二○二一年二月二十日／二十一日
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預苦期的真義
潘建堂牧師
過去多年來，北宣家每年都舉行受苦節崇拜，近年大家對預苦期也不陌生。雖然弟兄姊妹對節期的投入各有不同，但已有不少人十分珍惜節期中的聚會和屬靈操練。
在古教會，預苦期原是為準備在復活節受浸的弟兄姊妹而設，又讓那些曾被逐離教會而希望重返教會的人有一段靜思己過的時間。及至後期，預苦期已經擺脫這種背景的限制，成為一般信徒每年操練靈命的機會。
按照古教會的習慣，預苦期由受苦節（Good Friday）前的第七個週三開始（那個週三是為「蒙灰日」，禮儀教會則稱之為「聖灰日」，今年是 2 月 17 日），至受苦節翌日，共 40 天（不計主日）。在預苦期的首天蒙灰，乃是要表示對罪深切哀傷，並提醒自己本是塵土。
今年雖然因為疫情的緣故，我們不能實踐蒙灰日的塗灰禮儀，但整個預苦期的意義並不會因此而減退。在整個預苦期的過程中，弟兄姊妹可透過不同程度的禁食或生活習慣上的節制，讓自己的心靈有更多空間反省自己的生命，在醒覺之中思念主的愛和恩典，從而生出沒有懊悔的悔改（林後七 10），在聖靈的光照下得著基督，這種喜樂乃是聖靈更新的表現。因此，預苦期的操練不是追求憂鬱的性格取向，也不是單單以刻苦為敬虔，而是把自己的屬靈境況放在主的面前，讓祂帶領我們省察。
預苦期的靈命成長就如蒙灰的行動，乃是要調校我們的心境去思念耶穌為我們受死。然而，蒙灰只是一種象徵的行動，是否要精確跟隨古教會的做法乃因人而異。我們要切記：外表的蒙灰若沒有心靈的蒙灰就只是一種儀式，就如保羅說：「因為外面作猶太人的，不是真猶太人；外面肉身的割禮，也不是真割禮。惟有裡面作的，才是真猶太人；真割禮也是心裡的，在乎靈，不在乎儀文。這人的稱讚不是從人來的，乃是從神來的。」（羅二 28-29）
預苦期的操練也不是要把屬靈成長的時間抽離出來，只在預苦期才反思自己的生命或採用另一種生活方式，而是透過群體的信仰實踐，不斷調校自己的生命更像基督。雖然信徒的屬靈成長，不論階段上、模式上、或是時機上，都各有不同，但定期的屬靈操練可以是一種助力，作為信徒靈命成長的一種提醒和呼籲。這樣，年復一年的操練，就不會是鐘擺式的屬靈起跌，而是一步一步前進的更新。
Pastor's Sharing The Real Meaning of Lent
Rev Kin-tong Pun
For many years, Good Friday worship services have been conducted in the NPAC family, so members would find Lent familiar. Although brothers and sisters’ level of engagement with Lent may vary from person to person, many cherish the meetings and spiritual training of the Lenten season.
Lent in the ancient church was originally meant for brothers and sisters getting baptized during Easter. The season was also a time for those ex-communicated from the church and who wished to return to quietly reflect on their sins or wrongdoings. Later, Lent was no longer limited to that context but became an annual opportunity for believers to practice spiritual training.
The ancient practice is that Lent starts the seventh Wednesday before Good Friday (called “Ash Wednesday” in liturgical churches, which falls on Feb 17 this year). It is a total of 40 days till the day after Good Friday (not counting Sundays). The administering of repentance ashes on Ash Wednesday marks penitence and reminds believers that they are dust.
Although the pandemic makes us unable to administer ashes this year, this in no way undermines the significance of Lent. During Lent, brothers and sisters can exercise different degrees of fasting or restrain certain daily habits to create more room for reflection on their lives. In spiritual awakening, they remember the Lord’s love and graces, which leads to repentance that leaves no regret (2 Corinthians 7:10). By the illumination of the Holy Spirit, they gain Christ, and joy is a result of the renewal by the Spirit. Therefore, the training of Lent is not a pursuit of melancholy nor is it striving for holiness through painstaking effort. It is bringing our spiritual condition before the Lord and letting Him lead us in reflection.
Spiritual growth in the Lenten season is like the administering of ashes, which turns our hearts to remember the death of Christ for us. The administering of ashes is symbolic. Whether we stick to the ancient practice is a matter of choice. But remember this: the placing of ashes outwardly and not inwardly is only a ritual. Like what Paul said: “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God” (Romans 2:28-29).
The training of Lent is not meant to be separated from the spiritual growth process, to reflect or lead an alternative lifestyle during the season alone. It is the practice of faith by the church community by means of which believers adjust their lives towards Christlikeness. Although the spiritual growth of believers can be different in terms of stage, mode and timing, regular spiritual training would be of help in reminding and calling upon believers to grow spiritually. In this way, annual training is not pendulum work. It is a renewal that takes us forward one step at a time.
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