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the faithful who were in the church and saw me regularly, unless of course I travelled.

Abroad, during my travels when a program has been set-up for me to follow and give my

witness, sometimes, and I would add, rather rarely, it could happen that the Catholic priests

or Bishops of the place who invited me to speak, have programmed a public Holy Mass to

follow in the same place where I spoke; I then remain with the people for the Mass as it is in

the program and receive Holy Communion there.

Here in Rome I live out from the centre and quite far from my Greek Orthodox Church which

is in the centre of Rome. There is a Slavic Orthodox church at the Tre Fontane, which I

attended but I do not understand the language. And so I allow myself once in a while, since

half of the time I am away, to receive Holy Communion in the Sanctuary of the Madonna del

Divino Amore which is 3 km from my place.

I believe the Second Vatican Council allows me to do this when, as reiterated in the

Catechism of the Catholic church says: “a certain communion

in sacris

, and so in the

Eucharist, given suitable circumstances and the approval of church authority, is not merely

possible but is encouraged” (CCC 1399).

In the Decree

Orientarium Ecclesiarum

of Vatican II it states: “When Eastern Christians

separated in good faith from the Catholic church, request of their own accord and are rightly

disposed, they may be admitted to the Sacraments of Penance, Eucharist and Anointing…”

The Catholic Code of Canon Law states:

Catholic Ministers may lawfully administer the Sacraments of Penance, Eucharist, and

Anointing of the Sick to members of the Eastern (Oriental) churches which do not

have full Communion with the Catholic church, if they ask on their own for the

Sacraments and are properly disposed. This holds also for members of other churches,

which in the judgement of the Apostolic See are in the same condition as the Oriental

churches as far as the Sacraments are concerned. (Canon 844.3)

Pope John Paul II's encyclical letter “Ut unum sint” continues these assertions with reference

to

Orientalium Ecclesiarum

:

By reason of the very close sacramental bonds between the Catholic church and the

Orthodox churches, the Decree on Eastern Catholic churches

Orientalium

Ecclesiarum

has stated: “Pastoral experience clearly shows that with respect to our

Eastern brethren there should and can be taken into consideration various

circumstances affecting individuals, wherein the unity of the church is not jeopardized

nor are intolerable risks involved, but in which salvation itself and the spiritual profit

of souls are urgently at issue. Hence, in view of special circumstances of time, place

and personage, the Catholic church has often adopted and now adopts a milder policy,

offering to all the means of salvation and an example of charity among Christians

through participation in the Sacraments and in other sacred functions and objects.”

12

As to the relationship to the churches of the Reformation things are a bit more complex.

Many people of Protestant upbringing who read TLIG became Catholics due to their free

choice, mainly due to the issues around the Eucharist. Jesus does not speak in the messages

of the validity of their sacraments, but he urges Protestants once again to love the Mother of

Jesus and to recognize the role of Peter:

Vassula, the time has come to unite My Church. Come together again beloved, come

and rebuild these ancient ruins; rebuild My old foundation, a foundation established

12

Encyclical Letter Ut Unum Sint of the Holy Father John Paul II on Commitment to Ecumenism, 58.