By Mike Capps
The Swedish theologian Krister Stendahl suggests that we should leave room in our religious understanding for “Holy Envy” in how we understand and engage with religious traditions different from our own. By this he means that it is proper to feel a sense of admiration when we recognize attractive characteristics in other traditions that emphasize a certain practice or theological meaning, or that they may do so with a distinctive beauty or sacramental depth that may not be a feature of our own tradition.
One of the aspects of Orthodox Christian worship I have always found moving is their belief that as we begin our communal worship, we are joining in with unending heavenly worship. For the Orthodox, worship is therefore a “Divine Liturgy” that mystically unites us in praise with the angels and saints before the throne of God. As the great saint of the Eastern church St. John Chrysostom declared, “Now the powers of heaven do serve invisibly with us.”
Because of this understanding of worship as both communal and cosmic, the start of an Orthodox service offers a sense of a mystical parting of the veil that divides heaven and earth, as the eternal and the here-and-now are mysteriously joined together in worship.
Today is Trinity Sunday, and in the spirit of Stendahl’s Holy Envy, we will start our worship with the ringing of bells and a cantor exclaiming “Glory to Thee, O Holy Trinity,” one of the acclamations used to initiate the Divine Liturgy. Nova will answer with an “Amen” and then follow with the response, “O Come Let Us Worship.”
As worship begins, may you get a sense that we too are entering into the great cosmic drama of worship. May this remind us that worship is the work of the whole Church, including those who are beyond our apprehension, who are celebrating with us on behalf of all and for all.