Receiving Holy Communion
“Since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire” (Hebrews 12:28-29).
Bishop Kallistos Samaras once used this metaphor to describe Holy Communion. “Our God is a consuming fire,” he said. Fire can be very helpful or very destructive. We cook with fire; we warm our homes with it; often we illuminate our homes with fire. The internal combustion engine uses fire in a controlled manner to propel automobiles. At the same time, if we are not careful, we get burned and can die from fire. Fire is good, but must be respected.
Holy Communion, which we believe to be the sacred Body and Blood of our Lord, is like fire. It is a tremendous blessing, but if not used carefully, it can burn. St. Paul said this to the Christian community at Corinth. “Whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep. For if we would judge ourselves, we would not be judged” (1 Corinthians 11:27-31).
There seem to be two extremes in the practice of Holy Communion. One is that some people rarely or never receive Communion. They say that in order to be worthy of Communion they must fast for three, five or forty days from meat, dairy products, fish and olive oil. The basis of this belief is piety, and piety is a good thing, but in this case it is wrong. It is clear from the Tradition of our Church, which includes the Scriptures, canon law, patristic writings and the liturgical texts themselves that this is not the way the Church intended it to be. Receiving Holy Communion when it is offered is the norm, not the exception. Ultimately, even if someone fasts for an entire year, he is still not worthy to receive Communion. We never are worthy; it is a gift from God.
The other extreme is to assume that there are no rules to receiving the Sacrament. There are indeed rules. We do not eat or drink anything from the time we awaken until receive Communion (exception is made for medically necessary medicines). As much as possible, we follow the designated fasting days, Wednesday and Friday, and fasting periods, such as Great Lent.
We examine ourselves and go to Holy Confession- perhaps not every time but at least periodically. What did St. Paul write? “Let a man examine himself, and so let him eat of the bread and drink of the cup.” Why did he write this? “For this reason many are weak and sick among you, and many sleep.” He believed that people got sick and even died from receiving Communion without being careful. Confession is not a requirement before receiving Communion, but it is an essential part of self-examination. At times, it may be a necessary part of preparing for Communion.
There are impediments to receiving Communion. Grave moral sin is one. Denying the Christian faith is another. People who cohabitate without being married; people who have married civilly or in a non-Orthodox Church and who have not had their marriage blessed in the Orthodox Church are likewise prohibited. Non-Christians and non-Orthodox Christians are excluded. This may sound harsh, but it is meant to be kind, not cruel. The purpose of these rules is not punishment but rather guidance. We want people to practice Christianity in its fullness, and not haphazardly.
There is preparation for Holy Communion. Some elements include prayer, reading, self-examination, and asking for forgiveness from loved ones. Partying until the wee hours of the morning is not conducive to preparation.
What I am suggesting is for balance. Neither should we avoid Communion, which is a great blessing, not should we take it lightly.
St. Makarios of Corinth, a bishop of the late 18th century, wrote an inspired explanation of the practice of frequent Holy Communion. “The nearer a person comes to the light, the more light he gets,” he wrote. “The closer he draws to the fire, the warmer he is. The nearer he approaches sanctity, the more saintly he becomes. In the same way, the more often one draws near to God in Communion, the more one receives light and warmth and holiness.” This is what Christianity is about.