Which Sins Do Not Obstruct Us From Divine Communion by St Anastasios of Antioch

Concerning Frequent Partaking of the Immaculate Mysteries of Christ 

Source

Decani Monastery, Kosovo Serbia

“But let a man examine himself, and so let him eat of that bread and

drink of that cup.”
I Corinthians 11:28

THOSE well-known advocates of frequent communion of the
Immaculate Mysteries of Christ, Saints Macarios of Corinth
and Nicodemos the Hagiorite, in their famous book on the
subject deal with the objection and doubts of those Christians
who are well-intentioned in other respects, but who
remonstrate and say, regarding all those who partake
frequently: “Perhaps they, as human beings, are not bothered
by the passions of gluttony, vainglory, laughter, idle talk, and
the like? How, then, can they desire to commune frequently?”

The Saints respond to this objection by citing a marvelous text
of St. Anastasios of Antioch, which they first quote verbatim and
then in simplified language. Let us pay special attention to this 

position of St. Anastasios, which concisely expresses a profound

aspect of Orthodox spirituality: the distinction between 

“pardonable” and “serious” sins, the existence of “various 

sacrifices” which purify us in order to approach the Holy 

Mysteries, and the experience in our lives of continual repentance

as the indispensable preconditions for frequent communion.

Thus let us take delight in the blessed text by St. Anastasios.
* * *

"MANY are they who, communing rarely, collapse into sins; but
others again, partaking more frequently, guard themselves often
from much evil, since they fear Holy Communion (“the
condemnation of the Eucharist”).

Thus, if, being human, we should err by certain small and forgivable
sins—for instance, should we be carried away by our tongue, our
hearing, or our eyes; or, being deceived, should we fall into 

vainglory, sorrow, or anger, or other such things—, let us reproach
ourselves and let us confess our sinfulness before God, and so let us
partake, believing that Holy Communion is for the remission of our
sins and our purification.

If, on the other hand, we should commit heavy sins that are evil,
carnal, and impure, and we are resentful of our brother, let us not
dare approach the Divine Mysteries until we have repented of
those sins.

Thus, because we are carnal and weak people, infected by many
sins, God has given us various sacrifices for the remission of our sins,
the which, if we offer them to Him, cleanse us and make us fit to
partake.

For this reason, almsgiving is a “sacrifice” which purifies man from
sins. There is another salvific “sacrifice” for the remission of sins,
about which the Prophet David says: “A pleasing sacrifice unto God
is a man’s humble disposition and spirit; a heart that is humble and
broken by compunction, God never despises.”If we offer those “sacrifices” unto God, even should we have small
failings as humans, we will be made capable of approaching Holy
Communion with fear and trembling, compunction, and the
confession of our sinfulness, just as the woman with an issue of
blood approached Christ with weeping and trembling.

For there are sins unto death ("deadly" sins), and there are sins unto
repentance ("pardonable" sins). And there are sins unto healing. But
genuine repentance is able to heal all things.

For one is the forgiveness which he receives who approaches the
Mysteries with fear and trembling, confessing his sinfulness, and,

with contrition, partakes; and another is the punishment which 

he receives who partakes without fear and with contempt. Unto

those who partake unworthily and disdainfully, not only is the 

remission of sins not given, but the Devil pounces on them even

more.

And all those who partake with fear not only are sanctified and

receive the remission of sins, but the Devil is expelled from them."

*Source: Αγιος Κυπριανος, No. 258 (January-February 1994), 

pp. 202-203

Source