Not much was said about it during the discussion of Rik's paper this morning, but I thought it worth underlining the fact that most Christians commemorate a future event, namely the parousia. In the anaphora or eucharistic prayer of the Divine Liturgy of St John Chrysostom, the priest prays, "Remembering, therefore, this saving commandment, and all that was done for us: the cross, the tomb, the resurrection on the third day, the ascension into heaven, the sitting at the right hand, and the second and glorious coming."
This eschatological feature of Orthodox theology that we saw in Schmemann is the subject of a forthcoming book by Metropolitan John (Zizioulas) of Pergamon, Remembering the Future: An Eschatological Ontology. I thought you might find the following quote on ecclesiology suggestive, taken from Metropolitan John's Lectures in Christian Dogmatics.
"Saint Maximus the Confessor .... [integrates] the cosmological approach, which refers creation to its origins, into the eschatological approach, which looks forward to the future kingdom of God. Maximus took the cosmology of Origen and made it eschatological, transferring its reference from the beginning to the end, so dethroning Plato. He turns us around from the past to the future so that the eschatological community became the centre of ecclesiology again. When cosmology is reconciled with eschatology, we get the eschatological community in the divine Eucharist and the body of the Church. This single eschatological community incorporates the logos of beings, the world, as realities that come to us from the future. The events of he end which the Church portrays are not about this people only, but about creation as a whole. Just as each Christian represents in his own body the gathering and redemption of material creation, so the whole Church is the assembling of all creation in Christ, who is himself the final truth of all things. This ecclesiology gives us an account of mankind in which the new Adam recapitualtes all things, and so it overcomes the dichotomy of individual and eucharistic ecclesiologies" [p. 131].