Paul says: "Even unto this present hour we both hunger and thirst" (1 Cor. 4:11). And Christ says of it: "when the bridegroom shall be taken from them. then they shall fast." (Matt. 9:15). (What Luther Says Vol. I page 508)

In the Small Catechism Luther writes about fasting as preparation for the Lord's Supper.

THE BENEFICIAL USE OF THE LORD'S SUPPER Who, then, receives such Sacrament worthily? Fasting and bodily preparation are indeed a fine outward training; but he is truly worthy and well prepared who has faith in these words, "Given and shed for you for the remission of sins." But he that does not believe these words, or doubts, is unworthy and unprepared; for the words "for you" require all hearts to believe.

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A Few Thoughts From Luther Appropriate For Lent

Luther on Romans 12:2

"'Be ye transformed by the renewing of your mind (Rom. 12:2).' In this way the Apostle describes (Christian) progress; for he addresses those who already are Christians. The Christian life does not mean to stand still, but to move from that which is good to that which is better. St. Bernard (of Clairvaux) rightly says: 'As soon as you do not desire to become better, then you have ceased to be good.' It does not help a tree to have green leaves and flowers if it does not bear fruit beside its flowers. For this reason - (for not bearing fruit) - many (nominal Christians) perish in their flowering. Man (the Christian) is always in the condition of nakedness, always in the state of becoming, always in the state of potentiality, always in the condition of activity. He is always a sinner, but also always repentant and so always righteous. We are in part sinners, and in part righteous, and so nothing else than penitents. No one is so good as that he could not become better; no one is so evil, as that he could not become worse.'" (Commentary on Romans, by Martin Luther, Translated by J. T. Mueller, Kregel Publications, Grand Rapid MI 49501, reprinted 1976, page 167-168.)

In this particular quote we see the early Luther, in 1516, prior to the posting of the 95 Theses, develop his theology on the relationship of justification and sanctification in the life of the Christian. According to justification we are righteous but according to sanctification we are always struggling against the devil, the world and our flesh to serve our neighbor. Hence, concludes Luther, the Christian is always a penitent.