Emmanuel! (9)

The incarnation is the ultimate declaration of what is proclaimed repeatedly in Genesis 1: God saw what He had made, and it was good.

—Gordon T. Smith, A Holy Meal: The Lord’s Supper in the Life of the Church, 27

Advertisements

“Homo adorans”

The first, the basic definition of man is that he is the priest. He stands in the center of the world and unifies it in his act of blessing God, of both receiving the world from God and offering it to God—and by filling the world with this eucharist, he transforms his life, the one that he receives from the world, into life in God, into communion with Him. The world was created as the “matter,” the material of one all-embracing eucharist, and man was created as the priest of this cosmic sacrament.

—Alexander Schmemann, For the Life of the World, 15

Grace Enacted

The sacramental actions of the church—baptism and the Lord’s Supper—are concrete, tangible, and visible means by which the church takes the very stuff of creation, water, bread, and cup, and in response to the invitation and command of Christ reenacts the wonder of the gospel. In so doing, the material creation is a means by which God’s grace is known.

Gordon T. Smith, A Holy Meal: The Lord’s Supper in the Life of the Church, 28

Worship in Romans (16)

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

Worship in Romans (11)

The glory of creation and the glory of God are as different as the love poem and the love, the painting and the landscape, the ring and the marriage. It would be a great folly and a great tragedy if man loved his wedding band more than he loved his bride. But that is what Romans 1:19-23 says has happened. Human beings have fallen in love with the echo of God’s excellency in creation and lost the ability to hear the incomparable original shout of love.

—John Piper, The Pleasures of God, 85

Worship in Romans (6)

The sequence of events outlined in Romans 1 recalls the story of Adam in Gen­esis 1–3. God revealed to Adam what can be known of Him (Rom 1:19), and that from the creation onward, God’s attributes were clearly discernible to him in the things that had been made and that he was thus without excuse (v. 20). Though Adam knew God, he failed to honor Him as God, and grew vain in his thinking and allowed his heart to be darkened (v. 20). Adam’s fall was the result of his desire to be God, to attain the knowledge of good and evil (Gen 3:5), so that, claiming to be wise, he in fact became a fool (Rom 1:21).

—M. D. Hooker, “Adam in Romans I,” New Testament Studies 6 (1960), 300