Communion of the holy mysteries of Christ. Holy Righteous John of Kronstadt. Holy Fathers on Frequent Communion

On December 27, 2006, a pastoral seminar was held in St. Daniel's Monastery, dedicated to one of the most pressing issues of modern church life: how to properly approach the Holy Mysteries. Bishop Mark (Golovkov) of Yegoryevsky led the work of this seminar. The abbot of St. Danilov Monastery, Archimandrite Alexy (Polikarpov), as well as many well-known pastors took part in the discussion: hegumen Peter (Meshcherinov), head of the School of Youth Ministry at the Patriarchal Center for the Spiritual Development of Children and Youth; Archpriest Vladimir Vorobyov - Rector of the Orthodox St. Tikhon Theological University, Rector of the Church of St. Nicholas the Wonderworker in Kuznetskaya Sloboda; Archpriest Vladislav Sveshnikov - Rector of the Church of the Three Hierarchs in Kulishki; Archpriest Dimitry Smirnov - Chairman of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Organizations of the Moscow Patriarchate, Rector of the Church of the Annunciation in Petrovsky Park; Archpriest Vsevolod Chaplin - Deputy Chairman of the Department for External Church Relations of the Moscow Patriarchate; Archpriest Nikolai Balashov - Secretary for Inter-Orthodox Relations of the Department for External Church Relations of the Moscow Patriarchate; Archpriest Alexander Marchenkov - Rector of the Church of St. Maron the Hermit of Syria in Old Pani; Archpriest Valerian Krechetov - Confessor of the Moscow Diocese, Rector of the Church of the Intercession of the Most Holy Theotokos in the village of Akulovo, Moscow Region; Archpriest Valentin Asmus - Rector of the Church of the Intercession of the Most Holy Theotokos in Krasnoye Selo; Archpriest Alexy Uminsky - Rector of the Church of the Life-Giving Trinity in Khokhlovsky Lane. Questions were discussed: the frequency of communion, bodily fasting and confession before communion, the rule of prayer in preparation for Communion, and more.

At the beginning of the meeting, a welcoming message was read from His Holiness Patriarch Alexy II to the participants of the round table. The message says, in part:
“For more than two decades, the Russian Orthodox Church has been experiencing a period of spiritual rebirth. Every year dozens of churches are opened, the system of full-fledged spiritual education is renewed, the people of God are guided to salvation by thousands of church shepherds. And, as in all times of the salvific sojourn of the Church of Christ on earth, the main thing is the participation of man in the Divine Liturgy. Therefore, the question put forward in the title of the discussion is immeasurably more important than any other question of the life of the Church.
It is by the Eucharist, as by mystical communion with Christ the Savior, that the Church is built up from the moment of the Last Supper until the end of time. It is in this Sacrament of the Church that the foundation of the new man, the new unity in Christ, the “holy people” is laid.
The words of our Lord are addressed to all Christians: "Take and eat ... drink from her all!" (Matthew 26:26-27); “Come to me, all you who are weary and burdened!” (Matthew 11:28). Consequently, the participation in the Liturgy of a Christian who is at peace with the Church and with his conscience is an integral and most significant component of his spiritual life. That is why it is so important for us now to form a sound approach to the conditions of preparation for Communion and with pastoral prudence, acting with love in the spirit of church economy, to receive those who wish to approach Christ to participate in His saving Sacrament.
Christ entrusted his verbal flock to the apostles, and through them to bishops and priests. Therefore, a person's living and personal connection with Christ, his participation in the Eucharist, in the life of the Church of Christ, is possible only in an ecclesiastical community, canonically and mystically connected with the entire One and Catholic Church. On the parish priests, on the rectors of churches and confessors lies a huge responsibility: on the one hand, not to offend the sanctity of the Sacrament, on the other hand, not to turn a person away from church communion, from the Eucharistic life, from participation in the Divine nature, from salvation itself "by excessive and unjustified rigor" .

All participants of the round table unanimously noted that the topic is extremely relevant, vital for every believer, and its discussion is long overdue. The question of the Eucharist, which is the center of the life of the Church, as Bishop Mark noted, "is decided by each confessor in his own way, depending on his personal ideas. There are many different practices, sick topics, contradictions."

Hegumen Peter (Meshcherinov) somewhat concretized the problems that arise in church life in connection with communion. For example, a person wants to take communion more often, and many priests call for this. However, the “general norms” for preparing for Communion that have developed in our Church become an obstacle to this: a three-day fast, a large prayer rule, and an obligatory private confession. Many confessors could relax their preparation, but do not dare to do this for fear of breaking the tradition. According to Father Peter, a process is clearly observed when a person becomes extremely tired of the rules after a few years. This leads to the fact that a person not only loses the desire to take communion often, but also his whole spiritual and church life becomes lukewarm. Full implementation of the established rule is a huge problem for students, travelers, pilgrims.
Also, many priests believe that “reverence is lost” from frequent communion. But, according to Father Peter, based on this logic, one should rarely visit the temple, and pray less often.
Many pastors believe that it is impossible to receive communion on Christmas time, on Bright Week. This issue is also acute.
Faced with the absence of real spiritual guidance in their striving to live according to the Gospel, with the confessor's excessive attention to external asceticism, people become disillusioned with the spiritual life. Since very often a person, moving away from confession, can only learn that reading the canons is much more important than living morally.
Due to such formalism, preparation for the Communion and even confession begins to look like "buying a ticket", which "must be earned by a feat, earned." In this "earning" some priests emphasize the observance of rules and prohibitions rather than evangelical morality. As a result of such preparation, according to Father Peter, the majority of Orthodox people develop a non-evangelical idea of ​​the Eucharist. Communion becomes something that needs to be "earned" by outward exploits, by special preparation; and it is perceived as a kind of reward, encouragement, coming out of the range of everyday existence, the result of some of our, almost "sporting" achievements, as something in the ascetic and disciplinary series, but not as life itself, to which we are called. This distorts the view of the Church; people interpret it not as the Eucharistic real presence of Heaven on earth, but in some other way, in accordance with their own, quite earthly, tastes and predilections: as traditional sovereign, disciplinary, national, and so on.
The situation is further complicated by the manifestation of some kind of clericalism: the pastors themselves do not fast, but the laity are required to fast before Communion, which leads to a “double standard in the single Body of Christ.”
According to Father Peter, the priest is obliged not to allow communion only in case of a moral obstacle, serious sins; but not disciplinary inadequacies.
Full text of the report of Abbot Peter

Bishop Mark agreed that the last requirement of fasting from the flock, while the shepherds themselves do not fast on the eve of the service, sows the habit of hypocrisy, destroys relations between the shepherds and the flock. The tradition of a three-day fast and confession immediately before Communion came to us from the Synodal period, when we received Communion once or twice a year, he recalled. Now, however, we often doom those who wish to receive communion to a permanent fast - this is a burden that is beyond the strength of many, which will have a negative impact on the spiritual life in the Church.
Speaking about confession, Bishop Mark recalled that in some Eastern Churches there is no practice of constant (before each Communion) confession and, more importantly, not every priest has the right to receive confession. Vladyka Mark believes that confession is necessary, especially in Russia, where many are now spiritually illiterate. But at the same time, it is necessary to realize the experience of Orthodox countries regarding how much harm an inexperienced confessor can bring.
Full text of Bishop Mark's report

Employee of the Patriarchal Center for the Spiritual Development of Children and Youth Alexander Bozhenov prepared information about the main "milestones" on the historical path of questions of preparation for communion. Christians of the first centuries took communion at every liturgy. At the same time, such currently obligatory elements of preparation as bodily fasting, confession, a strictly defined prayer rule, were absent among the ancients until the end of the era of the Ecumenical Councils. The main conditions for participation in the Eucharist are baptism, faith and life according to the commandments of Christ. The gospel (Matthew 5:23-24) demand for reconciliation with neighbors, with members of the Christian community, was also put forward as a necessary moment in preparation for the Eucharist.
In apostolic times, the Holy Gifts were not taken on an empty stomach. But already from the II century. there is evidence of a different kind. The practice of accepting the Holy Gifts before eating (liturgical fasting) has been established, and church rules concerning this issue have also appeared.
In the first centuries of Christianity, there was no institution of private confession; a person was called upon to test his own conscience. Church repentance in ancient times was of an exceptional nature, and occurred only after the commission of a mortal sin, after a person fell away from the Body of the Church. This repentance, as a rule, was of a public nature, and was accompanied by significant periods of excommunication from Communion.
The question of "bodily purity" (marital intercourse, blood flow and childbirth in women) was solved by the ancients in different ways.
When the spiritual tension of Christians weakened, a careless and unworthy attitude towards the Liturgy appeared. Already the fathers of the end of the 4th century (St. John Chrysostom, St. Ambrose of Milan, St. Casian the Roman) complained about the widespread practice of taking communion once a year. In response to these disorganizations, monasticism flourished, and the practice of frequent Liturgy services gradually developed in the monasteries. Also in the way of monastic life, one of the central places is occupied by the monastic confession of thoughts, in order to gain edification and help in the fight against passions. This is how the discipline of secret confession developed. From the monasteries, this practice passed to the laity. During the 10th-12th centuries, secret confession gained a dominant position in Eastern Europe, crowding out public confession.
In Russia, for the first time, there was an ancient Christian custom of frequent communion, and it was allowed to take communion without prior confession. By the 12th century, the practice of obligatory confession before communion was being formed in Russia. Confession usually took place during fasting. All fasting from beginning to end, the believer had to be under the direct guidance of his confessor. Communion was received four times a year during the great fasts: the Great, Petrov, Filippov and Uspensky. Since the 16th century, a prayer rule for preparing for Communion and the custom of weekly fasting has been developing “close to the present”. During the Synodal period, the practice of preparing for communion underwent minor changes. Under the influence of ardent preachers such as Sts. Theophan the Recluse, Tikhon Zadonsky, Innokenty (Veniaminov), the practice of some Christians included a more frequent communion of the Holy Mysteries, a special role in this process was played by the great preacher of the Eucharist, the holy righteous John of Kronstadt, who focused more attention on internal correction and readiness of the heart, and not on external rules. Alexander Bozhenov believes that Father John's work bore fruit during the revolutionary persecution of the Church.
Full text of Alexander Bozhenov's report

Archpriest Nikolai Balashov prepared a note on the practice of some local Orthodox Churches on the issues discussed. It turns out that not only do these traditions differ between Churches, but there is also a variety of practices within each of the Local Churches.
Yes, in Greek Church the frequency of Communion varies. Those who seldom take communion fast for different periods, depending on their state of health, and for frequent communicants, it is recommended to observe only general fasts. Confession is not combined with the liturgy and is not an indispensable condition for Communion; a special day of the week is appointed for confession. The two sacraments - Communion and Repentance - are separated. In monasteries, there is a frequent revelation of thoughts to an old man or an old woman, who give a blessing for communion. But, as the Greek authors note, with regard to the laity, unfortunately, it often happens that on the days of major holidays, and not only, many come to the sacrament or without confession at all (it happens that people have never confessed at all in their lives). ), or long unconfessed. The prayer rule for the laity includes the Penitential Canon and the Follow-up to Holy Communion; other canons are to be recited by monastics. With regard to conjugal communion, Greek pious literature recommends abstaining from such communion two days before communion and one day after. It is not recommended for women to take communion during menstruation, but they can attend services without any restrictions, they can venerate icons and the cross.
AT Serbian Church the practice of preparing for communion is very different: it all depends on where the "priest studied." Graduates of Greek theological schools adopt the traditions of the Greek Church, frequent communion is practiced, the prayer rule is limited to prayers for Holy Communion, confession is not always obligatory; Priests of the Russian school consider confession an indispensable prelude to Communion, and during non-Lenten times, many of them do not advise communion, they also recommend reading the full rule. Like Greek practice, women during menstruation are not allowed to take communion, but they can visit the temple, take antidoron, holy water, and touch shrines.
AT Bulgaria until recently, the laity received communion very rarely, as a rule, during long fasts. The participants of the round table were surprised by the usual picture described by Father Nikolai: the priest with the exclamation “Come with the fear of God and faith” takes out the Chalice, shows it and takes it back to the throne, and rare communicants accept the Holy Gifts after the dismissal. Now in Bulgaria it is a period of liturgical revival: the number of communicants who take communion more often is growing.
AT Orthodox Church in America until recently, the clergy relied on the provisions of the report “Confession and Communion” by Protopresbyter Alexander Schmemann to the Synod of the OCA in 1972. But now this recommendation (to take communion once a month, and for more frequent communion to seek special permission from the confessor) is no longer a practical norm for the Orthodox Church in America. On the official website of the American Orthodox Church, one can find the following recommendation: “An Orthodox Christian who properly prepares himself through prayer, fasting, repentance, reflection on his life, can receive Holy Communion whenever the Divine Liturgy is celebrated. Of course, this should discuss with your spiritual father, and with him it is necessary to decide the question of how the Sacraments of confession and preparations for communion should be related. With regard to fasting, it is said that those who take communion once or twice a year should fast for a week or three days. As for those who take communion often, for example every week, it is enough for them to observe the fasts established by the Church.
Full text of the report of Archpriest Nikolai Balashov

The rectors, participants of the round table, spoke about how the discussed problems are solved in various Moscow parishes.

Archpriest Vladimir Vorobyov proposed to consider the questions of who, how and with what preparation can receive communion, within the framework of the church or Eucharistic community, to the revival of which all efforts must now be directed. Such a community may not be a parish in the traditional sense.
It is typical for a Eucharistic community that it has a head, a spiritual leader, who must intimately know all the problems of the spiritual life of the members of the community. For such a community, those approaches and norms that have developed historically in the realities of a completely different life are not suitable. For example, the rule of a long fast, reading out long successions to Communion, the obligatory detailed confession before him, etc. arose at a later time, when the Eucharistic community basically left church life, and the Church focused on the existing reality - on a significant cooling off towards the Eucharist. Then it was necessary to take some kind of "protective" measures in order to prevent that the Holy Mysteries - the Body and Blood of Christ - were given to people who did not live a real church life.
It is impossible to mechanically borrow the practice of the Eastern Churches, where, firstly, the tradition was not interrupted and, secondly, this tradition developed in small countries. For example, now 9.5 million people live in Greece, they have more than 1000 monasteries, a huge number of parishes, 70 bishops - this is the normal life of the Orthodox Church in the East. But Russia is very large, there are few churches and parishes in it even today, there are not enough clergy. We have one bishop for many thousands of believers. Such an inevitable “separation of the bishop from the church people” is absolute nonsense from the point of view of the Ancient Church, and this must also be taken into account in our new conditions. To admit everyone to the Chalice, without any control, would be disastrous. It is imperative to keep the blessing for Communion. And our people know that it is impossible to take communion without a blessing. According to Father Vladimir, a priest, if he has a community, knows who he can admit to Communion and who not. We must return to this practice.
According to the father, what is needed now is a Council that would put our lives in order in accordance with the needs of the day. Unfortunately, we do not yet have such a Council, and, probably, it cannot be, also because we are all not ready for it. Therefore, now is the time of inevitable pluralism, when each confessor has to look for his own answer. It is necessary to allow this pluralism, it is necessary that there are no such strict prohibitions (“only this way and nothing more”).
Father Vladimir said that in his community the practice of frequent Communion goes back to the tradition founded by Father Vsevolod Shpiller.
It is natural for church people to take communion as often as possible. And if a person tries to live in accordance with the commandments of the Gospel, observes fasts, has a sincere desire to take communion, then, according to Father Vladimir, there are no obstacles for him to proceed to the Chalice. For those who live a deep Christian life, pray to God, go to church regularly, observe fasting days and annual fasts, in order to receive communion on Sunday, you need to fast on Wednesday and Friday, and on Saturday not eat meat, you need to read the following to the saint communion. Reading all the canons is not required.
Particular attention is paid to large families, which are very numerous in the parish. It is impossible to demand the fulfillment of all the rules from a mother of many children of a woman who accomplishes a real feat. Here you need an individual approach, a feasible rule.
On the other hand, there is, of course, a very serious problem in the parish with people who have recently come to the Church. A confessor should know such people, and such people should be treated with certain strictness and caution. Because for them very frequent communion becomes formal, they lose their reverence. This is not love for Christ, but simply an easy way to a new life. Or they treat communion as a medicine: "I don't feel well, but if I take communion, it will be easier for me."
In a relationship confessions, Father Vladimir believes that the issue of mandatory confession before communion should be reconsidered. However, to follow the path of the Eastern or Western Church and allow anyone who wishes to access the Chalice without any control would be disastrous in Russia. It is imperative to keep the blessing for the sacrament. The priest, if he has a community, knows whom he can admit to communion and who not. We must return to this practice. In ancient times, before the liturgy, or during the liturgy before communion, the primate read a prayer for those who were going to partake of the Holy Mysteries of Christ. This prayer had a repentant character and contained a petition that communion would not be in condemnation. It would be possible even now before the start of the Divine Liturgy to read a few prayers - an abbreviated follow-up before confession and a permissive prayer - a blessing for communion to those whom the priest knows well and considers it possible to commune. But on the other hand, people who come completely unprepared, unchurched, with serious sins, need to be pointed out the need to go through the full-fledged sacrament of repentance.
Also, often people replace the sacrament of repentance with a conversation with the priest. And these are different things. Communication with a priest is also necessary, but it should not be confused with the sacrament of repentance.
Full text of the report of Archpriest Vladimir Vorobyov

According to Archpriest Valentin Asmus, the priest does not have the right to refuse Christians who wish to partake of the Holy Mysteries of Christ. The only obstacle here is the ongoing state of mortal sin. Communion must be a deep inner need. Father Valentine also believes that the priest should remind the parishioners of the importance of Communion, but should not demand complete uniformity. Those who rarely take communion can be advised to take communion in all multi-day fasts and on the day of the angel. For those who go to the temple regularly and seek spiritual guidance, it is advisable to take communion once a month or once every three weeks. Who wants more often - maybe every week, and even more often. There are people who want to take communion every day. And it is impossible to refuse them. Only even they, according to Father Valentin, should go to confession every time. The practice of confession before each Communion, by and large, justifies itself.
The norms of fasting for each are determined individually: if a person takes communion once a year, why shouldn't he have a week of fasting, as it was before? It is impossible to demand strict fasting from the sick, children, pregnant and nursing mothers. Nor can it be demanded from those who are not accustomed to fasting or from those who live in cramped living conditions: those who live in unbelieving families, who are in the army, in a hospital, or in prison. In all these cases, fasting is either softened (and here there is the possibility of a multi-stage gradation), or completely canceled. It is hardly expedient to require abstinence from food and drink from infants up to 7 years of age: the moment of a mystical meeting with Christ, which the child’s soul cannot but feel, should not be darkened for the child by hunger that is not only painful, but completely incomprehensible. It happens that a person needs to take medicine urgently. This, too, should in no way be an obstacle to Communion.
Like other speakers, Father Valentine spoke of "double morality" when priests themselves do not fast before communion, but demand it from others. But it is obvious that the church order does not require a clergyman to fast before taking communion, not because he is “better” than a layman, but because he takes communion more often than a layman.
Father Valentin also spoke about attending the service on the eve of Communion. This is necessary, this must be encouraged and welcomed, but it is unlikely that anyone will demand this from an old woman who gathers her strength several times a year to go to church and take communion. It is also difficult for the worker, the evening shift worker, and the mother of small children. The requirement for a prayer rule can also be relaxed by not requiring the obligatory reading of the three canons.
The priest paid special attention to communion on Easter and on Bright Week, when the canons of the Church instruct Christians to take communion. There are many people who came for the first time in the temples for the holidays. And everything must be done to ensure that the meeting of these people with Christ takes place. They must be confessed if they so wish, and perhaps also communed.
Father Valentin also said that now it is impossible to resort to long-term penance.
Full text of the report of Archpriest Valentin Asmus

Archpriest Vsevolod Chaplin also noted that one should not be afraid to allow people living the church life to frequent communion. However, he urged not to forget about the huge difference that exists between people who come to the temple - at least in a big city where the priest does not know everyone.
It is impossible for confession to turn into a formal action. Also, the priest believes that it is gradually possible to remove the false idea about the connection between confession and communion, but at the same time, confession should not disappear, it must still be regulated so that it does not work out, like with Catholics: it became a typical and mass phenomenon to confess in childhood and before death. The other extreme is the "abuse" of confession, when some people want to confess too often and in detail - this is a manifestation of some kind of spiritual delusion.
Father Vsevolod sees a way out of all the problems that are identified in connection with the topic under discussion, in education. We need to talk more about the meaning of the Eucharist. Perhaps it is worth saying more often and more clearly that the Lord vouchsafes us communion not because of the details of our confession, but because of His mercy.
The priest also shared his experience, saying that it is appropriate to make minimal comments during the service in missionary cases, when the service is held where it is part of the missionary work of the Church.
Full text of the report of Archpriest Vsevolod Chaplin

Archpriest Alexy Uminsky believes that the question of the frequency of Communion lies in how often a person realizes the need for his union with Christ, the need for his participation in liturgical life. Communion cannot be made a duty. Much, according to Father Alexy, depends on the priest, on how he explains to the flock that the Eucharist is the center of spiritual life. It is very important that every parishioner, every member of the church community longs for communion with Christ. This thirst is brought up, including through confession. Father Alexy said that he calls on his parishioners to take communion at every liturgy, but does not make it a duty for anyone. And no one is charged with the obligation to take communion at certain times - for someone two weeks, for someone three weeks, for someone every week. Beginners are no exception here. It is important that people understand why they come to church. So that they hear this call in the Church - "Come, eat, this is My Body ...".
Confession for newcomers may be frequent and desirable before each communion. But for those people who are already firmly on their feet, confession may not be tied to the Eucharist in a rigid way.
As for fasting before communion, the normal reasonable practice of fasting is the usual church fasts, which the Church itself established, there should not be any other fasts.
Father Alexy believes that we have a lot of unreasonable obstacles to communion. And at the same time, an unreasonably easy approach to the sacrament of Baptism and Wedding, with absolutely no preparation.
The priest also drew attention to the importance of family communion, so that the whole family would receive communion as a “small church”, despite the fact that they do not come to the beginning of the liturgy.
Full text of the report of Archpriest Alexy Uminsky

Archpriest Dimitry Smirnov proposed the following “scheme” of fasting before Communion: those who take communion once a year - before that they fast for a month, some once a month - a week, some weekly - ordinary fasts are enough, but without meat on Saturday. It is also important to know that taking necessary medication is not food.
The priest also spoke about the fact that the canons of the Orthodox Church prescribe communion on Bright Week.
Excommunication from communion, according to Father Demetrius, as a penance can only be applied to a person who constantly takes communion.
Father Demetrius touched upon the problem when, from trips to monasteries, a person sometimes returns completely with a destroyed spiritual life, with his brain completely "on one side". Therefore, a certain category of our citizens and parishioners cannot go to confession in other places. Because some confessors, even without knowing anything about a person, chop his soul into cabbage.
Speaking about confession, the priest noted that a very convenient form for those who like to confess in detail is the written form. And before Christmas and before Easter, you can confess for a week and a half, and then, if you haven’t killed anyone, you can take communion without confession.
Father Dimitri also spoke about how important it is to pay maximum attention to people who came for the first time. And even if he came late, if he never fasted and does not know what it is, if he really came with repentance, and there are many of them who prepared for confession in their own way, such a person is not only possible, but necessary. But at the same time providing information on how to prepare in the future. We give a person the rule to read the Gospel from this day every day, we talk about fasting. But for the first time we partake anyway. Like a child.
Father Dimitry does not allow those who are in a civil marriage to take communion, but he kindly justifies the refusal, explaining the spiritual side of the situation of these people and talking about the sacrament of the Wedding: “I usually say that loving each other is very good, but your relationship is not just love, this is already a marital relationship, so decide with your loved one whether you will build a family, and if you do, let's do it soon, and I'm ready to get married for free.If a person loves someone, but not so much that to create a family, I tell him that, in theory, in this case it is impossible to enter the church further than the vestibule, because it contradicts the commandments of God. And if you talk like that, kindly, explain, very many will marry later ... ". The priest noted that this is the most common sin today - the so-called "civil marriage" (or "I have a loved one").
Full text of the report of Archpriest Dimitry Smirnov

Archpriest Vladislav Sveshnikov expressed concern that our traditions reflect some confusion in the understanding and experience of piety, including liturgical piety. For many people it is sufficient to have what might be called a "godly feeling." And with this pious feeling of the most general, rather sentimental order, stand the whole Liturgy and all your life.
Father Vladislav also noted that often there is a substitution of two concepts that are really closely related to each other, but not interchangeable - this is confession and repentance. And here the greatest scope for substitution lies in what can be called confession. For the most part, these substitutions are of two types: the first type is a psychological essay instead of a confession, and the second type is a confession according to the list, any - short or long - a confession of a legalistic type and approach. While what can be called a penitential experience of life, in which the Sacrament of Penance is the expression of the mystery of penance, is not often found.
Full text of the report of Archpriest Vladislav Sveshnikov

Archpriest Valerian Krechetov which is very important not to forget about the presence of the grace of God and the reality of its action on a person. When the sacrament is performed, "Christ is invisibly present." There must be rules, without them everything will fall apart, but we must not forget about the grace of God, about the presence of God. It is necessary to remember about God's providence for everyone and the mystery of the repentant mood and the path of each person to God.
The priest also expressed his fear of temptation in the event of a division into those who need to fast before Communion, and others who do not have to.

Archpriest Alexander Marchenkov, drew attention to the fact that the Eucharistic life is one of the important parts of our life, but it must also be connected with our other life, with the one that we call the spiritual life or inner work.
Regarding confession, Father Alexander believes that once a year, a Christian should have the opportunity of a detailed confession for the year. If a person lives an inner life, that is, the desire to purify himself and give him the opportunity to confess like this - this is an indispensable condition for church life.
Full text of the report of Archpriest Alexander Marchenkov

Summing up the results of the pastoral seminar, many noted the fruitfulness of the discussion and the need to continue discussing the issues and problems raised. It was decided to develop a draft "Reminder to a Christian who wants to come to the Holy Chalice to partake of the Life-Giving Body and Blood of Christ the Lord" and submit the text to the hierarchy.

Restore the purity and renewal brought by holy baptism through repentance... and, if possible, frequent communion of the Holy Mysteries of Christ. St. Ignatius Repentance heals the sinful wounds of a Christian and prepares him to receive Christ God in his heart in the sacrament of Communion. The Sacrament of Communion was instituted by Jesus Christ Himself before the Calvary Passion at the Last Supper. At the end of the supper, the Lord took the bread, blessed it, broke it, gave it to His disciples and said: "Take, eat: this is My Body." Then, taking a cup of wine, giving thanks, he gave it to them, saying: “Drink all of it from it, this is My Blood of the New Testament, which is shed for many for the remission of sins” (Mt. 26, 26-28). “Do this in remembrance of Me,” commanded the Savior of the world to St. apostles (Luke 22:19). Saint Ignatius says that this all-powerful command, given to the twelve simplest fishermen at the last supper, operates throughout the earth, operates through the centuries, through the millennia. At every Divine Liturgy served by a bishop or priest, even today bread and wine are transubstantiated into the Most Pure Body and Most Pure Blood of Christ the Savior. This sacrament was established by God Himself - Jesus Christ, it is incomprehensible to the limited human mind, and only by faith can a Christian partially comprehend it. “What a wonderful arrangement! - the lord writes. “It is natural for the human mind to be perplexed before a supernatural, incomprehensible establishment…” Carnal wisdom says about this sacrament: “This word is cruel” (John 6:60), but this “word was uttered by God, who accepted humanity for the salvation of men: and therefore attention to the word and the judgment about it should not be superficial. Obedience to the word must be accepted by faith, with all one's soul, just as the incarnate God must be accepted by faith, with all one's soul. By partaking of the Most Pure Body and Blood of Christ, every Christian enters into the closest communion with the Lord. In confirmation of this truth, St. Ignatius cites the words of St. John Chrysostom, who said: “We are one body with the Body of our Lord Jesus Christ, we are flesh of His flesh, bone of His bones (Gen. 2, 23). Secretly taught! Heed what is said: we are united with the all-holy Flesh of the Lord not only through the sacrament itself. The All-Holy Flesh of the Lord becomes our food! He gave us this food, wanting to show the love he has for us.” Jesus Christ replaced by Himself the forefather Adam, from whom all people are born into death. Having become a new Adam, the ancestor of a new humanity, the Lord replaces with His Flesh and Blood the flesh and blood that humanity borrowed from Adam, and thereby gave people eternal life. He Himself said: “Amen, amen I say to you: unless you eat the flesh of the Son of man, you drink His blood, you have no life in you” (John 6:53). The Holy Mysteries of Christ are the true Body and Blood of Christ, but for the bodily senses they retain the appearance of bread and wine. By faith this great sacrament is perceived, but it is revealed and manifested through its action. The divinely enlightened hierarch, on the basis of his spiritual experience, says that during communion of the Holy Mysteries, the touch of the soul of Christ to the soul of the communicant is clearly felt, the union of the soul of Christ with the soul of the communicant. A Christian begins to feel this wondrous touch of the soul even without instruction by a word in calmness, meekness, humility, love for everyone, coldness towards everything earthly and in sympathy for the future age. These wondrous sensations are planted in the soul of a Christian from the soul of Christ. “Everyone,” writes Vladyka Ignatius, “who partakes with attention and reverence, with due preparation, with faith, feels a change in himself, if not immediately after communion, then after some time has passed. A wonderful world descends on the mind and heart; the members of the body are clothed with calmness, the seal of grace lies on the face; thoughts and feelings are bound by sacred, spiritual ties that forbid reckless liberty and ease, curb them. Just as natural bread strengthens the bodily strength of a person, so the Spiritual Bread - the Body of Christ - strengthens the whole being of a person: his will, mind, heart; delivers correctness to the desires and inclinations of the soul and body, frees the natural properties of a person from those ailments with which they are infected during the fall. Spiritual Drinking - the all-holy Blood of Christ - promotes spiritual food, it communicates to the soul of a Christian the properties of Christ. Saint Ignatius confirms this truth with the words of St. Mark, who said: “Just as material wine dissolves in all the members of the drinker, and there is wine in him and he is in wine, so the one who drinks the Blood of Christ becomes drunk with the Spirit of the Divinity, dissolves in the perfect soul (Christ), and this soul is in him, having been sanctified thus becomes worthy of the Lord.” Naturally, a Christian approaching the sacrament of Communion is obliged to properly prepare his soul for a meeting with the Lord. The Holy Apostle Paul commanded all Christians: “Let a man tempt himself, and let him eat from the bread and drink from the cup. For the one who eats and drinks unworthily, he eats and drinks judgment for himself, not judging the Body of the Lord ”(1 Cor. 11, 28-29). Careful preparation for the reception of the Holy Mysteries should consist, according to Vladyka, in deepening, in self-view, cleansing oneself of sins by eradicating them by repentance and confession, constant reading of the Gospel, prayer; all deviations from the path of the gospel commandments, even the most subtle ones, must be corrected by returning to this path and have a firm determination to follow the path of doing Christ's commandments in the future. It is useful for those preparing for communion to reflect on the insignificance, sinfulness, propensity to fall of man and the greatness of God, the inexpressible love of the Savior, who feeds Christians with His Flesh and Blood and thereby brings the fallen being of man into closest communion with Himself. From these reflections, the heart of a Christian will come to contriteness, and a sincere consciousness of his unworthiness to receive the Holy Mysteries will appear. A sincere awareness of one's unworthiness is an indispensable condition for the acceptance of Christ's Mysteries, not for judgment or condemnation, but for the healing of soul and body. The feelings that every Christian should have before communion are fully expressed by the holy fathers in the prayers for communion. With these prayers, “The Fathers help our stupidity and bitterness…”, with them “they clothe our souls, as in wedding garments, in humility, so much loved by our Savior,” writes St. Ignatius. A Christian who has a contrite spirit and consciousness of his unworthiness, and who proceeds to communion with insufficient preparation, will not be condemned by the Lord. Frivolity, the absence of a virtuous life and a contrite heart make a Christian unworthy to receive the Body and Blood of Christ. The judgment of God, punishing with mercy in temporal life for the purpose of salvation in eternal life, awaits the unworthy communicant. The unworthy acceptance of the Holy Mysteries by a person who deliberately leads a sinful life, who remains unrepentantly in mortal sins, full of unbelief and malevolence, is a crime for which he is subjected to punishment, not corrective, but decisive, leading to eternal torment. The crime of such a person is equated with the crime of the murderers of God. The Holy Apostle Paul testifies: “If one eats this Bread or drinks the cup of the Lord in an unworthy manner, he will be guilty of the Body and Blood of the Lord” (1 Cor. 11:27) and “A certain expectation of judgment, and fire, jealousy to explain the one who wants to resist is terrible. Who rejected the law of Moses, without mercy, with two or three witnesses, he dies: how much do you think the bitterness will be honored with torment, like the right Son of God, and the Blood of the covenant, having taken the filth, sanctified by it, and reproaching the Spirit of grace "(Heb. 10, 28-29). A Christian, if he sees himself bound on all sides by sins, must first, by repentance, break the shackles of sin, wash the robe of his soul with tears, and then only proceed to the Holy Mysteries, otherwise he will seal his sins with the most serious sin: desecration of the Holy Mysteries of Christ, something the same as with Christ. Only that Christian who has left a sinful life, resolutely repented of all sins, sealed his repentance with confession, and constantly leads a pious life, worthily proceeds to communion. The first Christians, whose whole life was devoted to the service of God, were worthy to receive communion daily. By approaching the Sacrament of Communion every day, they revived their spiritual life from the Source of life - Jesus Christ. Long gone are those blessed early Christian times, and none of the people living in the world can lead such a strict life as to take communion every day. However, true Christians, who care about their spiritual life, at all times try to approach the Source of life more often. Saint Ignatius writes: “Frequent communion, what else does it mean, if not the renewal in oneself of the properties of the God-Man, if not the renewal of oneself by these properties? Renewal, constantly supported and nourished, is assimilated, from it and by it the decrepitude acquired by the fall is destroyed, eternal death is conquered and put to death by the eternal life that lives in Christ, radiates from Christ; life - Christ - dwells in man. All faithful children of the Orthodox Church in general must come to Communion at least four times a year during the four fasts. If, however, some living conditions prevent this, then at least a Christian is obliged once a year to purify his soul with confession and proceed to the Holy Mysteries. Not only before Communion, but also after receiving this great Gift, every Christian must lead the most strict lifestyle. Having received the Holy Mysteries, the Christian becomes a vessel of the Divine Mystery, in which the Son of God, the Eternal Father, and the venerated Spirit abide mysteriously and essentially together. Addressing the communicants in one of his sermons, Saint Ignatius said: “Now you are not your own, you are God’s. You were bought by God with the price of the Blood of His Son (1 Cor. 6:19-20). You cannot belong to a strange yoke! If any of you has hitherto been a dark sinner, he has now become a righteous man through the righteousness of the Son of God. This glory of yours, this wealth of yours, this righteousness of yours will really only remain in you until the time you are in the temple, or the shortest time after leaving the temple ... will Jesus, who has entered into your hearts through the Holy Mysteries, be forced to evade them because of the multitude thoughts, intentions, words, sinful deeds that you allow yourself? Not! May this bitter betrayal of the Savior not be committed, this betrayal of the Savior! Further, the preacher called on the communicants to remain in the temples of God and serve the Lord by careful fulfillment of His holy commandments. After communion, a Christian should not take on the yoke of sin, but, giving thanks to the Lord, who made him worthy of receiving the Holy Mysteries, spend his life in prayer, reading the Word of God, active fulfillment of the commandments of Christ and daily repentance for voluntary and involuntary sins. In a letter to S. V. Titova, who was honored to receive Communion, St. Ignatius writes that after the communion of the Holy Mysteries, according to the experienced instruction of the fathers, one must especially carefully watch oneself, because the enemy of our salvation, seeing that earth and ashes ascend to heaven , is inflamed against the partakers with envy and malice. For this, the spiritual paradise that is established in the soul of the communicant must be cultivated and preserved, as it was commanded in the person of Adam to all people. “Do you understand,” Vladyka finishes his instructions to the communicant, “that you are more indebted to the Lord than you were before, as having received a pledge and notice of promise! “More has been given to him, more will be required from him,” he says. Scripture. Knowing this, watch how dangerously you walk, i.e. live with care and attention." It is impossible to express in words the tremendous significance that communion of the Holy Mysteries of Christ has in the spiritual life of a Christian. Communion is a pledge of a future blessed life with Christ and in Christ. Life according to the Gospel commandments, repentance and prayer, and other Christian virtues lead to union with the Lord, this union “completes” with communion of the all-holy Divine Body and Blood of Christ. From the work of ig. Mark (Lozinsky) “The spiritual life of a layman and a monk according to the works and letters of Bishop. Ignatius (Bryanchaninov).

“Take the Body of Christ, taste the source of the Immortal!”
- God is not your enemy, but a doctor - he wants to heal you, and not to destroy you. Why do you avoid His Divine Chalice? It is better for you to be healed by accepting spiritual treatment than to fall into great sinful diseases and perish by avoiding treatment. Saint Demetrius of Rostov (113, 534).
Many, I see, do not often take communion: this is the work of the devil, he prevents the frequent acceptance of the Body of Christ. And it is obvious that the one who does not often take communion gives great power over himself to the devil, and the devil accepts his will over him and leads him to all evil. Saint John Chrysostom (113, 533).
“We should have one sorrow - that we did not partake of this food. The action of this sacrament is not performed by human power.
He who did them then, at that supper, still does them now. We take the place of ministers, and it is Christ Himself who sanctifies and transforms the gifts. May there not be a single Judas here, not a single money-lover. If anyone is not a disciple of Christ, then let him leave: the meal does not admit those who are not like that. “With My disciples,” says Christ, “I will celebrate the Passover” (Matthew 26:18). This is the same meal that Christ offered, and nothing less than that.” Saint John Chrysostom
“And how will they kindle in their hearts divine love, spiritual joy, divine peace, and other fruits and gifts of the Holy Spirit, without partaking of the body and blood of the beloved Son of the Father, consubstantial with the Holy Spirit, who is our real joy and peace, according to the apostle, and the source of all blessings? - St. Gregory the Theologian was perplexed. “I am amazed and amazed at how Christians can currently celebrate Sunday or other holidays of the year and rejoice spiritually with true joy if they do not constantly receive Holy Communion, which is an occasion and reason for celebration and celebration.” Saint Gregory the Theologian
“How can they quench the flame of passions if they do not partake of the immaculate mysteries that cast out weakness, pacify the harsh battle of the flesh and mortify the passions. And it is so true that those who partake inconstantly miss out on all heavenly and divine blessings. In addition, they violate the commandments of the Lord, as we said earlier, and the rules of the apostles and the Councils and all the saints to whom we addressed, and are guilty, up to excommunication from the Church, which was established by the divine apostles and the Apostolic Council. They gave freedom and place to the devil, postponing the sacrament, so that he plunged them into various sins and other temptations. Saint Cyril of Alexandria
The Monk Palladius tells about Abba Macarius of Egypt that after he healed that woman who, through the devil’s assistance, seemed to people a horse, he gave her such advice and said: “Woman, never be absent from the communion of the mysteries of Christ, but take communion often, for this diabolical action happened to you because you did not take communion for five weeks, and because of this the devil found a place and annoyed you.” Venerable Macarius the Great
“So, my beloved, if you want to kindle divine zeal in your heart and acquire love for Christ, and with it acquire all the other virtues, often approach holy communion - and then you will enjoy what you desire. After all, it is impossible for anyone not to love Christ and not be loved by Christ, if he constantly partakes of His holy body and blood. It happens naturally."
“What else good would you, a Christian, want to receive and would not receive from Holy Communion? Do you want to celebrate every day? Do you want to celebrate Easter when you wish, and rejoice in unspeakable joy in this sad life? Continually resort to the sacrament and take communion with due preparation, and then you will enjoy what you desire. After all, the true Pascha and the true feast of the soul is Christ, who is sacrificed in the sacrament, as the apostle says, and after him the divine Chrysostom: more precisely, as many times as we want, for Easter is not a fast, but an offering and a sacrifice that happens at every meeting. Saint Nicodemus the Holy Mountaineer
“If our life is in the Lord, and He says that in Him is he who eats of His body and blood, then how can one who desires life partake of communion infrequently? Who prevents you from contriving to start the sacraments more often? Just an empty belief. We have the words “Come with the fear of God and faith” in an empty form. The priest of God calls, but no one comes ... and no one, moreover, notices the inconsistency in this discrepancy with the call of God ... and at the supper of God. Saint Theophan the Recluse
With what intention should one eat the Body and drink the Blood of the Lord? In remembrance of the Lord's obedience even unto death, in order to live no longer for ourselves, but for Him who died for us and rose again. Saint Basil the Great (6, 332).
- “The one regenerated by Baptism should subsequently eat Communion of the Divine Mysteries. For in the future it is necessary for us to feed on the food of eternal life, which the Son of the Living God has given us.”
- “To commune every day and partake of the Holy Body and Blood of Christ is good and beneficial, since the Lord Himself clearly says: “He who is My Flesh and drinks My Blood has eternal life.” Who doubts that partaking unceasingly of life is nothing but living in many ways? Saint Basil the Great
- “As for the communion of the Holy Mysteries both on the Great Thursday and on the day of Easter, before this was considered not only joint to every faithful, but also due. Jesus Christ is the same today. The only question that remains is whether we are ready to draw near to Him. The answer can be given by the conscience and the spiritual father.
- “How can one be dissatisfied with the fact that they want to draw closer to the Lord?.. It is a matter of faith and love to come to the Lord’s meal more often ...” St. Philaret of Moscow
- “I note here that we do not see the tangible fruits from Holy Communion because we rarely take communion. Make it a point to take communion as often as possible, and you will see the consoling fruits of this Sacrament.”
- “Frequent communion of the Holy Mysteries of Christ (one might add: as often as possible) vividly and effectively unites a new member of His with the Lord through His most pure Body and Blood, sanctifies him, pacifies him in himself and makes him impregnable for the dark forces.”
- “... from the very beginning of Christianity, true zealots of piety have put frequent communion as the first blessing ... And this is the general opinion of all the saints that there is no salvation without Communion and there is no prosperity in life without frequent communion.”
“Why, if life is in the Lord, and He says that in Him is the one who partakes of His Body and Blood, then he who desires life, how not often to partake of communion! Who prevents you from contriving to start the Mysteries more often? Just an empty belief. We have the words: with the fear of God and faith, approach - an empty form. The priest of God calls, but no one comes, and no one, moreover, notices the inconsistency in this discrepancy with the call of God to the supper of God. Saint Theophan the Recluse
- “Although we know that we are not without sin, however, we must not deviate from Holy Communion ... And whoever is purer in spirit sees himself more unclean, finds more reasons for humility than for offering ... We must not abstain from communion of the Lord, because we recognize ourselves as sinners, but even more and more thirsty, we must hasten to Him for the healing of the soul and the purification of the spirit, but with such humility of spirit and faith that, considering ourselves unworthy of receiving such grace, we desire more medicine for our wounds. Otherwise, even once a year one cannot worthily receive communion, as some do, who, while living in monasteries, evaluate the dignity, sanctification and beneficence of the heavenly Mysteries in such a way that they think that only saints, immaculate ones should receive them. And it would be better to think that these Sacraments by the message of grace make us pure and holy. Rev. John Cassian the Roman
St. rights. John of Kronstadt: “I am miraculously renewed by the Divine Mysteries of the Body and Blood of Christ every day, even until now, until the 70th year of my life, and no matter how old I am, remaining fresh and cheerful in soul and body by grace! Every day I reverently celebrate the Liturgy and partake of the Holy Mysteries, and these are the fruits of this communion: purification, sanctification, renewal, victory over the passions, peace of mind...
Do not grieve over those who wish to partake of the Holy Mysteries of the Body and Blood of Christ more often, but love them and rejoice for them before God, for the Lord draws their hearts that have experienced the sweetness of communion with Him in these Mysteries.
... The Devil, with all his infernal machinations, tries to turn Christians away from the Cup of Life, inducing on them lack of faith, coldness and negligence towards this greatest Sacrament of the Christian faith, in order to keep people in the bonds of sin and death.
Communion of the Holy Life-Giving Mysteries of Christ bears its fruit on condition of preparation and preservation of what has been received: to keep peace with others, to remain in prayer, to refrain from satiety, to protect the tongue from idle talk, to constantly strive for purity of life through continuous repentance; not rely on yourself, but have a firm hope in God and His mercy.
Otherwise, communion happens in judgment and condemnation.
It is impossible to receive the Body and Blood of Christ in case of doubt that in the Holy Chalice is the true Body and true Blood of Christ, with obvious neglect in preparing for communion, in breaking the fast, when eating food after midnight, when a woman is unclean, during conjugal communion the day before.
St. rights. John of Kronstadt on the timing of Holy Communion:
“Jesus said to them: “I am the Bread of Life, whoever comes to Me will not hunger, and whoever believes in Me will never thirst; but I told you that you saw me and did not believe. All that the Father gives Me will come to Me, and whoever comes to Me I will not cast out” (John 6:35-37).
From the above words of the Savior, it is obvious that He commands believers and those who are zealous about the Christian desire to partake often of His Most Pure Body and Blood - daily, if anyone can, according to the conditions of his life, be ready to approach the Cup of Life. If we daily strive for food and drink corruptible, earthly, then all the more we should hunger and thirst for incorruptible food and incorruptible drink, which is the Body and Blood of the Author of life - our Lord Jesus Christ.
At the same time, there are many ignoramuses among the educated and among the unlearned, and even between learned monks and priests, who consider it inappropriate and even sinful to partake of pious laymen every week and every day.
This is contrary to the commandment of the loving Lord, Who wants the faithful to take care of the possible frequent communion of His Most Pure Body and Blood. Amen".
We raise the Lord, like Simeon, in our arms every Liturgy, but you, at least most of you, are worthy of the happiness of lifting your Savior only once or several times a year, and then always after a worthy preparation for it? God grant that everyone approach such a terrible Sacrament with due preparation.
One must be surprised at the lack of faith and coldness of Christians towards Christ the Giver of Life and their Lord! The source of immortality flows daily: come prepared and drink, all the more so since many are sick both in spirit and in body, and have a lot of free time, and many spend it in idleness. And what do we see? Despite the fact that we all feel on our souls the burden of sins and passions, our guilt, our repentance before God, our powerlessness in the fight against passions, we do not come to the Lord, who offers Himself daily as food to the faithful and is ready to show any help to those who labor and are burdened.
What a lack of attention to the greatest Shrine! Lord, Life-Giver to the Savior! What have we been up to? “You come out daily to meet us at the gates of Your temple, and we respond to You with indifference and even the most senseless neglect. Many flee from Him even in sickness, and when they are offered immortal food and drink, and together all the healing medicine of the Body and Blood of the Life-giver, they put it off until a future time, which they probably cannot have, because our life is in the power of God.
Many have a secret thought that they receive communion only as if before death. Christ God! And in the Holy Mysteries, do you not grant life to all who receive them with faith? Don't you often heal diseases wonderfully? Don't you always allow and cleanse us from sins? How long will we be foolish, of little faith and blind? St. rights. John of Kronstadt
The soul, having tasted the sweetness of God's love, is completely reborn and becomes completely different and loves its Lord and with all its strength is drawn to Him day and night.
- “... let those baptized Christians who are reluctant to go to church to take communion and are absent from Communion for a long time know that they put up an artificial and harmful reverence as a pretext. Let them know that without communion, they are deprived of eternal life, refusing to be quickened. This turns into a trap and a temptation, although this refusal to take Communion seems to be the fruit of reverence. Therefore, they should strive with all their might and with all their readiness to be cleansed of sin, and adhere more to the God-loving life, and strive with courage and love for the Communion of Life. For in this way we will overcome the devil's deceit, and we will become partakers of the Divine nature, and we will ascend to life and incorruption. Saint Cyril of Jerusalem
We must consider ourselves unworthy of Communion of the Holy Body of Christ. Firstly, because the greatness of this heavenly manna is such that no one, overlaid with mortal flesh, takes this Holy Food on his own merit, but on the undeserved mercy of the Lord, Secondly, because no one in the war with this world can to be so circumspect that even rare and light arrows of sins do not stab him, for it is impossible that a person does not sin either through ignorance, or negligence, or frivolity, or passion, or distraction of thoughts, or some kind of need, or by oblivion (53, 574).
We must not withdraw from the Communion of the Lord because we recognize ourselves as sinners. But with even greater and greater thirst, one must hasten to him for the healing of the soul and the purification of the spirit. However, it is necessary to partake with such humility of spirit and faith that, considering ourselves unworthy of receiving such grace, we would even more desire the healing of our wounds. Otherwise, one cannot worthily receive Communion even once a year. This is what some people do: living in monasteries, they value the dignity, sanctification, and beneficence of the heavenly Mysteries so highly that they think that only the saints, the undefiled, should receive them. And it would be better to think that these Sacraments, through the communication of grace, make us pure and holy. They truly show more pride than humility, as it seems to them, because when they do receive them once a year, they consider themselves worthy of acceptance. And it would be much more correct for us, with that humility of heart, according to which we believe and confess that we can never worthily touch the Holy Mysteries, on every day of the Lord * accept them to heal our ailments, than, exalted by the vain conviction of the heart, to believe, that after a year's time we are worthy of them. Saint John Cassian the Roman (Abba Theon 53, 605).
“Do not be lazy to approach the cup of life, immortality, love and holiness, but approach with the fear of God and faith. And whoever does not want and does not care about this, he does not love Jesus Christ, he will not receive the Holy Spirit, and, therefore, he will not enter the Kingdom of Heaven. Saint Cyprian of Carthage
“But I’ll ask you, man, do you feel spiritual hunger and thirst to eat the vital, supernatural ear and the grain of two-fold, natural life - the flesh and blood of Christ the Life-Giver, the true heavenly Bread that gives life to the world? If you do not feel this salutary smoothness, then you are spiritually dead. A person who begins to recover or is healthy naturally feels hungry and thirsty. How many of these dead people are there in Russia, in the Orthodox Church, who do not feel this saving thirst? Dark darkness! Many countless intellectuals do not go to communion at all, many people very rarely go to communion, many only take communion once a year. And the Lord cries out every day: “Take, eat… drink from her all…” (Matt. 26:26-27) – and there are no eaters and no drinkers!” Righteous John of Kronstadt
When the Monk Seraphim of Sarov was asked: “How often should one proceed to the Most Heavenly Sacrament of Communion?” - he answered: “The more often, the better. Whoever partakes of the Holy Mysteries will be saved, and whoever does not partake, I don't think so. The grace bestowed by Communion is so great that no matter how unworthy and no matter how sinful a person is, if only in a humble consciousness of all his sinfulness he would come to the Lord, Redeeming us all, even though from head to foot he would be covered with ulcers of sins, - and he will be cleansed by the grace of Christ, more and more bright, completely enlightened and saved.
I command you to partake of Christ's Holy Life-Giving Mysteries... during all four fasts and the Twelfth Feasts, and I even command them on major feast days; the more often, the better... Because the grace bestowed upon us by Communion is so great that no matter how unworthy and sinful a person is, but only in a humble consciousness of all his sinfulness will he approach the Lord, who redeems all of us, even from head to toe. feet covered with sores of sins - and will be cleansed by the grace of Christ, more and more bright, completely enlightened and saved!
Venerable Seraphim of Sarov. Chronicle of the Seraphim-Diveevsky Monastery. SPb., 1903, p. 463.
He who reverently partakes of the Holy Mysteries, and more than once a year, will be saved, prosperous and long-lived on earth itself.
If we filled the ocean with our tears, then even then we would not be able to satisfy the Lord because He pours out tuna on us, nourishing us with His most pure Flesh and Blood, which wash us, give life and resurrect us. Saint Seraphim of Sarov

What is the best way to prepare for receiving the Holy Mysteries of Christ?

Only the Orthodox partake of the Sacrament of Holy Communion, those who constantly go to church, OBSERVE the strictest - all Fasts, pray, live in peace with everyone, repent of sins - such people, with the permission of the confessor, proceed to the Chalice.

It is necessary to prepare in advance both the soul and the body in order to unite with the Lord. fast for 3-4 days, do not eat fast food. If we constantly observe fast days, then this is enough to go to the bowl on Sunday, it will be good to fast on Saturday, or at least not eat meat. On the eve of dinner - refrain, replace it with the rule: read two akathists - to the Savior and the Mother of God, four canons - to the Savior, the Mother of God, the Guardian Angel and the canon for Holy Communion. Who does not have such an opportunity - 500 prayers of Jesus and 150 times "Virgin Mother of God, rejoice ..." But even after reading this rule, even if we have been preparing for a thousand years, we cannot think that we are worthy to receive the Body of Christ. One must only hope - in the mercy of God and in His great love for mankind.

Before Communion, it is necessary to sincerely repent in the presence of a priest. Be sure to have on the chest -- Cross. In no case - IT IS IMPOSSIBLE to approach the Chalice, if FORBIDDEN - the confessor or, if you HIDE - a sin. It is also IMPOSSIBLE to proceed to the Sacrament of Communion in bodily and monthly IMPURITY. Before and after Communion it is necessary - to refrain from marital relations.

It must be remembered that before Communion or after it, there is always a temptation. After Communion until the morning, prostrations are not made, the mouth is not rinsed, nothing can be spit out. It is necessary to protect oneself - from idle talk, especially from condemnation, to read the Gospel, the Jesus Prayer, akathists, Divine books. And of course, don't watch TV.

How often should you take communion? How do you know that you have received communion - with dignity, not in condemnation?

If a person observes Fasts, Wednesday, Friday, reads - morning and evening prayers, lives with everyone - in peace, if he reads - before Communion the whole rule and considers himself - a sinful person, UNWORTHING - Communion, proceeding to Communion with faith and fear, then he partakes of Christ's Mysteries -- WORTHY.

Then this person should take communion - as often as possible, at least once a week, every Sunday and every big holiday.

The soul will not immediately feel worthy of communion. Maybe the next day or the third the soul WILL FEEL - peace, joy. It all depends on preparation. If we pray, try to get every word of prayer into our hearts, fast and consider ourselves sinful and unworthy, then we can immediately feel the presence of the Lord in us. After Communion there will be peace and joy in us.

Temptation may come at once. One must be ready for him, having met him, not to be tempted and not to sin. So the devil knows that we are prepared. But the most important thing is to consider yourself sinful and unworthy. Of course, if we are indifferent, if only to subtract as soon as possible - to read the canons, the morning and evening rule, this feeling of sinfulness will not appear in our souls. We have enough time to chat, run around, see what lies where, who does what. We have enough energy for this. Or we will hold out, drive the time: "Oh, there are three minutes left until midnight! We must go to eat!" This is not an Orthodox spirit. This is the spirit of Satan. It should not be. The Orthodox must do everything with reverence and the fear of God. The soul of an Orthodox Christian feels God both after communion and between communions. The Lord stands at the door of our heart and knocks: what if they open it and hear His knock?

The Holy Fathers honored - reverence for God, the fear of God in their souls and SUPPORTED - this grace with prayer. Feeling that prayer was WEAKING, they confessed and approached the Chalice, and the Lord strengthened! Again the soul ignited and appeared - a STRONG prayer!

Communion is the only sacrament of the Church where the soul of a person CAN -- IGNITE with the flame of Divine love; because in Communion we receive into ourselves the Living Fire, the Creator of the universe Himself!

Is the infection transmitted through a cross, a spoon for communion, icons?

In the church we are already dealing with Heaven. Here we are no longer on earth. The Church is a small piece of Heaven on earth. Therefore, there is always an INVISIBLE fire in the church, which completely BURNS, destroys all infection, all microbes, bacteria and viruses - therefore, in the church, no one and nothing CAN get infected.

When we cross the threshold of a temple, we must FORGET about everything earthly, including squeamishness (squeamish people are usually lecherous, say the holy fathers). The infection is transmitted only by sinful means. Many people work in infectious diseases departments, in tuberculosis hospitals, but they DO NOT get ill with these diseases. Priests also come there - they give communion. And no one has ever - BEEN INFECTED. People get infected only through Sin.

When they approach the Chalice, they take from one small spoon - the Creator of the Universe, the Body and Blood of Christ. Here Themselves Cleanliness and Sterility. Here everything is so pure that believers do not even have the thought of infection. Through the hands of the priest, Christ Himself enters into man. Not a part of His Flesh and Blood, but as a whole, the Lord enters into everyone who takes communion. Angels in awe, in fear are present. And what can we say about some kind of infection. There was a time, in the 62-63s, atheists came to church and taught that after each communicant, the liar should be lowered into a special solution. Well, this is for them... They don't understand anything. And the fact that their soul has already become a vessel of Satan is normal, it's okay!