Protocol Number 293

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 comes 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 beliefs, 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 without 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, in 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 when we hear a sermon calling us 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

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To be read in the Churches on the Sunday of Cheesefare, March 9, immediately after the Holy Gospel.

Protocol 22/08

March 10, 2008
Great and Holy Lent

To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, the Day, Afternoon, and Church Schools, the Philoptochos Sisterhoods, the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America

Beloved Brothers and Sisters in Christ,

Once again we express our gratitude to God for bringing us to the beginning of Great and Holy Lent.  We recognize this as an extension of our time on this Earth to experience another Lenten season, another period to come closer to Him and to His infinite and saving love.   We begin the period of Great and Holy Lent on this day known as Clean Monday, an appropriate term that implies purity of mind, heart, and soul.  This purity is paramount to a productive start to our Lenten journey, which we begin with vigilant prayer, fasting, and worship so that we may properly orient ourselves as we enter the Lenten season.  Throughout this forty day period, we review with heightened scrutiny our shortcomings, our inadequacies, our inabilities to live up to our full potential as Christians, and the myriad of ways in which we may have fallen short of expressing the fullness of our love to God and neighbor.

As such, the period of Great and Holy Lent is an exercise in prayerful contrition.  It is an exercise in repentance.  It is a period of time when we consciously endeavor to turn our hearts and minds toward all that is good and holy, to a genuine “metanoia,” to a saving transformation of our inner self.  It is, in other words, an opportunity for us to transform our beings into a renewed closeness with God through a period of sustained spiritual discipline or “askesis.”  We do this with an eager anticipation of a newness of heart and with a spirit of gratitude and joy, remembering the unending love of God for all of us as His children.

In considering the spiritual challenges and opportunities that are afforded to us throughout Great and Holy Lent, we take special note of the unique period of the Holy Week, which, formally, marks the end of the forty day Lenten Fast.  The Holy Week provides us with an especially intense time of prayer and fasting.  Correspondingly, our coming closer to Christ is intensified, as we are offered more opportunities to partake of the Holy Mysteries in the Divine Liturgy and to experience the healing power of the Holy Spirit through our being anointed with Holy Oil.  During Holy Week, we contemplate the days leading up to Christ’s betrayal by Judas the Iscariot in the Garden of Gethsemane, Christ’s subsequent arrest there, and the tremendous agonies of His Passion.  We encounter Christ nailed on the Cross; we remember with prayerful Lamentations His burial and descent into Hades.  Above all, we glorify His triumphant Resurrection, which awaits us at the very end of the Lenten journey upon which we embark today, and which serves as a vivid reminder that death no longer has dominion over us.

This, my beloved Christians, is the period that we enter today.  It is a period of magnificent opportunity for renewal.  It is a season for intensified focus on the transformation of our inner selves and for intensification of our relationship with God, a God Who "humbled himself and became obedient to the point of death – even death on a cross"  (Philippians 2:8).  It is our fervent prayer that, as we reflect upon this act of supreme love throughout this season of Great and Holy Lent, we may all increase our love for Jesus Christ and our commitment to His Holy Church.  May Christ’s love blossom in your hearts on the blessed occasion of the Lenten season. 

With paternal love in Christ,

+DEMETRIOS
Archbishop of America

“Once again”, says Archbishop Demetrios, Primate of the Greek Orthodox Church in America in his Lenten Encyclical, “we express our gratitude to God for bringing us to the beginning of Great and Holy Lent.  We recognize this as an extension of our time on this Earth to experience another Lenten season, another period to come closer to Him and to His infinite and saving love. We begin the period of Great and Holy Lent on this day known as Clean Monday, an appropriate term that implies purity of mind, heart, and soul.  This purity is paramount to a productive start to our Lenten journey, which we begin with vigilant prayer, fasting, and worship so that we may properly orient ourselves as we enter the Lenten season.  Throughout this forty day period, we review with heightened scrutiny our shortcomings, our inadequacies, our inabilities to live up to our full potential as Christians, and the myriad of ways in which we may have fallen short of expressing the fullness of our love to God and neighbor.”

The Orthodox date for Pascha is based on a decree of the First Ecumenical Council of Nicaea, Asia Minor, held in 325 A.D. under Emperor Constantine the Great. According to this decree, Pascha must be celebrated on the Sunday following the first full moon of the vernal equinox but always after the Hebrew Passover to maintain the Biblical sequence of events of the Crucifixion and the Resurrection. The Orthodox Christian churches have adhered strictly to this formula established by an Ecumenical Council.

Orthodox Lent

The Orthodox Christian Lent always begins on the Monday, followed by the Sunday of Orthodoxy. It is designated as “Clean Monday”, the “Monday of cleansing or purification”. On that day Orthodox faithful are required to begin a spiritual and moral purification through fasting, prayer, meditation, repentance, attending Lenten religious services and partaking of the Sacraments of Confession and Communion.

Religious services during the Lenten period are particularly spiritual and mystagogic and are especially beloved by Orthodox faithful. They include the Compline, the Liturgy of the Presanctified Gifts, the Salutations to the Virgin Mary including the magnificent Akathist Hymn, sung during the first five Friday evenings of Lent, and the inspiring Liturgy written by St. Basil the Great in the 4th Century, every Sunday during Lent.  

Sunday of Orthodoxy

Over 250 million Orthodox Christians worldwide, including some six million in North America, will celebrate the ‘Triumph of Orthodoxy” on the First Sunday of Great Lent, March 16th, to commemorate the restoration of Holy Icons to the Church in the Ninth Century.

In 843 A.D. when the veneration of icons was solemnly proclaimed at Saint Sophia Cathedral in Constantinople, on the basis of a decision by the Seventh Ecumenical Council of Nicaea in 787 A.D., monks and clergy came in procession and restored the icons in their rightful place.
    
This event came to be known as the “Sunday of Orthodoxy”, and since that time is commemorated on the First Sunday of Lent. The Sunday of Orthodoxy is traditionally celebrated in Orthodox Churches worldwide with special services as an act of rededication to Orthodoxy. During these services the clergy and the congregations following a Procession of Icons recite the Declaration of Faith. This service also commemorates the suffering, martyrdom and persecution of Orthodox faithful throughout the centuries. 

           
GREAT LENT AND PASCHA IN THE ORTHODOX CHURCH 2008

Great Lent Begins  -  March 10

Holy Week - Palm Sunday through Holy Saturday
April 20 - 26

Holy Pascha  -  April 27

Ascension Day  -  June 5

Pentecost  -  June 15

“The honor rendered to the icon
ascends to the Prototype.”

St. Basil the Great, “On the Holy Spirit”

March 16, 2008
The Feast of the Sunday of Orthodoxy

The Hierarchs of the Standing Conference
of the Canonical Orthodox Bishops in the Americas

To all the Clergy and the Laity of the Holy Orthodox Churches in the Americas

Beloved Brothers and Sisters in Christ,

We, the Hierarchs of the Standing Conference of the Canonical Orthodox Bishops in the Americas, greet you with one voice and with one heart on this great and grace-filled Feast of the Sunday of Orthodoxy, the first Sunday of our yearly sojourn to the Holy Pascha. We stand together with you, who are the living icons of God, holding in our hands the icons whose very existence confirms that "the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only-Begotten of the Father, full of grace and truth" (St. John 1:14).

We celebrate this day as a day of victory, as a day of triumph for the Orthodox Faith of Christ and restoration of the Sacred Icons to the Churches of the Faithful Christian People. Over eleven hundred years have passed since the generations of those Orthodox Christians who surrendered their liberties and their lives to save images composed of wood and paint. The controversy known as Iconoclasm, a period of 150 convulsive years, was truly a proving-ground for our Orthodox Faith. Against those who treated the Sacred Icons as idols, the Church of Christ emerged victorious.

As we affirm in the Synodikon of Orthodoxy, the Church has never worshipped idols. Such an accusation would be absurd, especially in view of the injunction of St. John, the Beloved Disciple: "Little children, guard yourselves against the idols." (I John 5:21). Rather, it has always been understood, as St. Basil the Great states so eloquently: "The honor rendered to the icon ascends to the Prototype."  Thus the icons become points of entry to the Divine Presence – windows and doors opening onto Heaven itself. The honor, love and veneration that we render, is not rendered to the material elements from which the icon is composed.  By the grace and power of God, they ascend to the prototype, the one who is represented. And inasmuch as every Saint of the Church reflects, as it were, the light of Christ Himself, the Prototype of every icon is Christ Himself, Who is " the Icon of the invisible God, the firstborn of every creature" (Colossians 1:15). Or to put it more simply, every icon is an icon of Christ, the real and momentous presence of God in our Midst, the God Who is with us, Emmanuel (cf. St. Matthew 1:23).

This is our way of venerating the Icons that adorn our homes and the Temples of our Church Communities. Let us then, regardless of the material nature of the icons – whether they are hand-painted or printed, on wood or paper, covered in silver and gold or presented in a simple frame – let us venerate them with love and with spiritual ardor. And let us not forget that we too are “temples” as the Apostle Paul has said: "Do you not know that you are the Temple of God and the Spirit of God dwells in you?"  (I Corinthians 3:16). So let us also give due respect to the icon within each one of us, the image of the Living God, as well as to all our bothers and sisters who bear the same image, and who dwell in the same Church.

With paternal blessings and love in Christ, 

+Archbishop DEMETRIOS, Chairman   
Greek Orthodox Archdiocese of America   
    
+Metropolitan PHILIP, Vice Chairman   
Antiochian Orthodox Christian Archdiocese of North America      
        
+Metropolitan CHRISTOPHER, Secretary    
Serbian Orthodox Church in the USA and Canada                                                                                                           
+Metropolitan NICHOLAS of Amissos, Treasurer  
American Carpatho-Russian Orthodox Diocese in the USA  

+Metropolitan HERMAN
Orthodox Church in America  

+Archbishop NICOLAE
Romanian Orthodox Archdiocese in America and Canada 

+Metropolitan JOSEPH
Bulgarian Eastern Orthodox Church

+Metropolitan CONSTANTINE 
Ukrainian Orthodox Church of the USA

+Bishop ILIA of Philomelion
Albanian Orthodox Diocese of America