Secularism and Worship

Secularism, I submit, is above all a negation of worship. I stress—not of God’s existence, not of some kind of transcendence and therefore of some kind of religion. If secularism in theological terms is a heresy, it is primarily a heresy about man. It is the negation of man as a worshiping being, as homo adorans: the one for whom worship is the essential act which both “posits” his humanity and fulfills it. It is the rejection as ontologically and epistemologically “decisive,” of the words which “always, everywhere, and for all” were the true “epiphany” of man’s relation to God, to the world, and to himself: “It is meet and right to sing of Thee, to bless Thee, to praise Thee, to give thanks to Thee, and to worship Thee in every place of Thy dominion. . . .”

—Alexander Schmemann, “Worship in a Secular Age,” in An Eerdmans Reader in Contemporary Political Theology, 106

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Worship and the World (2)

As Church, as new creation, as people of God and temple of the Holy Spirit… we need water and oil, wine and bread in order to be in communion with God and to know Him. Yet conversely…it is this communion with God by means of “matter” that reveals the true meaning of “matter”, i.e., of the world itself.

For the world to be means of worship and means of grace is not accidental, but revelation of its meaning, the restoration of its essence, the fulfillment of its destiny. It is the “natural sacramentality” of the world that finds its expression in worship and makes the latter the essential ergon of man, the foundation and the spring of his life and activities as man. Being the epiphany of God, worship is thus the epiphany of the world; being communion with God, it is the only true communion with the world; being knowledge of God, it is the ultimate fulfillment of all human knowledge.

—Alexander Schmemann, “Worship in a Secular Age,” in An Eerdmans Reader in Contemporary Political Theology, 108

Worship and the World

The world, be it in its totality as cosmos, or in its life and becoming as time and history, is an epiphany of God, a means of His revelation, presence, and power. In other words, it not only “posits” the idea as a rationally acceptable cause of its existence, but truly “speaks” of Him and is itself an essential means both of knowledge of God [Romans 1:19-20] and communion with Him [1;21a], and to be so is its true nature and its ultimate destiny. But then worship is truly an essential act, and man an essentially worshiping being, for it is only in worship that man has the source and the possibility of that knowledge which fulfills itself as true knowledge: knowledge of God and therefore knowledge of the world—communion with God and therefore communion with all that exists. Thus the very notion of worship is based on an intuition and experience of the world as an “epiphany” of God, thus the world—in worship—is revealed in its true nature and vocation as “sacrament.”

—Alexander Schmemann, “Worship in a Secular Age,” in An Eerdmans Reader in Contemporary Political Theology, 107-8

 

 

 

 

Life

In Christ the new life has already begun. . . . He is Life Eternal, the Fulfillment, the Resurrection and the Joy of the world. The Church is the entrance into the risen life of Christ; it is communion in life eternal, “joy and peace in the Holy Spirit.” And it is the expectation of the “day without evening” of the Kingdom; not of any “other world,” but of the fulfillment of all things and all life in Christ. In Him, death itself has become an act of life, for He has filled it with Himself. . . . And if I make this new life mine. . . then my very death will be act of communion with Life.

—Alexander Schmemann, For the Life of the World: Sacraments and Orthodoxy, 106

New Life

In Christ the new life has already begun. . . . He is Life Eternal, the Fulfillment, the Resurrection and the Joy of the world. The Church is the entrance into the risen life of Christ; it is communion in life eternal, “joy and peace in the Holy Spirit.” And it is the expectation of the “day without evening” of the Kingdom; not of any “other world,” but of the fulfillment of all things and all life in Christ. In Him, death itself has become an act of life, for He has filled it with Himself. . . . And if I make this new life mine. . . then my very death will be act of communion with Life.

—Alexander Schmemann, For the Life of the World: Sacraments and Orthodoxy, 106