On Venerating Icons before receiving Communion

Fr. Steven,

Why do we venerate the icon before receiving communion since we have already venerated icons upon entering the church? We were always taught to cross ourselves first, then receive communion and then cross ourselves after receiving communion.

Why is there wine on the table with the bread? Is the wine blessed?

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Answer:

This questions allows us the opportunity to explore some of our liturgical and Communion practices. Broadly speaking - and there are, of course, exceptions - we can distinguish between a Byzantine/Greek "style" of liturgical worship, together with certain practices; and a Russian/Slavic "style" and set of practices. These differences developed over many centuries and it is even difficult to trace the reasons behind such differences. Actually, this is a good example of "diversity" within a greater unity of Faith and sacramental life, and should be seen as a positive safeguard against an artificial standardization. Such diversity is evident also during Baptisms, Weddings and Funerals.

The questions above are a good example of such diversity, and also of the difficulty of tracing the exact origin or purpose of such practices. In other words, I cannot give you a precise answer! Or, at least, I have never come across one in all of my reading and study. It is much more common in the Russian/Slavic practice to find an analoy (icon stand) in the middle of the nave with a central icon placed on it for veneration. That is the practice in our own parish. (But I have also seen such an icon stand in some churches of the Byzantine/Greek tradition). Since we pass by the icon as we line up for Communion, it is only natural that we venerate the icon without simply passing it by on the way toward the Chalice. I believe that it is as simple as that.

As for the bread and wine that we partake of following Communion, we should point out that in the Byzantine/Greek tradition only the blessed bread is offered. This is what I grew up with as an Orthodox Christian of Macedonian ethnic background. I will assume the same for the Orthodox of the Middle East. (Someone please correct me if I am mistaken). When that bread even appeared is also something I cannot trace. Any bread distributed outside of Communion is called antidoron meaning, literally, "instead of the Gifts" - the Gifts of the Body and Blood of Christ, that is. Initially it was meant for those who were not receiving Holy Communion at a given Liturgy. This could be due to the fact that the unfortunate practice developed of the laity not receiving the Eucharist with any regularity, so the practice developed that they would receive something that was blessed. It could also be distributed because people keep a complete fast up to the reception of Holy Communion. Such blessed bread could provide some sustenance for those who had been fasting.

The bread and wine is characteristic of the Russian tradition. I have heard two explanations, both very practical: it further helps in "washing down" the Holy Communion, to ensure that we consume the totality of the Holy Gifts that we receive. Also, that in the colder climate of Russia, it served to "warm" those who partook of it following Holy Communion. Usually, many of our practices have such practical purposes behind them. By the way, no one is obligated to take either bread or wine. It is a matter of choice. The wine, by the way, is not blessed. The bread is taken from the prosphora loaf used for Holy Communion, and is thus "blessed" for that very reason.

Again, I cannot pretend that my answer is a "scholarly" one about this particular difference - bread only or bread and wine following Holy Communion. But I am here offering an "educated guess" together with the imput of others on this issue.

Thanks for the question!