Lent 2026 Begins
Here are what some popes have said at the beginning of Lent.
Things you can reflect and meditate on.
St. John Paul II
Therefore the message of Ash Wednesday is expressed with the words of St. Paul: “We are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God. For our sake, he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:20-21). Collaborate with him!
The significance of Ash Wednesday is not limited to remind us of death and sin; it is also a loud call to overcome sin, to be converted. Both of these express collaboration with Christ. During Lent we have before our eyes the whole divine “economy” of grace and salvation”. In this time of Lent let us remember “not to accept the grace of God in vain” (2 Cor 6:1).
Jesus Christ himself is the most sublime grace of Lent. It is he himself who appears before us in the admirable simplicity of the Gospel, of its words and its works. He speaks to us with the might of his Gethsemane, of the judgment before Pilate, of the scourging , of the crowning with thorns, of the via crucis, of his crucifixion: with everything that can shake man’s heart.
In this period of Lent the whole Church wishes to be specially united with Christ, in order that his preaching and his service may be even more fruitful. “Behold, now is the acceptable time; behold, now is the day of salvation” (2 Cor 6:2).
28 February 1979: Ash Wednesday
Benedict XVI
Following in his footsteps and united to him, we must all strive to oppose evil with good, falsehood with truth and hatred with love.
In the Encyclical Deus Caritas Est, I wanted to present this love as the secret of our personal and ecclesial conversion. Referring to Paul’s words to the Corinthians, “the love of Christ urges us on” (II Cor 5: 14), I stressed that “the consciousness that, in Christ, God has given himself for us, even unto death, must inspire us to live no longer for ourselves but for him, and, with him, for others” (n. 33).
Furthermore, love, as Jesus says today in the Gospel, must be expressed in practical acts for our neighbour, and especially for the poor and the needy, always subordinating the value of “good works” to the sincerity of the relationship with our “Father who is in Heaven”, who “sees in secret” and “will reward” all whose good actions are humble and disinterested (cf. Mt 6: 1, 4, 6, 18).
The manifestation of love is one of the essential elements in the life of Christians who are encouraged by Jesus to be the light of the world, so that by seeing their “good works”, people give glory to God (cf. Mt 5: 16).
This recommendation to us is particularly appropriate at the beginning of Lent, so that we may understand better and better that “for the Church, charity is not a kind of welfare activity… but is a part of her nature, an indispensable expression of her very being” (Deus Caritas Est, n. 25).
True love is expressed in acts that exclude no one, after the example of the Good Samaritan who, with great openness of heart, helped a stranger in difficulty whom he had met “by chance” along the way (cf. Lk 10: 31).
1 March 2006,
Blessing and Imposition of the Ashes
at the Basilica of St Sabina on the Aventine Hill
Pope Francis
The first element [of Lent] is prayer. Prayer is the strength of the Christian and of every person who believes. In the weakness and frailty of our lives, we can turn to God with the confidence of children and enter into communion with him. In the face of so many wounds that hurt us and could harden our hearts, we are called to dive into the sea of prayer, which is the sea of God’s boundless love, to taste his tenderness. Lent is a time of prayer, of more intense prayer, more prolonged, more assiduous, more able to take on the needs of the brethren; intercessory prayer, to intercede before God for the many situations of poverty and suffering.
The second key element of the Lenten journey is fasting. We must be careful not to practice a formal fast, or one which in truth “satisfies” us because it makes us feel good about ourselves. Fasting makes sense if it questions our security, and if it also leads to some benefit for others, if it helps us to cultivate the style of the Good Samaritan, who bends down to his brother in need and takes care of him. Fasting involves choosing a sober lifestyle; a way of life that does not waste, a way of life that does not “throw away”. Fasting helps us to attune our hearts to the essential and to sharing. It is a sign of awareness and responsibility in the face of injustice, abuse, especially to the poor and the little ones, and it is a sign of the trust we place in God and in his providence.
The third element is almsgiving: it points to giving freely, for in almsgiving one gives something to someone from whom one does not expect to receive anything in return. Gratuitousness should be one of the characteristics of the Christian, who aware of having received everything from God gratuitously, that is, without any merit of his own, learns to give to others freely. Today gratuitousness is often not part of daily life where everything is bought and sold. Everything is calculated and measured. Almsgiving helps us to experience giving freely, which leads to freedom from the obsession of possessing, from the fear of losing what we have, from the sadness of one who does not wish to share his wealth with others.
5 March 2014: Holy Mass,
blessing and imposition of the Ashes
Pope Leo XVI
Our God is one who seeks to involve us. Even today he shares with us what is in his heart. Because of this, listening to the word in the liturgy teaches us to listen to the truth of reality. In the midst of the many voices present in our personal lives and in society, Sacred Scripture helps us to recognize and respond to the cry of those who are anguished and suffering. In order to foster this inner openness to listening, we must allow God to teach us how to listen as he does. We must recognize that “the condition of the poor is a cry that, throughout human history, constantly challenges our lives, societies, political and economic systems, and, not least, the Church.”
With spiritual insight, Saint Augustine helps us to understand the tension between the present moment and the future fulfilment that characterizes this custody of the heart. He observes that: “In the course of earthly life, it is incumbent upon men and women to hunger and thirst for justice, but to be satisfied belongs to the next life. Angels are satisfied with this bread, this food. The human race, on the other hand, hungers for it; we are all drawn to it in our desire. This reaching out in desire expands the soul and increases its capacity.”[2] Understood in this way, fasting not only permits us to govern our desire, purifying it and making it freer, but also to expand it, so that it is directed towards God and doing good.
However, in order to practice fasting in accordance with its evangelical character and avoid the temptation that leads to pride, it must be lived in faith and humility. It must be grounded in communion with the Lord, because “those who are unable to nourish themselves with the word of God do not fast properly.”[3] As a visible sign of our inner commitment to turn away from sin and evil with the help of grace, fasting must also include other forms of self-denial aimed at helping us to acquire a more sober lifestyle, since “austerity alone makes the Christian life strong and authentic.”[4]
In this regard, I would like to invite you to a very practical and frequently unappreciated form of abstinence: that of refraining from words that offend and hurt our neighbor. Let us begin by disarming our language, avoiding harsh words and rash judgement, refraining from slander and speaking ill of those who are not present and cannot defend themselves. Instead, let us strive to measure our words and cultivate kindness and respect in our families, among our friends, at work, on social media, in political debates, in the media and in Christian communities. In this way, words of hatred will give way to words of hope and peace.
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