Paul Rorem: The Medieval Development of Liturgical SymbolismGrove Liturgical Study No.47, Bramcote, Grove Books, 1986In Byzantium the private preparation of the eucharistic elements before their appearance in the service wastaken as the hidden gestation of Jesus in Mary's womb before His birth. The offertory procession was eitherHis walk to Calvary or the funeral procession to the entombing altar.Types of allegory: eschatological; timeless allegory; simple exegesis of the liturgical texts.Nicholas Cabasilas (1320-1390): Commentary on the Divine Liturgy, contrary to Germanus ofConstantinople, acknowledged a symbolic function to the liturgy as a whole and in some of its major sub-divisions, but only as a dimension secondary to the sacramental realism in the text themselves.His opposition was explicit in the case of the Great Entrance. He points out the practical function of it, thatthe offerings need to be brought to the altar in some fashion. Then he allows a secondary symbolism ofChrist's entrance into Jerusalem on Palmsunday. He disregards, however, the powerful tradition whichviewed this procession as Joseph of Arimathea and Nicodemus bearing Jesus' crucified body to His tomb (thealtar) and burying Him there. He issues even a warning: "If anyone ... adores [the offerings] as if they werethe Body and Blood of Christ, and prays to them as such, he is led into error, for the gifts are not yetconsecrated for the sacrifice". (ch.24) p.65f.Nicholas, bishop of Andyda: Protheoria ('Contemplation') explains "Do this in memory of Me" as referringto do the memory of Jesus' entire earthly existence. Consequently, every single part of the liturgy mustrepresent something about His life. The private preparation of the elements represents the concealedgestation of Jesus in Mary's womb and His private life before appearing at the Jordan1The Great Entrance symbolises Jesus' triumphant entrance into Jerusalem on Palmsunday2. The addition ofyeast was deemed Christologically essential...