Євхаристійність як покликання людини в богослов’ї прот. Олександра Шмемана

Анотація

Прот. О. Шмеман головне покликання людини бачив у тому, щоб вона була священиком творіння. Під цим поняттям він не розумів відправи певного релігійного культу. Бути священиком в контексті теорії Шмемана — це жити в подяці Богові, підносити Йому світ «в жертві любові і хвали», і ця любов є сутністю людського життя. Наслідки євхаристійності людини розповсюджуються на весь світ. Значний екологічний потенціал цієї теорії є особливо актуальним сьогодні.

The ideas of liturgical revival are going to be more widespread in recent decades among Orthodox churches in the East as well as in the West. These ideas are practical consequences of liturgical theology developed in Orthodoxy by protopresbyter Alexander Schmemann (1921-1983). His theological system is grounded on the basic principles of Eucharistic ecclesiology of Fr Nicholas Afanassiev and on the key theological concepts of main representatives of Roman Catholic Liturgical Movement of the mid-XX century. Mysterial theology of Odo Casel helped Schmemann to coin his theology of symbol. In the light of this theology, all the creation is capable to be the matter of a mystery. A symbol makes possible to unite once again created with uncreated, its a means to re-present – to make present, in this fallen but redeemed world – the other heavenly reality. When faithful Christians are gathered together for the Eucharist, they enter or are ascending to the Kingdom of God. The eschatology is not only the last thing to come, but it is already the sharing reality, especially through and by the Eucharistic celebration. It is all the local church who makes the Eucharist, and every fellow Christian is a priest of creation. To be a priest of creation is one of the original human callings. It is granted to human beings with their creation by God. After the fall of Adam and Eve this vocation became darkened but not disappeared. This original human feature is restored by Christ, the true God, and the true man, and then is shared again with all the believers, who through the mystery of Christian initiation become once again priests, prophets and kings of the creation. This anthropological vision of Schmemann’s liturgical theology leads to strong ecological consequences. Humans are the only priests among all the creation, and they are responsible not to pollute or destroy nature but to lift up the creation to its Creator as a sacrifice of praise.