Evagelos Sotiropoulos, political scientist, freelance columnist
I have written on these electronic pages
previously about Living the Orthodox Resurrection Service and Living
the Orthodox Holy Week; now, to complete the trinity, albeit in reverse
order, is my untrained take on living Lent.
It is difficult to truly experience the
spiritual fruits of Holy Week, let alone the indescribable joy of
Christ’s life-giving resurrection, without actively partaking in Great
Lent.
Think for a moment about how much time
and effort is required to win a professional sporting championship;
players and coaches do not show up only in time to hoist the trophy.
By the same token, we should avoid
showing up only on Holy Saturday evening to receive the Paschal Light.
Living Lent, in order to reap the Resurrection harvest, takes sacrifice.
For Orthodox Christians, Lent is an
“arena of virtues” and one reason why Greek Orthodox wish each other
Kalo Agona (translated accurately but poorly to “good fight”) on Clean
Monday, the commencement of Lent.
The fight is concurrently corporate and
private; the faithful join together often in distinctive divine
services, such as the Pre-sanctified Divine Liturgy and the Salutations
to the Theotokos, while simultaneously striving secretly in prayer,
fasting, the study of scripture and almsgiving.
The Gospel of Matthew (6:14-21) read on
Forgiveness Sunday is particularly instructive for our internal fight to
repent (change) using the spiritual tools provided to us by the Church:
And when you fast, do not look dismal,
like the hypocrites, for they disfigure their faces that their fasting
may be seen by men. Truly, I say to you, they have received their
reward. But when you fast, anoint your head and wash your face, that
your fasting may not be seen by men but by your Father who is in secret;
and your Father who sees in secret will reward you.
Concerning fasting, we should bear in
mind the following aphorism: There is more to Great Lent than fasting,
and there is more to fasting than food.
Fasting — or any other sacrifice we make
during Lent — is not an abstract concept or legalistic arrangement and
should not be approached as such. Living Orthodox Great and Holy Lent
should be a personal experience — not a theoretical code or set of rules
one needs to follow with absolute rigidity. What benefit, spiritual or
otherwise, is to fast as prescribed by the Church, for example, but be
easily irritable and/or miserable during the Lenten period.
The practice of sacrifice during Great
Lent is not a one-size-fits-all approach; we should undertake what we
can, emulating the poor widow in the Gospel who gave two copper coins
out of her poverty and, trusting in the Lord who nourishes those who
with genuine love and authentic humility strive to serve Him.
In order to ensure we are on the correct
path, though, the need for, and guide of, a spiritual father is
essential; otherwise, we may rationalize faulty behaviour and justify
inaction.
Christ became incarnate to save mankind;
He became man (Theanthropos) so we, who are made in his image and
likeness, can become “God by grace” as the Church Fathers teach.
The arena of virtues, therefore, is a
blessed opportunity for the faithful to inch closer, step by step, to
the ultimate aim and destination in life: holiness and salvation in
Christ — the only Redeemer and Savior of the world.
We will make progress towards this
purpose if we repent during Great and Holy Lent; if we change our
behaviour; if we pay no heed to evil thoughts but instead nourish
virtuous ones; if we become humble and forgiving; we will make progress
towards eternal life if we love one another – including our enemies –
and help our fellow man.
If we contest in the arena of virtues to
acquire peace, patience, kindness and self-control (cf. Galatians
5:22-23), we will be transformed during Holy Week and experience the
Resurrection as a life-altering event. If we contest in the arena of
virtues, we will not revert back to our old self but begin our life
anew, closer to Christ.