This composition and its title are inspired by the book by the same name, by the late Alexander Schmemann. For some time and in many ways I have wondered about the meaning, practicality, customs and practices associated with Lent. This book provides the neccessary enlightenment one requires to engage oneself in any beneficial participation in the liturgical and devotional period marked out by the church as a preparation for the most holy celebration of our Lord's Resurrection from the dead.
Although the Eastern Orthodox Tradition varies slightly from the unique Armenian Orthodox perspective, the guidance of Fr. Schmemann is invaluable. The aim of his guidance is to encourage one to not only observe Lent week to week in a pedestrian way, compartmentalized and disassociated from its organic entirety, but to live it as a spiritual journey--A pilgrimage.
To effect such a reformation in the life of the church in a modern North American setting, pastors must see the challenge as two-fold; not only to become aquainted with the practices and liturgical procedures associated with Lent, and the rationale and the inspiration behind them, but also to become by example a means by which their people may be motivated to become themselves reaquainted with Lent. The question seemed always to be, "How?" .
I had, even before immersing myself in the spiritual mind-set associated with Lent as a priest, always been of the opinion that the church had imposed, implimented and developed her calendars, liturgical offices and practices out of her wisdom, her love and desire to care for the souls of her children. Despite this conviction however, it seemed sadly ironic, therefore, that in my experience a very small minority of people actually practice even nominally the Lenten journey towards the great day of Pascha. Therefore, I have resolved that the spiritual participation and understanding on the part of the laity during the Lenten period can only be manifestly developed as they are led, by example and teaching, by their pastors. This is why the onus is neccessarily on the clergy to become personally, in an incarnational way, themselves participants in the Lenten journey. It is in this way that this 40 day journey, at least for the pastor, is potentially one of the great opportunities to practice and develop discipline in a life of devotion, prayer, fasting and almsgiving.
I had, even before immersing myself in the spiritual mind-set associated with Lent as a priest, always been of the opinion that the church had imposed, implimented and developed her calendars, liturgical offices and practices out of her wisdom and out of her love and desire to care for the souls of her children. Despite this conviction however, it seemed sadly ironic, therefore, that in my experience a very small minority of people actually practice even nominally the Lenten journey towards the great day of Pascha.
Just like people who without a realistic and attainable target and date in mind, have tried the discipline of dieting only to give up, people, including myself, have unsuccessfully tried the "discipline" of Lent without keeping a spiritual goal in mind. Although previously I was convinced that the ascetical and strict practices of Lent must be of value and good for the soul, it required my rediscovering (to date an on going process) Lent as a journey, A Journey to Pascha. The practices and disciplines are none other than means to an end. Thus, a suitable step in recovering or reclaiming the rhyme and the reason behind Lent, as a journey that is both helpful and spiritually beneficial for the Christian soul, is the rediscovery of the connection between the means behind the seemingly rigid and disciplinary practices of that journey and the end--its connection with Easter.
It is sadly the disconnection of these two "events," the journey and its destination or the discipline and its goal, that seems to leave one searching for answers, finally and logically leading to despair and apathy. The victim of a Lenten journey miscarried is not only the soul that denies itself the journey to prepare for Easter, but the supremacy of the event itself.
Alexander Schmemann calls Lent the "school of repentance." Although a man is baptised but once, there necessarily follows the daily conversion, since:
in this life we have received only the first fruits of the Spirit, and regeneration is not as yet perfect but has only been begun in us, the conflict and warfare of the flesh against the Spirit continues also in the elect (baptised, justified) and truly reborn.
This sort of conversion is what in dogmatic terms is called conversio continuata or continued conversion, whereby the regenerate, viz. Christians, feel the "daily need to turn with a contrite heart from unbelief and its evil fruits to the free grace of God for the remission of their sins and the renewal of their lives." This is nothing but "daily repentance." Lent is therefore the officially demarkated period where "the church enters into her annual period of recollection, sorrow, and mourning," for the sake of her children who might be aided in their "effort" and "co-operation" with the grace of the Holy Spirit, to turn from their sinful life.
What does the word "Lent" mean?
Why has the church given this name to the time of preparation before "Easter?"
Lent comes from an old English word meaning "springtime." During the spring of the year daylight increases, trees begin to bud and flowers start to appear.
The new life that comes at Spring reminds us of God's creative power, the "Garden of Eden," and the renewed and "happy living" that comes from Jesus' Death and Resurrection. Lent in the Armenian Church Tradition begins with "Poon Paregentan," which means "good or happy living," likewise recalling the splendour of Eden. All the Sundays of Lent are "Paregentan" days, that follow 6 days of abstinence and fasting for the sober reminder of our sins that deny us the former happiness in the Garden. Lent is a forty day period lasting 7 weeks, because Jesus Himself spent forty days and nights fasting and praying before He began His public ministry. If we take the time that God has given us during Lent to examine our condition and to reflect on the "gift" of "abundant life," through a living trust in Jesus' death and resurrection; the forgiveness of sins, the Holy Spirit (Psalms 104:30) will prepare us to celebrate the "Good News" that is announced at "Easter," that: "Christ is Risen from the dead, blessed is the revelation of Christ!"
In ancient days people would take the time of Great Lent to prepare for Baptism on Easter. Today, those who are baptised also take the time to reflect on three things; personal sins (Romans 3:23), God's great Love for us (John 3:16), and the new life that comes from the sacrament of Baptism (Romans 6:4). Common and traditional ways in which Christians have utilised Lent as a time of preparation is by; fasting , prayer (Bible, Prayer Books-Jhamakirk, "Jesus Prayer-'Lord, Jesus have mercy on me, a sinner'"), and almsgiving (helping people in need ie. food, clothing etc.).
The Prodigal Son
Luke 15:11-32
This parable of our Lord, well known by almost everyone, is a story custom made for Lent. Lent in all practicality is the season especially marked out by the church in which we undertake a pilgrimage. During this pilgrimage, like the son in the parable, we will discover our falleness from grace, our sinful and wilful departure from participation in the godly life: thus, our lost condition. But what is the destination? How do we get back? Who will show us the way? Who will greet us there?
We are lost like the prodigal in a "far off country." The shrouded and hidden sanctuary in church reminds us of that. The prohibition of Communion reminds us that we are alienated from our Father who has given us every gift in baptism --an inheritance.
Oh, if we could just return to Him, back to the comforts of home, to escape this exile, this miserable worldly place where because of our desires and passions, we have spent all we had in return for nothing and losing everything. It is this place that turns our stomach, that creates the craving for home and our former joy of communion with God our heavenly Father.
Home, where we had that former happiness. But wait! Or, do you still feel at home in the present worldly condition? If you feel lost and are feeling remorse, as the son in the parable, than you are feeling the true alienation, the alienation from God. The desire to return home is nothing other than the spirit of repentance, desiring God's forgiveness and His mercy--the beginning of our pilgrimage--repentance, turning away, a desire to get on track.
The destination for us is made clear with the expectation of returning to God in repentance saying to Him like the prodigal son; "Father I have sinned against heaven and against you. I am no longer worthy to be called your son, but make me like one of your servants." The trip is brightened by the church's constant reminder of what we will receive, the former glory of baptism, newness of life in Christ and the peace of the knowledge of eternal life. Gaze upon the crucified God. Look to the tree upon which He is hung as the beacon, a light-house that will guide your way so that by His power you will reach the destination.
The passage through Lent is aided by the active effort of the church to help her children turn from worldly desires toward God, all the reminders are there. The way is lit with that far off glimpse of a Father racing toward us who is ready to receive us once again not as a servant, but as a son "who was lost but is now found."
This mercy, love and compassion is received by the penitent son upon his approach to his Father's house, yea, by us also in the solemn pronouncement of absolution; "May God Who loves humankind absolve you of the bond of your sin...reinstating you in the sacraments of the holy church...that whatever good works you do may be for your own good and for the glory of the life to come." Easter-Confession-Holy Absolution-Holy Communion, the day of Christ's glorious Resurrection from the dead! What a sweet return to the glory of baptism, to our former days where we again find ourselves cleansed and received--we are home free. This is the destination the place where our soul finds its solace, in our Father's house.