71. In the Greek Church, however, the law regarding childbirth is observed religiously as if a commandment, and a woman who has given birth is not allowed to come to the church before the appointed time. Indeed in earlier centuries the practice of the Greeks was so strict that women during menstruation were prevented from sharing the Eucharist, even when critically ill. For this practice they were severely criticized by Cardinal Humbertus of Silva Candida (Baronius, 1054 A.D.). This strictness was later modified to the extent that women during menstruation who were in danger of death were allowed to receive the Eucharist. This is seen both from the Canonical Letter of Dionysius of Alexandria and from Novella 13 of Emperor Leo the Wise. The remark of Cardinal Baronius (266 A.D., no. 11) should be recalled here. He notes that Dionysius in this letter merely expressed his own opinion and submitted it to the judgment of Basilides and others. "I have written this not as a teacher, but to make my opinion public with all appropriate simplicity. After repeated examination, write and tell me the conclusion you have come to and whether this is the best view of the matter." On the other hand the reasoning of St. Gregory the Great is clearly true: "The excess of nature cannot be counted as a sin, and it is not just to prevent a woman from entering the church because of what she endures against her will" (cited by Gratian, can. 4, dist. 5).

As regards partaking of the Eucharist, the holy Doctor openly declares that he does not condemn a woman for communicating even at this time, although he does not disapprove if she abstains from doing so from reverence. "She should be praised if she does not presume to receive the sacrament from a feeling of great reverence, but if she does receive she is not to be condemned. For it is characteristic of good people to see sins in some measure in actions of their own which involve no sin."

Therefore Theophilus Raynaudus criticizes the practice of the Greeks in this matter (Operum, vol. 16, Heterodita Spiritualia, p. 33, no. 28, Lyons). And even Goarius, who is otherwise so constant a promoter and defender of Greek rites, frankly admits that the law which forbids communion to women during menstruation is too severe and contrary to all order. "Still women who are defiled should be treated more mildly, despite all the arguments and subterfuges of the Greeks, etc. The weakness is one of nature which relieves itself automatically" (in notis ad Euchologium, p. 270). He then invokes the authority of St. Gregory by quoting the passage from his letter which is given above.