Ash Wednesday is the holy day of Christian prayer, fasting and repenting. This was preceded by Shrove Tuesday and fell on the first day of Lent, a six-week regret before Easter. Ash Wednesday is observed by many Western Christians, including Anglicans, Lutherans, Old Catholics, Methodists, Presbyterians, Roman Catholics, and some Baptists.
Ash Wednesday derives its name from placing ashes of repentance on the participant's forehead both with the words "Repent, and believe in the gospel" or dictum "Remember that you are dust, and for dust you will return." The ashes may be prepared by burning palm leaves from the Palm Sunday celebrations of the previous year.
Since it was the first day of Lent, many Christians, on Ash Wednesday, often began marking the lunar calendar, praying everyday Lent, and abstaining from the luxury that they would not take part until Easter Sunday arrived.
Video Ash Wednesday
Observances
Puasa dan abstinen
Many Christian denominations emphasize fasting, as well as abstinence during Lent season and in particular, on the first day, Ash Wednesday. The First Council of NikÄ na spoke of Lent as a fasting period of forty days, in preparation for Eastertide. In many places, Christians have historically abstained from food all day long into the night, and as the sun sets, Western Christians traditionally break the fast, often known as the Black Fast. In India and Pakistan, many Christians continue this practice of fasting until sunset on Ash Wednesday and Good Friday, by fasting in this way throughout the entire Lent season.
In the Roman Catholic Church, Ash Wednesday is supervised by fasting, abstaining from the flesh, and repentance - the day of contemplating a person's transgression. On Ash Wednesday and Good Friday, Roman Catholics between the ages of 18 and 59 (whose health allows them to do so) are permitted to consume only one complete meal, which can be supplemented by two snacks, which together should not be the same as full. eat. Some Catholics will go beyond the minimum obligations required by the Church and perform complete fasting or bread and water quickly until sunset. Ash Wednesday and Good Friday are also the days of abstinence from meat (mammals and poultry), like all of Friday during Lent. Some Roman Catholics continue to fast throughout Lent, as well as the traditional requirements of the Church, which ends only after the Easter Eve celebration. Where the Ambrosian Rite was observed, the day of fasting and abstinence was postponed for the first Friday in Ambrosian Lent, nine days later.
Many Lutheran parishes teach communicants to fast on Ash Wednesday, with some choosing to continue to do so throughout the Lent season, especially on Good Friday. The Lenten Discipline Handbook recommends the Lutheran guidance to "Fast on Ash Wednesday and Good Friday with just one simple meal during the day, usually without meat".
In the Anglican Communion, the entire forty days of Lent are the fasting and fasting days prescribed in the 1662 Prayer of the Day, with the Traditional Saint Augustine Prayer Book: A Book of Devotion for Anglican Communion Members defining "Fasting, usually means no more than a continental breakfast , one full meal, and half the meal, in forty days of Lent. "The same text defines not abstinence as restraint from meat meat on all Friday of the Church Year, except for them during Christmas time.
The historic Methodist Homilies of the Sermon on the Mount stress the importance of the Lenten fast, which begins on Ash Wednesday. Therefore, the United Methodist Church states that:
There is a strong biblical basis for fasting, especially during the 40-day Lentend that leads to the Passover celebration. Jesus, as part of his spiritual preparation, went to the desert and fasted 40 days and 40 nights, according to the Gospel.
Pdt. Jacqui King, minister of the Community Community of Faith Nuith in Houston explained the fasting philosophy during Lent as "I do not skip meals because at that place I really eat with God".
The Reformed Church in America describes Ash Wednesday as the day "focusing on prayer, fasting, and repentance." The Liturgy for Ash Wednesday thus contains the following "Invitations to Observe Lenten Discipline" which are read by the presider:
We begin this holy season by acknowledging our need for repentance and our need for the love and forgiveness shown to us in Jesus Christ. I invite you, therefore, in the name of Christ, to celebrate the Holy Martyrdom, with self-examination and repentance, with prayer and fasting, by practicing the work of love, and by reading and meditating on God's Holy Word.
Many Churches in the Reformed tradition maintain fasting as a whole, though it is made voluntary, not obligatory.
Abu
Abu was ceremonially placed over the heads of Christians on Ash Wednesday, either by being sown on their heads or, in English-speaking countries, more often marked on their foreheads as visible crosses. The words (based on Genesis 3:19) traditionally used to accompany this movement are, " Memento, homo, quia pulvis es, and revertis pulverem. " ("Remember, man, that you are dust , and to dust you will return. ") This custom is credited to the great Pope Gregory I (about 540-604). In 1969 the revision of the Roman Rite, an alternative formula (based on Mark 1:15) was introduced and given the first place "Repent, and believe in the gospel" and the older formula translates as "Remember that you are dust, and dust you will return. "The old formula, based on words spoken to Adam and Eve after their sin, reminds worshipers of sin and their mortality and thus, implicitly, of their need to repent in due time. The newer formulas make explicit what is only implied in the old.
Various ways of placing ashes on the heads of pilgrims are used in the Roman Catholic Church Rite, the two most common ones are using ashes to make crosses on the forehead and sprinkle ash over the crown of the head. Originally, the ashes were scattered over the heads of men, but, perhaps because women covered their heads in church, placed on the foreheads of women. In the Catholic Church, the way to enforce the ashes is heavily dependent on local customs, because there are no fixed rules set. Although the offical record of Eynsham shows that around 1000 years his ashes are "strewn" on the head, a forehead is the current method in English-speaking countries and is the only one depicted in the Occupation Office of the Anglican Church Papua New Guinea, a publication described as "very similar to Anglo-Catholic". In his ritual "Blessing of Ashes", it states that "the ashes were blessed at the beginning of the Eucharist, and after they were blessed they were placed on the foreheads of the clergy and the people." The ritual of Abu Wednesday from the Church of England, Anglican Parent Church, contains "Abu Ash" in the liturgy of Ash Wednesday. On Ash Wednesday, the Pope, the Bishop of Rome, traditionally took part in the conversion procession from Saint Anselm's Church to the Basilica of Santa Sabina, where, in accordance with the customs of Italy and many other countries, the ashes were sown in his head, not stained on his forehead, and he putting ashes on other people's heads in the same way.
The Anglican ritual, used in Papua New Guinea, states that, after the blessing of the ashes, "the priest marks his forehead and then the forehead of servers and congregations that come and kneel, or stand, where they usually receive the Blessed Sacrament." The corresponding Catholic Ritual in the Misale Roman for the celebration at Mass simply states: "Then the Imam puts the ashes on the heads of those who come to him, and say to each one..." The pre-1970 edition has far more complicated instructions. about the order in which the participants received ash, but again without any indication of any form of placement of ash in the head. The 1969 revision of the Roman Rite was incorporated into the Masses of blessed grace ceremonies and placed them above the head, but also explicitly envisaged the same solemn ceremony outside the Mass. The Book of Blessings contains a simple rite. While solemn rites are usually performed inside church buildings, simple rites can be used appropriately everywhere. While only a priest or deacon can bless his ashes, ordinary people can do ash placement on a person's head. Even in solemn ceremonies, ordinary men or women can help the priest in distributing ashes. In addition, ordinary people take the blessed ashes that are left after the collective ceremony and place them on the heads of the sick or others who can not attend the blessing. (In 2014, Liverpool Anglican Cathedral also offers to impose ashes inside the church without a solemn ceremony.)
In addition, those who attend such Catholic services, whether in church or elsewhere, traditionally bring back the ashes blessed with them to be placed on the heads of other family members, and are encouraged to have envelopes available to facilitate this practice. At home, the ashes are placed with little or no ceremony.
Unlike the discipline of the sacrament, the Catholic Church does not rule out receiving the sacrament, such as placing ashes on the head, those who are not Catholic and may not even be baptized. Even those who have been excommunicated and therefore forbidden to celebrate the sacrament are not forbidden to receive them. After explaining the blessing, the rite of Ashes Blessing and Channels (in the Mass) states: "Then the Imam puts the ashes on the heads of all who are present who come to him." The Catholic Church does not limit the distribution of the blessed ash into church buildings and has suggested holding celebrations in shopping centers, nursing homes and factories. Such celebrations assume proper area preparation and include reading from Scripture (at least one) and prayer, and somewhat shorter if ash has been blessed.
The Catholic Church and the Methodist Church say that the ash should have originated from the blessed palm branches at last week's Palma worship service, while a British Church publication said that they were "probably made" from the burning palm crests of the previous year. These sources are not talking about adding anything to ashes other than, to the Catholic liturgy, sprinkling with holy water when blessing them. An Anglican site speaks of mixing ash with a little sacred water or olive oil as a fixative.
When the ashes are placed on the head by fouling the forehead with the sign of the cross, many Christians choose to keep the mark throughout the day. Churches do not impose this as a mandatory rule, and the ashes may even be removed shortly after receiving them; but some Christian leaders, such as Lutheran pastor Richard P. Bucher and Catholic bishop Kieran Conry, recommend him as a profession of public faith. Morgan Guyton, a Methodist minister and leader in the Red-Letter Christian movement, encouraged Christians to wear wooden crosses throughout the day as a practice of religious freedom.
Ashes to Go
Since 2007, some members of the main Christian Churches, including Anglican, Catholic, Lutheran, and Methodist, have participated in the Ashes to Go program, where pastors go outside their church to public places, such as downtown, sidewalks and railway stations, to distribute ash to passers-by, even to people waiting in their cars for red lights to change. Anglican Imam Emily Mellott of the Calvary Church in Lombard accepted the idea and turned it into a movement, stating that the exercise is also an evangelistic act. Anglicans and Catholics in various parts of the British Empire, such as Sunderland, offer Ashes to Go together: Marc Lyden-Smith, Saint Mary's priest of the Church, declares that ecumenical efforts are "extraordinary witnesses in our city, with Catholics and Anglicans. " work together to start the Lenten season, perhaps reminding those who have left the Church, or have never been before, that the Christian faith is alive and active in Sunderland. "The Catholic Student Association of Kent State University, based at the University of Parish Newman Center, offers ash to students going through the Institute's Student Center in 2012, and Douglas Clark of St. Matthew Roman Catholic Church in Statesboro, has participated in the Ashes to Go.On Wednesday of Abu 2017, Father Paddy Mooney, the priest of St. Patrick's Roman Catholic Church in the city of Glenamaddy, Ireland, established an Ashes to Go station where drivers can drive and receive ashes from their cars; had a "drive-through prayer during Lent with people who sent requests into the remaining squares on the church page without having to leave their car." Reverend Trey Hall, pastor of Urban Village United Methodist Church, stated that when the local church offered ash in Chicago "nearly 300 people received ashes - including two people waiting in their cars for red lights change. "In 2013, the church is not only in the United States but also at least one church each in Britain, Canada and South Africa, participating in the Ashes to Go. Outside their church building, St. Stephen Martyr Lutheran in Canton offers Ashes to Go for "believers whose schedule complicates attending traditional worship" by 2016. In the United States alone 34 states and the District of Columbia have at least one church to take part. Most of these churches (parishes) are Episcopal, but there are also some Methodist churches, as well as Presbyterian and Catholic churches.
Office Commuting
Robin Knowles Wallace states that traditional Ash Wednesday church services include Psalm 51 (the
In the middle of the 16th century, the first book of the General Prayer removed the ash rites of the liturgy of the Church of England and replaced it with what would later be called the Cominations Office. In the 1549 edition, the rite was led: "The First Day of Lent: Usually Called Abu-Rabu". His abomination is not prohibited, but is not included in the official liturgy of the church. The place is taken by reading the biblical condemnation of the sinners, each of whom is directed to respond to Amin. The writings of "The Conflict or Abandonment of Anger and God's Judgment on Sinners" begin: "In the primitive Church there is a godly discipline, that, at the commencement of Lent, those who were executed for a famous sin were sentenced to be redeemed sin, and condemned in this world, that their soul might be saved in the day of the Lord, and that others, whom their example advised, may be more afraid of striking, instead, until the discipline is restored, prayed,) it is good that at this point (in front of you all) should read the general sentences about cursing God against unrepentant sinners. " In line with this, Joseph Hooper Maude writes that the establishment of The Commination is due to the wishes of the reformers "to restore the primitive practice of public redemption in the church". He further states that "the sentences of greater excommunication" in The Commination relate to those used in the ancient Church. The Anglican Liturgy The Anglican Church, he wrote, also traditionally included Miserere , which, along with "what followed" in the rest of the ministry (Lower Litani, Our Father's Prayer, three prayers for forgiveness and last blessing) , "taken from the Sarum service for Abu Wednesday". From the Sarum Rite training in England, the service took Psalm 51 and several prayers in Misale Sarum accompanied by the blessing and distribution of ash. In the Sarum Rite, the psalm Miserere is one of the seven repentance psalms read out at the beginning of the ceremony. In the 20th century, the Episcopal Church introduced three prayers from Ritus Sarum and eliminated the Office of the Command from the liturgy.
Lower church ceremony
In some low church traditions, other practices are sometimes added or replaced, as another way to symbolize the recognition and regret of the day. For example, in one general variation, small cards are distributed to the congregation where people are invited to write the sins they want to admit. These little cards were brought to the altar table where they were burned.
Local custom
In the Victorian era, the theater refrained from presenting a costume show on Ash Wednesday, so they provided other entertainment, as mandated by the Church of England (Anglican Church). Also, "in Iceland, on Wednesday Abu children pinned a small pouch of ash behind some unsuspecting people".
Maps Ash Wednesday
Biblical meaning of ash
Abu used in ancient times to express sadness. When Tamar was raped by his half brother, "he sprinkled ashes on his head, tearing his robe, and with his face buried in his hand went to tears" (2 Samuel 13:19). That attitude is also used to express the sadness of sin and error. In Job 42: 3-6, Job said to God: "I have heard of thee by the ear of hearing: but now mine eyes see thee: therefore I hated myself, and repented in dust and ashes." The prophet Jeremiah called for repentance by saying: "O my noble daughters, clothing in sackcloth, rolling around in ashes" (Jer 6:26). The prophet Daniel recounts pleading with God: "I turned to the Lord God, begging in earnest prayer, with fasting, sackcloth and ashes" (Daniel 9: 3). Just before the New Testament period, the rebels struggled for the Jewish independence, the Maccabees, preparing for the battle of ash: "On that day they fasted and wore sackcloth; they sprinkled ashes on their heads and tore their garments" (1 Maccabees 3:47; see also 4:39).
Examples of practices among the Jews are found in several other books of the Bible, including Numbers 19: 9, 19:17, Jonah 3: 6, Book of Esther 4: 1, and Hebrews 9:13. Jesus is quoted as speaking of the practice in Matthew 11:21 and Luke 10:13: "If the great deeds done in you have been done in Tire and Sidon, they will have repented long ago (sits) in sackcloth and ashes."
The use of Christian ashes
Christians continue the practice of using ashes as a sign of external repentance. Tertullian ( c) 160 Ã,â € "225) says that confession of sin must be accompanied by lying down in sackcloth and ashes. The historian Eusebius (c 260/265/339/340) recounts how a converted apostate covered himself with ashes when appealing to Pope Zephyrinus to read it back to the fellowship.
John W. Fenton writes that "at the end of the 10th century it was a custom in Western Europe (but not yet in Rome) for all the faithful to receive ashes on the first day of the Lenten fast." In 1091, this custom was later ordered by Pope Urban II on the Benevento board to be extended to the church in Rome.Not long after that, the name of the day is referred to in the liturgical book as "Feria Quarta Cinerum" (ie, Ash Wednesday). "
A common penalty committed by sinners before being received in Holy Communion before Easter lasts throughout Lent, on the first day they are dusted and dressed in sackcloth. When, towards the end of the first millennium, public penance discipline was dropped, the beginning of Lent, seen as a season of general regret, marked by ashes scattered over the heads of all. This practice was found in the Sacrament of the Sacrament of Gregorian at the end of the 8th century. About two centuries later, ÃÆ'â € fric Eynsham, an Anglo-Saxon abbot, writes about the ashes rit upon the head at the beginning of Lent.
The article on Ash Wednesday in 1911 EncyclopÃÆ'Â|dia Britannica says that, after the Protestant Reformation, its ashes were not banned in the Church of England, a statement which could explain Blair Meeks's research that the Anglican Tradition "never stops in this obedience ". He was even prescribed under King Henry VIII in 1538 and under King Edward VI in 1550, but was no longer used in many areas after 1600. In 1536, the Ten Articles issued by the authority of Henry VIII praised "the obedience of various rites and good and praiseworthy ceremonies, such as clerical clothing, holy water sprinkling, candlestick candlelight on Candlemas day, Ash-wed ash ". After Henry's death in January 1547, Thomas Cranmer, in the same year, "received orders from the Council to prohibit the carrying of candles on Candlemas day, and the use of ash on Ash-wed, and palm trees on Palm-Sunday, as ceremonies superstition ", an order issued only to the ecclesial province of Canterbury, where Cranmer is the archbishop. The Church CyclopÃÆ'Â|dia states that "The English office has adapted the very old Salisbury service to Ash-Wednesday, which begins with the address and readings of Mount Ebal's curse, and then with the insistence of using the same old service as it stands. "The new Command Office did not bless the ashes and therefore, in Britain as a whole," immediately after the Reformation, the use of ashes was stopped as a 'waste show' and Ash Wednesday later became only a day marked by sincerity, in reading the curse of reproach against the non-riding sinners. " The Protestant Episcopal Church in the United States, in the 19th century, observed Ash Wednesday: "as a day of fasting and humiliation, in which we openly confess our sins, obediently to ask God for mercy and forgiveness, and humbly to intercede for the continuation of his good ". In the twentieth century, the Book of Common Prayer provides prayers for the imposition of ashes.
Monte Canfield and Blair Meeks claim that after the Protestant, Anglican and Lutheran Reformations maintained a blessing ritual and distributed ashes to the faithful on Ash Wednesday, and that Protestant denominations did not keep him encouraging its use "during and after the ecumenical era that resulted in the Vatican II proclamation." Jack Kingsbury and Russell F. Anderson also stated that the practice continued among some Anglicans and Lutherans. On the other hand, Edward Traill Horn writes: "The ash-sharing ceremony is not held back by reformers, whether Lutheran, Anglican or Reformed", although this denomination honors Abu Wednesday as the first day of Lent. Frank Senn, a liturgical scholar, has been quoted as saying: "How and why use of ash falls from Lutheran usage is difficult to see from sources... [C] hurch command does not specifically say do not use ash They stop giving direction to bless and distribute it eventually the priests stopped doing it. "
As part of the liturgical awakening delivered by the ecumenical movement, the practice was encouraged in Protestant churches, including the Methodist Church. It has also been adopted by the Anabaptist and Reformed churches and some of the lesser liturgical denominations.
The Eastern Orthodox Churches generally did not observe Abu Wednesday, although lately, the formation of the Western Antiochian Rite Vikariat had led at the Ash Wednesday celebration among the Western Orthodox parishes. In this tradition, the ashes "can be distributed outside the masses or any liturgical services" although "generally the faithful receive their ashes just before Ash Wednesday mass". In Orthodoxy, historically, "serious public sinners in the East are also wearing sackcloth, including those who make the Great Fast as the main theme of their whole lives like hermits and desert dwellers." Byzantine Catholics, although in the United States use the same "Gregorian calendar with Roman Catholic rites", do not practice the spread of ashes because "it is not part of their ancient tradition".
In the Ambrosian Rite, ash was blessed and placed above the heads of believers instead of the day elsewhere called Wednesday Abu, but at the end of the Mass on the following Sunday, which in the ritual inaugurated the Lent, with the traditional early start of the day Monday, the first working day of Ambrosian Lent.
Lie
Ash Wednesday marks the commencement of the 40-day period which is a reference to the separation of Jesus in the desert to fast and pray. During this time he was tempted. Matthew 4: 1-11, Mark 1: 12-13, and Luke 4: 1-13. Although not specifically institutionalized in the biblical text, the 40-day period of conversion is also analogous to the 40 days in which Moses repented and fasted in response to the making of the Golden calf (Ex 34: 27-28) (Jews today follow the 40-day period of repentance in preparations for and during the Higher Holy Days from Rosh Chodesh Elul to Yom Kippur.)
Date
Ash Wednesday is exactly 46 days before Easter Sunday, a mobile party based on the lunar cycle. The earliest date of Ash Wednesday may occur is February 4 (which is only possible during the general year with Easter on March 22), which occurred in 1598, 1693, 1761 and 1818 and will subsequently occur in 2285. The recent date of Ash Wednesday may occur is March 10 (when Easter fell on April 25) that occurred in 1666, 1734, 1886 and 1943 and thereafter will occur in 2038. Ash Wednesday never took place on Fiscal Year (29 February), and it will not happen like that until 2096. The only other year of the third millennium that will have Ash Wednesday on 29 February is 2468, 2688, 2840 and 2992. (Wednesday Abu falls on February 29 only if Easter on April 15th in leap year begins on Sunday.)
Observing church
These Christian churches were among those who marked Ash Wednesday with a certain liturgy or ministry.
- African Episcopal Methodist Church
- African Methodist Episcopal Church of Sion
- Anglican Communion
- Church of England
- North Indian Church
- South Indian Church
- Episcopal Church (United States)
- Anglican Continuum
- Traditional Anglican Communion
- The Anglican Catholic Church
- The Christian Church (Disciples of Christ)
- The Methodist Christian Episcopal Church
- Some congregations of the Nazareth Church
- The Christ Community
- Ecclesia Gnostica
- The Evangelical Covenant Church
- Independent Catholic denominations
- Liberal Catholic Church
- Old Catholic Church
- Lutheran Church
- The Swedish Church
- Some Mennonite congregations
- The Methodist Church in Great Britain
- Metropolitan Community Church
- The Moravian Church
- Reformed churches (Presbyterian, United Church of Christ, etc.)
- Roman Catholic Church
- Congregation of the Churches of the United States
- United Methodist Church
- Wesleyan Church
The Eastern Orthodox Church does not, in general, observe Ash Wednesday; on the contrary, Orthodox Great Lent starts on Monday Clean. However, there are a small number of Orthodox Christians who follow the Western Rite; this is done on Ash Wednesday, though often on different days of the aforementioned denominations, since the date is determined by the calculation of the Pascha Orthodox, which may be a month longer than the Easter celebration in the West.
National Smoking Day
In the Republic of Ireland, Ash Wednesday is a National Smokeless Day. The date was chosen for quitting smoking by providing luxury for Lent. In the United Kingdom, No Smoking Day was held for the first time on Ash Wednesday 1984 but is now designated as the second Wednesday of March.
Note
References
Source of the article : Wikipedia
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