Part 40: Conclusion

 

This concluding moment of the Divine Liturgy—when the deacon consumes the remaining Holy Gifts with reverence and care—represents a profound theological and liturgical act rooted deeply in Orthodox sacramental theology and the patristic understanding of the Eucharist as the true and living Body and Blood of Christ. This careful consumption of the holy Things, leaving no particle behind, manifests the Church’s profound respect for the sanctity of the Eucharist, the Real Presence of Christ, and the unity of the Mystical Body.

 From a patristic perspective, St. John Chrysostom, in his many homilies on the Eucharist, emphasizes the necessity of reverence and fear before the holy Mysteries, recognizing them not as mere bread and wine but as the very Body and Blood of Christ:

“Let no one approach without awe, for what lies here is not ordinary bread, but the precious Body of Christ, sanctifying those who partake.”
(Homily on the Gospel of Matthew, 81)

The deacon’s consumption of the remaining holy Gifts signifies that nothing of this sanctity may be lost or treated lightly. It is an expression of the Church’s reverence and the recognition that Christ’s presence cannot be fragmented or scattered, lest it imply any diminishment of the divine gift or lack of respect. The act of absorbing every drop with the sponge symbolizes a complete and holistic reception of Christ’s grace—nothing is wasted, nothing neglected.

Liturgically, the pouring of water and wine into the chalice and subsequent consumption is also significant. This mixture recalls the blood and water that flowed from Christ’s side when pierced on the Cross (John 19:34), symbolizing the fullness of salvation offered to the Church—both cleansing and life-giving. The patristic tradition, including the writings of St. Cyril of Jerusalem, notes this symbolism as part of the Eucharistic mystery:

“The wine mingled with water represents the blood and water flowing from the side of the Savior, the source of life and cleansing.”
(Catechetical Lectures, 22.10)

Thus, the deacon’s actions embody not only practical care but also a deep theological participation in the Paschal mystery of Christ’s death and resurrection.

The reverent washing of hands by the priest following the consumption of the Gifts recalls Psalm 26:6, “I wash my hands in innocence, and go about Your altar, O Lord,” a gesture that symbolizes purification and readiness to depart in holiness after communion. This practice is enriched by Chrysostom’s emphasis on the priest’s role as the humble servant and mediator who must maintain purity, not for self-glory but for the sanctification of the people and the glorification of God:

“The priest must be pure not only outwardly but inwardly, that through him the grace of God may flow unhindered.”
(Homilies on the Epistle to the Hebrews, 2.7)

The subsequent mutual reverence between priest and deacon and the final dismissal express the communal nature of the Eucharistic celebration. It is not a solitary act but the work of the entire Body of Christ—the clergy and faithful united. The dismissal, traditionally accompanied by thanksgiving and blessing, sends the community back into the world “to give thanks to God,” affirming the Eucharist as the source of all Christian life and mission. As St. John Chrysostom exhorts, the liturgy is a sending forth into a transformed life:

“Go forth in peace, illumined by the grace you have received, to live according to the Gospel and to share the light with all.”
(Homily on the Divine Liturgy)

In sum, this final rite after communion beautifully expresses Orthodox Eucharistic theology and spirituality: Christ’s Body and Blood are consumed fully and reverently; the divine gifts are never wasted; the minister prepares himself in purity and humility; and the community is sent forth renewed, thankful, and empowered by the Mysteries to live as witnesses to Christ’s love and grace in the world. This sacred conclusion echoes the deep patristic conviction that the Eucharist is both heavenly banquet and daily source of holiness, and that nothing—no fragment, no drop—is ever ordinary but always the life-giving presence of God among His people.