Speaking the Truth in Love: Theological and Spiritual Exhortations of Ecumenical Patriarch Bartholomew

1. Patriarchal Proclamations: Encylicals for Easter, Christmas, and Great Lent

1 Patriarchal Proclamations Encylicals for Easter, Christmas, and Great Lent Easter Encyclicals BARTHOLOMEW By the Grace of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, To all the Faithful of the Church: Grace, mercy, and peace from Christ the Savior Risen in Glory The customary address and introduction of encyclical letters on the occasion of Easter Holy Pascha  renewal of the senses Having arrived again this year through intense prayer and fasting—and through the blessed devotional piety that they instill—at Easter, the feast of feasts and celebration of celebrations, it is natural that, despite the joyfulness of the occasion, we feel contrite because we do not have any ‘‘wedding garment’’ with which to enter the bridal chamber of Christ, ‘‘where there is the clear sound of those celebrating.’’ Neither do we have any appropriate word with which to praise the wondrous event of the Resurrection from the dead, which relates not only directly to Christ but also to all of us who believe in him: ‘‘For since we 22 Patriarchal Proclamations 兩 23 believe that Jesus died and rose again, even so, through Jesus, God will bring with Him those who have fallen asleep’’ (1 Thess. 4.14). The Church does not conceal our human perplexity and poverty before the empty tomb of Christ; nor is she ashamed of it. Rather, she confesses it in celebrating the magnificent canon of Easter. Through the words of this holy hymnography, we invite and entreat, in order to announce the event of the Resurrection straightway not only to Zion but also to the entire world, not just any witnesses, who simply ‘‘heard,’’ but in particular the women—namely, the ones who had gone to the tomb early in the morning; indeed, these women can be called ‘‘evangelists through sight.’’ Come, O women, evangelists through sight, and tell Zion: Receive from us the Good News of the joy of the Resurrection of Christ. There are, therefore, witnesses ‘‘who hear’’ and witnesses ‘‘who see.’’ The manner in which each faithful individual participates in the redemptive work of the Risen Lord always fluctuates between these two categories . For those who are informed merely ‘‘from what is heard’’ about the Resurrection, and consequently do not experience the ‘‘good change,’’ it is impossible to envisage the ‘‘spectacle’’ of the transfigured world. Inasmuch as ‘‘faith comes from what is heard’’ (Rom 10.17), it does not remain the passive information of the mind but purifies and enlightens all the senses, opening the eyes to the ‘‘miracle,’’ which is basically ‘‘a spectacle.’’ However, when speaking about ‘‘sight’’ in connection with matters of faith, we do not imply merely eyesight. The blessing of Christ for those ‘‘who have not seen and yet believe’’ (John 20.29) would otherwise be incomprehensible. Simple eyesight is a question of ‘‘inspection,’’ which is purely a desire stemming from worldly curiosity. ‘‘Sight,’’ on the contrary, is a higher degree of devotional piety, which allows us to dwell beyond what is visible and to see ‘‘what no eye has seen, nor ear heard, nor the heart of man conceived’’ (1 Cor 2.9). Only in this way can we understand why in the sacred writings of the Church the verb ‘‘to behold’’ has such a decisive meaning. St. John the Evangelist bore witness to Christ saying: ‘‘We have beheld his glory, glory as of the only Son from the Father, full of grace and truth’’ (John 1.14). Likewise, in Orthodox worship we always traditionally confess, ‘‘Having 24 兩 Patriarchal Proclamations beheld the Resurrection of Christ, we bow down to the Holy Lord, Jesus, the only sinless one.’’ However, while we behold the Resurrection of Christ, who as God and Man is unrivalled in holiness, dominion, and sinlessness, it is not possible for us to forget the world for which he died and has risen. When we see this world in the light of the Resurrection, it assumes another nobility, another sacredness, and, in general, another perspective. It automatically becomes the ‘‘empowered’’ transfigured world of God, which was created to be saved and not to perish. For this reason, we believe in the resurrection of the body. For this reason, we do not allow the dead to be cremated. For this reason, we cannot tolerate famine and subjugation, war and captivity, as well as all their consequences, which dishonor God and humanity alike. The glory of the Risen Lord lies...