Redeeming Holy Days from Pagan Lies — Ash Wednesday and Lent

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Falat Julian
Ash Wednesday, watercolor, 78 x 113 cm (detail)

So, what are the supposed pagan origins of Ash Wednesday and Lent?

There are two aspects of Ash Wednesday and Lent that need to be emphasized. First is the historical nature of the forty days of Lent; the second is the use of ash on Ash Wednesday.

To put it plainly: the claim that Ash Wednesday and Lent are based on pagan origins is a relatively new fiction that comes out of several different sources.

First is the irresponsible work of Alexander Hislop and those who followed him; both those who claim to be Christian and those who oppose Christianity.

Second is the neo-pagan movement today that falsely imagines that paganism is the most ancient of religions and rejects the Bible totally. But, in fact, Lent and Ash Wednesday have no origins in paganism.

You will find all kinds of websites on the Internet that claim that Ash Wednesday and Lent are not Biblical because Christ never commanded them.

In part this is true. And Satan likes to use truth to give credibility to his lies.

Christ didn’t command any such celebration. Christ did not command His followers to celebrate Ash Wednesday. Nor did he command that we worship on Sunday. Nor did He command that we sing “Rock of Ages.” Nor did he command that we use chairs or pews when we gather.

The false logic is this: If Christ didn’t specifically command us to do something, then it is a sin to do it. So, think about how little sense that logic makes. Take this example: Christ did not command that I have my children wash dishes. Is it therefore a sin to have them do so? No.

What Christ did command and give to His Church was that the Word of God be preached for the remission of sins; that is, that the Law and the Gospel be taught, so people would be brought to repentance; and that faith in Christ would be given to them. He commanded that sins be forgiven in His name through the absolution to penitent sinners and withheld from the impenitent as long as they do not repent. He commanded that all nations, young and old, regardless of race be baptized for the forgiveness of their sins. He commanded that we celebrate the feast of His Holy Supper where He gives us His Body and Blood together with the bread and wine in the Sacrament for the forgiveness of our sins. He gave us the promise that the Father hears our prayers in Christ’s name because He has made us His brothers and sisters through the forgiveness of sins—won for us on the cross and distributed to us through Word and Sacrament. The prayer and celebration of these gifts can be held any day.

The ancient Church recognized that it was free from legalistic obligations, both from the Old Testament Law, and from new invented laws of men.  St. Paul wrote about this in Colossians 2. They also knew from Scripture that they were not to use this liberty as an excuse for sin. (Romans 6) They knew that they were not to let their consciences be bound by new human regulations as if their salvation depended upon them. (Galatians 1-2) Whatever was beneficial for the teaching of God’s word and for the practice of the Christian life-consisting of repentance and forgiveness in the Means of Grace-was encouraged.

And the ancient Church chose to keep a fast during the forty days before Passover/Easter to focus on repentance and the gift of the Resurrection at Easter. St. Athanasius, who led at the Council of Nicea to defeat Arianism—a denial of Christ being truly God and man in one person—was a bishop in Alexandria, Egypt. He wrote annual Festival letters to the Church as they prepared to celebrate Easter. In the year 331 he wrote in order to encourage his congregations in Egypt to keep the Lenten fast for 40 days. Athanasius directs the readers to many Scriptural examples and exhortations to moderation, self-control, and fasting for repentance, Athanasius gives several Bible examples of the 40 day fast, especially of Christ’s 40 day fast, after which Athanasius wrote:

“The beginning of the fast of forty days is on the fifth of the month Phamenoth (we call Ash Wednesday); and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of the month Pharmuthi (Palm Sunday), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer (Exod. xii. 7, 23.). Let us rest then, on the fifteenth of the month Pharmuthi (Easter Sunday Eve), for on the evening of that Saturday we hear the angels’ message, ‘Why seek ye the living among the dead? He is risen (Luke xxiv. 5).’ Immediately afterwards that great Sunday receives us, I mean on the sixteenth of the same month Pharmuthi (Easter Sunday morning), on which our Lord having risen, gave us peace towards our neighbours.

We learn from this that even at the time the Nicene Creed was written, at the time Constantine the Great ruled, the Western and Eastern Churches practiced a voluntary fast for 40 days before Easter.

That this was practiced in Rome and elsewhere is seen in St. Athanasius’ letter from the year 340 A.D. when he returns from a meeting of pastors/bishops from all around the world, and he encourages his own congregations to continue in the same practice of the 40 day Lenten fast as does “the rest of the whole world.”

In order to count the 40 days of Lent the Sundays of that season are not counted as part of the fast. Rather the Sundays are each a minor feast day. If you add the six feast Sundays to the 40 fast days you get 46 days. That means that the first day of the Fast of Lent is a Wednesday, just as Athanasius explained.

The 40 day fast does not come from the so-called “weeping of Tammuz” as claimed by the radical anti-Roman Catholic writer Alexander Hislop in his book The Two Babylons. Hislop made up myths and connections out of thin air because of his hatred for Roman Catholicism. Hislop’s views were adopted whole cloth by the Jehovah’s Witnesses, who continued to republish Hislop’s book until 1987. Hislop’s book was cited in 22 different issues of the Jehovah’s Witnesses periodical The Watchtower from 1950 to 1978, and several times in the 1980s. From 1989 the Jehovah’s Witnesses stopped referring to Hilsop’s book, but they have kept Hislop’s teaching and use other sources.

The month of Tammuz in Old Testament times is roughly equivalent to our July. To the best evidence, that was when the Babylonian pagans, and the fallen Israelites mentioned in Ezekiel 8:14 would “weep for Tammuz”. Also, this weeping took place on the second day of that month, right after the new moon. Not for forty days.

Two basic facts: 1) The weeping for Tammuz was not a 40 day thing. That is Hislop’s fiction. 2) The month of Tammuz is 4 months after Easter. They aren’t even in the same time of year. ( From the The Electronic Text Corpus of Sumerian Literature: Inana and Bilulu: an ulila to Inana: c.1.4.4 English Translation)

Many websites claim that the use of ashes on Ash Wednesday comes from pagan sources.

The ironic thing is that these websites cannot get their own stories straight. Some people assert that the ashes and Lent come from Nordic Odin worship, others that they come from pagan Roman cults, others that they come from ancient Hindu religions—and some try to maintain irrational combinations of the above very different imagined sources.

But ashes for Ash Wednesday do not come from any of these sources. The practice of believers using ashes to represent sorrow and repentance is well testified in the Bible. In the ancient world it was the natural formal response of those who are sorry for their sins:

For example:

  • Mordecay’s repentance and the repentance of the Jews in exile; Esther 4:1,3 When Mordecai learned all that had happened, he tore his clothes and put on sackcloth and ashes, and went out into the midst of the city. He cried out with a loud and bitter cry. And in every province where the king’s command and decree arrived, there was great mourning among the Jews, with fasting, weeping, and wailing; and many lay in sackcloth and ashes.
  • Job’s repentance: Job 2:8 And he took for himself a potsherd with which to scrape himself while he sat in the midst of the ashes.
  • See also Isaiah 58:5; Jeremiah 6:26; Daniel 9:3; Jonah 3:6; and Christ’s harsh words to the cities of Chorazin and Bethsaida in Luke 10:13.

But didn’t Jesus tell us not to put on a show while fasting? Yes, that’s in Matthew chapter 6:

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.”

He said the same of prayer and of giving charitable gifts. His point is that these things should not be done as a show of righteousness. He did not prohibit praying in public or as a group in worship. He did not prohibit giving something publicly or to a group. And he did not prohibit using outward symbols of repentance like ashes.

What Christ condemned in these passages is thinking that we can show others how good, how sincere, how devout, and what kind of a Christian we are with these outward symbols. The ash on the forehead is a confession that the person is worth only ashes, has no righteousness, is not better than another, and needs God’s grace if there is to be any hope for him or her.

Can the symbol be abused? Yes, of course it can. But that does not make it a bad symbol. Every gift of God can be abused by sinful people. We should expect that because of sin. So we should recognize that the ways that Christians choose in their freedom to celebrate God’s gifts can also be misused.

So we see, first of all, that neither forty day fast of Lent nor the ashes of Ash Wednesday have anything to do with pagan origins. The use of ashes in the Christian faith as a sign of repentance is as old as Job, and probably older. It certainly is the outward act chosen by believers through out thousands of years, from the earliest times as outward sign to confess unworthiness and sin.

No human can require a Christian to use the fast of Lent as a saving work. A congregation can recommend the practice as a serious self-examination of one’s own sin and sinful appetites; of one’s own weaknesses. No human can require Christians to use ash on Ash Wednesday or any other day as a way of proving their faith.

And neither can any human forbid the use of the Lenten fast or the use of ashes either. Both are legalism, a replacing of the Gospel for a new law. The whole point of Ash Wednesday and the Lenten Fast is to look on ourselves as worthless and utterly needy: to look only upon Christ, to celebrate His feast in the Lord’s Supper, preach His passion and death upon the cross, and proclaim the Resurrection of Christ as the final seal upon our salvation.

We should reject any fictionalizing about pagan origins of Lent or Ash Wednesday with both the truth of Scripture and real history.

About Pastor Joseph Abrahamson

Pastor Joseph Abrahamson serves Faith Ev. Lutheran Church, Clara City, Minnesota (E.L.S.). He and his wife, Mary, have 10 children. Pastor Abrahamson is a graduate of Bethany Lutheran Theological Seminary, and of the University of Wisconsin-Madison's Department of Hebrew and Semitic Studies. He has served on the Faculty/Staff at Bethany Lutheran College teaching Religion, Linguistics, Archaeology, and Self-Defense; and was on Staff at the University of Wisconsin as an Information Processing Consultant (Computer Geek) while doing graduate work in Semitics. Pastor Abrahamson served Clearwater Lutheran Parish (ELS) from 2001 to April 2015.


Redeeming Holy Days from Pagan Lies — Ash Wednesday and Lent — 3 Comments

  1. Wow very balanced article….yes Christians should not force other Christians to do this…but I think for places like here in the Philippines which is a very Catholic country doing that will send a wrong message to people we are trying to win for Christ…it is as if we are condoning their actions…

  2. Pastor Joe,
    Is there any archaeological evidence to back up the claim that Tammuz’s feast was in the summer? Is there any trace of evidence that Tammuz died in the spring? If there is no evidence for a Tammuz feast in the spring why do people like Lew White and others in the “Hebrew Roots” movement say that modern historians like to “cover up the facts that Hislop proposed” or are “undercover agents for the Vatican?” Do I just dismiss their statemnts as plain paranoia? Or do they just don’t want to take down their material? Thank you.

  3. @Daryl #2

    Yes, there is a great deal of archaeological evidence. The kinds of evidence include a wide variety of calendars and calendrical texts from different periods and regions, ritual texts prescribed for the festival, narrative texts which describe the festival, and religious texts about the death of Tammuz which was commemorated on that day/those days.

    If you are interested in learning more archaeological details on how the Mesopotamian calendars developed I’d recommend Sacha Stern’s [2012] “Calendars in Antiquity” Chapter 2. I have a summary and review here

    Mark E. Cohen’s [1983] “Cultic Calendars of the Ancient Near East” is very thorough and helpful, and is available to read here

    A nice summary of the main data [with references] is found at this page:

    1) With Respect to the Archaeological Texts

    With respect to the calendar/ritual texts, there exists a great diversity of calendar systems in ancient Mesopotamia.

    The following calendars do not have a named festival month for Tammuz.
    Early Semitic (Ebla and Mari) 2600 – 2200 b.c.e.
    New Ebla 2600 – 2200 b.c.e.
    Lagas/Girsu 2350 b.c.e.
    Sargon/Gudea 2350 – 2100 b.c.e.
    Šulgi/Ur III 2112 – 2004 b.c.e.
    Nippur 3000 – 311 b.c.e.
    Assyrian Calendar 1800 b.c.e.
    Two Amorite Calendars 2100 – 1700 b.c.e.
    (1) Esnuna (2)Subat-Enlil et. al.

    The earliest known calendar to have a festival month named for Tammuz is the Sippar Calendar 1900 -1712 b.c.e.

    A contemporary group, at Mari, did not have a month named for Tammuz: OB Mari Calendar c. 1800 b.c.e.

    But the festival month of Tammuz became part of what is now called the Standard Mesopotamian Calendar c. 1800 to Present. The Harranian Calendar up to 1260 c.e. parallels this naming, though the legal/ritual start of the year is different for the Harranian calendar.

    From the texts we are able to conclude that these calendars were basically luni-solar. Solar events (solstice/equinox) were not regularly observed on the actual date of those events. Rather, the legal/ritual start of the calendar was based on the king’s proclamation that the new moon had been sighted.

    This means that any given month could be significantly different from how we would calculate a date today.

    The month of Tammuz started with the proclamation of the sighting of the fourth full moon of the year. A year which began generally in the spring–apparently tied more to agricultural phenomena than to astronomical phenomena. This places the start of the month of Tammuz anywhere from the last third of June to the end of July. Roughly [<–very roughly] near the summer solstice.

    The date of the month of Tammuz on which the Weeping for Tammuz occurred was the 10th in some calendars, in others the 26th to the 28th.

    Cohen's work contains texts and translations in the discussion on the Standard Mesopotamian Calendar month of Tammuz beginning page 315.

    2) With Respect to Hislop

    Hislop's claim is that the Biblical Nimrod and his pseudo-historical wife Semiramis are the origins of all false religion. The Bible mentions no name for Nimrod's wife(wives). The latest probable date for Nimrod, using the Biblical text, would be around 2,280 BC.

    The only probable historical figure that might relate to Semiramis the Assyrian queen Shammuramat wife of Shamshi-Adad V, who served as regent from 811–806 BC for her son, Adad-nirari III after her husband's death.

    At least 1,400 years distance separate these two.

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