In the Eastern Catholic Church, Can One Receive Communion with a Serious Sin on One's Soul?

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lssanjose said:
To play devil’s advocate, brother ByzCathCantor, with this said, what place does the prayer prior to taking the body/blood have, when contrasted against this very passage? I just think of the phrases we say:

O God, be merciful to me a sinner.

O God, cleanse me of my sins and have mercy on me.

O Lord, forgive me for I have sinned without number.

Thanks, ahead of time.
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Yes of course…venial sins are not an impediment to Holy Communion.

In the Roman Rite we say various acts of contrition and various prayers – including confessing that I have “sinned” “through my most grievous fault” and then the Priest prays for mercy – but that does not mean that Mortal sins are not an impediment to Holy Communion in the west nor that they are then forgiven during that rite and one may now receive…

and of course we state that we are unworthy…

The language of prayer – I forget the exact term --uses expressions that are particular to that mode of speech.

I refer you to the above long post from the Catholic Church (documents) in terms of the question at hand.
 
"Presenting oneself to receive Holy Communion should be a conscious decision, based on a reasoned judgment regarding one’s worthiness to do so, according to the Church’s objective criteria, asking such questions as: “Am I in full communion with the Catholic Church? Am I guilty of grave sin? Have I incurred a penalty (e.g. excommunication, interdict) that forbids me to receive Holy Communion?..”

“The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected (cf. Instruction “Redemptionis Sacramentum,” nos. 81, 83).”

–Cardinal Ratzinger

ewtn.com/library/CURIA/cdfworthycom.HTM
 
Bookcat said:
Yes of course…venial sins are not an impediment to Holy Communion.

In the Roman Rite we say various acts of contrition and various prayers – including confessing that I have “sinned” “through my most grievous fault” and then the Priest prays for mercy – but that does not mean that Mortal sins are not an impediment to Holy Communion in the west nor that they are then forgiven during that rite and one may now receive…

and of course we state that we are unworthy…

The language of prayer – I forget the exact term --uses expressions that are particular to that mode of speech.

I refer you to the above long post from the Catholic Church (documents) in terms of the question at hand.
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lssanjose posted the Byzantine pre-communion prayers. This is completely different from the Confetior of the Latin Rite because these prayers are for receiving Communion.

Really Bookcat, no matter how much you insist, it won’t change the fact that Byzantine theology is completely different form the Latin one when it comes to approaching Communion. It just is. Repeating the same theme over and over again on a Forum post will not change 2000 years of teaching of various Eastern Fathers.
 
Bookcat said:
"Presenting oneself to receive Holy Communion should be a conscious decision, based on a reasoned judgment regarding one’s worthiness to do so, according to the Church’s objective criteria, asking such questions as: “Am I in full communion with the Catholic Church? Am I guilty of grave sin? Have I incurred a penalty (e.g. excommunication, interdict) that forbids me to receive Holy Communion?..”

“The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected (cf. Instruction “Redemptionis Sacramentum,” nos. 81, 83).”

–Cardinal Ratzinger

ewtn.com/library/CURIA/cdfworthycom.HTM
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Cardinal Ratzinger is not an Eastern Theologian.
 
Vico said:
One never rightly receives the Holy Eucharist without proper contrition.1 Cor 11
27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number s]sleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.
33 So then, my brethren, when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that you will not come together for judgment.
Divine Liturgy of St. John Chrysostom

CELEBRANT AND CONCELEBRANTS: No one who is bound by carnal desires and pleasures is worthy to come to you, to approach you, or to minister to you, the King of Glory.

Later, before communion:
Holy gifts to holy people!
Liturgy of the Presanctified Gifts:The presanctified Holy Things for the holy.

After receiving the priest says Isaiah 6:7:
Behold, this has touched thy lips and will take away thy iniquities and purge away thy sins.
This reception of the Holy Gifts by the Holy people keeps them in their holiness. We later sing:

May our mouth be filled with your praise, O Lord, so that we may sing of your glory. For you have deemed us worthy to partake of your holy, divine, immortal, pure, and life-creating mysteries. Keep us in your holiness so that all the day long we may live according to your truth. Alleluia! Alleluia! Alleluia!
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And you completely omitted the prayers of the people and of the clergy where they say that the Eucharist is for the forgiveness (or remission) of sins.
 
ConstantineTG said:
Really Bookcat, no matter how much you insist, it won’t change the fact that Byzantine theology is completely different form the Latin one when it comes to approaching Communion. It just is. Repeating the same theme over and over again on a Forum post will not change 2000 years of teaching of various Eastern Fathers.
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Really ContantineTG no matter how much you insist and repeat --what you think here is simply not the case.

It is not going to change what a Catholic must do and not do here

An Eastern Catholic is NOT to receive Holy Communion prior to Holy Communion if they have committed a serious sin (all this has been explained above – the post giving the fuller answer from the Catholic Church)

Such simply is the case.

No matter how many posts get added by an individual – again and again we are to be referred back to the Catholic Church’s answer …
 
ConstantineTG said:
And you completely omitted the prayers of the people and of the clergy where they say that the Eucharist is for the forgiveness (or remission) of sins.
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Isn’t that in the Latin Mass also? I’m sure i’ve heard it before in one of the Eucharistic prayers, if any of my Latin brethren can validate.

Blessings,
Marduk
 
ConstantineTG said:
Really Bookcat, no matter how much you insist, it won’t change the fact that Byzantine theology is completely different form the Latin one when it comes to approaching Communion. It just is. Repeating the same theme over and over again on a Forum post will not change 2000 years of teaching of various Eastern Fathers.
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Really ContantineTG no matter how much you insist and repeat --what you think here is simply not the case.

It is not going to change what a Catholic must do and not do here.

An Eastern Catholic is NOT to receive Holy Communion prior to Holy Communion if they have committed a serious sin (all this has been explained above – the post giving the fuller answer from the Catholic Church)

Such simply is the case.

No matter how many posts get added by any individual – again and again we are to be referred back to* the Catholic Church’s answe*r
 
mardukm said:
Isn’t that in the Latin Mass also? I’m sure i’ve heard it before in one of the Eucharistic prayers, if any of my Latin brethren can validate.

Blessings,
Marduk
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It is and this is interesting as I’ve just recently listened to the Jesuit priest Fr Robert Spritzer on an ewtn series called five pillars of the church explaining the taking communion as “receiving the forgiveness of sins” also. He’s pretty much a Latin (If Jesuits are not Latin, surely who are?) Nice talk, if any one here wants they can get it free from the ewtn catalogues.
 
Marybeloved said:
It is and this is interesting as I’ve just recently listened to the Jesuit priest Fr Robert Spritzer on an ewtn series called five pillars of the church explaining the taking communion as “receiving the forgiveness of sins” also. He’s pretty much a Latin (If Jesuits are not Latin, surely who are?) Nice talk, if any one here wants they can get it free from the ewtn catalogues.
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Thank you, sister. It just increases my conviction that East and West are not fundamentally different on this matter, and increases my puzzlement at ConstantineTG’s insistence that they are.🤷

Blessings,
Marduk
 
Marybeloved said:
It is and this is interesting as I’ve just recently listened to the Jesuit priest Fr Robert Spritzer on an ewtn series called five pillars of the church explaining the taking communion as “receiving the forgiveness of sins” also.
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Right --and it is in the Catechism (which is for the whole Church) --such is regarding the forgiveness of venial sins.

Mortal sins (serious sins, grave sins --same thing) are as the Church tells us – a very different matter.
 
ConstantineTG said:
lssanjose posted the Byzantine pre-communion prayers. This is completely different from the Confetior of the Latin Rite because these prayers are for receiving Communion.

Really Bookcat, no matter how much you insist, it won’t change the fact that Byzantine theology is completely different form the Latin one when it comes to approaching Communion. It just is. Repeating the same theme over and over again on a Forum post will not change 2000 years of teaching of various Eastern Fathers.
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+1.
 
lssanjose said:
But .
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I refer all readers to the Church.

There is NO question on the question at hand – the Church is that one is not to receive (details above) if one has committed a serious sin --but one is to first go to Confession.
 
lssanjose said:
Traditions aren’t just actions, but they’re theology, and attitude.
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attitude - also implying perspective / orientation / disposition - well put 👍

As regards the Sacraments of Reconciliation and Holy Eucharist, we are formed as Eastern Christians to first and foremost consider that we should be performing an examination of conscience regularly; in reality, every time we might be in position to receive the Holy Eucharist. We do not become preoccupied with reviewing and classifying our faults, but rather as to whether or not we have become separated from God and need reconciliation. We seek a new condition from which we can pursue our journey to holiness.

If this is what CTG means as a difference in “theology”, I agree, but I think Issanjose has pegged it well by referring to “attitude”.
 
ByzCathCantor said:
attitude - also implying perspective / orientation / disposition - well put 👍

As regards the Sacraments of Reconciliation and Holy Eucharist, we are formed as Eastern Christians to first and foremost consider that we should be performing an examination of conscience regularly; in reality, every time we might be in position to receive the Holy Eucharist. We do not become preoccupied with reviewing and classifying our faults, but rather as to whether or not we have become separated from God and need reconciliation. We seek a new condition from which we can pursue our journey to holiness.

If this is what CTG means as a difference in “theology”, I agree, but I think Issanjose has pegged it well by referring to “attitude”.
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I don’t know if it’s because I’m relatively new to Eastern Christianity, but I’ve seen much greater emphasis on a communion in general. Being in communion with each other as lay people; the mystical communion with those in heaven through the layout of the church, with the iconostasis, and icons (at least I can see it really emphasized, in the Russian Ortthodox church I go to, for vespers). I think Fr Tom Loya puts this emphasis, too, whenever he discusses theology of the body “moments,” or points, in his Light of the East program
 
lssanjose said:
I don’t know if it’s because I’m relatively new to Eastern Christianity, but I’ve seen much greater emphasis on a communion in general. Being in communion with each other as lay people; the mystical communion with those in heaven through the layout of the church, with the iconostasis, and icons (at least I can see it really emphasized, in the Russian Ortthodox church I go to, for vespers). I think Fr Tom Loya puts this emphasis, too, whenever he discusses theology of the body “moments,” or points, in his Light of the East program
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👍
 
Bookcat, once I emptied my latin cup, I’m able to fully taste the Eastern tea, in all its fullness, and richness, unadulterated, without latinization, in thought, word, deed, or attitude. I only advise you do the same. If you want to understand where CTG is coming from, empty your cup, so you can taste the tea I, and other Eastern Christians offer to the greater Church. There are separate canons for a reason. Although, I’ll admittedly point out an Orthodox friend who says the CCC heavily quoted our early fathers, who were more or less based eastward.
 
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