Posts tagged with: Alexander Schmemann

lanterns1Given the many warnings about the “crisis of Christianity,” the inevitable rise of secularization, and the decline of our public witness (etc.), it may not be all that surprising that the most popular verse of 2014 focuses on the key tension the underlies it all.

According to data compiled by YouVersion, the popular Bible app, that verse is none other than Romans 12:2: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

This peculiar position has confounded Christians since the beginning, and serves as the primary focus in Acton’s new film series, For the Life of the World: Letters to the Exiles. How are we to be in the world but not of it? How are we to live and engage and create and exchange in our current state of exile? Beyond simply getting a free ticket to heaven, what is our salvation actually for in the here and now?

We can respond to this in a variety of ways, and as Evan Koons notes early on in the series, the more common tendency is to resort to three faulty strategies: fortification (“hunker down!”), domination (“fight, fight, fight!”), or accommodation (“meh, whatevs”).

Each stems from its own set of errors, but all tie in some way to an undue divorce or clumsy conflation of the “sacred” and the “secular.” We embrace one to the detriment of the other, falling prey to our own humanistic imaginations, and in the end, leaning on the very “ways of the world” we are seeking to avoid. We hide; we coerce; we blend in. We embrace God’s message even as we ignore his method.

Yet God has called us to a more mysterious obedience: to hear and heed his voice, to conform to his will and purposes, and in turn, to serve and spread the love of God in all areas. To seek the good of our neighbors, the flourishing of our cities, and the prospering of the nations across all spheres and through all “modes of operation”: our work, families, education, creativity, political involvement, and so on. (more…)

In a remarkable collaborative effort led by Dan Stevers involving 11 Christian animators and artists, the YHWH Project has released its final product: a sweeping and striking short film that paints a beautiful portrait of God’s abundant love and active presence.

Watch it here:

I’m reminded of that powerful bit by Alexander Schmemann: “All that exists is God’s gift to man, and it all exists to make God known to man, to make man’s life communion with God…God blesses everything He creates, and, in biblical language, this means that He makes all creation the sign and means of His presence and wisdom, love and revelation.” (more…)

“All that exists is God’s gift to man, and it all exists to make God known to man, to make man’s life communion with God…God blesses everything He creates, and, in biblical language, this means that He makes all creation the sign and means of His presence and wisdom, love and revelation.” -Alexander Schmemann, from For the Life of the World (the book)

The following clip is an excerpt from the first episode of For the Life of the World: Letters to the Exiles (the film series), and seeks to set the stage for uncovering the bigger picture of our salvation. The question: What is it actually for?

We are all working within a fallen order, yet God’s gift of his very own son provided a way and a means through which we can be redeemed and restored, and unleash our gifts unto others in turn. (more…)

Blog author: dpahman
Tuesday, February 4, 2014

Today at Ethika Politika, I reflect on what it might look like to adopt thanksgiving as one’s orientation toward human experience and society:

We may think of gratitude … as an appreciation of the joy that uniquely comes from what is virtuous and the recognition of “what God has done or is doing.” Now we have a hermeneutic for our experience, grounded in the God-given “‘eucharistic’ function of man,” to borrow from Fr. Alexander Schmemann. It is not enough to simply appreciate what is given. One must submit what is given to the standard of the Good, be thankful for it to the extent that it measures up, and be critical of it to the extent that it does not. The goal is ultimately transformative: In thanksgiving we offer up to God the good things he has given to us and receive them back transfigured by his grace.

In the ancient Church, one of the common charges early Christians brought against Gnostics, who denied that the God they worshiped was the Creator of the world, was that they were being ungrateful. Whoever our Creator is, they reasoned, we owe him a great deal of gratitude. Thus, in this way they recommended a eucharistic worldview. (more…)

Blog author: jcouretas
Tuesday, June 11, 2013

schmemannMan’s nature is to reject it, because it can only be thrust on people by force. The most fallen possession is closer to God’s design for man than malicious egalitarianism. Possession is what God gave me (which I usually (mis)use selfishly and sinfully), whereas equality is what government and society give me, and they give me something that does not belong to them. (The desire for) Equality is from the Devil because it comes entirely from envy.

– Fr. Alexander Schmemann, The Journals of Father Alexander Schmemann, 1973-1983, page 330-331.

(HT: AOI Observer)

From the first chapter, titled “Preparation for Lent,” of Fr. Alexander Schmemann’s Great Lent:

Christian love is the “possible impossibility” to see Christ in another man, whoever he is, and whom God, in His eternal and mysterious plan, has decided to introduce into my life, be it only for a few moments, not as an occasion for a “good deed” or an exercise in philanthropy, but as the beginning of an eternal companionship in God Himself. For, indeed, what is love if not that mysterious power which transcends the accidental and the external in the “other”–his physical appearance, social rank, ethnic origin, intellectual capacity–and reaches the soul, the unique and uniquely personal “root” of a human being, truly the part of God in him? If God loves every man it is because He alone knows the priceless and absolutely unique treasure, the “soul” or “person” He gave every man. Christian love then is the participation in that divine knowledge and the gift of that divine love. There is no “impersonal” love because love is the wonderful discovery of the “person” in “man,” of the personal and unique in the common and general. It is the discovery in each man of that which is “lovable” in him, of that which is from God.

In this respect, Christian love is sometimes the opposite of “social activism” with which one so often identifies Christianity today. To a “social activist” the object of love is not “person” but man, an abstract unit of a not less abstract “humanity.” But for Christianity, man is “lovable” because he is person. There person is reduced to man; here man is seen only as person. The “social activist” has no interest for the personal, and easily sacrifices it to the “common interest.” Christianity may seem to be, and in some ways actually is, rather skeptical about that abstract “humanity,” but it commits a mortal sin against itself each time it gives up its concern and love for the person. Social activism is always “futuristic” in its approach; it always acts in the name of justice, order, happiness to come, to be achieved. Christianity cares little about that problematic future but puts the whole emphasis on the now–the only decisive time for love.

Metropolitan Jonah at AU 2011

We’ve posted the text of Metropolitan Jonah’s AU talk on “Asceticism and the Consumer Society” on the Acton site. His remarks, delivered on Thursday, June 16, at the plenary session looked at the “opposing movements in the human heart” between consumerism and worship. In the course of his talk, Jonah cited Orthodox Christian theologian Fr. Alexander Schmemann’s definition of secularism as “in theological terms … a heresy … about man.”


Man was created with an intuitive awareness of God and thankfulness to Him for the creation. In return, the creation itself was made to be a means of communion and revelation of God to man. Man was thus created as a Eucharistic being, the priest of creation, to offer it in thanksgiving to God, and to use it as a means of living in communion, the knowledge and love of God. Man was created to worship. In our fallenness, turning from God to created things as ends in themselves, we lost the intuitive knowledge of God and our essential attitude of thankfulness to Him. Secularism is rooted in this loss of divine awareness, the darkening of our intuitive perception of the creation as the sacrament of God’s Presence. It is a denial of our essential reality as human beings, and our reduction to purely material animals. Thus the refusal to worship and give thanks, to offer the creation in thanksgiving back to God, is a denial of our very nature as humans.

What Schmemann is testifying to is that “worship is truly an essential act, and man an essentially worshipping being.” It is “only in worship” that I can find “knowledge of God and therefore knowledge of the world.” As the etymology of the word orthodoxy suggests, the true worship of God and the true knowledge of God converge and are together become the foundation of obedience to Him.

Jonah, primate of the Orthodox Church in America, said the “fruit” of secularism is despair. The cure for this despair is the Cross of Jesus Christ:

The Christian ascetical life, that is the life of prayer, fasting and almsgiving, the works of mercy and obedience, is the application and the appropriation of the Cross to my life. It is the means by which I both enter into a life of communion with God and become myself a sacrament of that communion for others. This is possible because at its most basic level, asceticism “is the struggle of the person against rebellious nature, against the nature which seeks to achieve on its own what it could bring about only in personal unity and communion with God.” Our “restoration” to a life of personal communion with God and so our personal “resistance” to the powers of sin and death, “presuppose a struggle” within each human heart that is often lacking in contemporary society and even our churches.

Read Metropolitan Jonah’s “Asceticism and the Consumer Society” on the Acton site.

Special thanks to Koinonia, Monomakhos, Byzantine, TX, The, RealClearReligion, Preachers Institute and the American Orthodox Institute for linking to this post.