My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.
PURIFICATION BY THE VIRTUES: REPENTANCE
by Father Dumitru Staniloae
The fear of God, sustained by the consciousness of a sinful life, leads both to repentance for past sins, and to the avoidance, by self-control, of future ones. "Repentance is a second grace" [after Baptism], says Saint Isaac the Syrian, "and is born in the heart from faith and fear." "Repentance is the renewal of Baptism," writes Saint John Climacus, "...the cleansing of the conscience."
The work of purification is realized by the powers which flow from the Mysteries (Sacraments) of Baptism and Repentance, just as illumination is an actualization of the powers given by the mystery of Chrism, while union with God is an effect of the Eucharist. The grace of Baptism is the embryo of the new man. In the measure in which it grows, it weakens the traces of the old life, absorbing its powers and using them for itself. Baptism is the death of the old man, understood in two ways: first as a mortal blow which it gives to it, making the start for the new man, and secondly as a gradual mortification of the tremors which still last for a time. But it often happens that the remnants of the force which have remained in the old man thrown to the ground are resurrected by new sins. Then a new pouring out of grace by God is necessary so that the new man will resume with more vigor the action of purifying the remains of the old man. Better said, when the powers which persist from the old man have grown too much when the passions have obstructed the powers from Baptism so that he can no longer go forward, Repentance comes to set them aside, to make passage of the grace of Baptism. We have said that Repentance struggles more with its face turned toward the past, and Baptism, with its face toward the future. The former removes the garbage which has gathered in the soul with times, in order to open the highway of progress for the man born again at Baptism. If the grace of Baptism remakes the tendencies toward the good of our nature, the grace of Repentance strengthens the tendency of our nature to regret what it has done wrong.
In any case, the powers which come to us by Repentance bring a new intensification to the work of the powers which are prolonged from the mystery of Baptism.
The holy Fathers recognize two kinds of repentance, however. They are Repentance as a mystery, that is, as a sacrament, and repentance as a permanent action in the soul. But the power of the latter comes from the former. Saint Mark the Ascetic, Saint John Climacus, and Isaac the Syrian insist on these two forms of repentance.
The idea of permanent repentance corresponds with the purpose of repentance in general. It is the shovel brought out to clean man from the sins accumulated after Baptism, so that the new man can keep on fighting by the power of Baptism, with the temptations which confront him. So it is obvious that we who err almost every moment, in other words almost never gain a clear-cut victory over a temptation, need a sorrow to constantly accompany us, which will permanently humble us, a voice to criticize all the time the imperfection of deeds committed; it will thus be an incentive for an even greater effort in our future actions.
Saint Mark the Ascetic includes in this repentance, first of all, continual, uninterrupted prayer. (I think that it is the prayer which asks for forgiveness.) So we get rid of evil thoughts, an operation which should keep us busy most of the time, secondly this repentance includes the observation of thoughts, because sinful thoughts come to us all the time which we must be sorry for and get rid of, and thirdly the endurance of troubles. He considers that by the latter we are healed of past errors and imperfections. Even when we do a good deed, we must repent, he says, because this shows us that we could have done it sooner, or perhaps, not at all-- we are guilty. Today's good deeds must bring us to repentance for the lack of good deeds yesterday.
Saint John Climacus also includes in repentance not only sorrow for past sins but also a practice of the virtues and patience in times of trouble. "Repentance is reconciliation with the Lord by the practice of the virtues in opposition to sins...Repentance is the endurance of all troubles."
The permanence of repentance is beautifully argued by Saint Isaac the Syrian. We will dwell a little on the attributes which he ascribes to repentance.
Here is what Saint Isaac says:
"If we are all sinners and no one is above temptations, not one of the virtues is above repentance. Its work can never end...Because it is forever suitable for all sinners and righteous if they wish to gain salvation. And there is no end to their perfection because the perfection even of the perfect is imperfection."
(To be continued
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"Glory Be To GOD For All Things!"--Saint John Chrysostom
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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God
+Father George