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    Alexander Schmemann - Liturgy-and-Tradition PDF

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    LITURGY AND TRADITION Theological Reflections of Alexander Schmemann 28.vi 200 PAR: edited by Thomas Fisch ST VLADIMIR‘ SEMINARY PRESS This publication i made possible through the geneosiy of PAUL STEPHEN BORKOWSKI member of 5 Par and Paul Orthodox Chtch, South River New Jey In ganado Se Viaimi’s Onoda Thecogil Seminary, 25 i eetter of Otodas ste tx Ames, snd in memory ofthat pret Teacher, Father AlanderSchmemann May his memory be cereal ‘Ura Gags Galop Pelion Date se lis son Aone hme Inde opus byB Bo td Jee Ciba LITURGY AND TRADITION Coprrighe © 1990 ty ST VLADIMIR'S SEMINARY PRESS. All Rights Reserved IspNo-se141-082.9 ier Vn Seni ono 69 hs QS Fa Table of Contents Introduction ‘hmemann’s Theological Contribution tothe Liturgical Renewal of the Churches — Thomas Fisch Theology and Liturgical Traivon “The Role of Leu Theology: A Debate ‘Snipa Tho — Boma Be 0. iat Repu — Anand Smonann a egy ed ar Tia Qis ap Tagen Lng gl Rb Liturgy and Theology Theology and Eucharist, Liturgy and Eschatology The Liturgical Revival and the Onhodox Church Symbols and Symbolism in the Byzantine Liturgy Lunia Symbl and Tht Theol! nerpeaon Succ and Worship 10 Liturgical Theology: Remarks on Method Postscript: A Life Worth Living — Jobn Merendonff Introduction Schmemann’s Theological Contribution to the Liturgical Renewal of the Churches Thomas Fisch ‘The Sain Peul Seminary School of Divinity Clleg oft Thom, St Pl, Minnesota 1c valu of Alexander Schmemans's contribution tothe li ical renewal ofthe churches of East and West can be assessed ‘only within the context ofthe history ofthe liturgical movement Te was fortunate for ll churches that during che fist part ofthis century an encounter tok place in France between members oF ‘the Catholic tugical movement and the Russian Orthodox eile community. Sine at last che time of Beauduin, the western liturgical movement has tended to turn toward che East. Similarly, COnthodony in Russa as along history of contace with che West In Pais in the 1940s, Orthodox emignés tothe West encountered Catholic reformers loking Eastward, and so began a stimulating znd fruitful dialogue which continues today. The present ey twice Schmemant's relationship tothe liturgical movement, is formative influence on him, and the contributions he in turn has made to it, in particular his definition and undersanding of Tcagial theology His fina essay on liturgical theology! bequeathed to us in 981, cals the churches to reasimilate the foundational goals of the popular liurgcal movement launched by Lambert Beauduin in 19092 Since ts orgi, the overarching objective ofthe liur ‘al movement has besn the theological renewal of the church, ‘Consisently ic has perceived its work for liurgical revival as an inerinsically theological enterprise. While dedicated tothe rvital: ined participation of the baptized in the liurgy and to thei reappropriation of the liturgy’ symbolic meanings, the lcugical ‘movement remain oriented to this more profound purpore as ‘wel. Beauduin described this par of the movemene’s agenda in Tis fundamental book, La Piet de PE, in 1914, “The icy ofthe Cinta pope and hence thei acioneand if ze no gounded sfc inthe Fandaentl eth that onstate the Soule thelitny: dat te devs ofl nga te loy othe Pre, the Son andthe Holy Ghost the near and universal contesplaon of Jus Chet the ena place of the Evi ‘Sic in th Cvs fe the ison of he brary ina to ‘ur union wth Ga he vile raliation of the Communion the ‘Sdnt:Althoetrth which nd exprenon nee uric ate sleepin men's sous he thle lot consumes of hem, Let tr cange the routine and monotonous ssieance st acs of won int an ave and ligt paripason: leur ach he hl 0 Pay and cof these hs na body andthe rg has practiced fal osreb oer erage re nny cay bat Jn prayer and acon co the latent enxpir ofthe bpd souls“ tra Chinn pil Nour pin end man among fil ‘The ultimate goal of the lcugical movement is an ever more thorough and deep-reaching return tothe catholic Tradition, a Keo. Seto Badin A Pp Vind Ne Yok New Tome Benin O.5.By Linn te Li of th Church Poplar Linc Son esis map woe La Pa deg Lo Caan 31 Schmemann's Thole! Contribution recovery ofthe eugy asthe exer ofthe church's lifes “This concem forthe inner meaning ofthe liturgy was not ‘confined to the European branch ofthe movement bu, fom its {neeption, characterized ts North American counterparts well ‘When Wiliam Busch in 1925 called forthe exablshment ofthe Fiuical movement in North America he described is goals in simile rms. T donot ke these movement © mei amar effort ward eer mage reel ena od tmuming a spel cea c prayer of the Church, the {yl body of Chin, imately he ing he Holy Spin “iucbndio which Ch the ed and we the mbes For its early leaders the all-important thing was the move. iments nner objective, the reappropriation by all he fuihful of the heart ofthe church’ life, her leugial worship. As Busch points out, icis there that "we wil ind the norm of our payee Ft, he fx onan * “Today the west churches experiznes the results ofthe lur= fal movement, including the Catholic reforms of Vatican Mand the many Protestant liurgical revisions. Within Orthodoxy t00| there has developed a renewed sense ofthe centrality of thelitutey in all apects of the chur’ life and thought. Throughout the churches there is a gradual and increasingly widespread move towards more frequent communion and more vigorous partcipa- tin bythe whole congregation. ll hese development fulfill the Vision ofthe ltugieal movement's foundes. ‘Ti ac “Te ug Meron Pein te Ctl Blac ‘Sa hector Pc ue 2 2 gah Te Cons Edoio donne Bloc 22, Now 195. . ‘rue 31995 gp 482 eer che Sle Pal Sine Be Pal "UNV sheebe mle Choh Hit ad worked fr eee ‘Buc the licurpical renewal, for all its beneficial effects in the douche, has ed as well oa iurical iss a criss which itslE ‘stheological in nature. Schmemann rightly observes tha, i spite of theie having embraced external liturgical revision and renewal ‘many ofthe churches have yet to fally welcome the theological ‘component ofthe liturgical movernen' fundamental vision, For the most pat the deeper evel of liturgical reform remains elusive. Reflecrion on che theological aspece of the liturgy was the focus of Alexander Schmemanes intllecua life. He intuitively trsped and insted upon the exentlly theological character of all liturgical renewal. He recognized that the renewal of the churches requires a rediscovery of the Tturgy’s own inherent theology, that same theology which once informed the whole of the church's life as well s the teachings and wring ofthe leaders ofthe Patritic age. This theological content which is inherent in ‘he liturgy itself is named by Schmemann "Targa theology.” In ‘order to appreciate his significance as liturgical theologian, iis important to review brely hit scholaey origins ‘Schmemann received bis intellectual formation in Pris during the 1940s, Sergius Bulgakov, Anton Karashew, snd Cyprian Keen ‘were among his teachers. He wat also strongly influenced by Nicholas Afnasiev. Bu, as Fr John Meyendorf point ou inthe final essay ofthe preset volume, Schmemann was in contact as well with a wider theological community in Pars. At the very ‘moment when the lurgical and patristic revival began to flourish within the western chuteh, Schmemann was in touch with the hear of that revival. Within this ire, Jean Danilou and Louis Bouyer were pariculaly influential on the developing young, theologian. In the words of Ft Meyendof, “Ie is from that cesingmilicu chat Fr Schmemann rally lemed urges theol- ‘ogy, 2 philosophy of ime’ and the ue meaning ofthe ‘pascal saystery. 7. Jobe een Ue Wo Lig”. 9 io. Schmemann' Theological Cotibuion te was in Pari, paniully under the influence of Louis ouye tat Schmentann began reflec alength upon what he rer dtnd as ual thelgy From the begining, he ur [5Gh movemen hal been sentne tthe theological dimension Fike tury, Vas thinkers ncading Boyer, Hl Damas Sed Cyprian Vege made imporane concbutons to reli Sri ths meson Ba whe ewe coed the veto liu theloy” and “theology ofthe ay” = ep thelog logy Sterchangaly, Sehmemann,seady in 1957, began to forme inte datncon beeen them which has bcome the basis for foley’ acepedteminelogy within the el of liga sud se 'This dination ithe touchstone of is coneibton ro the ‘sche Lita! theology ar long ior nthe ie ofthe Shure, but Schmemann ithe fer ariel ts nature re ‘Eel and wo iin i rom oer forms of shelogy which employ the uy 2 "source" “The term “liturgical theology” sppeats as early as 1937 in [M Cappuynt pape “Liturie ec théologie” presented that yea at the Liturgical Week at Me César, Belgium." Here and elsewhere, howeven, the terms “iturgical theology” and “theology of the Tangy” are used as synonyms. For imple, in Linagical Pie, (1955), when eeating "the theological study of the liturgy,” 1: Fron os, Leal Ne Dane IN Any Ne (hn Pap el dein ne Eg omit rs bce ll Pate Bo 3h oP pl ga Tal Some Tia NSSSIPSSQ4S te ned Soper thnk tae ot nt: ak Pr oy ed va Ra ting in ng te a Bouyer speak in the following way “The ths of ry athe sence which begins wihthe ani inorder o ives thonogie explanation of at the nrg tnd of ep int es and words, Tove shor ae no tobe {eenunediutgic theologians heer, who onto wek tector try round and rok eo impose on Tung a edy-tade explanation Whe pays ie ono stenon to wha heli ey abou acl Here isthe fundamental insight. Schmemana sized upon this distinction of Bouyer, refined itand gradually enunciated ic more clesly dating the yeas 1957-69, In 1957 he published “Liturgical Theology: Its Task. and Method," in which he describes inurgicl thology as “the eluc- dation ofthe theological meaning of worship.” He views liturgical theology as analogous to Biblical chology, field in i own right. Lirica holgy ie therfore an nependet tesa dipline with fs own spec subject the eal waditon ofthe church, 2d requiring te corespondingand pel meted dint ora the methods fee thesogesl dines ‘This undersanding is refined in the 1963 essay “Theology and Liturgieal Tradition,” where he cal distinguishes “Liturgical theology” from “theology ofthe liturgy.” The forme ian ener- prise in which the leurgy “must be the basic source of theological thinking,” Inthe ler the lcargy necessarily remains an objerof theology, even eo the exten that tis “an abjece requiring, fs of all, athological clarification ofits nature and function." Finally in 1969, in response ro Bernard Borte and W Jardine Grisbrooke, he comes to the fill aticulation of thi important 2 Roe ia iy Noe Dinka, oe Da Pe eee eee wit? Ea schmeman's ThelgielConribution ixinction, tn “Liturgical Theology, Theology of Liu, and iar! Reform," contrasts "thology of ugy” that par of theology wich has the ug sitet objet wih “Teg tel unood aff allan above high he Sem © gasp the thealogy reveled rand through the rugy Jest! Schmemana contends that cre adic and re dale diference brown these two” Hi formulation ofthis Smporane dsinction ithe hala of i though ar walle he Dreipal contusion he maker o deluge renewal is second major contribution conse in his ui teal isle Thee isnot space hereto summarize that body of stork, Ie must suffice to point out two major fees of is Theology which are of pancular imporance 1 the Heal rrrewel The Bw ofthe is hs mcney of the hata inherent othe ug. The second his arielation ofthe ey hurcs consioune of thereon berween the eli the sucha and doh dyn consiouner which condoues 0 te embodied in the tui tain of both Eas and Wee Sehmemann consider the recovery ofthe scald snension ofthe lug tobe ono the ain as ofthe rg ‘movement? His sateen of thi goa eve i aumpion thar the ling isan ccatlogicd rely. He peter the chucks experince of iaelf ar an experince primarily gven and recived inthe Tug. This movement of elation om the pa ofthe church i exentilyanechtologcl experince ince Is within he tui event athe church expences elf 4 the manifaation ofthe Regn of God in the wold The sen fneion of oe gy 0 bing the char ito bing “to male te church by rewaling hero henlf and 0 the world as the epiphany ofthe Kingdom of God." “This King, wich for ii wore come and frm th kina brs of History sendy isn eee, comm ‘Sed grenscnped Dike Chuck ed Wie gy och Scampi hs pence and hs prow an whic, in se (Gita the meno che th cone the King ‘The eschatological character of Christian faith has not been lost as some may thine. The lary continues embody the eschatological consciousness of the euly church, Te is Schme- ‘mana’ isight that eschatology, fr from being a small aciden- tal aspect ofthe lary, iin fet what defines the liury. The “specifiy” ofthe Can uy “consis in its ihatlogcl chance” This eealaton that the eugy isthe “bresking into the present” of the world to come begins to explain the second notable feature of Schmemanas lui thology, his article tion of the relationship beween the ela the cuchai, and the cighth day. Amid the many studies produced in recent yeas on the church, onthe eucharist, and onthe early church's eschatlog ial consciousnes, Sehmemann alone perccves and enunciates the interconnection of these three things within the living church's experience and its clebation ofthe liturgy. His insight is thc the eatly chute’ vision and experienc of self, the world and the Kingdom of God was a unizary experience, In the mind of the aly church thee three wer so integral nerelated ato be perceived as thre aspect ofa single experiential realy. Tn was within the exly church lebron ofthe liar that the connection and interdependence ofthese thre relies was ‘experienced as self-evident. How do we know this and what isthe record of tha experience The evidence let in the ely church's Sense ofthe eighth day, the Day ofthe Lord, which the church perceived as reveled in and through an encounter with the Risen Schmemann's Theological Contribution cise within the eacharite sembly ei) on he Fst and Ohh day ofthe week The ase cae osteo mes the $Rited Lord he personal embodiment ofthe Regn of God) hin the eacharaie cent. Bacar, ehatlgil Day, A TEN forthe cary church thee were one eli Agi, his ‘Shuts tue atthe ea of he lug ote presen ay. Sch ‘Sinn convinced that “his connection sil exis Bgl Bits is cher undentod nor experienced i the way it a Mndeamod end epezacal tthe why cueh™® The eopriton ofthe Fundamental nity ofthese thre el ses and the sory of the gradal divergence ino three nexly coll separate nis nthe contours ofthe ate church {insight of immense heute value. Ar once imines the Pe te fC ion cig sop of the ely hurh, unlocks «deeper eve of mea [npn heir, and sees to demytologie may seem- ingy untouchable intiona sructres The fcr that one inthe bears sucha ange and depth of acs i enough t0 const vale “This quick sketch of Alexander Schmemann’s contribution to ‘he licurpeal renewal ofthe chutch begins to revel the sihouette of his theological ature. Hei esponsible forthe precise defini tion of iturgical theology as wells for che pioneering reflection fn the task and method of che field which bears that name, In Lidtion he offers hie own perceptive and profound lcurgial theology of which only two important features have been men- tioned here For the contemporary churches to be faithful ro the vision of the liturgical movement founders, che original theological goals ofthat movement must again receive atention, Any considers: Teg Lega ng Rfr pe 41-42 10 Lurunay nso TRADITION tion ofthis theological agenda must acknowledge Schmemana’s largicl theology. He presents key insights which can seve aa bracing stimulus for the continuing liurgical renewal and a means of fulfilling the theological goal of the liturgial move ‘Schmemann has produced an important synthesis which de serves consideration by all stadens of the liturgy. This collection ‘of some of his major essays is intended a companion volume 0 Inroducion to Litrgcel Theology. i exhibit the fill ange of his inking on liturgical theology and serves as a memorial sb to mos imporane theologian of he went ety ‘Theology and Liturgical Tradition “Pin pschlom fhe relatonhip baween wonhip and theology is on the theological agenda of our time. Several facors, moreover, em to indicate that i isan urgent problem — the ‘ictorious growth oflitugieal movement in practically ll Chis ‘an denominations, the ecumenical encounter, the rediscovery of ‘ymboliem as an stenial religious category, and, finally, the ‘heologial revival with its radical erm de consince concerning thevery nature of theological inquiry. The leiturgaof the Church ha become forthe theologian a challenge that has tobe evaluated and answered in theological terms. And even those who denounce this growing interes in worship as dangerous (eg. Karl Barth) ‘must do so on theological grounds, within « consent theology of worship Although the existence of the problem is cern, i is sil Aifical o define i, There i much confusion and ambiguity in the use of certain terms. One speaks, for example, of liturgical theology, of 2 liturgical “retourcement”of theology. For some, ‘his implies an almost radial rethinking of the very concept of ‘theology, a complete change in is stuccure. The litourgta being the unique expression of the Church, of ts fith and ofits life must become the base source of theological thinking, 3 2 Lrunay ano rmnenon kind of lew seolpius par excellence, There ae those on the ‘other hand, who, while admitting the imporance of the liturgical ‘experience for theology, would rather consider i asa necessary objec of theology —an objet requiring, fst of al, a chological

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