The Creation of All Things New

And it is only when the Church in the Eucharist leaves this world and ascends to Christ’s table at His Kingdom, that she truly sees and proclaims heaven and earth to be full of His glory and God as having “filled all things with Himself.”  Yet, once more, this “discontinuity,” this vision as all things as new, is possible only because at first there is continuity and not negation, because the Holy Spirit makes “all things new” and not “new things.”  It is because all Christian worship is always remembrance of Christ “in the flesh” that it can also be remembrance, i.e., expectation and anticipation, of His Kingdom.  It is only because the Church’s leitourgia is always cosmic, i.e., assumes into Christ all creation, and is always historical, i.e., assumes into Christ all time, that it can also be eschatological, i.e., makes ua all true participants in the Kingdom to come.

Such then is the idea of man’s relation to the world implied in the very notion of worship.  Worship is by definition and act a reality with cosmic, historical, and eschatological dimensions, the expressions thus not merely of “piety,” but of an all-embracing “world view.” (Schmemann, Alexander, For the Life of the World:  Sacraments and Orthodoxy)