Category Archives: Missionary Work

Two Types of Missionary Work

Much is done in the name of missionary work. Some of it is good, but some of it is bad, for some compromises are made not in the name of pastoral dispensation (‘economy’), but in the name of seeking after personal popularity, that is, seeking after the vanity of fame, of having their photo everywhere. Those who do this (the name of the disgraced Protodeacon Andrey Kurayev comes to mind, among others…) always fall and their work comes to nothing.

The authentic missionary’s work is deep, it lasts for generations and centuries, it is always heartfelt, a living example of sacrifice. We can think of the apostles, and also equal to the apostles like St Helen and St Nina of Georgia, Sts Cyril and Methodius, St Olga, St Stephen of Perm, St Herman of Alaska, St Seraphim of Sarov, St John of Kronstadt, St Nicholas of Japan, St John of Shanghai….

The inauthentic missionary’s work, always headborne and not heartborne, is superficial and soon fades. Most of those ‘converted’ by its mere intellectualism fall into philosophy and theorizing, or else reformism, or else cynicism, always lapsing and disappearing, like their gurus, the pseudo-elders or self-appointed ‘startsy’, who ‘converted’ them to their personal fantasies.

How do we recognize the true missionary? ‘By their fruit, ye shall know them’.

 

Some Missionary Notes

Introduction: Pastoral Work

There is a common myth that there is a difference between parish work and missionary work. In fact, they are exactly the same thing. All parish work is missionary work and all missionary work is parish work, because both are pastoral work. There are two impediments to real parish/ missionary/pastoral work. The first is practical and involves the disastrous lack of Orthodox infrastructure in Western countries, the second is ideological and involves what may politely be called ‘mononationalism’ – making those of other nationalities into second-class citizens.

Lack of Infrastructure and Mononationalism

Today, the Orthodox Church is faced with the interrupting and disrupting consequences of a century of persecution, apostasy and so decadence. With few devoted to the Church and knowledgeable about the Tradition, we lack premises, priests, singers and finance – and so we lack infrastructure. The second problem is one of racist mononationalism, the refusal to accept those of other nationalities into the Church. And yet we are called on by St Matthew (Matt. 28, 19) to ‘go, teach and baptise all nations’, that is, to accept all people, regardless of nationality, background and class.

We are called on to have no ethnic prejudices (for example, the abuse of accepting only Anglicans, only Greeks, only Russians etc into our churches). We are called on, for instance, not to impose alien customs like the Roman Catholic calendar, obligatory communion without confession, chairs and pews and other anti-Orthodox practices. Such novel customs just put off real Orthodox and are just as phyletist and divisive as using only a single, non-local language in services. Either we are Christians and obey the commandments (Matt. 28, 20), or else we are not,

Negativity and Realism

Some find us negative. In fact, we are realistic. Like Russians, we of the people, tell the truth, however unpleasant it may be to naïve idealists and those in a state of illusion. Nothing is ever built on illusion. That is building on sand. Evil is real. Indeed, if I wrote down all that I have experienced, then you would be shocked. But I do not write it down. St Paisius the Athonite said that when walking on Mt Athos you should remove the excrement of wild animals from the paths, so that others do not tread in it. That is my task here in the world, to remove such unnecessary and distasteful realities.

The Orthodox Church will again be seen to be the only Christianity, as in the Beginning

Today Anglicanism, like all other forms of Protestantism, and like their source in Roman Catholicism, is dying and in some places already dead in the first (Western) world. (In the second world, Eastern Europe, as in the third world, they are still very much alive, though in traditional local forms: thus, in this country, Anglicanism survives thanks largely to Africans and Afro-Carribeans and Catholicism largely thanks to Poles. But this will only last for another generation. All who participate in the Western secularist and supremacist myth are corrupted and destroyed by it sooner or later.

Therefore, we are seeing the end of the old movement of Anglican/ Episcopalian Halfodoxy, called ‘Anglicanism with icons’ etc. Where it is not dead, it is dying, except in places where it has been taken over by Eastern Europeans, Romanians, Moldovans and Baltic Russians, but is therefore no longer Halfodox. Both wings of such ex-Anglican convert groups, the moralizing liberals (liberals are always moralizing because they have no spirituality) and the sectarian, ultra-conservative Anglo-Catholics, have painted themselves into corners. We are English Orthodox, not Anglican Orthodox.

Conclusion: Real Missionary Work

Real missionary work is not conducted by shouting on street corners or ramming the Gospels down people’s throats like Protestant sectarians. The results, if any, are superficial and never last. We do not have plans, we simply have hope, faith and love. We do the services together and pray. The rest will come. This was how 75 years of Western atheist tyranny ended in the Russian Lands and 400 years of Turkish occupation ended in Greece. We will do the same here and end the 1,000 years of occupation by anti-Christian and Russophobic (the two go hand in hand) Western Establishment elites.

 

 

The Possible Future of Multinational Orthodoxy in Eastern England

Introduction: Missionary/Pastoral Experience since the 1970s

My experience has been in England (Cambridge and the Fens for 3 years), France (14 years) and Portugal (6 months). I have also served in Germany, Belgium, Switzerland, USA and Australia, lived for a year in Greece, and spent several months since the 1970s in Russia and the Ukraine.  I have been in England again for 21 years since 1997. Here I now cover 25,000 miles a year doing pastoral work all over the East, in four prisons and in ten counties – Sussex, Kent, Essex, Hertfordshire, Suffolk, Cambridgeshire, Bedfordshire, Northamptonshire, Norfolk and Lincolnshire.

Two Problems in the Diaspora Everywhere

  1. The first is the ideology of what may be called mononationalism: forbidding other languages. We saw how ROCOR nearly died out in this country in the 80s and 90s because of this and how now others are dying out because of this. We also see the same Anglican-style mononationalism/racism/phyletism among those who impose English only, obligatory communion, no confession, the new calendar, chairs etc in the ’Anglican Orthodoxy’ of the past.
  2. The second is our lack of infrastructure, lack of our own premises, priests, singers and finance.

The Need for New Missions

Every few months I am contacted by someone to open a ROCOR mission, this month in Wiltshire, three months ago it was Newcastle on Tyne. Two or three times a year we also have visits from people at church, asking for a new mission. We must also recall that we can and need start only on virgin territory, where there is no similar Russian Orthodox presence already, as there is for example in Oxford, Brighton, Portsmouth, Southampton, Nottingham and Derby. Also we recall that all missions must be in centres of population, where Orthodox already live and so provide a base and not be a project in the middle of nowhere.

Public Missions in the East to Date (apart from house chapels)

  1. Colchester (Essex). St John of Shanghai. Our property, bought with £180,000 raised in an internet appeal through the orthodoxengland site.
  2. Norwich (Norfolk). St Alexander Nevsky. Our property, bought with £65,000 raised in an internet appeal through the orthodoxengland site.
  3. Bury St Edmunds/Newmarket. (West Suffolk/South Cambridgeshire). All Saints. I already served in Bury from 2000 to 2002 and have now been there again for nearly two years. We need something here or in this area in West Suffolk, perhaps in Newmarket. The area includes St Felix’s 7th century monastery in Soham, St Audrey’s birthplace is in Exning and St Edmund’s former monastery in Bury. Hence the possible future dedication to All Saints, if we can obtain our own building in this area.
  4. Wisbech (North Cambridgeshire/West Norfolk/South Lincolnshire). St Matrona. This is a new mission, blessed by our bishop, in an ideally-located route centre – all around live thousands of Eastern European fen workers. I have already visited Orthodox in Spalding and March. We could with funds build a beautiful wooden Russian church here, as land is cheap.

Twelve Other Possible Public Missions in Eastern England, God Willing, Remembering that We Orthodox Have no Plans, only Hopes, and We Depend on the Needs of the Grassroots, not on Theories and Pins in Maps

  1. Kettering (Northamptonshire/Bedfordshire). Icon of the Mother of God. There is a huge Eastern European population all over the East Midlands, as it is near Luton Airport, where Easyjet flies to Vilnius, Riga and elsewhere. I have many local contacts and know the area well from missionary visits to Orthodox.
  2. Canterbury (Kent). Christ the Saviour. The historic centre of English Christianity.
  3. St Albans (Hertfordshire/Eastern Buckinghamshire). St Alban. A historic centre near London.
  4. Lincoln (Lincolnshire). The Dormition. A great many Russian-speakers live in this agricultural county.
  5. Crawley (Sussex/Surrey). St Michael and all the Heavenly Hosts. A centrally located position, not far from south London, next to Gatwick and close to Brighton.
  6. Winchester (Hampshire). The Resurrection. A centrally-located historic royal centre and the pre-Norman capital of England. Hence the dedication.
  7. York (Yorkshire). St Constantine and St Helen. In the centre of Yorkshire, St Constantine was present here when proclaimed Emperor in 306.
  8. Sheffield (Yorkshire). The Transfiguration. A presence in heavily-populated South Yorkshire, in a town where metal was once transformed (hence the dedication).
  9. Sunderland (Northumbria). St Nicholas. A presence in a former ship-building town (hence the dedication) in the North-East.
  10. East Cowes (Isle of Wight). (The Royal Martyrs). Commemorating the Imperial Family’s presence here.
  11. Rochester (Kent). (St Andrew the First-Called). A historic location for the large Medway population.
  12. Berwick on Tweed (Northumbria). (St Cuthbert). A pastoral centre between Sunderland and Edinburgh, near the historic Holy Island.

Conclusion: Sixteen Missions

With these sixteen missions we could cover Eastern England, providing access to Orthodoxy for 90% + of the 28 million population of the East within a 25 mile radius of each centre. If we achieved only half of this total, that would be a miracle. Give me the tools and I will finish the job, as I wrote 20 years ago.

Archpriest Andrew Phillips

Felixstowe, 1 February 2018

 

 

St John and What is Above Conservative and Liberal

Great spirits have always encountered violent opposition from mediocre minds.

Einstein

There is nothing new in being conservative and being liberal. Some by nature will always prefer the old, others the new, some will always be pessimistic, others optimistic, some will always be negative, others positive, some will always be closed, others open, some will always be individual, others social, some will always be introverted, others extroverted, some will always be cautious, others visionary, some will always be literal, others allegorical, some will always be passive, others active, some will always be turned to the past, others to the future, some will always be turned to the Divine, others to the human.

In the time of Christ there were Pharisees (fundamentalist conservatives) and Saducees (syncretistic liberals). The former detested it when good was done on the Sabbath day, the latter rejected the Resurrection and miracles. After Christ there were Monophysite conservatives who saw Christ as God alone and liberal Arians who saw Christ as man alone. Then there was the literal school of Antioch and the allegorical school of Alexandria. Later, in Catholicism, there were liberal Scholastics and conservative Scholastics, and in Protestantism there were doom and gloom Calvinists and liberal protestors who rejected all authority.

In our own times, the Roman Catholic and Protestant worlds have long been much divided between conservative and liberal. This has become particularly clear in recent years with the appearance of the question of attitudes to homosexuality, but it has in fact been clear since the 1960s. It is a sad fact that such a division has also appeared in the Orthodox Churches, most obviously in the USA. Here there are old calendarist sects and new calendarist sects, even though the latter often infiltrate and hide behind the Church. They all claim to be Orthodox but, out of communion with the Church of the Tradition, they are not.

Even inside the Church, there are dioceses (‘jurisdictions’) of Local Churches that attract conservative Roman Catholics and Protestants and others that attract liberal Roman Catholics and Protestants. However, the conservatives are shocked when they learn that Orthodox have as a norm married priests, as well as allowing Church divorce, Church remarriage and allowing non-abortive contraception. The liberals are shocked by standing for long services, fasting, prayer rules, modest dress and saints’ names. All of them forget one thing and, if they do not recall it, they too will eventually find themselves outside the Church.

What they forget is the Spiritual. And the source of the Spiritual is the Holy Spirit, which unites both conservative and liberal, as it is beyond, higher than, both of them. We can see this in the life of St John of Shanghai. The ecumenist liberals hated his asceticism, the source of the grace he acquired, his love of the services, the saints, in a word, his love of Orthodox Tradition. Anti-missionary conservatives hated his missionary work, his consciousness that the Tradition of the Holy Spirit is for the whole world. That is why they, clergy and laity, nationalists, right-wing politicians and CIA agents, put him on trial – and lost.

As for us, we follow St John and the Tradition of the Holy Spirit, Holiness. Our spiritual father, Archbishop Antony of Geneva, was the spiritual son of St John (who was born in the same year as my grandfather) and so we are St John’s spiritual grandchildren. Many forget that St John was Archbishop of Western Europe (1951-1962), for far longer than he was Archbishop of San Francisco. Here in Western Europe he is our patron saint. He stands far above the anti-missionaries and nationalists, the intellectuals and modernists. He stands far above petty conservatism and liberalism, for he was and is inspired by the Holy Spirit.

It is on this basis alone that we can look forward to building an Orthodox Metropolia of Western Europe and from there a new Local Church. No Local Church can be built without the urge to acquire the Holy Spirit, that is, without the search for holiness. The quest for holiness means monastic and ascetic life, fasting, prayer and almsgiving, repentance, that is, confession and communion, and the veneration of the saints, including the local saints, who acquired the Holy Spirit.  And so we come back to St John of Shanghai, who all over Europe rejected both the ghettoes of the Pharisees and the Halfodoxy of the modernists.

 

From Recent Correspondence (October 2017)

Pastoral Questions and Current Affairs

Q: There exist authentic Orthodox spiritual fathers whose disciples group around them. How can you tell the difference between them and cults?

A: Authentic spiritual fathers and their disciples are always diverse, everyone is different and free. However, cults produce clones, the members are all the same, with the same hairstyle, the same beards, the same clothes, the same glasses, like an army. Everything down to the smallest detail is identical, for their personalities are always suppressed and repressed. The spiritual children of real spiritual fathers are always diverse, alive and lively, the clones, zombies and robots of frauds are always the same, spiritually repressed and dying. This is because where there is love, there is freedom and self-expression, but where there is no love, so there is no freedom and no self-expression.

Q: How do you see the late Fr John Romanides?

A: I only met Fr John once, in 1981, and read his translated works about the same time. I was impressed by his knowledge of Western history and original approach. To my mind he was easily the finest and most Orthodox of the academic theologians of his generation. It is significant that Roman Catholics detest him and Protestants have no understanding of his Biblical basis because they do not understand the Bible. Unlike Metr John Zisioulas, he was fiercely but understandably opposed to ecumenistic Parisian Russian intellectuals, because of his bad experiences with them in the Church in the USA in the 1950s. As a result of them, Fr John did not always appreciate the real Russian Orthodox Church.

On the downside, some have accused him of a certain racism in his black and white approach to Franks and Greeks (Romans), where to some he gives the impression that the first are always bad because of their ethnicity and the latter are always good because of their ethnicity. That is very regrettable because Fr John did not have a racist bone in his body.

Q: In order to justify making sex change legal, the atheist Greek Prime Minister Alexis Tsipras said that ‘we (= Greece) belong to Europe’ and ‘nothing, no religion, can stand higher than human rights’. What does this mean, in your view?

A: It means that his religion is in fact the god of human rightism. This is a strange god because according to it unborn children have no rights and can be destroyed in the greatest holocaust of world history. This is because in this neo-pagan religion (reminiscent of the paganism of the Ancient Greeks), it is human sin that is worshipped.

Q: Roman Catholics often have a picture of the Pope in their homes and some Anglicans have a photo of Canterbury Cathedral. What do Orthodox have, as you are divided into different nationalities and have different patriarchs and styles of architecture?

A: We all have an icon corner, with an icon of Christ, and probably also icons of the Mother of God and close saints. This is because Christ, and no human being or church-building, is the Head of our Church.

Q: Is missionary work to be encouraged?

A: Only if it is Orthodox. All Orthodox parishes are missions in this sense. Sadly, all kinds of compromises get justified by the term ‘missionary work’, including the heresy of ecumenism. We have a huge amount of real missionary work to do with our own Orthodox people and those Non-Orthodox whom they choose to marry or befriend. I think it is especially pointless to talk to heterodox with the idea of converting them. Heterodox rarely convert to authentic Orthodoxy (of the few who do, most lapse or bring their heterodox baggage, including divisiveness, into the Church with them and then create problems and schisms for the rest of us). If we are to convert the world round us, it is much better to talk to the masses who have no religion at all. Heterodox form a small minority which is dying out anyway. We should leave the dead to bury the dead. We have too much else to do.

Q: St Ephraim the Syrian says that the Six Days of Creation were precisely that, six twenty-four hour periods. What do you say to that?

A: Like most Fathers of his era, he interpreted in that way, according to the scientific knowledge of the time. However, the Church does not dogmatize these views. What we should listen to is Church Councils and even then, only provided that they are real Councils, that is, inspired by the Holy Spirit. (We are against any kind of ‘Councilism’ or worship of meetings called Councils, for without the Holy Spirit any so-called ‘Council’ is only a conference, as we saw in Crete last year). And that is only revealed after the Councils have taken place and their teachings have been received by the faithful.

This is the meaning of the words ‘catholicity’ and ‘conciliarity’, groups of Church people inspired by the Holy Spirit throughout history and in all places creating spiritual consensus. I am sure you can find many personal opinions on secondary matters (= the matters that do not affect our salvation) of many Church Fathers that have been proved to be wrong. What do you not find is the dogmas of Church Councils, inspired by the Holy Spirit, that are wrong. Do not dogmatize or absolutize opinions. Only the Holy Spirit is infallible.

The History of the Western World:

Q: Is it true that there were no Jews in England until 1066? And if so, how did they get to Western Europe anyway?

A: Yes, that is so. As for your second question, the answer is that in the late eighth century, Charlemagne (c. 742 – 814), brought in Jews from Spain together with Jewish-trained advisors from Spain, including those who introduced the filioque, like the heretic Theodulf of Orleans. These Jews protected and helped develop commerce in his tiny ‘empire’. He saw the Jews as an economic asset and protected them. He realized the advantages and business abilities of the Jews and gave them complete freedom with regard to their commercial transactions.

Charlemagne was a gluttonous and superstitious illiterate, who was notorious for the murderous ruthlessness with which he treated his opponents. Moreover, his son, Louis (814–833), was faithful to the same lack of principles and also granted protection to Jews, to whom he gave special attention in their position as merchants. Spreading through the commercial centres of northern France, the Jews finally arrived in England from Rouen after the occupation under the heir to Charlemagne, William the Bastard, in 1066.

Q: What view does the Church have of feudalism?

A: Founded on the filioque, feudalism with its system of vassals is unique to the post-Schism medieval West, appearing in primitive and potential forms in the year 1000, or slightly before, and becoming full-blown after about 1050, when the Pope himself became just a feudal lord. The inward sign of feudalism is the filioque, but the outward sign of the presence of feudalism (and therefore of the absence of Orthodoxy) is in castles, what historians call ‘encastellation’. This is quite clear in Eastern Europe, where castles peter out along the Croat, Polish and Slovak borders. Orthodox do not have castles. In the Church we do not have feudalism, but independence and sovereignty, as expressed by the Greek word ‘avtokratia’, which does not at all mean ‘autocracy’. ‘Autocracy’ in English means tyranny and absolutism, which is very different from the people’s monarchy, the ‘autocracy’ of Orthodox Christianity.

Q: 100 years ago there were 100 million Orthodox, today there are just over 200 million. However, if you look at Catholics and Protestants they have probably quadrupled in numbers, if not more. Why has the Orthodox Church not grown as much?

A: Apart from the fact that Catholicism (1.3 billion) and the myriad of Protestant sects claim to have far higher numbers than they really have, I think there are several reasons:

  1. As the last representatives of the Church of Christ, Orthodox have in the last 100 years been subject to the greatest persecution known in world history. Carried out by the dual Western ideologies of Marxism and Nazism (both born in Germanic Western Europe), tens of millions died in their infernal invasions and persecutions and tens of millions more were aborted under the infernal Marxist ideology and then under the Western Capitalist ideology. If it had not been for this, the Orthodox population would easily have quadrupled in Russia alone.
  2. The vast majority of the growth of Catholicism and Protestantism has come about in former Western colonies in Latin America, Africa and parts of Asia. Orthodoxy does not have colonies, since they are founded on genocide.
  3. The Church is not a business with plans for expansion. Such businesses come and go, expand and contract, relying on superficial attraction. The Church is a tree and trees grow slowly, but organically.

Q: Recently a senior female cleric of the US Presbyterian Church said that God is not a Christian, meaning that anyone can be saved. What is your reaction?

A: Such Protestant clerics and laypeople do say things like this. I have also read them saying that ‘The Church needs to learn about Christianity’. It proves that words like ‘God’, ‘Christ’, ‘Church’, ‘Christian’, ‘salvation’, ‘priest’ etc have a completely different meaning for Non-Orthodox than for Orthodox. For them ‘the Church’ means ‘Protestant clergy’, many of whom are open atheists.

For Orthodox, all these words mean the same thing: God is the Holy Trinity, Christ is the Church, Christians follow the Church, salvation (from evil) is through Christ, priests belong to the Church etc. Christ is God and the Church is the Body of Christ and therefore Christians are people who try and follow Christ, belonging to Him. To say that Christ is not God or not a Christian simply makes no sense to an (Orthodox) Christian. Of course, it is true that there are plenty of people who call themselves Christians but who do not believe that Christ is the Son of God. However, they are not Orthodox Christians. Clearly, this female cleric is one of those. She condemns herself out of her own mouth.

As regards salvation, all we know is that inside the (Orthodox) Church, this is possible because billions have been saved, but that all who have been saved and will be saved have achieved this and will achieve this through the mercy of Christ, Who alone is the Just Judge.

Q: What is your view of Catalonian independence?

A: Free and unintimidated Catalans said yes to independence, the Western oligarchs said no. The Western ruling élites are heirs of the barbarians; when bandits in Kosovo proclaim independence, they call it good, but when Catalonia proclaims the same thing, they call it bad. Of course, that does not in any way mean that we support the Catalonian independence party and its leader. Like the Scottish nationalists, they are pro-EU, globalist and socialist. However, we support independence and freedom from centralist states for every viable historic people, like the Scottish and the Catalonian, who have in history been independent nations.

Russia

Q: Why did the Russian Revolution happen?

A: The Imperial Family lost their lives because the upper class elite, jealous of their power, turned against them in the 19th century and finally overthrew them in February 1917. If that had not occurred, Russia would have been victorious in the First European War. If you want to find the culprits who laid the groundwork for October and the murder of the Romanovs (recall who imprisoned the Romanovs in the first place), look among the families of the upper class.

Q: Why did former Russian Orthodox become Communists 100 years ago? Marx thought that Germans would become Communists and not Russians.

A: It all depends on the previous cultural values. As one elderly Romanian put it to me, ‘Communism is Christianity without Christ’, by which she meant that Communism has no love or freedom. It can be said that lapsed Orthodoxy = Communism, lapsed Roman Catholicism = Fascism and lapsed Protestantism = Capitalism. This is borne out by the last 100 years of history.

Q: Does Russia have a future in a globalized world?

A: Through its NATO and EU aggressiveness in Eastern Europe and especially the Ukraine, Washington and Brussels have thrown Russia into alliance with China. It has thus created the union of the most populous country in the world with the greatest manufacturing ability and the world’s highest GNP, with the largest country in the world and the centre of civilian and military technology, endowed with the greatest natural resources in the world. More than this, the Russian Federation is also the centre of the global Christian Tradition. Together, technology with the Tradition provide the alternative to the globalist ‘New World Order’ project of the Western elite. Tradition represents the opposition of all those who do not want to be enslaved to their modernist New World Order.

As the universal keeper and defender of Holy Orthodoxy, the Russia of Christ the Saviour is hated by Satan and his demons. That is why they carried out the Russian Revolution in order to efface the word Russia from the face of the earth, blew up the Cathedral of Christ the Saviour in Moscow, built to commemorate the defeat of the antichrist Napoleon, and were so bitterly angry at the rebuilding of that Cathedral after the fall of their Soviet Union. Russia is home to the Church, which is opposed to Trotskyite/Ukrainian Jewish, permanent chaos. This has again been implemented by the neocons as the New World Order.

How they hate us! They write to me and accuse faithful Orthodox of being ‘worse than the Nazis’!! The word ‘devil’ does after all mean ‘slanderer’ in Greek. We prevent them from doing the will of Satan, so they hate us. The place of confrontation of these two visions of globalism, the Western and the Russo-Chinese, is in, of all places, North Korea, where the Chinese and Russian borders meet. That is where we shall see the pattern of the future.

Q: There seem to be quite a number of scandals in the Russian Church inside Russia at present. Is there a serious problem?

A: I think there is – that you read the internet too much! On the internet, with its forums and blogs, you only get scandals. If you go to Russia and meet some of the bishops, follow the priests who do the baptisms, weddings and funerals, who confess and celebrate the liturgy every day, who visit the hospitals and bless the homes, meet the nearly 6,000 who are at present studying in seminaries, and if you take part in the massive Church processions and pilgrimages of the ordinary faithful, you will get a quite different impression. The Church is alive; the internet only reflects the exceptions, the bad news. All the mass of good news goes, as usual, unreported because people who have time to waste only want the scandals and sensations, as it makes them feel self-important, which they, and the devil, like. Avoid scandal-mongering, it is bad for your soul.

General

Q: Are young people less mature than they used to be? Or am I just getting old?

A: Well, of course you are getting old! We all are. I am not sure, every generation of older people for thousands of years has been complaining about young people. And then the young people get older and complain about young people in their turn. The only thing is that many young people now live in the virtual world of the internet and that does hold them back. Only reality makes mature. Smartphones do not.

Q: Would you say that night clubs are hellish?

A: I have never been to one, but I have seen photos. I would call them advertising agencies for hell.

Q: What were your best years of being an Orthodox clergyman?

A: Without the slightest doubt the last nine, of which the best was 2017: the first twenty-five before these last nine were despairingly hard.

Q: Why the change in 2017?

A: Because after 30 years we have at last gained a bishop. ROCOR lost its South American Diocese because it did not have a bishop for only 20 years, but we here survived for 30 years without a bishop. I think we hold a record, if only for stubbornness.

Q: What words would you like to have on your grave?

A: Well, that is a very surprising question! I have never thought about it. I don’t have time. A grave near my parent’s grave says: ‘I told you I was ill’. That is English humour. Many Orthodox graves have ‘Eternal Memory’ on them.

After several days’ thought about an answer to this question, I thought I would like: ‘The truth will set you free’. I have always valued the Truth and Freedom and have fought for both of them all my life. Both are hated by Satan and his servants. Over a thousand years ago the early English preacher Aelfric wrote in his Colloquy: ‘It is most disgraceful and shameful when a man does not want to be what he is and what he has to be’. At least that particular sin is not mine.

 

 

 

 

 

Some Missionary Notes

After 33 years as an Orthodox clergyman in three different countries, I would like to make the following observations about missionary work. Before anything else, it must be said that missionary work is never done top-down. In other words, it is not a matter of people sitting in offices poring over maps and sticking pins in them. That would be a great mistake. We are not McDonalds. Missionary work begins at the grassroots with the people who are inspired by God. It is therefore down-up. Some 15-20 years ago I wrote an article on what is vital for missionary work. It was entitled something like ‘The Three Ps’. The Three Ps are People, Premises and Priest – in this and no other order. Let me explain.

People

The first P means that all new missions open because there are people who want them. People does not mean self-servers who want to ‘open a mission’ for their own vainglory. Nor does it mean people who have a consumerist mentality towards the Church: ‘We demand a priest who will do everything we want him to do’. People means Orthodox people who want to pray together in an Orthodox church building, worshipping, praying to and thanking God, receiving the sacraments, of whom at least one can read and sing. Their first task is to contact their bishops and ask for his blessing, then decide whom they wish to dedicate their future church to and next look for suitable premises, preparing for financial sacrifices.

Premises

The second P means Premises, suitable for Orthodox services. It does not matter too much what they look like on the outside, at least initially, but on the inside they must be capable of transformation so that they will look like and then feel like an Orthodox church. They must be public-access premises with planning permission, located where Orthodox live, in a town or city, not in the middle of nowhere, still less be part of a private house of property. Ideally, they should be neither too small, nor too big, though with room to expand. If they have a kitchen, meeting-room, toilets, parking and you can have processions around them on Great Friday, Easter Night and on the patronal feast, then they must be near ideal.

Priest

The third and final P is priest. This is the least important issue because if you have people and premises, a priest will appear. However, it is vital that the priest speaks the language of his parishioners – in all senses. This means not only that he speaks and understands at least some of the most common language of his parishioners – which may not be English – but that he understands them and sympathizes with them. It is ideal when a priest is one of the group of people who has made his way through all the stages of priesthood – reader – subdeacon – deacon – priest – and therefore knows what he is talking about and understands.

Thirty-Three Churches Founded by the Russian Empire Outside Russia

Austria (2)
Vienna (1895 and 1899)

Czech Lands (3)
Karlovy Vary (1902), Marianske-Lazne (1902), Frantishkovi-Lazne (1889)

Denmark (1)
Copenhagen (1883)

France (9)
Biarritz (1892), Cannes (1896), Menton (1880, 1892), Nice (1859, 1867, 1912), Paris (1861), Pau (1897)

Germany (12)
Bad Kissingen (1901), Baden Baden (1882), Bad Ems (1876), Bad Homburg (1896), Berlin Tegel (1893), Darmstadt (1903), Dresden (1874), Leipzig (1913), Potsdam (1829), Stuttgart (1895), Weimar (1862), Wiesbaden (1855)

Italy (3)
Bari (1919), Florence (1902), Merano (1897), San Remo (1913)

Switzerland (2)
Geneva (1866), Vevey (1878)

USA (1)
New York (1904)

For photographs, see:
https://ru.wikipedia.org/wiki/%D0%A1%D0%BF%D0%B8%D1%81%D0%BE%D0%BA_%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%B8%D1%85_%D0%BF%D1%80%D0%B0%D0%B2%D0%BE%D1%81%D0%BB%D0%B0%D0%B2%D0%BD%D1%8B%D1%85_%D1%85%D1%80%D0%B0%D0%BC%D0%BE%D0%B2_%D0%B8_%D0%BF%D1%80%D0%B8%D1%85%D0%BE%D0%B4%D0%BE%D0%B2_%D0%B2_%D1%81%D1%82%D1%80%D0%B0%D0%BD%D0%B0%D1%85_%D0%95%D0%B2%D1%80%D0%BE%D0%BF%D1%8B

4 July 1997- 4 July 2017: Twenty Years of Mission: On Restoring the Heritage of St John of Shanghai in the British Isles and Ireland

Exactly twenty years ago, on the eve of the feast day of St John of Shanghai in 1997, an Orthodox Christian mission began to England from the east coast town of Felixstowe, the town of St Felix. This was much like the original Orthodox Christian mission of 631 to exactly the same place but led by the future St Felix. Indeed, this new mission was also an Orthodox Christian mission and it came from the Russian Orthodox Archdiocese of Western Europe, centred in Geneva, precisely next to the native Burgundy of St Felix. This was therefore not a mission created around Parisian personalities with dreamy philosophies and dubious cults, nor one of sectarian and Calvinist phariseeism.

On the contrary, this mission owes itself to Archbishop Antony of Geneva (1910-1993), who was named after the theologian Metr Antony (Khrapovitsky) of Kiev, ordained by Metr Anastasy, and was a disciple of St John of Shanghai and so another authentic Russian Orthodox Archbishop of Western Europe (1). He was briefly bishop in England in 1985. It was in order to restore the heritage of his spiritual father, St John, who had left England in 1962, that we returned, for, to all intents and purposes, his heritage had been lost and forgotten in the British Isles, crucified by spiritual impurities from both the left side and the right side.

Today, as a result of this mission, we are looking not only at real parish bases in Essex, Suffolk and Norfolk, two of them our property, with four priests, but also at hopes of penetrating further inland, with missions to the north, south and west, to Lincolnshire, Cambridgeshire, Kent and Sussex, and setting up a monastery. It seems, if God so wills, that the mission that could lead to a new Local Orthodox Church here, is indeed to be led from New York by the largely English-speaking ROCOR, to which Archbishop Antony belonged. Its local representative is Bishop Irenei (Steenberg), whose patron saint is the very saint whose icon was long ago painted in the Russian Orthodox church in Lyons – by Archbishop Antony.

Thus, today, whereas our Isles of the North Atlantic (IONA) appear to have a separate destiny from the Continent, it seems that God’s will for the imminent Russian Orthodox Metropolia of Continental Western Europe, the foundation of a new Local Church there, is not for it to be centred under the Church Outside Russia (ROCOR) in Geneva, as it was in the past under the ever-memorable Archbishop Antony of Geneva. It is rather for this work to be continued directly from Moscow via the new Cathedral and seminary in Paris. May God’s Will be done!

Note: (From his Biography)

1. As a priest in the 1950s Archbishop Antony had served in different churches in the Western European diocese, including in Lyons. Here he had painted the iconostasis of the Lyons church, including an icon of St Irenei of Lyons. As a hierarch, at the Third All-Diaspora Council in 1974 he spoke forcefully for Church unity and against ROCOR self-isolation. He advocated preserving the purity of Orthodoxy against atheism and new calendarist modernism, all the while using the free voice of the Church Outside Russia to understand and not condemn the enslaved, cherishing unity with the universal Church of Christ, avoiding old calendarist divisiveness, intent on seeking out and exaggerating errors.

He called all Russian Orthodox to unity through love and to help Russia. He was commended for taking this royal path by the future St Paisios the Athonite. Archbishop Anthony was also noted for his pan-Orthodox vision and welcome to converts, asking one of his Russian priests to compose a service to All the Saints of the Swiss Lands. Despite his limited linguistic abilities, he ordained clergy of many origins and established multinational missions. His episcopacy was noted for the peace and love within his diocese, which stretched from Portugal to Austria and from the Netherlands to the south of Italy, and for the brotherly feeling among the clergy.

A Prophetic Anniversary

В Москве прошла конференция к 10-летию воссоединения Русской Церкви

Слово священника Андрея Филлипса о 10-летии объединения РПЦ и РПЦЗ

Fr. Andrew Phillips on the 10th anniversary of the ROC and ROCOR reunion

Christ is Risen!

Dear Fathers, Brothers and Sisters in Christ,

Ten years ago, on 17 May 2007, during the Liturgy of the Ascension, at which the Act of Canonical Communion was signed, I stood in the Cathedral of Christ the Saviour confessing. Among those confessing were senior military officials, in uniform, who had come to repent for persecuting the Church in Soviet times. They did not realize that they were confessing their sins to God in the presence of a priest from the Church Outside Russia. Never have I felt our unity so profoundly. It is from our mutual repentance, and both sides had to do this, that we took our profound unity and so could ask together for the prayers of the New Martyrs and Confessors. In particular we ask today for the prayers of the Royal Martyrs, whom we remember on this centenary of the tragic betrayal of the Russian Empire.

For decades I have belonged to the Church Outside Russia and have served her in France, Belgium, Germany, Switzerland, Portugal and England, speaking for her in the USA, Australia and the Netherlands. For the Russian Federation is today only part of the Russian Orthodox world, of what we call Rus. Today, Rus is not only the Russian Federation, the Ukraine (despite the US-installed junta in Kiev) and Belarus, not only Moldova and Carpatho-Russia (Zakarpat’e). Rus is everywhere that the Russian Orthodox Faith is confessed, from Kazakhstan to the Baltics, from Japan to Thailand, from Germany to Venezuela, from Switzerland to Central Asia, from Italy to Indonesia, from Argentina to the USA, from Australia to England, from Canada to New Zealand. We too are Rus, together with you all.

In these latter times the Russian Orthodox Church has a worldwide mission to preach our common Faith without compromise, globally and in all languages, despite those who oppose us. Some of the greatest patriots of Rus belong to what Fr Andrei Tkachov rightly calls ‘our Church Outside Russia’. Our motto has always been ‘For the Faith, for the Tsar, for Rus’ and this is what our greatest saints, St Jonah of Hankou, St John of Shanghai and St Seraphim of Sofia, always proclaimed.

We are part of the Tsar’s Church, working in his spirit, for the Tsar-Martyr spoke five languages and built eighteen churches in Western Europe, desiring to see one built in each Western capital. (We still have one to build in central London in fulfilment of his desire). We in the Church Outside Russia are the outposts of Russian Orthodoxy, spiritual oases in an often hostile Western world. We are preparing, even in the West, for the coming Tsar of Rus. This is our unity. And our unity is our common victory!

Archpriest Andrew Phillips,
Parish of St John of Shanghai,
Colchester, England

Holy Sussex: Three Southern Saints

Introduction

Having written of the saints of East Anglia, Essex and Kent, I have been asked to write of the saints of the fourth of the seven early English kingdoms, Sussex, the Kingdom of the South Saxons. Though not so far to the south of London, just beyond Surrey and Kent and stretching to the south coast, hence ‘Sussex by the sea’, Sussex has a reputation for being separate from the rest of England. Perhaps this is because of its downs, or hills, and forest, which in times past cut it off from others. In any case, as a result, just like the people of Essex, local people, in both east and west Sussex, have a reputation for independence and an aversion to being forced into anything. This is expressed in the Sussex motto, ‘We wunt be druv’ (We won’t be driven/pushed around).

The English settlement of Sussex began in the year 477 with a certain leader Aelle, who landed on the coast, consolidated his territory and was eventually recognised as the first overlord of southern Britain. By the second half of the seventh century the western corner of Sussex around Selsey and Chichester had become the political centre of the kingdom. In the 660s-670s King Ethelwalh of Sussex formed an alliance with the Mercian King Wulfhere. As Mercia’s first Christian king, Wulfhere insisted that Ethelwalh convert to Christianity. Wilfrid, the exiled Bishop of York and future saint, came to Sussex in 681 and with King Ethelwalh’s approval set up a mission to convert Sussex to Christ, his centre in Selsey.

At the end of the 8th century, Aldwulf was probably the last independent king of Sussex, after which Sussex like others came increasingly under Mercian rule. But Mercia’s grip was in turn shattered in 825, when Sussex and the other southern kingdoms came under the control of Wessex which later grew into the kingdom of England. Orthodox Sussex is marked by three saints. These are:

St Leofwynn (Lewina/Lewinna), Protomartyr of Sussex (+ c. 670)

Sussex was the last of the seven kingdoms of England to become Christian and east Sussex remained pagan longest of all. However, even before St Wilfrid’s organized missionary labours in 681, there were isolated Christians here. For example, a Sussex man called Damian had become Bishop of Rochester in Kent in the 650s and King Ethelwalh had been baptised before St Wilfrid. And before Wilfrid there was for a time a small monastery of five or six monks at Bosham in west Sussex, founded in c. 670 by a wandering Irish monk called Dicul (Deicola), later St Dicul (feast: 18 April).

St Leofwynn was another such isolated Sussex Christian, being martyred in c. 670, almost certainly by fellow countrymen who were still pagan and she was not a Briton, as can be ascertained by her name. About three centuries after her martyrdom her wonderworking relics were solemnly translated to a St Andrew’s church near Seaford in east Sussex, so the place of her sufferings must have been nearby. This St Andrew’s church where her miraculous relics were venerated in early English times was perhaps in Alfriston, an attractive village four miles from Seaford. However, others have suggested nearby Bishopstone, which also has a church dedicated to St Andrew dating back to the eighth century.

Most of our knowledge of St Leofwynn comes from an account of the theft of her relics in 1058 for a monastery in Berg in Flanders. After the Norman occupation nearly every memory of the saint disappeared in England, though she was a much-loved intercessor in her new home. In 1558 Berg was captured by French Protestants and the relics of Saint Leofwynn disappeared except for one rib. This was venerated at the monastery until the French Revolution when it disappeared. In 1928 a priest in Berg rediscovered the relic, but when his church was almost destroyed during a bombardment in the Second World War the relic was lost. St Leofwynn’s feast day is 24 July.

St Wilfrid, Apostle of Sussex (+ c. 709)

Sussex became a diocese when St Wilfrid began to convert the pagan kingdom between 681 and 685. St Wilfrid (c. 633 – c. 709) was a Northumbrian noble who became a monk and then Bishop of Northumbria. Exiled by the Northumbrian king who had quarrelled with him, Bishop Wilfrid spent these years of exile in Selsey in west Sussex, where he founded his see with a monastery on an estate of 87 hides, granted to him by King Ethelwalh. Here in the Manhood peninsula he began converting the pagan inhabitants to Christianity, before returning to Northumbria under its new king.

St Bede attributed Bishop Wilfrid’s ability to begin to convert Sussex in part to his teaching them how to fish. He also wrote that the Sussex area had been experiencing a drought for three years before Wilfrid, but miraculously when he arrived and started baptising converts, it began to rain. Bishop Wilfrid worked with another future saint, Erconwald, Bishop of London, in helping to set up the church in Sussex.

His mission was jeopardised when King Ethelwalh died during an invasion of his kingdom by Caedwalla of Wessex. However, Bishop Wilfrid had previously had contact with Cædwalla and may have served as his spiritual advisor before he invaded. And after Ethelwalh’s death Bishop Wilfrid became one of the new king’s advisors and he was converted. Cædwalla confirmed Ethelwalh’s grant of land in Selsey and Wilfrid built his cathedral nearby at the entrance to Pagham Harbour, in what is now Church Norton.

Cædwalla also sent Wilfrid west to the still pagan Isle of Wight with the aim of converting the inhabitants. The King gave Bishop Wilfrid a quarter of the land on the island as a gift. In 688 the King gave up his throne and went on a pilgrimage to Rome to be baptised, but died shortly afterwards. St Wilfrid may have been involved in founding monasteries in other parts of Sussex, but the evidence for this is based only on wording used in founding charters which resembles that used by him in other charters.

After this mission, Christians in Sussex were placed in the Diocese of Winchester and it was not until c. 715 that Edbert, Abbot of Selsey, was consecrated the first Bishop of Sussex. There were eventually around fifty monastic (minster) churches across Sussex and these centres supplied clergy for the surrounding areas. Examples are at Steyning, Singleton, Lyminster, Findon and Bishopstone. The jurisdiction of each of these churches seems to have matched the early land divisions, called rapes.

Thus, it was not until 200–300 years after conversion to Christianity began in the 680s that a network of local parish churches came into existence in Sussex, the earliest being recorded at Henfield in central Sussex in 770. Several monasteries were also established here in the early English period in, for example, Selsey, Lyminster, Aldingbourne, Beddingham, Chichester, Bosham, Ferring and South Malling. In 1075 the Normans transferred the cathedral for Sussex to nearby Chichester. The original cathedral at Selsey is now under the sea. St Wilfrid’s feast is on 12 October.

St Cuthman (Cuthmann) of Steyning

St Cuthman was born in about 681, probably at Chidham near Bosham in west Sussex. This would probably mean that St Wilfrid converted and baptised Cuthman and his parents. His life states that he was a shepherd who had to care for his paralysed mother after his father’s death.

According to one story, once while he was shepherding, Cuthman drew a line around the sheep with his staff so that he could leave to collect food. On his return he found that the flock had not left the invisible boundary. This miracle may have taken place in a field near Chidham, which for centuries was known as ‘St Cuthman’s Field’ or ‘St Cuthman’s Dell’. It was said that a large stone in the field on which the shepherd was in the habit of sitting had miraculous properties.

When Cuthman and his mother fell on hard times and were forced to beg from door to door, he built a one-wheeled cart, with a rope from the handles over his shoulders taking part of the weight, in which he moved her around with him. One day Cuthman and his mother set out east from his home, heading towards the rising sun. When the rope broke he improvised a new one from withies, deciding that when that broke he would accept it as a sign from God to stop at that place and build a church there.

The withy rope broke at a place called Steyning, some 25 miles from his birthplace and inland from central Sussex, at which he prayed: “Father Almighty, Thou hast brought my wanderings to an end, now enable me to begin this work. For who am I, Lord, that I should build a house to Thy name? If I rely on myself it will be of no use, but Thou wilt help me. Thou hast given me the desire to be a builder, make up for my lack of skill and bring the work of building this holy house to its completion.”

For, after building a hut for his mother and himself, Cuthman began work on a wooden church which he decided to dedicate to the fisherman-saint, Andrew, with help from the locals. As the church was nearing completion and Cuthman was having difficulty with a roof-beam, a stranger showed him how to mend it. When Cuthman asked his name, he replied: ‘I am he in whose name you are building this church’. We do not know when Cuthman reposed, but we can imagine it would have been in about 730.

Steyning became an important religious centre and St Cuthman’s grave became a place of pilgrimage in the tenth and eleventh centuries. In charters of William the Conqueror Steyning was sometimes called St Cuthman’s Market or St Cuthman’s Parish. At his birthplace at Chidham there developed a Guild of St Cuthman. Though he dedicated the church he founded at Steyning to St Andrew, the parish was recently rededicated to St Andrew and St Cuthman. A picture of him with his handcart is on Steyning’s town sign. His feast day is 8 February.

Conclusion

In September 1066 the Norman invaders landed at Pevensey in east Sussex near Kent and nearby erected a wooden castle at Hastings, from which they plundered the surrounding area. Thus, the Battle of Hastings took place in Sussex, fought against the English King Harold, who had strong connections with Sussex and whose chief seat was probably in Bosham in the west. It is likely that all the fighting men of Sussex were at the battle, as the county’s chief men were decimated and any that survived had their lands confiscated. As the heartland of King Harold, Sussex experienced some of the greatest and most tragic changes of any English county under the Normans.

Its Orthodoxy supplanted, in later history the west of the county had a tendency towards Catholicism, while the east of the county had a tendency towards Protestantism. Today, even these fragments of the Faith have largely been lost, but the memory of the three saints of Sussex, who all lived and reposed within a century of one another, has not been lost: Leofwynn the martyr from the east on whose blood the Church was founded, Wilfrid, the Apostle of Sussex who worked in the west, and Cuthman, the holy layman who settled near the centre of Sussex. What a fine thing it would be if one day an Orthodox church could be founded in Sussex, perhaps in its one city, Brighton, with its large population located very centrally along the coast between east and west, and dedicated to St Andrew the First-Called Apostle and the Three Saints of Sussex.