Olga Fedoriv
Archpriest Igor Ryabko answers:
Very often priests are asked this question: “Why can’t you go to church with your period?” But there is an error in its very wording. On critical days, women in the church are not allowed to receive communion, but you can enter the church and attend the service.
But, to make it clearer why, let's take a little excursion into history.
Precepts that deal with what is "pure" and what is not, we find in the Old Testament. If we look closely at everything related to the ritual impurity of a person, we will see that this is somehow connected with the norms of hygiene. Impurity is a dead body, various discharges, some diseases.
In the New Testament, God Himself, who became a Man, says that the place where "impurity" comes from is much higher than the waist. Our sin-damaged heart generates that impurity that defiles a person. And everything that belongs to our physiology cannot be unclean. The Savior not only speaks about this in words, but also shows by his actions, breaking many "taboos" that the Jews sacredly observed.
He touches the dead (healing the son of the widow of Nain), allows a bleeding woman to touch him, and despite the fact that she formally violated the law by touching him in impurity, Jesus tells her: “Be of good cheer, daughter.”
The apostle Paul gave many explanations about what is "clean" and what is not. But he does not have a word about the so-called "female impurity." We know for sure that Christians took communion at services on every first day of the week, and we do not know of a single historical monument of that time that forbade women from doing this during menstruation. If there had been such a rule then, then church authors would certainly have mentioned it.
However, over time, the mention of critical women's days appears, but only in the middle of the third century.
St. Clement of Rome, in his work “Apostolic Decrees”, writes harshly about this issue: “ Refrain woman from empty speeches ... not observing anything - neither natural purification .. nor bodily vice. These observations are empty and senseless inventions of stupid people, and natural purification is not vile before God, who wisely arranged everything».
In the sixth century, St. Gregory the Dialogist wrote to Archbishop Augustine: It should not be forbidden for a woman to enter the church during menstruation, for she cannot be blamed for what is given to her by nature.
He also writes that : “It is impossible at such a time to forbid a woman to receive the Sacrament of Holy Communion. If she does not dare to accept it out of great reverence, it is commendable, but by accepting it, she will not commit a sin.". This point of view has become predominant in the West, where issues with women's critical days were never on the agenda at all.
In the East, however, the following point of view began to prevail: for the sake of reverence and fear of God before the great Sacrament, it is still better for a woman to refrain from partaking of the Holy Mysteries of Christ these days. St. Dionysius of Alexandria and some other holy Fathers write about this. Although it must be said that not everyone agreed with them. For example, St. Athanasius of Alexandria argues about this: “ Tell me, beloved and reverent, what has a sinful or impure natural eruption? How, for example, if someone wanted to blame the flow of phlegm from the nostrils and saliva from the mouth? We only become defiled when we commit every sin, the stench is the worst».
But thirty years later, Athanasius' successor in the cathedra, St. Timothy of Alexandria, spoke differently on the same subject. To the question whether it is possible to baptize or commune a woman who "has had an ordinary experience with women," he answered: "It must be postponed until it is cleansed."
As we can see, there is only one controversial issue - to receive communion or not? As for everything else - going to church, kissing shrines, kissing the Gospel - it's not even a question. Of course.
summarized the controversy on this issue His Holiness Patriarch Serbian Pavel in his article: “Can a woman come to church to pray, kiss icons and take communion when she is “unclean” (during menstruation)?”
His Holiness the Patriarch writes: Monthly cleansing of a woman does not make her ritually, prayerfully unclean. This impurity is only physical, bodily, as well as excretions from other organs. In addition, since modern hygiene products can effectively prevent the accidental outflow of blood from making the temple unclean ... we believe that from this side there is no doubt that a woman during the monthly cleansing, with the necessary care and taking hygiene measures, can come to church , kiss icons, take antidor and consecrated water, as well as participate in singing. Communion in this state or unbaptized - to be baptized, she could not. But in a fatal illness, he can take communion and be baptized».
At first glance, the conclusion communion is not possible in this state"contradicts all the previous text -" this impurity is only physical, bodily"But, on the other hand, we can conclude why not. There is only one reason - a reverent attitude towards the sacrament.
Therefore, I would like to advise women to still listen to the authoritative opinion of the entire church and draw the right conclusions. Menstruation is not the “impurity” that needs to be fought. Fear that impurity that actually separates from God - the impurity of our fallen soul.
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I would like to clarify what is possible and what is not allowed for women during menstruation. You wrote that, according to the canons, you can’t only take communion, but you can venerate icons, is it possible to do the same
— to venerate the cross, to the gospel?
There are no canons forbidding touching or kissing the cross or the Gospel during menstruation.
Is it possible to approach the anointing at the evening service?
There are no canons forbidding to be anointed with oil (consecrated oil) during menstruation.
-light candles?
Yes, you can.
- take communion with a child?
Yes, you can.
- take holy water, if not, is it possible to pour it for someone?
There are no church canons forbidding drinking holy water or being sprinkled with it during menstruation.
- Is it possible to eat the holy prosphora, is it possible to finish eating after the child?
The prosphora is directly related to Communion. This is liturgical bread, from which particles are taken out, transubstantiated into the Body of Christ. In addition, the prosphora particles distributed at the end of the service are, as it were, "Communion" for those who did not take communion ("antidor" - from the Greek άντί - "instead of" and δωρον - “gift”, i.e. "instead of the Gift", "instead of Communion"). Therefore, it seems to me that it makes sense to refrain from eating prosphora during menstruation. However, antidoron should not be eaten by those, for example, who did not observe liturgical fasting or are under a ban or excommunication from Communion.
Is it possible to be in any part of the temple? Or is it better to stand in the porch?
There is a very ancient and well-established tradition, according to which women during menstruation not only did not go to the temple, but generally avoided visiting public places. This was due to the fact that modern hygiene products appeared relatively recently, and before their appearance there was a high probability that blood would bleed on the floor. In addition to leaving behind bloody footprints is in itself not very decent, in the religious consciousness, the shedding of blood is associated with desecration. For example, if blood is shed in the church (menstrual or any other, for example, from a cut on a man’s hand), then the church must be re-consecrated.
Nothing prevents a woman using modern hygiene products from going to public places, including the church. If a woman stands in the porch during menstruation, this is her own business; there are no church canons that would prescribe her to be there. If she comes forward and prays with everyone, there's nothing wrong with that. In this regard, it is worth noting that if a woman uses menstruation as an excuse to skip prayer and church service, and instead start doing laundry or go shopping on Sunday morning, then this is an undoubted sinful disrespect for the Lord's Day, and not the observance of some "pious" tradition.
Is it wrong to wear earrings in your ears?
No, it's not wrong. Holiness (and sinfulness) is less about what's in your ears than what's in your heart. Look, for example, at the photographs of the Holy Martyr Elizabeth Feodorovna Romanova—earrings in her ears and holiness in her eyes. Her life and death are an amazing example of holiness! So, "wearing earring" in itself is not a sin. Someone doesn’t like it—let them not wear it, it’s a matter of their taste. If you like it, wear it, there is no sin in it. But if a person is too fond of different trinkets, hairstyles and fashionable clothes, if it is difficult to tear a girl away from a mirror, if the only thing that is on her mind is how she looks, this can be a symptom of either spiritual emptiness or sinful passion, with which needs to be fought. But this question is no longer for the Internet, but for a personal conversation with a confessor.
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Is it wrong to wear a nose ring?
No, it's not wrong. Rebekah's foremother, the wife of Isaac's forefather, for example, wore a nose ring (Gen. 24:28, 47). Also, through the prophet Ezekiel, the Lord says: “[I] gave you a ring on your nose and earrings on your ears…” (16:12) Of course, this is a figurative description of how God cared for His people. But it is obvious that the image of the ring in the nose is positive.
Is it wrong for women to shave their hair?
No, it's not wrong. Shaving under the armpits is also not a sin.
Is it possible for a woman to touch icons during her period?
Can. Church canons they only say that women during menstruation should not take communion. There are no prohibitions on touching icons in the canons.
ATTENTION! Questions can be asked
Search line: critical daysRecords found: 28
Good afternoon, father. My husband and I have a wedding date, and my critical days may begin. Is it possible to get married at this time? Thank you for your reply.
Elena
No, Elena, you can't. God bless you.
Priest Sergiy Osipov
Good afternoon. Tell me, please, is it possible to venerate icons after Communion, or not? Is it possible for a woman to light a lamp at home and candles for home prayer on critical days? Thanks!
Natalia
Natalya, after communion, you need to take a drink, and then calmly kiss the icons. You can also light a lamp and candles during prayer on critical days. You can not participate in the sacraments and touch the shrine: the Cross, icons.
Priest Vladimir Shlykov
Hello, father! We have already submitted an application to the registry office and after, on the same day, we want to get married. We want to go on our honeymoon the next day. The dream since childhood was that I want to get married innocent. My future husband- my first and last man. According to estimates, there is a possibility that critical days will go on the day of the wedding or earlier. How to be? Cancel the wedding? I really look forward to your advice.
Sofia
Sophia, you, as a woman, must decide this issue yourself. I can only say that it is impossible to participate in the sacrament in impurity.
Priest Vladimir Shlykov
Good afternoon! I have a difficult situation in the family, my husband left to live in another apartment, I stayed with my son. A couple of weeks ago I confessed and took communion for the first time. But last week very hard, my husband left us 5 days ago, obsessive thoughts constantly, anxiety, fear. Tomorrow there is an opportunity to go to confession and Communion, but critical days have begun. What do i do?
Ekaterina
Hello Ekaterina. So that your conscience does not stung you later, confess, but do not take communion. Keep in mind some a short prayer, Jesusov or Mytarev, do not engage in self-digging and self-criticism. God works in mysterious ways. God help you.
Priest Alexander Beloslyudov
Hello, tell me, is it possible to bathe in the holy spring on critical days? They are long lasting and go on almost all the time.
Anna
Dear Anna, it is not supposed to dive into the holy spring at this time. If you comply established rules out of obedience to the discipline of the Church, then just visiting a holy place and praying nearby, without immersion, you will not be deprived of God's blessing. May God help you.
Priest Sergiy Osipov
Hello! I had a small gynecological operation. After that, the discharge persists for a month. The critical days have passed, but this remains. Can I go to the service, confess and apply? Or is it up to the father? If he does not allow, can I go to a friend's church or wait? The holiday is coming soon, I really want to get into the service.
Ekaterina
Yes, you can. Sickness is not a sin. On the contrary, you need to participate in the sacraments.
Archpriest Maxim Khyzhiy
Hello, father! During the baptism of an infant (I was a godmother) I began to have critical days. What was the right thing to do and what to do? After all, all this happened precisely during the process of baptism.
Irina
Hello Irina. You don't need anything, calm down. And for your conscience, confess your involuntary sin.
Priest Alexander Beloslyudov
Is it possible for women to plunge into the ice-hole on critical days at Epiphany, or is it a sin? Thanks.
Oksana
I don't see this as a sin. Sin is not in physiology, but in the state of the soul. But I see madness in this for sure: we don’t have Israel, it’s very cold, in this state they don’t even climb into the bath for hygienic reasons.
Archpriest Maxim Khyzhiy
Hello, fathers. Help me, please, to understand. What should I do if I tend to be critical of the appearance and clothing of others? Is this condemnation? Or is condemnation the ability to see another person's sins and say it out loud? How should one turn to God so that the sin of condemnation does not repeat itself? Thanks.
Natalia
Hello Natalia! The sin of judgment by justice is considered one of the most soul-destroying and dangerous for a Christian. Judgment begins with idle talk: “I tell you that for every idle word that people speak, they will give an answer on the day of judgment. For by your words you will be justified, and by your words you will be condemned” (Matthew 12:36-37). Abba Dorotheos explains what is the essence of condemnation, as well as sins akin to it: To blame means to say about someone: such and such a lie, or got angry, or fell into fornication, or did something like that. This is how he slandered his brother, that is, he spoke passionately about his sin. And to condemn means to say: such and such a liar, angry, fornicator. This one condemned the very disposition of his soul, pronounced a verdict on his whole life, saying that he was such and such, and condemned him as such - and this is a grave sin. For it is another thing to say: "He is angry," and another thing to say: "He is angry," and, as I said, to pronounce in this way a sentence on his whole life. Rebuke must be distinguished from condemnation. In external form, they can be very similar, in internal motives, content and effectiveness - completely different, almost opposite. “If your brother sins, go and rebuke him between you and him alone…” (Matthew 18:15). Both the accuser and the condemner proceed from the vision of shortcomings in their neighbor. But the one who condemns, at best, states the bare fact of a person's lack, doing this with hostility towards him. The accuser does this in secret, solely from spiritual motives, not seeking his own will, but wishing his neighbor only good and good from the Lord. Those who, first of all, care about their own salvation and look at their shortcomings, do not condemn their neighbors. Therefore, in order not to fall into the sin of condemnation, it is best to talk less and evaluate others, and think about how to correct your sins. Help you Lord!
Priest Vladimir Shlykov
Hello! You've committed a big sin! I haven't followed up until today. Great Lent! I did not take the blessing from the father! I can’t even go to church to repent, because critical days have begun! What should I do now?
Ekaterina
Catherine, start fasting from today. As the Gospel says, "The latter will receive as much as the former." Start a full-fledged fast, and the Lord will count you as for the entire post. When you can, go to church, repent at confession, ask the priest for blessings, and the Lord will forgive you. For the future - you need to be more serious in relation to your soul.
Hieromonk Viktorin (Aseev)
Hello, father. What is the best thing to do if you go to the temple on critical days (on a holiday or Sunday), and the priests at the end of the service stand at the door with crosses so that people can venerate (the temple is full), and it’s impossible to go out and not venerate (do not defiantly step aside )? To apply or not to go at all? The situation is the same on some feasts with the anointing. The crowd brings in and takes out, it is impossible to step aside.
Elena
Elena, now there are many opinions on this matter, my personal opinion is that on such days it is better for you to stay at home. Nothing terrible will happen if you miss a divine service once or twice - the more fervently you will pray on the rest of the days!
hegumen Nikon (Golovko)
Hello, father! Please answer this question, Is it possible for a woman to plunge into the baptismal font on critical days? Thanks!
Julia
Julia, on the days of the monthly cleansing, a woman should not touch the shrine. The water in the hole will be consecrated, so in your condition you will not be able to plunge into it.
Priest Sergiy Osipov
Batiushka, bless me to ask a question... Quite by chance, I started going to church on August 19, Apple Savior. First, she fasted for three days, then confessed, took communion and began to fast Wednesday and Friday, pray in the morning in the evening, for every need, for the child, before meals and after, before starting work and after finishing, very often during the day she asked: Lord, have mercy. But now I can’t always fulfill the morning prayer, because my husband treats this with mockery and thinks that I almost hit it, but I just don’t know how to be, how to pray from the heart with reverence, if I barely, yet he is in the bathroom, I manage to say one prayer, and then in a hurry, but I know that it’s impossible, but you have to pray. How to be, is there, maybe some kind of short prayer in the morning and evening? Help. And yet, tell me, please, is it possible to pray on critical days? Thanks.
Elena
You can always pray, and critical days are not a hindrance to prayer. You can, shortly after waking up, say one short prayer, such as the Lord's Prayer, and when the husband leaves for work, read the rest. Or you can read the rule Reverend Seraphim: 3 times Our Father, 3 times Virgin Mother of God, rejoice and once the Creed. And during the day, you can read the Jesus Prayer: Lord Jesus Christ, Son of God, have mercy on me a sinner. And for your husband, also pray that the Lord would lead him to faith and there would be peace in the family.
Deacon Elijah Kokin
Good evening! Father, tell me, I was going to go to the Matrona of Moscow, the trip was planned long ago, the ticket was taken, but just at this period, critical days should come. What to do? Is it possible to go and venerate the relics and the icon? Thanks for the answer!
Anna
Hello Anna! it is impossible to touch shrines (relics, icons) in uncleanness. If possible, reschedule your trip. Or pray at the relics without venerating them.
Priest Vladimir Shlykov
Ekaterina
Hello Ekaterina! On critical days, you can go to the temple, you can’t only participate in the Sacraments - confess, take communion and venerate shrines. You can take the blessing, but do not touch the priest's hand.
Priest Vladimir Shlykov
Hello! Can you please tell me what to do. On Sunday I am going to visit the Intercession Monastery (to St. Matrona), I have already bought a ticket. But I have a feeling that critical days will begin, I want to lean against the relics, I really want a baby. What do i do?
Hope
Hello Hope! I do not advise you to touch the shrine in impurity. You can simply stand and pray at the relics, or reschedule your trip if possible.
Priest Vladimir Shlykov
The question posed in the title of the article Lately acquired great importance. On many Internet forums, women's bewildered questions to clergymen have been published, on what theological basis, in crucial periods of their lives, they are excommunicated from communion, and often even simply from going to Church.
Let's illustrate some of these questions. For example, the question Natalya(abbreviated) on the website orto-rus.ru:
1. By whom and when the above concepts were established in Orthodox Christianity. Usually the priests refer to the 15th chapter of the Book of Leviticus. However, you cannot but agree that every law is a law only when it is strictly and completely observed. I will not list everything that the law of the old Jews requires, you yourself know the text perfectly. But why did the hardships of the law fall exclusively on the woman, forcing her to keep the seven days of purification to this day. And why do you not recommend in this case to follow the law completely, i.e. It's about sacrifices for cleansing. Is the law enforced or not? Many refer to the words of Christ that He did not come to destroy the law, but to fulfill it. According to the compiler of the "Interpretation of the Gospel" Gladkov, this refers to the Law of God, and not the law of man. In book. The Rules is the only document I have come across on this subject: a letter from Dionysius of Alexandria (if I am mistaken in the name, forgive me) about what his thoughts are regarding communion on critical days. As an argument, again, a story is given that has a completely different meaning for me - about bleeding. Allegedly, since she did not dare to touch Christ, but only His clothes, then a woman should not take communion on critical days. But we are talking about the fact that Christ did not reject this woman, He accepted her and even healed her. What, then, is the basis for priests to excommunicate a woman from a full-fledged church life at this time, when it is hard enough for her. I don’t know if you are a monastic, dear Father Andrei, or if you have a wife, but if you have ever talked with a woman close to you
about what she is going through for almost a quarter of her life, you will understand her desire to find help and support especially in these days.
2. So what is allowed for an Orthodox woman to do on critical days (and how, again, this is established). I have come across both opinions that one should not go to church (and many people have such an opinion), and the following opinions: one should not take communion, venerate icons, light a candle. Why? Explain to me sensibly, it confuses me and many others. After all, no impurity can defile a holy icon. I have come across the opinion Orthodox priest about the fact that you can rearrange the icons, take candles in your hands, but you can’t kiss and light a candle. This is pure bullshit.
So, in addition to the general request to substantiate these requirements, I ask you to answer exactly whether it is possible to anoint, say, the head with holy oil these days, if it hurts unbearably, and I believe that it is the oil, and not Efferalgan, that will bring relief? Is it possible to drink holy water these days if the temperature is high? Well, what if a woman has children, and every day she gives them on an empty stomach a sip of holy water and a piece of prosphora? Should she do it or not? Is it possible to read the Gospel? In general, I think you understand my embarrassment. Personally, I cannot live a full Orthodox life 21 days a month, and this situation, I think, is illogical. I know what the origins of the concept female impurity in Orthodoxy. Since Christianity was a temptation for the Jews who kept the laws, they had to leave at least something of these laws. Got timid and silent woman. But the Apostle Paul, who is so fond of quoting when it comes to women, said: “And if justification is by the law, then Christ died in vain” (Gal. 2:21, but in general verses 16-21). Dear Father Andrey! I will be very grateful if you finally give a full and meaningful answer to this question. And many women will be grateful to you. Natalia".
Here is the opinion of another woman, from the same site, in which dissatisfaction with the answers of the priests indirectly already shows:
“I do not believe that after Jesus Christ one can talk about any restrictions for women on critical days during prayers and while visiting the temple.
That woman from the Gospel committed a huge sin by touching (not an icon, not holy water!) the Savior himself! And she was absolutely condemned by everyone. But Christ did not push her away in anger, but, on the contrary, encouraged, healed and said that everyone would be rewarded in this way according to his faith. And it couldn't be otherwise. Because God is Love. To everyone without exception.
If Christ appeared now, a woman with hope and faith, who wants to touch Him, would also be unconditionally condemned, and first of all by the priests. It’s as if He didn’t tell us all 2000 years ago.”
You can also cite questions from the site dobroeslovo.ru:
Anna: « Why during critical days can't confess? Girls, I went through a lot of "questions to the priest" and topics on the women's issue! On different sites. Well, let it be forbidden to take communion, touch icons, altarpieces. But if I want to confess the sin that burdens me, why do I have to wait so many days?? And you can ask the priest now or you can’t, I won’t go, it’s inconvenient for me to start a conversation with the words “I’m on my period now.” “Father Pavel, is it possible or not to venerate altarpieces these days? Or does it depend on my level of reverence for them? And who determined that it is possible to approach icons, but not to altarpieces? Can I inwardly revere the sacraments and at the same time participate in them? Why should we be reverent in this way?”
Evgenia: “Girls ... I’m from the novice, I don’t know much, today I confessed, took communion, applied to the cross, to icons ... Is it impossible on critical days? I just don’t understand well, because the Lord cleansed the unclean, as He showed Peter in a vision .. and a woman with an outflow to the edge of His clothes touched, healed ... CANNOT? or am I misunderstanding something? I hope the Lord will forgive me .. I was still walking, doubting whether it was possible or not.
Unfortunately, the existing answers to this question can rarely satisfy any of the questioning women. Let's show for example some of the most detailed of these answers:
Tatyana ( www. pravmir. ru): « Why are girls not allowed to enter the temple of God during critical days?
Priest Alexander: “Dear Tatyana! You can go to the temple, you can put candles, venerate icons, you cannot only participate in the Sacraments - confess, take communion, venerate the Gospel and the Cross. This can be explained as follows: let's take boys and girls of 8 years old - they are the same tomboys. Imagine that women would be the same as men, then our life would become unbearable. The Lord gave a woman an amazing gift - the gift of humility, this is her deep difference from a man. Exactly to strengthen humility in the Church there is such an institution. Sincerely, Priest Alexander"
Priest Andrew: “Dear Natalia! I I can't fully answer your question. The origin of the prohibitions against impurity after expiration, as you know , lies in the Old Testament era, and in Orthodoxy no one introduced these prohibitions - they simply were not canceled. Moreover, in the canons Orthodox Church they found their confirmation though no one gave a theological explanation and justification. Probably no one was affected by this issue. However, the prohibitions apply not only to women, but also to men, although they are much less strict with regard to male impurity. My personal opinion is unlikely to suit anyone, because it does not answer the main question tormented by many women - what is possible and what is not? My reasoning concerns the theological cause of impurity from menstrual bleeding. After all, it is obvious, both to you and to the ancestors of Moses, that monthly bleeding is the result of a pregnancy that did not take place. A woman who has not conceived a child, voluntarily or involuntarily, is responsible before God. Everything in her body is tuned to conception, but it does not occur. This means that the life of a woman does not correspond to her nature in a deep way, which turns into the death of the “cell of life” (ovum), and after it the death of the entire layer of new life in the uterus. If this is so, then the outflow of this entire layer from the uterus with blood is a cleansing of dead tissue that cannot live without a fetus. As doctors say, an unfertilized egg cannot live more than a day. Menstruation is, therefore, the cleansing of the uterus from dead tissue, the cleansing of the uterus for a new round of waiting, hope for new life, for conception. Any shedding of blood is a specter of death, for life is in the blood (in the Old Testament it is even more so - “the soul of a man is in his blood”). But menstrual blood is doubly death, for it is not only blood, but also dead tissues of the uterus. Freed from them, a woman is cleansed. This is my understanding of the origin of the concept of impurity in women's periods. It is clear that this is not a personal sin of women, but a sin that lies on all of humanity. The rest is a matter of tradition, canons and rules.
To complete the picture, here are fragments of the ongoing discussion on this answer:
Natalia:“Dear father Andrei! I thank you for taking the time to answer the question, but it seemed to me that you did not say something important: how did you solve this problem with your parishioners? Do you have a uniform requirement for this? This is really very interesting, because if we can not understand the issue at least a little, thousands of women will fall month after month into embarrassment and false self-abasement, and even experience humiliation from those people who are never truly over did not think about this issue. If demands are put forward, then they must finally be substantiated, ordered and comprehended by someone. So that everything does not depend on the whispers of illiterate grandmothers, so easily embarrassing anyone and everyone. If there are demands, they should not embarrass anyone: after all, there can be no guile in the demands of the Church, even in such a delicate matter as it may seem to men.
Further. Father Andrei, speaking about the device female body, You are inclined to the position of the Hindus, who believe that a girl should be married off as soon as she starts menstruating (and this often happens at the age of 10), otherwise all the “sin” that she does not give birth will fall on her father. I think the Christian position is completely different: marriage is made for love, and not because eggs should not disappear for ten or fifteen years. I don't think the Lord also planned fertilization every month. As for the absolute majority of the requirements of the Jewish laws, then, if you think about it, it is quite obvious that their goal was to increase the people of God on Earth. Why can't you touch a woman during her period? So that a man does not want sexual intercourse with her, the result of which will invariably be during this period gynecological diseases and prolonged inability to give birth. Why was it necessary to make a covenant with God under the guise of circumcision? It is known that after circumcision, a man suffers less from genitourinary diseases, therefore, he can have intercourse with a woman and produce offspring. Why is a man unclean after expiration? So that the seed does not go to waste. So the Jewish law pursued one single and, perhaps, sacred goal for it - the increase in the people of Israel. Of course, I understand that the increase in the number of people is relevant for us now, but the Old Testament law is irrelevant here. Is not it?
Following. You talk very picturesquely about the "death of the egg." However, recent studies in the field of embryology have shown that during the life of a woman, on average, only 20 eggs are produced that can form a zygote. And all the other eggs produced every month are not viable. This scientific fact. So the Lord planned and plans to give the woman offspring in more or less reasonable sizes :).
And finally, about the pains of childbirth and menstruation. I know that painful periods and childbirth are by no means universal. I personally know many women who have had periods painlessly (usually healthy, calm, unemotional, balanced natures), and at least three women who have given birth to children with little or no feeling. This is my mother, my friend's mother, and her daughter. In addition, in one of the centers for preparing for childbirth in Moscow, women give birth without pain (not thanks to medications), having undergone gymnastic training before this. Women of many primitive peoples are able to give birth without pain, by controlling pain (acupuncture) points, giving birth in water, sitting, standing, etc. All this happened and is happening today. Are they not daughters of Eve? I look forward to your thoughts (including from all visitors to the rubric). Best regards, Natalia".
Priest Andrew:“Dear Natalia! I don't have any particular experience with "this" problem. Actually, and I don't see a problem. There are rules of the Church that even without me women try to fulfill. I don't have any special requirements - the Church has them. What I wrote to you yesterday is an attempt to comprehend these church requirements, but it seems that you did not understand me quite correctly. It is not a pragmatic interpretation of the prohibitions, not the fertility of the people, not the rationally used biological material. It's about distorted nature. Every woman gets such a distorted nature, as well as a man - this is a consequence of the fall of man. But everyone bears the "cross" of these distortions subjectively. It so happened that although a woman is not personally responsible for the death of hundreds of eggs (just like a man - hundreds of thousands of his own), their deadness mystically and spiritually burdens her. God, creating man, did not arrange the mechanism of conception in such a way as it became in human history. The essence of church requirements is simple: during menstruation (5 plus or minus 2 days), an Orthodox woman cannot enter the temple, participate in the Sacraments, touch shrines (icons, relics, crosses). If death threatens her, then she can be communed, unction, etc.
Christian marriage, you are right, is based on love, and mutual choice, and not on a demographic sense. But after all, Divine Providence does not include the traditions of our cultures, morality, etc., which sometimes interfere with marriage. So, the unmarriage of many women is rather a personal sin, not original.
The prohibition against intercourse during periods of impurity is also based on a mystical understanding, not a gynecological one. The law of Moses insured not against diseases, but against spiritual mortification. So it is with male impurity, and with male circumcision. The point is not that there are fewer diseases, although this is also important, but that this organ is the most important in the transmission of the offspring of God's chosen people. Participation in the election through procreation is what is most important for Israel in the Old Testament. You are wrong when you see primarily demographic factors. In all these laws there is a special concern for the spiritual purity of the people. At the same time, it is true that it has nothing to do with us. Least of all does the Church strive to increase the number of people by the multiplicity of her children—this is not the business of the Church.
The number of healthy eggs produced by a relatively healthy woman much more than you think. As a rule, 1 for one cycle, so there may be about several hundred of them in a woman's life. In any case, there are far more of them than a woman can give birth. But remember, you proceed from the fact of today, but this is a person damaged by sin, not the Lord arranged it this way, but a person destroyed it (partially).
You can talk about torment as a relative phenomenon, but the Lord Himself spoke about them, so we cannot cancel this, but we can reduce them. Torment itself, of course, does not determine the measure of humanity (the children of Eve). Priest Andrew.
Victor: “I carefully read the discussion of the issue of female impurity and, after thinking it over, I saw a number of contradictions in the position of Father Andrey. These contradictions, it seems to me, are inherent in human nature (regardless of whether a person is a layman or a priest, a man or a woman) and looks like this:
1. The contradiction of faith and common sense. For a modern educated person, it is necessary that the cornerstones of the faith that he has chosen, the laws and rituals, do not contradict themselves, logic and common sense. It is much easier for an Orthodox Christian to rely on the two thousand years of spiritual experience of the Church and the Holy Fathers, which wisely and logically answers all questions than, for example, a member of some newly minted sect. If neither the Church, nor the Holy Fathers, nor a practicing priest can give an Orthodox Christian a logical answer (about a given law or rule) that does not conflict with the fundamentals Orthodox faith, then the questioner will inevitably question the correctness of the observance of this law or rule.
2. The contradiction of conscience and politics. The history of the Church is long and shaped by a huge number of people. Even in the true religion, Orthodoxy, questions inevitably remain, for one reason or another ignored, not of paramount importance, and so on. If the situation requires their resolution, they are discussed at Councils and meetings. The problem of female impurity is a rather sensitive topic for male priests, especially for monks. If an injustice that is obvious to women becomes obvious to male priests, they are unlikely to rush to agree and try to change the situation. Their environment, their colleagues "will not see a problem here." The initiator will be in an awkward situation.
In addition to the above, I want to draw attention to the "condescending" attitude of male priests towards women as "historical-physiological" sinners. The whole history of the Orthodox family is patriarchal, the woman in it occupied a secondary and dependent position, which, let's be honest, is very beneficial for us men. Perhaps the desire to obey is inherent in female nature, but the desire to subordinate, and to subordinate to obsolete laws, should be repugnant to an Orthodox man.
Priest Andrew: “Dear Victor! I am not against your direction of criticism, just keep in mind: 1) common sense often contradicts faith; 2) the modern believer will not be able to consistently connect the cornerstones of faith and common sense; 3) it is impossible to give a logical answer to everything - alas; 4) right - to use the position of a woman, by nature subordinate to a man, is not Christian! Priest Andrew.
As you can see, the relevance of this "female" problem is great, and as experience shows, the answers to this question do not always resolve the doubts of the questioners. So, let's try to deal with this issue.
1. To begin with, let's try to consider the problem in the following vein: "Are there essential obstacles for a woman to resort to the Sacraments of the Church during her period?" There is an unequivocal answer to this question, recognized by all: “No, because during a period of serious illness or under the threat of death, the Church admits women to them.” If a woman is seriously ill and dies, and at the same time she is in her “feminine” state, the priest should quite calmly give her communion with the Saints Mysteries of Christ. It is also considered necessary to give communion to a woman in labor if she dies.
So, we can conclude that there are no essential or dogmatic obstacles to the communion of women during menstruation.
2 . Now let's see if there are canonical prohibitions in this area. And we will also have to answer this question in the negative. Ecumenical councils have never dealt with such a topic, therefore there are no canonical barriers either. However, we have canonically authoritative sources that were approved at the local Trull Council. These are the rules of Saints Athanasius the Great and Dionysius of Alexandria, as well as Bishop Timothy, also Bishop of Alexandria. It should be noted the inconsistency of their opinions, as well as the belonging of all three to the Alexandria See. So, here is the opinion of St. Dionysius:
St. Dionysius of Alexandria, rule 2: “About the women who are being cleansed, is it permissible for them in this state to enter the house of God, I read and ask too much. For I do not think that they, if they are faithful and pious, being in such a state, would dare either to proceed to the Holy Meal, or to touch the Body and Blood of Christ. For even the woman, who had been bleeding for 12 years, for the sake of healing, did not touch Him, but only the hem of His garment. Praying, no matter what state someone is in and no matter how disposed they are, remembering the Lord and asking for help is not prohibited. But to proceed to what is the Holy of Holies, yes it will be forbidden not quite pure in soul and body.
He is echoed Bishop Timothy:
« Question 7. If a wife sees what has happened to her usual wife, should she proceed to the Holy Mysteries that day, or not? Answer. Must not until cleansed«.
As we see, unfortunately, no serious substantiation of the forbidden practice is given; we see otherwise in St. Athanasius the Great, who opposes any restrictions in this area:
St. Athanasius the Great, rule 1: All God's creatures are good and pure. For nothing unprofitable or unclean did not create the Word of God. For we have the fragrance of Christ in those who are being saved, according to the Apostle (2 Cor. 2:15). Since the essence of the arrows of the devil is different and diverse, and he brings the immaculately thinking to indignation, distracts the brethren from the ordinary exercise, planting in them unclean thoughts and defilement, then, by the grace of our Savior, in short words, let us reject the evil deceit, and let us affirm the thought of the simplest. All the ubo is pure clean, but the conscience of the unclean is defiled and all(Tit. 1:5). I'm surprised the trick of the devil that he, being corruption and destruction, puts, apparently, the thoughts of purity. But what he does is more than a slander or temptation. For, as I said, in order to distract the ascetics from their usual and salvific care, and to everyone, as it seems to him, to defeat them, for this he stirs up such a rumor that does not bring any benefit to life, but only empty questions and gossip, which must be avoided. For tell me, beloved and most reverent, that has sinful or impure any natural eruption, as, for example, if someone wanted to blame the issue of phlegm from the nostrils and spitting from the mouth. We can say more , about the eruptions of the womb, which are necessary for the life of the animal. Moreover, if we believe, according to Divine Scripture, that man is the work of God's hands, then how could a defiled work come about from pure power? And if we are the offspring of God, according to the Divine Scripture of the Apostolic Acts (17:28), then we have nothing unclean in ourselves. For only then are we defiled when sin, the worst of every stench, we commit. And when it happens any natural involuntary eruption, then we are subjected to this with others, as was said above, according to natural necessity. But since those who want only to rebuke the just words, more created from God, wrongly lead and the word of the Gospel that what enters does not defile a person, but what comes out, then this absurdity of them is also necessary (for I will not call this questioning) expose» ( Message of St. Athanasius the Great to the monk Ammun about 356).
The argument of St. Athanasius, who examined the question of the natural outflow of a person, using the example of the involuntary flow of semen in men, looks incomparably more solid. Nevertheless, we must acknowledge differences of opinion on this matter in canonically authoritative rules Orthodox Church.
3 . Now it only remains for us to trace the historical practice of the Church on this issue. The earliest evidence is the so-called Apostolic Ordinances that transmit early Christian practice. So in book 6 (On heresies, pp.27-30) it says:
However, when wives have natural things, husbands should not get along with them, caring about the health of those who are born; for it is forbidden by the Law. " To his wife, he says, in menstruation, do not approach“(Lev. 18:19 and Ezek. 18:6). And with pregnant wives they should not have communications; for they are not associated with them for the production of children, but for pleasure, and the God-lover should not be a voluptuary…
On the other hand, there is often an explanation of such prescriptions by motives of a hygienic nature, for example, the Apostolic Decrees cited above believe that the Old Testament declares women unclean in a certain period in order to prevent their communication with men, since what is conceived at that time offspring are painful. This explanation is also found in the Didascalia, in Theodoret of Cyrus, Isidore, and Diodorus. Blessed Theodoret writes that “one must look into the intention of the law. For often he teaches another instead of one. For if she who gave birth is unclean, then she who bears the womb is also unclean. Therefore, I think that the law commands the woman who has given birth to calm down, as one who has worked hard and suffered severe torments. But if he simply gave such a command, then husbands would not restrain their lust; knowing that she who gave birth is unclean, they flee from fellowship, lest uncleanness be communicated to them. So the law in a word impurity quenches desire."
However, in this case, what is important for us is not the origin of the Old Testament prescriptions about the impurity of tribal life, but only the establishment of two provisions: firstly, that The Old Testament does not make this impurity dependent on personal sinfulness., and secondly, that ancient Christian writing, explaining the Old Testament prescriptions, alien to thought about the possibility of any essential or or substantial impurity.
Christianity in connection with its doctrine of victory over death and the rejection of the Old Testament understanding of the natural secretions of man as essentially unclean, rejects the Old Testament doctrine of uncleanness. Christ declares all these prescriptions to be human, violating them Himself and allowing His Apostles to do so.(Matthew 15:1-20; Mark 7:2-5; Luke 11:38-41; John 3:25, etc.). Apostle Paul, referring to Christ, categorically denies the very possibility of the existence of a substantial objective impurity. I know and am confident in the Lord Jesus that there is nothing unclean in itself, he writes to the Romans (14:14; cf. Acts 10:14-15). The source of the doctrine of impurity is purely human, subjective - human opinion, imagination, which, however, is not indifferent and must be reckoned with: only to the one who considers something unclean, it is unclean"(Ibid.).
Therefore, the Apostles, on the one hand, taking into account the prevalence of the prejudice about impurity and fearing temptation (Rom. 14:20), sometimes themselves carry out some prescriptions for purification (Acts 21:24-26), and on the other hand, they accept measures to eradicate this prejudice, both in the form of exhortations in their epistles (Rom. 14, 14-20; 1 Cor. 6, 13; Col. 2, 20-22, etc.), and even in the form of cathedral a decree (Acts 15:29; cf. 21:25).
However, denying impurity in general, New Testament does not concern the more particular question of the impurity of generic processes, so that this question is already solved by the monuments of the post-Apostolic time and is solved, as we have seen, in the form of a conclusion from the general to the particular: if, according to Christian teaching, there is no physiological impurity at all, then there is no impurity in tribal life. Indirectly, this is evidenced by the fact that, following this view, the Church in ancient times allowed women the same free entrance to the altar as men.
Next, you need to bring the words Saint John Chrysostom about the periodic impurity of a woman, that " it is truly neither sin nor uncleanness"because, according to Theodoret of Kirsky everything that happens by nature is not unclean, but only the will to sin is unclean: “From this it is clear that nothing is unclean by nature; God called one unclean and the other clean for some special reason ... And from this we also know what an evil sin is, because it produces true defilement.
Venerable Ephraim the Syrian also in the spirit of the Apostolic Decrees he interprets the gospel episode with the “bleeding wife”:
“Whoever came to Him as to a man felt in Him the touch of human nature; and whoever came to Him, as to God, found in Him the treasure of healing their sorrows ... The power that came from Him was sent and touched the defiled womb, so, however, that it itself was not defiled. In the same way, His Divinity was not defiled by dwelling in a consecrated womb, since a virgin, both by law and apart from the law, is more holy than that woman who, by the excess of her blood, caused disgust ... His enemies wanted to make Him a stumbling block for themselves, saying: He does not know the law, for a woman, unclean according to the law, touched him, and he did not reject her... There is nothing unclean, except that which defames the life of freedom« .
If we turn from canonical and patristic monuments to more modern monuments (XVI-XVIII centuries), we will see that they are more favorable to the Old Testament view of tribal life than to the New Testament. For example, in the Great Ribbon we find whole line prayers for deliverance from the filth associated with birth phenomena. These are the “Prayers of the wife on the first birthday, give birth to her”, “Prayer in the hedgehog to mark the child on the eighth day”, “Prayer to the wife in childbirth for four days”, “Prayer to the wife, when the monster is no child”, “Prayer for the one who is tempted in a dream” . In these rites, as if returning to the Old Testament understanding of impurity, the authors of the prayers consider not only the mother herself unclean, but also those who touched her, she herself is up to forty days and is not allowed to receive communion. We find here a whole series of prayers from the defilement of animals considered unclean in the Old Testament, water, wine, oil, a vessel of wheat and the man himself, who ate the filthy animal.
Based on this Old Testament position, the authors of all kinds of manuals and guides for future clergy declare a woman essentially unclean these days, and on the basis of this they forbid her to resort to the Sacraments, venerate icons, receive church grace, and even just go to church:
“A bride who is in the period of postpartum purification and who has not received the prayer “on the fortieth day” not only proceeds to the Holy Sacraments, but he can't enter the temple. That the same applies to brides who are in uncleanness (physiological). However, according to some, in exceptional circumstances, the marriage or its annulment is left to the discretion of the shepherd.
Modern church practice usually paints a somewhat different picture. Women working in the diocesan administration and in parishes are not scheduled to appear at work depending on their physiological cycles. In many regency and icon-painting departments of seminaries, the arrival of "critical days" is also not perceived as a valid excuse for skipping classes, rehearsals or services. Deacon Andrey Kuraev sees this as a consequence of the availability and prevalence of women's hygiene products: “There has been a hygiene revolution. In the old days there was no shower, no underwear. There is no place for bloody meth in the temple. Plus, excuse me, the smell (in the fourth century St. Macarius of Egypt translated the words of the prophet Isaiah in this way: “And all your righteousness is like the rags of a woman in her menstruation”)”.
Patriarch Pavle of Serbia says the same thing: “later it came to such a point of view that women should not come to church in this state… Perhaps also because of the smell that the matter of purification emits during decomposition.” Patriarch Pavle concludes that " monthly cleansing of a woman does not make her ritually, prayerfully unclean. This impurity is only physical, bodily, as well as excretions from other organs.. In addition, since modern hygiene products can effectively prevent the temple from being unclean by an accidental outflow of blood, as well as they can neutralize the smell resulting from the outflow of blood, we consider that from this side there is no doubt that a woman during a monthly cleansing, with the necessary care, and having taken hygienic measures, he can come to church, kiss icons, take antidoron and consecrated water, as well as participate in singing. In spite of this Theological Conclusion Patriarch Pavle puts forward a rigoristic opinion regarding communion: “She would not be able to take communion in this state, or if she was not baptized, to be baptized. But in a terminal illness, he can both take communion and be baptized.
Conclusion.
Summing up our consideration, we can conclude that there are no essential, dogmatic or canonical obstacles to the communion of women during menstruation and the postpartum period, all the more it can be said about visiting a temple, kissing icons or taking antidoron. Prohibitions in this area are coming from the Old Testament traditions of the fulfillment of the Jewish Law that have nothing to do with Christianity. The First Apostolic Council decreed that " It is pleasing to the Holy Spirit and us not to place any more burden on you, except this necessary one: to abstain from things sacrificed to idols, and blood, and strangled, and fornication, and not to do to others what you do not want for yourself. By following this, you will do well. Be healthy"(Acts 15, 28-29). Unfortunately, the forbidden policy of many church leaders history was also affected by the lack of reliable hygiene products, the presence of which today allows women to decide on their own the issue of communion these days, as advised by the great Saint Gregory the Dialogist, Pope of Rome, answering the question of the Archbishop of the Angles Augustine (we believe this advice epilogue of our little work:
“Question of Augustine: Can a pregnant woman be baptized, and when she has a baby, after how long will she be able to enter the church? And after how many days can a child receive the grace of holy baptism in order to prevent his possible death? And after what time will her husband be able to enter into intercourse with her, and is it possible for her to enter the church or receive holy communion during menstruation? And can a man who has had intercourse with his wife enter a church or receive the sacrament of Holy Communion before he bathes himself? All these things need to be known to the unenlightened people of the Angles.
Gregory the Great answers: My brother, I had no doubt that you would ask me these questions, and I have already prepared an answer to them. I have no doubt that you simply want this answer to confirm your own thoughts and premonitions. Indeed, why cannot a pregnant woman be baptized, since her pregnancy is not sinful in the eyes of Almighty God? After all, when our forefathers sinned in paradise, they lost their immortality, given to them by God, but the Lord did not want to destroy the entire human race for this sin. Depriving a man of immortality for his misdeed, He left him male power for procreation. So why should something that was given to man by God himself prevent him from receiving the grace of holy baptism? It would be extremely unreasonable to make this sacrament, which expiates all guilt, dependent on such a cause.
How many days can a woman enter the church after giving birth? From Old Testament you know that she must abstain from this for thirty-three days if she has a boy, and sixty-six days if a girl is born (Leviticus 12:4-5). However, this should be understood differently. After all, if she had entered the church at least an hour after giving birth to give thanks to the Lord, she would not have committed a sin; for the pleasures of the flesh are sinful, but not its torments. Intercourse takes place in pleasure, and childbirth takes place in pain, which is why it was said to the first of the mothers: “ You will give birth in sickness". If we forbid a woman who has given birth to enter the church, then we will consider her birth as a punishment for sin.
Also, nothing should prevent you from baptizing a woman who has given birth or her child if they are threatened with death, even if it was at the very hour of her birth and his birth. For if the grace of the Holy Mystery is equally given to all living and healthy, then it is all the more necessary to bestow it without delay on those who are threatened with death, for fear that, waiting for a more convenient time to prepare for the Mystery of the Resurrection, we may not allow their soul to rise at all.
A woman should not be forbidden to enter church during menstruation, for she cannot be blamed for what is given by nature, and from which she suffers against her will. After all, we know that a woman suffering from bleeding approached the Lord from behind and touched the edge of His garment, and immediately the illness left her (Matt. 9:20). Why, if she could touch the garment of the Lord with bleeding and receive healing, a woman during menstruation cannot enter the church of the Lord? one, is not allowed and all women suffering from the weakness of their nature?
It is impossible at such a time to forbid a woman to receive the sacrament of Holy Communion.. If she does not dare to receive him out of great reverence, that is commendable; but by accepting it, she will not commit a sin ... And women's periods are not sinful, because they come from their nature ...
The argument is unconvincing, since for this woman, as a Jewess, the Old Testament prescriptions were obligatory, and the question is about their obligation for Christians.
An interesting contrast with St. Dionysius of Alexandria
No related posts.
Critical days are integral companions of a woman from the moment of puberty until the onset of menopause. Cyclic blood discharge indicates the health of both the reproductive system and the whole body of a woman. But can this manifestation of bodily well-being affect her spiritual life? How, from the point of view of religion, is interpreted female cycle? Is it possible to read prayer during menstruation? Is it permissible to go to church when menstruating? Let's try to understand these issues, relying on the Holy Scriptures and the opinions of the Holy Fathers of the Church.
How does the church relate to menstruation according to the Old Testament
To answer the question of whether it is possible to go to church with menstruation, it is necessary to understand the view of the Orthodox Church on this physiological phenomenon.
Sin of Eve and Adam
According to the Old Testament, menstruation is the punishment for the human race for the fall into which Eve pushed Adam. Having tasted the fruit of the forbidden tree on the advice of the Serpent Tempter, the first of the people, having seen their physicality, lost their angelic spirituality. The woman, revealing the weakness of the spirit, doomed the human race to eternal suffering.
In the third chapter of Genesis of the Old Testament, after Adam and Eve saw their nakedness and confessed their deed to God, the Creator said to the Woman: “I will make your pregnancy painful, in pain you will give birth to children.”
Later, many biblical scholars of antiquity were inclined to believe that not only the hardships of pregnancy and the pain of childbirth became a punishment for the female half of the human race for the sin of disobedience, but also menstruation is a monthly reminder of the loss of the former angelic nature.
Answering the question: “Is it possible to go to the temple with menstruation?” from the point of view of the Old Testament theologians, one can say with confidence: “No!”. Moreover, any of the daughters of Eve, who disregards this prohibition, defiles Holy place and plunges his race into the abyss of sin.
Symbol of death
Many theologians are inclined to personify the monthly blood not with the sacrament of birth, but with a systematic reminder to the human race of its mortality. The body is a temporary vessel filled with the Holy Spirit. Only by constantly remembering the imminent demise of “matter”, you tirelessly improve the spiritual principle.
The ban on visiting the temple during menstruation is closely related to the processes that give rise to the appearance of bloody discharge. During menstruation, the body rejects the unfertilized egg. This process, quite physiological from the point of view of medicine, in religion borders on the death of a potential fetus, and hence the soul, in the mother's womb. According to the religious dogmas of the Old Testament times, a dead body defiles the Church, reminding of the lost immortality.
Christianity does not forbid praying at home, but a woman, according to orthodox theologians, is forbidden to visit the House of God.
Hygiene
Another reason forbidding a woman to cross the threshold of the Holy House during menstruation is the concern for hygiene. Pads, tampons, and menstrual cups are relatively new. Means of "protection" against the outpouring of uterine secretions in the past were quite primitive. Speaking about the date of birth of this prohibition, one must remember that the church was then the place of the most massive gathering of people. Especially during festive, iconic services.
The appearance of a woman during menstruation in such a place endangered not only her health, but also the health of those around her. There were, and still are, many diseases transmitted through substances rejected by the body.
Summing up the first results of the search for an answer to the question: “Why you can’t go to church during menstruation,” we highlight several reasons for this ban from the perspective of the Old Testament theologians:
- Hygienic.
- Menstruation is a tangible reminder to posterity of the fall of Eve.
- A rejected egg, from the point of view of religion, is equated to a fetus that died as a result of a miscarriage.
- Equating spotting with a symbol of the mortality of all things.
Menstruation according to the New Testament
Christianity of the New Testament era looks more loyally at the possibility of a woman to participate in church life on critical days. Changes in views, and hence theological interpretations, are connected with a new concept of human essence. Having accepted suffering for human sins on the Cross, Jesus Christ freed mankind from the mortal shackles of the body. Only spirituality and purity, fortitude are paramount from now on. A woman who bleeds from month to month is what the Lord intended, which means that there is nothing unnatural in menstruation. After all, the carnal cannot interfere with a pure and sincere striving for communion with God.
In this case, it is appropriate to recall the apostle Paul. He argued that every creation of God is beautiful and there cannot be anything in it that could defile the Creator. The New Testament does not give an unequivocal answer to the question of whether it is possible to visit holy places during menstruation. This position was the cause of the birth of disagreements between the Holy Fathers. Some were sure that forbidding a girl to attend Church means going against the very teachings of Christianity. In support of their words, theologians who hold this opinion cite biblical parable about Jesus and the woman bleeding long time.
Touching the skirts of the Savior's clothes healed her, and the Son of Man not only did not push the sufferer away, but said to her: "Be bolder, daughter!" Many women ask if prayers can be read during menstruation at home. Wouldn't this be a deviation from the accepted canons. Christianity is loyal to this issue and does not consider critical days an obstacle to communication with God.
Is it possible to go to church on "unclean" days
There is no definite answer from the priest about whether it is possible to enter the church during menstruation. It is necessary to ask for blessings from the priest-rector of the church that the woman wants to visit.
Remember that spiritual matters are purely individual. In case of extreme need or spiritual confusion, the priest will not refuse to confess a woman. Bodily "impurity" will not become a hindrance. The doors of the Lord's House are always open to the afflicted. There is no strict canon on how to behave properly or incorrectly in matters of the Faith. For God, both a woman and a man are a beloved child who will always find refuge in his loving arms.
If there is a ban on visiting the cathedral, then the question naturally arises, and what to do if the event cannot be rescheduled. Follow the link for answers to these questions.
Norms of behavior in the church on the days of menstruation
The opinion has taken root that a woman can visit the Temple during her menstruation, but she should adhere to certain rules, the observance of which will avoid desecration of the holy place.
During menstruation, a woman cannot take part in any church sacraments.
Is it possible to confess
Many of the women who are looking for a priest's answer on the forums ask if it is possible to confess during menstruation. The answer is quite categorical: no! It is impossible to confess, to receive communion, to get married, or to take part in baptism these days. Exceptions are serious illnesses, due to which bleeding is prolonged.
If menstruation is the result of a diseased condition, it is necessary to ask for blessings from the priest, and only then take part in the Sacraments of the Church and partake of the Body and Blood of Christ.
Is it possible to drink holy water during menstruation
There is no exact answer to this question in the Bible, but when studying the regulations church service you can stumble upon a ban on this action. Regardless of whether it happens at home or in the temple, it is better to wait until the end of the critical days. IN modern Christianity you can meet a ban on the use of prosphora and consecrated cahors on critical days.
Is it possible to apply to the icons during menstruation
Turning to the works of New Testament theologians, it becomes clear that kissing icons or an iconostasis is strictly prohibited. Such behavior desecrates a holy place.
During menstruation, you can go to the service, but it is better to take a place for the "catechumens" or next to the church shop.
The New Testament says that the Temple is where the name of Christ is remembered. Do the strict prohibitions also apply to prayer at home? The works of theologians say that it is not forbidden to turn to God in prayer form both at home and in the Church in any state of body and spirit.
Is it possible to take communion during menstruation
Those who seek the priest's answer to this question receive a categorical refusal. The democratic approach of the modern church and a number of indulgences for women during critical days do not concern the Holy Mysteries. It is worth abstaining from confession, communion and chrismation until the end of menstruation. The only exception is cases of severe illness. Bloody discharge caused by a long illness cannot become a hindrance even for Holy Unction with prior preparation for Communion.
Please note that before taking part in the Holy Mysteries, even in a state of illness, it is necessary to take a blessing from the Father.
Many stories on thematic forums telling that a woman was confessed and allowed to venerate shrines during menstruation are connected precisely with the illness of the one in question.
It is worth noting that girls who came to church on critical days are allowed to submit prayer notes for the health and repose of their loved ones.
Is it possible to visit the monastery with menstruation
Many girls are concerned not only with the question of the possibility of home prayer and visiting during the regulars of the House of God. Women attending religious forums are keenly interested in the question of whether it is possible to come to the monastery during menstruation. Sister Vassa answers this question in detail and vividly in her materials.
Summarizing the information contained in her materials, we come to the conclusion that no one will expel a woman from the monastery just because she arrived on “unclean” days.
Restrictions may be imposed on attendance at services, the keel way of life, or restrictions on obedience. The nuns continue to carry out their obedience in accordance with the charter of a particular monastery. You can learn about the restrictions imposed on a novice or sister during menstruation from the Mother Superior of the monastery where the fair sex arrived.
Is it possible to apply to the relics during menstruation
Many of the women visit the monastery in order to touch the remains of the Saint, who was laid to rest on the territory of a particular monastery. Connected with this desire is the desire to get the priest's answer to the question of whether it is possible to venerate the relics during menstruation. There is no single answer to this question. It is unlikely that there will be those for whom the action is of an idle nature.
Before the trip, regardless of whether it coincides with the regulations or not, it is necessary to ask the blessing of the Priest of the parish in which the woman leads the church life. In this conversation, it is advisable for the girl to state the motives and warn about the possibility of menstruation. Having weighed all the pros and cons, the priest will be able to give an unambiguous answer.
Is it possible to pray during menstruation at home
Orthodoxy
It is not forbidden to offer a prayer to the Lord during menstruation at home.
Islam
In Islam, it is widely believed that a woman on such days is in a state of ritual defilement. Such a view of menstruation entails a ban on the fair sex from performing prayers until the end of menstruation.
Khaid means natural monthly hemorrhaging, and istihadah means bleeding that goes beyond the cycle or postpartum discharge.
The opinions of Islamic theologians differ regarding the possibility of prayer, but, in most cases, it is recommended to refrain from praying and touching Holy Quran in Arabic.
When can I go to church after giving birth?
Returning to the review of the opinions of the Fathers of the Church, it is worth noting those who, without insisting on a strict ban, put forward a number of rules governing the presence of the fair sex in the church on critical days and after the birth of a child. Looking ahead, it is worth noting that this religious belief has taken root and exists to this day.
One thing is indisputable: despite the many opinions of theologians and the variety of interpretations of Holy Scripture, in order to answer for yourself the question of whether it is possible to go to church during menstruation and when it is worth returning to church life after childbirth, you need to know the answer of the parish priest, to to which the woman "belongs".