Ash Wednesday
ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all those who are penitent;
Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain
of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.
Source Archbishop Cranmer of Canterbury 1549. Replaced a collect that
emphasized fasting, with this one that emphasizes repentance. Ash Wednesday has been observed as the beginning of Lent since the
10th Century. Lent is Old English meaning "Spring". The origin of the season is the preparation of candidates for baptism, before
Easter, and the corresponding preparation of those who had been excommunicated for reconciliation of the penitent. These customs
passed away, and the general penitential season emerged in about the 4th Century, for about 40 days. There was a desire to have
Sundays remain feast days, and exactly 40 days of fasting in remembrance of our Lords preparation in the wilderness, and so the
period was extended to Ash Wednesday. The lessons and proper collects of the period reflect the penitential nature of this season
that developed.
Joel ii. 12 Psalm 51 & St. Matthew vi. 16
Joel ii. 12 St. Matthew vi. 16
Scripture from 1928 Book of Common Prayer
“And when ye fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men
to fast.”
Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them.
For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of
them that fast, and cloaking themselves with an excuse worse than their sin.
For “I do this,” say they, “that I may not offend the many.” What sayest thou? There is a law of God which commands these things,
and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from
offense? And what can be worse than this folly?
Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the
great excess of this evil, wilt thou not be abashed at the force of the expression now before us? In that He did not say, “they
act a part,” merely, but willing also to touch them more deeply, He saith, “For they disfigure their faces;” that is, they
corrupt, they mar them.
But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their
faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these
women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at
distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He
had done before likewise.
And whereas in the matter of almsgiving, He did not put it simply, but having said, “Take heed not to do it before men,” He added,
“to be seen of them;” yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for
almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.
As therefore, when He said, “Let not thy left hand know what thy right hand doeth,” it was not of hands that He was speaking, but
of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone
absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in
commanding us “to be anointed,” He did not enact that we positively must anoint ourselves; for then we should all of us be found
transgressors of this law; and above all, surely, they who have taken the most pains 138 to keep it, the societies of the monks,
who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a
custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from
David and from Daniel); He said that we were to anoint ourselves, not that we should positively do this, but that by all means we
might endeavor, with great strictness, to hide this our acquisition. And to convince thee that so it is, He Himself, when by
action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself:
nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He
enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.
And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor
by its bringing an extreme penalty, but also by showing that such deceit is but for a season, doth He withdraw us from that evil
desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the
more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more
clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to
the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected
hereafter, when all things appear “naked and open.”
And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth not make
the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear,
is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our
labors, “this is what I command,” saith He; adding nothing to our toils, but gathering our wages for us with all security, and not
suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who
although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory
amongst them; and this, though he be much their inferior. But thou, though thou hast a twofold motive for displaying the victory
to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the
theatre,—thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.
However, I do not forbid even this, saith He. Only, if thou art desirous to make a show to men, also, wait, and I will bestow on
thee this too in fuller abundance, and with great profit. For as it is, this quite breaks thee off from the glory which is with
me, even as to despise these things unites thee closely; but then shalt thou enjoy all in entire security; having, even before
that last, no little fruit to reap in this world also, namely, that thou hast trodden under foot all human glory, and art freed
from the grievous bondage of men, and art become a true worker of virtue. Whereas now, as long at least as thou art so disposed,
if thou shouldest be in a desert, thou wilt be deserted by all thy virtue, having none to behold thee. This is to act as one
insulting virtue itself, if thou art to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the
common people of the baser sort, that the bad and they that are far removed from virtue may admire thee. And thou art calling the
enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of
continence, but that he might make a show before prostitutes. Thou also, it would seem, wouldest not choose virtue, but for the
sake of virtue’s enemies; whereas thou oughtest indeed to admire her on this very ground, that she hath even her enemies to praise
her,—yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but
for others’ sake, account the thing an insult. Just so I bid thee reckon in the case of virtue as well, and neither to follow
after her for the sake of others, nor for men’s sake to obey God; but men for God’s sake. Since if thou do the contrary, though
thou seem to follow virtue, thou hast provoked equally with him who follows her not. For just as he disobeyed by not doing, so
thou by doing unlawfully.
2. “Lay not up for yourselves treasures upon earth.”
Thus, after He hath cast out the disease 139 of vainglory, and not before, He seasonably introduces His discourse of voluntary
poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those
herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of
it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.
Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, “Lay
not up treasure.” For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by
reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer’s mind, instills it
therein, so as that it shall become acceptable. Wherefore, you see, He said first, “Blessed are the merciful;” and after this,
“Agree with thine adversary;” and after that again, “If any one will sue thee at the law and take thy coat, give him thy cloak
also;” but here, that which is much greater than all these. For there His meaning was, “if thou see a law-suit impending, do this;
since to want and be freed from strife, is better than to possess and strive;” but here, supposing neither adversary nor any one
at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying
that not so much for their sake who receive mercy, as for the giver’s sake, He makes these laws: so that though there be no one
injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in
need.
And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth
to a surpassing extent His conflicts in that behalf. However He doth not express this, nor bring it forward; for it was not yet
time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His
sayings on this subject.
For after He had said, “Lay not up treasures upon the earth,” He added, “where moth and rust doth corrupt, and where thieves break
through and steal.”
For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from
the things which mar it. And neither at this point doth He stop, but adds also another argument.
And first, what things they most fear, from these He urges them. For “of what art thou afraid?” saith He: “lest thy goods should
be spent, if thou give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they
will actually receive a greater increase; yea, for the things in heaven are added unto them.”
However, for a time He saith it not, but puts it afterwards. But for the present, what had most power to persuade them, that He
brings forward, namely, that the treasure would thus remain for them unspent.
And on either hand He attracts them. For He said not only, “If thou give alms, it is preserved:” but He threatened also the
opposite thing, that if thou give not, it perishes.
And see His unspeakable prudence. For neither did He say, “Thou dost but leave them to others;” since this too is pleasant to men:
He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are
those which are sure to defraud, “the moth” and “the rust.” For although this mischief seem very easy to restrain, it is
nevertheless irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable to check this harm.
“What then, doth moth make away with the gold?” Though not moth, yet thieves do. “What then, have all been despoiled?” Though not
all, yet the more part.
3. On this account then He adds another argument, which I have already mentioned, saying,
“Where the man’s treasure is, there is his heart also.”
For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things
below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think
on aught that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more
wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up
the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto thee, thou
wilt not be able to hear any of those things which concern thee, whilst thy mind is nailed down to money; but bound like a dog to
a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near thee, thou hast this one
employment continually, to keep for others what thou hast laid up. Than this what can be more wretched?
However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the
generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He hath
put it after those other topics, which are obvious, saying, “Where the man’s treasure is, there is his heart also;” and next He
makes it clear again, by withdrawing His discourse from the intellectual to the sensible, and saying,
“The light of the body is the eye.”
What He saith is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and
the rust, and the thieves. And even if thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing
it to all that is below, thou wilt not escape: “For wheresoever thy treasure may be, there is thine heart also.” As then, laying
up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou
already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and
caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou
do this upon earth, thou wilt experience the contrary.
But if the saying be obscure to thee, hear what comes next in order. “The light of the body is the eye; if therefore thine eye be
single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the
light that is in thee be darkness, how great is the darkness!”
He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind
as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things
outward, and lying before men’s eyes, that by these the others also might reach their understanding. Thus, “If thou knowest not,”
saith He, “what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body,
the same is the mind to the soul.” As therefore thou wouldest not choose to wear gold, and to be clad in silken garments, thine
eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose
this health or waste it, all thy life besides will do thee no good): for just as when the eyes are blinded, most of the energy of
the other members is gone, their light being quenched; so also when the mind is depraved, thy life will be filled with countless
evils: —as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate
this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain,
dries up also the river, so he who hath quenched the understanding hath confounded all his doings in this life. Wherefore He
saith, “If the light that is in thee be darkness, how great is the darkness?”
For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be,
after that, for those that are under command?
Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had
signified above, when He said, “The adversary shall deliver thee to the judge, and the judge to the officer”); and setting down
what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is
not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is
connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more
grievous thing, and sure to happen.
For God, He saith, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that
using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the
gift for the sake of things superfluous and useless.
For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? what the profit of a ship
beautifully equipped, when the pilot is sunk beneath the waves? what the advantage of a well-proportioned body, when the sight of
the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may
end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons;
even so, if thou corrupt the mind (which hath power to put down our passions), although thou set it by a treasure, so far from
doing it any good, thou hast inflicted the very greatest loss, and hast harmed thy whole soul.
4. Seest thou how by those very things, through which most especially men everywhere affect wickedness, even by these most of all
He deters them from it, and brings them back to virtue? “For with what intent dost thou desire riches?” saith He; “is it not that
thou mayest enjoy pleasure and luxury? Why now, this above all things thou wilt fail to obtain thereby, it will rather be just
contrary.” For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more
will this be our case in the perversion and maiming of the mind.
Again, with what intent dost thou bury it in the earth? That it may be kept in safety? But here too again it is the contrary,
saith He.
And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He
had allured him not to be vainglorious:—“for with what intent,” saith He, “dost thou so pray and give alms? for love of the glory
that may be had from men? then do not pray thus,” saith He, “and so thou shalt obtain it in the day that is to come:”—so He hath
taken captive the covetous man also, by those things for which he was most earnest. Thus: “what wouldest thou?” saith He, “to have
thy wealth preserved, and to enjoy pleasure? Both these things I will afford thee in great abundance, if thou lay up thy gold in
that place, where I bid thee.”
It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the
thorns; but for the present, even here He hath strikingly intimated the same, by representing him as darkened who is beside
himself in this way.
And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at
mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with
suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and
if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At
least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be
despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this
present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service
unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness;
to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases
again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who
had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to
supply it, suffers incurable evils, forasmuch as all that he had hath been ill spent beforehand.
And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in
other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a
stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able,
neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-
restraint’s sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless
business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold
darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved
in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the
darkness by the mere appearance of the sun; but he that hath his eyes mutilated not even when the sun shines; which is the very
case of these men: not even now that the Sun of Righteousness hath shone out, and is admonishing, do they hear, their wealth
having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their
teacher.
5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If
thou learn how thou wast blinded. How then wast thou blinded? By thy wicked desire. For the love of money, like an evil humor
which hath collected upon a clear eyeball, hath caused the cloud to become thick.
But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him
admonishing us, and saying, “Lay not up for yourselves treasures upon earth.”
“But,” saith one, “what avails the hearing to me, as long as I am possessed by the desire?” Now in the first place, there will be
power in the continual hearing to destroy even the desire. Next, if it continue to possess thee, consider that this thing is not
really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be
bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep thy
wealth for others, and often for thy very enemies? with what sort of desire do these things agree? or rather of what flight and
aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if thou dost at all desire
wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches,
surely, but bondage, and affront, and loss, and continual vexation. Yet thou, were any one among men on earth to show thee a place
beyond molestation, though he lead thee out into the very desert, promising security in the keeping of thy wealth,—thou art not
slow nor backward; thou hast confidence in him, and puttest out thy goods there; but when it is God instead of men who makes thee
this promise, and when He sets before thee not the desert, but Heaven, thou acceptest the contrary. Yet surely, how manifold
soever be their security below, thou canst never become free from the care of them. I mean, though thou lose them not, thou wilt
never be delivered from anxiety lest thou lose. But there thou wilt undergo none of these things: and mark, what is yet more, thou
dost not only bury thy gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these.
For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears thee fruits
which never die.
6. But if thou tellest me of the time, and the delay of the recompence, I too can point out and tell how much thou receivest back
even here: and besides all this, from the very things of this life, I will try to convict thee of making this excuse to no
purpose. I mean, that even in the present life thou providest many things which thou art not thyself to enjoy; and should any one
find fault, thou pleadest thy children and their children, and so thinkest thou hast found palliation enough for thy superfluous
labors. For when in extreme old age thou art building splendid houses, before the completion of which (in many instances) thou
wilt have departed; when thou plantest trees, which will bear their fruit after many years; when thou art buying properties and
inheritances, the ownership of which thou wilt acquire after a long time, and art eagerly busy in many other such things, the
enjoyment whereof thou wilt not reap; is it indeed for thine own sake, or for those to come after, that thou art so employed? How
then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though thou art by this delay to lose
all the reward of thy labors: but there, because of such waiting to be altogether torpid; and this, although it bring thee the
greater gain, and although it convey not thy good things on to others, but procure the gifts for thyself.
But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own
generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful
and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover hath been preached in all
parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not
great.
But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah’s time
see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which
they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and
suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.
Considering then all these things, let us betake ourselves unto the preparation for our departure hence.
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young;
and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he
that entreats be Abraham, or Noah, or Job, or Daniel.
While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us
remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man
of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.
Almighty and everlasting God, who hast compassion upon all men, and hatest nothing that thou hast made, and dost not impute the
sins of men by reason of their penitence; who also dost succour those who labour in necessity; Vouchsafe to bless [+] and sanctify
[+] these ashes, which thou has appointed us to bear upon our heads after the manner of the Ninevites, in token of humiliation and
holy devotion, and in order to the washing away of our offences; and, by this invocation of thy holy name, grant that all those
that shall bear them upon their heads, to implore thereby thy mercy, may obtain from thee both the pardon of all their offences,
and also grace so to begin today their holy fasts, that on the day of Resurrection, they may be counted worthy to approach to the
holy Paschal feast, and hereafter to receive everlasting glory. Through Jesus Christ our Lord. Amen.
the first day of Lent
A Litany
A Penitential Office
for use with the devotional office of readings and collect and, or with the Litany
Psalm 51
The Collects of Thomas Cranmer
John Chrysostom [ca 400AD]
2/5/07 - Blog of Peter Toon of the Prayer Book Society
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