As once more we are about to
enter the Great Lent, I would like to remind us - myself first of all,
and all of you my fathers, brothers, and sisters - of the verse that we
just sang, one of the stichera, and that verse says: "Let us begin
Lent, the Fast, with joy."
Only yesterday we were commemorating Adam crying, lamenting at the gates
of Paradise, and now every second line of the Triodion and the liturgical
books of Great Lent will speak of repentance, acknowledging what dark
and helpless lives we live, in which we sometimes are immersed. And yet,
no one will prove to me that the general tonality of Great Lent is not
that of a tremendous joy! Not what we call "joy" in this world
- not just something entertaining, interesting, or amusing - but the deepest
definition of joy, that joy of which Christ says: "no one will take
away from you" (Jn.16:22 ). Why joy? What is that joy?
So many people under various influences have come to think of Lent as
a kind of self-inflicted inconvenience. Very often in Lent we hear these
conversations: "What do you give up for Lent?" - it goes from
candy to, I don't know what. There is the idea that if we suffer enough,
if we feel the hunger enough, if we try by all kinds of strong or light
ascetical tools, mainly to "suffer" and be "tortured,"
so to speak, it would help us to "pay" for our absolution. But
this is not our Orthodox faith. Lent is not a punishment. Lent is not
a kind of painful medicine that helps only inasmuch as it is painful.
LENT IS A GIFT! Lent is a gift from God to us, a gift which is admirable,
marvelous, one that we desire. Now a gift of what? I would say that it
is a gift of the essential- that which is essential and yet which suffers
most in our life because we are living lives of confusion and fragmentation,
lives which constantly conceal from us the eternal, the glorious, the
divine meaning of life and take away from us that which should "push"
and, thus, correct and fill our life with joy. And this essential is thanksgiving:
the acceptance from God of that wonderful life, as St. Peter says, ".
. . created out of nothing ...," created exclusively by the love
of God, for there is no other reason for us to exist; loved by Him even
before we were born, we were taken into His marvelous light. Now we live
and we forget. When was the last time I thought about it? But I do not
forget so many little things and affairs that transform my whole life
into empty noise, into a kind of traveling without knowing where.
Lent returns to me, gives back to me, this essential - the essential layer
of life, Essential because it is coming from God; essential because it
is revealing God. The essential time, because time again is a great, great
area of sin. Because time is the time of what? Of priorities. And how
often our priorities are not at all as they should be. Yet in Lent, waiting,
listening, singing. . . you will see, little by little that time - broken,
deviated, taking us to death and nowhere else, without any meaning. You
will see that time again become expectation, become something precious.
You wouldn't take one minute of it away from its purpose of pleasing God,
of accepting from Him His life and returning that life to Him together
with our gratitude, our wisdom, our joy, our fulfillment.
After this essential time comes the essential relationship that we have
with everything in the world, a relationship which is expressed so well
in out liturgical texts by the word reverence. So often, everything becomes
for us an object of "utilizing," something which is "for
grabs," something which "belongs" to me and to which I
have a "right." Everything should be as Communion in my hands.
This is the reverence of which I speak. It is the discovery that God,
as Pasternak once said, was ". . . a great God of details,"
and that nothing in this world is outside of that divine reverence. God
is reverent, but we so often are not.
So we have the essential time, the essential relationship with matter
filled with reverence, and last, but not least, the rediscovery of the
essential link among ourselves: the rediscovery that we belong to each
other, the rediscovery, that no one has entered my life or your life without
the will of God. And with that rediscovery, there is everywhere an appeal,
an offering to do something for God: to help, to comfort, to transform,
to take with you, with each one of you, that brother and sister of Christ.
This is that essential relationship.
Essential time, essential matter, essential thought: all that is so different
from what the world offers us. In the world everything is accidental.
If you don't know how to "kill" time, our society is absolutely
ingenious in helping you to do that. We kill time, we kill reverence,
we transform communications, relationships, words, divine words into jokes
and blasphemies, and sometimes just pure nonsense. There is this thirst
and hunger for nothing, but external success.
Don't we understand, don't we understand, brothers and sisters, what power
is given to us in the form of Lent. Lenten Spring! Lenten beginning! Lenten
resurrection! And all this is given to us free. Come, listen to that prayer.
Make it yours! Don't even try to think on your own; just join, just enter
and rejoice! And that joy will start killing those old and painful and
boring sins, because you will have that great joy which the angels heard,
which the disciples experienced when they returned to Jerusalem after
Christ's Ascension. It is that joy which was left with them that we nobly
adopted. It is first of all the joy of knowing, the joy of having something
in me which, whether I want it or not, will start transforming life in
me and around me.
This last essential is the essential return to each other: this is where
we begin tonight. This is what we are doing right now. For if we would
think of the real sins we have committed, we would say that one of the
most important is exactly the style and tonality which we maintain with
each other: our complaining and criticizing. I don't think that there
are cases of great and destructive hatred or assassination, or something
similar. It is just that we exist as if we are completely out of each
other's life, out of each other's interests, out of each other's love.
Without having repaired this relationship, there is no possibility of
entering into Lent. Sin - whether we call it "original" sin
or "primordial" sin - has broken the unity of life in this world,
it has broken time, and time has become that fragmented current which
takes us into old age and death. It has broken our social relations, it
has broken families. Everything is diabolos - divided and destroyed. But
Christ has come into the world and said: ". . . and I, when I am
lifted up from the earth, will draw all men to myself" (John 12:32).
It is impossible to go to Christ without taking with me the essential.
It is not the abandonment of everything as we go to Christ; it is finding
in Him the power of that resurrection: of unity, of love, of trust, of
joy, of all that which, even if it occupies some place in our life, is
at the same time so minuscule. It is tragic to think that from churches,
from seminaries, what comes to heaven are complaints . . . being tired,
always something not going right . . . You know, sitting in my office
from time to time, I am admiring people for inventing new "tragedies"
every half hour.
But we are Christ's and Christ is God's, And if we had - because we know
- just a little bit of that which would bring us together, we would replace
all my little offenses with even a little amount of that joy. That is
the forgiveness we want and ask God to give us. Because if there is a
strict commandment in the Gospel, it is that commandment: "if you
forgive ... your heavenly Father also will forgive you; but if you do
not forgive. . . neither will your Father forgive…" (Mt. 6:14-15).
So, of course it is a necessity. But the now of that, I repeat it once
more, is to be horrified by the fragmentation of our own existence, by
the pettiness in our relationships, by the destruction of words, and by
the abandoning of this reverence.
Now we have to forgive each other whether or not we have any explicit
sins or crimes against each other. That reconciliation is another epiphany
of the Church as the Kingdom of God. We are saved because we are in the
Body of Christ. We are saved because we accept from Christ the world and
the essential order. And finally we accept Christ when we accept each
other. Everything else is a lie and hypocrisy.
So, fathers, brothers, sisters: let us forgive one another. Let us not
think about why. There is enough to think about. Let us do it. Right now,
in a kind of deep breath, say: "Lord, help us to forgive. Lord, renew
all those relationships." What a chance is given here for love to
triumph! - for unity to reflect the Divine unity and for everything essential
to return as life itself. What a chance! Is the answer we give today yes
or no? Are we going to that forgiveness? Are we gladly accepting it? Or
is it something which we do just because it is on the calendar - today,
you know, forgiveness; tomorrow, let's do. . ,? No! this is the crucial
moment. This is the beginning of Lent. This is our spring "repair"
because reconciliation is the powerful renewal of the ruin.
So, please, for the sake of Christ: let us forgive each other. The first
thing I am asking all of you, my spiritual family is to forgive me. Imagine
how many temptations of laziness, of avoiding too much, and so on and
so forth. What a constant defense of my own interests, health, or this
or that . . . I know that I don't even have an ounce of this self-giving,
self-sacrifice which is truly a true repentance, the true renewal of love.
Please forgive me and pray for me, so that what I am preaching I could
first of all somehow, be it only a little bit, integrate and incarnate
in my life.
Delivered on Forgiveness Sunday, March 20, 1983, at St. Vladimir Orthodox
Theological Seminary Chapel before the Rite of Forgiveness. Transcribed
from tape recording and edited. Published with the approval of Juliana
Schmemann.
From Word
Magazine
Publication of the Antiochian Orthodox Christian Archdiocese of North
America
March 1985
p. 8
