Renewing the Ancient Call to Repentance

 

From the Appendix to the book “Saturday Rest: Embracing the Christian Sabbath in Orthodox Faith”

Section 5: Renewing the Ancient Call to Repentance

Reintegrating the Full Practice of Confession in Liturgical Life

I. The Ancient Mandate: A Shared Heritage

From the earliest days of Christianity, repentance has been recognized as the essential prerequisite for true communion with God. The Didache—an early Christian treatise accepted in both Eastern and Western traditions—urges believers to “walk in the Way of Life,” a call that implies turning away from sin and renewing one’s heart. This ancient mandate is reflected in the enduring witness of the Church Fathers and is woven into the very fabric of our liturgical heritage.

 

II. Patristic Witness to Continuous Repentance

The Church Fathers consistently proclaimed that a repentant heart is not merely an occasional act but a lifelong transformation:

• St. John Chrysostom exhorts,

“Have you committed a sin? Then enter the Church and repent of your sin … For here is the Physician, not the judge; here one is not investigated but receives remission of sins.”
(John Chrysostom, De Poenitentia)

• St. Basil the Great reminds us,

“Repentance is salvation, but lack of understanding is the death of repentance.”
(Basil the Great, De Perfectione Spirituali)

• St. Anthony teaches that true prayer—and therefore true repentance—is that in which one forgets oneself, merging with the Divine presence.
• Gregory the Theologian i Symeon the Theologian underscore the purifying power of tears:

“All must shed tears, all must be purified, all must ascend.”
“Remove tears and with them you remove purification; and without purification no one is saved.”

• Abba Arsenios declares,

“Truly you are blessed, for you wept for yourself in this world! He who does not weep for himself here below will weep eternally hereafter.”

These voices, united across time and tradition, demand that every approach to the sacred mysteries must be preceded by genuine, heartfelt repentance.

 

III. Liturgical Expressions in the West and East

A. The Western Model: Explicit Calls to Confession

In Western Christian practice, the call to repentance is made explicit at set times of prayer. For instance:

• Roman Catholic Usage:
  In many Catholic communities—especially in Central and Western Europe—the faithful have access to multiple forms of general confession throughout the day. In some parishes there are as many as seven distinct confessional rites offered at various prayer times, ensuring that every participant regularly renews their commitment to turn away from sin. The general confession before the Eucharist and the structured penitential prayers of the Liturgy of the Hours underscore that no one may approach the sacrament without first addressing their sins.
• Anglican–Orthodox Practice:
  The Book of Common Prayer includes explicit moments for general confession at both Morning and Evening Prayer, as well as during the Eucharistic liturgy. Anglican communities—often called “Anglican Orthodox” in their adherence to the ancient liturgical heritage—affirm that confession and repentance are indispensable prerequisites for a genuine encounter with Christ in the sacraments.

B. The Eastern Tradition: Implicit but Ever-Present Repentance

In the Eastern Orthodox tradition, the call to repentance is woven into the fabric of daily prayer and the liturgical cycle:

• Communal Liturgies:
  Eastern services are replete with penitential hymns, the continual recitation of the Jesus Prayer—

“Lord Jesus Christ, Son of God, have mercy on me, a sinner”—
and liturgical invocations that, while less formalized as a “general confession,” nevertheless remind every communicant of the need for a contrite heart.

• Home Prayer Life:
  The daily prayers observed in the home—whether through the recitation of the Jesus Prayer, the Trisagion (“Holy God, Holy Mighty, Holy Immortal, have mercy on us”), or other morning and evening prayers—serve as constant reminders that repentance is not confined to the sanctuary. They ensure that the faithful, in their private lives, remain ever aware of the call to renounce sin and embrace divine mercy.

 

jaV. A Pastoral Reminder for Ongoing Renewal

·         The rich heritage of both Eastern and Western liturgical traditions confirms that the call to repentance is already woven into our daily worship and personal prayer. Many communities faithfully observe daily practices such as the Jesus Prayer at home, the penitential hymns in communal services, and, in the West, set times for general confession. These practices serve as constant reminders that true communion with God is reserved for hearts that have turned away from sin.

·         Yet, it remains wise and necessary to be mindful—especially when behaviors that gravely contradict our calling begin to emerge openly. While most ministers and faithful already integrate a spirit of repentance into their lives, there is benefit in periodically reaffirming this commitment through brief, liturgical invocations during key moments (such as immediately before Communion or during Vespers) and reflective sermons that echo our ancient call to renewal.

·         Such gentle reminders help the community maintain a balanced approach: one that celebrates our established traditions of mercy and forgiveness while also remaining alert to those more serious transgressions that threaten the sanctity of our sacramental life. In doing so, we not only honor our shared heritage but also safeguard the ongoing integrity and transformative power of our worship in Christ.

 

V. Conclusion

Whether expressed in the structured general confessions of the West or the rhythm of daily prayer in the East, the ancient call to repentance remains unchanged: a faithful must renounce all sin—including habitual transgressions such as Sabbath breaking—to approach the sacred mysteries with a cleansed heart. By drawing upon the enduring witness of the Church Fathers and the rich tapestry of our liturgical traditions, we are called to renew our commitment to a sacramental life that is vibrant, authentic, and truly united in its call to repentance.

Sources and Further Reading:

• The Didache (The Teaching of the Twelve Apostles): See Early Christian Writings – Didache for an English translation.
• John Chrysostom, De Poenitentia and Homilies on Lazarus.
• Basil the Great, De Perfectione Spirituali.
• Writings of St. Anthony, Gregory the Theologian, Symeon the Theologian, and Abba Arsenios.
• Liturgical texts and the Book of Common Prayer as used in Anglican–Orthodox communities.
• Roman Catholic liturgical manuals, with particular reference to the general confessions practiced in Central and Western Europe.

This unified treatment affirms that the call to repentance is not an optional accessory but the very heart of our worship—a living tradition that transcends cultural and liturgical differences, uniting East and West in the timeless mandate to turn from sin and embrace the grace of God.