Sainte Ia d’Irlande et de Cornouailles, Angleterre (+450) – 3 février ╰⊰¸¸.•¨* French

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IRELAND OF MY HEART

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Irlande

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Sainte Ia d’Irlande et de Cornouailles, Angleterre (+450)

3 février

Sainte Ia (+450), ou Hia ou Ives, d’Irlande et de Cornouailles, était une sainte et martyre bretonne de la fin du 5e siècle en Cornouailles britannique, célébrée le 3 février.

Sainte Ia aurait été une princesse irlandaise, sœur de saint Erc. Disciple de saint Baricus, elle vint en missionnaire en Cornouailles rejoindre les saints Fingar et Piala.

D’après la biographie, elle aurait eu 777 compagnons et aurait traversé la mer d’Irlande sur une feuille de chou.

Sainte Ia fut martyrisée sur la rivière Hayle et enterrée à St Ives. Une église, qui lui est dédiée, a été construite sur sa tombe. Puis la ville s’est formée autour.

Source: Wikipedia

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St. Ives, Cornouailles, Angleterre

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Святая Ия (St Ia) Корневилльская Из Ирландии (+450) — Принцесса, христианская мученица – 3 февраля ╰⊰¸¸.•¨* Russian

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IRELAND OF MY HEART

GREAT BRITAIN OF MY HEART

RUSSIA OF MY HEART

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Ирландии

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Святая Ия (St Ia) Корневилльская Из Ирландии (+450)

Святая Ия Корневилльская Из Ирландии (V век) — принцесса, христианская мученица. Память 3 февраля.

Святая Ия Корневилльская (валл.: Ia), известная также как Хия (лат. Hia), или Эйа (Eia), или Ив (англ. Ives), была просветительницей Корнуолла, по преданию была ирландской принцессой, сестрой св. Эрка (Erc), Юни (Euny) и Анты (Anta). Она была обращена в Христову веру св. Патриком Старшим и решила отправиться с просветительской миссией в Корнуолл, вместе со свв. Фингаром (Fingar) и Фиалой (Piala).

Предание гласит, что они уплыли без неё. Оставшись на берегу и горько рыдая, она вознесла свою молитву ко Господу. Внезапно её внимание привлёк плававший перед нею маленький листик плюща. Она коснулась его посохом, намереваясь потопить, но количество листьев стало приумножаться, и они образовали плот, на котором она и переправилась через Ирландское море, прибыв в Пенвис (англ.) (Penwith), что в Корнуолле, даже раньше тех, кто оставил её на берегу.

Там она стала духовной ученицей св. Бервина (Berwyn), иначе Барика (Baricus, Barric), и вскоре она объединила свои усилия со св. Элвином (Elwyn) и его 777 соработниками.

Она основала храм в Пен Динас (англ.) (Pen Dinas), и её святой источник Вентон Эйа (Venton Eia), иначе Ффинан Ия (Ffynnon Ia) был неподалёку от Портмеора (Porthmeor). Она также построила часовню в Труне (Troon), что в приходе Кэмборн (англ.) (Camborne) неподалёку от другого источника, называемого Фентон Иар (Fenton Ear), или Ффинон Иа (Ffynnon Ia). Вероятно, она бывала и в Бретани, где Плуйе (англ.) (Plouyé) неподалёку от Карэ-Плуже (Carhaix) назван в честь неё.

Присутствие Ии не всем было по душе в тех краях — она была умучена на реке Хейл (англ.) (Hayle) и похоронена в местечке, называемом нынче Сент-Айвс (St Ives), что в Корнуолле, покровительницей которого она почитается. Над её могилой там была воздвигнута церковь, освящённая в её честь.

Святую Ию изображают одетой в белую шерсть, как ирландскую игумению, иногда с белой вуалью, иногда в короне и держащей листья.

Источник: Wikipedia

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Сент-Айвс (St Ives), Корнуолле

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Saint Ia, Missionary & Virgin Martyr in Cornwall, England, from Ireland (+450) – February 3

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Ireland

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Saint Ia,

Missionary & Virgin Martyr in Cornwall, England,

from Ireland (+450)

February 3

Saint Ia of Cornwall (also known as Eia, Hia or Hya) was an evangelist and martyr of the 5th century in Cornwall. She was an Irish princess, the sister of Saint Erc of Slane and a student of Saint Baricus.

St Ia went to the seashore to depart for Cornwall from her native Ireland along with other saints. Finding that they had gone without her, fearing that she was too young for such a hazardous journey, she was grief-stricken and began to pray. As she prayed, she noticed a small leaf floating on the water and touched it with a rod to see if it would sink. As she watched, it grew bigger and bigger. Trusting God, she embarked upon the leaf and was carried across the Irish Sea. She reached Cornwall before the others, where she joined Saint Gwinear and Felec of Cornwall. They had up to 777 companions.

She founded an oratory in a clearing in a wood on the site of the existing Parish Church that is dedicated to her. Ia was martyred under “King Teudar” (i.e., Tewdwr Mawr of Penwith) on the River Hayle and buried at what is now St Ives, where St Ia’s Church—of which she is now the patron saint—was erected over her grave. The town built up around it. Her feast day is February 3.

Source: Wikipedia

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 St Ia of Ireland & Cornwall

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St. Ives, Cornwall, England

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Results of the pastoral visit to Vietnam on 2009

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VIETNAM OF MY HEART

ORTHODOX HEART

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Results of the pastoral visit to Vietnam on 2009

Source:

http://orthodox.cn

http://orthodox.cn/news/20090313vietnam_en.htm

From March 5 to 12, 2009, eparchy clergymen with the blessing of Archbishop Veniamin of Vladivostok and Primorsky Territory visited the Socialist Republic of Vietnam.

The Eparchy was represented by Hegumen Feofan (Ziborov) – the priest of the Saint Nicholas Cathedral in the city of Vladivostok, the priest Sergey Yakutov — the rural dean of the central district of the eparchy, and Michael Sheikhov — the chorister of the Saint Nicholas Cathedral’s Episcopal choir.

During the trip they visited Hànội, Hồ Chí Minh City, and Vũngtàu.

The Orthodox Divine Liturgy was served in Hànội for the first time in the history of the city. It took place in the territory of the Russian Center for Science and Culture.

In Vũngtàu on the eve of the feast of “The Triumph of Orthodoxy”, the All-Night Vigil was celebrated. The next day, the feast itself, in the same city a festive Divine Liturgy was served. On Monday and Tuesday the Great Repentance Canon of St. Andrew of Crete was read.

On Wednesday March 11, they served the pannikhida at the grave of Russian seamen from the cruiser “Diana”. On the same day in the territory of the Russian Federation Consulate-General in Hồ Chí Minh City, prayer with blessing of holy-water was conducted..

The next pastoral visit of Vladivostok eparchy clergymen to the Republic of Vietnam is planned for the days of the Radiant Resurrection of Christ.

English translation by Liubov Afonina

בלדכילדיס הקדושה ╰⊰¸¸.•¨* Eastern Orthodox Christian Church: The Life of Saint Bathildis in Hebrew language

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(+680) St Bathlildis בלדכילדיס הקדושה

בינואר 30

(Saint Bathlildis) בלדכילדיס הקדושה

בלדכילדיס או בלדתילד (Baldechildis וגם Balthild‏, Bathilda‏, Baudour או Bauthieult;‏ נולדה ב-626 לערך – נפטרה ב-30 בינואר 680) הייתה אשתו של כלוביס השני מלך נויסטריה ובורגונדיה.

שתי המסורות מציגות אותה כבת העלית האנגלו סקסית, ייתכן שהייתה קרובת משפחה של ריקברט, מלך ממלכת מזרח אנגליה, המלך הפגאני האחרון שם. אחרי שריקברט הודח מכס השלטון על ידי סיגיברט נמכרה בלדכילדיס לעבדות. היא הגיעה, עדיין כנערה צעירה, למשק הבית של ארכינולד (Erkinoald), שהיה המיורדומוס בנויסטריה, תחת כלוביס השני.

על פי ה-Vita Sanctae Bathildis, בלדכילדיס הייתה נערה יפה, חכמה, צנועה וקשובה לצרכיהם של אחרים. ארכינולד, שאשתו נפטרה, נמשך לשפחה ורצה להנשא לה. בלדכילדיס שלא רצתה להינשא לו התחבאה עד שהוא נישא בשנית. בשלב זה הבחין בה המלך כלוביס עצמו וביקש את ידה בשנת 649. על פי המסופר הייתה בת 19 בהינשאה לכלוביס והוא עצמו היה, לפי הגרסאות השונות, בין גיל 12 ל-16.

לפי המקורות, גם כמלכה נשארה צנועה וחסודה והתפרסמה בזכות תרומותיה הנדיבות ומעשי הצדקה שלה. בין תרומותיה היו מנזר קורבי (וכן מענק קיום שנתי עבורו מתוך המסים שנאספו בעיר פוס) ומנזר של (Chelles). היא תמכה גם בקדוש קלאודיוס ובמנזר שלו.

נולדו לה שלושה בנים שהפכו למלכים: כילדריך, כלותאר ותאודריק.

לאחר שנפטר בעלה, ככל הנראה בין השנים 655 ל-658 (התאריך המדויק אינו ידוע) ירש אותו בנה בן ה-5, כלותאר השלישי והיא הפכה לעוצרת בשמו עד הגיעו לגיל בגרות בשנת 664. כמלכה הייתה מדינאית מיומנת, ביטלה את המנהג של מסחר בעבדים נוצרים ואף ביקשה את שחרורם של ילדים שנמכרו לעבדות. על פי הסיפור, כאשר שלושת בניה הגיעו לגיל מתאים וקיבלו כל אחד נחלה (כלותאר בנויסטריה, כילדריק באוסטרזיה ותיאודוריך כנראה בבורגונדי) ויתרה בלדכילדיס על סמכויות השלטון ועל תוארה והצטרפה (או אולצה להצטרף) למנזר. את שארית חייה הקדישה כדי לשרת את העניים וחולים.

בלדכילדיס נקברה במנזר אותו הקימה, מנזר של מחוץ לפריז. הגיוגרפיה עליה (Vita Baldechildis) נכתבה זמן קצר לאחר מותה, כנראה בקהילת של. בדומה להגוגיורפיות אחרות על קדושים מהשושלת המרובינגית, גם הגיוגרפיה זו מספקת מספר עובדות היסטוריות. פולחן קדושים שלה החל בשנת 833 כאשר שרידיה הועברו מהמנזר הישן לכנסייה חדשה שנבנתה. בלדכילדיס הוכרזה כקדושה כ-200 שנה אחרי מותה על ידי האפיפיור ניקולאס הראשון.

בחקר היסטורי, למרות שההגיוגרפיה שלה מדגישה את צניעותה כשפחה, בהקשר של תרבות המאה השביעית נראה כי בלדכילדיס הייתה פילגש שהעניק ארכינולד כמתנה לכלוביס.

Source:

Wikipedia

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בלדכילדיס הקדושה

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Essex, England: A Journey from Western Christianity via Hinduism to Orthodoxy

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Essex, England:

A Journey from Western Christianity via Hinduism to Orthodoxy

Source:

http://journeytoorthodoxy.comSEE VIDEO HERE

JOURNEY TO ORTHODOXY

Fr. Nikon of New Skete [Mount Athos, Greece] remembers an Englishman who was troubled by his Church and went to India, Calcutta, in search of a genuine spiritual experience. He studied at the Hindu Faculty for four years, but still he did not find what he was looking for…

“And the principal of the Faculty of Theology, of that foreign religion in Calcutta, tells him: ‘If you want something deeper, then go to the Orthodox’. And this was told to him by one of another religion.”

And then he found that the Monastery across the street from his house is actually the Essex Monastery…

“He was excited, he was a catechumen at the time when he told us this, and now he is waiting to be baptized.”

Transcript (adapted after the Romanian version provided by Elena Dinu):

A few years ago I housed in my cell someone who lived next to an Orthodox monastery outside London, famous for its founder and its abbot, Monastery of Saint John the Forerunner in Essex.
An Englishman lived across the street from the monastery. But being troubled by his Mother Church, he wanted something more spiritual, deeper…

He went to India, Calcutta. He studied at this college for four years… When he finished his studies, he wanted to thank the school principal.

“Thank you! I have learned a lot. I wouldn’t believe that your religion has such a spiritual depth…”

… And the man thanked the school principal and the latter asked him: “Are you satisfied? Did you find what you were looking for?”

He answers:

“To tell you the truth, no, I’m not. I still want something more. I do not know, I have an inner dissatisfaction.”

And the principal of the Faculty of Theology, of that foreign religion in Calcutta, tells him:

“If you want something deeper, then go to” be attentive! “the Orthodox. Not to the Catholics. They are not serious. ”

And this was told to him by one of another religion. And he returns to England, to the monastery in front of his house and he says for the first time, “Let’s go to the monastery and see.”

“For so many years”, the abbot laughed when he said this, “we were across the street from his house. He saw so many people coming in and out of this place.”

He never thought to go across the street… He had to go to Calcutta and from there to send him back across the street of his house, where the monastery was… He was very excited.

“That was what I was looking for,” he said, “and I did not know where it is.”

In a monastery situated in front of him…

He was excited, he was a catechumen at the time when he told us this, and now he is waiting to be baptized.

Video: Blessing the Graves – Bright Monday in York, England

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ORTHODOX HEART

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Yorkshire, England

Blessing the Graves – Bright Monday in York, England

Saint Carannog / Carantock, Irish Missionary of Wales & Cornwall, England and his tamed dragon (dinosaur), 6th century – May 16

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IRELAND OF MY HEART

GREAT BRITAIN OF MY HEART

ANIMALS OF MY HEART

SAINTS OF MY HEART

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Cornwall, England

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Wales

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Saits Carranog

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Saits Carranog & Curig

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Saint Carranog

and his tamed dragon (dinosaur)

6th century

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Saint Carannog / Carantock

Irish Missionary of Wales & Cornwall, England (+6th century

May 16

Saint Carantoc was the son of Ceredig, King of Cardigan, but he chose the life of a hermit and lived in a cave above the harbour of the place now called after him, Llangranog, where there is also a holy well, which he probably used. When the people tried to force him to succeed his father, he fled, and founded a religious settlement in Somerset at Carhampton. According to legend, his portable altar was lost as he crossed the Severn Sea and was washed up at the mouth of the little brook Willet near Carhampton. Carantoc went to King Arthur, the leader of the British resistance to the Saxon invaders, to ask his help to recover his altar, and the King asked him in return to tame a dragon that was troubling the neighbourhood.

After Carantoc had prayed to the Lord, the dragon came running to the man of God and humbly bent his head to allow him to put his stole around his neck and to lead him like a lamb, lifting neither wing nor claw against him. After a time the dragon was released and departed having been instructed not to molest the human inhabitants of the land again. This is said to have taken place at Dunster.

Besides Carhampton, Carantoc founded a religious settlement at Crantock across the river Gannel from Newquay, and then, according to Capgrave, was led by his guardian angel to journey to Ireland to assist St.Patrick in the conversion of that island. In Ireland he cured one of his disciples, Tenenan, of his leprosy by giving him a hot bath. His ministry did not end in Ireland for he is honoured in Brittany as the founder saint of Carantec and the neighbouring parish of Tegarantec, which was probably originally Tref Carantoc.

St.Carantoc died in the middle of the sixth century, and Bath Abbey, which held the living of Carhampton, kept his festival on May 16th. The Welsh, Cornish, Irish and Breton calendars commemorate him at this time.

Source:

http://gkiouzelis.wordpress.com

Orthodox Heart Sites

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Llangrannog, Wales

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Orthodoxy In An English Village – by Fr. George Hackney

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Orthodoxy In An English Village

by Fr. George Hackney

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Source:

http://journeytoorthodoxy.com

http://journeytoorthodoxy.com/2010/11/orthodoxy-in-an-english-village-by-fr-george-hackney/

JOURNEY TO ORTHODOXY

Near to the geographical centre of England you can find Rolleston, the tiny village where I was born. My family were farmers, as their ancestors had been for generations. In the heart of the village and under the jurisdiction of the Church of England stood the ancient parish church of The Holy Trinity. For centuries it had been the centre of village life. There were no other denominations in the village.

As a child I did not even know that other denominations existed. It was in the Church of England that I was baptised and taught the orthodox Christian Faith. It was in the Church of England alone that I learned and accepted the great Orthodox dogmas concerning the Holy Trinity, Creation, Incarnation, Virgin Birth, Resurrection, Salvation through Christ our God from sin, death and the devil, the necessity for sacramental incorporation by Baptism and Confirmation into the ancient Church founded by Christ and the blessings of grace through the other sacraments, especially the Eucharist and Absolution and also the ethical and moral demands of the Christian life.The Church of England taught me all this and much, much more, including devotion to Our Lady, both in the parishes where I worshipped and in the Theological College I attended as a young man. It was in the Church of England that I learned to accept the faith of Bible and Tradition and to revere the seven Ecumenical Councils, rather than individual interpretation, as the reliable guide to the interpretation of Scripture

In an English city

I was ordained deacon in 1968 and priest in 1969 and for 32 years I served in the Church of England as a priest, most of the time in the industrial City of Derby.

During those years I sought to pass on to the people that which I had myself received – i.e. that the Church of England was the original and ancient Catholic Church of this nation of England, as its own catechism proclaimed.

That it had survived the Reformation troubles with the apostolic succession intact and that it had no special doctrines of its own – only the agreed doctrines of the Universal Church set forth before the Great Schism of 1054; holding to the Patristic Faith and rejecting modern papal innovations. The orthodox Faith with nothing added and nothing taken away.

First doubts

All this I firmly believed until 1992. It was the unilateral decision of the Church of England to proceed with the ordination of women to the priesthood that first began to shake my confidence. I could scarcely believe that our Synod and our Bishops had decided to proceed with this unprecedented innovation – ignoring pleas from the Pope of Rome and the Patriarchs of the East that we should refrain from unilateral action on so divisive a matter.

When the General Synod of England voted to accept the doctrine and practice of female ordinations 500 or so clergy resigned almost immediately, believing that these ordinations put the validity of the eucharistic celebration in doubt. In the twelve months following the first ordinations of clergy women the Church of England lost 36,000 regular lay worshippers. This was equivalent to the total number of regular communicants in three average English dioceses. The drift from the Church has continued ever since and the number of laymen and women attending Church of England liturgy in this land continues to fall every year.

Resignation.

Eventually I resigned from my parish duties in Derby, aged 60, and went into early retirement because I was becoming very concerned at the way the Anglican Communion, not just in England but around the world, is breaking up into factions no longer in Communion with each other.

Tip of the iceberg.

This is happening over a range of matters doctrinal, ethical and canonical. It is not just about the ordination of women. That was merely the first crack in the wall and a taste of things to come. It was the first sign that those in authority in the Anglican world were willing to surrender orthodoxy and embrace novel doctrines and practices previously quite unknown or previously rejected as heretical.

There is not just one issue but many.

Fragmentation of Anglicanism.

The fragmentation of Anglicanism, which originated in the Episcopal Church of the USA, has spread deep into the heart of the mother Church of England.

I became increasingly unhappy that the Church of England today is becoming less and less like the Church as it was when I was baptised and ordained priest.

In particular the General Synod in London (consisting of Bishops, Clergymen and women and Lay men and women) and the State-appointed Bishops of today are surrendering the orthodoxy of Anglicanism and replacing it with new liberal ways on three fronts: in doctrine, discipline and ethics.

The national Church of England is becoming more and more protestant, more and more liberal, less and less orthodox.

Its Leaders in the Episcopate and its rulers in the Synod seem to be infected with secular ideas which they see as modern and compassionate and in tune with the spirit of modern man and the present age but which plainly contradict the witness of Scripture and Tradition.

This can be seen in many areas today …

in the field of the individualistic interpretations of Scripture that are accepted,

in the ordination of women to the priesthood and soon to the episcopate,

in the revocation last year of the old Convocation Regulations stating that marriage is a lifelong sacramental bond,

in the permission given by some English bishops, such as the present Bishop of Lincoln, for their clergy to give a liturgical blessing to homosexual partnerships as if these were marriages, in the permitted continuance in Office of higher and lower clergy who publicly deny in the pulpit, on television,

in the newspapers and in books and articles even most basic doctrines of the Creed, such as the resurrection of Our Lord Jesus Christ and his virginal conception and birth,

in the official acceptance of the new idea of Provincial autonomy in doctrine which results in Anglican Provinces around the world deciding on their own authority to introduce new doctrines and practices, of a liberal kind, never before held in Anglicanism, and not held by other Provinces….

and many, many other things which flow from this.

From Communion to Federation.

The Anglican Churches around the world which used to be in full Communion with the Archbishop of Canterbury and with each other are so no longer. The term Anglican Communion is still used by the State Church in England but in reality and truth it has disintegrated into a mere Federation of Churches of Anglican origin. It is no longer true that they are all in sacramental Communion with each other. There is no longer agreement in doctrine, ethics, morals or canon law.
In America already there are, I believe, over 40 Anglican jurisdictions separated and not in Communion with each other or with the Archbishop of Canterbury. Here in England there are at least three different Anglican Continuing Churches not in Communion with the official State Church or with each other .

Moreover the Traditional Movement within the State Church, which began as a resistance to the innovations of 1992, and which I initially joined and took an active part in, still hoping we could reverse the tide of liberalism, is striving to form yet another totally independent Free Province as a refuge for orthodox English Anglicans.

Flying Bishops

This movement has been allowed by the General Synod to have four roving Bishops of its own to confirm and ordain members in traditional orthodox Church of England parishes, across Diocesan boundaries. This happens only where the Church Council has voted to resist liberal innovations and has petitioned the Diocesan Bishop for the extended pastoral care of an orthodox Anglican bishop.

In the Church of England now a parish can effectively choose its own bishop. This destroys the reality of the Diocesan Bishop as centre of unity in the local Church.

However these so called Flying Bishops operate only under the control and with the permission of the local Diocesan Bishop, who may be one who does not believe in the virgin birth or the Resurrection of Our Lord and may well be permitting his parish priests to have faithful homosexual relationships, despite the pleas of Lambeth Conference, and to give liturgical blessings to homosexual partnerships of both sexes and in most cases will himself be ordaining female candidates into his College of Diocesan Priests. The Flying Bishops have no jurisdiction, cannot select candidates for ordination, and must be in full Communion with the Diocesan Bishop despite the fact that the people and parishes they serve refuse to be so.

The old Faith

When I was ordained in 1968 by the Anglican Bishop of Bradford, the Rt. Revd Michael Parker, I believed that our Church of England was the ancient, original, western Orthodox and Catholic Church of this land and that despite its faults and failings (for no Church is perfect) it was the right and proper instrument for the ongoing evangelisation and pastoral care of the English people. The Bishop who ordained me encouraged me in this and held the same belief.

This is what I was taught as a young man at my Theological College. I accepted it then and was guided by it up to my last days as an Anglican.

Visit to Serbia

This faith in the orthodoxy of the old Church of England I still held strongly when, in 1983, with my family, I had the privilege of spending several weeks visiting towns, villages and monasteries throughout Serbia and adjacent Regions with Fathers Georgije, Dositej and Longin; at that time parish priests in England and now Bishops of the Serbian Church. At that time I was much encouraged by direct experience of Orthodoxy and Orthodox people in an Orthodox land. It renewed my vision of what the Church of England ought to be and had the potential to become.

The breaking of a dream

In these present times I see this understanding of the Church of England, which I was taught and received, being abandoned on all sides by those in authority. Orthodox Anglican congregations, people and priests are in despair. There is a steady trickle of people and priests leaving the Church of England every year.

Most of them seek to be received into the Roman Catholic Church simply because the liturgy of Rome is Western in form and almost identical to the Anglican Rite, so they feel at home with it and can worship without major difficulties.

This is especially the case with English lay people who initially find Eastern rites baffling.

Even now there are still some Bishops priests and people struggling on heroically to maintain orthodoxy in life and doctrine within the Church of England, but they are increasingly marginalised and ignored. In the year 2000, when I was still serving as an Anglican priest, I was able to take a coach-load of my parishioners to London for a Millennium Mass celebrated in the London Arena and organised by the orthodox resistance network, Forward in Faith.

At that Mass there were 800 concelebrating priests and over 10,000 communicants. For a long time I remained an active part of this struggle to recover orthodoxy in our beloved Church.

Sadly I think that great Liturgy in the London Arena was probably the last gasp of the orthodox constituency in the Church of England. Many of those who took part in it have now left the Church of England. For myself I cannot accept the claim of Rome to impose new doctrines on the Church without the agreement of an Ecumenical Council; doctrines such as that of Papal Infallibility and the immaculate conception of the Mother of God and therefore I could not ask to be received into the Roman Communion.

Time out to think

When you are a very busy parish priest you do not have much time to think deeply about these things, however. The immediate needs of your parishioners are paramount. The day to day demands of the ministry in a large and busy City parish simply leave you tired and exhausted.

Since Annis, my wife, and I came in 2001 to live in comparative isolation near my home village in enforced early retirement I have been able to take time to ponder and to pray.

The root of the matter

At root it is all a question of where Authority lies in matters of Doctrine, Discipline and Order in the the Church of God.

This has always been a problem in Anglicanism but in these times it becomes more and more acute as Provinces, Dioceses, individual Bishops and even Parishes and individual priests assert their right to autonomy – their right not to be bound by Scripture, Tradition, the Ecumenical Councils, the Liturgy, or anything other than their own experience and what appears to them to be the dictates of reason in the modern world.

This question of Authority lies at the root of the fragmentation of Anglicanism today.

Coming home

After much inner struggle and distress I made a clear decision to seek reception into the Orthodox Church . My sole wish is to continue to be an orthodox Christian and not to continue fighting my own denomination in endless wrangling and arguments over doctrine and discipline in a Church where I can no longer remain in full Communion with the Bishop of the Diocese… a church which with almost every meeting of its Synod strays further and further from Scripture and Tradition.

It has not been an easy decision to leave the Church of England because I have served as a priest for the past 32 years, it has been the whole of my life and I knew that if I entered the Orthodox Church it would have to be in lay Communion since I am not bringing a congregation, group or community with me.

However it is more important to me to be simply an Orthodox Christian in the genuine Orthodox Church than to serve as priest. It is a matter of priorities.

Annis, my wife, and I began to attend Divine Service at the Orthodox Parish of St Aidan and St Chad in Nottingham, England. The parish church is a converted Methodist Chapel on Carlton Hill, Nottingham. To attend liturgy we have to make a 44 mile car journey each time. This will always have been normal for many Orthodox in this country but for 32 years I was used to having the parish church right there on my doorstep!

The parish is under the Moscow Patriarchate and all services are served in the English Language, so we have no language difficulties in worship. Although I am more familiar with the Serbian Church than the Russian there is no Serbian Church accessible to where I now live. The parish priest at Nottingham is Fr David Gill and the assistant priest is Fr Peter Brameld. We have two priests and two deacons. Three of these are former Anglican clergy. About half our regular congregation are former Anglicans. The rest are East Europeans and their descendants.

On the Eve of the Theophany this year 2003, eighteen months after resigning my Anglican parish, I was received by Confession and Chrismation into the Holy Orthodox Church, Moscow Patriarchate. At present I am attending the 2 year part-time Certificate in Orthodox Christian Studies course at the Institute for Orthodox Christian Studies at Cambridge. This is the first Pan-Orthodox Theological College in England. It is affiliated to the ancient University of Cambridge and has a web-site at http://www.iocs.cam.ac.uk