THEOSISCyrill of Alexandria
It is truly marvelous that human beings, as rational creatures, are consecrated when the specific instruments designated for sacred purposes are dedicated in a unique manner. These vessels are not intended for common use; some are cleaned, while others are destroyed. How can items set apart for divine service be appropriated for ordinary purposes? As we partake in the sacramental blessing, we are granted the grace to become wholly holy and devoted to God.
It is not possible for anyone to achieve purification from impurity or to avoid sin except through Christ, in whom and by whom all cleansing is attainable. This truth is evident, as it is conveyed alongside the directive that follows. The Lord instructed Moses with these words: “Speak unto Aaron and his sons, saying, This is the law concerning the sin-offering: The sin-offering shall be slain before the Lord in the same place as the burnt-offering; it is a most holy thing; the priest who offers the sin-offering shall eat it; it shall be consumed in the holy place, in the courtyard of the taber
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nacle of meeting; whatever touches its flesh shall be consecrated; and if a garment is sprinkled with its blood, the splattered item must be washed in the holy place; the earthen vessel in which it was boiled shall be broken; but if it was prepared in a bronze vessel, it must be cleaned and washed with water; all males of the priestly lineage may partake of it: it is a most holy thing…” (Lev. 6:24-29). The sin-offering is none other than Immanuel, the true “Lamb of God, who takes away the sin of the world” (John 1:29). He is sacrificed in the same location as the burnt-offering: for Christ is not partially holy or holy like us, as He “did no sin” (1 Pet. 2:22) but is entirely fragrant and holy, bestowing sanctification upon all. Although He was “numbered with the transgressors” (Is. 53:12) and regarded as one of the condemned, the Father recognized the holiness and sanctity of the Son’s death. Therefore, He states, “in the place where the burnt-offering is slain; it is a great sanctuary…” (Lev. 6:25). The Son is both the God of gods and the Holy of holies, sanctifying all creation by His Spirit, for He was conceived by the Father and is truly God. It is further mentioned that “the priest who offers the sacrifice shall eat” (Leviticus 6:26); thus, it can be understood that those elevated to the sacred office shall gather the fruits of their labor and receive the reward of their service. The remainder of the sacrifice is consumed in sacred areas, in the vestibule of the holy tabernacle (Lev. 6:16); this is where the sacraments are practiced, and the elect are honored with a holy meal. The space where the lawful priests serve must be regarded as holy. Consequently, the sacrifice sanctifies anyone who comes into contact with it, including the sprinkling of the blood (Lev. 6:27); we approach the holy mysteries solely to commune with the holy Christ through an indescribable and spiritual sacrifice. The vessels used for the sacrifice are also cleansed to ensure that items serving the holy space are not repurposed for mundane human needs. This principle is upheld within the churches. The law clarifies that it is appropriate for those who labor in the ministry to be blessed, stating: “all males of the priestly lineage may eat it” (Leviticus 6:29). Palladius. The message is clear.