We continue the translation of the book by Saint Nicodemus the Hagiorite and Saint Macarius of Corinth, “A Book Beneficial to the Soul on the Unceasing Communion of the Holy Mysteries of Christ.”

Some cite, concerning Divine Communion, the saying of the Proverb: “If you have found honey, eat only as much as you need, lest you be filled with it and vomit it up” (Prov. 25:16) — which means: when you find honey, eat in moderation, so as not to be filled with it and vomit it up.

We are even ashamed to answer this sophistry. For the eating of honey cannot be understood as the Divine Mysteries, since by it, according to Gregory of Sinai and other fathers, intellectual contemplation is meant. But if they take this saying as speaking of the Divine Gifts, then I prefer to listen to the very Author of the Proverbs, who says to me: “Eat honey, my son, for it is pleasant, and the honeycomb, which is sweet to your palate: such is also the knowledge of wisdom for your soul. If you have found it, that is, the future, then your hope shall not be lost” (Prov. 24:13-14). In other words: eat honey, my son, that your lips may delight, for the honeycombs are sweet; thus shall you come to know wisdom in your soul, and if you find it and receive it, then your end shall be good and your hope in God shall not forsake you.

However, these people ought to tell us how they understand the words “as much as you need.” For we have no other measure than the sacred Canons of the Apostles and of the whole Church of Christ, which say that we should commune, if possible, every day, or four times a week, as Basil and the divine Chrysostom hold, or at the very least every Saturday and Sunday and on other feast days. Indeed, the Apostle commands husband and wife to abstain from one another on these days, so that they may commune of the Divine Mysteries, saying: “Do not deprive one another, except perhaps by agreement for a time, that you may devote yourselves to fasting and prayer” (1 Cor. 7:5).

And the divine Timothy of Alexandria says: “It is necessary to abstain on the Sabbath day and on the Lord's Day, for on these days the spiritual sacrifice is offered to God” (Answer 13).

In other words, let husband and wife guard themselves from conjugal union on Saturday and Sunday, because on these days the spiritual Sacrifice is offered up, that is, the Divine Liturgy is celebrated, and they must commune.

And the divine Gregory of Thessalonica says concerning the feasts: “The first day of the week, called the Lord's Day (in Greek the day of resurrection is called Κυριακη΄ — the Lord's Day), inasmuch as it is dedicated to the Lord, who on this day rose from the dead and foretold to us the common Resurrection and gave us assurance of it in His Resurrection, when every earthly labor shall be abolished — this day of the week sanctify, and do not perform any worldly work on this day, except what is most necessary. And to those under you and to your household grant rest, that all together you may glorify Him who redeemed us from death and Him who raised up our nature together with Himself: that you may remember the life of the age to come and study all the commandments and ordinances of the Lord. And that you may examine yourself, whether you have transgressed or omitted any of them, that you may correct yourself in everything. And that on this day you may abide in the church of God, take part in the assembly for worship completed on this day, and in the communion of the Holy Body and Blood of Christ, with sincere faith and an uncondemned conscience. And that you may lay the beginning of a stricter life, and renew yourself, and prepare yourself to receive the future eternal blessings. And in this way you will sanctify the Sabbath, keeping Sabbath by doing no evil. And to Sunday add also the established great feasts, doing on these days the same and abstaining from the same” (The Decalogue of the Law of Christ. Commandment 4; St. Gregory Palamas. The Decalogue of the Christian Law, Commandment 4. The Philokalia. Moscow, 1900. Vol. 5, p. 285 (§ 8); Alpha and Omega. No. 2(16). 1998, pp. 73-74).