[quote="Bookcat, post:31, topic:297252"]
Such is not referring to known mortal sins. But to venial sins and to say the ones we are ignorant of.
What are Eastern Catholics to do if they are conscience of Mortal sins?
They are to go to Confession.
1. Individual and integral confession and absolution constitute the ordinary way by which the Christian faithful who is aware of a serious sin is reconciled with God and the Church; only physical or moral impossibility excuses one from confession of this type, in which case reconciliation can take place in other ways. (quoted above)
And CCC (for East and West): 1415 Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance.
as to the Canon Law / Divine Law --first off Catholics are to follow what is in Canon Law ...and secondly yes it would seem to me that it is also rather of the order of Divine Law that we are not to receive Holy Communion in a state of Mortal sin ...for such is to profane the Body and Blood of the Lord.
And as for "Holy things for the Holy" what I noted is correct -- it is referring to those who the Baptized are among are "living". Who are in a state of grace -- who are living temples of the Thrice Holy God -- even if they have some venial sins (which do not make them "not holy" see CCC for understanding of venial sin).
I have attended Eastern Liturgies -- the prayers are not referring to known mortal sins. Such are to be confessed first in confession....(we are not discussing any grave exceptions here )
The State of Grace is certainly not foreign in the Eastern Catholic Churches (they have the same Catechism and Councils...and Pope etc). And what I noted above is certainly the Teaching of the Catholic Church regarding mortal sins -- for all the sui juris Catholic Churches. Just see their Canon Law.
The Catechism, the Eastern Code of Canon Law ....etc etc are great sources for the various things that have been discussed.
As you show, the eastern Catholic also is bound to individual confession, except in grave circumstances, where perfect contrition must be present. There is a different practice in the eastern Churches, reflected in the canon law (CCEO) also, they are to confess their serious sins as soon as possible, rather than the minimum of a year as expressed in the Latin Church canons. Therefore the eastern Catholic practice is more restrictive. God does forgive our sins when we are contrite, yet has also given the power to bind and retain sins to the bishops (and their designated priests) and to help the faithful in healing so they also assign a proper penance. So individual confession of all serious sins is so that we may be worthy to receive the Mystery of the Holy Eucharist and not eat and drink our own condemnation.
An Orthodox authority, Protopresbyter Alexander Schmemann, Dean, and Professor of Liturgical Theology at St. Vladimir’s Orthodox Theological Seminary wrote after describing general confessions that: Experience shows, that those who take part in such a general confession begin to have a much better individual confession. For the whole point here is precisely that the general confession is under no circumstances meant simply to replace individual confession, is not and must not be a substitute. It is only for those and those alone who, receiving communion often and regularly confessing their sins, realize the self-evident need for purifying their conscience, for repentance, for that spiritual concentration and attention, which is so difficult to achieve in our modern life. I can testify to the fact that where such general confession is practiced, the personal confession not only has not faded away, but has become deeper, has been filled with meaning and reality. Meanwhile this general confession will give the priest the time necessary for a more attentive confession of those who really need personal confession, and will thus become a way to a common growth in the spirit of repentance.
Humbly submitting this report to the judgment of my Hierarchs, I wish to confess once more, that all that I write in it has been dictated by an extremely acute awareness of the need for a renewal of the eucharistic life, for here and only here is the source of her growth in Christ.
Catechism of the Catholic Church1457 ... Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.57 ...
57 Cf. Council of Trent (1551): DS 1647; 1661; CIC, can. 916; CCEO, can. 711.
CCEO Canon 711 A person who is conscious of serious sin is not to celebrate the Divine Liturgy nor receive the Divine Eucharist unless a serious reason is present and there is no opportunity of receiving the sacrament of penance; in this case the person should make an act of perfect condition, including the intention of confessing as soon as possible.