The Divine Liturgy and Our Worship of God — 20170820

I believe that for the Church, for the world, for mankind there is no more important, more urgent question to be asked that what is accomplished in the eucharist. In reality this question is mot natural to faith, which lives by the thirst for entry into the wisdom of truth, by the thirst for the logical (i.e., reasonable) service of God that manifests and is rooted in the divine wisdom. It is truly the question of the ultimate meaning and purpose of all that is real, of the sacramental ascent to where “God will be all in all,” and thus it is the question that, through faith, was constantly radiating as a mysterious burning in the hearts of the disciples on the road to Emmaus. But that is exactly why it is so important to liberate this urgent question, to cleanse it of everything that obscures, diminishes and distorts it, and this means, first of all, those “questions” and “answers” who depravity lies in the fact that instead of explaining the earthly through the heavenly, they reduce the heavenly and

the other-worldly to the earthly, to this own “human, only human,” impoverished and feeble “categories.”
Indeed, with the summons “Let us stand aright. Let us stand in awe. Let us be attentive to offer the holy oblation in peace,” (the beginning of the Anaphora) we actually do enter into the “chief” part of the Divine Liturgy. But it is chief in relation to its other parts, and not in isolation and separation from them. It is chief because in it the entire liturgy finds its fulfillment, everything that it witnesses to, that it manifests, to which it leads and ascends. It begins that sacrament of anaphora (The deliberate repetition of a words or phrases – in this instance the repetition of words of Jesus), that would be impossible without the sacrament of the gathering, the sacrament of offering and the sacrament of unity, but in which – and precisely because it is the fulfillment of the entire liturgy – we are given the understanding of the sacrament that surpasses all comprehension but, nevertheless, manifests all and explains all. It is precisely this “relation,” the wholeness and unity of the eucharistic celebration, that we are reminded of, that we turn our spiritual attention to when the clergy summons us to “stand aright,” to “stand straight” or even to “be good.”

The Divine Liturgy, which is the work of the Church (i.e., people and clergy working together), truly is more than just the change of the bread and wine into the Body and Blood of Christ.
More to follow!

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