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 His All-Holiness Bartholomew, Archbishop of Constantinople and Ecumenical Patriarch
Address for the beginning of Holy and Great Lent 2008
Protocol Number 293
+ B A R T H O L O M E W
BY THE MERCY OF GOD ARCHBISHOP OF CONSTANTINOPLE
NEW ROME AND ECUMENICAL PATRIARCH:
GRACE AND PEACE FROM OUR SAVIOUR AND LORD JESUS CHRIST TO THE CHURCH, AND FROM US BENEDICTION, BLESSING AND FORGIVENESS
During this period of Holy and Great Lent, our Church calls us to repentance. Doubtless, hearing this invitation to repentance as people of our time, we feel uncomfortable, because we have accustomed ourselves to a certain way of life, and do not wish to question our own uprightness. Calling one’s own uprightness into question produces feelings of insecurity, because it calls into question the ideological structure within which we have sure and certain refuge.
However, when we look at this more deeply, we are compelled to accept, on the basis of reasonable discernment, that our convictions do not conform to objective reality. Rather, they create a justification that is pleasing to self, namely: excuses for sin (Psalm 140:4). When a person justifies his or her actions and vindicates his or herself on the basis of mistaken values, significant harm takes place because, inevitably, the moment comes when the truth emerges, and we find ourselves without excuse. Moreover, there may be no time in which to adjust our views – that is, to repent of our sinful deeds and the errors through which we have tried to justify our behaviour.
Now as Christians, we are used to both hearing about and practising repentance, and we do not experience a conflict with our Church’s call to repentance. However, there is a need for us to make a deliberate and conscious effort to realise that a complete repentance has two objectives.
The first objective is threefold: renunciation of our sins; the resolve to bring to an end sinful deeds and habits, and refrain from them; 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 taken money (Lk 19:8).
The second objective of repentance is that we should change our way of thinking. We should replace our own understanding with other higher and loftier ones, or, in the words of the Psalmist, ‘ascend in our hearts’ (Psalm 83:6). This second objective needs to be taken especially seriously in examination of the conscience 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 realise the endless road we must travel in order to find ourselves in the path of those who are like God.
As we examine the quality of our inner peace, we can be certain 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 realise with sadness that we are often seized by anxiety and uncertainty about the future, as if we were either of little faith or even without faith. In general, on examining the purity of our conscience, we realise that we fall short of understanding correctly the many feelings we harbour 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, in line with the judgement of God. Since no one can claim to judge himself perfectly, by the same token none of us can claim that we have no need of a renewal of mind – a more enlightened mind, a transformation of mind, a setting aright of our mind and intellect – that is, 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 of the joy of life, so that we should become angry or indignant on hearing the preaching of 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, through our constant repentance, we continually enter.
The person who constantly repents ever progresses, ever rejoices in new ascents, finds constant satisfaction in deeper understandings of all things. Through the transformation of intellect and understanding, the person 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 favourably received by wise people who are able to appreciate the 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 here. Let us who have fallen short through sin cleanse ourselves from sin through confession. Let us constantly examine our own presuppositions, so that our judgments and thoughts may be godly and pure, just and true.
Finally, we pray paternally that all of you may enjoy 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
Fervent intercessor for you all before God
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