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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.

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.

Philippe Sherrard – Sotiris Gounelas, Two texts on Science, Synaxi, Athens, 1986, pp. 106.

       Any assessment of modern science (mostly of physics) in the established from it social reality is a continuous and repeating issue. If the world, our society, can be described as “scientific” – and to the degree that they can be characterized – it is necessary to follow the contribution of this science, positive or negative, in the formation and function of social characteristics. Sherrard and Gounelas make such an effort with the two small texts included in this book.

       In the first one, according to the author, there is an effort to show the way, in which the “increasing influence of the modern scientific mentality and its translation in social forms, walked hand in hand with the dehumanization of man and, at the same time, of society”. While the second text subtly juxtaposes the theological gnosiology with the gnosiotheoretical demands of sciences in order to show the holistic process of knowledge in the Orthodox tradition and its therapeutic and transformational dimension.

      The hard work of a philosophical-theological, but also social assessment of modern science does not intend to point out errors, one-sidedness and impasses, since science has never regarded itself infallible nor – much more – aims to the weakening, marginalization or damaging of its credibility. The latter does not constitute an assessment, but ideological and social totalitarianism, obscurantism and utopia of a mentality that means to return to the past.

       Needless to say, something like that is far from the intentions of this small book. What it suggests and tries to achieve is the cultivation of a critical mood, even towards science. It tries to ward off the possible danger of a “scientific or fake scientific superstition” and prevent the partial formation of the scientific man, with limited sensitivities and social reflexes, who can sacrifice life and his fellow man on the altar of the verification of his scientific theories. Besides, the history of the twentieth century, with its two world wars and the nuclear threat, brings a rather ominous message.