In his work Of Water and the Spirit, Fr. Alexander Schmemann provides multiple definitions of what liturgical theology is. His preferred definition presented at the beginning of his book is similar to the definition we encountered earlier on in this course. He says, “the goal of liturgical theology… is to overcome the fateful divorce between theology, liturgy and piety.” (12) Liturgical theology can only come as a revelation as one liturgically experiences the life of the Church. This would happen when liturgy, theology and piety would come together and mend the divorce that Fr. Alexander discusses which occurred when liturgical theology became strictly an intellectual exercise exclusive to scholars and academics. Furthermore, the life of
…show more content…
Alexander makes up for not deferring to his preferred definition of liturgical theology by attempting to draw a connection to the life of the Church at the end of each stop he makes. He ties the sacramental life of the Church, with the eschatological and soteriological history of the Church, in other words, with the life of Christ. This says that if we do not attempt to live the life of Christ as we take part of the life of the Church, then we would never be able to fully experience the faith through theology, liturgy and piety. It all comes down to the life of Christ, his Sacrificial and Self-Emptying ministry that unites us One Holy Catholic and Apostolic Church. Referring to the Eucharist Fr. Alexander says, “the offering of bread and wine: life itself restored as sacrificial movement to God, a movement that unites us to Christ’s perfect Sacrifice and Self-Offering, that includes in it our whole life and the life of the whole world: the Eucharistic revealing the Church as the sacrament of offering.” (119) At this point, the new life begins, when we begin to sacrifice to God, and surrendering to His will and become obedient to His ministry. (128) Nonetheless, all of this could only be fully comprehended when looking at Baptism and only when looking at Baptism in the context of Pashca, because every time we celebrate a Baptism, we spiritually find ourselves on that great eve celebrating the Feast of …show more content…
Alexander, liturgical theology is not something that we can learn by simply reading his books and fantasizing over the beauty of his commentary. Instead, liturgical theology is revealed through the grace of the Holy Spirit while being partakers in the life of the Church. It may also be described as an “epiphany” as well. Fr. Alexander is very clear about how liturgical theology is not something that can be fully understood in a classroom, or in a book. The experience of the life of the Church cannot be limited paper and ink, but it is a mystery that one can only participate in and then maybe attempt and relay to others so that they may be inspired and encouraged to do the same. However, other scholars and theologians have a different approach to defining liturgical theology. K. Irwin would say that liturgical theology was a reflection on the church’s act of worship. The purpose of liturgical theology to Irwin would be to explore the liturgy for the purpose of catechesis and systematic theology. Liturgical theology here would be to explore, as for Fr. Alexander it would be to experience. Whereas, according to Geoffrey Wainwright says that first-order theology is worship. He continues to say, “there should be no discontinuity between primary theology and second-order, or reflective, theology, or faith seeking (further or self-) understanding.” (456) This agrees and actually perfectly describes the approach of Fr. Alexander in his work Of Water and the Spirit.
Alexander makes up for not deferring to his preferred definition of liturgical theology by attempting to draw a connection to the life of the Church at the end of each stop he makes. He ties the sacramental life of the Church, with the eschatological and soteriological history of the Church, in other words, with the life of Christ. This says that if we do not attempt to live the life of Christ as we take part of the life of the Church, then we would never be able to fully experience the faith through theology, liturgy and piety. It all comes down to the life of Christ, his Sacrificial and Self-Emptying ministry that unites us One Holy Catholic and Apostolic Church. Referring to the Eucharist Fr. Alexander says, “the offering of bread and wine: life itself restored as sacrificial movement to God, a movement that unites us to Christ’s perfect Sacrifice and Self-Offering, that includes in it our whole life and the life of the whole world: the Eucharistic revealing the Church as the sacrament of offering.” (119) At this point, the new life begins, when we begin to sacrifice to God, and surrendering to His will and become obedient to His ministry. (128) Nonetheless, all of this could only be fully comprehended when looking at Baptism and only when looking at Baptism in the context of Pashca, because every time we celebrate a Baptism, we spiritually find ourselves on that great eve celebrating the Feast of …show more content…
Alexander, liturgical theology is not something that we can learn by simply reading his books and fantasizing over the beauty of his commentary. Instead, liturgical theology is revealed through the grace of the Holy Spirit while being partakers in the life of the Church. It may also be described as an “epiphany” as well. Fr. Alexander is very clear about how liturgical theology is not something that can be fully understood in a classroom, or in a book. The experience of the life of the Church cannot be limited paper and ink, but it is a mystery that one can only participate in and then maybe attempt and relay to others so that they may be inspired and encouraged to do the same. However, other scholars and theologians have a different approach to defining liturgical theology. K. Irwin would say that liturgical theology was a reflection on the church’s act of worship. The purpose of liturgical theology to Irwin would be to explore the liturgy for the purpose of catechesis and systematic theology. Liturgical theology here would be to explore, as for Fr. Alexander it would be to experience. Whereas, according to Geoffrey Wainwright says that first-order theology is worship. He continues to say, “there should be no discontinuity between primary theology and second-order, or reflective, theology, or faith seeking (further or self-) understanding.” (456) This agrees and actually perfectly describes the approach of Fr. Alexander in his work Of Water and the Spirit.