And not only do we take part in them, but the divine services are of the greatest importance for the whole world, for the entire universe.

In addition, in every church feast, for example, in the celebration of the Entry of the Most Holy Theotokos into the Temple, other members of the Body of Christ also participate.

These two moments: the moment of the divine service's inseparability from the Universe, from the whole world, and then our copulation with the heavenly world – these are the two foundations on which it is possible for us here, in the world below, to partake of the pre-worldliness, of eternity.

When in divine services, in our hymns, we address not only the faithful, not only to people, but to the entire universe, then, according to the Church's understanding, this is not only words, but the true meaning of communion in God.

If the first man sinned, if by doing so he brought sin into the world, into God's creation, which was so full of beauty and goodness that the Creator Himself admired it, then, having brought sin into the world, he himself bound himself to the world and now constantly binds himself by bringing sin into the world again and again.

Therefore, the Holy Church does not separate man from the world, constantly reminding him that he is connected with this nature, which he has infected and continues to infect with sin.

At the moment when we perform the burial of the Lord, at the moment of standing before His tomb, when it is impossible to talk about images and verbal adornments, when it is a matter of weeping over the Lord Himself, when we forget that we do not live at the moment when Joseph and Nicodemus buried the Lord, but, being in the temple, spiritually perform this burial with them, then the words of the troparion resound with special force: "O mountains and hills, and multitudes of people, weep and weep with Me, your God, Mother."

Thus, the Church, as if on behalf of the Mother of God, or, rather, the Mother of God, with the voice of the Church, calls upon us to weep for Her Son and God lying in the tomb — mountains and hills and a multitude of people.

On Great Saturday, the divine services of which combine both the tomb and the Resurrection, when we are still standing before the tomb of Christ and at the same time hear the Gospel narrative that the Myrrh-bearing Woman did not find the Body of the Lord in the tomb, the Church with great boldness calls out, addressing first to the angels, and then to the heavens and waters, to the sun, the moon and the stars of heaven, to fire, frost and heat, to dew and frost, and, finally, to the sons of men: "Sing to the Lord, and exalt Him for ever."

And all this is not for adornment, not for style, not for this or that expression of abstract concepts, for before the tomb of the Savior the lips are silent, for in this very service we sing: "Let all human flesh be silent, and let it stand with fear and trembling, and let it think of nothing earthly in itself."

No, this is the belief of the Church. The Church believes that man is inseparably linked with God's creation: if he rejoices and rejoices, if he is purified, then all creation lives and rejoices together with him in the same spiritual rhythm.

Divine services do not have an exclusively human character, relating only to people – they are performed for the whole world and find a response throughout the world. This is the side of the greatest importance.

On the day of Theophany, when nature is sanctified today, water throughout the world is sanctified by the Jordanian blessing and sanctifies all who drink it – all believers and non-believers, people and animals.

When you enter the church, you first of all feel that you are part of the material nature – you are the most perfect of all creatures, the crown of creation, but you are inseparably connected with all the rest of creation, and when you perform divine services, you perform them precisely as a part, as the crown of God's creation.