All those who have been baptized into Christ have put on Christ…

WHAT IS THE IMPORTANCE OF THE HOLY EUCHARIST?

The institution of the Holy Eucharist is the most sublime Mystery of the Holy Orthodox Church, the Mystery of Mysteries, the Sacrament of Sacraments. It is the eternal Mystery whose value is incomprehensible and incalculable, and whose position in the worship of the Holy Orthodox Church is unique and sublime.

From this Sacrament and that of Holy Baptism, all the other Sacraments draw grace and power, and contribute also to the eternal redemption of the soul and to man’s salvation.

WHAT IS THE SOURCE OF THE HOLY EUCHARIST?

This most divine Sacrament was instituted by Christ Himself at the Last Supper “on the night” of Holy Thursday “in which He was betrayed” unto to death upon the Cross, in order that the expiatory sacrifice of the Cross be continued within and by the Church throughout the centuries until the consummation of the ages, as a source of forgiveness of the sins of the world and as communion with His all-Holy Body and His Precious Blood.

What is the scriptural witness of the holy Eucharist?

See John 6:27-69, Matt. 26:20-29, Mark 14:17-25, Luke 22:14-38 and 1 Cor. 11:23-26. According to these sacred passages, our Lord on the night He gave Himself over unto death for the salvation of the world, “taking bread and blessing, broke it and gave it to His disciples and said, ‘Take eat, this is my body which is broken on your behalf for the remission of sins.’ ” And after “taking the cup and having given thanks,” to the Heavenly Father He gave it to His disciples saying, “Drink of it all of you, this is my blood of the New Testament, which is shed for you and for many for the remission of sins.” And He added the exhortation, “Do this in remembrance of me.” That is, preserve this mystery as a continuous and eternal institution for your sanctification and salvation.

HOW IS THE EUCHARIST RELATED TO THE DEATH OF CHRIST ON THE CROSS?

The Sacrament of the Holy Eucharist is a representation of our Lord’s atoning sacrifice. Furthermore, it is a continuation and perpetuation of our Lord’s saving death, that is His Sacrifice on the Cross. After His death and resurrection, that sacrifice is bloodlessly executed on the Holy Table (the altar) and not with blood as it was on the Cross, and thus it is proclaimed to the entire world, to both believers and unbelievers, that this death, by being a willing death, the death of the sinless, incarnate and Holy Son of God, the God-man Jesus Christ, is the most sublime and holiest of sacrifices which He offered to the Father for the atonement of sinners and for the forgiveness of their sins. And this Mystery which is the sacrifice on the Cross is also the Passover of Christians, as St. Paul states, “For even Christ our Passover is sacrificed for us” (1 Cor. 5: 7). Our Christian Passover is the sacrifice on the Cross and Christ’s resurrection for our behalf. As St. John Chrysostom states, “When you commune (worthily) then you celebrate Passover.” This, therefore, is the great Mystery of the Holy Orthodox Church, which is called “Eucharist,” “the Lord’ Supper,” the “Holy Cup” and “Holy Communion,” “Sacrifice” and “offering,” and from the point of view of its salvific results, “the medicine of immortality,” and the “provision of eternal life.”

WHAT IS USED IN THE CELEBRATION OF THE HOLY EUCHARIST?

Bread and wine are used for the celebration of the Holy Eucharist, just as our Lord did during the Last Supper when he transmitted this great Mystery of our salvation to the Church.

HOW IS THE MYSTERY OF THE EUCHARIST CELEBRATED?

The Mystery of the Eucharist is celebrated upon the Holy Table (Altar). Prior to the beginning of the Divine Liturgy, the elements to be used for the bloodless sacrifice are prepared by the Celebrant (Priest) and remain on the Table of Preparation (Holy Prothesis) until the Great Entrance. At that time the gifts are transferred in procession from the Table of Preparation to the Holy Table. During the Anaphora (Offering) the Priest prays at length and beseeches God to send down His Holy Spirit to change the bread into the Body and the wine into the Blood of our Savior Christ. After the fearful transformation, present upon the Holy Table are the very Body and Blood of Christ, which, when received in faith unites us to Him and to one another, all receiving the one and same Christ.

HOW ARE THE BODY AND BLOOD OF CHRIST PERCEPTIBLE TO THE COMMUNICANT?

While our eyes see bread and wine and our tongue senses the taste of bread and wine, these sacred gifts are not what they appear. From the moment when the Holy Spirit descended and the Sacrament was perfected, we no longer have that which we see with our eyes or taste with our tongue. We have that which we believe, worship and adore. We have the Body and Blood of our Christ who communicates to us life and incorruptibility.

WHAT ARE THE FRUITS OF HOLY COMMUNION?

If every holy Mystery or Sacrament brings Divine Grace to man and makes him like a tree that bears much fruit, this occurs to a much greater extent with the most divine and all-Holy mystery of the Eucharist. When we receive Christ, we are receiving the Mighty Ruler of All, Lord of Glory, the Eternal God who lives and abides unto the ages – thus, the Sacrament’s spiritual fruits are very rich. They are the salvation of the soul, the nurturing and sustaining of the spiritual life, the advancement and increase of virtue, rebirth, sanctification – all gifts for salvation and theosis. Without these Holy Gifts, it is impossible to live as a Christian, as St. Cyril of Jerusalem says.

WHAT ARE THE BENEFITS OF HOLY COMMUNION?

1. Forgiveness is the first benefit of Holy Communion, to be preceded by Holy Confession. Holy Communion seals and confirms our forgiveness. As the Lord Himself said, “drink of it all of you…for the remission of sins.”

2. Sanctification is the second benefit of Holy Communion, and is only natural, since we receive within our bodies the Holy One. Through receiving the Holy God, the entire man is sanctified and become the abode of the Holy Spirit. Holy Communion is communicated to all our whole body and gives us strength to shun evil and not commit sin, doing only what is good and in accordance with the Holy will of the One whom we participate in.

3. Theosis in the third benefit of Holy Communion. If, according to the Apostle St. Peter, with faith, with the word of God, with prayer, man is divinized and becomes a “partaker of the divine nature,” this occurs to us all the more and to an incomparable degree when we communicate “the divinized flesh” of the Lord. Through our communication of the Holy Gifts, we further ourselves towards our true perfected life in Christ, becoming like the Holy saints, and by participation and grace, partakers of the divine life.

4. Unity is the fourth benefit of Holy Communion. Since all orthodox Christians communicate the same Christ, they become one body, one spiritual family, a divine communion of sanctified and loving men. This is explicitly stated by the Apostle Paul, “For we being many are one bread, and one body: for we are all partakers of that one bread.” (1 Cor. 10:17) Furthermore, during the Divine Liturgy, the Celebrant says “And unite all of us who partake of the one bread and the one cup, one to another in the communion of the one Holy Spirit.”

How should an Orthodox Christian approach holy Communion?

The Christian should approach the Sacrament after careful and precise preparation, i.e. after fasting, fervent prayer, sincere confession, reconciliation with one’s enemies, with almsgiving and good works of charity and love, so that he may approach as our Church summons us: “With the fear of God, with faith and love.” This is also the directive of St. Paul, who said, “Let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eats and drinks unworthily eats and drinks damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you and many are dead.” (1 Cor. 11:28-30) If one approaches without true repentance and sincere confession, that person manifests impiety and disbelief, and is a desecration of the Holy Mysteries, and commits a grave sin. Therefore, while we should approach Holy Communion regularly and frequently, we must do so with “the fear of God, with faith and love,” and then we shall receive the remission of sins, sanctity and redemption, peace and theosis, holy, blessed and eternal life.

May a non-Orthodox Christian approach holy Communion?

No. Participation in the Holy Eucharist is reserved for those who have confessed the true Christian faith (Orthodox) at their baptism, received the sacrament of holy Christmation, and thus who are members of the One, Holy, Catholic and Apostolic Church. Since Christ’s Church is one, all those who lie outside the True Christian Church (Orthodox) are necessarily not members of His True Church, and they may not approach the Holy Cup.