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
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
