What Is Holy Communion, Why Must We Partake, How Do We Prepare,How Often Should We Receive It, and How Does It Benefit Us

Introduction

At the heart of Orthodox life lies a mystery that is not merely a “religious ceremony,” nor a “symbolism,” nor an abstract “remembrance.” Holy Communion—the partaking of the Body and Blood of the Lord—is the highest event of ecclesial existence: Christ offers Himself entirely, as the food of immortality, that man might become “of one body and one blood” with God.

The Fathers of the Church speak of the Holy Eucharist with awe, because it is there that the purpose of the Incarnation is fulfilled: God truly unites with man—not just morally or psychologically, but ontologically, at the very depth of being. The Eucharist is not “a reward for the perfect,” but “medicine” for the sick, as long as they approach it with repentance, discernment, ecclesial conscience, and peace.

In this study, I systematically address the fundamental questions:

• What is Holy Communion?

• Why must we commune?

• How do we prepare?

• How often should we commune?

• How does it benefit us?

1. What Is Holy Communion

1.1 Biblical Foundation: The Lord’s Words and Apostolic Tradition

Holy Communion is instituted by Christ Himself at the Mystical Supper:

“Take, eat… Drink of it, all of you…” (Matt. 26:26–28).

The Church did not invent the Eucharist; it received it as a commandment and gift:

“Do this in remembrance of Me” (Luke 22:19).

Apostolically, the Eucharist was the center of community life:

“They continued steadfastly… in the breaking of bread” (Acts 2:42).

St. Paul declares he “received from the Lord” the mystery and transmitted it (1 Cor. 11:23f), showing it is not a custom but a fundamental institution of salvation.

1.2 Orthodox Dogmatic Core: Real Participation in the Body and Blood

In Orthodox theology, Holy Communion is a real participation in the Body and Blood of Christ—not a symbolic representation. The Church speaks of the “change” of the Holy Gifts through the invocation of the Holy Spirit. It does not analyze the “how” through philosophical mechanisms but confesses the reality: Christ becomes food.

1.3 Patristic Testimonies

• St. Ignatius the God-Bearer calls the Eucharist “medicine of immortality,” a healing against death.

• St. John Chrysostom emphasizes that Christ offers Himself “not only to be seen but also to be touched and consumed.”

• St. Cyril of Jerusalem explains that the faithful receive “not mere bread and wine, but the Body and Blood of Christ.”

• St. Maximus the Confessor sees the Eucharist as the culmination of the “mystical union” between God, man, and creation.

2. Why Must We Commune

2.1 Because It Is a Commandment and Invitation to Life

The Lord does not merely suggest but calls:

“Take, eat… drink…”

In John’s Gospel, His teaching becomes even more existential:

“Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you” (John 6:53).

Participation is not a luxury; it is a way of life in Christ.

2.2 Because the Eucharist Constitutes the Church

The Church is not a moral organization or “community of ideas.” It is the Body of Christ. And the Eucharist is the act that constitutes this Body:

“We, though many, are one body, for we all partake of the one bread” (1 Cor. 10:17).

To commune is not individual “piety” but ecclesial gathering and unity.

2.3 Because Without the Eucharist, Spiritual Life Is Incomplete

Many try to live “Christian lives” with prayer, fasting, almsgiving—but without regular Eucharistic life. Yet, in the Orthodox tradition, all these culminate in the communion of Christ. Asceticism prepares for participation; it does not replace it.

3. How to Prepare for Holy Communion

Preparation is not a “formal process” but a therapeutic journey. The Church gives us a framework: repentance, reconciliation, prayer, fasting, confession (where needed/as directed by one’s spiritual father), and ecclesial awareness.

3.1 Repentance and Self-Knowledge

The first foundation is repentance—not merely sorrow, but a change of mind and direction. Without repentance, approach becomes superficial. St. Chrysostom warns that one should not approach “out of habit,” but “with contrition and fear of God.”

3.2 Reconciliation and Love: Peace with One’s Neighbor

The Gospel teaches that worship without reconciliation is wounded:

“If you bring your gift… and remember that your brother has something against you…” (Matt. 5:23–24).

The Eucharist is a mystery of unity; thus, rancor is its opposite.

3.3 Prayer and Contrite Preparation

Orthodox practice includes:

• Prayers before Communion

• Contrite disposition

• Avoidance of distractions (as much as possible the day before)

• Interior focus, knowing we approach Christ Himself

The Fathers speak of nepsis—alertness of mind—since Communion cannot abide carelessness.

3.4 Fasting and Abstinence

Fasting has a dual character:

• Bodily preparation (self-restraint and reverence)

• Spiritual preparation (humility and control of passions)

Its exact form (how many days, what abstinence) is often pastorally determined, depending on each person’s situation and guidance from the spiritual father. What matters is that self-restraint not become “legalism,” but express love and reverence for the Mystery.

3.5 Confession: Not a “Ticket,” but a Healing

Confession should not be viewed as a mechanical prerequisite every time, but as a mystery of healing and restoration. There is a patristic and canonical tradition connecting the cleansing of conscience to approaching the Chalice. However, how it applies pastorally (frequency, rules, abstentions) depends on obedience to one’s spiritual father and ecclesial guidance.

Critical point: If there is grave sin, deep resentment, scandal, or a situation that “wounds” the conscience, confession is the sure path before Communion.

3.6 Avoiding Two Extremes: Unworthy Fear and Routine Irreverence

There are two spiritual extremes:

• Constant fear—“I’m never worthy”—leads to permanent abstention, cold faith, despair.

• Routine reception—“I commune without repentance”—leads to hardness of heart.

The Orthodox way is the royal middle path: reverence, repentance, peace, ecclesial obedience, and hope in God’s mercy.

4. How Often Should We Commune

4.1 Historical and Liturgical Witness of the Early Centuries

In the early Christian centuries, frequent Communion (even weekly or more) was part of communal life. Sunday was “the Lord’s Day,” culminating in shared participation. Abstention was more associated with penance, serious sin, or negligence.

4.2 Patristic Encouragement for Frequent Yet Discerning Participation

Fathers like St. John Chrysostom encourage frequent Communion but insist the criterion is not how often, but how. Chrysostom condemns both thoughtless abstention and thoughtless approach: some commune rarely “without reason,” others frequently “without repentance.” The common requirement: conscience, purity of intention, return.

4.3 Pastoral Principle: Obedience to Spiritual Father and Ecclesial Stability

In practice, frequency is determined by:

• the believer’s spiritual state,

• participation in Church life (worship, prayer, repentance),

• guidance from one’s spiritual father.

For many, regular reception (often every Sunday or frequently, if living in repentance and ecclesial order) is a healthy rhythm. Others may need an intermediate stage (e.g., monthly or during major feasts), not as a “rule forever,” but as part of healing.

Important: The answer to “how often” must not become a mathematical rule. The Eucharist is life; and life requires a rhythm with discernment.

4.4 A Practical Criterion

A safe guideline (without replacing the spiritual father):

If a believer lives ecclesially (Sunday Liturgy, prayer, fasting as able, avoids scandal, lives in peace), then regular Communion becomes a natural need.

If there is persistent negligence, hardness, resentment, or serious wound to conscience, then spiritual healing must precede frequent reception.

5. How Holy Communion Benefits Us

5.1 Union with Christ and Eternal Life

The first and greatest benefit: union with Christ. The Lord says:

“He who eats My flesh and drinks My blood abides in Me, and I in him” (John 6:56).

Salvation is not merely legal “justification,” but a communion of life.

5.2 Purification and Healing of the Soul

The Fathers speak of the Eucharist as a “clinic.” Just as medicine is not given because we are already healthy, but to heal us, so Holy Communion is given as therapy. But healing presupposes we do not receive it “unrepentantly,” but as those returning.

5.3 Illumination of the Mind and Strength in the Spiritual Struggle

The Eucharist strengthens:

• vigilance (nepsis),

• discernment,

• defense against passions,

• hope and perseverance.

Here fits the patristic truth: Christ does not offer “ideas,” but power. Communion is “the power of God” at work within man.

5.4 Unity with the Church and Exit from Individualism

Communion is also communion: the believer is united not only with Christ but with the whole Body. This combats spiritual isolation, the false “self-made religion,” the private faith without the Church. It existentially places us within the community of salvation.

5.5 Sanctification of the Body and Eschatological Perspective

Orthodoxy does not view the body as irrelevant. The Eucharist sanctifies the body, as it is nourished by the Lord’s Body. This is linked to the Resurrection: the communicant becomes a “bearer of resurrectional life,” even while still walking through corruption.

5.6 Moral Transformation: Gratitude, Gentleness, Forgiveness

Holy Communion, when rightly received, bears fruit in:

• gentleness,

• inner peace,

• mercy,

• forgiveness,

• a Eucharistic mindset (seeing life as gift, not entitlement).

This confirms the Mystery is not a “magical act,” but true grace working with our will.

6. The Apostolic Warning: “Unto Condemnation” or “Unto Life”

Because the Mystery is so great, a serious warning also exists. St. Paul says one must “examine oneself” before approaching, for unworthy participation brings judgment:

“Whoever eats… unworthily eats and drinks judgment upon himself” (1 Cor. 11:27–29).

The Church does not want Holy Communion to be a cause of condemnation, but of salvation. Therefore, the way is: repentance, discernment, peace, obedience.

Conclusion

Holy Communion is:

• real participation in the Body and Blood of Christ,

• the Lord’s command and the heart of the Church,

• the medicine of immortality and food of eternal life,

• the source of unity, illumination, and healing.

We must commune, because Christ calls us to union of life, not merely moral improvement. We prepare with repentance, peace, prayer, fasting with discernment, and ecclesial guidance—especially when conscience deeply convicts us. As for frequency, tradition knows regular participation, but always with proper preparation and obedience to one’s spiritual father, to avoid both negligence and legalism.

And finally: Holy Communion benefits us not because we become “worthy” by ourselves, but because Christ is our life. He offers; we return. He heals; we repent. He unites; we reconcile. He deifies; we humble ourselves.