A-17 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 Ecclesiarumof 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 Ecclesiarumhas 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 by My own Hand. Honour My Mother as I, who am The Word, and above all honour her. Would I then 12 Encyclical Letter Ut Unum Sint of the Holy Father John Paul II on Commitment to Ecumenism, 58.
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