A thorough examination of Fr. Alexander Schmemann's views on the historical development and meaning of the Orthodox Church's prayer and worship. Fr. Michael Pomazansky, author of the popular book Orthodox Dogmatic Theology, provides an antidote to the poisonous stance of Fr. Alexander, which Fr. Seraphim Rose warns of, describing it as "the inevitable iconoclastic conclusions from Fr. Schmemann's already Protestant views".

0:00 Beginning

0:11 Introduction by Fr. Seraphim

"Renovated Orthodoxy": The Liturgical Theology of Father A. Schmemann

2:10 Article Begins

3:50 The Orthodox Liturgical Order

9:51 The Constantinian Era

13:37 The Sacraments and the Sanctifying Element In Sacred Rites

21:53 The Hierarchy and the Sacrament of Priesthood

28:13 The Invocation and Glorification of Saints

41:43 Church Feasts

48:30 Conclusion

Letters

51:13 "If Fr. Schmemann is their 'theologian'..." -Fr. Seraphim, Apr 26/May 9, 1970

52:31 “Who are not Orthodox” -Fr. Seraphim, June 8/21, 1970

📖 "Renovated Orthodoxy": The Liturgical Theology of Father A. Schmemann (published both by Holy Trinity Publications and St. Herman Press)

http://orthodoxinfo.com/phronema/pom_lit.aspx

https://archive.org/details/100101V17N05061981SepOctNovDec/035%20V06N06%201970%20Nov%20Dec/

📖 Selected Essays of Protopresbyter Michael Pomazansky

https://bookstore.jordanville.org/9780884651451

📖 Unpublished Letters of Fr. Seraphim

https://thoughtsintrusive.wordpress.com/letters-of-fr-seraphim-rose-1961-1982/

⛪ FIND an Orthodox parish and monastery:

https://orthodox-world.org/

https://orthodoxyinamerica.org/

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In this article the work on liturgical theology of one well known and widely respected contemporary Russian theologian is carefully criticized and its "reformist" tendency pointed out. In all fairness it should be noted that Fr. Schmemann probably does not see himself as a 'reformer," and it will doubtless be left to other less sensitive souls, another generation removed from the life of genuine Orthodoxy, to draw the inevitable iconoclastic conclusions from Fr. Schmemann's already Protestant views.

-Fr. Seraphim Rose, Introduction

The author is convinced that he has succeeded, as he expresses it, in "escaping Western captivity" while using non-Orthodox sources. He avoids the extreme affirmations of Protestant historians. He writes: "We categorically reject the understanding of the Peace of Constantine (i.e., the era of Constantine the Great) as a 'pseudo-victory' of Christianity — victory bought at the price of compromise." But such affirmations are not enough in themselves, and we consider it our obligation to focus attention on the book's contents in one respect: has the author indeed escaped Western captivity? As many facts testify, he has in fact not escaped it.

-Fr. Michael Pomazansky

Basing himself on the ready conclusions of Western researchers in his judgements on the ancient Church, the author pays no attention to the direct evidence of the apostolic writings, even though they have the primary significance as memorials in the life of the early Christian Church.

-Fr. Michael Pomazansky

And which for us is more necessary and important: to strive for ecumenical communion and union with those who think differently and who remain in their different opinion, or to preserve catholic communion of spirit with those teachers of faith, luminaries of faith, who by their life and by their death showed faithfulness to Christ and His Church and entered into yet fuller union with Her Head?

-Fr. Michael Pomazansky

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