In order to be a “Member in Good Standing” at the Greek Orthodox Community of Sts. Peter and Paul Church, each person must have fulfilled all three aspects of his/her total commitment to Christ and His Church:
(1) Lliturgical/Worship fulfillment (Regular attendance)Liturgical Commitment
The fulfillment of our Liturgical commitment to the Church requires our regular participation in the services and Holy Sacraments of the Church. Without such a commitment to participation in the Church’s life, one cannot be a Greek Orthodox Christian in any meaningful sense of the word. As our Lord said, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you . . . he who eats my flesh and drinks my blood abides in me, and I in him” (John 6:54, 56). It is therefore essential that each person commit themselves to frequent participation in the Holy Eucharist (Holy Communion), as well as regular participation in the Sacrament of Holy Confession. Any questions regarding one’s participation in these Holy Sacraments should be referred to Fr. Konstantine, or to one’s own spiritual father. Furthermore, it is important that each person commit themselves to participation in the other services of the Church, including Saturday evening Great Vespers, Sunday morning Orthros, Feast-Day Divine Liturgies, and the other regular and occasional services offered by the Church, as well as following the Church’s calendar of fasting and feasting.
(2) Canonical fulfillment. (Participation in the Holy Sacraments including Marriage)Canonical Commitment
The fulfillment of our commitment to the Church also includes our commitment to live within the canonical standards which the Church has established as normative for the life of every Greek Orthodox Christian. Such standards are not intended as limits upon our freedom, but should rather be understood as constituting the very basis for the communal life of the Greek Orthodox Church. These include the following:
- Each person must have been Baptized and Chrismated (confirmed) in the Orthodox Church; in the case of one converting to the Greek Orthodox Church from another Christian confession, he/she must have been baptized in a manner acceptable to the Orthodox Church (generally defined as baptism in the name of the Father, Son, and Holy Spirit within the context of a church which confesses the doctrine of the Holy Trinity), and have been Chrismated in the Orthodox Church.
- If married, the couple must have been married within the Orthodox Church.
- If a divorce occurs between a couple married within the Orthodox Church an official ecclesiastical divorce must be procured from the Holy Metropolis.
Orthodox Christians are not permitted to receive the Sacraments of other Christian churches; to do so is regarded as tantamount to embracing the faith of the other church over against that of the Orthodox Church. Any person, therefore, who has participated in the Sacraments of another church is ineligible to receive the Holy Sacraments of the Orthodox Church until he/she has been received back into sacramental communion by a priest through the Sacrament of Holy Confession.
The Church’s canonical regulations are closely linked to its Liturgical and Sacramental life; it is therefore essential to note that any person who does not fulfill the above canonical requirements is not eligible to receive the Holy Sacraments of the Greek Orthodox Church, to serve as either a Godparent (nounos/nouna) at a baptism or a Sponsor (koumbaros/koumbara) at a wedding, or to receive an Orthodox funeral.
(3) Stewardship fulfillment, (Financial support by singles 18 or older and couples)Stewardship Commitment
Fulfillment of our commitment to Christ and to the Church also requires the stewardship of our resources in a manner which follows with the precepts of the Gospel. This includes a commitment on our part to support the local Church through the offering of our financial resources as well as of our own unique gifts and talents. In order to be a “member in good standing” of The Greek Orthodox Community of Sts. Peter and Paul Church, each person or family must make a financial commitment (pledge) to the church on an annual basis, and fulfill that commitment throughout the year. Members are encouraged to use a “percentage giving” method, whereby each person or family sets aside a certain percentage of their income for the Greek Orthodox Church. It is understood that situations change and unforeseen events arise; a pledge may therefore be amended by simply calling the Church office. It should be emphasized, moreover, that our stewardship commitment goes far beyond financial matters; it is rather a commitment of the totality of life to God. Stewardship, therefore, also includes volunteering to serve on Church committees, helping to organize and execute Church functions, singing in the choir, teaching Sunday School and Vacation Church Summer Camp, assisting in running Youth Programs, cleaning and maintaining the Church, and other forms of Ministry; it is engagement in the total life of the church.
THE SPIRITUAL PRACTICE OF FASTING
Biblical Foundations of Fasting
- The Garden of Eden – Paradise: “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die” (Gen. 2:16).
- 10 Commandments: Moses – and all the people as well – fasted for 40 days before receiving the Ten Commandments from God.
- Baptism of Jesus Christ: After His Baptism, Jesus Christ Himself fasted for forty days and forty nights in the dessert (Matt. 4:2) before beginning His mission for the salvation of mankind.
- Holy Apostles: We have to also remember that Christ specifically instructed the Apostles to fast, especially before His Crucifixion and Glorious Resurrection: “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast” (Matt. 9:15).
There are additional references to fasting in the New Testament such as Luke 2:37, Mark 9:29, Acts (13:2, 14:23 and 27:9) and in II Cor. (6:5 and 11:27).READ MORE
Spiritual Benefits to Fasting:
- Fasting is one way we express our love for the Lord and obedience to His commandments.
- With fasting, we assist the soul to control the body and its desires because the body resists the spirit: “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.” (Gal. 5:17). Fasting helps to free ourselves from our passions and sinful desires and in turn, enables our will to become stronger.
Charity and Fasting:
Fasting in itself is not the goal of approaching Goal, instead, it serves to assist the development of our spiritual life and should also be accompanied by and a product good works and charity.
Saint John Chrysostom tells us that fasting is not just abstaining from certain foods but it is actually abstaining from sin itself. St. John urges us to show your fasting through your actions. If you see a poor person, for example, give them money, food or clothes (almsgiving); if you see an enemy, forgive them; or, if you see a person doing well, do not be envious or jealous of them. What do you gain if you fast from food while at the same time you “eat” and “bite” your brother?
Saint Basil the Great tells us that the true fast is to remove yourself far from sin. Like an athlete who trains before a competition to discipline himself, the fasting person gets self-control and is better equipped to stay far away from sin.
Praises /Ainoi of Forgiveness Sunday “Taking up the armor of the Cross, let us make war against the enemy. Let us have as our invincible rampart the Faith, prayer as our breastplate, and as our helmet almsgiving; and as our sword let us use fasting that cuts away all evil from our heart.”
The above hymn beautifully summarizes the Church’s teaching that true fasting is always accompanied by the spiritual disciplines of prayer and charitable works, as was taught by our Lord Jesus Christ (Mt. 6:1-16). Fasting is an important element in a healthy spiritual life. Since the human being is a psychosomatic whole, our spiritual lives must not neglect the body and bodily discipline. Within the Orthodox tradition, fasting is not regarded as “giving up” certain foods and behaviors; rather, it is understood as a “making room” in our over-saturated lives for the presence of God, an opening of ourselves to the power of the Holy Spirit.
The following days are FAST days:
- All Wednesdays and Fridays (with the exception of the week after the Sunday of the Pharisee of the Publican, the week after Pascha, the week after Pentecost, and the period from December 25-January 4.)
- January 5 (the eve of Epiphany).
- During the last week before Great Lent begins, no meat is permitted, although dairy products may be eaten even on Wednesday and Friday
- Great Lent and Holy Week.
- The Apostles’ Fast: Monday after the week following Pentecost up until June 29.
- The Fast of the Dormition (Koimisis) of the Theotokos: August 1-14.
- The Beheading of St. John the Baptist: August 29.
- The Elevation of the Holy Cross: September 14.
- The Nativity (Christmas) Fast: November 15 – December 24.
The following are fast days on which fish (and wine and olive oil) is allowed:
- Annunciation: March 25.
- Palm Sunday.
- The Transfiguration: August 6.
The following days are completely fast-free:
- The first week of the Triodion, Triodion (between the Sunday of the Publican and Pharisee and the Sunday of Prodigal Son) including Wednesday and Friday
- Bright Week (the week following Pascha)
- The week following Pentecost
- December 25 through January 4 (Ten days following Christmas to two days before Epiphany).
General Guidelines for Fasting
As a general rule, on a fast day no meat or animal by-products, dairy products (foods containing milk or eggs), fish, olive oil, or wine (or other alcohol) should be eaten. On a fast day which coincides with a feast of the Church (for example, St. Nicholas’ day during the Nativity Fast), wine and olive oil are permitted. On days in which a Great Feast coincides with a fast day (for example, Annunciation during Great Lent), fish is permitted together with wine and olive oil.
During both Great Lent and the Fast of the Dormition of the Theotokos, all weekdays are strict fast days, while wine and olive oil are permitted on the weekends. During the Fast of the Apostles and the Nativity Fast, Monday Wednesday, and Friday are strict fast days, while wine and olive oil are permitted Tuesdays and Thursdays, and fish, wine, and oil are permitted on the weekends.
A complete fast is observed in the mornings (such as Sunday) before receiving Holy Communion.
Fasting should be practiced by all Orthodox Christians unless there are reasons preventing it. Decisions regarding fasting have significant implications for one’s spiritual and physical well-being, and should never be made without guidance from one’s own spiritual father; such decisions should also be made in consultation with a physician whenever health issues (such as pregnancy) may be present.
When we fast we should not over-consume any food even if the food itself is permitted. Overall, fasting is a very important part of one’s spiritual life and a personal matter we keep secret from others as the Lord says,
“And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you” (Matt. 6:16-18).
Finally, people who fast should not judge those who do not fast. As the Apostle Paul says: “Let not him who eats despise him who abstains, and let not him who abstains pass judgment on him who eats, for God has accepted him.” Romans 14:3.
“Those who have received from God authority to bind and loose must take into consideration the quality of the sin and the willingness and the readiness of the sinner to return, and thus offer a treatment suited to the sin in question, lest by employing an immoderate adjustment in one direction or the other, they fail in compassing the salvation of the one ailing… for all that matters to God and to the person undertaking pastoral leadership consists in the recovery of the straying sheep, and in the healing of the one wounded by the serpent.” (Canon 102 of the Penthekte Council)
The above canon beautifully captures the essence of confession and spiritual direction within the Orthodox tradition as a therapeutic science, concerned not with legalistic details, but with the healing, restoration, and salvation of the whole person.READ MORE
The Sacrament of Holy Confession provides the opportunity for the reconciliation and restoration of a person’s relationship with God and the Church when this relationship has been distorted by serious or habitual sin. Moreover, within the context of confession, the priest/confessor also has the opportunity to offer spiritual direction and guidance in a personal, individualized manner.
Regular confession is essential in order to be in proper relationship with God and the Church, and this is a prerequisite for receiving Holy Communion. As such, Orthodox Christians should receive the Sacrament of Holy Confession on a regular basis.
To schedule a confession, contact Fr. Konstantine at 519-573-1033 or firstname.lastname@example.org or the church office to make an appointment.
“If thou hast purposed, 0 man, to eat the body of the Lord, approach in fear lest thou be scorched, for it is fire. And before drinking the Divine Blood unto communion, first reconcile thyself to them that have wronged thee…” (From the prayers of preparation for Communion)
Participation in the Holy Eucharist, the Holy Communion of the Body and Blood of Christ is the most awesome of mysteries: it is sharing in the divine-human life of Christ Himself. As St. Nicholas Cabasilas exclaims “O how great are the Mysteries! What a thing it is for Christ’s mind to be mingled with ours, our will to be blended with His, our body with His body, and our blood with His blood!” (see Life in Christ). For this reason, Holy Communion should always be approached with proper preparation. Two false assumptions need to be addressed in this regard. The first is that one should not partake regularly of the Eucharist because one is not worthy; once or twice a year is sufficient. In fact, this reasoning is faulty, since one is never worthy to receive Holy Communion; this is precisely why they are called the Divine Gifts. On the other hand, another false assumption is that participation in Holy Communion requires little or no preparation at all. As the above prayer indicates, the Holy Mysteries must be approached with proper respect and preparation, which includes not only self-preparation through prayer, fasting, and spiritual disciplines, but also reconciliation with the believing Church Community, one’s brothers and sisters in Christ.READ MORE
Holy Communion may be received only by those who:
- have been Baptized and/or Chrismated in the Orthodox Church;
- have had their marriage blessed (if married) in the Orthodox Church;
- have properly prepared to receive Holy Communion by prayer, charity and fasting;
- have participated in Holy Confession on a regular basis;
- arrive on time for the Divine Liturgy (at the latest, before the reading of the Gospel).
In Orthodox theological perspective, participation in Holy Communion is an all-embracing event, presupposing full communion in doctrine and practice. For this reason, Orthodox Christians are not permitted to receive Communion in any Protestant or Roman Catholic Church. Likewise, Protestants and Roman Catholics are not permitted to receive Holy Communion in the Orthodox Church. When you bring visitors to the Church Services, please be sure they are aware of this practice of our Church. Only when all the churches become fully united in faith and practice will we be able to receive Holy Communion from a common chalice.
This Sacrament is celebrated every year on Holy Wednesday, and may also be celebrated occasionally throughout the year, at which time everyone in the parish may be anointed with the Holy Oil for the healing of spiritual and bodily ills.
The Sacrament of Holy Unction may be celebrated any time of the year in case of serious illness. Please call a priest to make arrangements.