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Alexander Schmemann, The Mission of the Church in the Modern World, Akritas, 1983, 255 pages.

           This book by Fr. Schmemann is a collection of articles and essays, written in a period of more than twenty years and addressed to Orthodox as well as non-Orthodox readers.

In the book’s introductory chapter the author poses the basic question about the Orthodox Church’s destination in a world radically different to the one in which it was formed and developed, which led to the writing of the following texts.

In the 1^st chapter there is an attempt to present the Orthodox world in the past as well as  in the present through the East-West ecumenical dispute, the relationship between Church and state and interpretation of the term “Christian”.

In the 2^nd chapter Fr. Schmemann attempts to consider the “Christian” world under the prism of the ecclesiological perspective, belied in the Orthodox experience and thought.

The 3^rd chapter focuses on the issue of the autocephalus of the Orthodox Church of America and the complex issue of the different jurisdictions and criteria of canonicity, as well as on the ex traditione argumentation that was developed by the Orthodox churches.

In the 4^th chapter the research focuses on the duty of the Orthodox theology in the present, which is defined at any given moment by the needs of the Church. The role of theology, which has always been pastoral, apostolic and prophetic is underlined and analysed.

In the 5^th chapter the author re-evaluates the relationship between theology and liturgy. The crisis in theology and tumult is rooted in the absence of common and established terms of reference. At the same time, the crisis of the liturgical life is attributed to its growing nominalism.

In the 6^th chapter there is reference to the idea of renewal and the renewal programmes, which accept the world as the sole criterion of ecclesiastical faith, life and action. However, the efforts for renewal have meaning only when the world refers to the Kingdom of God.

The 7^th chapter focuses on the need to clarify the idea of synod (sobor), its position and function in the life of the Church.

In the 8^th chapter the relationship between freedom and the Church is examined. These are considered and remain two distinct concepts, while there is an attempt to find the best way for their association and interaction.

The 9^th chapter is an attempt to understand and analyse the dictate for mission in the Orthodox tradition.

Finally, in the 10^th chapter Fr. Schmemann ascertains the duality in the Christian idea of the sacrament: on the one hand, the sacrament inheres in the nature of the world as God’s creation, and on the other, it inheres in Christ personally.

Schmemann Alexander, Eucharist, The Kingdom’s Mystery, Translated by Joseph Roilidis, Akritas, Athens, pp. 328.

A classic by now, but always timely, this book by Fr. Alexander Schmemann, titled: Eucharist, is not, as the author suggests, a scientific liturgical study, nor a strict memorandum of the Divine Liturgy. It is more the fruit of a thirty-year course of Fr. Alexander as priest and teacher, with a continuous posing of questions about the future of the Church and the position of Eucharist within it. For this reason, though first translated in Greek many years ago, it continues to inspire and attract the interest of readers who deal with such issues.

The interest on the position of Eucharist in the life of the Church, but also on liturgical studies in general, has considerably increased the last decades in our country. No doubt, Fr. Alexander Schmemann’s work and its wide propagation in Greece contributed to this. Eucharist has been conceived not simply as the centre of devotional life, but also as the heart of the Church itself.

Re-baptism in such theological self-consciousness came to replace decades of moralism and legalism in our ecclesiastical life and juxtapose the living Eucharistic experience with talk of duty and rationalism. A new air of Orthodox theological self-consciousness seemed to blow in our domestic theological affairs and with its regenerating breath set on the theological table a plethora of issues about our liturgical theology, Eucharistic ecclesiology and authentic devotional intentness on the eschatological message of the Resurrection. Liturgical conferences, relevant doctoral dissertations, studies on the liturgical renaissance have been in bloom.

More than forty years later, perhaps, as the book’s translator points out, the same liturgiological concern is needed, this time about the hyperbole of analysis and the scientific overload, which has possibly covered up the primary, vital and saving message of our ecclesiastical worship and mainly of the Divine Eucharist.

Although the author unreservedly characterizes the “crisis” in the Church as crisis of the Eucharist, still, he does not consider the reformations and modernizations a panacea solution, but rather calls for a return to the vision and experience that Eucharist infused in the life of the Church from the beginning. Fr. Alexander attempts with his book to serve the rebirth in this vision. By means of a step by step theological analysis of the Eucharist, Fr. Schmemann, more a theologian and less a historian of worship, initiates, in an eloquent and  comprehensible way, his readers into the “supper” of the Kingdom.

Schmemann Alexander, The Church Praying, Introduction to Liturgical Theology, Akritas, 2003, pp. 275.

             In this book Fr. Alexandrer Schmemann explores the orthodox liturgical tradition through its historical development, seeking its importance in the contemporary life of Church and world.

             In the introductive chapter the aim and method of Liturgical Theology are analysed through the effort of its definition and the description of the contemporary liturgical crisis.

             In the 1st chapter, there is an attempt to define the nature and function of the order of worship by the writer. Moreover, its relation with the liturgical practice is described, as well as with the Eucharist and the function of time and special reference is made to the contemporary liturgical trends.

             In the 2nd chapter there is an effort by the writer to respond to the question of beginning of the form of the liturgical order that is connected unbreakably with the function of time. Emphasis is given on the Judaic basis of Christian worship and to the nature and importance of its relation with Christian worship, as well as in the celebration of Sunday and Saturday.

             In the 3rd chapter the research is focused in the liturgical development during the 4th and 5th century through the underline of the liturgical and sacramental devoutness, the new way of experiencing worship centered in the temple, and in the unique role that monasticism played in the history of worship.

             In the 4th chapter the Byzantine synthesis is developed: a) the pre-Constantine order with the night and day circle, the weekly circle and the ecclesiastic year with the fasting periods, b) the secular or cathedral order with the music, the drama element, the honoring of Saints, g) the monastic order with fasting and the eucharistic practise. The synthesis of the secular and the monastic practice is described next, beginning with the triumph of the monastic piety and continuing with the completion of ritual and the presentation of the Jerusalem and the Studite order, as well as posterior orders.

             The book is completed with Fr. Alexander Schmemann’s overall evaluation of the ritual.

Raiser Konrad, Ecumenism in Transition. A Paradigm Shift in the Ecumenical Movement? (in Greek the title is: The future of Ecumenism. A Paradigm Shift in the Ecumenical Movement?), Paratiritis Publications, 1995, pp. 221.

Konrad Raiser has been General Secretary of World Council of Churches and Pro­fessor of Ecumenical Theology in German universities. The initial motive of writing this book, as he says in his prologue, has been his desire to understand more deeply the condition of ecumenical movement, the uncertainty of its future and the lack of a concrete vision. Is the called “crisis” of ecumenical movement, a sign of decline and disruption or an element of growth and transformation?

            The book is divided into five units.

            In the first unit “uncertainty in the ecumenical movement” Raiser traces the present situation of the ecumenical movement. According to the author, the main characteristic of ecumenical movement is an uncertainty of aims, methods and membership, that is about who is taking the initiative for starting and continuing the ecumenical dialogue.

            In the second unit, Raiser analyses the classic self-understanding of ecumenical mo­ve­ment. The author examines the ‘shift of paradigm’ in the ecumenical movement, the repe­tition of a Christ centric universality and its use as ecumenical paradigm.

            In the third unit the author refers to the new challenges faced by the ecumenical move­ment as Christ centrism, religious pluralism, unity and plurality in the church etc.

            In the fourth unit Raiser sets out his model according to which a new frame of dialogue and ecumenical co-existence is possible to be build, that of “an oikoumene as household of life” .

            In his last unit, Raiser stresses the ecclesiological importance of World Council of Churches and the meaning of synod cal process for justice, peace and integrity of creation. According to the author the struggle and self-restraint for truth with dialogue, the common sharing of goods with solidarity, readiness for mending in the process of ecumenical learning are some of the characteristics of the future ecumenical vision and hope.