Preparation for Confession and Communion

Discuss the holy Mysteries and the liturgical life of the Church such as the Hours, Vespers, Matins/Orthros, Typica, and the Divine Liturgy. All Forum Rules apply. No polemics. No heated discussions. No name-calling.
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Post by 尼古拉前执事 »

sashaedwardovna wrote:

In regard to the three canons and an akathist before Holy Communion, I was wondering: if one receives the Holy Mysteries every week (with a few exceptions, of course) is it permissible to shorten the prayer rule? DIfferent priests have given me fairly ambiguous and different answers, and I was wondering if there was anything more definite.

That would be up to your spiritual Father, he may even lengthen them if he feels it is to the salvation and strengthening of your soul.

Justin Kissel

Post by Justin Kissel »

Just a note, the Jordanville Prayer books suggests the Akathist/Canons part, but doesn't seem to necessitate it. As Nicholas said, though, this is really something that should be discussed with a spiritual father. These days, I think a lot of spiritual fathers are happy just if you go to vigil and say the essential pre-communion prayers and go to confession often (though not necessarily weekly). Really, it's an issue that is best to speak in private with one's spiritual father about and not speak out in the open about our own personal conduct. Of course, giving general (ie. not personal) information like Nicholas did is very helpful as well.

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Post by Ben Jamin »

Gregory wrote:

I believe the canons say we should go every time we can.

Which canons?

Can anyone reference patristic writings concerning confession before Communion? I am not implying there aren't any. However, IMO, frequent Communion is the ideal with confession once a month.

Greg

I know I am not Orthodox, and probably shouldn't be throwing my opinion in, but my God, only to confess once a month, while recieving Holy Communion weekly?!

Perhaps its my Catholic outlook, but I mean wow, if I did this, I would be recieveing communion in the state of sin, serious sin or mortal sin, a heck of a lot. Oy, and boy that wouldn't be good!

St. Paul reminds us if we recieve communion in the state of sin, we are guilty of the body and blood of Christ.

Communion can be our salvation, but let us not forget it can also be our condemnation.

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Post by Justin2 »

Speaking of the prayers the night before, I have the HTM prayer book here at my place (the blue one with the gold writing on it and the cross). I was curious where the prayers in preparation for Holy Communion actually end. Because They have a bunch of them. Do you say them all? I also wanted to know where they end, because it seems like they just go straight into the service of Holy Communion without stopping.

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yup

Post by scyldscefing »

have you...

yes

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Church Rules for Confession and Holy Communion

Post by 尼古拉前执事 »

Church Rules for Confession and Holy Communion
by Archpriest Gregory Naumenko

"If thou desirest, O man, to eat the Body of the Master, approach with fear, lest thou be burnt; for It is fire."

"Behold, I approach the Divine Communion. O Creator, let me not be burnt by communicating, for Thou art Fire, consuming the unworthy."

Those who desire to partake of Confession and Commune of the Holy Mysteries must prepare properly according to the rules instituted by the Holy Orthodox Church. Namely:

  1. Those who desire to Commune on Sunday, must begin preparation from the previous Monday by at least being continually conscious of the fact that they are preparing to partake of the Most-precious Body and Blood of our Lord Jesus Christ.

    Explanation: In the 32nd chapter of the Typicon (book of Church rules) we find the following rule concerning this: "When one desires to commune of the Holy Mysteries of Christ, it is most proper for him/her to keep properly the entire previous week; to remain in fasting, prayer and complete sobriety from the previous Monday; and then with fear and great reverence accept the Most-precious Mysteries.

  2. Fast according to the rules of the Church.

    Explanation: During the entire Great Lent and Dormition Fast, we do not partake of meat, eggs, milk and fish. (Fish is only allowed on the days of Annunciation and Palm Sunday and on Transfiguration during Dormition Fast). During the entire Nativity Fast and Apostles Fast, we do not partake of meat, eggs, milk. It is allowable to lessen the Fast only: in the case of severe illness, for small children, the feeble and elderly, for those with child or feeding an infant.

  3. Be present at and attentively participate in the evening services before the day of Holy Communion.

    Explanation: Communion of the Most-pure Body and Blood of the Lord Jesus Christ is the highest form of communication with the Lord God. Communing is the completion, the culmination of our communion with God. If a person comes to the Chalice not having gone through the podvig of prayer through which he or she comes nearer to God; if he/she does not go through a process of ever increasing interaction with God; then this leap, as it were, from noncommunion to the ultimate level of communion (i.e. Holy Communion), is too drastic. That person is unworthy at that point for the acceptance of the Body and Blood of the Lord, and the Gifts for that person become "Fire, consuming the unworthy." In other words, for such a person, Communion brings not healing, but rather harm. This is why it is necessary to be at the Divine Services preceding Holy Communion, for they are one of the most important forms of interaction with God open to us, and thus an important component of our preparation.

  4. Those (age 7 and older) preparing for Communion MUST receive Holy Confession before partaking of Holy Communion. This is best done at the time designated for Confession on the schedule. This is usually in the evening, prior to the evening service. Those who cannot come for the time scheduled can, as an exception, come to confession following the evening service. Confession in the morning, before Liturgy, is allowable only as an extreme exception for those who can not come in the evening because of the condition of their health or for some other justified important reason.

    Explanation: Since we must be in church on the eve of Holy Communion (see Number 3 above), it is wise for us to partake of confession at that time. In the evening there is no hurry; one can calmly and thoughtfully lay out one's thoughts. In the morning, the priest is busy with the Holy Proskomede, there is little time, and Confession becomes hurried, incomplete. Only extreme need is cause enough to pull the priest away from proskomede for morning confession.

  5. Read at home all the prescribed preparatory prayers out of the prayer book. [Pages cited are from the Fourth Edition - Revised 1986 of the Jordanville Prayer Book. Those who do not own a prayer book can purchase it at our parish kiosk.]

    Explanation: One must definitely read The Order of Preparation for Holy Communion, which is found on pages 332-378 in the prayer book. Those who have not read these prayers should not partake of Holy Communion. The following should also be read before Holy Communion:

    Code: Select all

    * Supplicatory Canon to our Lord Jesus Christ (p. 218)
    * Supplicatory Canon to the Most Holy Theotokos (p. 233)
    * Canon to the Guardian Angel (p. 249)
    * An Akathist, either:
          o Akathist to our Sweetest Lord Jesus Christ (p.265), or
          o Akathist to our Most Holy Lady Theotokos (p.290).

The canons may be read together: The Canons for Holy Communion.

  1. Ask forgiveness and reconcile yourself with everyone with whom you have had an argument, misunderstanding or any deterioration in relationship. By taking Communion without full reconciliation with everyone we do ourselves great harm.

    Explanation: The Church exhorts us to be in peace with everyone through the following words which are written in the prayers preparing us for Holy Communion: "If thou desirest, O man, to eat the Body of the Master, Approach with fear, lest thou be burnt; for It is fire. And when thou drinkest the Divine Blood unto communion, First be reconciled to them that have grieved thee, then dare to eat the Mystical Food."

  2. One must approach the Mysteries without having eaten or drunk anything from midnight on.

    Explanation: We prepare ourselves with fasting for the partaking of the Holy Gifts. The final period before Communion we intensify our abstention and eat and drink nothing. Those who cannot do without certain medication may take it with Holy Water that morning, but only if this is absolutely necessary. Small children may eat before Communion in the morning. The sick (for example, diabetics) and those who are weak can receive a blessing from their spiritual father (priest) to eat a small amount the morning of Communion.

  3. In the morning, one must come before the beginning of the service, respectfully venerate the icons, light candles, find a spot to stand and be prepared for the beginning of the reading of the Hours. One must listen attentively to the Hours and then the Divine Liturgy.

    Explanation: The Hours are a part of the cycle of services. They are also an important part of the process of preparation for Holy Communion for the same reason as was written in the explanation of Number 3 above.

  4. Men are forbidden to come to Communion (and at all times inside the church) with their heads covered according to the strict edict of Apostle Paul. Women are forbidden to come to Communion (and at all times inside the church) with their heads uncovered according to the strict edict of Apostle Paul.

    Explanation: The Church follows the instruction of Apostle Paul who says in Corinthians 11:4,5: Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth and prophesieth with her head uncovered dishonoureth her head.

  5. No one should take Holy Communion (or even come to Church) with lipstick on.

    Explanation: Besides the fact that such practice is not fit for God's Church, how many pages of our church Holy Gospel have been ruined by kissing with painted lips. How many of the Church vessels, cross, spoon have been treated the same way. Look at our icons at the end of a service. They are covered with lipstick. Even the Holy Shroud, the Body of Christ in the tomb Who suffered for us, has been tainted with lipstick.

  6. After Holy Communion one must stay and listen to the Thanksgiving Prayers after Holy Communion or to diligently read them at home in the prayer book.

    Explanation: In Holy Communion we receive a great gift from God. We express our gratitude for God's great act of mercy through these thanksgiving prayers.

  7. At the end of the service, the ones who took Communion carefully listen to the thanksgiving prayers and do not come up to venerate the Cross with everyone else. When the thanksgiving prayers are over, the Cross is brought out to them for veneration. At that time, when one kisses the Cross, it is not customary to kiss the priest's hand.

    Explanation: The people who have not taken Holy Communion come up to the Cross immediately and receive a piece of Antidorion, as a consolation that they were unable to take Holy Communion at this Liturgy. The communers, without interruption, listen to the thanksgiving prayers and then venerate the Cross, since they have partaken of the True Gifts and have no need to receive the Antidorion ("instead-of-the-gifts"). We kiss the priest's hand because he imparts Christ's blessing to us. Following Holy Communion we contain Christ Himself, we have joined ourselves to Christ and therefore do not kiss the priest's hand at that time.

  8. Following Holy Communion we piously return home, retain a prayerful peaceful calm, do good works and exert all our efforts not to return to the sins from which we have been cleansed.

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How Everyone Should Prepare For Confession by St Nikodemus

Post by 尼古拉前执事 »

HOW EVERYONE SHOULD PREPARE BEFORE CONFESSIONAN EXCERPT FROM EXOMOLOGETARION (A MANUAL OF CONFESSION)
by St. Nikodemos the Hagiorite

What is repentance?

My brother sinner, this is the preparation you must undergo before you repent and go to confession. Know firstly that repentance, according to St. John of Damaskos, is a returning from the devil to God, which comes about through pain and ascesis. So you also, my beloved, if you wish to repent properly, must depart from the devil and from diabolical works and return to God and to the life proper to God. You must forsake sin, which is against nature, and return to virtue, which is according to nature. You must hate wickedness so much, that you say along with David: "Unrighteousness have I hated and abhorred" (Ps. 118:163), and instead, you must love the good and the commandments of the Lord so much, that you also say along with David: "But Thy law have I loved" (ibid.), and again: "Therefore have I loved Thy commandments more than gold and topaz" (Ps. 118:127). In brief, the Holy Spirit informs you through the wise Sirach what in fact true repentance is, saying: "Turn to the Lord and forsake your sins& Return to the Most High, and turn away from iniquity, and hate abominations intensely" (Sir. 17:25-26).

The aspects of repentance

Know secondly that the aspects of repentance are three: contrition, confession, and satisfaction.
Contrition

Contrition is sorrow and perfect grief of the heart, which comes about in a person who, on account of the sins committed, disappointed God and transgressed His divine Law. This contrition comes only to the perfect and those who are sons of God, because it only proceeds from the love for God, just as a son repents simply because he disappointed his father, and not because he was deprived of his inheritance or because he will be ousted from his father's house. Concerning this the divine Chrysostom says: "Groan after you have sinned, not because you are to be punished (for this is nothing), but because you have offended your Master, one so gentle, one so kind, one Who loves you so much and longs for your salvation as to have given even His Son for you. On account of this, groan."

Affliction

Related to contrition is affliction, which is also a sorrow and imperfect grief of the heart, which comes about, not because a person disappointed God by his sins, but because that person was deprived of divine grace, lost Paradise, and gained hell. This affliction belongs to the imperfect, that is, to the hired hands and slaves, because it proceeds not out of love for God, but out of fear and out of love for themselves, just as a hired hand repents on account of losing his wage and a slave repents because he fears the disciplines of his master.

So you also, my brother sinner, if you wish to acquire this contrition and affliction in your heart, and through these for your repentance to be pleasing to God, you must do the following.

Confess to an experienced Spiritual Father

First, search around and learn who is the most experienced Spiritual Father, because Basil the Great says, just as people do not show their maladies and bodily wounds to just any physician, but to experienced physicians who know how to treat them, so also sins must be revealed, not to just anyone, but to those who are able to heal them: "The same fashion should be observed in the confession of sins as in the showing of bodily diseases. As then men reveal the diseases of the body not to all or to chance comers but to those who are experienced in their treatment; so also the confession of sins ought to take place in the presence of those who are able to treat them, as it is written: 'Ye that are strong bear the infirmities of the weak' (Rom. 15:1) - that is, take them away by your care."

How one is to examine his conscience

Second, just as you would sit down and count your money after a certain business transaction, in like manner go to a particular place, my brother, and two or three weeks before going to the Spiritual Father you found, especially at the beginning of the four fast periods of the year, sit down in that place of quietude, and bowing your head, examine your conscience, which Philo the Jew calls: "The testing of the conscience," and become: "Not a defender, but a judge of your sins," according to the divine Augustine. Consider, like Hezekiah, the whole span of your life in sorrow and bitterness of soul: "I will ponder all my years in the bitterness of my soul" (Is. 38:15). Consider also how many sins you committed in deed, word, and by coupling with thoughts, after you last confessed, counting the months, weeks, and days. Remember the people with whom you sinned and the places where you sinned, and diligently reflect upon these things in order to find every one of your sins. This is how the wise Sirach counsels you from one side saying: "Before judgment, examine yourself" (Sir. 18:20), and from the other, Gregory the Theologian says: "Examine yourself more than your neighbor. Account of actions is superior to an account of money. For money is subject to corruption, but actions remain."

And just as hunters are not satisfied with merely finding a beast in the forest, but attempt through every means to also kill it, likewise, my brother sinner, you should also not be satisfied with merely examining your conscience and with finding your sins, for this profits you little, but struggle by every means to kill your sins through the grief in your heart, namely, through contrition and affliction. And in order to acquire contrition, consider how much you have wronged God through your sins. In order to also acquire affliction, consider how much you have wronged yourself through your sins.

Last edited by 尼古拉前执事 on Tue 18 April 2006 6:38 pm, edited 1 time in total.
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