Bright Week and Communion: how are they related? Is it possible to receive communion on Bright Week? How to take communion on Bright Week? How to properly prepare for communion? These questions concern many Orthodox Christians who want to approach the Holy Mysteries with reverence and on the bright holidays of Easter. There were once different practices around this topic in different parishes. This year it finally received documentary approval. In February 2016, the Council of Bishops of the Russian Orthodox Church approved the document approved by the Bishops' Conference on February 2, 2015 and adopted by the Holy Synod on May 5, 2015 (magazine No. 1). Now, in any difficult cases, we can always refer directly to this document.
Let us quote that part of it that is directly related to the question of how to prepare for Holy Communion on Bright Week.
About the post:
“A special case in relation to the practice of preparing for Holy Communion is Bright Week - the week after the holiday of Easter. The ancient canonical norm about the obligatory participation of all the faithful in the Sunday Eucharist in the 7th century was extended to the Divine Liturgy of all days of Bright Week: “From the holy day of the Resurrection of Christ our God until New Week, throughout the entire week, the faithful must in the holy churches continually practice psalms and singing and spiritual songs, rejoicing and triumphant in Christ, and listening to the reading of the Divine Scriptures, and enjoying the Holy Mysteries. For in this way we will rise together with Christ and ascend” (66th canon of the Trullo Council). From this rule it clearly follows that the laity are called to receive communion at the liturgies of Bright Week. Bearing in mind that during Bright Week the Rules do not provide for fasting and that Bright Week is preceded by seven weeks of the feat of Great Lent and Holy Week, it should be recognized that the practice that has developed in many parishes of the Russian Orthodox Church, when Christians observed Great Lent during Bright Week, corresponds to canonical tradition. They begin Holy Communion, limiting their fast to not eating food after midnight. A similar practice can be extended to the period between Christmas and Epiphany. Those preparing for communion on these days should take special care to guard themselves from excessive consumption of food and drink.”
About the prayer rule
“An invariable part of prayer preparation is the Follow-up to Holy Communion, consisting of the appropriate canon and prayers. The prayer rule usually includes canons for the Savior, the Mother of God, the Guardian Angel and other prayers (see “Rule for those preparing to serve, and for those who want to partake of the Holy Divine Sacraments, the Body and Blood of our Lord Jesus Christ” in the Following Psalter). During Bright Week, the prayer rule consists of the Easter canon, as well as the canon and prayers for Holy Communion. A personal prayer rule must be performed outside of divine services, which always involve congregational prayer.”
About Confession
“In some cases, in accordance with the practice that has developed in many parishes, a confessor can bless a layman to partake of the Body and Blood of Christ several times during one week (for example, during Holy and Bright Weeks) without prior confession before each communion, except in situations where the person wishing to receive communion feels the need for confession. When giving the appropriate blessing, confessors should especially remember the high responsibility for the souls of their flock, entrusted to them in the Sacrament of the Priesthood.”
I have been asked the following question several times:
Can we receive communion on Easter? And on Bright Week? To receive communion, do we need to continue fasting?
Good question. However, it betrays a lack of clear understanding of things. On Easter it is not only possible, but even necessary to receive communion. In favor of this statement, I would like to summarize a number of arguments:
1. In the first centuries of the history of the Church, as we see in the canons and patristic works, participation in the Liturgy without communion of the Holy Mysteries was simply unthinkable. (I advise you to read the article about this: " When and how should we receive communion" .) However, over time, especially in our area, the level of piety and understanding among Christians began to fall, and the rules for preparing for communion became stricter, in some places even excessive (including double standards for clergy and laity). Despite this, communion on Easter was a common practice, continuing to this day in all Orthodox countries. However, some postpone communion until Easter itself, as if someone is stopping them from taking the Chalice every Sunday of Lent and throughout the year. Thus, ideally, we should receive communion at every liturgy, especially on Maundy Thursday, when the Eucharist was instituted, on Easter, and on Pentecost, when the Church was born.
2. For those who are entrusted with penance due to some serious sin, some confessors allow them to receive communion (only) on Easter, after which, for some time, they continue to bear their penance. This practice, which, however, is not and should not be generally accepted, took place in ancient times, to help penitents, to strengthen them spiritually, allowing them to join in the joy of the holiday. On the other hand, allowing penitents to receive communion on Easter indicates that the mere passage of time and even the personal efforts of the penitent are not enough to save a person from sin and death. After all, for this it is necessary that the risen Christ Himself send light and strength to the soul of the repentant (just as the Venerable Mary of Egypt, who led a dissolute life until the very last day of her stay in the world, was able to take the path of repentance in the desert only after communion with Christ) . This is where the erroneous idea arose and spread in some places that only robbers and fornicators receive communion on Easter. But does the Church have a separate communion for robbers and fornicators, and another for those who lead a Christian life? Isn't Christ the same at every liturgy throughout the year? Doesn’t everyone commune with Him - priests, kings, beggars, robbers, and children? By the way, the word of St. John Chrysostom (at the end of Easter Matins) calls everyone without division to communion with Christ. His call "Those who fasted and those who did not fast, rejoice now! The meal is plentiful: be satisfied, everyone! Taurus is big and well-fed: no one will leave hungry!” clearly refers to the communion of the Holy Mysteries. It is surprising that some read or listen to this word without realizing that we are not called to a table with meat dishes, but to communion with Christ.
3. The dogmatic aspect of this problem is also extremely important. People are jostling in lines to buy and eat lamb for Easter - for some, this is the only “biblical commandment” that they observe in their lives (since the other commandments do not suit them!). However, when the book of Exodus speaks of the slaughter of the Passover lamb, it refers to the Jewish Passover, where the lamb was a type of Christ the Lamb slain for us. Therefore, eating the Passover lamb without communion with Christ means a return to the Old Testament and a refusal to acknowledge Christ."The Lamb of God who takes away the sin of the world" (John 1:29). In addition, people bake all kinds of Easter cakes or other dishes, which we call "Passover". But don't we know that "Our Easter is Christ"(1 Cor 5:7)? Therefore, all these Easter dishes should be a continuation, but not a replacement, for the sacrament of the Holy Mysteries. This is not particularly talked about in churches, but we should all know that Easter is, first of all, Liturgy and communion with the Risen Christ.
4. Some also say that you cannot take communion on Easter, because then you will eat the savory meal. But doesn't the priest do the same thing? Why then is the Easter Liturgy celebrated, and after it it is blessed to eat dairy and meat? Isn’t it clear that after communion you can eat everything? Or maybe someone perceives the Liturgy as a theatrical performance, and not as a call to communion with Christ? If eating the humble meal were incompatible with communion, then the Liturgy would not be celebrated on Easter and Christmas, or there would be no breaking of the fast. Moreover, this applies to the entire liturgical year.
5. And now about communion on Holy Week. Canon 66 of the Council of Trullo (691) stipulates that Christians" enjoyed the Holy Mysteries"during the entire Holy Week, despite the fact that it is continuous. Thus, they begin communion without fasting. Otherwise there would be no liturgy, or fasting would continue. The idea of the need to fast before communion concerns, first of all, the Eucharistic fast before receiving the Holy Mysteries. Such a strict Eucharistic fast is prescribed for at least six, or even nine hours (not like Catholics, who receive communion an hour after the meal). If we are talking about a multi-day fast, then the seven-week fast that we kept is quite enough, and there is no need - moreover, it is even forbidden - to continue fasting. At the end of Bright Week, we will fast on Wednesdays and Fridays, as well as during three other multi-day fasts. After all, priests do not fast on Holy Week before communion, and then it is unclear where the idea came from that the laity should fast on these days! However, in my opinion, only those who have observed the entire Great Lent, who lead an integral, balanced Christian life, always strive for Christ (and not just through fasting) and perceive Communion not as a reward for their works, but as a cure for spiritual illnesses.
Thus, every Christian is called to prepare for communion and ask the priest for it, especially at Easter. If the priest refuses without any reason (in the event that the person does not have such sins for which penance is imposed), but uses various kinds of excuses, then, in my opinion, the believer can go to another temple, to another priest ( only if the reason for leaving for another parish is valid and is not deceit). This state of affairs, which is especially widespread in the Republic of Moldova, needs to be corrected as soon as possible, especially since the highest hierarchy of the Russian Orthodox Church has given clear instructions to priests not to deny the faithful communion without obvious canonical grounds (see Resolutions of the Councils of Bishops 2011 and 2013 ). Thus, we should look for wise confessors, and if we have found them, we must obey them and, under their guidance, receive communion as often as possible. You shouldn't entrust your soul to just anyone.
There have been cases when some Christians began to take communion on Easter, and the priest laughed at them in front of the entire church meeting, saying: “Wasn’t seven weeks enough for you to take communion? Why are you violating the customs of the village?” I would like to ask such a priest: “Wasn’t four or five years of study at a religious institution enough for you to decide: either you will become a serious priest, or you will go to herd cows, because you are “stewards of the mysteries of God” (1 Cor 4:1) They can’t say such nonsense...” And we must talk about this not for the sake of ridicule, but with pain about the Church of Christ, in which such incompetent people serve. A real priest not only does not forbid people to receive communion, but also encourages them to do so and teaches them to live so that they can approach the Chalice at every liturgy. And then the priest himself rejoices at how different the Christian life of his flock becomes. "He who has ears to hear, let him hear!".
Therefore, “let us approach Christ with the fear of God, faith and love” in order to better understand what “Christ is risen!” means! and “Truly he is risen!” After all, He Himself says: "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you. He who eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day"(John 6:53-54).
Translation by Elena-Alina Patrakova
About Communion on Bright Week
In modern life, Bright Week is a time of sharp reduction in church and home prayer. Anyone who is not lazy and goes to every service for the entire week spends 3 days in church - at most 3.5! - an hour, an hour and a half in the evening, an hour and a half in the morning. Home prayer is limited to 10-15 minutes a day: the Easter hour is sung in the morning and again before bed. Accordingly, they usually do not receive communion on Holy Week. I am strongly opposed to parishioners - without special need! - took communion on Bright Week. An exception is allowed for those who were preparing to receive communion during Holy Week, but for some reason could not. Also for those who are undergoing surgery and, of course, for the dying.
Recently, some priests, referring to the 66th Rule of the VI Council of Constantinople (Trullo), offer communion on Holy Week every day and without confession. This innovation makes us understand the true meaning of the 66th rule. Here is its text: “From the holy day of the Resurrection of Christ our God - until New Week, throughout the entire week, the faithful in the holy churches should continually practice psalms and hymns and spiritual songs, rejoicing and triumphant in Christ and listening to the reading of the Divine Scriptures, and enjoying the Holy Mysteries (that is, we must spend every day of Bright Week as it should be according to the charter on Holy Saturday, when after the Liturgy, without leaving the church, we are obliged to listen to the Acts of the Holy Apostles before the start of the Easter service) ... For this reason, on the said days, let us not there is a horse show or other folk spectacle.”
In modern language, during Bright Week we should not watch TV or engage in other entertainment - we must continuously glorify the Risen Lord. “For in this way we will rise with Christ and be exalted.” Maybe our descendants will learn to spend Bright Week this way. Then it will be possible to raise the question of daily communion. But not without Confession, since we sin every day. Anyone who does not notice this has not yet begun the Christian life. If a Christian has not learned to track daily sins (at least some) and repent of them, he should not receive communion. In the meantime, full implementation of Rule 66 is unrealistic. We can only perceive it as an ideal to which we should strive.
But from this rule, the neo-renovationists snatched the words “Enjoy the Holy Mysteries” - and take communion on Easter without abstinence in food and entertainment and, of course, without confession. And there’s no talk of “continuous psalms and singing and spiritual songs” and the reading of the Divine Scriptures, which this rule requires! The canon is only an excuse to violate the established practice (in particular, the Psalter is not read on Easter) and thereby create confusion, or even a split, in the souls of believers. This is how the canonical rules work for neo-renovationists!
Priests should be warned - it happens that people who have not received communion for many years or even their entire lives come to ask for communion. Practice shows that such sudden impulses occur in a completely healthy person before death - God calls for repentance. It is better not to refuse Confession and Communion to such people (even if the priest is very exhausted - at the limit of his strength).
But the same must be kept in mind at other times of the year. At confession, you need to impress upon yourself that you need to take communion every year. In addition, pray every day in the morning and evening, and every week - preferably on Sunday - come to church for service, standing idle for the entire service. This is the minimum of churching.
From the article by Archpriest Vladimir Pravdolyubov “On preparation for Holy Communion”
In the Ascension Cathedral on Easter, lay people do not receive communion, only children. It is an ancient Russian tradition for the laity to abstain from communion on Easter night. Church people who strive for spiritual life know that they could receive communion throughout Lent, and on Easter the Orthodox break their fast.
Those who strive to receive communion on Easter are, as a rule, people who lack humility. They want to be higher in spiritual life than they actually are. Moreover, in some places it is already becoming fashionable to be sure to receive communion on Easter, even among completely unchurched people who did not even fast during Lent. They say it is a special grace to receive communion on this day. To be a spiritual person, you need to carry the cross of Christian life throughout your life, live according to the commandments, and observe the Church Rules. There are many conditions for saving the soul, but some people think: he took communion on Easter and was sanctified for the whole year. We must remember that taking communion can not only lead to healing of the soul and body, but also to judgment and condemnation.
If a priest in his parish allows the laity to receive communion on Easter, then he does not sin in anything, and that is why the Liturgy is celebrated. And those laity who decide to take communion on this holy day must take a blessing from their confessor.
Archbishop of Novosibirsk and Berdsk Tikhon. Church Bulletin, No. 9 (334), May 2006
Holy Fire
Comments:
Village foreman 05/03/2016 at 12:37:40
Elena
@He, in his famous Word for EASTER, generally says that on Easter night even those who have not fasted can receive communion. ... I don’t know when the 69th Apostolic Canon was written. I only know that researchers believe that not all the rules were written by the apostles personally. John lived in the period 347 - 407 AD. The Sixth Ecumenical Council, which approved 85 Apostolic Rules, took place in the 7th century. So, I don’t know whether the Saint knew about rule 69 when he wrote his Word for Easter.@
Any apostolic rule does not need subsequent consolidation, neither conciliar nor patristic. The Holy Ecumenical Councils and Holy Fathers only referred to the apostolic canons as the inviolable foundations of the faith, occasionally giving them explanations, but did not carry out their reception, which was the case with the Ecumenical Councils.
Words of St. John Chrysostom could not contradict the Spirit of the Church: both St. John Chrysostom and the 6th Ecumenical Council, which was convened centuries after his death, spoke in the same Spirit. For the Great Teacher of the Church, St. John was moved by the same Spirit as the holy apostles and the fathers of the Ecumenical Councils that followed him. If you do not admit this, then you are not an Orthodox person.
And therefore St. John could not call those who did not observe Lent to receive communion on Easter.
Rural foreman 02/05/2016 at 23:59:34
Elena.
@if a Christian comes to the liturgy, then he must receive communion.@
Where did you get this from? The bishops of the ancient Church developed rules of church life, which were later canonized by the Councils. An institution of penitents was created with various forms of punishment and excommunication. The practice of distributing and eating ANTIDORA (“antidor” literally means “instead of a gift”) at the end of the liturgy, instead of the Holy Gifts, has been introduced for those NOT PREPARED for communion at this liturgy. The faithful were not forced to take communion every time they visited church, since not everyone was ready to receive communion - either due to the dictates of their conscience, or due to some other reasons, personal or social. It was precisely in order, in accordance with the 9th Apostolic Canon, to oblige those who, for one reason or another, cannot or do not want to receive communion at this liturgy, to remain in the church until the end of the Divine Liturgy, the distribution of antidoron was introduced, which was taken from the hands of the priest at the end of the liturgy for the partaking and consecration of those not receiving communion. This is exactly how the famous canonist Bishop Nikodim (Milash) interprets the 9th Apostolic Canon, and not at all in the sense of the obligatory communion of all those present at the liturgy, as modern renovationists invent. Consequently, not all the faithful received communion in the ancient Church.
Benjamin, Archbishop of Nizhny Novgorod and Arzamas, writes in the “New Tablet”: “The Antidoron is given mainly to those who have not prepared themselves for communion.” Referring to St. Simeon of Thessaloniki, Bishop Benjamin notes: “Antidor... this bread, marked by a copy, and over which Divine verbs are pronounced, is taught instead of the terrible Sacraments to those who have not received communion.”
Let me also remind you that in the ancient Church there was a rank of penitents - “those who are worth a purchase”, i.e. those who could stand with the faithful and not go out with the catechumens, but did not partake of the Holy Mysteries. This practice is spoken about by the 3rd century saint St. Gregory of Neocaesarea, the Wonderworker (12th rule of St. Gregory: “the order of those standing in public is when the penitent stands in public with the faithful, and does not go out with the catechumens”).
In the Word of St. John Chrysostom under the “fat calf”, of course, we can only talk about the triumph of Easter joy, about the “feast of faith”. All other interpretations and wisdom are the essence of renovationist-Schmemann inventions.
Elena 02/05/2016 at 22:27:17
To the village foreman.
The fact that one must take communion with a clear conscience and with proper preparation is not even discussed. Of course, that’s the only way. And I know and remember the words of St. John Chrysostom about this very well. But we are talking about something else. Let us not examine cases of improper preparation, without reverence for the Holy Mysteries of Christ. This is another topic. The point is that if a Christian comes to the liturgy, then he must take communion. How often should he go to liturgy? According to the rules of the Ecumenical Councils, at least once every 3 weeks. Do you agree with this or not? I don't know. how can one interpret the 2nd rule of the Council of Antioch differently? No interpreters are needed here. It is clearly and clearly written about everyone “entering the church,” i.e. and laymen.
Now about the Word for Easter by John Chrysostom. Of course, this word refers to the Eucharist: “The meal is plentiful, enjoy, everyone! Taurus is well-fed, no one leaves hungry!” What is it about? Do you really think that this is just a festive feast where people eat and drink? Yes, I foresee that you will now give me the following words of the Saint in the same paragraph: “Everyone enjoy the feast of faith, everyone receive the wealth of goodness!” Well, without faith it is generally impossible to accept this great and “terrible” sacrament, which for heterodox, atheists is simply insane. I don’t know when Apostolic Canon 69 was written. I only know that researchers believe that not all the rules were written by the apostles personally. John lived in the period 347 - 407 AD. The Sixth Ecumenical Council, which approved 85 Apostolic Rules, took place in the 7th century. So, I don’t know whether the Saint knew about the 69th rule when he wrote his Word for Easter.
Rural foreman 02/05/2016 at 21:29:57
Elena.
Here are other words of St. John Chrysostom:
“Who should we approve? Are those who receive communion once, or those who often, or those who rarely? Neither one nor the other, nor the third, but those who receive communion with a clear conscience, with a pure heart, with an impeccable life” (St. Petersburg D.A., 1906, volume XII, p. 153).
You write:
@In his famous Word for EASTER, he generally says that even those who have not fasted can receive communion on Easter night.@
This is slander against the Saint. These are his words: “You who have fasted and those who have not fasted, rejoice today.” Here we are talking only about Easter joy, and not about communion of the Holy Mysteries. There is the 69th Apostolic Canon, which excommunicates from church communion all those WHO DO NOT KEEP GREAT LENT. It turns out that St. John Chrysostom affirms the exact opposite of the 69th Apostolic Canon? Or do you think that he did not know this Rule? Do not blaspheme the name of the Great Teacher of the Church.
Now regarding your incorrect interpretation of the 2nd rule of the Antioch Council and the 80th rule of the VI Ecumenical Council. This is what the famous shepherd Rev. writes about this. Andrey Pravdolyubov:
“Supporters of ultra-frequent communion demonstrate a double standard in relation to the canons. They are silent about the majority, but only three are mentioned: the 8th and 9th Apostolic Councils and the 2nd Council of Antioch - and they are reinterpreted, following in this “Book of the most beneficial” (pp. 28–31), especially the 9th, which, in their opinion, he commands everyone standing at the liturgy to receive communion. To see that they are wrong, it is enough to compare the beginnings of the 8th Apostolic Canon and the 80th Canon of the VI Ecumenical Council. 8th Apostolic Canon: “If a bishop, or a presbyter, or a deacon, or anyone from the sacred list...” and 80th: “If anyone, a bishop, or a presbyter, or a deacon, or anyone of those numbered among the clergy , or layman...” In the 8th rule the word “layman” (or the corresponding word from the 9th rule “faithful”) is missing! If the apostolic canons imposed the same requirements on the laity as on members of the clergy, then there would be no need for the 9th canon; it would be enough to insert the words “or someone from the faithful” at the beginning of the 8th canon. And according to the erroneous interpretation of the 9th rule, even stricter requirements are imposed on the laity, since nothing is said about those who present reasons why they do not receive communion, as is done in the 8th. So, no matter what ancient and modern interpreters may say, the 8th and 9th Apostolic Canons clearly separate clergy from laity. If the former, while present at the Liturgy, are obliged to take communion (8th rule), then the latter are obliged to remain at the Liturgy until the end - and nothing more!
Let's consider the 2nd rule of the Council of Antioch. They are excommunicated from the Church: secondly, “those who turn away from communion of the Holy Eucharist,” and firstly, “those who do not participate in prayer with the people.” So here we are not talking about reverence or humility (as Zonara says), but about the beginning of separation from church communion, “deviation” from it.
A similar thing happened in our parish when it was headed by Fr. John (Peasant). He noticed that one pious girl - a reader of the left choir - did not receive communion post after post. He asked her why? She is silent. Then he told her - either take communion during the next Lent, or leave the choir. It turned out that her mother considers all priests (including Father John) “red.” Afterwards, when the fame of Fr. John as a saint and seer, she returned to the Church, repented, took communion, and still sings and reads in the choir. So the reference to these rules in order to justify super-frequent communion is unauthorized... Why is frequent communion scary? Loss of reverence and zeal in preparation for Communion. They say no matter how much you prepare, you still won’t be ready. Therefore, there is no need to fast, no need to confess. This is completely wrong! It is quite clear that if the Tsar wants to be in the house of a beggar, He will see all his squalor - and the beggar understands this. But still he tries to do everything possible - wash the floor, wipe off the dust, sweep away the cobwebs, and lay out the tablecloth, although worn and stained, but washed. Otherwise, he risks incurring the wrath of the Distinguished Guest...
A terrible misfortune is the habit of shrines.”
Elena 02/05/2016 at 20:49:57
Well, what will opponents of communion on Easter, Holy Week and, in general, opponents of the so-called say? frequent communion to the following words of St. John Chrysostom? “Anyone who does not partake of St. secrets, stands shamelessly and boldly..."
And he also says: “If someone, having been invited to a feast, expressed consent to this, appeared, and would have already started the meal, but then would not participate in it, then - tell me - would he not offend by this who called him? And wouldn’t it be better for such a person not to come at all? In exactly the same way you came, sang a song, as if recognizing yourself along with all those worthy (of the Holy Mysteries), because you did not go out with the unworthy. Why did you stay and yet not take part in the meal? I'm not worthy, you say. This means: you are unworthy of communication in prayers, because the Spirit descends not only when (gifts) are offered, but also when (sacred) songs are sung.”
Well, who can object to these words of such an authority of the Church as John Chrysostom? In his famous Word for EASTER, he generally says that even those who have not fasted can receive communion on Easter night. And all this, coupled with the rules of the Ecumenical Councils (this is especially clearly stated in the 2nd rule of the Antioch Council: “All who enter the church and listen to the sacred scriptures, but due to some deviation from order, do not participate in prayer with the people, or turn away from communion Saints of the Eucharist, may they be excommunicated from the church until they confess, show the fruits of repentance, and ask for forgiveness and thus be able to receive it") indicates that it is necessary to receive communion no less than once every 3 weeks (80 rule of the VI Ecumenical Council , 11 rule of the Sardician Council).
Village foreman 02/05/2016 at 15:30:00
David.
I categorically disagree with the articles of Father Georgy Maximov. Even when he wrote these articles several years ago, I personally expressed to him all my comments and disagreements. But each of us remained unconvinced.
Of course, Father George is a good shepherd and not a renovationist.
Truly Christ is risen!
David 02/05/2016 at 13:45:55
To the village foreman
Thanks for the detailed answer. I can say about this, but Father Georgy (Maksimov) will do it for me much better; he responded in his article to almost all such quotes, and explained in detail what the error and groundlessness of these quotes taken out of context is. I think Father George also cannot be considered a renovationist, just like Father Raphael (like Theophan the Recluse, John of Kronstadt and many others). Here, dear brother, check out this article. (I really don’t know if it’s possible to provide links to other sites here, it’s just not possible otherwise) http://www.pravoslavie.ru/5783.html - part 1 http://www.pravoslavie.ru/5784.html - part 2 If you don’t agree with this, then I’ll just shut up).
May the Lord God enlighten us all! Amen. Christ is Risen!
Village foreman 02/05/2016 at 10:21:15
David.
I'll start answering from the end.
@And in general, what does “frequent” communion mean? After all, this is a relative thing.@
Frequent communion is the reception of communion by a lay person at every liturgy at which he is present. Because Usually the laity attend church once a week (for Sunday services), then communion ONCE A WEEK is frequent communion, which has no basis in the thousand-year tradition of the Russian Church.
From the time of the adoption of Christianity in Rus' and up to the 14th century, the laity received communion three times a year, and after the 14th century - four times a year, with mandatory confession before Communion. Over the following centuries, a certain practice of frequency of communion for the laity was established in the Russian Church. In the 19th century it was recorded in the Orthodox Christian Catechism of St. Philareta.
@- If it’s not too much trouble, at least a little.@
- In the "Orthodox Confession" of St. Peter's Mogila says: “Ancient Christians took communion every Sunday; but now few have such purity of life as to always be ready to begin such a great Sacrament. The Church, with a maternal voice, exhorts those who strive for a reverent life to confess to their spiritual father and partake of the Body and Blood of Christ - four times a year or every month, and for everyone necessarily once a year" (Orthodox Confession, part 1, question 90).
The same thing is stated in the lengthy Orthodox Catechism of St. Filireta (Drozdova): four times a year or every month.
- I quote the answer of St. Demetrius of Rostov (†1709).
“Question: How many times is it appropriate for an Orthodox Christian to receive communion per year?
Answer: The Holy Church has legalized communion during all four fasts; but she commanded the illiterate - villagers and laymen who work with their own hands, under fear of mortal sin for disobedience and non-communion, to receive communion without fail once a year, around Holy Easter, that is, during Great Lent" (from answers about faith and other things necessary for knowledge Christian).
- St. Ignatius (Brianchaninov) wrote about the frequency of communion for the laity as follows: “One must receive communion at least during all four fasts, four times a year. If, unfortunately and misfortune, everyday worries do not allow this to happen, then you should certainly partake once a year” (vol. IV, p. 370).
In a letter to his ill sister Elizaveta Alexandrovna, St. Ignatius writes: “Church service nourishes the soul, and solitude is extremely conducive to self-examination and repentance. That is why many holy fathers withdrew into the deep deserts... I would advise you to spend Great Lent alone at home for the benefit of your soul and body, sometimes invite a priest to perform some of the most important services, and postpone fasting and communion of the Holy Mysteries until the Fast of Peter. It is not important to receive communion often, but to prepare substantially for communion and therefore reap abundant benefits. Throughout her many years of life in the desert, Saint Mary of Egypt never received communion: this life was a preparation for communion, which she received before the end of her life” (letter dated February 16, 1847, vol. VIII, Collected Letters, p. 366, paragraph 299).
- The hermit elder of the Gethsemane skete, Hieroschemamonk Alexander (†1878), taught: “Frequent communion without internal spiritual activity is not considered a virtue for the communicant” (Conversations of the Great Russian Elders. M., 2003. P. 170).
- Here is the statement of Rev. Macarius of Optina: “In the first centuries of Christianity, everyone began to partake of the Sacraments at every service of the liturgy, but after that the Church decreed that it was mandatory for free people to partake of the Sacraments four times a year, and for those busy with work at least once” (vol. I, p. 156 –157).
- The first great Optina elder Leonid received communion once every three weeks, the second great Optina elder Macarius, and the third great Optina elder Ambrose received communion once a month.
- The frequency of communion for the laity is also spoken of in the writings of St. Theophan the Recluse: “We must take communion during all four fasts. You can also add more, take Holy Communion and the Holy Communion twice... You can add more, but not too much, so as not to be indifferent” (vol. I, paragraph 185, p. 206).
He: “As for “more often,” there is no need to make it more frequent, because this frequency takes away not a small part of the reverence for this greatest work... I mean fasting and communion. I, it seems, have already written that it is enough to speak and take communion during each of the four major fasts” (vol. III, paragraph 500, p. 177).
And also St. Theophanes writes the following: “a measure per month once, or twice the most measured” (vol. IV, paragraph 757, p. 255).
- Approximately the same instructions are contained in the commandment of St. Seraphim of Sarov to the nuns of the Diveyevo Monastery: “... It is unacceptable for everyone to commune with everything holy. fasts, and, if desired, on all twelfth holidays” (from “A Brief Biography of Elder Seraphim of Sarov”, 3rd ed. Seraphim-Diveevsky Monastery. Kazan, 1900. pp. 80–81). But this rule was given by Father Seraphim for nuns, and not for laymen.
- The Monk Barnabas of Gethsemane (†1906) in his letters advised the sisters of the Iverskaya Vyksa monastery: “to take communion at all holy fasts, and also if any illness happens, as often as possible.” As can be seen from this instruction, Elder Barnabas associated the frequency of communion only with illness.
- Optina Elder Rev. Barsanuphius wrote: “In the first century, the followers of Christ the Savior received communion every day, but they also led a life equal to the angels, they were ready every minute to appear before the face of God. No Christian was safe. It often happened that in the morning a Christian would take communion, and in the evening he would be grabbed and taken to the Colosseum. Being in constant danger, Christians vigilantly monitored their spiritual world and lived their lives in purity and holiness. But the first centuries have passed, persecution from the infidels has ceased, and the constant danger has passed. Then, instead of daily communion, they began to receive communion once a week, then once a month, and now even once a year. In our monastery we adhere to the Rule of Mount Athos, compiled by the holy elders and handed down to us for our edification. All monks receive communion six times a year, but with blessing, sometimes more often. They are so accustomed to this that more frequent communion attracts everyone’s attention...” (From a conversation on April 12, 1911).
- I have already cited the teaching of the famous Glinsk elder of the twentieth century, Schema-Archimandrite Andronik (Lukash), which all Orthodox Christians should remember: “Those who take communion every day are people in delusion. This is not necessary, it is from the evil one. You only need to take communion once a month. We must prepare for Communion, cut off self-will, so that Communion may be for salvation and not for condemnation. Every day a schema-monk, a sick monk, a seven-day priest can receive communion...” (From the book of Schema-Archimandrite John (Maslov) “Glinskaya Hermitage.” M., 1994. P. 467).
- And finally, I will cite an excerpt from the book “Spiritual Diary” by Bishop Arseny Zhadanovsky (†1937), numbered among the host of new martyrs and confessors of Russia, the spiritual son of St. right John of Kronstadt: “Once, the following incident was conveyed to me regarding frequent communion. One person was accustomed to taking communion every day. The spiritual authorities drew attention to her. They instructed the confessor to check her. The confessor, taking into account the arrangement of this person, invited her to confess every time and, when he considered it inconvenient, advised her not to approach the Holy Chalice. But it was too late for her to receive such spiritual guidance. She was not embarrassed and continued to receive communion every day, moving from one church to another. She was then followed and was not allowed to receive communion anywhere. And this person did not strive to receive communion in church, but imagined that she had already been given the divine right to bless the bread and wine herself, and took communion at home every day, supposedly performing the liturgy over prosphora and wine. However, her case ended sadly. She has gone crazy and is currently in a mental hospital. Thus, Holy Communion must be treated with deep reverence, otherwise self-delusion may arise due to the frequent and unworthy reception of the Holy Mysteries.”
David 02/05/2016 at 04:45:08
To the village foreman
***I can give you quotes from other holy fathers, primarily the holy ascetics of the Russian Church, who were AGAINST this practice (frequent communion).***
- If it doesn’t bother you, at least a little.
***But I don’t agree here. In the Russian Orthodox Church there is a thousand-year-old tradition of giving communion to the laity. It was expressed by many saints of our Church. Even almost EVERYTHING! This tradition of the Russian Church DOES NOT KNOW the practice of frequent communion for the laity.***
- Sorry, but this is not convincing. What does even almost everything mean? And in general, what does “frequent” communion mean? After all, this is a relative thing. What are you comparing to? If a person receives Communion once a month, this is often compared to a person who receives Communion once a year, but this is rare compared to a person who receives Communion 2 times a week... And someone who receives Communion once every 5 years is very “often” for him and the one who receives communion once a year... What is the criterion? and what is it justified by? after all, once every 5 years you can also take communion in condemnation... and in this state you can die and not live to see the next communion. The fact that there should be no “getting used to” the Holy Mysteries is what all the saints talk about - and this is absolutely true!
Village foreman 02/05/2016 at 01:45:50
David
@gives an example (in my comment) of the holy fathers who were FOR this practice.@
I can give you quotes from other holy fathers, primarily the holy ascetics of the Russian Church, who were AGAINST this practice (frequent communion).
@And everyone is called to receive communion, both priests and laity@
But unlike the laity, the priest MUST perform the liturgy. Sometimes as a weekly worker for the whole week in a row. For a layman there is absolutely no need to receive communion at every liturgy all week.
Here is what the 20th century ascetic, the famous Glinsk elder Reverend Andronik (Lukash), writes: “Those who take communion every day are people in delusion. This is not necessary, it is from the evil one. You only need to take communion once a month. We must prepare for Communion, cut off self-will, so that Communion may be for salvation and not for condemnation. Every day a schema-monk, a sick monk, a weekly priest can receive communion...”
@Everywhere you need reasoning, and to each his own, but in my opinion there cannot be general rules here, because we are all different and each has our own level and experience of knowledge of God and communication with God. The main thing is not to go to extremes @
Here I agree with you.
@And if there is no single answer regarding the frequency of communion in the Holy Church, then one should not condemn the opposite opinion, because it is not reasonable.@
But I don’t agree with this. In the Russian Orthodox Church there is a thousand-year-old tradition of giving communion to the laity. It was expressed by many saints of our Church. Even almost EVERYTHING! This tradition of the Russian Church DOES NOT KNOW the practice of frequent communion for the laity.
This tradition, in particular, is set out in the Orthodox Christian Catechism of St. Philaret of Moscow, who was accepted by the WHOLE fullness of Orthodoxy: “Ancient Christians took communion every Sunday; but few of today have such purity of life as to always be ready to begin such a great sacrament. The Church, with a maternal voice, commands those who are zealous for a reverent life to confess to their spiritual father and partake of the Body and Blood of Christ - four times a year or every month, and for everyone - certainly once a year” (Part 1. On Faith).
David 02/05/2016 at 00:46:38
To the village foreman
— Obedience to your spiritual father who gave just such a blessing (once every 2 weeks) is one thing; only he can know the reasons for this. The spiritual father could give another person the blessing to receive communion often, say several times a week. Everything here is individual, and the confessor himself decides. In both quotes, Archimandrite Raphael says that everything should be done with the blessing of the confessor. Quote: “I think that the question of Communion should be approached individually, taking into account personal needs and life circumstances.” - and I agree with this. But if a confessor has given a blessing that a person can, say, take communion every day on Bright Week, does he really sin by doing so? we're talking about it. And maybe not only on Bright Week, maybe at some other moments, that’s up to him to decide. That's why he is a confessor. Father Raphael says that there is no general church opinion about this. But he also gives an example (in my commentary) of the holy fathers who were FOR this practice. I hope that when you say “Here’s another quote from Father Raphael,” you don’t look for a contradiction in this... because there isn’t one.
- You write about the Divine grace of the priesthood... as a priest, he is appointed to serve, service is expressed in many things, this is the Liturgy, confession, sacraments, and much more... and ONLY a priest can do this (you write about this and you say about these duties), and for this he was given grace from God, and this is the only difference between us because everyone must be in their place (and naturally a layman should not read the prayers assigned to the priest... and mixing everything into one is extremely dangerous, in than I agree with you). But everyone is called to receive communion, both priests and laity (and in order to receive communion you do not need to have the “grace of the priesthood”) and no one has any special privileges before God, for everyone is unworthy of communion, the patriarch and the abbot, the layman and the monk, and even holy people and righteous people! since we are human and ALL have sin in us, for there is no sinless person! and Whom do we commune with? Creator of everything visible and invisible, Sinless and Immaculate, True Light! everything is not worthy in comparison with the Infinite God.. This is His love for us, that He allows Him to be touched and, moreover, comes to us and we in Him, can anyone say that “I am worthy of this”? be he even a patriarch or a layman. And here the point is not in the frequency of communion, but in the spirit and heart with which a person receives communion. It is possible and rare, once a year, to receive communion and each time “to condemnation.” There are people who approach the Holy Sacrament without thinking, saying “the more often, the more grace,” and this will also be a condemnation...
Everywhere you need reasoning, and to each his own, but in my opinion there cannot be general rules here, because we are all different and each has our own level and experience of knowledge of God and communication with God. The main thing is not to go to the extremes of negligence and carelessness on the one hand, and pharisaism and legalism on the other, and for this reason it is extremely advisable to have a confessor and act obediently without judging others who do differently. And if there is no single answer regarding the frequency of communion in the Holy Church, then one should not condemn the opposite opinion, for this is not reasonable.
Rural foreman 01/05/2016 at 23:45:52
David.
You cited a quote from Father Raphael (Karelin) about the frequency of communion for the laity. Here is another quote from Father Raphael:
R.b. Vladimir asks:
Dear Father Raphael! My question concerns the frequency of communion of the Holy Mysteries. My spiritual father, schema-abbot Alexy, who died several years ago, did not bless me to receive communion more often than once every two weeks. I completely trusted my father in matters of saving my soul, and now that he is no longer around, this trust has not disappeared. Moreover, I pray to him! I try to hold on to his blessings. My inner feeling confirms this... Now I am a novice, and my confessor, the hieromonk, advises me to receive communion at every liturgy, but at the same time he stipulated that he does not insist on this. I treat him well, I don’t want to upset him. Now, as you know, the entire Renovationist army insists on frequent communion. I don’t accept this, like all their “modernism”. I really ask for your advice, how will you bless? I'm about 72 years old, it's too late to make mistakes. God bless you!
Pray for me, Vladimir.
Archimandrite Raphael answers:
Vladimir! In no cathedral rules you will find exact instructions on how many times and when to receive communion. In the 19th century, a long debate arose in the Church of Constantinople about whether frequent, daily communion was permissible. It lasted for many years and did not lead to final results. Patriarch Gregory of Constantinople wrote on this occasion: “It is good and saving to receive communion daily, but we need time to prepare and perform penances,” and recommended that the laity receive communion once every forty days. Currently, confessors solve this in different ways. I think that the question of Communion must be approached individually, taking into account personal needs and life circumstances. A person must fulfill that measure of prayer rule and fasting, even the minimum, which has become part of the tradition of the Church, therefore one should receive communion with the blessing of the spiritual father. I ask for your prayers. God help you.
You write:
***Please tell me, is a priest more worthy than a layman? does he have some kind of special permission to receive communion, but a layman does not?***
This question is asked by many neophytes and parishioners of renovationist communities: “Why can serving clergy receive communion at every liturgy and not confess before each communion, but the laity cannot?”
Unlike the clergy, the laity do not have the Divine grace of the priesthood, “healing the weak and replenishing the poor,” taught at ordination from the bishop. What is included in the official duties of a bishop, priest and deacon has absolutely nothing to do with the laity and ordinary monks. In the sacrament of ordination, clergy receive a special gift of grace to serve the Altar of the Lord. And therefore, what is permissible for a clergyman can be extremely dangerous, both spiritually and physically, for an ordinary layman who is not protected by the priestly grace. For example, a layman, while in the altar, is strictly forbidden to touch the Holy See, the Holy Chalice (with the exception of kissing its lower edge during communion), and therefore, in particular, we consider it extremely harmful to the soul to read the secret prayers from the Missal during the Eucharistic Canon by the laity , which is practiced in renovationist communities of priests, for example priest. G. Kochetkova.
So, blurring the boundaries between priesthood and laity represents pure Protestantism.
Village foreman 01/05/2016 at 22:45:05
Natalia Msk
I think 10 years earlier. In the 1990s, the movement of neo-renovationists began to rise in Moscow - priest-reformers who dreamed of reviving in practice some of what was proposed by the renovation movement after the revolution. Books by Archpriest Schmemann began to be published. Since then, reformer priests began to call for communion on Bright Week.
David 01/05/2016 at 22:40:35
This is what the respected Father Rafail (Karelin) writes, answering a question on this topic on his website:
“Already Theophan the Recluse, in a letter to one of his spiritual daughters, wrote that irregularities had crept into parish life, and as the most dangerous example of such irregularities he cited the vicious practice of priests who prevent Christians from frequently receiving communion. The reason why this is done, first of all, is personal lack of spirituality, when the priest himself does not feel the inner need to receive communion as often as possible, and looks at communion as his professional duty. The second reason is theological ignorance and reluctance to become acquainted with the unanimous teaching of the holy fathers on frequent communion as the Heavenly Bread necessary for the human soul. The third reason is laziness and the desire to reduce the time needed for confession and communion. There is another reason: this is a false, Pharisaic reverence. The Pharisees, in order to show their special respect for the name of God - Jehovah, forbade saying it at all. Thus, they distorted the commandment: “You shall not take the name of your Lord in vain (in vain).”
The liturgy itself is a divine service during which the sacrament of the transubstantiation of the Holy Gifts is performed and the sacrament is given to the people. When the liturgy is served, then you can receive communion. In liturgical prayers, the Church calls on everyone in the church to accept the Body and Blood of Christ (of course, if they have prepared for this). During Easter week and Christmastide, and in the several weeks preceding Great and Petrine Lents, one can without a doubt receive communion, since otherwise the Church would not serve the liturgy on these days.
The life of St. Macarius the Great tells how a priest, who arbitrarily excluded people from communion, was severely punished with many years of paralysis, and was healed only through the prayers of the saint. Macaria. St. John of Kronstadt especially sharply denounced this vicious practice of communion.
On Bright Week, before communion, it is enough to abstain from meat food, but it is better to discuss this issue with your confessor. Archpriest Belotsvetov wrote in a well-known collection of his sermons that in his time Christians tried to take communion on Bright Week every day.
On my own behalf, I can say that it is strange that the magazine “Holy Fire,” which I also respect, publishes such statements as “the argument that the laity should receive communion at every Liturgy, because that’s what the priests do.” Tell me please, is a priest more worthy than a layman? does he have some kind of special permission to receive communion, but a layman does not have this? I think about who, but Father Raphael can hardly be accused of some kind of modernist views, and personally I agree with his answer to this topic, and the fact that one cannot approach the cup without preparation and reverence, I think this should be for all ORTHODOX Christians It's clear. The meaning of our life is Christ, and by His Body and Blood we are saved and transformed!
The words “Take, eat, this is My Body, which is broken for YOU for the remission of sins! ... drink from it ALL, this is My Blood of the New Testament, which is shed for YOU and for many for the remission of sins!” Do not the words “YOU” and “ALL” refer to all the faithful? or to someone special?
Natalia Msk 01/05/2016 at 22:36:23
To the village foreman
Christ is Risen!
I wrote about communion on Easter and also quoted from the Typikon, but I did not mention communion on Bright Week. I sat and remembered when they started talking about communion on Bright Week. I can’t say for sure, but not earlier than 2000-2001. It turns out that not taking communion on Svetlaya is even more than a thousand-year-old tradition.
Truly Christ is Risen!
Rural foreman 01/05/2016 at 21:57:52
Natalia Msk
@the tradition of not taking communion on Easter is Soviet@
Christ is Risen!
The tradition of not receiving communion on Bright Week is a thousand-year-old tradition of the Russian Church. Frequent communion, including communion at Svetlaya, appeared in the wake of the modernist teaching of the “Eucharistic revival,” which has Catholic roots. The apologist for this modernist theory in the twentieth century were the Renovationists and Protopresbyter A. Schmemann.
Natalia Msk 01/05/2016 at 21:19:16
Frankly, I thought that the tradition of not taking communion on Easter was Soviet, since in the Typikon, in the chapter “From the rules of the Saints, the Apostle and the Holy Father, on the Holy Great Pentecost, which every Christian should guard dangerously” it is stated: “And if a monk If he ruins with his delicacy, if he eats fish, except for the Feast of the Annunciation and the Flower-Bearing Week, then he will not partake of the Holy Mysteries even on Holy Pascha: but the friends will repent for two weeks, and bow down for 300 days and nights.”
Vladimir Yurganov 01/05/2016 at 16:29:45
At the Easter night service we usually receive communion, but confession... in one church they accepted it before Easter, but in another it is categorically prohibited. It was Lent for confession.
Dmitry 01/05/2016 at 14:41:56
“From the holy day of the Resurrection of Christ our God until the new week, throughout the entire week, the faithful in the holy churches must unceasingly practice psalms and hymns and spiritual songs, rejoicing and triumphant in Christ, listening to the reading of the Divine Scriptures, and enjoying the holy mysteries. For in this way we will be resurrected together with Christ and ascended. For this reason, on the said days, let there not be a horse parade or any other popular spectacle” (Rule 66 of the Council of Trullo) “those who, although they fast before Easter, do not receive communion on Easter, such people do not celebrate Easter... because these people do not have within themselves the reasons and occasions for the holiday, which is the Sweetest Jesus Christ, and do not have that spiritual joy that is born from Divine Communion. Those who believe that Easter and holidays consist of rich meals, many candles, fragrant incense, and silver and gold jewelry with which they decorate churches are seduced. For God does not require this from us, because it is not paramount and not the main thing” (The most soul-helping book about the unceasing communion of the holy Mysteries of Christ. pp. 54-55).
From the editor: “The most soul-helping book about the unceasing communion of the Holy Mysteries of Christ” is of Catholic origin and therefore not useful for reading by Orthodox believers. This book was compiled by St. Nicodemus the Svyatogorets together with St. Macarius of Corinth, but the ideas on which this book is based belong to the Catholic author Miguel de Molinos (1628–1696), who wrote “A Short Treatise on Everyday Communion” in 1675. From this work of Miguel de Molinos into the book of St. Nicodemus the Holy Mountain and St. Macarius of Corinth “On the constant (frequent) communion of the Divine Sacraments” went over the argument that the laity should receive communion at every Liturgy, because priests do so. This argument persists to this day among priests and publicists of liberal-renovationist views. Already during the life of St. Nicodemus told him that his book was related to the book of Miguel de Molinos. He did not deny this, but argued that, while condemning Catholics, we should not reject from them what is good and canonical.
Lydia 01/05/2016 at 14:38:51
What are the different points of view in the Church today. Many people call for communion as often as possible, especially during Bright Week. Someone says: once a month is enough. And everyone has their own “arguments” and reasons. But it is clear that without confession, repentance and trembling one cannot approach the Chalice.
Answered by Hieromonk Dorofey (Baranov), resident of the Spaso-Preobrazhensky Monastery in Saratov
What is artos and how should it be consumed?
Artos is a specially prepared church bread that looks like a large prosphora. The meaning of this bread for Christians is determined by the very rite of its consecration. At the end of the night Easter service, an artos is placed in front of the royal doors, incense is performed, the priest reads a special prayer for the consecration of the artos and sprinkles it with holy water “in honor, and glory, and in remembrance of the Resurrection” of our Lord Jesus Christ.
Artos is not just dedicated to the Lord, but marks the invisible presence of Christ Himself among those praying. This custom has been preserved in the Church since apostolic times, when, after the Ascension of Jesus Christ, the apostles, gathering for a common meal, left the central place empty and placed bread in front of it, clearly expressing faith in the words of the Savior: where two or three are gathered in My name, there I am in the midst of them(Matt. 18:20).
Also, in the prayer for the consecration of the artos, the priest, calling on God’s blessing on the artos, asks the Lord to heal ailments and to grant health to those who partake of the holy artos. Throughout Bright Week, the artos remains in front of the Royal Doors of the altar and is worn daily during Easter religious processions. On Bright Saturday, as well as on the first Sunday after Easter, which is called Antipascha, after the liturgy, the artos is crushed and distributed to the believers.
The use of artos, which is a symbol of the most essential bread for us - Christ the Savior, should be a rule of piety for a Christian. Artos is a shrine, and along with Epiphany water - agiasma, it is a beneficial aid during times of physical and mental ailments. Having brought artos home, you need to store it with reverence in the same way as prosphora: after drying, put it in a box or jar, place it under icons or in a clean place and eat it on an empty stomach, washed down with holy water, if necessary.
You just need to remember that the most important thing in the life of a Christian - communion of the Holy Mysteries of Christ - neither artos nor baptismal water can replace.
Is it true that morning and evening prayers are not read during Bright Week (and when should they be read again)? How to prepare for Communion on Svetlaya? Is it possible to receive communion daily?
Bright Week is a very special time in the liturgical life of the Church, as well as in the everyday life of Christians. Repeated repetition at services of words about Christ’s victory over death seems to plunge a person into a state of joyful excitement, which in a sense even prevents one from concentrating on anything else. “Now everything is filled with light, heaven and earth and the underworld: let all creation celebrate the rebellion of Christ, in which it is established,” is the troparion of the Easter canon, which is sung every evening during Bright Week.
The morning and evening prayers read by Christians throughout the year are filled with more repentant feelings, requests for the forgiveness of sins and the sending of strength for the daily struggle with passions and temptations. These feelings, common for those who try to live a spiritual life, do not disappear anywhere at Easter, but the light of the Resurrection of Christ fills everything - “heaven, earth, and hell.” That is why the Church postpones these penitential prayers for a while and invites Christians to glorify Christ’s victory over death in home prayer.
Starting from Monday of Bright Week until the morning of Bright Saturday inclusive, instead of evening and morning prayers, the “Hours of Easter” are read, and instead of the rule for communion, the Easter canon and the stichera of Easter (all these Easter prayers are in the prayer books) and the procedure for Holy Communion (canon and prayers to Communion). If a person wants to prepare for Communion on the first Sunday after Easter, then the prescribed three canons, morning and evening prayers and following to Communion are already read.
As for fasting before communion on Bright Week, despite the statutory instructions on its abolition, generally accepted practice still recommends fasting for one day. This is not a violation of the rules, but a necessary preparatory ascetic measure, especially for those who receive communion irregularly.
Regarding daily communion on Bright Week, everyone must resolve this issue with their confessor. It depends on the degree of church membership of a person, his lifestyle and many other reasons. To receive communion on Bright Week during the liturgy celebrated according to the Paschal rite would be useful for a closer connection to the Paschal joy.
Why are the prayers “To the Heavenly King” and “It is worthy to eat” not read after Easter? And what prayers should you read before eating?
Bright Week makes changes to the external rules of piety, without diminishing them, but as if giving us the opportunity to feel at least a little the words of Christ: “I no longer call you slaves, for the slave does not know what his master is doing; but I have called you friends, because I have told you everything that I have heard from My Father” (John 15:15). For example, all bows to the ground are cancelled, both in church and during home prayer. This does not mean that we are not ready to bow before the Lord, but it reminds us of the kind of fellowship with Him we are called to.
At the beginning of all prayers in the period before Easter, the prayer “To the Heavenly King” is replaced by the triple “Christ is risen from the dead, trampling down death by death and giving life to those in the tombs.” This is due to the fact that, starting from Holy Week, we follow the gospel narrative and empathize with the apostles, the disciples of Christ. After the Resurrection, He appeared to the disciples many times, talked with them and gave instructions, one of which reads like this: Christ had to suffer and rise from the dead on the third day, and repentance and forgiveness of sins should be preached in His name to all nations, starting from Jerusalem. You are witnesses to this. And I will send the promise of My Father upon you; But you remain in the city of Jerusalem until you are endued with power from on high (Luke 24:46-49). Here the Lord speaks about the coming descent of the Holy Spirit on the apostles and the birth of the Church of Christ. Therefore, in the period before Trinity, we, together with the apostles, do not call on the Holy Spirit: “come and dwell in us,” but we are, according to the word of the Lord, awaiting “endowment with power from above.”
At the end of all the prayers, as it should be on major holidays, instead of “It is worthy to eat,” the deserving man is read or sung, which on Easter is the irmos of the ninth song of the Easter canon: “Shine, shine, new Jerusalem...”. Also, the usual prayers before and after eating food are replaced by the threefold “Christ is risen from the dead...” and the worthy of Easter, respectively.
Communion is one of the main and obligatory rites for every Orthodox Christian. Its other name is Eucharist, and if translated from Greek, this word means “thanksgiving.” Its deepest essence lies in the communion of a person with God, union with him spiritually and physically: having drunk wine and tasted bread, a Christian seems to taste the very blood and body of Christ. This is a demonstration of readiness to accept the Lord with all your soul. But in order to confirm the sincerity of his intentions, a layman must undergo purification by fasting and prayers of repentance. The practice of preparing for the sacrament on Bright Week constitutes a special case.
The Charter of the Orthodox Church before the Eucharist prescribes the fulfillment of certain rules, which include:
- observing spiritual and physical fasting for three days;
- reconciliation with those who offended and asking for forgiveness from the offended;
- abstaining from slander and condemnation;
- attending the evening service on the eve of the Eucharist;
- repentance of sins and receiving a blessing from the priest for communion;
- reading the prayer rule for communion;
- observing the Eucharistic fast (not eating or drinking after midnight).
Until recently, there was controversy surrounding the issue of communion with the holy sacraments on Bright Week. Different practices followed in different parishes, based mainly on the thesis that without repentance there is no communion. Easter fills the soul of every believer with rejoicing, and the sacrament of the Eucharist is always associated with confession of committed sins. According to established tradition, repentance and a joyful mood on the day of the Resurrection of the Lord were considered incompatible.
The document “On the Participation of the Faithful in the Eucharist,” approved by the Council of Bishops of the Russian Orthodox Church, defines the believer’s need to receive the holy gifts as a special spiritual and moral state, the desire to unite with the Savior, forming one body with him. In this way, all apparent contradictions between the content of the great holiday and the essence of communion on Easter week are eliminated.
The same document also stipulates some aspects of the rite of communion during the Easter period. Bearing in mind that the church charter does not provide for fasting during Bright Week, and the day of Easter itself was preceded by the seven-week feat of Great Lent. Christians who observe it can begin communion, limiting themselves only to the Eucharistic fast.
A blessing by a confessor of a lay person for the communion of the holy gifts can occur without confession, except in those cases when the communicant himself experiences a special need for it.
How to prepare for communion on Bright Week
Every Christian believer should also know how the Easter procession for Holy Communion takes place. Prayerful preparation for the Eucharist on ordinary days includes morning and evening prayer rules, following the Holy Communion, as well as canons.
Those who wish to receive communion should
wives lead these prayers privately and in church. During Bright Week, the order of prayer preparation changes, so you should know what to read before communion on Easter week. On the day of Bright Resurrection, the communion canons of the usual sequence are replaced by the Easter canon before communion . This is the central chant of the festive matins, the main idea of which is associated with the Resurrection of Christ.
The souls of believers should be filled with bright, enthusiastic feelings, therefore the church charter replaces the prayers of repentance with the Easter canon for holy communion. Another feature of the sacrament celebrated on Bright Week is that the passage to Holy Communion is read without psalms, and the morning and evening rules are replaced by the hours of Holy Easter.
The prayers of thanksgiving for the Eucharist remain unshakable and must be read at the end of the service. After the completion of the sacrament, it is necessary to maintain spiritual purity in order to preserve in thoughts the grace of the most important holiday - Easter.
"pros" and "cons" of democracy
Surveyor. Who is a surveyor? Description of the profession. Profession surveyor Surveyor training
Magellanic clouds: who are they?
Pepper Steak Sauce Creamy Pepper Sauce
How to create a competent portfolio for a designer