INTRODUCTION
Welcome to Lent. The Church calls all Her members to make a conscious decision of conversion. How beautiful it is when we welcome Lent with a deeper understanding of this holy season. In his Opening Message for Lent 2026 (a), written on February 13, 2026, the Holy Father Leo XIV underscored: "Lent is a time in which the Church, guided by a sense of maternal care, invites us to place the mystery of God back in the center of our lives, in order to find renewal in our faith and keep our hearts from being consumed by the anxieties and distractions of daily life." Furthermore, Pope Leo XIV urged all Christians to embrace three paths of conversion: listening, fasting, and community, which support us in living this Lent more fully.
The messages of Lent are not the invention of any individual in the Church, but have become a cherished tradition over time. Sixty years ago, on February 17, 1966, Pope Paul VI issued the apostolic constitution Paenitemini (b) on fasting and abstinence, presenting many theological perspectives on Lenten practice. In this short paper, I seek to reconsider some significant issues in this constitution. The final part of this essay will address today's approaches as articulated by Pope Leo XIV.
Previous part:
3. Jesus Christ, The Invitation to "Metanoia"
After considering the origin and meaning of penitence in the Old Testament, we are now invited to recognize penitence as it unfolds in the New Testament, especially through Jesus Christ in the Gospels. Paenitemini affirms that all that happened in the Old Testament was "a foreshadowing of things to come," and that penitence is now required for anyone who wishes to welcome divine revelation. In Christ and the Church, this penitence assumes new dimensions—infinitely broader and more profound than before.
The figure of John the Baptist—the last prophet who fulfilled Old Testament prophecy—appears in all four Gospels. Matthew, in particular, highlights John’s message: "Repent, for the kingdom of heaven has come near" (Matt 3:2). John’s baptism is a sign of penitence: "I baptize you with water for repentance, but one who is more powerful than I is coming after me; [...] He will baptize you with the Holy Spirit and fire" (Matt 3:11). It is significant to reflect on John’s role in preparing people’s hearts to welcome salvation. His call is not a superficial gesture, but a summons to deep conversion for all who hope in God’s coming. John underscores this by proclaiming, "one who is more powerful than I is coming after me; I am not worthy to carry his sandals."
According to the synoptic Gospels, Jesus Christ enters the temptation in the wilderness in a long time in praying and fasting (c). What is the meaning of this event? The image of Israel wandering in the wilderness for forty years is evoked, reminding us that the people of God faced many challenges and were often unfaithful. In contrast, before beginning his public ministry, Jesus confronts evil directly—and triumphs completely. Fasting and prayer serve as means by which he keeps his heart continually aligned with the Father’s will. This aligns with his mission on earth: teaching, healing, and calling all people to repentance. Through John the Baptist’s call and Jesus’ own example, the core message emerges: conversion is essential—only by "changing their heart" can make them truly welcome Christ.
Jesus, during the proclamation journey, constantly calls on all people, regardless of classification, to recognize the holiness of God and the gravity of sin (d). Beginning His mission, He proclaims "Repent, for the kingdom of heaven has come near" (Matt 4:17; Mark 1:15). At another times, Jesus eats with the sinners (Mark 2:15-17; Luke 5:29-32) and calls "Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have come to call not the righteous but sinners" (Matt 9:13). At following time, Jesus reproach the cities did not repent:
"Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, on the day of judgment it will be more tolerable for Tyre and Sidon than for you" (e).
As Paenitemini underscores that "through the word of Christ a message is transmitted to him which invites him to conversion and grants forgiveness of sins."
Following Jesus, the call to a change of heart is far more profound than with previous prophets. This is a radiant conversion, inviting people to imitate Him—"to the passion, death, and resurrection of the Lord"—and to "take up their own cross and participate in the sufferings of Christ." Through this mystery, Jesus Christ reveals His mercy and saves His people from sin. Therefore, the Church declares:
"Those who approach the sacrament of penance receive from the mercy of God forgiveness for offenses committed against Him and at the same time become reconciled with the Church on which they have inflicted a wound by sinning, and the Church cooperates in their conversion with charity, example and prayer" (f).
"Metanoia" is a calling that changes the depths of the heart rather than the surface. "Meta" (μετά) means after, beyond, or change. "Nous" or "Noein" (νοῦς / νοεῖν) means mind, understanding, way of thinking. Therefore, "Metanoia" is a radical turning of the heart and mind toward God — not just regret, but true inner transformation. Furthermore, this change leads to a desired virtue - the virtue of penitence.
4. Penitence is a Virtue
Penitence is a necessary virtue that all Christians are called to cultivate, rooted in true motivation from God rather than mere outward appearance. This virtue often involves physical asceticism, expressed through mortification. Paenitemini cautions: "This exercise of bodily mortification-far removed from any form of stoicism does not imply a condemnation of the flesh which sons of God deign to assume." Therefore, it is vital to consider:
(1) Which mortification am I practicing?(2) Why do I practice this mortification?(3) Does this mortification make me far from God and far from the Church's teachings?
Furthermore, mortification—especially as expressed in "corporal fasting"—helps free people from selfishness and concupiscence by disciplining the human senses. However, maintaining a balance between spiritual and corporal fasting is essential in a Christian's life, as it enables a more profound change of heart.
By maintaining a proper balance in mortification, people come to recognize the "religious and supernatural values of penitence." This virtue calls for faithfulness and patience—not only in fasting and prayer, but also in persevering through life’s difficulties and still bearing abundant spiritual fruit. It is natural, when forming new habits or practicing self-discipline, to seek integration into one’s character and motivations. Yet true mortification must flow from the heart, free from self-interest. For example, fasting for the sake of beauty or health, rather than for the religious and supernatural value of penitence, misses the point. Paenitemini also addresses those who suffer from infirmities, illness, poverty, misfortune, or persecution for the sake of justice, encouraging them to unite their suffering with that of Christ as a form of sacrifice. In doing so, they fulfill their own mortification and partake in the beatitude promised in the Gospel to those who suffer.
Finally, all members of the Church are called to live the virtue of penitence, and this is instead of self-reference. "The traditional triad of 'prayer—fasting—charity' the fundamental means of complying with the divine precepts of penitence." These practices are very popular, so no further explanations are needed. However, this tradition, under the bishops' authority, needs to be plausible with the context of each place. For example, a place that is wealthy and strongly influenced by a secular spirit, compared with a place that lives in year‑round poverty, will naturally have different forms of mortification. Most of all, the purpose of penitence is to lead people to God rather than to individualism, an act of the faith community. Still having many contrary practices means that they use self-reference and criticize others when others do not practice in a similar manner. As Jesus Christ said: "... your Father who is in secret; and your Father who sees in secret will reward you" (Matt 6:4,6,18).
In short, mortification is a virtue not by human effort alone, but because it is rooted in Christ’s example and practiced to draw each person and the community closer to God. Any practice outside this purpose may have some value for individuals, but it does not embody the true Catholic understanding of virtue.
Author: Little Stream
Photos: Moon
Notes:
(a) Leo XIV. “Message of the Holy Father for Lent 2026.” Holy See Press Office, 13 Feb. 2026,
https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2026/02/13/260213d.html.
(b) Paul VI. Paenitemini. 17 Feb. 1966,
https://www.vatican.va/content/paul-vi/en/apost_constitutions/documents/hf_p-vi_apc_19660217_paenitemini.html.
(c) Cf. Matt 4:1-11; Mark 1:12-13; Luke 4:1-13
(d) Cf. Luke 5:8; 7:36-50
(e) Cf. Matt 11:21-22; Luke 10:13-15
(f) Constitution on the Nature of the Church, no. 11; James 5:14-16; Rom. 8:17; Col. 1:24; 2 Tim. 2:11-12; 1 Peter 4:13; Decree on Priestly Life and Ministry, nos. 5 and 6.
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