Wednesday, September 9, 2009

A sermon on the Nativity of the Theotokos

This is a sermon on the Nativity of the Theotokos (celebrated September 8 in the Orthodox Church) by +Fr. Alexander Schmemann of blessed memory. My priest read this sermon, not quite in its entirety, and it shall not be reproduced here in its entirety for the Liturgy and I think really sums up the Eastern ethos with regards to the Theotokos. As a Lutheran, Mary's place and honour in the church varied from either being totally ignored (Romaphobia)or honored very little but with a near Nestorian understanding and approach. Chris Orr at Orrologion, rightly, I think, points out that modern Lutheranism is willing to speak of Mary as the mother of Jesus, but almost never as the Mother of God. And there is a distinction, a radical one, which, if not properly remedied can lead to the path of Nestorianism. I'm not saying Lutherans are Nestorians, though. But there is, in Lutheranism, a mainly academic understanding of Mary as Theotokos (i.e. Mother of God) that it, in many ways, is lacking. Lutherans will claim that their church can still be incarnational in its theology (and they are) without venerating Mary. But, I believe it is incomplete.

Anyway, I'm posting large snippets of the sermon here and I would really like my Lutheran friends to comment on whether this is really contrary to orthodox (notice the small "o") Christianity.

The Church's veneration of Mary has always been rooted in her obedience to God, her willing choice to accept a humanly impossible calling. The Orthodox Church has always emphasized Mary's connection to humanity and delighted in her as the best, purest, most sublime fruition of human history and of man's quest for God, for ultimate meaning, for ultimate content of human life. If in Western Christianity veneration of Mary was centered upon her perpetual virginity, the heart of Orthodox Christian East's devotion, contemplation, and joyful delight has always been her Motherhood, her flesh and blood connection to Jesus Christ. The East rejoices that the human role in the divine plan is pivotal. The Son of god comes to earth, appears in order to redeem the world, He becomes human to incorporate man into His divine vocation, but humanity takes part in this. If it is understood that Christ's "co-nature" with us is human being and not some phantom or bodiless apparition, that He is one of us and forever united to us through His and forever united to us through His humanity, then devotion to Mary also becomes understandable, for she is the one who have Him His human nature, His flesh and blood. She is the one through whom Christ can always call Himself "The Son of Man."

Son of God, Son of Man...God descending and becoming man so that man could become divine, could become partakeer of the divine nature (2 Peter 1:4), or as the teachers of Church expressed it, "deified." Precisely here, in this extraordinary revelation of man's authentic nature and calling, is the source that gratitude and tenderness which cherishes Mary as our link to Christ and, in Him, to God. And nowhere is this reflected more clearly that in the Nativity of the Mother of God. Nothing about this event is mentioned anywhere in the Holy Scriptures. But why should there be? Is there anything remarkable, anything especially unique about the normal birth of a child, a birth like any other?..The Church began to commemorate the event with a special feast...because, on the contrary, the very fact that it is routine discloses something fresh and radiant about everything we call "routine" and ordinary, it gives new depth to the unremarkable details of human life...And with each birth the world is itself in some sense created anew and given as a gift to this new human being to be his life, his path, his creation.

This feast therefore is first a general celebration of Man's birth, and we no longer remember the anguish, as the Gospel says, "for joy that a human being is born into the world" (Jn. 16:21). Secondly, we now know whose particular birth, whose coming we celebrate: Mary's. We know the uniqueness, the beauty, the grace of precisely this child, her destiny, her meaning for us and for the whole world. And thirdly, we celebrate all who prepared the way for Mary, who contributed to her inheritance of grace and beauty...And therefore the hfeast of her Nativity is also a celebration of human history, a celebration of faith in man, a celebration of man. Sadly, the inheritance of evil is far more visible and better known. There is so much evil around us that this faith in man, in his freedom, in the possibility of handing down a radiant inheritance of goodness has almost evaporated and been replaced by cynicism and suspicion...This hostile cynicism and discouraging suspicion are precisely what seduce us to distance ourselves from the Church when it celebrates with such joy and faith this birth of a little girl in whom are concentrated all teh goodness, spiritual beauty, harmony and perfection that are elements of genuine human nature...Thus, in celebrating Mary's birth we find ourselves already on the road to Bethlehem, moving toward to the joyful mystery of Mary as the Mother to God.

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