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Date: 01/08/2015 10:38:04

Alla, Naberezhnye Chelny

How to prepare for Communion on holy days when there is no fasting?

Please tell me how to prepare for Communion on days when there is no fasting, in particular, from Christmas to Epiphany, or is this discussed individually?

Traditions of preparation for Communion during continuous weeks - on Holy Week, on Christmastide, and on other weeks established by the Church, when fasting on Wednesdays and Fridays is canceled - may vary in different dioceses and even in different parishes. However, according to the logic of the church charter, which offers us time for repentance and analysis of our personal sins and time for joy about the general church celebration, when we should stop thinking a lot about ourselves, remember that we are never fully worthy of Divine mercy, and simply be grateful God rejoice in His holiday.

The Church, of course, offers each Divine Liturgy as a service at which she calls her children to partake of the Holy Mysteries of Christ. There is no liturgy at which one cannot receive communion. Let's think about what we should do now. Probably, for a person who fasted during Lent and Christmas, prepared, prayed, took communion on the eve or on the very holiday of the Nativity of Christ or Easter, the priest can give a blessing so that this person, if his soul asks him, both on the days of Christmastide and in days Happy week, having read the rule, prayed, without arranging for himself any fasts that are forbidden by the Church at this time, but also without, of course, allowing excesses in overeating and drinking wine, he partook of the Holy Mysteries of Christ, and in this sense, the holidays were a spiritual triumph for him , and not a reason for drinking and gluttony. And this is a good deed, established in the Church from ancient times.

Another thing is that if a person uses some strange logic: now, now is Christmastide, fasting is prohibited by the Church, the Liturgy is being served, I can read the rule, make a short confession (what kind of serious confession is there at Christmastide), receive a blessing, and then I’ll go without fasting to take communion, how cunning I am! But is it possible with such logic to go to the Chalice of the Body and Blood of Christ? Having this distinction, draw conclusions in relation to the situation of the people you asked about.

There must be a hierarchy of values ​​in a person's life. It is important to perceive Christmas time not as a reason to eat, drink, walk and have fun to the fullest, but a time to, firstly, rejoice in the Born Christ, attend divine services, and secondly, share this joy with our loved ones in friendly and family communication, and thirdly, if such an opportunity is provided, and give some rest to our bodily composition. It is also good to do some deeds of mercy: visit the sick, help some poor monastery. After all, Christmastide is precisely holy days.

About Communion on Bright and Continuous Weeks.

Liturgy is a divine service at which the Sacrament of the Transubstantiation of the Holy Gifts and the communion of believers are performed.You can receive communion whenever the liturgy is being served.. During Christmastide and Bright Week, modest food is allowed, but it is not at all prescribed to eat modest food, such as, for example, the obligatory fasting. If a person prefers communion to scrambled eggs or ham, is this really a sin and an anti-Orthodox act? The famous preacher priest Belotsvetov in his sermons called on Christians to take communion every day during Bright Week, pointing out that this is an ancient custom.

During the Eucharistic canon, the priest, in the name of Christ, says: “Drink of it, all of you, this is My Blood,” calling on everyone who is ready to receive the Sacrament to receive communion. And the priest, contrary to the words of Christ, says: “Do not eat the Body of Christ, do not drink His Blood, because Lent is over.” It seems to me that this is a mistake bordering on blasphemy. This error was pointed out by Saint Theophan the Recluse and especially righteous John Kronstadt, and from modern elders- schema-hegumen Savva.

Some ignorant clergy, having read in ancient breviaries that it was necessary to eat meat on Easter, decided that this was obligatory. In fact, such a rule had local and temporary significance, namely: in the Manichaean sects (Paulicians, Bogomils), whose members pretended to be Orthodox Christians and even formed their own cells in monasteries, meat was considered bad, and they tried never to violate this prohibition. Therefore, eating meat on Easter was evidence that the person secretly did not belong to Manichaeism. This rule, long abolished, in its mutilated form sounds like this: “Now is not the time to receive communion; go, my dear, eat cabbage soup with meat.”

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. In life St. Macarius The Great tells how a priest, who arbitrarily excluded people from communion, was cruelly punished with many years of paralysis, and was healed only through the prayers of St. Macaria. St. especially sharply denounced John of Kronstadt 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.

Those who deny people communion of the Holy Mysteries, without cases of penance, cannot provide any grounds for this, except for such “folklore” expressions as “this is not porridge to eat often.” The liturgy itself is a divine service at which the sacrament of transmuting bread and wine into the Body and Blood of Christ is performed for the communion of believers. If it were not possible to receive communion on Bright Week, then the Church would not bless to serve the liturgy on these days at all, and thereby turn them into some kind of empty flower.

Archimandrite Raphael (Karelin)

2. The path to God - conversations with Archimandrite Raphael (Karelin).

During the days of Christmas week, which is blessed by the Church as a continuous week, on January 10, I decided to take communion in the church where I am a parishioner. I received Communion often even during fasting, broke my fast moderately, the night before Communion I did not eat anything from 12 o’clock, and I said the prescribed prayers. Due to the fact that in the Russian tradition Local Church You cannot approach Communion without confession; I went to the confessional lectern for a blessing for Communion. The priest told me that now continuous week, so you can’t fast, but you are supposed to fast before Communion, so he can’t allow me to take Communion. I objected that the absence of fasting was blessed by the Church and could not be a reason for exclusion from the Holy Chalice. In addition, from 12 o'clock at night I fasted and prayed. And with this approach, when “it’s not possible, but it’s supposed to be,” the path to the Chalice is fundamentally closed for the laity precisely on the brightest days. Even if you fast, even if you don’t fast, you won’t receive communion. To this the priest told me that if I was not a monk, I should go to my confessor and receive communion from him, and asked me to leave the temple. It seems like I insulted him with my words. And I have been a parishioner of this temple since 2000. I understand that the priest acted unorthodoxly (I read your answer to a similar question in the section). My question is this. How should I behave further? Should we change the church during the period of Christmas and Easter to one where the priest does not block access to the Chalice on bright days, or once again try to explain to this priest that he was wrong? If the latter, then what methods and methods of explanation exist for this, blessed by the Church (so that pride does not interfere, according to the principle “there is nothing to tell a lay priest”).

Andrey, Moscow.

Dear Andrey, I hope that you don’t have to wait very long, and at one of the next Councils of Bishops very important decisions will be made, very definitely indicating the opportunity for everyone who has fasted during multi-day fasts to begin the Holy Mysteries on Bright Week and in Christmastide period. Today, it would hardly be wise for you to enter into a lengthy discussion with a priest who privately holds a different point of view. But since you live in Moscow and also study at St. Tikhon’s University, you will certainly be able to find churches, including the Church of St. Tikhon’s University, where you will not have any difficulties with the possibility of communion with Bright Week and other continuous weeks of the church year.

A continuous week is a week in which there are no one-day fasts on Wednesday and Friday, when you can eat all foods. The exception is the continuous Cheese Week before Lent, when by its Charter the Church gradually develops a person’s habituation to fasting, making his diet easier.

Continuous weeks are established to achieve several goals, so to speak, in a complex. On the one hand, in terms of food, to accumulate strength for fasting or, conversely, to console yourself a little after a long fast, such as on Bright Week or Christmastide. On the other hand, it is to give a person the opportunity to relax before a long and intense spiritual feat: a kind of rest before a campaign or battle. On the third hand, to prevent us from falling into delusion and imagining that we are “great” fasters and ascetics.

Have continuous weeks in the church yearly calendaronly five:

1. Christmas time - from Christmas to Epiphany , from 7 to 18 January (this, strictly speaking, is not a week, but 11 days).

2. The Publican and the Pharisee - two weeks before Lent.

3. Cheese (Maslenitsa) - the week before Lent (eggs, fish and dairy are allowed throughout the week, but without meat).

4. Easter (Light) - week after Easter.

5. Trinity - the week after Trinity (the week before Peter's Fast).

All such continuous weeks, except for the time of Christmastide at Christmas, are quite mobile in nature, since they are tied to the celebration of the Great Holiday of Easter.

Is it possible to receive communion during the continuous week? Of course, you can take communion. There is no Divine Liturgy during which believers cannot partake of the Holy Mysteries of Christ. And in this sense no continuous week is a period when Orthodox man should not receive communion if he has the urge and desire to do so. The celebration of the Divine Liturgy by a priest presupposes the communion of those present. On those days when you cannot receive communion and the Liturgy is not served, for example, on Good Friday on Holy Week.

Regarding the question of Should I fast before communion during the whole week? , then, guided by the spirit and letter of the Typikon, it should be noted that to establish a fast for oneself at a time when the Church abolishes it means, at a minimum, to self-inflict and impose burdens that do not need to be imposed.

From the point of view of external preparation for communion, everything is simple: During the whole week, eat what is allowed, that is, modest, but do not arrange a feast for yourself “from the belly” on the eve of communion. After all, it is clear that on a fast day you can eat three kilograms fried potatoes to the point of then suffering from indigestion, this will also not be a proper way of preparing for the reception of the Holy Mysteries of Christ. Moreover, you should refrain from inappropriate drinking of alcohol.

What obstacles may arise for those wishing to receive communion during the continuous week? There can only be one obstacle: It is unacceptable for someone to begin the Holy Mysteries who deliberately and slyly puts off communion for a whole week so as not to prepare for it. Suppose a person receives communion three or four times a year, and instead of waiting for Lent, talking, and getting together, he says: “I will take communion during the continuous week after the Week of the Publican and the Pharisee, on Maslenitsa and on Bright Week - this way it will be possible not to fast before receiving the Holy Mysteries.” It is clear that if the idea of ​​communion during this period is not aspiration to Christ, but an escape from fasting, then a person who is guided by such thoughts is acting craftily; he can be advised, for the benefit of his spiritual and physical health, to think about himself and not take communion for now.

Every believer needs to know when there are continuous weeks, because this helps him correctly distribute his spiritual potential for further awareness of faith and everything connected with it. In other words, this is how he “tests” himself for fortitude, strong-willed qualities and moral priorities. But we should also not forget that everyone is free to make their own choice, the main thing is that it is closely connected with Orthodoxy, which is fundamental to everything that happens in the life of a devoted Christian.

"...don't you hear what the Lord says to us - accept, eat... - with this he not only allowed us, but commanded us to often approach His saving Cup, His Meal..." Sermon by Archbishop Mark of Berlin and Germany - On Holy Communion(see below)

For the sacrament of Holy Communion, one must prepare oneself in advance for several days in a proper manner (our sections “Confession”, “Fasting” and “Prayer” can help) both spiritually and physically:

fasting, keeping your body clean, reading Holy Scripture, internal focus on the Divine, and not on the earthly, refusal of entertainment that distracts the mind from God, reconciliation with all people, non-judgment of one’s neighbor, heartfelt contrition for one’s sins, intensified prayer, visiting everyone if possible church services, expansion of your home prayer rule(especially for those who do not have the opportunity to visit the temple), the memory of the suffering on the cross for the sake of our salvation of the Son of God, His glorious Resurrection, His immeasurable love for us, and finally, reverent reflection on the incomprehensible greatness and gracious power.

You cannot approach the Chalice of Christ without confession. After confession, the priest gives a blessing for Communion.

You prepare for the sacrament of Confession by reflecting(s) on your past life. You can write down some things to say briefly in confession. But the main thing is complete sincerity and the desire to change your life so that Christ becomes your friend, leader, King and Lord. You can confess when the need arises. But it will be difficult for an attentive person to confess less than once a month. We have a lot of habits that you can’t change suddenly and immediately. So some sins may be repeated. Although the goal is not to repeat them, destroying bad habits and acquiring good skills.

It is necessary to confess before Communion- before you can approach the Chalice of Christ - immediate participation, acceptance of His whole life to heal your life - COMMUNION.

It is best to confess before or after (or even during) the evening service, or in the morning (for those living in another city), but certainly before the start of the Divine Liturgy. We have worship on Saturdays and Sundays church holidays starts at 17:00 and ends around 19:45, the so-called “Vespers” - it is clear that it is shortened. Confession begins at 16:30, and at the end of the All-Night Vigil, confessions continue if there are still confessors.

WHEN IT IS NOT ACCEPTABLE TO PREPARE FOR COMMUNION:

Fasting is a necessary spiritual activity that precedes the sacraments of Confession and Communion. Because in Orthodox Church according to tradition, during “continuous weeks” - these are weeks during the year in which there are no fast days- It is not customary to prepare for Communion.

Continuous weeks in which there are no fast days are as follows:
- week after the resurrection "On the Publican and the Pharisee"
- Maslenitsa,
- Bright Week, the first week after Easter
- the first week after Trinity, followed by Peter's Fast
- Christmastide, from the Feast of the Nativity of Christ to Epiphany Eve.

At this time, only in special circumstances (for example: before a major operation), believers, with the blessing of their spiritual father, prepare for the sacrament of Communion. During the Easter period, there are different practices - here, too, it is better to consult individually with a priest.

PREPARATION ON THE EVE OF COMMUNION:

Usually they prepare for Holy Communion using the prayer “Rule”, what exactly is written in the Prayer Book. Before Divine Liturgy or the day before, read the prayer book “Rule for Holy Communion”. But one can grow into prayerful work gradually, so this separate topic, which can be briefly agreed upon after confession.

Getting ready for Communionthree-day fasting(on days when there is no fast established by the church) without meat and dairy products, and more strictly: without fish; who wants it even stricter: without oil, that is, “vegetable oil” (without fried potatoes, for example). After confession the night before, you can still refresh yourself with light food, but - at the latest - from midnight you won’t eat anything: don’t eat, don’t drink, don’t smoke, don’t eat any sweets or chewing gum...

IN THE MORNING - COMMUNION.

The very first thing that we swallow into ourselves the next morning is the shrine of Christ, Communion from the Chalice at the end of the Liturgy.

Question: Is it possible to brush your teeth before Communion?

Answer: Not only is it possible, but it is also necessary. However, no one will swallow toothpaste or eat a toothbrush, even if they are hungry. All we have to do is not swallow the water we use to rinse our mouths. If you are inexperienced, a person may accidentally swallow a little - the fathers advise not to be embarrassed in this case, but this does not mean “drinking”. Still, vigilance and caution in this regard are good.

Adults who are late for the service should not begin the sacrament of Communion of the Body and Blood of Christ. Infants receive communion without confession until the age of 7 and are gradually accustomed to long services. Before the Liturgy, prayers called “Hours” are read (these are two short services, 10 minutes each, which were once read separately during the day in certain hours). Now they are read from 09:40 to 10:00. If you stand on the Clock (like a sentry) and listen with all your heart, then this good cooking to the future. Anyone who is going to receive communion should stand attentively and reverently throughout the Liturgy., which starts on Sunday at 10:00 (on weekdays at 09:00, in our monasteries until 07:00).

DIVINE LITURGY

Beginning of the Liturgy. The cry “Blessed is the Kingdom, of the Father and the Son and the Holy Spirit...” - the very Kingdom of Christ is opened to our hearts.

First part, Word: two psalms are sung and then the verses of the “Blessedness...” of Christ’s gospel sermon (chapter 5 from the Gospel of Matthew), during which the book is brought out - the Gospel, the Word of God. There is a solemn ENTRANCE with the Gospel into the altar, into the “Holy of Holies.” The Word of God is read: the Epistle of the Apostle, and the Gospel itself. There may be several readings. And after the Gospel readings, we, as if “up a ladder”, ascending with prayer requests (litany), arrive at the second part.

Second part, It is no longer a word, but a reality - “The Word became flesh” - transfer of the Cup and blessing of gifts: ENTRANCE takes place again, but not “small”, but “great”. The Great Entrance with a Chalice containing wine and water, and a Paten on which bread is cooked. After placing the bread and wine on the Throne in the center of the altar, there follows again a “ladder” of petitions. This is how we leave behind the first 50-60 minutes of the Liturgy. The parish sings the “Creed” - about God the Trinity and creation, about the work of Christ the Savior, about the Church. Last words: "I'm having tea (waiting, waiting) resurrection of the dead, and the life of the next century."

The work of Christ, His life, are indivisible. This is eternal life, revealed to us in time. But time has been surpassed here. This is exactly what happens at the Liturgy, the entrance into our eternity with Christ. They invite: “Let us become kind, let us become with fear (i.e., tremblingly, reverently), let us pay attention (i.e., let us listen, be attentive), and bring holy offerings to the world.” After the exclamation “We give thanks to the Lord,” we give thanks for “all the manifest and unmanifested blessings that have been upon us” - and for the greatest blessing, this very service given to us by Christ, who gave all of Himself and His whole life so that we too would live in His fullness love. He brought Himself, we offer ourselves to Him - and the prepared Gifts (bread and wine) become His inseparable life through the invocation of the Holy Spirit and blessing - new dimensions of a comprehensive life open up, together with all the saints.

The third part, sunrise to Holy Communion : Of course, the entire Liturgy is a “sunrise,” but this is the last stage. It ends with the communicant ascending the steps (usually there are three) to the “pulpit”, to the very altar doors, to the “Royal Doors”, so that here at the entrance to heaven, i.e. altar, to take into oneself the whole of heaven, the whole of Christ, the whole Kingdom of God. This is the heavenly food promised by Christ, about which He once said that if we do not take it, we will not “have life in us” (John 6:53) - of course, the life that He brought and in which He. And our temporary life will be wasted.
So, after another “ladder of petitions” we ascended to the prayer that Christ Himself said - “Our Father...”. Whole books have been written about this short prayer, so simple. After the “Our Father” the “Holy to the Holies” is proclaimed, and - after the clergy have communed in the altar with the doors closed, as the Apostles once communed with Christ - the altar doors (“Royal Doors”) are opened and the Chalice of Christ is brought out for the communion of the believers.

HOW TO APPROACH THE BOWL:

The believers confessed, received a blessing, and approached with their hands folded on their chests (they do not make the sign of the cross before the Chalice itself, so as not to accidentally push the Chalice). There is no need to be ashamed to open your mouth wide, this will make it easier for the priest to insert the Holy Relic. In no case should you tilt your head down, because it is impossible to give the Gifts from bottom to top; it is better to slightly throw back your head, and for a tall person to bend his knees, as if sitting down, then the priest will not be worried that something might fall out. The accepted Shrine should be immediately swallowed, and then the edge of the Chalice should be kissed (as the myrrh-bearing women fell at the feet of the Risen One when they met the Savior on the day of the Resurrection early in the morning in the garden). Without being baptized, the communicant moves away from the Chalice. He can, having descended from the pulpit, turn to the Chalice, bow and cross himself with gratitude, but standing in front of the Chalice himself, he does not cross himself. Below, a warm drink awaits him to wash his mouth and mouth. Until the evening after Communion, you should not brush your teeth or spit, keeping your mouth (including from unnecessary words). In practice, Holy Communion embraces the whole person - we are Christ's.

Completion of the Liturgy: After this moment, when the Chalice was taken to the altar, solemn, victorious chants follow, between which the priest blesses everyone in the temple with the Chalice - first in the altar, quietly pronouncing the words “Blessed is our God,” he takes it out, raising the Chalice, overshadows everyone in the temple with the words “ always, now and ever, and unto ages of ages." The cup is carried away. What follows is the “beyond the pulpit prayer,” which is so called because the priest descends from the pulpit. Usually after the “prayer behind the pulpit” a sermon is preached. And after the “dismissal”, believers come and kiss the Cross (they kiss the Savior’s feet on the Cross, and then the priest’s hand).

About the sign of the cross: Committing sign of the cross you must first get used to consciously and tightly curling the small and ring fingers, so that their tips touch the palm and do not unravel: this number two says that Christ is one person, but in two natures there is both God and Man. The Son of God became the Son of Man. This is how He revealed to us God the Trinity, Father, Son and Holy Spirit. Only after His descent from heaven and appearance on earth, and only from Him - the Son in two natures - did we learn about the Trinity, three persons with one divine nature. So only by folding two fingers, with the other three, folding the middle index and thumb, we confess the Trinity, one and indivisible. So all five fingers - two and three - express our Orthodox faith into one God and Christ.

God bless you!
I'm waiting for you to confess!
Prot. Nikolay Artemov