CATECHETICAL
ADDRESS
ON THE COMMENCEMENT OF
HOLY AND GREAT LENT
+ B A R T H O L O M E
W
BY
THE MERCY OF GOD ARCHBISHOP OF CONSTANTINOPLE
NEW ROME AND ECUMENICAL PATRIARCH
TO THE PLENITUDE OF THE CHURCH
GRACE AND PEACE FROM OUR SAVIOR AND
LORD JESUS CHRIST, AND FROM US BENEDICTION
BLESSING AND FORGIVENESS
During
this period of Holy and Great Lent, our Church calls us to repentance.
Doubtless, as contemporary man hears this invitation to repentance,
he does not feel comfortable, because he has accustomed himself
to a certain way of life, and does not wish to question his
own rectitude. Calling one’s own rectitude into question produces
feelings of insecurity, because the ideological structure within
which you have sure and certain refuge is clearly risked.
However, a deeper examination of the issue compels us to accept
that people’s convictions do not conform to objective reality,
on the basis of reasonable judgment. Rather, they create a justification
that is pleasing to self, namely: excuses in sins (Psalm 140:4).
When a person justifies his or her actions and self-vindicates
on the basis of erroneous values, significant harm happens,
because inevitably, the moment come when the truth emerges,
and we find ourselves without excuse. Moreover, there may be
no more time to adjust our convictions: that is, to repent of
our sinful deeds and erroneous, through which we have tried
to justify our behavior.
Now as Christians, we are used to both hearing about and practicing
repentance, and we do not feel a conflict with our Church’s
call to repentance. However, there is a need for us to make
a deliberate and conscious effort to realize that a complete
repentance has two objectives.
The first objective is threefold: a renunciation of our sins,
a decision to cease and desist from sinful deeds and habits,
and a decision to make amends for the consequences of our sins.
For example, the publican Zaccheus, who sincerely repented during
his encounter with Christ, demonstrated his repentance in a
practical way by repaying fourfold the very people from whom
he had unjustly seized wealth.
The second objective of repentance is that we should change
our mentality. We should replace our understandings with other
higher and loftier ones; or in the words of the Psalmist: to
ascend in our hearts (Psalm 83:6). This second objective needs
to be pursued especially by those who are unconvinced by their
consciousness about specific sins. For example, our understanding
of love surely falls short of perfection; likewise our understanding
of humility. For when we compare our own spiritual state to
the perfection of God, a perfection we are called to imitate,
surely we will see our shortcomings and realize the endless
road we must traverse in order to find ourselves in the path
of those who are like unto God.
As we examine the quality of our inner peace, we ascertain that
we fall short of the peace of Christ which surpasses all understanding
(Philippians 4:7). Pondering the level to which we trust our
lives to God’s Providence, we sadly realize that we are often
seized by anxiety and uncertainty about the future, as if we
were either of little faith or even with out faith. In general,
upon examination of the purity of our conscience, we realize
that we fall short of understanding correctly the many feelings
we harbor within ourselves that are detrimental to our purity,
often mistaking them as healthy. Thus, a new and more complete
enlightenment of our conscience is needed through the teachings
of the Fathers and of the Gospel, so that we will be in a better
position to think critically about ourselves and our shortcomings,
8in line with the judgment of God. Since no one can claim to
judge himself perfectly, by the same token no one can claim
that he has no need of a renewed mind, a more enlightened mind,
a transformation of mind, a correction of mind and mentality,
i.e. a need of repentance.
The call of our Orthodox Church to repentance is not merely
a call to self-reproach. Self-reproach can be useful, as are
deep contrition and tears of repentance; but they are not of
themselves sufficient. We need to experience the joy emanating
from the forgiveness granted to us by God, the sense of deliverance
from the burdens of the bondage of sin, and the sense of God’s
love for us. Our repentance does not deprive us from the joy
of life, making us indignant at the hearing of the sermon calling
to repentance. Repentance means cleansing and enlightenment
of our minds, more ardent love for Christ and His creation,
freedom and joy through the newness of life into which we continually
enter through our constant repentance.
The one who constantly repents, ever progresses, ever rejoices
through new ascents, finds constant satisfaction in deeper understandings
of all things. Through the transformation of mentality and understanding,
the one who repents better understands the whole world, becomes
wiser, more judicious, more discreet, nobler and a true friend
of Christ. Therefore, the preaching of repentance should be
favorably received by wise persons who are able to appreciate
any improvement that comes from the renewal of the human person
through repentance.
Therefore, brothers and sisters and beloved children in the
Lord, let us accept the invitation of our Church to repentance
as we have set forth above. Let us who have fallen short through
sin cleanse ourselves from sin through confession. Let us constantly
examine our own presuppositions, so our judgments and thoughts
may be godly and pure, just and true.
Finally, we paternally pray that all of you may enjoy the every
assistance and help of the Lord on your road to repentance and
throughout your renewed life in Christ.
Holy
and Great Lent 2008
BARTHOLOMEW of Constantinople
The fervent intercessor for you all before God