This is an important topic which should be raised from time to time. First and foremost, it is critical to understand the spiritual aspect of preparation for this Mystery. However, the proper way to conduct ourselves when approaching the Chalice must also be understood by any adult who desires to receive the Lord in Holy Communion, in order to safely and smoothly partake of the Holy Gifts

1. Preparing through prayer

Our prayer books have two stages of preparation for Holy Communion. The first is the Canon of Preparation which may be chanted in lieu of evening prayers on Saturday night before bed. The second stage is the recitation of the 10 or so prayers before Communion which follow the Canon. These prayers may be recited as morning prayers on Sunday before setting off for Liturgy.

Families who are involved in helping little children for a long ride to church may choose to reverently listen to these prayers on the way to church. For some, this is not the best option as there are many distractions on the road, but we shouldn’t make the perfect the enemy of the good. The Canon and the 10 Prayers are also chanted together in church, starting at around 9:10 am, and continue until the beginning of the Third Hour at 9:40. It is recommended to arrive early and hear the prayers as you enter the church, light candles, confess, and take your place for the Divine Liturgy, in order to best prepare for the Holy Mysteries.

The reason behind the recitation or hearing of the Prayers of Preparation is to impress upon ourselves the great blessing and responsibility of communing. The prayers were compiled by the Holy Church and were written by some of Her greatest saints; men of deep repentance and mystical knowledge of the effect of receiving the Divine Fire into their bodies and souls. We make their words our own by the regular repetition of these prayers each time we approach the Gifts.

2. Preparation through fasting

It is expected that children seven and above as well as all adults will fast from food and drink, starting at midnight on the night before partaking of the Holy Gifts. Exceptions to this rule are pregnant and nursing mothers, diabetics who must eat a small amount in order to regulate their blood sugar, and those who must take daily medications with a little water. Morning coffee before setting off to church to receive Holy Communion is strictly forbidden. If you believe you require an exception from fasting for Communion, it is essential to first ask Father Mark for his blessing.

3. Approaching the Chalice

When in line to receive Holy Communion, we should fix our minds on Who it is that has called us to such intimate participation in Divine Life. Conversation (excepting short, quiet guidance to little ones) is not allowed. The Jesus Prayer (or any mental prayer of repentant adoration) may be silently sighed in the mind.

The sign of the Cross and a deep bow may be made only while the person in front of you communes. Never cross yourself as you approach the Gifts as your hand or arm might strike the base of the chalice, resulting in a disastrous spilling of the Body and Blood of the Lord.

Arms should be crossed left over right in order to restrain the right arm from movement and the mouth should be opened wide and closed firmly on the Spoon. One may say one’s baptismal name aloud while approaching (this is especially important if the priest who is communing you does not know you by name).

4. Communing children

Children who must be lifted to receive Communion should be held in such a way that their arms are restrained from waving around and potentially striking the Chalice. They should be instructed by their parents to open their mouths wide and to close them firmly on the Spoon. Babies may have their cheeks squeezed to open their mouths. Special care should be taken in making sure that they do not whip their heads around before their mouths can be wiped with the Communion cloth. This prevents drops of the Gifts from being smeared on the clothing of their parents.

5. After communing

After receiving, and having your lips wiped by the altar server, back away reverently a short distance before crossing yourself with a reverential bow. As before, this is done with the purpose of avoiding the accidental striking of the chalice.

Zapivka (the partaking of hot water mixed with wine and a small piece of prosfora bread) should be taken in silence, remembering the great and divine act of having communed seconds before. Children should be under firm control in order to prevent any playing or unnecessary levity while taking the zapivka. It is crucial that parents speak to their children as soon as they are able to understand, and impress upon them the holiness of this central aspect of our Faith.

At the end of the Liturgy, our parish practice is to have a chanter read the Post-Communion Prayers of Thanksgiving. These should be listened to in silence and with as much concentration as possible.

When approaching the Cross, it is requested that conversation be kept to a minimum and that we maintain a quiet reverent attitude in the House of God. Joyful and loving conversation is encouraged at trapeza, the meal after church, down in the basement or out under the oak tree where we often sit at table.

Here is a short guide to prostrations during the Liturgy of the Presanctified Gifts:

We prostrate when the Gifts are moved from the Altar to the Table of Oblation (the curtain will be fully pulled).

This happens at the end of the third psalter reading during the early part of the liturgy.

We prostrate during the appearance of the priest with the Candle and Censer in the Royal Doors as he proclaims: “The Light of Christ enlighteneth all!”

During “Let My Prayer Arise,” the people prostrate during the verses but not during the words which are sung: “Let my prayer arise as incense before Thee; the lifting up of my hands as an evening sacrifice.”

A prostration is made at the beginning of "Our Father...".

A prostration is made during the silent entrance of the priest with the Holy Gifts from the Table of Oblation, through the Royal Doors and into the altar.

A prostration can be made as the priest brings the Gifts out to commune the people (“With fear of God…”)

A prostration may be made as the priest intones “Always, now and ever, and unto ages of ages” as he blesses the people with the chalice and takes it from the Altar to the Table of Oblation.

And off course, full prostrations are made during the Prayer of St. Ephraim the Syrian.

Full prostrations (with the body bowed down to the ground) should be made during liturgies served Monday through Saturday, and never on Sunday— with the exception of the Feasts of the Cross on the Sunday after the Exaltation (late September/early October) and on the Third Sunday of the Great Fast.

On weekdays, one can make three full prostrations when entering the church and before each icon that one venerates in the nave. In practice, however, bows from the waist are usually made as such prostrations can become showy and theatrical as well as an issue in holding up the free flow of others’ movement through the nave.

Otherwise, full prostrations should be done by those who are physically able at these exclamations during weekday Liturgies:

• “Let us give thanks unto the Lord!”

• During the three bells at “Amen, amen, amen” during the consecration of the gifts.

• As we sing, “The very Theotokos, Thee do we magnify.”

• “And make us worthy, O Master (At beginning of the Our Father)

• “With Fear of God and Faith…” (When the Gifts come through the Royal Doors)

• At-“Always, now and ever, and unto the ages of ages” (As the Gifts are taken to the Table of Oblation).

• On Sundays, all of these prostrations are replaced with a bow from the waist.

Please note: Great Feasts of the Theotokos that fall on Monday through Saturday allow for full prostrations. We do not do full prostrations on Great Feasts of the Lord.

As we know, the church building is a sacred Temple in which the Lord Himself dwells. For this reason, we show reverence and respect as we approach the outer doors. In the Russian Church, we often see people crossing themselves three times and bowing as they approach the door.

Upon entering the church, it is appropriate to cross ourselves three times with bows in the narthex and then move to the candle table if we are wishing to light candles. Then, with candles in hand, we approach the icons set on stands in the church.

If we are celebrating a Feast and there is an icon in the center of the church, we approach that icon first to venerate and place a candle on the stand beside it.

Next in order is the Christ icon below and to the right of the icon screen. Venerating the icon of Christ we move along the right side of the church and venerate any icons that are placed on stands. Usually, this would be an icon of St Luke the Surgeon next to the hallway door, the icon of St Thomas the Apostle (which also contains a reliquary), and the icon of the Crucifixion. Please note that the candle stand next to this last icon is particularly meant to hold candles for the departed.

Moving to the left side of the church, we pass in front of the center icon (if there is one placed there) and go to the Theotokos icon on the stand to venerate. Just as we did on the right, we move leftwards and down along the left side of the church to venerate any icons on stands as we light the rest of our candles. In our parish church, this would mean venerating the icon of at the rear corner of the church, usually St Nicholas the Wonderworker or St John of Kronstadt.

It is important to note that we NEVER venerate the icons mounted on the icon screen. Out of respect, we also avoid kissing the faces of the icons, rather aiming for the hands, feet, or lower portions of the icon. Women should never venerate icons while wearing lipstick: please blot your mouth before approaching an icon.

We should also refrain from picking up and venerating icons propped up in our windows as they can be easily dropped and damaged, or simply knocked over on the sills. Once we’ve venerated the icons and placed any candles, we should find a place to stand and pray during the services (traditionally, men on the right side, women on the left, with exceptions for families who want to be together and the choir).