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From Metropolitan Maximos To the Clergy of the Pittsburgh Diocese On the Reception of the Holy Eucharist |
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DATE: August 31, 2006 TO: The Reverend Clergy of our God-kept Metropolis of Pittsburgh FROM: Metropolitan Maximos RE: Reception of the Holy Eucharist Dear Co-Workers in Christ, I am not telling you anything new by denouncing the co-habitation outside the Christian marriage and the coming to receive Holy Communion by these same people as if nothing happened and as if so doing does not violate the ethical principles and teachings of our Holy Orthodox faith. The pursuit of holiness, which is the goal of our Christian lives, has always been understood as union with Christ, which is the healing of all aspects of our lives, as well as the healing of our inner selves. Participation in this process involves full union and communion with God, or the life of theosis. The Holy Orthodox Church understands God and His definition of life, healing and love, as participation in the life of Christ, by receiving the Holy Eucharist. It is this participation which is the criterion of true life in Christ, and, therefore, participation in the life of the Church. Human society and secular people of all ages have not always agreed with "the ways of the Lord." Current secular teachings do not view physical intimacy as belonging solely to the committed couple in marriage. Even certain so-called Christians ignore the teaching of Gospel for fear that they many offend someone. Those same people prefer to live together as if they were married, choosing secular corruption against Christian marriage. However, the Church has always understood that physical intimacy is an expression of Christ's love for His Bride, the Church. Serious studies have exposed the fallacy of the assumption that living together before marriage prepares one for marriage. This is clearly exposed by the many marriages of those who live together which end in divorce soon after. Physical intimacy before the blessing of the marriage by the Church frequently suppresses serious issues that need to be addressed and resolved before the marriage. The physical intimacy has to follow the blessing by Christ of the Mystery of Marriage. To reverse this order, is to celebrate Christian sacraments outside the Church. All the sacraments of the Church are given for healing; therefore, by receiving them we commit to aligning our lifestyles and behaviors to facilitate this healing. Receiving the Body and Blood of Christ is the expression of our participation in the life of the Church and our personal commitment to live the full Orthodox Christian life. Physical intimacy outside of marriage is not consistent with participation in the Holy Eucharist. The Holy Scripture (I Corinthians 1:27) speaks of the danger of receiving the Eucharistic gifts unworthily. This is not because the Lord is punitive; but, because receiving the Holy Eucharist while practicing sin, is like mixing medications which are intended for healing with an illegal drug which can result in severe damage, or even, death. Our clergy are expected to speak directly to the people involved in these situations, asking them to refrain from receiving the Holy Eucharist until they repent with a firm resolve to follow the teaching of the Church including the cessation of all sexual activity outside the Christian Mystery of marriage. Some people in these situations, not getting what they want from one clergyman, join another parish. This is why it is important for the clergyman of this second parish to talk with the new members regarding their situation, and to confer with their previous pastor to help them acquire a real understanding of the teaching of the Church and a change of mind and life (metanoia) by avoiding any sexual activity outside the Christian Mystery of marriage. Participation in the sacrament of repentance and confession is necessary in these situations, so that the Orthodox members may be healed from any brokenness in their spiritual lives because of their sin. It affirms the teaching that not only is Christ the One Who gives true meaning to life, but also that His love for us and His bond to us remain in spite of our sin. Knowingly giving Holy Communion to those who live overtly sinful lifestyles disrespects the words of the Gospel and ignores the challenge to repent. Knowingly giving communion to those in these situations is equal to blessing their sin. This is the reason that many people do not take seriously the need for repentance and spiritual growth. It also causes problems in the case of those who aspire to holding leadership positions in the life of the Church, like being parish council members, since they receive the sacraments regularly, as the UPR require; however, they are at odds with the teaching of the Church. They believe it is their "right" to seek these positions, without realizing that their sin is increased by seeking a leadership position that they do not deserve. Receiving of the holy sacraments without being prepared by repentance can in fact, make one's soul more calloused to the grace of God. Keeping silent and never confronting people in these situations, can be seen as making light of any, and even affirming and blessing, sins that seriously endanger the salvation of the human soul. Being pastors entrusted with the caring and healing of the souls of our parishioners, means that we are accountable to the Lord Himself, Who will call us to account for the lost souls entrusted to us. Like physicians we must clearly and firmly affirm the need for repentance, in order to obtain forgiveness of sins and authentic spiritual health. The commitment and effort to stop damaging the soul with an inappropriate lifestyle will, then, allow the Holy Eucharist properly received to have its full effect for healing the human soul and prove itself as the Medicine of Immortality. With this I remain, yours in 'the service of Christ,
+MAXIMOS METROPOLITAN OF PITTSBURGH
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Receiving Communion in the Orthodox Church Reception of the Eucharistic Elements is the culmination of time taken by adults to study-learn and become committed to the entire Faith and Tradition of the Apostles. It means clarity about the teachings of the Church and intentional lifestyles and beliefs consistent with it. Receiving the Eucharist is therefore taking on responsibility for full membership and participation in the Orthodox Church, a responsibility we do not wish to impose on others. Baptized-Chrismated Orthodox Christians may receive the Eucharist if: Jesus Christ, as known and under- stood by the Church, is central in their lives; They have daily focused prayer, reading and learning more of Scripture and the Faith; Orthodox beliefs, morality, and ethics are consistently and soberly lived out; They are fully/regularly participating in an authentic (canonical) Orthodox Parish; They are refraining from any sexual activity outside of marriage, any unethical/immoral behaviors, and participation in any organization(s), groups, religions (and Sacraments contrary to or not in communion with the Orthodox Faith; They are regularly at weekly Liturgy, attending the whole Service (excep-tional circumstances are understood and should be confirmed with the Priest); Behaviors and dress are reverent, and they refrain from ongoing talking and inappropriate comments during the Liturgy (we gather to be Church-Christ, not an audience); Visiting Orthodox notify the Priest before Liturgy of their desire to Commune. |
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Saint Matthew's Greek Orthodox Church O Holy
Apostle and Evangelist Matthew, intercede to our merciful God,
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