Beginning of Holy and
Great Lent, 2000
BARTHOLOMEW
By
the mercy of God Archbishop of Constantinople
New Rome and Ecumenical Patriarch:
unto the entire plentitude of the Church
Grace, Mercy and Peace from our Saviour Christ
together ith our prayer, blessing and forgiveness
Beloved brethren and children in the Lord,
Our Holy Orthodox Church through the Holy Fathers
designates that each year the season of Great Lent be set
aside as a time for repentance. Although repentance is
necessary every day and every hour, during Lent our Church
invites us to experience repentance in a deeper sense.
But what, in essence, is this repentance, which our
Church so highly esteems? Many say: "I do not feel I have
committed any sins; therefore I do not need to repent." The
Holy Fathers, however, insist that repentance is necessary
not only for sinners, but also for the pious. A simple
Christian may ask himself: "For what sins do pious people
need to repent?"
During the first weeks of the season of the Triodion, a
period of preparation for the Great Lent, which is to say,
for repentance, our Orthodox Church presents us with three
types of people who, even though they were in need of
repentance, did not realise that need and did not repent,
and one type who repented in all sincerity.
We all know of the sinful Publican who, being aware of
his many sins, did not dare raise his eyes to heaven, but
beat his breast and cried, " God, forgive me the sinner. "
But not all of us share in his awareness of sinfulness, and
therefore we wonder why we need to repent.
We receive our answer from the three negative examples
provided to us in the Holy Gospel during the period leading
up to the Fast.
The first example is well known to all: the Pharisee, who
observed some provisions of God's Law (essentially the
external ones that could be seen by others). He had the
impression that he was a good person, although he openly
criticised those around him who had committed various
offences. This sense, however, of our own goodness, coupled
with the condemnation of our fellow human beings for their
failings, makes for an unwholesome situation that reveals a
soul out of touch with of reality. Such a soul needs to
change its manner of thinking, in order to learn the truth
about itself and others, to free itself from its
self-delusion and be saved, approaching in humility and with
repentance for such arrogance the Lord Christ, who is meek
and humble of heart.
The second type of person, whom the Holy Gospel presents
to us as negative example, is the allegedly "good" son, not
the prodigal son of the parable. He did not waste his
father's fortune living an improper life, nor did he commit
the impious deeds of his prodigal brother, so he did not
feel the need to repent. It is evident to all, however, that
he was hard-hearted and self-centred, as he refused to
participate in the joyful reception with which his father
celebrated the return of his penitent prodigal brother. He,
too, needed to change his manner of thinking and repent, so
that he could understand the error of his position and be
saved in the company of God, who desires that all should be
saved and come to the knowledge of the truth.
The third type, which the Holy Gospel also presents to us
as negative example during this period of the Triodion,
represents in the figure of the goats (the myriads of people
who are cruel and heartless when faced with the suffering of
their fellow human beings). These are: all those who do not
feed the hungry, though they themselves have eaten their
fill; the ones who do not quench the thirst of the thirsty
even though they themselves have drunk freely; those who do
not clothe the naked although they have more than enough
clothes, and some of them extravagant; and those who are
indifferent to plight of the incarcerated, so long as they
themselves enjoy the pleasures of freedom. In general, this
includes all people who take interest in their own well
being while ignoring the needs of their fellow human
beings.
As much as we may want, beloved children in the Lord, to
cover up our spiritual condition and present ourselves as
beautiful, it is impossible not to find in the depths of our
souls elements of these three, unattractive types we have
been describing. These three types did not think of
themselves as sinners and therefore felt no need for
repentance, but expected instead to be vindicated by
God.
Consequently, we are all in need of repentance in order
to infuse our hearts with love towards our fellow human,
with compassion and mercy, with acceptance of our returning
remorseful brother. We all need to realise that our virtues
amount to nothing before God; that we are all obliged to
achieve self-knowledge and to cleanse ourselves from
intellectual impurities and distorted, self-centered ways of
thinking, in love and humility.
We, as Orthodox Christians, especially, have the
responsibility of living the spirituality of our Orthodox
Church, so that our brothers and sisters of different faiths
may sense the grace of God within us and be drawn to the
Orthodox Faith. But in order for us to live our Orthodox
spirituality, we need to repent, to change profoundly our
way of thinking, to avoid the examples of the three
repulsive types described above. We need to become humble
and aware of our own illness so that the grace of God, which
comes not to the haughty but to the humble, will come upon
us also. God can raise up for Himself children of Abraham,
virtuous faithful people who love Him and their fellow human
beings, from the very stones. And if we do not show
ourselves to be worthy labourers of His Vineyard, He will
give it to others who will bring forth from it its
fruits.
Let us devote ourselves, therefore, beloved children, to
the task of repentance, so that we may be constantly
transformed in the renewal of our minds. We then will be
able to live out more fully the weightier matters of the
law: judgement and mercy, love, humility, the acceptance of
others, the desire that all should be saved, the heartfelt
care for all people, in a spirit far from that of a
self-complacent reliance on the achievements of our Fathers.
For we will only resemble our Father when we receive our
prodigal brothers back with open arms, as did the Father in
the parable.
This alteration of our intellect, this repentance is what
is asked of us, and this is worth more than many ascetical
labours, according to the Holy Fathers of our Orthodox
Church. These hardships are useful only when they lead to
repentance and not when they strengthen the illusion of our
alleged virtue.
May our Most Merciful God illuminate our hearts, so that
we may realise how much each one of us is in need of a
radical revision of our way of thinking, so that we may
crush the old foundation of our established attitude; in its
place may we build a new system of convictions and beliefs,
which is shown to us by the only Reformer of the world and
of man, our Lord Jesus Christ.
To Him is due all honour and worship to the ages of ages.
Amen.
Catechetical homily for the Holy and Great Lent
2000
At the Phanar, Christmas, 1998
Your fervent supplicant before God
+Bartholomew of Constantinople
Protocol No. 208
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