How Often Should We Partake of Holy Communion?

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On Frequent Communion by Hieromonk (Staretz) Arsenius

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On Frequent Communion.

by Hieromonk (Staretz) Arsenius.

(About the Author: The Elder Arsenios of Mt. Athos was born in Russia into a merchant family. He wandered as a pilgrim for several years before entering the monastic life in Moldavia. After the death of his elder, he journeyed together with another Russian monk to the "desert" of Athos where, living a life of strict poverty, he acquired a great reputation as an ascetic and experienced spiritual guide. Towards the end of his life, he took up residence near the Monastery of Stavronikita, continuing to direct thousands of Russian monks. He reposed 24 March 1846).

He that eateth My flesh and drinketh My blood, dwelleth in Me and I in him (John 6:56)

What can be loftier and more desirable than these most comforting words of our Saviour in which He expresses all His love, all the boundless abyss of His compassion which is given to man in the Mystery of Communion! With what can we compare the state of a man who is united with the Lord Himself! This is the Mystery of Mysteries, so exalted that it can only be grasped in part by man's limited mind. It is sufficient for us to know that in the Mystery of Communion we are vouchsafed the greatest of God's gifts, and therefore we must by all means try to live in such a way that we may more often approach this most Holy Mystery, which the ancient Christians were vouchsafed daily.

Holy Communion, strengthening our spiritual and bodily powers, also serves as an invincible weapon for us in defeating the invisible enemy of our salvation - the devil. This enemy is extremely dangerous for us. How many snares he sets out for our ruination, in which he tries with all his power to entrap us; wherever we go, at almost every step this evil spirit tries to wound us, ever trying to deceive and tempt us. We want to do good, but he lures us into evil; we want to pray, but he brings upon us foul thoughts, laziness, heaviness and so forth, taking advantage of our weaknesses and our inclination towards sin. How much care, attention to self, and self-discipline is required of us, lest this cruel spirit of malice prevail over us! He is so much the more dangerous in that he is invisible to us and is exceedingly cunning and evil. Against such a dangerous foe we must use a mighty weapon; but what can be more powerful than the most holy Mystery of Communion? In itself it is an almighty power, for in partaking of the Body and Blood of Christ we receive the Master of heaven and earth, Whose might is infinite. On the other hand, it contains within itself all the power of our great redemption which was accomplished for us by our Saviour, the fruit of which was victorious triumph over the dark kingdom of the devil.

He that rarely approaches this saving Mystery is estranging himself from salvation. Even common sense can grasp the truth of this. He who receives Holy Communion often, also cleanses his conscience often in the Mystery of Confession, and in reliving his grief and contrition over the sins he has committed, he sets the saving fear of God as seal on his soul, keeping him from sin. To attain this, he must arm himself more often with good thoughts and good works which keep him from sin and draw him nearer to God. Then, according to the frequency of Communion, good dispositions and virtues acquire great power and become essential to the sol. Each of us knows from experience that frequent repetition of any thing forms a habit in us. He that repeats a sin often makes himself a slave to sin; he that strives for virtue becomes a struggler of piety. Thus, the person who partakes of Communion often necessarily acquires the disposition to serve the Lord with fervor, for he truly believes in the power of this Divine Mystery; he praises God with gladness and hope, for he truly trusts that the Lord is his helper and defender; he submits to Him with humility and love, because he truly loves the Lord Who has loved him and bestowed upon him every heavenly gift.

Present-day Christians, for the most part, approach the saving Mysteries of Confession and Holy Communion once a year (in mid 19th-century Russia, and many still today) but Christians of the first centuries were vouchsafed this gift daily. From this it is evident how piety has decreased in our days, and that it will do so further in the future. One can sometimes hear people say that they avoid approaching the Holy Mysteries because they consider themselves unworthy. But who is worthy of it? No one on earth is worthy of it, but whoever confesses his sins with heartfelt contrition and approaches the Chalice of Christ with consciousness of his unworthiness the Lord will not reject, in accordance with His words, Him that cometh to Me I shall in no wise cast out (John 6:37). Others are so caught up in the vanity of the world that they find no time to prepare for Communion, or only prepare haphazardly for this most holy Christian duty. What carelessness concerning such a lofty gift of God, what negligence concerning the salvation of one's soul! Throughout the whole year they cannot set aside even a few days for the salvation of their soul, when before their eyes there are almost daily examples of sudden death. And we will not remain silent about the person who indeed approaches the Chalice of Christ unworthily. Of such people the word of God says: He that eateth and drinketh uworthily, eateth and drinketh damnation to himself, not discerning the Lord's body (I Cor. 11:29). Approaching this awesome mystery, we say, "Neither like Judas will I give Thee a kiss." Who is it that gives the Lord the kiss of Judas? Without a doubt, it is those who, not having cleansed their consciences by heartfelt repentance, not having grieved over their sins, approach the Chalice of Christ without the fear of God, or those who, having been joined to the Lord, having been sanctified by His most holy gift and freely cleansed of their innumerable transgressions, the spawn of the spirit of malice, return again to their foul deeds, again become enslaved to Satan. Woe, eternal woe, to such people!

Let us conclude our discourse on the communion of the Holy Mysteries of Christ by pointing out some of the innumerable blessings which it bestows upon those who receive Communion worthily. According to the teaching of the Church (cf. the Order before and after Communion), this most Holy Mystery of the Body and Blood gives to those partaking of it worthily strengthening of joints and bones, healing of divers infirmities, health, strength, preservation, salvation and sanctification of soul and body, estrangement and cleansing of a defiled soul, preservation from every soul-corrupting deed and word, protection from every action of the devil, a rampart and aid in dispersing the enemy (i.e., evil spirits); the driving away of every fantasy, evil act and work of the devil acting mentally in our members; the burning up and utter destruction of wicked thoughts and undertakings, and of nocturnal fantasies of the dark and evil spirits; correction of life and confirmation in holiness of life, keeping of the commandments, increase in virtue and perfection, enlightenment of the senses, peace of the powers of the soul, unashamed faith, fullness of wisdom, enlightenment of the eyes of the heart, boldness and love towards God, the gift of the Holy Spirit, an increase of divine grace; the abiding in our soul of God the Father, God the Son, and God the Holy Spirit; strengthening of life, an earnest of the future life and kingdom, provision for eternal life, a good defense before the dread judgment seat of Christ, and communion of heavenly blessings. With a conscience cleansed by the Mystery of Confession and with a sincere desire to correct our life, let us more and more often come to partake of the Heavenly Meal given us in the Mystery of the Body and Blood of Christ, that by worthy reception of this lofty gift, we may also receive those innumerable gifts which are bestowed upon us through this great Mystery, that worthily tasting this most Holy Bread here on earth, we may be vouchsafed to partake of Christ more completely in heaven as well, and remain eternally in communion with and in the face to face vision of Jesus Christ, our Creator, Master and Redeemer, of which may we all be deemed worthy through His good pleasure and beneficence.

Translated from Athonite Leaflets, No. 105, 8th ed., St Panteleimon's Monastery, 1905.

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How Often Should We Partake of Holy Communion?

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How Often Should We Partake of Holy Communion?
by Archpriest Gregory Naumenko

This is a very important question often asked by Orthodox Christians. In considering our answer, let us turn to the words of the Elder Arsenius of the Holy Mount Athos. Elder Arsenius was born in Russia and later journeyed and stayed on the Holy Mountain in Greece where he became the director of the spiritual lives of thousands of Russian monks, having acquired a great reputation as an ascetic and an experienced spiritual guide. He reposed in the Lord on March 24, 1846. Here is what this holy man has to say about our question at hand:

"He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him" (John 6:56). What can be loftier and more desirable than these most comforting words of our Savior in which He expresses all His love, all the boundless abyss of His compassion which is given to man in the Mystery of Communion! With what can we compare the state of a man who is united with the Lord Himself! This is the Mystery of Mysteries, so exalted that it can only be grasped in part by man's limited mind. It is sufficient for us to know that in the Mystery of Communion we are vouchsafed the greatest of God's gifts, and therefore we must by all means try to live in such a way that we may more often approach this most Holy mystery, which the ancient Christians were vouchsafed daily. Holy Communion, strengthening our spiritual and bodily powers, also serves as an invincible weapon for us in defeating the invisible enemy of our salvation - the devil. This enemy is extremely dangerous for us. How many snares he sets out for our ruination, in which he tries with all his power to entrap us; wherever we go, at almost every step this evil spirit tries to wound us, ever trying to deceive and tempt us. We want to do good, but he lures us into evil; we wont to pray, but he brings upon us foul thoughts, laziness, heaviness, and so forth, taking advantage of our weaknesses and our inclination towards sin. How much care, attention to self, and self-discipline is required of us, lest this cruel spirit of malice prevail over us! He is so much the more dangerous in that he is invisible to us and is exceedingly cunning and evil. Against such a dangerous foe we must use a mighty weapon; but what can be more powerful than the most holy Mystery of Communion? In itself is is an almighty power, for in partaking of the Body and Blood of Christ we receive the Master of heaven and earth, Whose might is infinite. On the other hand, it contains within itself all the power of our great redemption which was accomplished for us by our Savior, the fruit of which was victorious triumph over the dark kingdom of the devil. He that rarely approaches this saving Mystery is estranging himself from salvation. Even common sense can grasp the truth of this. He who receives Holy Communion often, also cleanses his conscience often in the Mystery of Penance; and in renewing his grief and contrition over the sins he has committed, he sets the saving fear of God as a seal on his soul, keeping him from sin. To attain this, he must arm himself more often with good thoughts and good works which keep him from sin and draw him nearer to God. Then, according to the frequency of Communion, good dispositions and virtues acquire great power and become essential to the soul. Each of us knows from experience that frequent repetition of any thing forms a habit in us. He that repeats a sin often makes himself a slave to sin; he that strives for virtue progresses in piety. Thus, the person who partakes of Communion often necessarily acquires the disposition to serve the Lord with fervor, for he truly believes in the power of this Divine Mystery; he praises God with gladness and hope, for he truly trusts that the Lord is his helper and defender; he submits to Him with humility and love, because he truly loves the Lord Who has loved him and bestowed upon him every heavenly gift. Present-day Christians, for the most part, approach the saving Mysteries of Confession and Holy Communion once a year, but Christians of the first centuries were vouchsafed this gift daily. From this it is evident how piety has decreased in our days, and that it will do so further in the future. One can sometimes hear people say that they avoid approaching the Holy Mystery because they consider themselves unworthy. But who is worthy of it? No one on earth is worthy of it, by whoever confesses his sins with heartfelt contrition and approaches the Chalice of Christ with consciousness of his unworthiness the Lord will not reject, in accordance with His words: "Him that cometh to Me I shall in no wise cast out" (John 6:37). Others are so caught up in the vanity of the world that they find no time to prepare for Communion, or only prepare haphazardly for this most holy Christian duty. What carelessness concerning such a lofty gift of God, what negligence concerning the salvation of one's soul! Throughout the whole year they cannot set aside even a few days for the salvation of their souls, when before their eyes there are almost daily examples of sudden death. . . And we will not remain silent about the person who indeed approaches the Chalice of Christ unworthily; of such people the word of God says: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body" (I Corinthians 11:29). Approaching this awesome mystery, we say: "Neither like Judas will I give Thee a kiss." Who is it that gives the Lord the kiss of Judas? Without a doubt, it is those who, not having cleansed their consciences by heartfelt repentance, not having grieved over their sins, approach the Chalice of Christ without the fear of God, or those who, having been joined to the Lord, having been sanctified by His most holy gift and freely cleansed of their innumerable transgressions, cleansed of the spawn of the spirit of malice, return again to their foul deeds, again become enslaved to Satan. Woe, eternal woe, to such people! Let us conclude our discourse on the communion of the holy Mysteries of Christ by pointing out some of the innumerable blessings which it bestows upon those who receive Communion worthily. According to the teaching of the Church (cf. the Prayers before and after Holy Communion), this most Holy Mystery of the Body and Blood gives to those partaking of it worthily strengthening of joints and bones, healing of various infirmities, health, strength, preservation, salvation and sanctification of soul and body, the dispelling of sorrow. It gives joy and gladness, remission of sins, mortification of passions, enlightenment and cleansing of a a defiled soul, preservation from every soul-corrupting deed and word, protection from every action of the devil, a rampart and aid in dispersing the enemy (i.e. evil spirits), driving away of fantasies, evil acts and work of the devil acting in our members, the burning up and utter destruction of wicked thoughts and undertakings, and of nocturnal fantasies of the dark and evil spirits, correction of life and confirmation in holiness of life, keeping of the commandments, increase in virtue and perfection, enlightenment of the senses, peace of the powers of the soul, unashamed faith, fullness of wisdom, enlightenment of the eyes of the heart, boldness and love towards God, the gift of the Holy Spirit, an increase of divine grace, the abiding in our soul of God the Father, God the Son, and God the Holy Spirit, strengthening of life, a pledge of the future life and kingdom, provision for eternal life, a good defense at the last judgment, and communion of heavenly blessings. With a conscience cleansed by the Mystery of Holy Penance and with a sincere desire to correct our life, let us more and more often come to partake of the Heavenly Meal given us in the Mystery of the Body and Blood of Christ, that by worthy reception of this lofty gift, we may also receive those innumerable gifts which are bestowed upon us through this great mystery, that worthily tasting this most Holy Bread here on earth, we may be vouchsafed to partake of Christ more completely in heaven as well, and remain eternally in communion with and being ever close to Jesus Christ, our Creator, Master and Redeemer, of which we may all be deemed worthy through His good pleasure and beneficence.

From the words of the Elder Arsenius, it becomes clear that to ask how often one must partake of Holy Communion is a little like asking how often one must breath the air. The answer simply put is: as often as possible - given that we prepare properly for this Holy Mystery. There are, however, times during the Church year that we should make an extra effort to prepare and partake of Holy Communion:
Days That Parishioners Of Our Parish Should Make Every Attempt To Worthily Partake Of Holy Communion:

In order to avoid confusion, all dates are according to the new secular calendar.

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*   Feast of the NATIVITY OF THE MOST HOLY LADY THE THEOTOKOS, Sept. 21
*   Feast of the EXALTATION OF THE PRECIOUS AND LIFE-GIVING CROSS, Sept. 27
*   Feast of the PROTECTION OF THE MOTHER OF GOD, Oct. 14, our parish feast
*   On the Sundays when Metropolitan Laurus comes in October and during Great Lent
*   Feast of The ENTRY OF THE MOST HOLY THEOTOKOS INTO THE TEMPLE, Dec. 4
*   At least one time during the Nativity Fast; starts Nov. 28, ends Jan. 7
*   Feast of the NATIVITY OF THE LORD - CHRISTMAS, Jan. 7
*   Feast of the THEOPHANY OF OUR LORD, Jan. 19
*   Feast of the MEETING OF OUR LORD, Feb. 15
*   Feast of the ANNUNCIATION OF THE MOTHER OF GOD, April 7
*   At least once during Great Lent
*   PALM SUNDAY
*   GREAT THURSDAY and GREAT SATURDAY during Passion Week
*   Absolutely everybody, NO exceptions, on PASCHA - EASTER
*   Feast of the ASCENSION OF OUR LORD, 40 days after Pascha
*   HOLY TRINITY DAY - PENTECOST, 50 days after Pascha
*   At least once during the Apostles Fast; begins one week after Pentecost, ends July 12
*   Feast of the All-Praised Leaders of the Apostles, Peter and Paul, July 12
*   At least once during the Dormition Fast; begins August 14, ends August 28
*   Feast of the DORMITION OF THE MOTHER OF GOD, August 28
*   On one's Namesday, the day of your Saint or the nearest Sunday to this day
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Frequent Reception of the Holy Mysteries is Beneficial

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Frequent Reception of the Holy Mysteries is Beneficial and Salvific
Part II, Chapter 2 from Concerning Frequent Communion
by St. Nikodemos the Hagiorite

What follows is the second of three chapters in Part II, "Concerning Frequent Communion." Take note of the other two chapter titles: "Is is necessary for the Orthodox to Partake frequently of the Divine body and blood of our Lord," and "Infrequent Communion causes great harm."

Both the soul and the body of the Christian receive great benefit from the divine Mysteries—before he communes, when he communes, and after he communes. Before one communes, he must perform the necessary preparation, namely, confess to his Spiritual Father, have contrition, amend his ways, have compunction, learn to watch over himself carefully, and keep himself from passionate thoughts (as much as possible) and from every evil. The more the Christian practices self-control, prays, and keeps vigil, the more pious he becomes and the more he performs every other good work, contemplating what a fearful King he will receive inside of himself. This is even more true when he considers that he will receive grace from Holy Communion in proportion to his preparation. The more often someone prepares himself, the more benefit he receives. [93]

When a Christian partakes of Communion, who can comprehend the gifts and the charismata he receives? Or how can our inept tongue enumerate them? For this reason, let us again bring forward one by one the sacred teachers of the Church to tell us about these gifts, with their eloquent and God-inspired mouths.

Gregory the Theologian says:

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When the most sacred body of Christ is received and eaten in a proper manner, it becomes a weapon against those who war against us, it returns to God those who had left Him, it strengthens the weak, it causes the healthy to be glad, it heals sicknesses, and it preserves health. Through it we become meek and more willing to accept correction, more longsuffering in our pains, more fervent in our love, more detailed in our knowledge, more willing to do obedience, and keener in the workings of the charismata of the Spirit. But all the opposite happens to those who do not receive Communion in a proper manner. [94]

Those who do not receive Communion frequently suffer totally opposite things, because they are not sealed with the precious blood of our Lord, as the same Gregory the Theologian says: “Then the Lamb is slain, and with the precious blood are sealed action and reason, that is, habit and mental activity, the sideposts of our doors. I mean, of course, by ‘doors,’ the movements and notions of the intellect, which are opened and closed correctly through spiritual vision.” [95]

St. Ephraim the Syrian writes:

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Brothers, let us practice stillness, fasting, prayer, and tears; gather together in the Church; work with our hands; speak about the Holy Fathers; be obedient to the truth; and listen to the divine Scriptures; so that our minds do not become barren (and sprout the thorns of evil thoughts). And let us certainly make ourselves worthy of partaking of the divine and immaculate Mysteries, so that our soul may be purified from thoughts of unbelief and impurity, and so that the Lord will dwell within us and deliver us from the evil one.

The divine Cyril of Alexandria says that, because of divine Communion, those noetic thieves the demons find no opportunity to enter into our souls through the senses:

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You must consider your senses as the door to a house. Through the senses all images of things enter into the heart, and, through the senses, the innumerable multitude of lusts pour into it. The Prophet Joel calls the senses windows, saying: “They shall enter in at our windows like a thief” (Jl. 2:9), because these windows have not been marked with the precious blood of Christ. Moreover, the Law commanded that, after the slaughter (of the lamb), the Israelites were to smear the doorposts and the lintels of their houses with its blood, showing by this that the precious blood of Christ protects our own earthly dwelling-place, which is to say, our body, and that the death brought about by the transgression is repelled through our enjoyment of the partaking of life (that is, of life-giving Communion). Further, through our sealing (with the blood of Christ) we distance from ourselves the destroyer. [96]

The same divine Cyril says in another place that, through Communion, we are cleansed from every impurity of soul and receive eagerness and fervor to do good: “The precious blood of Christ not only frees us from every corruption, but it also cleanses us from every impurity lying hidden within us, and it does not allow us to grow cold on account of sloth, but rather makes us fervent in the Spirit.” [97]

St. Theodore the Studite wondrously describes the benefit one receives from frequent Communion:

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Tears and contrition have great power. But the Communion of the sanctified Gifts, above all, has especially great power and benefit, and, seeing that you are so indifferent towards it and do not frequently receive it, I am in wonder and great amazement. For I see that you only receive Communion on Sundays, but, if there is a Liturgy on any other day, you do not commune, though when I was in the monastery each one of you had permission to commune every day, if you so desired. But now the Liturgy is less frequently celebrated, and you still do not commune. I say these things to you, not because I wish for you simply to commune—haphazardly, without preparation (for it is written: ”But let a man examine himself, and so let him eat of the Bread, and drink of the Cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body and blood” [1 Cor. 11:28–29]). No, I am not saying this. God forbid! I say that we should, out of our desire for Communion, purify ourselves as much as possible and make ourselves worthy of the Gift. For the Bread which came down from heaven is participation in life: ”If any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world” (Jn. 6:51). Again He says: ”He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him” (Jn. 6:58). 

Do you see the ineffable gift? He not only died for us, but He also gives Himself to us as food. What could show more love than this? What is more salvific to the soul? Moreover, no one fails to partake every day of the food and drink of the common table. And, if it happens that someone does not eat, he becomes greatly dismayed. And we are not speaking here about ordinary bread, but about the Bread of life; not about an ordinary cup, but about the Cup of immortality. And do we consider Communion an indifferent matter, entirely unnecessary? How is this thought not irrational and foolish? If this is how it has been up until now, my children, I ask that we henceforth take heed to ourselves, and, knowing the power of the Gift, let us purify ourselves as much as possible and partake of the sanctified Things. And if it happens that we are occupied with a handicraft, as soon as we hear the sounding-board calling us to Church, let us put our work aside and go partake of the Gift with great desire. And this (that is, frequent Communion) will certainly benefit us, for we keep ourselves pure through our preparation for Communion. If we do not commune frequently, it is impossible for us not to become subject to the passions. Frequent Communion will become for us a companion unto eternal life. [98] 

So, my brothers, if we practice what the divine Fathers have ordered and frequently commune, we not only will have the support and help of divine grace in this short life, but also will have the angels of God as helpers, and the very Master of the angels Himself. Furthermore, the inimical demons will be greatly distanced from us, as the divine Chrysostom says:

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Let us then return from that Table like lions breathing fire, having become fearsome to the devil, thinking about our Head (Christ) and the love He has shown for us…. This blood causes the image of our King to be fresh within us, it produces unspeakable beauty, and, watering and nourishing our soul frequently, it does not permit its nobility to waste away…. This blood, worthily received, drives away demons and keeps them far from us, while it calls to us the angels and the Master of angels. For wherever they see the Master’s blood, devils flee and angels run to gather together…. This blood is the salvation of our souls. By it the soul is washed, is made beautiful, and is inflamed; and it causes our intellect to be brighter than fire and makes the soul gleam more than gold....Those who partake of this blood stand with the angels and the powers that are above, clothed in the kingly robe itself, armed with spiritual weapons. But I have not yet said anything great by this: for they are clothed even with the King Himself. [99]

Do you see, my beloved brother, how many wonderful charismata you receive if you frequently commune? Do you see that with frequent Communion the intellect is illumined, the mind is made to shine, and all of the powers of the soul are purified? If you also desire to kill the passions of the flesh, go to Communion frequently and you will succeed. Cyril of Alexandria confirms this for us: “Receive Holy Communion believing that it liberates us not only from death, but also from every illness. And this is because, when Christ dwells within us through frequent Communion, He pacifies and calms the fierce war of the flesh, ignites piety toward God, and deadens the passions.” [100]

Thus, without frequent Communion we cannot be freed from the passions and ascend to the heights of dispassion; just as the Israelites, if they had not eaten the passover in Egypt, would not have been able to be freed. For “Egypt” means an impassioned life, and if we do not frequently receive the precious body and blood of our Lord (every day if it be possible), we will not be able to be freed from the noetic Pharaonians (that is, the passions and the demons). According to Cyril of Alexandria,

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As long as those of Israel were slaves to the Egyptians, they slaughtered the lamb and ate the passover. This shows that the soul of man cannot be freed from the tyranny of the devil by any other means except the partaking of Christ. For He Himself says: ”If the Son therefore shall make you free, ye shall be free indeed” (Jn. 8:36). [101]

Again St. Cyril says, “They had to sacrifice the lamb, being that it was a type of Christ, for they could not have been freed by any other means.” [102]

So if we also desire to flee Egypt, namely, dark and oppressive sin, and to flee Pharaoh, that is, the noetic tyrant (according to Gregory the Theologian), [103] and inherit the land of the heart and the promise, we must have as our general (as the Israelites had Joshua [Jesus] the son of Nun as their general) our Lord Jesus Christ through the frequent reception of Communion. This way we will be able to conquer the Canaanites and the strangers, which are the disruptive passions of the flesh, and the Gibeonites, which are deceptive thoughts, in order that we may be able to remain in Jerusalem, which is interpreted “sacred peace” (as opposed to the peace of the world), as our Lord says: “My peace I give unto you: not as the world giveth, give I unto you” (Jn. 14:27). That is to say, “My own peace I give to you, O my disciples, the sacred and holy peace, not the peace which is of the world, which oftentimes looks also to wickedness.”

Remaining in that sacred peace, we will be deemed worthy to receive inside our heart the promise of the Spirit, just as the Apostles remained and waited in Jerusalem, according to the command of the Lord, and received the perfection and grace of the Spirit on the day of Pentecost. And peace is a charisma which attracts all of the other divine charismata; and the Lord dwells in peace, as the Prophet Elias says, for God was neither in the powerful and strong wind, nor in the earthquake, nor in the fire, but in the gentle and peaceful breeze. [104]

However, without the other virtues, one cannot acquire peace. And virtue cannot be achieved without keeping the commandments. And no commandment is perfected without love, and love is not renewed without divine Communion. Wherefore, without divine Communion, we labor in vain.

Many obtain a variety of virtues on their own, thinking that they can be saved by these without frequent Communion, which is however fundamentally impossible. For they do not want to be obedient to the will of God and commune frequently, according to the norm of the Church, when they come together at every festive Liturgy.

To such people, God says through the Prophet Jeremiah: “They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jer. 2:13). That is to say, ”They left Me, God, Who is the fount of the life-giving water, namely, the virtue and charismata of the Holy Spirit, and they dug out for themselves wells full of holes, which cannot hold water.” He again says through the Prophet Isaiah:

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Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their God. They ask of Me the ordinances of justice; they take delight in approaching to God. Wherefore have we fasted, say they, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness. Ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? (Is. 58:2–5).

That is, ”They sought Me daily and desired to learn the wisdom of My providence, as if they were some righteous people which kept the ordinances of God. And they say: ‘Lord, why did You not see us when we fasted? Why do You not want to know that we underwent such hardship?’” And God answers: “I do not hear you. For whenever you fast, you continue to do your wicked will. I do not want such a fast, nor such hardship. And even if you were to spread sackcloth and ashes on the ground beneath you like a bed, still I would not accept such a fast.”

However, when labors and virtues are done according to the will of God, then are they acceptable to Him and beneficial. The will of God is that we do whatever our Lord commands, Who says to us: “Whoso eateth My flesh, and drinketh My blood, hath eternal life” (Jn. 6:54). This is not only a commandment, but the chief of all of the commandments, for it is constitutive of and perfects the rest of the commandments.

Wherefore, my beloved, if you desire to ignite in your heart divine eros and to acquire love for Christ, and with this love to acquire all the rest of the virtues, go regularly to Holy Communion. For it is impossible that someone will not love Christ, and be loved by Christ, when he frequently partakes of His holy body and blood. This is something natural, as we shall see.

Many wonder, why do parents love their children? And why do children love their parents in return? And we reply that no one has ever hated himself or his own body. Thus it is natural for children to love their parents, because their bodies come from the bodies of their parents, and they eat and are nourished by the blood of their mother both while in the womb and after they are born (for milk is naturally nothing other than blood which has become white). For these reasons, I say, it is a natural law for children to love their parents, and, likewise, for parents to love their children in return—because they were conceived from their own bodies. In the same way, as many as frequently receive the body and blood of our Lord will naturally rekindle their desire and love for Him. On the one hand, this is because as often as Christians partake of that life-flowing and life-giving body and blood, it warms them to love, even if they are the most thankless and hard-hearted of people. On the other hand, it is because the knowledge of our love for God is not something foreign to us, but is naturally sown in our heart from the moment that we are born according to the flesh, and when we are reborn according to the Spirit in Holy Baptism. At the slightest cause, those natural sparks immediately set ablaze, as the wise Basil says:

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Together with the making of the animal (I mean man), a certain seminal word was implanted in us, having within itself the tendency to impel us to love. The pupils in the school of God’s commandments, having received this word, are by God’s grace enabled to exercise it with care, to nourish it with knowledge, and to bring it to perfection…. You must know that this virtue, though only one, yet by its efficacy accomplishes and fulfills every commandment. [105]

In other words, when man was made, a certain power was immediately sown in him, which naturally generates love for God. The doing of the commandments of God diligently cultivates this power, nourishes it with knowledge, and perfects it by the grace of God. This virtue of love for God, though only one virtue, contains and activates all of the rest of the commandments.

This natural power to love God is strengthened, augmented, and perfected by the frequent Communion of the body and blood of our Lord. For this reason St. Cyprian writes that, when the martyrs were preparing to go off to their martyrdoms, they first partook of the immaculate Mysteries, and being thus strengthened by Holy Communion were set aflame with the love for God and went off to the stadium like lambs to the slaughter. And in return for the body and blood of Christ which they received, they shed their own blood and gave their body over to various tortures.

Is there any other good thing, O Christian, that you desire to have, which frequent Communion cannot give you? Do you desire to rejoice every day? Do you wish to celebrate brilliant Pascha whenever you like and to exult with unspeakable joy during this sorrowful life? Run frequently to the Mysteries and partake of them with the proper preparation and you will enjoy such things. For the true Pascha and the true festival of the soul is Christ, Who is sacrificed in the Mysteries as the Apostle says, [106] and as the divine Chrysostom likewise says:

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For Great Lent occurs but once a year. But we celebrate Pascha (that is, we receive Communion) three times a week or even four. Or, to say it better, as often as we like. For Pascha does not consist of fasting, but of the Offering and Sacrifice which takes place during the daily gathering. And as testimony that this is true, listen to Paul, who says: “Christ our passover [pascha] is sacrificed for us” (1 Cor. 5:7)…. Therefore, as often as you partake of Communion with a pure conscience, you celebrate Pascha; not when you fast, but when you partake of that Sacrifice…. The catechumen never celebrates Pascha, even though he may fast every year during Lent, because he does not commune in the Offering. So then, even the person who did not fast, if he approaches with a pure conscience, celebrates Pascha, be it today, tomorrow, or any time he partakes of Communion. For good and proper preparation for Communion is not judged by lengths of time, but by a pure conscience. [107] 

Therefore, as many as fast for Pascha, but do not commune, do not celebrate Pascha, as the divine Father just told us. And as many as are not prepared to receive the body and blood of our Lord cannot truly celebrate Sundays or the other Feasts of the year, because they do not possess the cause and occasion for the Feast, which is the most-sweet Jesus Christ, and they do not possess the spiritual joy that divine Communion brings.

As many as think that Pascha and Feasts consist of abundant artoklasies, [108] bright candles, fragrant incense, and the silver and gold vessels that adorn the Church are deceived. [109] For God does not mainly seek such things from us, as He says through the Prophet Moses: “[O man], what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to worship the Lord thy God with all thy heart and with all thy soul, to keep the commandments of the Lord, and His statutes” (Dt. 10:12–13).

Our concern now is not to discuss pious offerings made in Church and whether they are good or not. These, indeed, are good, but together with them we must also offer obedience to the holy commandments of our Lord, and to prefer this to all those things. According to the Prophet-king David: “A sacrifice unto God is a broken spirit; a heart that is broken and humbled God will not despise” (Ps. 50:17).

The Apostle Paul, in his Epistle to the Hebrews, says: “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared me” (Heb. 10:5; Ps. 39:9). Which means: “O Lord, You do not desire that I bring to You all of the other sacrifices and offerings, but that I draw near to the Holy Mysteries and receive the all-holy body of Your Son, which You have prepared for me on the Holy Table, for this also is Your will.” For this reason, wanting to show that he is ready to do obedience, the Psalmist says: “Then I said: Behold, I am come… to do Thy will, O my God, and Thy law is in the midst of my bowels” (Ps. 39:11; cf. Heb. 10:7). That is: “Behold Lord, I have come to do Your will with great eagerness and to fulfill Your law with all of my heart.”

For this reason, if we love our salvation, we must do the will of God and obey His commandments as sons and with joy, and not as slaves and with fear. For fear keeps the old commandments, while love keeps the evangelical commandments. That is, those who were under the Law kept the commandments and statutes of the Law out of fear, so they would not be disciplined and punished. But we Christians, since we are no longer under the Law, must do the commandments of the Gospel, not out of fear, but out of love, and we must do the will of God as sons.

The well-pleasing and ancient will of God the Father was to furnish His Only-begotten Son and our Lord Jesus Christ with a body, as the Apostle said. [110] That is, for His Son to become incarnate and shed His blood for the salvation of the world, and for all of us Christians to frequently partake of His body and His blood. Thus, we will be kept safe from the snares and machinations of the devil during this present life. And when our soul departs from us, it will fly like a dove in freedom and joy into the heavens, without being inhibited whatsoever by the spirits lurking in the air.

And this is verified by the divine Chrysostom, who says:

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Moreover another person told me (he says “another person” because he beforehand told of someone else, who had described to him a different vision)—not having heard it from someone else, but having himself been deemed worthy to both see and hear it—with regard to those who are about to depart this life, that if they happen to partake of the Mysteries, with a pure conscience, when they are about to breathe their last, angels keep guard over them because of what they have just received, and bear them hence (to heaven). [111] 

So, my brother, because you do not know when death will come, whether today, or tomorrow, or this very hour, you must always be communed of the immaculate Mysteries in order to be found ready. And if it is the will of God that you continue to live this present life, you will live a life, by the grace of Holy Communion, full of joy, full of peace, and full of love, accompanied by all of the other virtues. But, if it is the will of God that you die, on account of Holy Communion you will pass freely through the tollhouses of the demons that are found in the air, and you will dwell with inexpressible joy in the eternal mansions. [112] For since you are always united to our sweet Jesus Christ, the almighty King, you will live a blessed life here; and, when you die, the demons will flee from you like lightning and the angels will open the heavenly entrance for you and usher you in procession to the throne of the blessed Trinity. [113]

O what majestic things Christians enjoy from frequent Communion, both in this present life and in the future life!

Would you like, O Christian, for the small errors you commit as a man, either with your eyes or with your ears, to be forgiven? Draw near to the Mysteries with fear and with a broken heart, [114] and they will be remitted and forgiven. St. Anastasios of Antioch confirms this:

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If we fall into some small, pardonable sins on account of our being human, either with our tongue, our ears, our eyes, and we fall as victims of deceit into vainglory, or sorrow, or anger, or some other like sin, let us condemn ourselves and confess to God. Thus let us partake of the Holy Mysteries, believing that the reception of the divine Mysteries is unto the purification of these small sins (though not the grave and evil and impure sins which we may have committed, regarding which we should seek the Mystery of Confession). [115]

Many other Saints also attest to this. The divine Clement of Rome says: “Having partaken of the precious body and precious blood of Christ, let us give thanks to Him who has deemed us worthy to partake of His Holy Mysteries, and ask that these may not be unto our condemnation, but unto our salvation… unto the forgiveness of sins.” [116]

Basil the Great says: “And make them worthy to partake without condemnation of these, Thine immaculate and life-giving Mysteries, unto the forgiveness of sins.” [117]

The divine Chrysostom says: “That to those who shall partake thereof they may be unto vigilance of soul, and unto forgiveness of sins.” [118]

While confession and fulfilling one’s ascetical rule* is able to forgive sins, divine Communion is also necessary. One first removes the worms from a fetid wound, then cuts away the rotten skin, and finally applies ointment to it so that it may heal—for if it is left untreated, it reverts to its former condition—and the same is true in the case of sin. Confession removes the worms, fulfilling one’s rule cuts away the dead skin, and divine Communion heals it as an ointment. For if divine Communion is not also applied, the poor sinner reverts to his former condition, “and the last state of that man becomes worse than the first” (Mt. 12:45).

Do you hear, my Christian, how many charismata you receive from frequent Communion? That your small, pardonable sins are forgiven and your wounds are treated and made completely well? What is more blessed than for you to always prepare yourself to receive Communion, and with the preparation for and the help of divine Communion always to find yourself free of sin? For you who are earthly to remain pure, as the heavenly angels are pure? Can there be any greater happiness than this?

And I will tell you something still greater, brother. If you frequently approach the Mysteries and partake worthily of that immortal and glorified body and blood of our Lord Jesus Christ, and become one body and one blood with the all-holy body and blood of Christ, the life-giving power and energy; then, at the resurrection of the righteous, your own body will be brought to life and resurrected incorruptible and glorified like that of Christ, as the divine Apostle writes to the Philippians: “Who shall change our lowly body, that it may be fashioned like unto His glorious body” (Phil. 3:21).

All of these great and supranatural dignities and graces of which we have spoken until now are received by every Christian who partakes of the divine Mysteries of our sweetest Jesus Christ with a pure conscience; and indeed even more than these are received, which we have not mentioned for the sake of brevity.

After one receives Communion, he thinks about the dread and heavenly Mysteries of which he partook, and so he takes heed to himself so as not to dishonor that grace. He fears his thoughts [logismoi], shrinks away from them, and protects himself from them. He begins a more correct and virtuous life, and, as much as is possible, abstains from every evil. When he begins to think about the fact that he will be receiving Communion again in just a few days, he doubles his efforts to watch over himself. He adds zeal to zeal, self-control to self-control, vigilance to vigilance, labors upon labors, and he struggles as much as possible. This is because he is pressed on two sides: on one side, because just a short while ago he received Communion, and on the other, because he will receive again in just a short while.

Endnotes

In footnote 22 beginning on p. 38 the translator includes an explanation of how St. Nikodemos uses the term "rule":

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When the term “satisfaction” is used by Nikodemos the Hagiorite in his references pertaining to penances, as is made plainly obvious from the surrounding text it has absolutely no relation to the heretical teaching of Western origin that satisfaction is required on account of man’s sins “insulting” divine justice. For St. Nikodemos, “satisfaction” means the penitent’s voluntary acceptance and fulfillment of the spiritual penance assigned to him by his Spiritual Father, that is to say, the ascetical rule [kanon] given to him after his confession. This spiritual rule is not a juridical penalty or punishment, in order that someone might be satisfied (God, for example, in the present instance, that is, according to the heretical Western theological position). Rather, it is the pedagogical and therapeutic spiritual and bodily exertion by which man is to consciously fulfill his repentance, in—‘ theory and in practice. It is the negation of the pleasure of sin, by the grace of God, and the voluntarily accepted therapeutic pain of the repenting person. (He Theia Eucharistia kai ta Pronomia tes Kyriakes kata te Didaskalia ton Kollybadon [The Divine Eucharist and the Prerogatives of Sunday According to the Teaching of the Kollyvades] [Thessaloniki:Pournaras, 20041, 356).
  1. Translator’s note: Interpreting the Third Ode of the Canon of the Feast of the Elevation of the Cross, St. Nikodemos writes:

    So, my beloved reader, if you desire to receive the abovementioned divine charismata [forgiveness of sins, enlightenment, justification, sanctification, victory over the devil, etc], and still others even more unspeakable and incomprehensible, frequently approach the immaculate Mysteries and partake of them. Take care, however, to receive Communion with the appropriate preparation, namely, with confession, with fasting (as much as you are able), with the preparation of self-control, with prayer, with attentive care, with contrition in your heart, and with a pure conscience, having examined yourself just as the Apostle commands you (cf. 1 Cor. 11:28), so that your partaking of the divine Mysteries not be unto your condemnation. You will receive the grace of Communion in proportion to the extent of your preparation for receiving it. You must therefore do two things: you must commune frequently, and you must commune worthily, as much as this is possible (barring any impediment designated by the sacred Canons)” (Heortodromion [Festal Guide]. vol. 1 [Thessaloniki: Orthodoxos Kypsele, 1987], 68–69).

  2. Translator’s note: This quote is taken from Gennadios Scholarios (De Sacramentali Corpore Christi 1, PG 160, 357A), who himself says he is quoting “the divine Gregory.”

  3. Oratio 45.15, PG 36, 644B; NPNF (V2-07), 428.

  4. Glaphyra in Exodum 2.2, PG 69, 428B.

  5. De Adoratione et Cultu in Spiritu et Veritate 17, PG 68, 1077D.

  6. Small Catechesis 107 (Mikra Katechesis [Thessaloniki: Orthodoxos Kypsele, 1984], 271–272).

  7. On John 46.3–4, PG 59, 260–262; NPNF (V1-14), 164–165.

  8. In Joannis Evangelium 4.2, PG 73, 585A.

  9. Glaphyra in Exodum 2.2, PG 69, 421A–421B.

  10. De Adoratione et Cultu in Spiritu et Veritate 1, PG 68, 205D.

  11. Cf. Oratio 45.15, PG 36, 644A; NPNF (V2-07), 428.

  12. Cf. 3 Kg. [1 Kg.] 19:11–12.

  13. Regulae Fusius 2.1, PG 31, 908C; Saint Basil: Ascetical Works, 233.

  14. Cf. 1 Cor. 5:7.

  15. Adversus Judaeos 3.4–5, PG 48, 867–868.

  16. Translator’s note: The artoklasia is a festive service conducted within Great Vespers, consisting of a procession, hymns, litanies, and the blessing of five loaves of bread together with wheat, wine, and oil.

  17. Translator’s note: Concerning this subject, see St. Symeon the New Theologian, Ethical Discourses 14, SC 129, 422–442; On the Mystical Life, vol. 1 (Crestwood: St. Vladimir’s Seminary Press, 1995), 172–181.

  18. Cf. Heb. 10:5–10.

  19. De Sacerdotio 6.4, SC 272, 318; NPNF (V1-09), 76.

  20. Cf. Jn. 14:2.

  21. Translator’s note: See St. Symeon of Thessaloniki, De Ordine Sepulturae, ch. 360, concerning the good of frequent Communion, especially its benefits at the hour of death (PG 155, 672B–673A).

  22. Cf. Ps. 50:17.

  23. Cf. Quaestiones 7, PG 89, 385C-389D. Webmaster note: On pp. 162-165 we find further explanation of what is meant by "small, pardonable sins". In Objection 8 Saint Nikodemos poses the following question: “Being human beings, are Christians not disturbed by gluttony, vainglory, laughter, idle talk, and other like passions? How, then, can they frequently commune?” He continues:

St. Anastasios of Antioch responds to these people saying:

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There are many people who, on account of their infrequent Communion, fall into sins. There are others ho commune more frequently, and therefore greatly protect themselves from many evils, fearing the judgement of Holy Communion. Therefore, if we fall into some small, pardonable sins on account of our being human, either with our tongue, or our ears, or our eyes, and we fall as victims of deceit into vainglory, or sorrow, or anger, or some other like sin, let us condemn ourselves and confess to God. Thus let us partake of the Holy Mysteries, believing that the reception of the divine Mysteries is unto the remission of sins and purification. But if we also commit grave sins which are evil, carnal and impure, and we have rancor towards our brother, until we worthily repent of these sins, let us not boldly approach the divine Mysteries.

But because we are human beings, bearing flesh and weaknesses, and pollute ourselves with many sins, God has given us various sacrifices unto the remission of our sins. If we offer these sacrifices to Him, they purify us in order that we may approach the Mysteries. Merciful almsgiving is a sacrifice which cleanses man from sins. There is also another sacrifice which is unto salvation and the remission of sins, concerning which the Prophet David says, “A sacrifice unto God is a broken spirit; a heart that is broken and humbled God will not despise” (Ps. 50:17). [pp. 162-3]

The Translator includes a note for the preceding passage by St. Anastasios. "Commenting on the words of the Divine Liturgy: 'The Holy Things for the holy,' St. Nicholas Cabasilas also says:"

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But if we should cut ourselves off, if we should separate ourselves from the unity of this most holy body, we partake of the Holy Mysteries in vain, for life cannot flow into dead and amputated limbs. And what can cut off the members from this holy body? “It is your sins which have separated Me from you” (Is. 59:2), says God. Does all sin then bring death to man? No indeed, but mortal sin only; that is why it is called mortal. For according to St. John there are sins which are not mortal (cf 1 Jn. 5:16-17). That is why Christians, if they have not committed such sins as would cut them off from Christ and bring death, are in no way prevented, when partaking of the Holy Mysteries, from receiving sanctification, not in name alone, but in fact, since they continue to be living members united to the Head. (Sacrae Liturgiae Interpretatio 36, PG 150, 448D-449B; trans. A Commentary on the Divine Liturgy, 88-89)] [pp. 164-5]

For more on mortal vs. pardonable sins see Part I, Chapter 3 from the Exomologetarion.

  1. Apostolic Constitutions, Book 8, ch. 14, SC 336, 210; ANF (07), 491.

  2. Divine Liturgy of St. Basil the Great, Prayer after the Lord’s Prayer.

  3. Divine Liturgy of St. John Chrysostom, Prayer after the sanctification of the Gifts.

From Concerning Frequent Communion of the Immaculate Mysteries of Christ, by our Righteous God-bearing Father Nikodemos the Hagiorite, trans. by Fr. George Dokos (Thessaloniki, Greece: 2006, Uncut Mountain Press), pp. 104-122. The full subtitle of the book reads: "Including a thorough explanation of the Lord's Prayer, an apology for frequent communion, answers to objections and clarifications of misconceptions, and two appendices on the Divine Eucharist." Order today from Uncut Mountain Supply! See also When and How to Receive Communion, by Archimandrite Daniel G. Aerakis. This short book contains additional material not covered by Saint Nikodemos.[/size]

valentina_1
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Post by valentina_1 »

Please forgive me for my bold intrusion. When I was expecting my (now) daughter, 18 years ago, my spiritual father, the blessed Metropolitan Vitaly, suggested that I take communion every Sunday, while I was pregnant. So, I did follow his guiding advise/instructions very faithfuly. However, I was also told that during our 12 memorable feasts, One must go, have confession and take communion, in which I always did, and now my daughter and I do.

Your humble servant.

Valya

...

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ON FREQUENCY OF COMMUNION (by Vladimir Moss)

The old debate on how frequently we should receive Holy Communion, and with what kind of preparation, shows no signs of dying down in our time. Although not a dogmatic question, it has all the potential to cause as much disruption in Church life as many dogmatic questions. In this respect it is similar to the debate on how heretics and schismatics of various kinds are to be received into the True Church. In both cases perplexity is caused by the fact that the Church seems to adopt a different position at different times in her history. And so one side in the debate adopts the position of the Church at one point in her history, and the other side – her position at another time. Both can claim patristic support, and so both can claim that right is on their side. The problem, then, is: how to reconcile the apparently contradictory positions taken by the Church at different times in her history.

With regard to frequency of Communion, there is no argument that Christians received It more frequently in the early centuries of Christianity than in recent centuries. The question, then, is: is this because there has been a falling away from the early, correct practice? Or are there good reasons why the Church has modified the practice of the Early Christians?

The question was first raised in recent times by the so-called "Kollyvades" Fathers[1] – so called after the kollyva, or boiled wheat, which is traditionally given out at memorial services in the Greek Church. They taught, among other things, that Communion was being received too infrequently by contemporary Christians, and that It should be received as often as possible consistent with proper preparation for the sacrament. There was much opposition to this teaching, and successive patriarchs tended to adopt a position midway between the two parties.

Thus "in 1775, Ecumenical Patriarch Theodosios sought to reconcile the two factions. He wrote to the monks of Athos saying that the early Christians received Holy Communion every Sunday, while those of the subsequent period received it every forty days, after penance; he advised that whoever felt himself prepared should follow the former, whereas if he did not he should follow the latter. But this did not bring an end to the dispute. Like the contention about memorial services, it continued until the early part of the nineteenth century. In 1819, Patriarch Gregory V wrote to the Athonite monks that Communion should not be received at certain set times, but whenever one felt oneself ready for it, following confession and other necessary preparation."[2]

St. Gregory here appears implicitly to rule out the extreme positions on both sides: both the idea that it is wrong to receive Communion more than two or three times a year (this is the extreme that the Kollyvades Fathers strongly, and rightly, reacted against), and the idea that one must receive Communion at every single Liturgy, whether one feels ready for it or not, and whether one has done the necessary preparation or not (even the Kollyvades Fathers agreed that preparation for Communion by fasting was necessary – see St. Nicodemus' book, On Frequent Communion).

However, in view of the fact that there are those who continue to deny that any special fast before Communion is necessary, it will be worth examining the early evidence for that. In the early fifth century, the Typicon of the Monastery of St. Savvas of Jerusalem states: "When one wishes to commune of the Holy Mysteries of Christ, one must keep the entire week, from Monday, in fasting, prayer and complete sobriety in every way, and then, with fear and great compunction receive the All-Holy Mysteries."(chapter 32, "Concerning Communion of Christ's Mysteries").

It has been argued by some that this is a later addition to The Jerusalem Typicon. I have not seen the evidence for this. But the fact that this passage has not been removed from the Typicon seems to indicate that it does not contradict the Tradition of the Church.

Moreover, there is other early evidence for the fast before Communion. Thus St. John Chrysostom (+407) recommends fasting before Communion – and, if possible, also after: "You fast before Communion in order to be worthy of Communion. But as soon as you receive Communion, instead of increasing prudence and temperance, you let it all go, whereas you should be more temperate after Communion. For before you received Communion you fasted in order to be worthy to receive the Bridegroom, while after this you should be more prudent and temperate in order not to seem unworthy of what you have received. What, then? Should we fast after Communion as well? I don't say this, and I don't force you. It would be good, but I don't force you to do this. But I exhort you not to feast to excess."[3]

St. John Chrysostom's words are clear evidence that, whatever was the practice in the very earliest period of the Church, by the late fourth century fasting before Communion was the norm.

Stavros Markou comments on the evidence from the Jerusalem Typicon: "This required fast was later made easier, according to economia, and was reduced to a fast of three days. In some cases, it can be reduced to one day. Most clergy (those in sacred orders) and monastics only fast for one day, or even half a day, before receiving Holy Communion. However, those among the laymen must fast for one week, or for three days, or (if one's spiritual father permites) at least one day. This is the historical practice of the Orthodox Church."[4]

Most True Orthodox Churches today insist on a three-day fast for laymen. I have seen this practice in the Russian Church Abroad in the 1970s, in the Matthewite and Chrysostomite Greek Old Calendarists, and also in Russia, Serbia and Bulgaria. The only major exception appears to be the "Holy Orthodox Church of North America" (HOCNA) and those parishes and monasteries in other jurisdictions influenced by their reasoning, and perhaps also the Cyprianites.

Such near-unanimity about the three-day rule among the True Orthodox Churches is a very strong indication that it was introduced into the Church by the Holy Spirit. True, it was not legislated in any Ecumenical or Local Council that I am aware of. But this is understandable: since this is a pastoral, rather than a dogmatic matter, the rule should be seen as a guideline rather than a strict law, with allowance of considerable flexibility in view of individual circumstances. The very young, the old and the sick may be granted a relaxation of the rule by their spiritual fathers, while the more ascetical may wish to fast longer or more strictly. But it appears that the Church, guided by the Holy Spirit, has come to a near-unanimous conclusion in several traditionally Orthodox countries that an average person in normal circumstances should aim to prepare for Communion through a minimum of three days' fasting.

Moreover, there seem to be some clear pointers to the three-day rule in Holy Scripture. Consider, for example, Exodus 19.10-19, which is appointed to be read by the Holy Church on the Vespers-Liturgy of Holy Thursday. Here God commands the people of Israel to sanctify themselves for three days before they ascend the Mount. "Be ready," says Moses; "for three days come not near to a woman" (v. 15). Now ascending the Holy Mountain is a figurative expression for entering into communion with God, as we see in Psalm 23, which is appointed to be read during the preparatory prayers for Holy Communion: "Who will ascend the mountain of the Lord, or who will stand in His holy place? He who has clean hands and a pure heart…" (vv. 3-4).

A still closer prefiguring of Holy Communion can be seen in the story of the meeting between David and the priest Abimelech, when David asks whether he and his men can eat of the showbread on the altar. Abimelech replies that this bread was no common bread, "but holy loaves: if the young men have abstained from women, then they shall eat them. And David answered the priest, and said to him, Yes, we have abstained from women for three days: when I came forth for the journey all the young men were purified" (I Samuel 20.4-5). The holy loaves are clearly a type of the Eucharist, which require a preparation of three days' abstinence.

Let us turn now to certain objections raised against the three-day rule.

  1. The three-day rule encourages laziness and infrequency of Communion. In answer to this, we readily admit: it may. And in such circumstances the pastor should urge his flock to prepare and receive Communion more often, "lest the spiritual wolf seize" them, as it says in the prayers of preparation for Communion. But pastors and laity differ in their opinion of what constitutes frequent or infrequent Communion: what is frequent for one is infrequent for another. Most will agree that two or three times a year is infrequent. Some would consider once a month also infrequent. But more would probably consider that frequent!

However, the Church has decreed four periods in the year in which fasting is compulsory: the Christmas fast, Great Lent, the Apostles' fast and the Dormition fast. In these periods, even a lazy person does not have to put in any extra fasting if he wants to receive Communion. Of course, a person who does not respect the compulsory fasts will not be ready to receive Communion even in the fasting periods. But then that will not be the "fault" of the three-day rule, but of the believer's general lack of zeal and disobedience to the Church's laws. He will in effect be excommunicating himself. De facto he does not want to receive Communion, so de jure he is excommunicate.

In this connection it is illuminating to consider the advice that St. Seraphim of Sarov gave on frequency of Communion. Concerning the nuns of Diveyevo, his spiritual children, he said: "I command them, Father, to partake of Christ's holy and life-giving Sacrament in all the four fasts and on the twelve festivals." But to a layman he said: "Communicate four times. Once is also good. As God deems you worthy…"[5]

"As God deems you worthy…" So God considers some people worthy of more frequent Communion than others. The nuns, who valued It more highly and struggled more to prepare for It through fasting and prayer, were counted worthy of frequent Communion, and the layman – of less frequent Communion (once in each of the four longer fasts, or even only once a year as an absolute minimum). This is the general pattern we find in all the True Orthodox Churches today: those who struggle harder, and have greater zeal – the clergy and monastics, particularly – are counted worthy to receive Communion more often than those who struggle less. "For whosoever hath, to him shall be given, and he shall have more abundantly" (Matthew 13.12).

To this the objection will immediately be raised: "But no-one is worthy to receive Communion, we are all sinners!" True, and yet some are less unworthy than others. They are those who struggle harder, and through their humble consciousness of their unworthiness are more ready to profit from the grace given them in Holy Communion than others. If this were not true, it would make no sense to pray: "Count us not unworthy to receive…", or: "We thank Thee that Thou hast counted us worthy to receive…"

The three-day rule of preparation, while making nobody worthy in an absolute sense to receive Divine Communion, nevertheless, like all ascetic practices, sharpens our sense of our weakness and unworthiness, and therefore actually makes us less unworthy to receive, in accordance with the spiritual law that he who humbles himself is exalted. But those who do not prepare in the way the Church teaches run the danger of complacency and routine, of seeing Communion as their right or their duty rather than their salvation, even of "not discerning the Body and Blood of the Lord" and so of receiving to their condemnation. For "whosoever hath not, from him shall be taken away even that which he hath" (Matthew 13.12).

  1. The Early Christians communed at every Liturgy, and so should we. I have never seen proof of this statement, but I do accept that Christians in the early centuries communed in general more often than we do now. But what follows from that fact? That we should receive more often in imitation of them? That would be true only if our circumstances were very similar to theirs, and we ourselves similar to the Early Christians.

Consider the following from the life of a nearly contemporary saint, Elder Barsanuphius of Optina (+1912): "I remember once how in a talk he discoursed on frequent Communion and how certain people, citing the example of the Christians of the first centuries, demand permission even now to commune, if not daily, then weekly. 'They don't understand that those Christians were constantly prepared for death, and were often taken to prison right from the Liturgy. Each expected that, if not today, then tomorrow his turn would come to suffer for faith in Christ. Then they lived more soberly; their life was, one might say, a continuous state of govenie [fasting in preparation for Communion]. It's not surprising therefore, that they often communed the Holy Mysteries. We don't live that way, and we should not equate ourselves with them. Therefore in our Monastery it is agreed upon that the brothers commune six times a year – once during each fast and twice during Great Lent and the Nativity Fast. Deviations from this rule are allowed rarely, and each time with the blessing of the Elder and the Superior, so that one time the brothers were surprised: 'Why is Fr. So-and-so approaching the Chalice?' And those who knew what was going on explained, 'He went through a terrible ordeal. He saw demons in perceptible form and became quite faint. And his spiritual father blessed him to prepare for Communion.'"[6]

Now Optina Monastery, as is well-known, was probably the finest monastery in Russia at the time. Fourteen of its elders were glorified by the Russian Church Abroad, and many of its monks became martyrs under the Soviet yoke. The fact that it did not adopt the liberal position on frequency of Communion is, in my view, another strong argument against that position. Note also that Optina under the holy elders towards the end of the nineteenth century was more strict on this question (i.e. allowed Communion less often) than Diveyevo under St. Seraphim at the beginning of the century. This was almost certainly because conditions had changed: the level of spiritual life in the country as a whole, and among monastics in particular, had fallen; which was reflected in a stricter attitude towards the reception of Communion.

So the Church, while never abandoning her principles, changes her practices to some degree in accordance with the spiritual condition of her children. When spiritual zeal is high, fewer rules are imposed. When it falls, rules are imposed in order to protect the faithful from their own weaknesses.

This leads me to a general point on historical comparisons between different Christian epochs. We call our Church "Apostolic" because we have received the teachings of the Holy Apostles without addition or subtraction. However, this refers to dogmatic teachings and to general norms of Christian faith and morality. It does not mean that we, living in the twenty-first century, are obliged to imitate the lives of the Early Christians in every particular. The attempt to do that is a characteristically Protestant venture, and we all know what is the result of their attempts to "go back to the Early Church" – a renunciation of the very concept of the Church! Our task is not to "go back to the Early Church", but to join the Apostolic Church as it exists now, having maintained unbroken succession from the Apostles and their successors.

Not only are we quite simply not able to "go back to the Early Church" in a literal sense: it would be very harmful for us to attempt to do so. Let me give you some examples. In the Early Church, many Christians gave up all their property to the Apostles, which was a kind of beginning of monastic life. When Ananias and Sapphira promised to this, but held something back, they were denounced publicly by the Apostle Peter and struck dead! Now monks and nuns also promise to give all their property to their abbots or abbesses. But many for one reason or another do not fulfil this vow. Is it really desirable that our Church leaders should denounce such people publicly and strike them dead?! At the end of the story of Ananias and Sapphira we read that while many joined the Church, "of the rest no man dared to join himself to them" (Acts 5.13). I wonder how many would dare to become monks today if they faced such heavy penalties for any violation of their vows…

Again, standards of sexual morality in the Early Church were very high, and very strictly enforced. A man who committed fornication was completely cut off from any kind of intercourse with his fellow Christians, and deprived of Communion for a very long period, if not for the rest of his life (cf. I Corinthians 5; Hebrews 6.4-6). What would happen to our Church today if such strictness were enforced?

Or, still more to the point, let us consider the practice of confession before Communion. The Apostle Paul apparently did not insist on confession before a priest before Communion, but rather said: "Let a man examine himself, and so let him eat of that Bread and drink of that Cup" (I Corinthians 11.27). Evidently he trusted the Corinthians not to receive Communion if they had committed mortal sins. In spite of that it appears that some of them ate and drank unworthily, "eating and drinking damnation to [themselves], not discerning the Lord's Body" (v. 29). In our days, confession before a priest or spiritual father has become compulsory – because we are weaker than the Early Christians, and without such a confession more of us would be likely to receive Communion to our condemnation.

  1. Not to receive the Holy Mysteries at a Liturgy is an Insult to Christ. I think I have said enough already to prove that this objection is a non-starter. I have never read such a statement in the Holy Fathers. Even those who wrote treatises on the need to receive more frequent Communion, such as the Kollyvades Fathers, never accused those who received only two or three times a year of insulting Christ. They recognized that those who received infrequently often did so out of good motives – in particular, out of humility, a sense of their unworthiness. But this good motive, they argued, should be balanced by a consciousness of the grace that is received from more frequent Communion.
  1. There is no Point in going to the Divine Liturgy if you do not Receive Communion. Again, I have never read such a statement in the Holy Fathers. The Divine Liturgy accomplishes many things besides sanctifying individual communicants through their receiving Communion. During the Liturgy we pray for ourselves and for the whole world. We are present at the Awesome Sacrifice, and worship Christ Crucified. All this is good for us and strengthens the Church as a whole. To absent ourselves from the Liturgy just because we are not ready to receive Communion means to deprive ourselves of all the benefits of common prayer, and betrays a dangerously individualistic approach to the Holy Mysteries.

In support of the argument that everybody must receive Communion, some people cite the Ninth Apostolic Canon, which excommunicates those who leave before the end of the Liturgy and Communion. However, the famous Serbian canonist, Bishop Nicodemus of Dalmatia, comments on this Canon: "In the first period of the Church the communion of Christians was expressed mainly in the common participation of all the faithful in the Lords Supper (I Corinthians 10.16, 17) and in everyone remaining unanimously in the church (Acts 2.46, 20.7). Moreover, this communion, expressed in this way, was laid at the base of the composition of the rite of the Liturgy, so that the catechumens, who could stay in the church with the faithful only until certain prayers, immediately the rite of the Eucharist itself began were invited by the deacon to leave the church, so that only the faithful remained in the church and became participants in the Lord's Supper. This was how the common thought of the Church concerning the spiritual union between the faithful was expressed, as well as the fact that, for the sake of this spiritual union, every faithful could and had the right to take part in church in all the prayers, both in the Eucharist itself and in the common prayer after Holy Communion to thank the Lord for His great gift. That is how it was at the beginning of the Church of Christ, and all the faithful always came to church and not only listened to the reading of Holy Scripture in church, but remained there until the priest, having finished the Divine Liturgy, blessed them to leave the church. However, this zeal began to cool among some, and many, having heard only the reading of the Holy Scriptures, left the church. Because of this, without a doubt, there was introduced into the rite of the Liturgy, as we read in the Apostolic Constitutions (VIII, 9), the deacon's exclamation, after reminding the catechumens to leave the church, that not one of those having the right to remain until the end of the service should leave it. In all probability this did not help, and many even after the deacon's exclamation still left the church before the end of the service, thereby spoiling the reverent feeling of the true faithful and producing disorder in the church itself. As a consequence the present strict rule was published, which required the excommunication of everyone who entered the church and did not remain until the end of the service.

"Some canonists understand this canon in such a way that the faithful not only had to remain in church until the end of the Divine Liturgy, but also were all obliged to commune of the Holy Mysteries. It is possible that this interpretation is correct, since the places from Holy Scripture cited above in explanation of this canon can serve to confirm it. However, it cannot be that all the faithful were forced to commune each time they went to church, since it could easily happen that that not everyone was prepared to commune, either through the intimations of his own conscience, or by dint of some other reasons from his personal or public life. In order that such people should be counted worthy of at any rate some participation in the holy things, on the one hand, and in order to avoid the heaviness of the punishment imposed by this canon, on the other, and in order also to oblige those who could not commune nevertheless to stay in church until the end of the Divine Liturgy, there was introduced the distribution of antidoron, which everyone had to receive from the hands of the priest or for his own sanctification."[7]

Let us now turn to the practical consequences that are likely to follow if all the faithful are compelled to receive Communion at every Divine Liturgy they attend. One possible consequence is that the three-day rule will be abolished or severely weakened. This already takes place in certain places, such as those monasteries and parishes under the influence of HOCNA's Boston monastery. I have heard that in one such monastery and parish the three-day rule is observed only in relation to sexual relations, but not in relation to food. In support of this, they argue that the Holy Canons forbid fasting on Saturdays. It is true that the Eastern Church rejected the Roman Church's practice of making Saturday a fast day. But that does not mean that it is compulsory to eat meat on that day, only that it is not forbidden! Similarly, it is not forbidden to fast on Saturdays in preparation for Communion the next day.

But suppose that the three-day rule is observed together with the rule of compulsory Communion at every Liturgy. In that case, I foresee two possible consequences. Either laypeople, in order to preserve some normality of family and marital life, will go less often to the Liturgy, and perhaps leave the Church altogether. And that, of course, would be a tragedy… Or they will drastically curtail marital relations to a very few times in the year and introduce a semi-monastic regime into the family.

Now the latter consequence might seem attractive and desirable to certain Manichaean heretics who see sexual relations in marriage as sinful. But it does not correspond to the Apostolic teaching. Thus St. Paul says to married couples: "Deprive ye not one another, unless it be with consent for a time in order that ye may have time for prayer; and come together again, lest Satan tempt you because of your lack of self-control" (I Corinthians 7.3). So married couples are exhorted to strike a balance. On the one hand, they must devote certain periods to prayer and fasting and sexual abstention. These include the Wednesday and Friday fasts, the four major fasts of the Church year and additional three-day fasts before Communion in non-fasting periods - provided both partners agree to them. But then they must come together again. For married couples are not given the grace of complete abstinence, and to force them to that, even under the pretext of piety, is to go against, not only human nature, but also the will of God. In the worst cases, - and I have seen one such "worst case", - it will lead to the break-up of the family and the falling away of all of the family members from the Church…

To conclude: in this, as in many other Church questions, we have to take account of the real while never losing sight of the ideal. The ideal, no doubt, is frequent liturgies, the attendance of all parish members at all liturgies and the communing of all members of the parish at all those liturgies. But I doubt whether that ideal has ever been attained, even in the Early Church. And by striving too inflexibly for the ideal without taking into account the real we may actually make the reality worse. It is better to tread "the Royal Way" between the extremes of excessive zeal and excessive slackness, striving for the heights but humbly recognizing our weaknesses. St. Seraphim said that virtue is not like a pear – it cannot be swallowed all at once. The slow but steady path of doing what we can in obedience to the Church's rules, pushing ourselves forward, but not beyond our personal strength or the strength of those around us, is the way that will lead us to the heights in the long run…

Vladimir Moss.

January 27 / February 9, 2008.

St. John Chrysostom.

[1] Especially St. Macarius of Corinth (1731-1805), St. Nicodemus of the Holy Mountain (1749-1809), St. Nicephorus of Chios (1750-1821) and St. Arsenius of Paros (1800-1877).

[2] Constantine Cavarnos, St. Macarios of Corinth, Belmont, Mass. : Institute for Byzantine and Modern Studies, 1972, p. 21.

[3] St. John Chrysostom, Homily 27 on I Corinthians, 7.

[4] Markou, internet communication.

[5] Archimandrite Lazarus (Moore), St. Seraphim of Sarov: A Spiritual Biography, Blanco, Texas: New Sarov Press, 1994, pp. 67, 68.

[6] Victor Afanasiev, Elder Barsanuphius of Optina, Platina, Ca.: St. Herman of Alaska Press, 2000, pp. 565-566.

[7] Bishop Nicodemus, Pravila Pravoslavnoj Tserkvi (The Canons of the Orthodox Church), St. Petersburg, 1911, Moscow, 2001, volume 1, pp. 68-69 (in Russian). The bishop's point is confirmed by the interpretations found in St. Nicodemus the Hagiorite's Pedalion on Apostolic Canons 8 and 9, the 13th Canon of the Sixth Ecumenical Council and the First Canonical Epistle of St. John the Faster. Here mention is made of different categories of repenting faithful, one of which is the synestotes, that is, those who "stand with" the other faithful until the end of the Liturgy, but do not receive communion for some reason. (Bishop Photius of Marathon, personal communication, March 31, 2007).

Matthew
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Re: How Often Should We Partake of Holy Communion?

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Hello Nicholas, thank you for posting this article.

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Revnitel
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Re: How Often Should We Partake of Holy Communion?

Post by Revnitel »

The Essence of our Faith is Evkharistia, Thanksgiving, and by partaking of Christ, He lives in us and we in Him. Communion as often as possible, frequent Confession and our sins permitting.

"The spouse of Christ cannot be adulterous, she is uncorrupted and pure, She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the Kingdom. Whoever is separated from the Church and is joined to an adulteress is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ."

--St. Cyprian of Carthage, On The Unity of the Church (Chapter 6, ANF,V:423),

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