Pastor’s Corner: Why Not “Open Communion”?

Adapted from an article by the Very Rev. John Breck (originally published June 2007)

Non-Orthodox Christians often ask why they may not receive Holy Communion in Orthodox parishes. As painful as this refusal is, it is based on our understanding of the true meaning of the sacrament as revealed in Scripture and ecclesial experience.

A few months ago someone sent me a posting from an Internet site that spoke to the issue of communion among various Christian confessions. In answer to the question why a Protestant believer was refused the sacrament at Easter in her boyfriend’s Catholic parish, the writer declared that non-Catholics do not believe in “the presence of God’s body in the transubstantiated host.” Therefore, “they cannot take communion.” Then the writer added: “There is just one exception to this rule. Orthodox Christians (such as Greek Orthodox Christians) may take communion in all Roman Catholic Churches. The reason for this is that Orthodox Christianity also teaches the actual presence of God in the host.”

This widespread understanding of the matter is not accurate and needs to be corrected on several counts, theological as well as pastoral. An entire tome could be written by way of explanation, but here are a few of the most important elements. In the first place, we need to acknowledge that many Protestant Christians (including many Anglicans) do believe that Holy Communion offers them a true participation in Christ’s Body and Blood. They may not articulate that belief as Catholics or Orthodox would like; but their faith in Christ’s “real presence in the Eucharist” is genuine and should not be disparaged or denied.

Then again, Orthodox Eucharistic theology does not explain the change of bread and wine into the Body and Blood of Christ as a result of ”transubstantiation,” the teaching that the ”accidents” (visible properties) of the elements remain unaltered, while their “substance” or inner essence becomes the actual Body and Blood. Orthodox tradition speaks of “change” or ”transformation,” (metamorphôsis; in the Eucharistic Divine Liturgy metabalôn, “making the change”) but always with a concern to preserve the mystery from the probings of human reason. It also speaks of the Body and Blood of the glorified Christ, making the point that our communion is in the personal being of the Resurrected and Exalted Lord, and not in the flesh and blood of the incarnate Jesus, torn and shed on the Cross. The incarnate Jesus and the risen Christ are certainly one and the same Person (”Jesus Christ is Lord,” the apostle Paul declares in Philippians 2:11). But our communion is in the radically transformed reality of the risen Christ, who ascended into heaven and makes Himself accessible to us through the indwelling presence of the Holy Spirit within the Church.Another point needs to be stressed. It is true that Orthodox Christians are considered by some Catholic priests to be eligible to receive communion in their parishes; but this practice is not formally sanctioned by the Catholic Congregation for the Doctrine of the Faith (the Holy Office or Magisterium). On the other hand, the Orthodox Churches, united above all by their Eucharistic faith and practice, accept to communion only baptized Orthodox Christians, and then, theoretically, only when they have prepared themselves by prayer, by appropriate fasting, and — in most traditions — by confession of sins. In addition, Orthodox bishops and other teachers make clear to their faithful that they can only properly receive communion from a canonically ordained priest or bishop within the context of the traditional Orthodox Divine Liturgy(which includes communion taken to the sick).

It is hardly enough, though, simply to state that the Orthodox does not teach “transubstantiation”(despite the term’s appearance in some of our liturgical books) and, if they are faithful to their tradition, do not receive communion outside of their own Church. There is also the crucial matter of”ecclesial identity.” No Orthodox Christian receives Holy Communion in isolation. We are incorporated into a universal community of persons,both living and departed, whose common faith and practice unite them in the One Holy Catholic and Apostolic Church. Our existence in the Body of Christ, our ecclesial identity as Orthodox Christians,is such that we represent the Church in all that we are and do. If I defy the ordinances of my ecclesial tradition and receive communion in another Church,or as a priest welcome a non-Orthodox believer to receive the Eucharist in my parish, I am acting in violation of my own tradition, to which I have committed myself before God. And because of my solidarity with all other members of the Orthodox Church, I am implicitly involving them in my act of disobedience.The real issue, however, is not one of obedience or disobedience to rules and regulations. If the Orthodox preserves the sanctity of the Eucharist as a supreme obligation, it is because of the often stated truth that communion in the Body and Blood of Christ is the very end or fulfillment of Christian existence. It can not, for example, be reduced to a means by which to achieve “Christian unity.” (In any case, Church history has made it clear that sharing of Communion among Churches of conflicting theological teachings never results in lasting unity.)

The Eucharist is life itself. It is the life of Christ that enables us to live our life in Christ. To participate in the Eucharist as we are called to do requires our acceptance of a doctrinal attitude and commitment that is specifically “orthodox,”grounded in the Scriptures and transmitted through the ages under the guidance and inspiration of the Holy Spirit. It requires as well acceptance of an ascetic discipline, which includes personal prayer, liturgical celebration, fasting, confession of sins, and acts of charity: the ingredients of a life of repentance and of an ongoing quest for holiness. And it requires that we honor our particular”ecclesial identity,” together with submission to ecclesial authority represented above all by our bishops: persons canonically ordained and established, who are called by their actions and teachings to preserve and transmit the truth of the Orthodox faith while maintaining a bond of unity within the Body of Christ. A unity grounded not in power but in mutual respect and fraternal love, shared by all members of the Church.

From this perspective, “open communion” — the welcoming of non-Orthodox to share in the Eucharistic celebration — is simply not possible without undermining the very meaning of the sacrament. This implies no particular judgment on the Eucharistic services of other Churches. It acknowledges rather that for the Orthodox, the Divine Liturgy is what the name implies. It is both the means and the end of Christian existence, an existence which arises from Orthodox faith, ongoing repentance, ascetic discipline, ecclesial identity and works of love. To those who accep tthis “Orthodox Way,” the Eucharist offers a true participation in the very Life of the risen and glorified Christ, just as it offers the forgiveness of sins, the healing of soul and body, and a foretaste of the heavenly Banquet in the eternal presence of God.

September 2010 calendar

“The Way of a Pilgrim”

The Orthodox Church keeps this day [August 29] as a strict fast day (i.e. no meat, fish, dairy, wine or olive oil) as a reminder that we are to live a different style of life that Herod. In memory of this event, some Orthodox Christians keep the custom of not using dishes on this day, since John’s head was served on a dish/platter. Instead, only bowls are used. Also, the food that is served on this day should not require the use of a knife, since a sharp instrument was used to behead him.

Thus, we are given three ways to remember St. John’s beheading: a strict fast, using bowls, eating food that is not cut. This year, incorporate at least one, if not all, of these customs to help your children learn the meaning of this feast day.

The Reading from the Holy Gospel according to Saint Mark (6:14-30)
At that time, Jesus’ name had become known.  Some said, “John the baptizer has been raised from the dead; that is why these powers are at work in him.” But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” But when Herod heard of it he said, “John, whom I beheaded, has been raised.”  For Herod had sent and seized John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; because he had married her.  For John said to Herod, “It is not lawful for you to have your brother’s wife.”  And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee.  For when Herodias’ daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will grant it.”  And he vowed to her, “Whatever you ask me, I will give you, even half of my kingdom.”  And she went out, and said to her mother, “What shall I ask?” And she said, “The head of John the baptizer.” And she came in immediately with haste to the king, and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” And the king was exceedingly sorry; but because of his oaths and his guests he did not want to break his word to her.  And immediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took his body, and laid it in a tomb.  The apostles returned to Jesus, and told him all that they had done and taught.
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Read Sunday Bulletin:

Sunday Bulletin - August 29, 2010

Listen to Fr. Michael’s sermon delivered August 29, 2010.
If you have multimedia player installed, simply click on the link below and it will play automatically.

Sermon August 29, 2010

Sermon August 29, 2010

– St. Nicholai of Zica

Place: Tariez Bahbah’s Residence
605 Vista del Playa
Orange CA, 92865
Tel# (714) 283-3378

Bring your favorite dish!!

A thru C bring drinks and Fruits
D thru N bring appetizers
O thru Z desserts. 

DON’T FORGET YOUR favorite TEA CUP
R.S.V.P. BY Calling Lydia Wakileh At
(949) 851-8933

The next FOCUS OC event is on August 28th - Serving food for kids at the El Dorado Motel in Anaheim. St. Marina of Irvine has signed up to do a BBQ for approx 250 homeless families. St. Mark Church will provide paper plates and utensils. Please contact me if you’d like to help!

St Mark Volunteer Opportunities Calendar:

Sep 18th – 2d Harvest Food Bank Work Session (14 up), 1-4 pm
Sep 23d – Bag of non-perishable food items for each child due
Sept 26th – Blood Drive at St Mark Church, Irvine, 9am to 3pm, www.redcrossblood.org Sponsor code: Orthodox
Oct 16th – 2d Harvest Food Bank Work Session (14 up), 1-4 pm
Nov 20th – 2d Harvest Food Bank Work Session (14 up), 1-4 pm

In Christ,

Roger Tierney, CEM
St Mark Church Outreach Program
FOCUS Orange County
www.focusoc.org