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Fb2 Orthodox Christianity and the English Tradition ePub

by Andrew Phillips

Category: Christian Denominations and Sects
Subcategory: Christian Books
Author: Andrew Phillips
ISBN: 1898281009
ISBN13: 978-1898281009
Language: English
Publisher: Anglo-Saxon Books (October 2, 1995)
Pages: 480
Fb2 eBook: 1502 kb
ePub eBook: 1313 kb
Digital formats: lrf lrf rtf mbr

Should we accept this Orthodox Christianity, we would thus accept the struggle for the Holy Spirit; the struggle .

Should we accept this Orthodox Christianity, we would thus accept the struggle for the Holy Spirit; the struggle for the soul of English History, the soul of England; and in so doing we would accept, 'not ceasing from the mental fight' of prayer, the struggle to build Jerusalem here 'in England's green and pleasant land'.

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3 people like this topic. Archpriest Andrew Phillips. Fr Nicholas Gibbes: The First English Disciple of Tsar Nicholas II and the First English Priest of the Russian Orthodox Church Outside Russia. To be converted we first of all need spiritual sensitivity, a seeking spirit, but secondly we also need an example.

Andrew Phillips, the priest of St John’s Orthodox church in Colchester, Essex, UK (ROCOR). Given the incredibly poor educational system and the general state of ignorance in the UK (is it deliberate policy to keep people in ignorance?), most people here have never heard of the Russian Orthodox Church, but then many have never heard of Christianity (though all have heard of Islam). Among the thin, educated layer in society, there are various attitudes.

Orthodox Christian books. Comparison of religions English-Russian and Russian-English dictionaries of the New Testament. Russian-English glossary of Christian vocabulary. Comparison of religions. Turning to Tradition Converts and the Making of an American Orthodox Church D. Oliver Herbel 2,3K. What is Most Important bishop Alexander (Mileant) 583. Patristics. English-Russian and Russian-English dictionaries of the New Testament. An Introduction to Ancient Greek . Luschnig 462. First Greek Book . White 460. New Comparative Grammar of Greek and Latin Andrew L. Sihler 534. Reading Greek 481.

Archpriest Andrew Phillips (b. 1956) is an English parish priest of the Russian Orthodox Church Outside Russia (ROCOR), rector of St. John of Shanghai Orthodox Church in his birthplace of Colchester, Essex, in the United Kingdom. With 840 square metres of space this multinational parish, which has a Romanian deacon and serves 24 different nationalities, probably has the largest Russian Orthodox Church building in Western Europe

Eastern Orthodox Christianity in America. The Orthodox Christian Church, here in America and in Russia, has been invaded by the ghoulish "Toll-House" mythology from Egyptian Book of the Dead and picked up by Bulgarian Gnostics.

Eastern Orthodox Christianity in America. False "dreams" - usual in Gnostic literature - are recorded in "Tale of Basil the New" booklet by Synaxis Press highlighting and explaining the pagan roots of this blasphemy against the Risen Christ Who has defeated Satan and Hades!

In childhood he became interested in the history of early England, especially in the local figure of Saint Edmund but also in King Alfred the Great. At the age of twelve, he began teaching himself Russian and at the same time read for the first time the New Testament. In 1988 he wrote a first book called 'Orthodox Christianity and the Old English Church', followed in 1992 by a gazetteer of the English Saints, 'The Hallowing of England'.

Hold the traditions which ye have been taught. Traditions (paradoseis) is a noun in the objective case. Furthermore, it is clear that the text that Christ and the Apostles used matches the Septuagint rather than the Masoretic text. It is derived from the verb to hand over (paradidomi). The phrase, which ye have been taught (edidachthate), is a form of to teach (didasko). For example, in Acts 7:43 the Protomartyr Stephen quotes from the book of Amos as follows: Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them (KJV).

Comments to eBook Orthodox Christianity and the English Tradition
Ieslyaenn
Far from being forgotten, Father Andrew Phillips has managed to help create
an Orthodox haven in Colchester, England. This book is not meant to be
a work of objective scholarship, and the message I received from it was
not the one that the other reviewer obviously received and resented. Instead,
I was given a vision of the richness of the original Orthodox Christian tradition of
England and all English-speaking people. Even a small corner of Orthodoxy --
in England or in whatever state you live in in the U.S. -- should be treasured
as the fortress of the faith once delivered to the saints and still alive and
available to us today, if we only make ourselves present to it. May God grant it!
Dugor
This book is primarily composed of a series of articles written by the author an published in a variety of places, though where they were originally published is not explicitly stated. At its core, naturally disjointed as it is, the work is primarily a critique of Western Christianity when compared to Orthodox Christianity.

Phillips is to be commended on at least some levels. For one thing, he recognizes that the estrangement between East and West took place gradually, and as a result of the two churches finding themselves in vastly different circumstances. Second, he (rightly) points out that when the division of Eastern and Western Christianity took place, those living at the margins (that is, ordinary clergy and laity not directly touched by the conflict, which would have been the majority) did not recognize that anything truly remarkable had happened.

But, Phillips is problematic in that the theology he produces is based on faulty evidence, and the unsteady ground upon which the balance of the work rests is apparent from the second chapter. For a few examples, Phillips assumes that the Norman invasion resulted in a marked shift in the ecclesiastical life of Anglo-Saxon Brittan (it did not) and that the connection between Insular and Roman Christianity was only tenuous (ignoring that since Augustine of Canturbury Rome and the English Church enjoyed rather close relations). Second, he presents a narrow and simplistic (one might even say stereotypical) view of the so-called 'Dark Ages', which he dates from roughly 450-1150, especially in his claim that the light of learning had all but been extinguished in the West with the exception of Isidore and the Venerable Bede, noting that 'Rome all but fades as an intellectual center at this time.' One is left to wonder how he reconciles such a statement with the literary output of Gelasius I and Gregory I, just to name two prominent literary Popes of the period.

Ultimately, the author's bias comes through in the second chapter/article: the ills of the world, the division of the Church, the loss of Christendom to secularism is exclusively the fault of Western Christianity. On pages 17-18, Phillips proceeds on a litany of 'if onlys' which he sees as having had the potential of averting schism in the Church (one of the more amusing of which is his assertion that Holy Roman Emperor Otto III was an excellent candidate to bring about cultural unity between East and West; while it is true Otto desired a united Christian Empire, he wished to rule that empire from Rome, not Constantinople, and while he did introduce Byzantine court customs into his court, he also greatly revered Charlemagne, whom Phillips holds in extreme contempt). However, Phillips nowhere offers the possibility that anyone in the East made any error or missed any opportunity to avert schism, entirely passing over the hot-headed nature of Patriarch Michael Keroularios, the anti-Armenian and anti-Western canons of the Synod in Trullo, the lack of interest in aiding the Papacy on the part of the Eastern emperor, or the cultural xenophobia rampant in the Christian East at this period. The message of this passage and the entire work cannot be missed: the West is responsible for the breakup of Christendom because it was not the East. This circuity dominates the balance of the work as the author goes on to attribute every ill imaginable not being Eastern: everything from racism to World War II is the responsibility of Western Culture for not becoming (indeed, for never having really been) Eastern.

On the whole, what is provided in this work is a cautionary tale that a little bit of knowledge, a whole lot of assumption, and the desire to polemicise can produce a product full of falicies that would be amusing if the author did not intend himself to be taken seriously. There are indeed many better, more rigorously academic (not to mention more historically balanced) monographs available for the serious reader. This work should be passed over and forgotten which it seems has mercifully been the case.
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