The Proper Preparation for Receiving the Holy Mysteries
The Russian Orthodox Church requires anyone who desires to receive Holy Communion prepare themselves with confession, the Pre-Communion Prayers and to abstain from food or drink from midnight on. Most of the world’s Local Orthodox Churches hold to this standard, recognizing that the clergy, as guardians of the Mysteries, must make sure anyone who approaches the chalice is Orthodox, and is properly prepared.
The Church’s requirement that one must be a member of the Orthodox Church before approaching the chalice relates to the fact that communion is the outward expression of having all things in common, both in faith and worship, since receiving the Holy Mysteries is the fruit of unity.
In receiving Holy Communion, we are eating and drinking the very Body and Blood of the Saviour for the healing of body and soul. This is not simply the remembrance of a past event, but the very participation of the Heavenly Banquet. We enter into a place where there is neither time nor space, and participate in this eternal banquet for the transformation of our very being.
Since the Eucharist is a true participation and foretaste of heavenly things, it is imperative that we be properly prepared, for to eat and drink unworthily is to put our immortal soul at risk.
Orthodoxy in North America does not have a common practice in regards to preparation for receiving the Eucharist. Some jurisdictions allow members to approach the chalice without having confessed, thus contributing to the abuse of the Mysteries. Yet on the flip side, those who are required to confess before communing can fall into the habit of going through the motions of confession without giving the priest adequate time to offer spiritual direction. When this happens, confession is sometimes no different than refraining from confession, for we can easily run through the usual litany of sins, get absolution, and start the week off without having made a heartfelt confession at all.
If we have made a good confession we must have a plan of action that will allow the Holy Spirit to transform our heart, for true repentance MUST include a commitment to go and sin no more! This requires the guidance of a confessor and takes more time than simply getting in a long line prior to the service.
The midnight fast that must precede the Divine Liturgy, together with the Pre-Communion Prayers, is an additionally important step in our proper preparation for receiving the Eucharist, for these become the tools by which we make the reality of what we are receiving something more than mere ritual. If we were simply reenacting or commemorating the last meal the Lord shared with His disciples, confession, fasting, and preparatory prayers would be unnecessary. The requirements the Church places on her faithful is clear evidence that the Lord did not say, this is “like” my body and blood. The Eucharist is no mere symbol.
Love and blessings,
Abbot Tryphon
Photo: My friend, Archpriest Nicholas Letten, was tonsured a monk by Archbishop Benjamin on Wednesday. The tonsure took place during a Hierarchical Liturgy in Annunciation Orthodox Church in Milwaukie, Oregon. Father was given the name Andrew, and is now known as Hieromonk Andrew. Father Andrew is 95 years old.
Thursday July 8, 2021 / June 25, 2021
3rd Week after Pentecost. Tone one.
Apostles’ (Peter & Paul) Fast. Fish Allowed
Virgin-martyr Febronia of Nisibis (304).
Venerable Nikon the Confessor of Optina (1931).
New Hieromartyrs Nicholas and Basil priests (1918).
New Hieromartyr Basil priest (1940).
Prince Peter (1228) and Princess Febronia (tonsured David and Euphrosyne), wonderworkers of Murom.
Venerable Dalmatus, abbot and founder of the Dormition Monastery in Siberia (1697)..
Venerables Leonis, Libye, and Eutropia of Syria.
Venerable Symeon of Sinai (5th c.).
Venerables Dionysius and Dometius (1380) of the Monastery of the Forerunner (Dionysiou), Mt. Athos (Greek).
New Martyr Procopius of Varna and Mt. Athos, who suffered at Smyrna (1810) (Greek).
New Martyr George of Attalia (1823) (Greek).
oMartyr Gallicianus the Patrician in Egypt (362).
St. Adelbert, archdeacon (740) (Neth.).
St. Theoleptus, metropolitan of Philadelphia (1322).
St. Moluac of Lismore (592) (Celtic & British).
The Scripture Readings
Romans 8:22-27
22 For we know that the whole creation groans and labors with birth pangs together until now. 23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. 24 For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with perseverance.
26 Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.
Matthew 10:23-31
23 When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.
24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!26 Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known.
Jesus Teaches the Fear of God
27 “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. 28 And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. 30 But the very hairs of your head are all numbered. 31 Do not fear therefore; you are of more value than many sparrows.
This is “like” my Body & Blood”…very good way of explaining exactly what and more importantly WHO we are receiving. This “IS” my Body & Blood.
Thankyou & blessings…
Congratulations Hieromonk Andrew! What a joy this must have been for you – it is evident in your face! May God bless you and your friend Abbot Tryphon as you begin this new journey.
Thank you for the picture of Hieromonk Andrew. I’ve heard about this event at St John , in Manton, so I’m delighted to meet even virtually the tonsured, Fr. Andrew. Many years! Regarding confession, not so long time ago, one of your friend priest posted the following on his FB time line, I thought it was interesting:
“Pastoral Advice Concerning Long Confessions
“There is one fairly common mistake that many Orthodox Christians
make, regardless of their experience in church.
The essence of this mistake is confusing confession with conversation.
In church practice, there is confession and then there is counseling
where a believer can ask a clergyman questions and receive advice.
There are also catechist educational lectures, etc. Often a repentant
person tries to fit all of that into one confession which
significantly extends it in time. Let us not forget however that an
average Liturgy lasts 1.5-2 hours, and there are usually many
confessors.
Let us turn to the catechism and define the concept of the Sacrament
of Repentance (confession). “Repentance is a Sacrament in which a
person repenting of his sins, upon visible receipt of forgiveness from
the priest, is invisibly freed from these sins by the Lord Jesus
Christ Himself” (St Philaret of Moscow, Extensive Christian Catechism
of the Orthodox Catholic Eastern Church).
Figuratively speaking, the Sacrament of Penance is a surgical
operation, where your personal repentance is exposing your sinful
sickness to God. Assisted by the priest, God Himself then removes it
and heals you. It is hardly possible to imagine a patient brought on a
gurney into an operating room and placed on the table suddenly sitting
up and saying something like, “Doctor, let’s talk about life first.”
In such a situation a person wants to get rid of his pain and thinks
of survival before anything else. Similarly, in confession we need to
specifically indicate where it hurts, rather than beginning to recount
our life in all details. Just as a patient lifts up his shirt and
shows the doctor the wound, we should also learn to “locate” our sin
and be specific naming it, trying to cut off unnecessary words.
Instead of spending ten minutes on describing in detail each
particular case, one can simply say “I have been judging people and I
repent ” or “I had lascivious thoughts.” or “I repent of gluttony”, “I
quarrelled with my parents ” and so on. There is no need to convey all
details describing how, when or how many times it happened.
God KNOWS your heart. He needs you to realize your sin, be horrified
by it and have the desire to repent, change yourself for the better
and clearly tell the priest about it. In case of your personal
repentance and contrition, the Lord Himself absolves your sin at the
moment when the priest reads the prayer of absolution during
confession.
Words possess great power. Think of your every word and try not to
overload your confession with tons of unnecessary information. A
priest, who has the God-given power to forgive and absolve our sin,
must first identify it. Help him with this.
This does not mean that conversations are not needed. Of course, they
are. There are always puzzling questions that need to be addressed,
but there is no need to do it during confession, at least not during
the Liturgy. Naturally, there are questions regarding grave sins or
preparation for the Eucharist that need to be resolved immediately
during confession, but these are rather isolated cases. Usually, the
best thing to do is to call the priest on the phone and arrange a
meeting with him outside of church service. That would be a perfect
opportunity both to confess and to ask questions that concern you.”
But during the service, especially when there are many people, try to
be detailed in listing your sins but not in describing the
circumstances. Be succinct and concise. Be clear about your sin,
rather than retelling your life in great detail.
Confession is a Sacrament. Treat it like a great shrine, not like a
conversation. Try not to mix the heavenly with the earthly.
Concentrate on your inner awareness of your sin: see it in your heart,
shudder with disgust, understand your sin and say it before the
priest. The healing from God will not be slow in coming. This is the
whole point.”
Translated by The Catalogue of Good Deeds “