Pre-Lent begins the Christian time of preparation for Easter, in the three weeks before Lent.
Western Churches
The pre-Lenten period begins with
Septuagesima, first documented in Gregory the Great.
It traditionally opens a period of religious instruction leading to the reception of
catechumens at Easter,
supported by events such as
mystery plays.
The traditional
lectionary for the
canonical hours summarizes salvation history between Septuagesima and Easter, beginning with a reading of the Book of Genesis.
The last three days of pre-Lent are known as
Carnival,
Shrovetide, or
Fastelavn, a festival ending with
Shrove Tuesday or
Mardi Gras.
The liturgy of the period is characterized by violet vestments (except on feasts) and a more penitential mood.
Moreover this day, which is, as it were, the gate of the fast, and takes away from us the song of joy, that is, Alleluia, shows our state of penitence and sorrow, teaching us that we ought to cease from immoderate joy, and remain in tears of repentance. We therefore repeat the hymn again and again, and address Alleluia itself, desirous of retaining it as a guest, and saying to it, Abide with us, for the day is far spent; and we then give it our last farewell, saying, The good angel of the Lord accompany you, that you may return again to us; that we may know that we shall not have perfect joy, until, renewed by the Body and Blood of our Redeemer, we receive that song with gladness.
A custom developed during the Middle Ages of children burying an Alleluia on Septuagesima Eve.
The pre-Lenten period includes three Sundays, whose names refer to the approximate periods of seventy, sixty, and fifty days before Easter. The Sundays are also known by the opening word of the introit for the day:
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Septuagesima or Circumdederunt (from Circumdederunt me gemitus mortis, ), centred on the Parable of the Workers in the Vineyard (),
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Sexagesima or Exsurge (from Exsurge quare obdormis Domine, ), featuring the Parable of the Sower ()
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Quinquagesima or Estomihi (from Esto mihi in Deum protectorem, ), with the story of Jesus healing the blind near Jericho ()
While Lutheranism and Anglicanism liturgies continue to mark a pre-Lenten period, the Roman Rite after 1970 eliminated Septuagesima, Sexagesima, and Quinquagesima.
Eastern Churches
In the Eastern Orthodox and
Byzantine Rite Catholic churches, the pre-Lenten period lasts three weeks.
It begins on the Sunday of the Publican and the Pharisee and continues through the Sunday of Forgiveness, the day before the beginning of
Great Lent.
Since the liturgical day begins at sunset, and Great Lent begins on a Monday, the point at which Great Lent begins is at
Vespers on the night of the Sunday of Forgiveness, with a feast of mutual forgiveness. In some
monastery, this ceremony is performed at
Compline instead of Vespers.
Thus begins the first day of the Great Fast, which is known as Clean Monday. The weeks of pre-Lent and Great Lent are anticipatory and preparatory by nature. They begin on Monday and end on Sunday, each week being named for the theme of the upcoming Sunday. The hymns used during the pre-Lenten and Lenten seasons are taken from a book called the Triodion.
The weeks of the pre-Lenten Season break are:
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Zacchaeus Sunday (Slavic tradition) is sometimes regarded as a pre-Lenten Sunday because of its place in the Slavic lectionary. In that tradition, it is the eleventh Sunday before Easter (Easter). There are no hymns proper to this Sunday. Its only distinguishing feature is the reading of Luke 19:1-10, the Gospel concerning Zacchaeus. This lectionary reading is sometimes also appointed on the same Sunday in the Byzantine ("Greek") lectionary, as well. The week following this Sunday is a normal, non-Lenten time, since it falls outside the Triodion.
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The Publican and the Pharisee: Tenth Sunday before Pascha (70 days). The week following this Sunday is a fast-free week, lest the faithful be tempted, like the Pharisee to boast about fasting.
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The Prodigal Son: Ninth Sunday before Pascha (63 days). The week following this Sunday is the last during which the laity may eat meat or meat products. The fasting rules for this week are the same as those for non-Lenten periods.
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The Last Judgment or Meat-Fare Sunday (the last day meat may be eaten): Eighth Sunday before Pascha (56 days). The week following this Sunday is called Cheese-Fare Week and is a fast-free week, with the exception that meat and meat products are forbidden.
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Sunday of Forgiveness or Cheese-Fare Sunday: Seventh Sunday before Pascha (49 days). This Sunday is the last day dairy products may be consumed. Throughout Great Lent, fish, wine, and olive oil will be allowed only on certain days.
