Tag Archives: Fr. Alexander Schmemann

We express ourselves in thanksgiving.

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At this season of Thanksgiving as a holiday, it seems good to consider thanksgiving as a way of life, even a way to Life. First, D. Martyn Lloyd-Jones brings up a good point about the Garden of Eden:

“. . . The terrible fallacy of the last hundred years has been to think that all man’s troubles are due to his environment, and that to change the man you have nothing to do but change his environment. That is a tragic fallacy. It overlooks the fact that it was in Paradise that man fell. . . .”

—D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount (1971)

Mikael Toppelius, Expulsion of Adam and Eve, Finland

Fr. Alexander Schmemann also mentions that garden:

“In the story of the Garden this took place in the cool of the day: that is, at night. And Adam, when he left the Garden where life was to have been eucharistic — an offering of the world in thanksgiving to God — Adam led the whole world, as it were, into darkness. In one of the beautiful pieces of Byzantine hymnology Adam is pictured sitting outside, facing Paradise, weeping. It is the figure of man himself.”

But that sad picture is not the end. The Son of God became incarnate, and Jesus Christ is the New Adam. He has fulfilled all that the first Adam failed to do, and now in the Divine Liturgy we can:

“…ascend to heaven in Christ to see and to understand the creation in its real being as glorification of God, as that response to divine love in which alone creation becomes what God wants it to be: thanksgiving, eucharist, adoration. It is here — in the heavenly dimension of the Church, with ‘thousands of Archangels and myriads of Angels, with the Cherubim and Seraphim … who soar aloft, borne on their pinions …’ — that we can finally ‘express ourself,’ and this expression is: Holy, Holy, Holy, Lord of Sabaoth. Heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is He that cometh in the Name of the Lord. This is the ultimate purpose of all that exists, the end, the goal and the fulfillment, because this is the beginning, the principle of Creation.”

“In thanksgiving we recognize and confess above all the divine source and the divine calling of our life. The prayer of thanksgiving affirms that God brought us from nonexistence into being, which means that he created us as partakers of Being, i.e., not just something that comes from him, but something permeated by his presence, light, wisdom, love – by what Orthodox theology, following St. Gregory Palamas, calls the divine energies and which makes the world called to and capable of transfiguration into a ‘new heaven and a new earth,’ and the ruler of creation, man, called to and capable of theosis, ‘partaking of the divine nature.’”

-Fr. Alexander Schmemann

These three quotes from Fr. Alexander are from the book, For the Life of the World, an incredibly rich and deep explanation of Orthodox Christian theology. Our women’s book group and sisterhood at church are reading it right now during our Nativity fast, and I discovered that it can be found on YouTube being read in its entirety. You can listen for free here on the channel The Orthodox Voice: For the Life of the World.

If you want to read for free instead, a pdf file is here: For the Life of the World

“In everything give thanks, for this is the will of God.”
I Thessalonians 5:18

Getting back to thanksgiving as a holiday, this year I’ll be giving thanks and praise with the angels in the morning in Liturgy, and in the afternoon feasting in the traditional American way. Whether your celebration is small and quiet, or large and festive, I hope you remember much to be thankful for ❤

HAPPY THANKSGIVING!

Currier & Ives, Home to Thanksgiving

 

 

 

 

A radiant inheritance of goodness.

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For various reasons, mostly laziness, it is usually a challenge on Sundays to drive back to my Orthodox church for an evening service. We don’t have such services routinely, but today was one of the exceptions: One of the Twelve Great Feasts happens on Monday this week. As the liturgical day begins in the evening, we started celebrating this (Sunday) evening, because it is already Monday  🙂


Today was blessedly different: it seemed easy to return, and because of that I can copy an old post just as it was, to share now. Happy Birthday to Mary!

What a joy to be present at the “birthday party” for the beloved mother of our Lord! We began tonight, and will continue tomorrow, to rejoice at this first event of the church liturgical cycle, one of the 12 Great Feasts of the year. In honor and remembrance, I offer this sermon by Protopresbyter Alexander Schmemann:

SERMON ON THE NATIVITY OF THE THEOTOKOS

The Church’s veneration of Mary has always been rooted in her obedience to God, her willing choice to accept a humanly impossible calling. The Orthodox Church has always emphasized Mary’s connection to humanity and delighted in her as the best, purest, most sublime fruition of human history and of man’s quest for God, for ultimate meaning, for ultimate content of human life.

If in Western Christianity veneration of Mary was centered upon her perpetual virginity, the heart of the Orthodox Christian East’s devotion, contemplation, and joyful delight has always been her Motherhood, her flesh and blood connection to Jesus Christ. The East rejoices that the human role in the divine plan is pivotal. The Son of God comes to earth, appears in order to redeem the world, He becomes human to incorporate man into His divine vocation, but humanity takes part in this. If it is understood that Christ’s “co-nature” with us is as a human being and not some phantom or bodiless apparition, that He is one of us and forever united to us through His humanity, then devotion to Mary also becomes understandable, for she is the one who gave Him His human nature, His flesh and blood. She is the one through whom Christ can always call Himself “The Son of Man.”

Son of God, Son of Man…God descending and becoming man so that man could become divine, could become partaker of the divine nature (2 Peter 1:4), or as the teachers of Church expressed it, “deified.” Precisely here, in this extraordinary revelation of man’s authentic nature and calling, is the source of that gratitude and tenderness which cherishes Mary as our link to Christ and, in Him, to God. And nowhere is this reflected more clearly that in the Nativity of the Mother of God.

Nothing about this event is mentioned anywhere in the Holy Scriptures. But why should it be? Is there anything remarkable, anything especially unique about the normal birth of a child, a birth like any other? The Church began to commemorate the event with a special feast…because, on the contrary, the very fact that it is routine discloses something fresh and radiant about everything we call routine and ordinary, it gives new depth to the unremarkable details of human life…And with each birth the world is itself in some sense created anew and given as a gift to this new human being to be his life, his path, his creation.

This feast therefore is first a general celebration of Man’s birth, and we no longer remember the anguish, as the Gospel says, “for joy that a human being is born into the world” (Jn. 16:21). Secondly, we now know whose particular birth, whose coming we celebrate: Mary’s. We know the uniqueness, the beauty, the grace of precisely this child, her destiny, her meaning for us and for the whole world. And thirdly, we celebrate all who prepared the way for Mary, who contributed to her inheritance of grace and beauty…And therefore the Feast of her Nativity is also a celebration of human history, a celebration of faith in man, a celebration of man.

Sadly, the inheritance of evil is far more visible and better known. There is so much evil around us that this faith in man, in his freedom, in the possibility of handing down a radiant inheritance of goodness has almost evaporated and been replaced by cynicism and suspicion. This hostile cynicism and discouraging suspicion are precisely what seduce us to distance ourselves from the Church when it celebrates with such joy and faith this birth of a little girl in whom are concentrated all the goodness, spiritual beauty, harmony and perfection that are elements of genuine human nature. Thus, in celebrating Mary’s birth we find ourselves already on the road to Bethlehem, moving toward the joyful mystery of Mary as the Mother to God.

-Father Alexander Schmemman

Nativity of Theotokos contemporary

Thy nativity, O Virgin,
has proclaimed joy to
the whole universe!
The Sun of Righteousness,
Christ our God,
has shone on thee,
O Theotokos!
By annulling the curse,
He bestowed a blessing.
By destroying death,
He has granted us
Eternal Life.

-Hymn for the feast

Man recovers his true nature.

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“Fasting is the only means by which man recovers his true spiritual nature. It is not a theoretical but truly a practical challenge to the great Liar who managed to convince us that we depend on bread alone and built all human knowledge, science, and existence on that lie. Fasting is a denunciation of that lie and also proof that it is a lie.”
….
“Let us understand …that what the Church wants us to do during Lent is to seek the enrichment of our spiritual and intellectual inner world, to read and to meditate upon those things which are most likely to help us recover that inner world and its joy. Of that joy, of the true vocation of man, the one that is fulfilled inside and not outside, the ‘modern world’ gives us no taste today; yet without it, without the understanding of Lent as a journey into the depth of our humanity, Lent loses its meaning.”

-Father Alexander Schmemann, Great Lent

Is this unbecoming — or a radiance?

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ON HUMILITY

“If there is a moral quality almost completely disregarded and even denied today, it is indeed humility. The culture in which we live constantly instills in us the sense of pride, of self-glorification, and of self-righteousness. It is built on the assumption that man can achieve anything by himself and it even pictures God as the One who all the time ‘gives credit’ for man’s achievements and good deeds.

“Humility—be it individual or corporate, ethnic or national—is viewed as a sign of weakness, as something unbecoming of real man. Even our churches—are they not imbued with that same spirit of the Pharisee? Do we not want our every contribution, every ‘good deed,’ all that we do ‘for the Church’ to be acknowledged, praised, publicized?

“But what is humility? The answer to this question may seem a paradoxical one for it is rooted in a strange affirmation: God Himself is humble! Yet to anyone who knows God, who contemplates Him in His creation and in His saving acts, it is evident that humility is truly a divine quality, the very content and the radiance of that glory which, as we sing during the Divine Liturgy, fills heaven and earth.”

—Father Alexander Schmemann, from the book Great Lent