characteristics of the Orthodox Church is the nuanced (some might say eastern or Greek) understanding of symbol as something transcendant going far beyond mere externals or the recesses of ones brain. The concept of symbol for most people in the west today is (in the words of the late Fr Alexander Schmemann): a simple illustration whose purpose can be termed pedagogic or educational. In other words, a symbol merely points to or teaches about an idea or concept, but offers no real or substantial (transcendant) connection to anything beyond itself. In Orthodoxy, however, a symbol is a gateway or window to something beyond itself; it is something that truly, experientially connects someone, a specific person or persons, with the very thing signified. Im sure most of us have heard the phrase windows to heaven applied to icons. And while many who live in the west today would be uncomfortable with this implication, I believe that it is, if anything, too soft, and definitely understated. It doesnt really emphasize enough just how vital the connection is between the symbol (or icon, Greek eikon/eikon) and that which is symbolized. When I think of looking through a window, it doesnt bring to mind a real connection or experience of whats on the other side it is simply a matter of looking, or looking-at: observing without necessarily interacting or responding. However, with icons (and other such symbols) the connection-to and experience-of that which is depicted is real, transcendent and even transformative. Whats most intriguing (especially when examined in Greek) is that the opposite of symbol [symbolos/symbolos] in Greek is the word for division or separation diabolos (diabolos): Thats right devil. Separation/dis-unity and devil are synonymous, both in concept and in the personification of Satan and his fallen angels. One can see this in a number of ways in sacred scripture, as well. For example, the consequence (wages) of sin is death, which is just another way of saying separation or division from God, Who is Life. When Christ promised the apostles that the Church would never be prevailed against, He intimated that the enemy at the gates was the gates of Hades that is, the gates of death or the gates of schism/division. So why is all of this important? This understanding of symbol touches on a number of things related to Orthodox spirituality and theology, as a matter of fact. One might even say it touches on everything, as it shapes the way an Orthodox Christian should view and experience the world around them. Every Orthodox prayer service begins with the prayer to the Holy Spirit: O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere present and fillest all things. If we worship a God Who is (in some sense) everywhere and filling all things, we have a world- view that is cognizant (or at least should be) of the immanence, transcendence and presence of God in His energies. The Logos (often translated Word or Reason in English) is inter-penetrating and within all of creation (the logos spermatikos, as the Stoics and St Justin the Philosopher-Martyr posited) in some way, and therefore Gods revelation is everywhere, if one only knows how to find it. And how this relates to the Church, then, should be apparent in a number of ways. First, the purpose of the Church can be simply stated as the place where the Logos and/or energies of God are revealed in the here and now (that is, prior to the fulfillment of the restoration of heaven and earth, which has already begun in the resurrection of Christ). The word for this experience is actually apocalypse [apocalypse the removal of the veil or revelation of eternity in this present age (if you dont immediately think of the temple and therefore the Garden of Eden and the layout of an Orthodox Church here, you need to read the scriptures more). Grace (the energies of God) is not something that the Church dispenses to people as a created thing (as in the Latin west), but rather is something that the Church (and Her Mysteries) reveals to us in and through creation itself. The Eucharist is not some sort of different or super-natural bread, wine and water, but rather TRUE bread, TRUE wine and TRUE water. The same can be said for Baptism or holy chrism. These are not other forms of creation, but creation revealed as it truly is in eternity. The Church is, therefore, more of a lamp-post and a beacon, or a guide to The Way of true humanity (and a true and pure experience of this present world as the world of eternity in Christ) rather than an administration, a hierarchy or a place where created Grace is dispensed like expensive candy. The Church shows us The Way (as the first Christians put it) to restoration with God, rather than acting as some sort of cold and fabricated middle man between mankind and Gods goodness. Secondly, if God is everywhere present and fillest all things, then our attitude towards creation should be radically different from those who see only appearances, substances and molecules. While things like sustainability and the idea of protecting the environment are often used as tools for corporate or government subsidies and profit (or to simply keep the granola people off their doorstep), for the Orthodox Christian it should go beyond slogans and vacuous ideas. We treat creation (animals, plants, people) with care and reverence not because we earn merit badges or get good publicity, but because all of creation is inter-penetrated with the very energies of God. To treat an animal kindly is not that far removed from showing reverence for an icon or another person. No, Im not saying people are animals, but we are (along with them) certainly of the same Logos. We shouldnt find it altogether impossible to believe that the Eucharist can bring us into contact with the very flesh and blood of God but if we do, it will be even stranger to realize that a rabbit or a tree could also just as easily communicate the Grace of God to us (if we appropriate or see them rightly). It just might not be as clear to the uninitiated or hard of heart. Finally, and drawing from that last point, we should see all of creation as windows to heavennot just icons or relics. There can be no doubt that icons, the Cross, relics of Saints and other similar symbols provide a greater, truer and more obvious connection with eternity than is normally experienced by fallen humanity. However, they could almost be posited as crutches that are useful primarily because of the already/not yet tension we live in at these present moments (along with our obvious struggles with both death and the passions). In this sense, then, the Church is the truest, realest image or reminder of eternity that is just beyond our present reach (although we find ways to take one or two steps into that reality from time to time, such as through the Liturgy and the celebration of the Eucharist). Our parishes, altars, Icon corners, holy water and relics become hubs where the Divine and eternal is sort of leaking into the present age. In fact, the hermits and ascetics among us (who are further along the path to eternity than most of us) are such places in-and-of themselves. This is, no doubt, why animals (and plants) react to them differently (as part of the same creation) than they do to other persons. Whether were talking about St Seraphim of Sarov and his bear companion or the green thumb of monks, it is all one and the same reaction to and revelation of the ultimate restoration of all things. As Fr Thomas Hopko points out in his lectures on the Apocalypse, Christ does not say that He comes to make all new things but to make all things new that is, to renew creation with the restoration and re-connection (the meaning of the phrase religion) of both heaven and earth. We experience a foretaste of that in the Church (and in Her Saints, Mysteries, etc.), but the fullness is yet to come. Symbols are not, as a result, a mere reminder or indication of something, but rather true and vital connections with the world of the age to come a world that is somehow already present and surrounding us, inter-penetrating all of the created order, with (as the Optina Elder Nektary liked to say) doors and windows opening both ways. To fail to see the world in this light and to refuse to believe in this manner is to be like the devil.