Ash Wednesday:
on intimacy and the journey ahead
High (Christian) holidays, and other celebrations in the liturgical calendar - think Christmas, Epiphany, the Transfiguration, Easter, Pentecost, the Ascension - differ from Ash Wednesday in that each of those commemorates a moment in the biblical narrative. In the calendar, Ash Wednesday might simply mark the beginning of the 40-day journey (not counting the Sundays) towards Easter. However, liturgically it is so much more. Ash Wednesday is a stop, an almost abrupt halt, calling the faithful to a moment of personal and collective introspection. This inward journey is to prepare ourselves (individually and as faith communities) for a more intentional and honest consideration of the stories of Jesus that speak to conflicts between the religion and culture of his time. These stories also present Jesus in his more intimate and vulnerable before his disciples - his learning community. Ash Wednesday asks us if we are ready for the Lenten journey - this biblical and liturgical exploration of stories that will inevitably end in the passion of the Teacher.
The lesson of Matthew 6 (1-6, 16-21) is a continuation of the Sermon on the Mount. Having set the foundation for the action and relationship of the kingdom of heaven come near, Jesus in this text begins to teach about religious disciplines - almsgiving, prayer, and fasting. First-century Jewish practices of these disciplines differ significantly from those practices today. They even vary significantly among religions (then and now). It is interesting, however, that Jesus seems to place more emphasis on the purpose of the discipline rather than the form of its practice. It is not so much about what is done. It is more about the for what purpose or objective. Jesus is clear in that the practice of these disciplines is not to show off what good religious practitioners we are. The purpose of these disciplines - social, religious and spiritual - are to close in and deepen the relationship of the believer with God, with one another, and with the larger community. Jesus seems to repeat once and again a call to an intimate relationship with God, “and your Father who sees in secret will reward you.” (v. 6b y v. 18b). I am curious about the term “secret” as the place to engage in these disciplines. I wonder if “intimate” is a better term.
This whole concept of “treasure” (vv. 19-21) is also interesting. The text does not define it. It only says that other things might be attracted to it - moth and rust, and thieves that break in and steal. The call of the text is not only to not store treasures on earth but to store them in heaven. The reason is fascinating (and even enigmatic), “for where your treasure is, there your heart will be also.” (v. 21) Matthew seems to be saying that “treasures” occupy or seek the focus of our heart. What are the things that require our intimacy, our deepest, the core of our being, the focus of our heart?
One more interesting aspect of this lesson is its omission of the Lord’s prayer, and the call to forgive (6.7-13). The reason might be liturgical - prayer, confession, and forgiveness are part of any full personal and communal devotion. But are they? Are not prayer, confession, and forgiveness practices - social, religious, and spiritual - that, if done right, would tap into our most intimate, both inwardly and outwardly?
Ash Wednesday is a call to a concerted and intentional commitment to renew one’s practice of spiritual disciplines, of religious practice, of intimacy with God - all that God is, all where God is. It is also a moment - through liturgy and prayer - to see what a better witness of the faith we have learned from Jesus should be. Lent is, perhaps, the best invitation to a journey of intimacy with Jesus, and with everyone Jesus is with.
This is a commentary based on one published originally in WorkingPreacher.org, in Spanish, March 1, 2017