Symbols are to be found in
Scripture and the Tradition of the Church. We Christians use material signs in
order to emphasise the spiritual world, in order to comprehend the depths of
the theology and the meaning of our existence, our relationship between us and
God and in order to be in communion with the Creator. This symbolism is also
evident in the liturgical side of our existence. St Maximus examines liturgical
symbols.
‘For him the Eucharistic office
manifests the whole of God’s saving providence. The lesser entry during the
synaxis represents the first coming of the Saviour. The ascent of the presiding
bishop to the altar and to his throne is an image of the Ascension. The entry
of the assistant ministers symbolizes the entrance of the Gentiles into the
Church; the forgiveness of sins represents the judgement of God revealing to
each one severally the divine will as it concerns himself. The liturgical
chants express the joy encompassing the pure hearts which it lifts up towards
God. The invocations of peace recall the serene life of contemplation to which
the fearful battles of asceticism give place. The reading of the Gospel, the
descent of the presiding bishop from his throne, the expulsion of the
catechumens and the penitents, and the closing of the doors of the church,
symbolize the events of the Last Judgement, the second coming of the Lord, the
separation of the elect from the damned, and the passing away of the visible
world. Then the entry with the holy gifts represents the revelation of eternity;
the kiss of peace – the union of all souls with God, gradually being
accomplished. The confession of faith is the great thanksgiving of the elect.
The Sanctus is the lifting up of human souls towards the choir of angels who,
in the immobility of eternal motion in God, bless and hymn the one and only
Trinity. The Lord’s Prayer represents our sonship in Christ, and the final
chant One is Holy, One is Lord, brings to mind the supreme entry of the
creation into the abyss of the divine union. The Church’s festivals make us
participants in the events of Christ’s earthly life on a deeper level than that
of mere historical fact; for in the Church we are no more spectators who watch
from without, but witnesses enlightened by the Holy Spirit.’[1]
[1]
Lossky, Vladimir, The Mystical Theology
of the Eastern Church, (Cambridge, James Clark & Co. Ltd., 1991), pp.
189-190.
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