THEOSISCyrill of Alexandria
Cyril. The representations of these matters, however, are not entirely clear or completely evident in other priests, yet they appear most prominently in Aaron, who embodies the likeness of Christ. It is likewise noted: "But the great priest among his brethren, upon whose head the anointing oil is laid, and who is consecrated to don the holy garments, shall not uncover his head, nor tear his garments; neither shall he touch any dead body; even by touching his deceased father or mother he shall not be made unclean. He shall not leave the sanctuary, nor desecrate the sanctuary of his God; for the anointing oil of his God sanctifies him. I am the Lord.
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He shall take a virgin for a wife …; a widow, or a rejected woman, or a defiled woman, or a harlot, shall he not take, but a virgin from his own people shall he take for a wife; he shall not defile his offspring among his people; for I am the Lord … who sanctifies him" (Lev. 21:10-15). Clearly, as it were, we see in these images, Immanuel and Christ, represented in Aaron: for He is anointed with the Spirit, according to the Scriptures (Isaiah 11:2, 42, etc.), being the all-perfect Priest. Thus, He possesses the inherent glory of the priesthood: "Let him not," it is said, "uncover his head," meaning that he should not remove his priestly garments; for it is said to the Savior of all and Redeemer, "Thou art a priest forever after the order of Melchisedec" (Psalms 109:4). "Moreover those priests were many, because death did not allow one to remain alone; but this One, because He continues forever, has an unchangeable priesthood, thus He is able to save completely those who come to God through Him," as the divine Paul has written (Hebrews 7:23-25). Therefore, the command to keep the kiddar upon the head indicates the indelible nature of the priesthood. If we also say, "Let him not remove the mitre from his head," it becomes evident here that it signifies the steadfastness and permanence of his reign; for the mitre, adorned with a golden plate on the forehead, symbolizes sovereignty and leadership. But "let it not be stripped," it is stated. While some may have the practice of doing this for the deceased, such an act is entirely contrary to Christ: for life does not know torment from death. To life, the dead are of no significance; rather, it is the resolution of death and the defeat of corruption. Likewise, the Savior once forbade those who mourned for the ruler of the synagogue's daughter, saying: "Depart, and weep not; for the maiden is not dead, but asleep" (Matthew 9:24). It was folly to grieve for the maiden as if she were lifeless, when the source of all life was present, namely, Christ. And though He wept for Lazarus (John 11:35), we believe this was a manifestation of His love, stemming from Divine goodness: for the nature distressed by death was moved to compassion, and He expressed His anguish through tears. Palladius. That seems accurate. Cyril. It is also indirectly suggested by the words regarding the bishop's duty to avoid the dead, not coming near anything lifeless, disregarding any obligation to honor his father, mother, or brothers. Observe the wisdom of the law, and how much significance it places on the inner beauty of things: concerning other priests, it has allowed for natural considerations, permitting the consecrated to carry out customary acts towards those who are close relatives and deceased; it is not overly concerned about sin in such contexts; for our shortcomings were manifested, and the references made pertain to those for whom, in the event of defilement, there would be nothing unnatural: "we all stumble in many things" (James 3:2), and our very nature is frail and prone to sin. But in the great Hierarch, that is, Christ, honor is preserved pure in His very likeness and unblemished in the slightest shadow, so that the essence of truth may not be compromised as if it were capable of disturbance; because Christ is untainted and knows no sin, rising above all defilement, instead being filled with light and purity, and is wholly sanctified, a manifestation of which is perpetual, grounded in natural law, and remaining constant. This is reflected in the instruction, "And from the sanctuary he shall not depart, nor dishonor the sanctuary of his God" (Leviticus 21:12). Hence, it is clearly stated that the wife chosen for marriage must be a virgin, excluding the rejected from the holy union. This symbolizes the Jewish synagogue, which is cast out of fellowship with Him, and of her, the prophet speaks, "For she is not my wife, neither am I her husband" (Hos. 2:2). And Paul speaks of "espousing the church among the Gentiles to Christ as a pure virgin … not having spot, or blemish, or any such thing, but that she should be holy and blameless" (cf. 2 Cor. 11:2 with Eph. 5:27). Thus, this analogy of the church of the Gentiles and the mother of the Jews (the synagogue) holds true, and the symbolism is beautiful. However, if someone wishes to apply this reasoning to all people, we assert that Christ does not associate with the souls of the wicked and impure; rather, He spiritually unites with the holy and pure, as with virgins, making them fruitful, and recognizes them as His own: "For whosoever shall do the will of My Father which is in heaven," He states, "the same is My brother, and sister, and mother" (Matt. 12:50).