Liturgy and Tradition: Theological Reflections of Alexander Schmemann Paperback – March 1, 1990

In many ways this is a "reflective" follow-up to Schmemann's *Introduction to Liturgical Theology.* While a series of essays the book revolves around the theme that the experience of the church is primarily given in the liturgeia--the lex orandi (55). The thesis itself is fairly straightfoward, but Schmemann gets himself in trouble (maybe) in his theological and liturgical critiques. He suggests, that for all the rich and theologically correct symbolism of Byzantine liturgy, that much of the symbolism is additions. But whether is right or wrong, the book stands on its own. Liturgy is not a data for theology, but its source. Amen, indeed. Our worship determines our theology.Like many of his books, Schmemann gives us rich meditations on the Eucharist. This is where Schmemann's writing can stop the Earth in its orbit. The Eucharist is a passage leading the church into heaven--really real heaven--where we perceive the eternal light, feast upon and feast with Christ--and are transformed (interestingly, Fr Schmemann asks both his Catholic and Protestant friends on debates on the real presence--what kind of "presence," and presence, isn't real? A fruitless debate, indeed).The wholistic emphasis in his "Theological Critique of Liturgy" and "Liturgical Critique of Theology," while at times confusing, encourage the theologian not to isolate theology into different data and disciplines. This guts theology of its power. This is also the main point of contention in the beginning of the book. Schmemann gives an adequate response, I suppose.The book is not perfect, however. Many paragraphs are almost word-for-word repetitions from earlier in the book (I suppose in a book like this it is unavoidable). Also, the debates in the beginning of the book, while invaluable in showing potential weaknesses in Schmemann's thought, aren't necessary to the book and can be skipped.

Worth to read

Excellent, informative book on an important aspect of Eastern Orthodoxy.

"Liturgy and Tradition" (1990) is Schmemann's cornerstone work in defining "Liturgical Theology." This is essentially an Eastern Orthodox approach to theology. In his opening chapter, Schmemann writes, "The leitourgia - being the unique expression of the Church, of its faith and of its life - must become the basic source of theological thinking, a kind of locus theologicus." Schmemann would later argue that the liturgy should be the very "source" of our theology.Throughout the work it is evident that for Schmemann, "Liturgical Theology" is the Orthodox response to Western systematic theology and "liturgical reform." Liturgical Theology is our liturgical experience (lex orandi) which influences and shapes "how" we think about theology and "what" we say about God. Schmemann also believed he had to address the idea of "liturgical reform," which in the 60's was ubiquitous in both the Catholic and Protestant communities.He writes, "As for the need for a litugical "reform" within the Orthodox Church, it seems to me that this concept must be qualified. For if anything is proved by the hectic reforms and changes in the West, it is that by themselves . . . they do not achieve [their goal]" (p29).Schmemann does not argue that reforms should never be made (he was the first to criticize the vast amount of material in Orthodox liturgical tradition that few people understand), but rather, "the sad lesson of the present liturgical confusion in the West must not be lost on us. This confusion, especially in the Roman church, is due precisely to the absence of a clear and consistent rationale for liturgical reform" (p46). The author continues to point out that "relevance" and "social justice" wind up being the excuse to change anything for the sake of change.Schmemann's seminal work suffers from several difficulties: the reader is often left wanting examples of what Schmemann means; additionally, the reader waits for Schmemann to explain HOW our theology springs from our liturgy - which is never quite addressed. Considering that Schmemann was virtually the first theologian to try to define this, I don't fault him. The work is profound and rich. Schmemann (+1983), the great Russian master, knows his subject intimately, and feasts the reader on liturgical depth and wisdom, but occasionally struggles in the definition of "Liturgical Theology."

Father Schmemann was one of those extraordinary theologions who delved into the heart of the matter. His strength in theological reflections is in the liturgy and editor Thomas Fisch nicely gathers the right material for this expose on Father Schmemanns thoughts on the Eucharists in particular and the liturgy in general.The introduction is written by Fisch and concisely puts into perspective Fr. Schmemann's work on this topic. The next couple of essay is by Bernard Botte, O.S.B. and W. Grisrooke who are essentially debating Fr. Schmemann on the "Role of Liturgical Theology" and liturgical reform in particular. Fr. Schmemann's response is nicely argued.The chapter "Liturgy and Theology" is a wonderful section on returning the liturguy to its theology. In Eastern Orthodoxy, there are not endless amounts of separating important ideas, but instead, a life of intergration of the entire Christian expierence and liturgy is theology. "Theology and Eucharist" is also an outstanding chapter that speaks about the Church and the Eucharists as "a passage, a procession leading the Church into heaven into her fulfillment as the Kingdom of God" (p. 82)This is a must read for anyone interested in sacramental theology and Eastern Orthodoxy.

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