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Schmemann's The Eucharist

Discussion in 'The Ancient Way - Eastern Orthodox' started by authiodionitist, May 22, 2007.

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  1. authiodionitist

    authiodionitist Senior Member

    Eastern Orthodox
    Hi all,

    I'm currently writing my final run of my long paper on 11th century Spanish monarchy and liturgy. If anyone has any quotes from Schmemann's The Eucharist on the meaning of liturgy to Christian identity, let me know a quote and a citation!

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  2. Akathist

    Akathist Theology Team Supporter

    Eastern Orthodox

    How cool. This is the book my Priest gave me when I was baptised and chrismated into the Church.

    I absolutely love this book!

    It is only from this book you want quotes? Because really Schemman's other works are even better on this subject.
  3. Thekla

    Thekla Guest

    Sorry , I don't have anything to offer ....

    Are you studying the Mozarabic Liturgy ?
  4. authiodionitist

    authiodionitist Senior Member

    Eastern Orthodox
    Why yes I am! Specifically on Alfonso VI's use of the liturgy to bring about its gradual disuse. I've given 3 talks on this so far, and although I only researched a 30 year period, it is intensely fascinating.

    Are you familiar with this rite?
  5. ProfChrysostomos

    ProfChrysostomos Senior Member

    Eastern Orthodox
    Hello there!

    I commend you for undertaking to write this paper. It sounds very fascinating to me especially, because I am a liturgiologist by training (see my home page).

    The Mozarabic family of rites Thekla mentions is quite interesting in themselves. Like the Gallican rite of modern-day France (both Gallican and Mozarabic rites are essentially defunct today, except for periodic celebrations on particular high days in Toledo and elsewhere), Spain too was well known in antiquity for quickly and decisively implementing liturgical and dogmatic reform faster than any other area of Western Europe (the famous filioque council of Toledo is a case in point). Rome, on the other hand, was considered the most liturgically conservative of all the churches (Rome did not officially accept the filoque clause in the Nicene Creed until c. 1009/10 AD, over 400 years after it was officially accepted in Spain!). Nevertheless, structurally speaking, the rites of the Gallican and Mozarabic churches are very similar (at some points even identical), and although there is disagreement on the issue of its origins, I for one advocate Rome as these two rites' birthplace for reasons of geographical and cultural proximity (the East was simply too far removed in its "orient"-ation.). Pun definitely intended.

    I don't know if you discuss this in your paper, but if indeed Rome did blow the winds of liturgical influence westward, I wonder to what degree the State of Spain influenced the liturgical life of the Church and vice versa. We clearly see this mutual influence in the Byzantine Church, and Rome certainly does not go too far back in the same regard.

    I would share with you some quotes from Fr. Schmemann's book, but all my books are still in boxes until my family and I move and I can set up my study. Would a local college or university library near you help, especially one with a strong program
    on Eastern Christian studies? Such a library is bound to have Schmemann, since Schmemann has become quite an authority on liturgical matters and will continue to be so for many, many years yet to come.

    I wish you all the best in your endeavors.

    In Christ,

    + Prof.
  6. authiodionitist

    authiodionitist Senior Member

    Eastern Orthodox
    Thank you for your interest thus far.... if anyone is willing, please let me know how I can expand/demystify these paragraphs...

    Every Christian throughout this era has worshipped in liturgy, which is a “triunity of assembly, the eucharist, and the Church” to “reveal [and] realize the Church.”[FONT=&quot][1][/FONT] Assembly is the event, eucharist (meaning thanksgiving) is the action, and the Church is the community; in this triunity each Christian sees the whole world at the service of God, and so he worships in liturgy, that is, to participate in the work of the people to unify the world through “[the] act of blessing God, of both receiving the world from God and offering it to God — and by filling the world with this Eucharist, [the Christian] transforms his life, the one that he receives from the world, into life in God, into communion with Him.”[FONT=&quot][2][/FONT] Thus, for the Christian, “church is not a place where we fulfill our religious obligations, but the place where we find our real home, where joy and light are given to us.”[FONT=&quot][3][/FONT]

    In such an intimate context, how can a secular ruler use his political prowess to change this eschatological experience? At the least, to change a Christian liturgical rite is a social, religious and political act. After 1080, most of the Spanish church transitioned to the Roman rite and left behind almost a thousand years of their experience in the Toledan rite. Also called the Mozarabic, this rite originated within the same century as the Roman, giving it equal claim to legitimacy through merit of its ancient use. Its codified use was quick to the address theological controversies of the Roman Church, being the first to liturgically adopt the filioque addition to the Creed in 589 to fight the Arian controversy.[FONT=&quot][4][/FONT]

    [FONT=&quot][1][/FONT] Alexander Schmemann, The Eucharist (Crestwood, NY: St. Vladimir’s Seminary Press, 1988), 11.

    [FONT=&quot][2][/FONT] Schmemann, The Eucharist, 8-11; Schmemann, For The Life Of The World (Crestwood, NY: St. Vladimir's Seminary Press, 1973), 64.

    [FONT=&quot][3][/FONT] Schmemann, Liturgy and Life: Christian Development Through Liturgical Experience (Crestwood, NY: St Vladimir’s Seminary Press, 1974), 83.

    [FONT=&quot][4][/FONT] Aristeides Papadakis and John Meyendorff, The Christian East and the Rise of the Papacy (Crestwood, NY: St. Vladimir’s Seminary Press, 1994), 228.
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