By Sofia Kioroglou
Now that a lot of debate is raging over the Holy Communion and the spread of disease, the following thoughts should be contemplated as they overtly prove that Holy Communion is a purifying encounter with the Lord and that the way the Holy Communion is given is prescribed by our Lord Jesus Christ.. Any distortion of the truth to suit the shifting sands of secular kings fiats is a sacrilege. Receiving him, our Lord Jesus Christ on our lips has the effect of burning away our venial sins (CCC 1393–94). “The call of Isaiah” in Isaiah 6:1–13 and the Holy Communion
At the Temple of Jerusalem in 740 B.C., the year that king Uzziah of Judah died, Isaiah finds himself in the house of worship and is granted a vision of the Lord, exalted and enthroned in majesty. He witnesses winged angels, called seraphim, ministering to the divine King as they call out to another: “Holy, holy, holy is the Lord of hosts” (Isa 6:3). The thunderous acclamation shakes the sanctuary down to its foundations (Isa 6:4). Isaiah is overwhelmed by this awesome display of God’s glory and his heart is stricken with fear. “Woe is me!” he cries, “I am lost . . . I am a man of unclean lips” (Isa 6:5).
At this point, one of the seraphim approaches Isaiah with “a burning coal” taken from the fires of the Temple altar (Isa 6:6). The angel proceeds to touch the prophet’s mouth with the glowing ember, saying: “Behold, this has touched your lips; your guilt is taken away, and your sin is forgiven” (Isa 6:7). All of a sudden, Isaiah’s fear melts away. The Lord asks whom he can send as a prophet to his people, and Isaiah steps forward with the unflinching response: “Here I am! Send me” (Isa 6:8). So it is that Isaiah is commissioned as a prophet and equipped to speak the word of the Lord
So what does any of this have to do with the Holy Eucharist?
Let us consider the words of St. Cyril of Alexandria, a brilliant theologian and Egyptian archbishop who died about A.D. 444. Discoursing on the spiritual meaning of the call of Isaiah, he says:
One of the seraphim is sent to Isaiah with a burning coal which he took from the altar with tongs. This is clearly a symbol of Christ, who, on our behalf, offered himself up to God the Father as a pure and unblemished spiritual sacrifice with a most pleasing fragrance. In the same way, Christ is received from the altar. We must, however, explain why Christ is like a burning coal. It is customary in Holy Scripture for the divine nature to be likened to fire. God appeared in this way to the people of Israel as they stood before the Lord at Horeb, which is Mount Sinai.
A similar interpretation of the call of Isaiah is offered by St. John of Damascus, a priest and monk from Syria who lived at the Mar Saba monastery in Palestine until his death in A.D. 749. Insisting upon the actual presence of Christ’s body and blood in Blessed Sacrament, he exhorts communicants:
Wherefore, in all fear and with a pure conscience and undoubting faith let us approach . . . let us receive the body of the Crucified One. With eyes, lips, and faces turned toward it, let us receive the divine burning coal, so that the fire of the coal may be added to the desire within us to consume our sins and enlighten our hearts, and so that by this communion of the divine fire we may be set afire and deified. 
Here we have two of the ancient Greek Fathers unravelling the same mystery in Isaiah 6. The literal sense of the passage—what the words mean in their original, historical context—is all about Isaiah’s encounter with the Lord in the eighth century B.C. But the spiritual sense of the passageis about the glorious transformation that takes place in us when we receive the Lord Jesus in the Eucharist.
There are several dimensions to this mystery of the “burning coal.” First, according to the sacramental interpretation of Cyril and John, the purging of Isaiah’s unclean lips shows us that Holy Communion is a purifying encounter with the Lord. Receiving him on our lips has the effect of burning away our venial sins (CCC 1393–94). Second, the fire that touches Isaiah’s mouth shows us that Holy Communion is a deifying encounter with the Lord. The fire that glows in the ember is the divinity of Christ, and this is the gift that he communicates to us in the sacrament, enabling us to become “partakers of the divine nature” (2 Pet 1:4). Finally, the prophetic ministry entrusted to Isaiah suggests that Holy Communion is a commissioning encounter with the Lord, so when we receive the sacramental coal from the Lord’s altar, we are equipped to bring the gospel to the world.
That, after all, is what the Eucharistic liturgy is ALL about. It cleanses us and sanctifies us for a purpose—to go forth as witnesses to the living Word of God. It is called a Mass because it concludes with a commissioning or sending forth of the faithful to fulfill God’s plan for their lives. So anything else or a substitute proffered by some clergy should be dismissed. Be careful of those who try to alter the basic tenets of our Orthodox faith because recently there has been an insidious alteration of the way the Holy Communion is carried out.