Letter of H. B. Patriarch Gregorios III of Antioch and
All the East,
of Alexandria and of Jerusalem
for Great and Holy
Lent 2012
“Enter into
your room and …shut your door.” (Matthew 6: 6)
To our dear brother bishops, members of the Holy Synod,
the superiors general,
our sons, the priests and deacons,
and all the sons and daughters of the parishes and eparchies
of our Melkite Greek
Catholic Church
in Arab countries and throughout the world,
quadragesimal greetings with my affection,
prayer and apostolic blessing!
“Enter into your room and…shut
your door.” That is the call that Jesus Christ addressed to his disciples. It
is the same call that I address to the sons and daughters of our Melkite Greek
Catholic Church at the beginning of this blessed period of Great Lent that is
opening wide its doors to us. That is what we we sing during Sunday Orthros
from the Sunday of the Pharisee and Publican right up until Palm Sunday, “Open to
me the doors of repentance, O Giver of life, for my spirit rises early to pray towards
thy holy temple, bearing the temple of my body all defiled. But in thy
compassion, purify me by the loving-kindness of thy mercy.”
This call is one of several such
that Jesus Christ once addressed to his disciples. Today he addresses it to us
during this “time of salvation,” calling us to deepen our spiritual life. To
respond to these calls, monks used to leave their monasteries on Clean Monday,
otherwise known as Monks’ Monday, to go into retreat in eremitical solitude, to
devote themselves to prayer and contemplation.
I cite here some texts of Holy
Scripture, as an introduction to this letter and to serve as topics of
spiritual meditation for the days of Great and Holy Lent.
“Jesus departed
into a solitary place and there prayed.” (Mark 1: 35)
“‘Come
ye yourselves apart into a desert place and rest a while.’”
(Mark 6: 31)
“But Mary kept
all these things and pondered them in her heart.” (Luke 2: 19)
“[Jesus] continued
all night in prayer to God.” (Luke 6: 12)
“And,
behold, a woman in the city, which was a sinner, when she knew that Jesus sat
at meat in the Pharisee’s house, brought an alabaster box of ointment, and
stood at his feet behind him weeping, and began to wash his feet with tears,
and did wipe them with the hairs of her head, and kissed his feet, and anointed
them with the ointment.” (Luke 7: 37-38)
“As he was
alone praying, his disciples were with him.” (Luke 9: 18)
“[Jesus] went
up into a mountain to pray. And as he prayed, the fashion of his countenance
was altered, and his raiment was white and glistering.” (Luke 9: 28b-29)
“If a man love
me, he will keep my words: and my Father will love him, and we will come unto
him, and make our abode with him.” (John 14: 23)
“O that I had wings like a dove! For then
would I fly away and be at rest.” (Psalm 55: 6)
“I will hear
what God the LORD will speak.” (Psalm 85: 8a)
“My tabernacle also shall be with them: yea, I
will be their God and they shall be my people.” (Ezekiel 37: 27)
“And, behold,
the Lord passed by, and a great and strong wind rent the mountains, and brake
in pieces the rocks before the Lord; but the Lord was not in the wind: and
after the wind an earthquake; but the Lord was not in the earthquake: and after
the earthquake a fire; but the Lord was not in the fire: and after the fire a
still small voice. And it was so, when Elijah heard it, that he wrapped his
face in his mantle, and went out, and stood in the entering in of the cave.
And, behold, there came a voice unto him, and said, ‘What doest thou here, Elijah?’” (1
Kings 19: 11-13)
“Then Jonah
prayed unto the Lord his God out of the fish’s belly,… ‘When my soul fainted within me
I remembered the LORD: and my prayer came in unto thee, into thine holy temple.
They that observe lying vanities forsake their own mercy. But I will sacrifice
unto thee with the voice of thanksgiving; I will pay that that I have vowed.
Salvation is of the Lord.’ (Jonah 2: 1, 7-9)
In
the Liturgy we hear continual, repeated calls to quiet and inner silence. “Let
all mortal flesh keep silent.” (Holy Saturday, troparion sung instead of the
Cherubic Hymn) “Let us stand aright. Let us stand with fear.” (Introduction to
the anaphora)
The
advice that Saint Basil gives for celebrating the Liturgy is very eloquent.
Here is an extract:
“Do not begin the service if you are
nursing a grudge at heart against anyone, lest the Paraclete abandon you.
Judge no-one. Do not quarrel while
ministering. Persevere in church, prayer and reading until it is time to
celebrate the divine mysteries.
Stand before the holy altar with a
pure, penitent heart. Do not look to one side or the other, but rather stand
before the heavenly King.
Do not hurry through your prayer. Do
not abridge it to make time for worldly business. Pay no regard to people’s
faces, but rather direct your heart completely to the King enthroned before you
with the angels attending him.”
On the basis
of all that, we should like to underline the importance of external or bodily
expressions of these recommendations: that is, calmness in prayers, tone of
voice, and chanting the Epistle and the Gospel, that should be sung in a
reflective and pious way. Similarly, we should like to emphasise that the
prayers that are called secret, and which we have suggested be prayed aloud,
should not be chanted, but prayed reverently, “mystikos,”
according to the Greek expression, and followed by the doxology chanted aloud.
We should
like to emphasise also the importance of meditation, solitude and silent
spiritual retreats. It is advisable to conduct these in convents and
monasteries during Great Lent, to experience times of meditation, contemplation
and liturgical service in community and alone.
We should like to invite everyone
to intensify reading the word of God (lectio divina), during the period
of Great Lent and in groups, pastoral meetings, or evangelical sharing after
reading. That is the subject of Propositiones 2 and 3 of the Synod for the
Middle East, given below:[1]
“Propositio 2 The Word of God
The Word of God is the soul and
foundation of Christian life and of all pastoral work; we hope that every
family would own a Bible.
The Synod
Fathers encourage daily reading of and meditation on the Word of God,
especially lectio divina, and the creation of a website about the Bible,
including Catholic explanations and commentaries which are easily understood by
the faithful. We would also like to see the preparation of an introductory
booklet to the Bible, both Old and New Testaments, offering a simple way to
read the Bible.
They also
encourage eparchies / dioceses and parishes to introduce and promote Bible
study sessions in which the Word of God is meditated upon and explained in a
manner that answers the questions of the faithful, so as to help them to become
more familiar with the Scriptures, deepening their spirituality and strengthen
their apostolic and missionary commitment.
Propositio
3 A Biblical Pastoral Programme
The synod
Fathers urgently recommend that work be undertaken to place the two Testaments of
Holy Scripture at the centre of our Christian life by encouraging the faithful
to proclaim them, read them, meditate on them, interpret them in the light of
Christ and celebrate them liturgically, as did the first Christian communities.
We propose
that a Year of the Bible be proclaimed after due preparation and that it be
followed by an annual Week of the Bible.”
It is important to train young
people and invite them to silence, quietness, especially on trips and youth
camps and to lower the volume of singing during meetings and parish activities.
It is also important to emphasise
Christian asceticism, mysticism, self-control, singleness of life, which can
all lead to mystical or spiritual inner experience and help Christian
maturation and spiritual growth.
Canon Law invites seminarians to
increase their intimacy and even familiarity with Christ, meditation on the
word of God, spiritual guidance, life in Christ, examination of conscience,
prayerfulness and contemplation. These recommendations are similarly addressed
to priests, monks and nuns, but can be practised also by lay-persons. (See
canon 346 of the Code of Canons for the Eastern Churches.[2])
We invite everyone, clergy and
faithful, to make a personal spiritual retreat during Great Lent.
On this occasion we reiterate a
desire very dear to our heart, for our masculine and feminine religious orders
to set aside a house for spiritual retreats, with a suitable ambiance for
spiritual guidance, confession, Lenten services, preaching, and liturgical
services including the Divine Liturgy, celebrated in all their splendour.
The deepening of spiritual life,
to which we invite everyone on the occasion of Great Lent, is an effectual way
of overcoming the modern maladies mentioned in the Lineamenta for the
Synod on the New Evangelization, to be held in October 2012, where we find,
“Traces of a secularized way of looking at
life can be seen in the daily lives of many Christians, who are oftentimes
influenced, if not completely conditioned, by the culture of images with its
models and opposing forces. Temptations to superficiality and self-centredness,
arising from a predominating hedonistic and consumer-oriented mentality, are
not easily overcome. The ‘death of God,’ announced decades ago by so many
intellectuals, has given way to an unproductive cult of the individual. A real
possibility exists that the fundamental elements of explaining the faith might
be lost, which will then lead to not only spiritual atrophy and emptiness of
heart, but also, on the other extreme, substitute forms of religious
affiliation and a vague sense of the spiritual. In such situations, the new
evangelization is seen as the needed impetus for weary and worn-out communities
to help them rediscover the joy of the Christian experience, to find again ‘the
love you had at first’ which was lost (Revelation 2:4) and to emphasize the true
meaning of freedom in the search for truth. (No. 6, para. 3)[3]”
The Holy Father, Benedict XVI often
invites to silence in his letters and exhortations, and in his words to crowds attending
Mass, after the Gospel reading, sermon and reception of Holy Communion.
How desirable it would be to
introduce moments of silence into the Divine Liturgy, liturgical prayers,
sacraments, meetings for various pastoral activities, pastoral councils and
committees, and for us to read and meditate on the word of God together,
followed by spiritual sharing to help us mutually enrich one another by an exchange
of spiritual experiences!
Yes, we very much need to go deep.
We need to plunge into our souls, into our inner sanctum, our inner altar. We
have such need of moments of calm, quietness (shekinah), meditation,
silence and listening. That is what I emphasised in the preface to the (Arabic)
booklet entitled, Eastern Prayers for the season of Great Lent, as can
be seen from the following extract,
“The prayers of
this booklet are a guide for the way of bodily repentance through fasting,
abstinence and self-control, and the ways of spiritual repentance (metanoia),
according to what our conscience, illuminated by the Holy Spirit dwelling in
us, inspires. These practices are aimed at sanctifying soul and body through
prayer, purification, repentance, confession, spiritual elevation towards God
and unity with him in love, neighbourly love, service, reception of the Holy
Mysteries (sacraments), practice of the virtues of faith, hope and charity,
alms-giving, acts of corporal and spiritual compassion.
We have chosen
troparia from the whole time of Lent to serve as a spiritual ladder to the
height of the Resurrection.
This booklet
may be useful at parish meetings, in family catechism and spiritual retreats
and so forth.”
(The Arabic text is available through the
Paulist Press.)
Our spiritual and corporal illnesses
need to be cured by prayer and fasting. Fasting is a gracious time, a time of
salvation.
Appeal
In the current tragic situation
of our Arab countries, especially Syria, we invite our priests and faithful to
make this Lenten season a time of prayer and intercession and repentance for
peace, solidarity, unity, harmony, dialogue and respect among citizens. God
protect our Arab countries, especially Syria. May the Saviour grant that this
Lenten time lead us to the true joy of the Resurrection and Life!
With the Church, we sing,
“Brothers and sisters, let us not pray with the mind of the Pharisee! For he
who vaunts himself shall be brought low. Let us rather be humble and cry with
contrite heart like the publican, ‘God have mercy on us sinners.’”
We wish everyone a Holy Lent!
With my
affection, blessing and prayer,
Gregorios III
Patriarch of
Antioch and All the East,
Of Alexandria and
of Jerusalem
Appendix I
Selection of texts from our Letter
for Lent 2004
1.
The
Canon of Great and Holy Lent
As
I do every year, I should like to refer to the Canon of Holy Lent, according to
the ancient, original discipline as follows:
–
The days
of fasting and abstinence are Wednesday and Friday of Meatfare Week before
Cheesefare Week and Monday through Friday of the weeks of Great Lent and of
Great and Holy Week, unless one of those days coincides with the Feast of the
Annunciation (25 March)
–
Great
and Holy Saturday is the only Saturday on which one must keep a fast. It is
forbidden to fast on the other Saturdays of the year, because Saturday
(Sabbath) is a holy day linked with the day of the Resurrection (Sunday)
–
Days of
abstinence are for the whole time of Great Lent, including Sundays and during
all of Holy Week, unless the Annunciation falls then, except for Palm Sunday,
when fish may be eaten.
–
Abstinence
is abstinence from meat and gravy, dairy products, eggs, milk, cheese and
butter, whilst fish is permitted on some days: 25 March and Palm Sunday. Wine
and oil are permitted on certain days.
–
Our Holy
Synods have more than once dealt with the question of fasting and abstinence,
especially between 1949-54. General guidance was given, above all, after
Vatican II, that each local bishop organise the discipline of fasting and
abstinence suitable to his eparchy.
–
Despite
different dispensations which were put in place for different situations in
life, the discipline of fasting according to the old, Eastern tradition remains
firm and, thank God, fairly well practised in many monastic religious
institutions, among the clergy and faithful.
2.
The Meaning of Fasting and Abstinence
–
Fasting is abstinence from any food and drink
from midnight until Vespers. So the person fasting eats a single meal a day
after Vespers or after the Liturgy of the Presanctified, or at midday after the
Festal or Sunday Liturgy.
–
Eucharistic or sacramental fasting in its
deepest meaning is linked to the celebration of the Divine Liturgy and to Holy
Communion. According to the ancient tradition, anyone presenting himself for
Holy Communion should have fasted by abstaining from all food and drink.
–
In fact, communion finishes or brings to a close
the fast. One can say that it breaks the fast, whether after a day of fasting
or during Great Lent. In that case the person fasting ends his day and his fast
by celebrating the Presanctified Liturgy, which is the service of Vespers with solemn
communion. In the same way, the Fasts of the Preparation for Christ mas and for
Epiphany end with the Di vine Liturgy, pre ceded by the service of Vespers. In
the same way, the fast of the last three days of Great and Holy Week ends with
Paschal Communion on Easter morning.
–
Abstinence is abstinence from meat and gravy,
dairy products, eggs, milk, cheese and butter, whilst fish is permitted on some
days: 25 March and Palm Sunday. Wine and oil are permitted on certain days.
3. The Wisdom of Fasting
“The Holy Fathers
of the Church consider Great Lent or the Great Fast of the Great Days as a
carrying out of the tithe for God. Forty days is almost a tenth of the three
hundred and sixty-five days of the year. In fact, we read in the commandments,
to carry out the tithe and receive blessing. (Deuteronomy 12:6-7) To that we
add the Advent Fast, the Apostles’ Fast and the Dormition Fast. The different
fasts fall in all four seasons of the year to sanctify the whole year. The
Advent Fast is in autumn, the Great Fast of forty days is mostly in winter, the
Apostles’ Fast is in late spring and the Fast of the Dormition in summer.
So the faithful
Christian who observes the different fasts remains in a continuous relationship
with the spiritual and ascetic exercises and in a spiritual watchfulness to
enable the Holy Spirit to work in him. In the same way he keeps his fitness of
soul and body together.
Many people seek
out doctors and scientists to get information relevant for keeping their bodily
good health but we should not be at all surprised to find that the wisdom of
the Church in distributing the fasts is absolutely in agreement with medical
instructions and even superior to their advice, for it is aimed at health of
soul and body. So is fulfilled the saying of the great master Jesus, “But seek
ye first the kingdom of God, and his righteousness; and all these things shall
be added unto you.” (Matthew 6:33) And again he says, “It is written, man does
not live on bread alone, but on every word that comes from the mouth of
God.” (Matthew 4:4) That was the reply of Jesus to the tempter in the
desert. St. Paul says, explaining the true meaning of Lent, “Whether therefore
ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (I
Corinthians 10:31) And he also says, “Glorify God in your body, and in your
spirit, which are God’s.” (I Corinthians 6:20)
4.
The services of Great and Holy Lent
Presanctified Liturgy (Proagiasmena): In the
Melkite Greek Catholic Church there has developed a widespread custom of
celebrating the Presanctified Liturgy or Proagiasmena (Greek), at the end of
Vespers on Wednesday and Friday of the fast, on the first two days of the first
week of Lent and the first three days of Holy Week. On other days of the fast,
our priests celebrate the Divine Liturgy of Saint John Chrysostom, with the
Epistles and Gospels of the day.
Grand Compline: This
service is celebrated on Monday, Tuesday, Wednesday and Thursday and is also
known under the name of the prayer, “Lord of hosts.”
Akathist service (Akathistos): This is
celebrated on Friday evenings during the five weeks of the fast, in honour of
the Most Holy Mother of God (Theotokos.)
The Liturgy of Saint Basil: This is
celebrated on every Sunday of Lent, and on Holy and Great Thursday and on Holy
Saturday.
Appendix II
Selection of texts from Services for Great and Holy Lent
For everyone’s spiritual welfare we give a choice
of texts that may be used during Lent by persons by themselves or in activity meetings.
As mentioned above, a booklet has been published
(in Arabic only) containing broad extracts from the whole Lenten period.
1.
Lamplighting Psalms from Vespers of the Prodigal
Son:
“I have sown sin in a land of
life and innocence and have harvested the ears of thoughtlessness. I have gathered my actions into bundles of
sheaves, but I have not placed them on the threshing floors of repentance. And
now I pray to thee, O my God, for thou art the pre-eternal tiller of our
fields. With the breath of thy loving-kindness, now winnow the grain of my
actions, feed my soul with thy grace and forgiveness, gather me into thy
heavenly granaries and save me.”
2. Sunday
of the Prodigal Son – Kathisma after the First Ode of the Canon:
“Lord, hasten to open to me thy
fatherly arms, for I have foolishly wasted my whole life; consider the
inexhaustible treasury of thy pity, Saviour, despise not the poverty of my
heart; to thee, Lord, I cry full of remorse: Father, I have sinned against
heaven and against thee.”
3. Second
Kathisma of Cheesefare Monday Matins (Tone 1):
“The doors of divine repentance
are open for us; let us joyfully go in and purify our bodies. Let us abstain
from the passions as we abstain from food, behaving as servants of Christ, who
calls the world to the kingdom of heaven. Let us give the yearly tithe to the
King of all, that we may lovingly behold his holy resurrection.”
4. Cheesefare
Thursday Matins, 1st Canon (Tone 8), 4th hymn:
“Close thy mouth to fast, with a
quiet conscience; O my soul, turn to the Lord, carrying out good deeds; offer
him as a sweet-smelling incense, the food of virtue; and cry joyfully: All the
works of the Lord, bless ye the Lord.”
5. Cheesefare
Friday Matins, 2nd canon (Tone 6), 5th ode, 4th
hymn:
“Fasting, prayer and weeping and
our humble demeanour are the gifts we bear to him who condescended for us, that
he might, in the Lenten season, grant us the forgiveness of our sins.”
6. Cheesefare
Sunday (or Forgiveness Sunday), Lauds, 2nd sticheron (Tone 5):
“The arena of the virtues has
been opened. Let all who wish to struggle for the prize now enter, girding
themselves for the noble contest of the Fast; for those that strive lawfully
are justly crowned. Taking up the armour of the cross, let us make war against
the enemy. Let us have as our invincible rampart the faith, prayer as our
breastplate, and as our helmet almsgiving; and as our sword let us use fasting
that cuts away all evil from our heart. If we do this, we shall receive the true
crown from Christ the King of all at the Day of Judgment.”
7. Sunday
of Cheesefare, Lauds, 4th sticheron (Tone Six):
“The time is now at hand for us
to start upon the spiritual contest and to gain the victory over the demonic
powers. Let us put on the armour of abstinence and clothe ourselves in the
glory of the angels. With boldness Moses spoke to the Creator, and he heard the
voice of the invisible God. In thy love for man, O Lord, grant us with the same
boldness to venerate thy passion and thy holy resurrection.”
8. Sunday
of Cheesefare, Vespers, 3rd sticheron (Tone Two):
“Let us set out with joy upon
the season of the Fast, and prepare ourselves for spiritual combat. Let us
purify our soul and cleanse our flesh; and as we fast from food, let us abstain
also from every passion. Rejoicing in the virtues of the spirit, may we
persevere with love and so be counted worthy to see the solemn passion of
Christ our God and with great spiritual gladness to behold his holy Passover.”
9. First
Monday of Lent, Matins, 3rd kathisma (Tone Two):
“Let us joyfully begin the all-hallowed season
of abstinence; and let us shine with the bright radiance of the holy
commandments of Christ our God, with the brightness of love and the splendour
of prayer, with the purity of holiness and the strength of good courage. So,
clothed in raiment of light, let us hasten to the holy resurrection on the
third day, that shines upon the world with the glory of eternal life.”
10. First
Tuesday of Lent, Matins First Canon, (Tone Two), 3rd hymn:
“Through fasting let us all ascend the
mountain of virtuous action, forsaking the sensual temptations that creep upon
the ground. Let us enter into the darkness of holy visions; by the divine and
mystical ascent let us become godlike, and let us look only upon Christ our
beloved in his beauty.”
11. The
same, Another Canon, (Tone Five), 3rd hymn:
“Come, let us enter the inner chamber
of our soul, offering prayers to the Lord and crying aloud: Our Father, who art
in heaven, remit and forgive our debts, for thou alone art compassionate.”
12. The
same, Canticle Nine, 3rd hymn:
“Come my soul, and by fasting
ascend to heaven on the wings of the virtues, rising above the sin that creeps
on the ground: take thy delight in visions of glory that lead thee to holiness,
and through faith grow godlike.”
13. The
same, Aposticha, (Tone Three):
“Let us begin, O ye peoples, the
pure Fast that is our soul’s salvation. Let us serve the Lord with fear: let us
anoint our heads with the oil of almsgiving, and let us wash our faces in the
waters of purity; let us not use vain repetitions in our prayers, but as we
have been taught, so let us cry: Our Father, who art in heaven, forgive us our
trespasses in thy love for mankind. (twice)”
14. First
Wednesday of Lent, Vespers, 1st sticheron (Tone Eight):
“While fasting in the body,
brethren, let us also fast in spirit. Let us loose every bond of iniquity; let
us undo the knots of every contract made by violence; let us tear up all unjust
agreements; let us give bread to the hungry and welcome to our house the poor
who have no roof to cover them, that we may receive great mercy from Christ our
God. (twice)”
15. First
Friday of Lent, Vespers, 1st sticheron (Tone Five):
“Come, ye faithful, and in the
light let us perform the works of God; let us walk honestly as in the day. Let
us cast away every unjust accusation against our neighbour, not placing any
cause of stumbling in his path. Let us lay aside the pleasures of the flesh,
and increase the spiritual gifts of our soul. Let us give bread to those in
need, and let us draw near unto Christ, crying in penitence: O our God, have
mercy on us. (twice) ”
16. Friday,
Sixth Week of Lent, 1st sticheron of Vespers[4]
(Tone One):
“Having completed the forty days
that bring profit to our soul, we beseech thee in thy love for mankind, grant
us also to behold the Holy Week of thy Passion, that in it we may glorify thy
mighty acts and thine ineffable dispensation for our sakes, singing with one
mind, O Lord, glory to thee.”
Translation from French: V.
Chamberlain
[1]http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20101026_elenco-prop-finali-mo_en.pdf
[2]http://www.intratext.com/IXT/ENG1199/_P9M.HTM
[3]http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20110202_lineamenta-xiii-assembly_en.html#PREFACE
[4]
Friday Vespers, at Lord I have cried.