Highways and Hedges Part III - The Charismatic Independent Sacramental/Liturgical Churches Part 2

Part One of this particular section dealt with the background for many of the groups we will now be discussing in detail here.   These groups all have a few things in common:

1.  They are either openly Pentecostal/charismatic in expression, or they are made up of people who possess those convictions

2.  All are doctrinally conservative.

3.  Many of them also have as their memberships a large number of former Pentecostals and Evangelicals, or they have disaffected Roman Catholic or Episcopalian charismatics in their leadership who felt more spiritually at liberty to practice their convictions as an independent communion.

That being said, again there are some groups we are leaving out.  For one, the Mar Thoma Orthodox Church, as led by Veron Ashe (Mar Enoch).   Although Ashe is a former Pentecostal, and even after becoming an independent Orthodox he was welcomed for a short time on TBN and other mainstream Evangelical venues, Ashe is also affiliated with a New Ager, Joseph Narsai (Vreneburg) of the Federation of Saint Thomas Christians, which mixes Eastern Orthodox and Hindu/New Age mysticism.   Again too, we also are omitting the Convergence groups such as the Charismatic Episcopal Church, because they are a communion of over 100,000 now and thus do not qualify as a "Highways and Hedges" church.   Reiterating those points, we are now ready to proceed.

1.  The Church of the East Tradition and Bishop John Marion Stanley

The first subset of communions we want to examine are those which come from the legacy of Bishop John Marion Stanley (1923-living), a former priest in a small Anglican communion called the Free Protestant Episcopal Church who was also a full participant in the Charismatic Renewal of the 1960's and 1970's, which is reflected in the church he founded in 1959 in Washington State, the Orthodox Church of the East.   According to Karl Pruter's Old Catholic Sourcebook (New York:  Garland, 1983), Stanley was consecrated a bishop by Charles Dennis Boltwood (1889-1985) of the Free Protestant Episcopal Church (Pruter, 82).   Stanley took the episcopal name of Mar Yokhannan, and his church was described as being a benefactor of the legacy of the Assyrian Church of the East with a charismatic emphasis, as many of its members did believe and practice such charismatic phenomena as glossolalia and divine healing.   It is not known how many congregations of this group are left, but an active community still exists on Vashon Island, WA, today.  Stanley is still living as well, although in declining health and advanced age. 

Bishop John Marion Stanley, or Mar Yokhannan, of the Orthodox Church of the East

On April 2, 1977, a bishop associated with Stanley, Bertram Schlossberg (Mar Uzziah) was released by Stanley from "all canonical obedience" and incorporated the Autocephalous Syro-Chaldean Church of North America, headquartered in Connecticut.  In 1983, this communion claimed 4 parishes served by 14 clergy and 200 parishioners (Pruter, 82).  In recent years, this group has a new name, as it is now known as the Evangelical Apostolic Church of North America, a name it adapted in 1992 (noted in The Biblical and Ecclesial Teachings Of the Evangelical Apostolic Church of North America, page 1).   Also, in recent years, they have been active in the mission field, in particular in Korea, and have also acquired as part of their membership Archdeacon Ben Torrey, who is the grandson of famed Evangelical scholar R.A. Torrey.  On their website, http://www.eacna.org/, they list 4 active congregations, including 2 in Connecticut (Rockville and Stanford), one in New York (Tuckahoe), and one in South Carolina (Fort Mill).  They still are open to charismatic expression, although not much position has been taken on it since their earlier days.    Their statement from the Biblical and Ecclesial Teachings on this reads as follows:

True worship is the result of complete submission to the Holy Spirit in any worship service, whether it has a prescribed form or not.  Unprepared services can be restrictive and binding; set forms can and should be used with spontaneity, allowing for complete, yet disciplined, freedom in the Holy Spirit.  (ibid, p. 14)

Like the parent body, the EACNA also uses the Assyrian Church Qurbana as its form of liturgy, and they also do not ordain women, although they do have married clergy.  Both groups also uphold traditional marriage, and homosexuality is condemned as a sinful lifestyle on Biblical principles.  

The current headquarters for this group is in South Carolina, where Archdeacon Torrey is the main administrator.  Torrey also coordinates the Korean mission work through Four River Hill of Refuge Family. 

 A third group sharing this same legacy is the Catholic Apostolic Church of Davis, located in Davis, CA.  This is a fruit of the ministry of Elijah Coady, or Mar Elijah, and as far as can be ascertained, this group never expanded any further than the local parish in Davis.  Coady was a dynamic evangelist, similar in method I am told to many of the great salvation/healing evangelists of the 1950's, and he also was sought-after in Pentecostal circles even up to his repose in 2010.   The most notorious event Coady is associated with though regards Christian comedian Mike Warnke, a former Satanist who was born again in the early 1970's and wrote a book about his experiences called The Satan Seller.  Many Evangelical leaders tried to debunk Warnke, and as a result in the mid-1990's he was all but blackballed by the Evangelical establishment.  Upon searching, Warnke was received by Coady, and ordained a priest by him.  Today, Warnke is in communion with the Convergence movement, and is part of the Evangelical Episcopal Church.

After Coady's death, his small flock in California was sustained by a layman, Henry Bruneau.  I corresponded with Bruneau to obtain more information, and in a letter dated April 23, 2012, that he sent me, I was informed that the Davis congregation had dwindled down to basically 3 families, and eventually the parish disbanded and its membership was absorbed by another communion, the Celtic Orthodox Church based in San Dolay France, under its bishop Mael.  That led me to look into the Celtic Orthodox Church more, and I contacted one of their priests in the US, Fr. Paul DuPuis, and he was very gracious and helpful in providing more detail as to what happened to the Davis group.   In short, Coady's ministry has lived on, but his church did not.  Bruneau in his letter also mentioned that their group was greatly influenced by the Catholic Apostolic Movement in Scotland ("Irvingites") in the 1800's, and they fully believed in the five-fold ministry gifts of Ephesians 4:11.   It is really a tremendous shame this group was not allowed to blossom more, but they did leave behind a fantastic legacy.

A fourth group in this tradition was independent of Stanley's line, but was still important to this study because they are a Syriac-rite communion that also has ties to the Charismatic Renewal movement.  This group calls itself the Eastern Catholic Diocese, and is based in San Jose, CA.  They are under the leadership of a Metropolitan Archbishop, Mar Mikhael, and have a long history going back to 1947 in the US.   Their first primate, according to their website, was a German-born metropolitan, Mar David of Edessa, who assumed the metropolitanate in 1934.   The current Metropolitan, Mar Mikhael, is also of German origin and has ties to the German nobility.  Mar Mikhael had conducted missions work overseas in China, and was imprisoned and tortured by the Communist government there - today he sustains physical disabilities as a result of that experience.  He was also ordained to the priesthood in 1968, and on December 29, 1974, he assumed the office of Metropolitan of this communion.  To include him here, Mar Mikhael also has been actively involved in the Charismatic renewal movement since 1972.  Much of this information was taken from the church website, http://easterncatholicchurch.org/index.html, although I have also spoken and corresponded with Mar Mihael myself during a period between 2004-2005, as at one time I was contemplating ordination through him.   However, personally, I found Mar Mikhael to be somewhat abrupt, a little self-pitying, and he tended to react to people who disagreed with him almost with contempt, which is why I did not pursue any further efforts with his church.  This is not to say Mar Mikhael doesn't have his good qualities though, because he does have a remarkable testimony of his ordeals in the Chinese prison, and he has effectively led a diocese for almost 50 years.   Also, he is a strong defender of orthodoxy, and has produced (provided you can get them!) a wonderful series of DVD's of his television broadcasts from the San Jose area that give unique perspective on a lot of issues.   As for the demographics of the Eastern Catholic Archdiocese itself, it is not known how many parishes, etc., they have, although at least three (two in California and one in Hawaii) have been documented, and they also have communion with a group of parishes in Germany as well.   It is not a big group, in other words, but is still active. 

His Beatitude Mar Mikhael, Metropolitan of the Eastern Catholic Archdiocese

2.  Independent Communions Following The Byzantine Rite

There are two openly charismatic groups that follow the Byzantine Rite that I want to mention, as well as one non-charismatic group of former Evangelicals.   Although many Charismatics who came into the sacramental/liturgical tradition tended to gravitate more towards the Syriac liturgies, some did follow the Greek as well, and a couple of those are of note here.

The first of these is the older of the three groups, being named the American Orthodox Catholic Church, with its Archbishop, Stephen Kochones.   I was in touch with Archbishop Kochones many years ago (around 1991) and at one point I had an abundant amount of information on his church as he published many small booklets that contained various aspects of their church teachings.  Unfortunately, I misplaced those, and regrettably I have had to piece information together here from the sources I do have.   Kochones, although born a Greek Orthodox, was actually a former minister in the Independent Assemblies of God (a latter-rain denomination with Scandinavian roots that came into existence in the 1940's) into which he was ordained a minister in 1956.   However, he was also one of the very first Evangelical Protestants to begin the pilgrimage to a more liturgical/sacramental expression of his faith, and he was consecrated a bishop by Bishop David Baxter (who received Apostolic succession from Aftimios Ofiesh's line) in 1980.   However, he started a small liturgical communion called the Catholic Church of God in 1969 that not only incorporated the Greek Byzantine liturgy, but also incorporated elements of Hebraic and charismatic worship as well (Pruter, 71-72).   In the late 1980's, the Catholic Church of God officially changed its name to the American Orthodox Catholic Church, and today it still has a vibrant parish located at 810 East Walnut Street in Pasadena, CA.  

In preparation for this article, I wrote the church to see if I could obtain another set of the position booklets, and one of their priests, Rev. Perez, did send me a doctrinal statement of the AOCC on May 3rd.  In their statement of beliefs, the AOCC reaffirms the Orthodox faith as defined in the historic Creeds (Athanasian, Apostles, and Nicene) but also seeks to define Catholic doctrine in Hebraic terminology, which it does effectively.  As a result, they hold Liturgy on Saturday, rather than Sunday (interesting enough, the first contact I had with this group came not through independent Catholic sources, but rather through the Bible Sabbath Association, as they are listed in the Association's 1990 Directory of Sabbath-Observing Groups which I had a copy of at the time), and also observe some Judaic feast days.  In addition, they also observe the ordinance of footwashing regularly, and hold to the ten-percent tithing principle for its members.   As for its charismatic emphasis, that can be found in #28 of their Statement of Beliefs - without quoting it, they affirm the exercise of spiritual gifts as well as the Five-Fold Apostolic ministry gifts of Ephesians 4:11.   As of #35 of their Statement of Beliefs, they are also unique among these groups in that they hold to a premillenial eschatology.   As of 1983, the AOCC was documented as having 4 parishes and around 400 members.  Recent numbers have not been given, and unfortunately the AOCC has very little Web presence, unusual considering the ready access of the internet and all its resources.

The second group that observes a Byzantine liturgical worship format is fairly recent in origin, but a dynamic and seemingly growing communion, the Charismatic Orthodox Church.  The roots of the COC go back to 1998, when Georgia native Mark Kersey felt led to study the writings of the Church Fathers, and like so many of us who have made this pilgrimage, he embarked on the establishment of the COC in St. Augustine, FL.  I actually had the privilege of getting to meet this remarkable minister, who since is known as Bishop Simeon John, and in 2005 we met in Clearwater and had lunch.   He is a very down-to-earth man, a self-described "redneck," and he also is very upfront and honest when he communicates with people, which actually made his visit (which he also did on his own volition, which speaks volumes) a real blessing.   Although he came from a Jehovah's Witness background, Bishop Simeon John later was born again and became part of a Pentecostal denomination and was active in ministry in that group for some time.   When he formed the COC, it at first was often identified with the Convergence Movement, which Bishop Simeon John does not concur with - he believes he is restoring the New Testament practices of the Church, and that the Orthodox Church is the closest expression of that and therefore he chose to be part of it based on the study he undertook.   The COC is, unlike other jurisdictions, not seeking to be formally part of mainstream Orthodoxy, but instead maintains that God gave it the vision of the ministry it is to perform.   Although reverently faithful to the Byzantine Liturgy of Saint Chrysostom as the basis for its worship, it is also very much open to Pentecostal spirituality and does incorporate those elements as well into its worship.  And, like Bishop Kochones, Bishop Simeon John also incorporates elements of Hebraic worship into his liturgies as well.  In the Wikipedia article (http://en.wikipedia.org/wiki/Charismatic_Orthodox_Church), the COC is listed as having parishes in several states, including Florida, Massachusetts, Indiana, Illinois, Oklahoma, Pennsylvania, and Texas, as well as missionary activity in the Phillipines and Sierra Leone in Africa.   I personally see the COC having steady, although not explosive, growth in the near future, as Bishop Simeon John is an anointed leader of his church and his people are very well-discipled and vibrant spiritually.   The episcopal see (my terminology) of the church is in St. Augustine, FL, although they do maintain a seminary, Theosis College, in Indiana.   As a communion, the COC is young yet, but it does have a good future ahead of it provided it stays the course. 

Bishop Simeon John (Mark Kersey) of the Charismatic Orthodox Church, visiting the Holy Land in this picture

The third group under discussion in this section is the Evangelical Orthodox Church, which is the surviving remnant of the same group led by Fr. Peter Gillquist and the other Evangelicals who in 1987 entered the Antiochian Orthodox Archdiocese as the Antiochian Evangelical Orthodox Mission.  A minority of the EOC decided not to formally enter the Orthodox Church, and still maintain an independent communion today.   Their early history is basically identical to that described in Peter Gillquist's book, Becoming Orthodox (Ben Lomond, CA: Conciliar Press, 1989), as they were at one time one and the same.   They maintain a website at http://www.evangelicalorthodox.org/, and they have 15 parishes worldwide that are part of their communion.   Their stands on issues are fairly conservative and traditional - strongly pro-life, upholding traditional marriage, and also professing the historic Creeds of the Church as their basis of faith.   They also have an all-male clergy, although they do order deaconesses too.  And, by all appearances, it appears they also allow for a married priesthood as well.   As for charismatic worship and expression, the EOC does not have a statement either advocating or condemning it, although it does say that "Worship in the EOC strives to hold in balance liturgy and spontaneity, antiquity and modernity, exuberance and dignity. All of our forms of prayer and worship are primarily based on those which were developed during the earlier, undivided centuries of Christian history," which means to me that they are open, but not endorsing.  That makes some logical sense, being many of the clergy in this communion were themselves former Pentecostals and charismatics at some point, but unlike the group that became the AEOM, they don't seem to be critical of Charismatics and are not inclined to totally eschew their past like some of the former do.  

The presiding Bishop of the EOC is Bishop Jerold Kliege, who has a Mennonite Brethren background.  He is based out of Saskatoon, Saskatchewan, and is part of Holy Covenant Parish.  The majority of the EOC's parishes appear to be in the area of Indiana and Illinois, although they are also found nationwide and in several foreign fields. 

Presiding Bishop Jerold Kliege of the Evangelical Orthodox Church

Holy Covenant EOC, Saskatoon, Saskatchewan, Canada - the Presiding Bishop's home parish

3.  Roman-Rite Charismatic Jurisdictions - the Catholic Charismatic Church of Canada

Although there has been an active Charismatic Renewal movement in the Roman Catholic Church since 1968, some Roman-rite Catholics who had charismatic leanings chose to be independent as well, and the most notable of those groups is a Canadian-based communion called the Charismatic Catholic Church.   Although in reality the CCC doesn't consider itself outside of the Roman Catholic Church, structurally it actually is just that, despite the fact they have petitioned for many years for a "Charismatic Rite" in the Roman Church.   The CCC notes its origins as being in 1968, when its Patriarch, Archbishop Andre Barbeau of Quebec, instituted it.   He received Apostolic succession in his consecration as Bishop by two Old Catholic hierarchs, and held the post of Patriarch until his repose in 1994, when the current Patriarch, Andre Letellier, was elevated.   They have about 4 parishes in the US, including one I once was involved with briefly in 2004-2005 in Dunedin, FL, Holy Apostles Parish.  By personal observation, their worship is based on the post-Vatican II Roman Missal (Novus Ordo), and also incorporates many Pentecostal elements, such as praise choruses, some Hebraic/Messianic worship, and also the exercise of the gifts of the Spirit.  I served as a subdeacon under Bishop Angelo (Fr. William Nicolaro) at Holy Apostles, and my experience with them is that they are a group primarily consisting of people of Roman Catholic backgrounds, although a number of disaffected Episcopalians and also former Evangelical and Pentecostal members were found in this particular parish.  All clergy can marry, unlike in the Roman Catholic Church, and for the most part they follow (as do many of these communions) an Ignatian model of the episcopacy - the bishop is also the rector of the local parish.  They have also an open communion policy, in which validly-baptized Christians can receive the Eucharist.   On other issues, they are fairly conservative doctrinally, upholding a pro-life, pro-traditional marriage, and Biblical inerrancy stance on many issues.  And, although they feel they are "in communion" with Rome, in reality they practice many things that Rome does not (married episcopacy, etc).   In recent years, another group has gone into schism also calling itself "Catholic Charismatic Church," but other than common origins relations between the two groups are not the best.  As mentioned, they are based out of Quebec, where the Patriarch of the CCC resides, but they do have approximately four parishes in the US - in Florida, New Mexico, Texas, and Massachusetts.  

The Marian Shrine at Bethany Catholic Charismatic Catholic Church in Brimfield, MA

4.  Primitive Catholic and Related Jurisdictions

I mentioned about Primitive Catholics and gave a brief synopsis of them in the first part of this article, and there are two groups that I want to focus on in particular regarding those.

The first group is one with which I identified until recently, and still maintain good relations with because they really are a fine group of people, and that is the Synod of Saint Timothy.   The Synod was formed in 2007 by a small group of clergy, many of whom were from Evangelical Protestant backgrounds or they were disaffected Episcopalians and others.   Like many Primitive Catholics, these people sought to return Christianity to its roots, free of the legalism and bondage brought on by centuries of unnecessary bureaucracy in the Church yet retaining the liturgies, customs, etc., of the early Church.   Unlike David Bercot and other pioneers in this movement though, the people who organized the Synod did not see an issue with using historic liturgies, and therefore allowed for that diversity.   There were four founding bishops of the Synod, and they were as follows:

Mor Michael

(Michael Joe Thannisch)

Mor Michael is the current bishop and rector of B'nai Avraham Congregation in LaPorte, TX.   He has a background in the Episcopal Church, but was also involved with the Charismatic Renewal movement for many years, and did a lot of missionary work in Latin America.   A Texas German, Bishop Michael over the years has also become a personal friend, and his Christian testimony is one of the most genuine I have seen, especially among the episcopacy of many churches.   His congregation in Texas follows a modified Mozarabic Liturgy, with some Hebraic and Syriac elements.  And, it is a spiritually vibrant congregation as well.

Bishop Paul Stanley

Bishop Stanley and his wife, Deaconess Susan (Sister Brigid) are the bishop and rectors of All Saints Parish in Rome, GA.   The Stanleys come from a nondenominational Pentecostal background, and Sr. Brigid also oversees a prayer order, the Order of Companions, which provides an intercessory prayer ministry for its members.  All Saints Parish uses as its liturgical format the 1928 Anglican Book of Common Prayer liturgy, sans the ex patre Filioque clause in the Nicene Creed (all the Synod parishes use the Eastern form of the Creed, as do I personally).  Bishop Stanley and Sr. Brigid also live a semi-monastic lifestyle at their Georgia home, and as I have personally gotten to know them over the years, they have been a tremendous source of encouragement and prayer support to me personally.   Bishop Stanley also broadcasts messages on the local radio, and they are available online at http://www.blogtalkradio.com/IsaiahTwentySix.  

Mar Martin Severus

(Bishop Craig Davis)

Mar Martin Severus, from a Roman Catholic background, is based out of Hagerstown, IN, where with a Synod priest, Fr. Robert Lyons, he shepherds the Christian Mission of the Ascension.   This parish uses the Syriac Liturgy as the basis for its Mass, and Fr. Lyons also has an active hospital chaplaincy as an outreach.   Recently, Fr. Lyons has been working more with another Synod Bishop, Chuck Huckaby of Knoxville, TN (from the Reformed-Calvinist tradition originally) and they are part of a new but interconnected jurisdiction called the Diocese of Saint Andrew as of 2009.  Fr. Rob is a very gifted liturgist, and also is now rector of St Boniface Mission in Indiana, which unfortunately is in the process of disbanding, which I discovered upon reading their website.  More about Fr. Rob's current ministry can be accessed at www.churchodyssey.com .  I wanted to note as well that much of the information I have gotten on the Primitive Catholic movement is due in large part to Fr. Rob, who has done an exceptional job chronicling it.  

Fr. Rob Lyons

Since the Synod is an loosely-organized fellowship, no actual statistical data exists as far as membership goes, but they are definitely a "Highways and Hedges" church, no doubt.   Also, there is no central headquarters, although the Synod does meet approximately every three years or so to elect a Presiding Bishop and take care of ordinations and other business.   However, they are an exceptional group of people who I have maintained close friendships with for many years now, and I pray for their continued growth and development.  For more information on the Synod, please visit their website at http://christiansynod.webs.com/.

Although the Synod is one of the most visible of the organized Primitive Catholic groups, it is by no means the only one.  There is one other calling itself the Primitive Catholic Church, and it is similar in belief and practice to the Synod of Saint Timothy.   They do have a website that articulates their beliefs in detail - they are conservative, Biblical, and don't consider themselves a "denomination,"  but rather designate themselves as "pre-denominational" in true Primitive Catholic fashion.   That webpage is at http://www.primitivecatholic.com/index.html.  Another group, the Ante-Nicene Christian Fellowship, existed as an independent body until it was absorbed into a Continuing Anglican jurisdiction a few years back.   For more detailed information on Primitive Catholicism, I recommend Fr.Lyons' article series, "The Primitive Catholic Faith," which I used as a reference here for research and can be found at www.members.aol.com/anglicanfather/tracts.html.  

And, there are probably many more groups out there that could be added to this brief synopsis, and perhaps as the project develops and we discover them more, we will elaborate on those.  However, this will give an idea as to a sampling of many liturgical/sacramental groups that also are either openly Charismatic, or they are either founded by former Pentecostals or are open to Charismatic expressions of faith.  This is a work in progress, and by no means is complete, but hopefully this will serve as a good introduction.  And, that concludes this part of the "Highways and Hedges" project article.

                                                                               

Highways and Hedges Part II - Independent Charismatic Sacramental/Liturgical Churches Part One

A big part of my research in regard to this project has to do with a movement that I myself am part of - independent Catholic.   Doing this segment of the study can get a little confusing, due to the recent plethora of what are known as episcopi vagantes (bishops at large) out there with either questionable or nonexistent credentials.  These groups are known by a variety of names - Old Catholic, Independent Catholic, etc.  And, of the many groups that are legitimate, there have been a number that have piqued my interest due to their involvement either in the Charismatic movement, or the fact that they were either founded by or have experienced a boost in membership from former Evangelicals and Pentecostals.  I am going to focus on a few of these movements today, as they also relate to my own pilgrimage and I have first-hand experience or communication with them.   However, I wanted to first establish some criteria as we do this.

To begin, many of the groups I am examining here will be groups who are fairly conservative or traditionalist doctrinally.  That being said, I will not be dealing with any jurisdiction that is Liberal Catholic (Theosophy-influenced Old Catholics that came into existence at the beginning of the 20th century), nor will I be dealing with any other groups - New Age, Emerging Church, or "gay-friendly" bishops and churches - that fall outside the pale of theological orthodoxy.   Also, aside from a reference note, I will not be focusing much attention on Convergence groups like the Charismatic Episcopal Church or the Communion of Evangelical Episcopal Churches for a couple of reasons.  First, Convergence churches already have been extensively researched, and although some of us share a heritage with them, there are many other sources to read about them.  Secondly, the Charismatic Episcopal Church and the Communion of Evangelical Episcopal Churches do not qualify for my study due to their demographics - they are not true "highway-and-hedge" denominations anymore due to the fact they have experienced abundant growth and each boast constituencies over ten thousand members.  This is not to say that there are anything wrong with Convergence groups - on the contrary, I share a great deal with them in background and belief, although I don't formally identify with the movement myself.  Those ground rules being established, I want to now proceed.

I am going to divide this segment into two parts.  The first will involve background on several movements that many of the jurisdictions I am examining grew out of.  Essentially, there are three of those movements - the first is the "Free Catholic" movement of the 1930's, the second involves the movement of Evangelicals into sacramental/liturgical churches in the late 1970's through the early 1990's, and the third involves what is known as "Primitive Catholicism," which involves a number of Evangelicals and Pentecostals seeking to restore the worship and practice of the Ante-Nicene Christian Church.   These three movements have introduced a number of Evangelicals and Pentecostals to the Apostolic Christian faith of the historic Church, and they are to be credited with the recent surge among conservative Anglicans and the Antiochian Orthodox, as well as Roman Catholics (Scott Hahn, etc.) of converts.   Being a part of that myself, I speak from the perspective of a convert.  That being said, let us begin with the background.

Theological/Historical Background of the Independent Charismatic Catholic Movement

As mentioned, there are three distinct movements that aided in the formation of these various independent Catholic Churches, and they all ultimately lead back to some efforts by the Antiochian Orthodox, the Anglicans, and the Old Catholics to establish a church on American soil and reclaim Protestants back who were beginning to study the roots of their own faith.  The first of these was called the "Free Catholic" movement, and I will start with that. 

1.  The Free Catholics

The genesis of the Free Catholic movement that occurred beginning in the 1930's can be traced to the legacy of a Lebanese-born Antiochian Orthodox bishop, Aftimios Ofiesh (1880-1966).  Ofiesh was the immediate successor to one of the first canonized Orthodox Saints, Saint Raphael of Brooklyn, and thus was one of the earliest hierarchs to have missionary vision.   However, Ofiesh's legacy isn't so much tied to the Orthodox Church (from which he later resigned to enter into marriage) as it is to the Independent Catholic/Orthodox movement in the US, of which many jurisdictions can trace their apostolic orders back to him.  One of those bishops in particular was a former Anglican by the name of William Albert Nichols, who was consecrated Bishop Ignatius of Washington by Ofiesh in 1932 .   (Pruter, Old Catholic Sourcebook {New York: Garland Publishing, 1983}, pp 34-36, and http://en.wikipedia.org/wiki/Aftimios_Ofiesh)  According to Pruter, Nichols was largely responsible for a group of Congregationalists coming into the Church once they had embarked on a study of their own background and came to the conclusion that Jesus Christ is really present in the Eucharist and that worship centered around the Mystery of the Eucharist.   These Congregationalists soon came to be known as "Free Catholics."

Bishop Aftimos Ofiesh, early Antiochian Orthodox hierarch and spiritual father of many independent Catholic jurisdictions.

The Free Catholics, unlike later Protestants who embraced Orthodoxy or a more liturgical/sacramental faith, were theologically liberal in many cases.  One of those was noted Congregationalist minister Preston Bradley, who pastored the People's Church in Chicago, and was a noted theological liberal - he was cosecrated by Frank Dyer, another former Congregationalist, who in turn was consecrated by Nichols.   When the liberal United Church of Christ denomination was formed in 1948 by a merger of the Congregationalists and the Evangelical and Reformed Church, many Free Catholic advocates chose not to be part of the new body for various reasons, and the remnants of the old groups - such as the Midwest Congregational Christian Fellowship - didn't readily accept them.   Out of this, one former Congregationalist, Rev. Hugo Pruter, was consecrated by Bishop Dyer but eventually left the Congregationalist tradition and was later consecrated as Bishop Karl by the Orthodox bishop Peter Zurawetsky.   The communion he founded, Christ Catholic Church, became an Old Catholic jurisdiction as well as being a clearinghouse for Old Catholic literature.  At one time too, Bishop Pruter rectored the smallest cathedral, in Highlandville, MO, almost to the time of his repose.  His work continues today with a couple of other jurisdictions, one of which has communion with a "Continuing Anglican" church, the Southern Episcopal Church, and is located in the Boston area.

Bishop Karl Pruter and his "smallest cathedral' in Highlandville, MO.

The Free Catholics as a movement eventually faded out, being absorbed by the larger independent Catholic movement, but their role is pivotal in that they represented the first formalized migration of converts from Protestant churches into the Catholic tradition.   Unfortunately, many of the clergy of this movement were also very liberal, and even today some of the bodies that have this as part of their history still espouse liberal ideology.  Pruter himself was actually theologically moderate though, in that he upheld the Catholic faith as expressed in the Creeds of the Church, but due to his vision to see the independent movement have some kind of cohesion, Pruter often fellowshipped with bishops who ordained women, advocated homosexual priests and bishops, and even some Theosophical-leaning groups such as the Liberal Catholics.  Therefore, although their legacy is important, it must also be noted that the Free Catholics, unlike later converts, were not as conservative theologically.  It is also of interest that some of these people have a lot in common with the current Emergent Church movement, as a lot of the same inspirations propel their efforts.   However, the next movement we will examine has a lot more conservative roots, and by and large it is independent of the Free Catholics and also had differing inspiration for its motivation.  

2.  Evangelical Converts in the 1970's -1990's

With the Charismatic movement that began in the 1950's, coupled with the "Jesus People" legacy of the 1970's, many people felt a hunger to do more Bible studies and explore why they believed what they believed.  As many Evangelical and Pentecostal people did this, many of them started gravitating toward the Church Fathers, and what they found was something radically different than what many of them had been taught.   As more people did this, a need to network became evident, and in 1977 a document was drafted called "The Chicago Call" which called Evangelicals and Pentecostals to rediscover their roots in the historic Church.   Being it is a brief document, here is the text of the Chicago Call as it was drafted:



The Chicago Call

An Appeal to Evangelicals
Published, 1977

Prologue
In every age the Holy Spirit calls the church to examine its faithfulness to God’s revelation in Scripture. We recognize with gratitude God’s blessing through the evangelical resurgence in the church. Yet at such a time of growth we need to be especially sensitive to our weaknesses. We believe that today evangelicals are hindered from achieving full maturity by a reduction of the historic faith. There is, therefore, a pressing need to reflect upon the substance of the biblical and historic faith and to recover the fullness of this heritage. Without presuming to address all our needs, we have identified eight of the themes to which we as evangelical Christians must give careful theological consideration.
A Call to Historic Roots and Continuity
We confess that we have often lost the fullness of our Christian heritage, too readily assuming that the Scriptures and the Spirit make us independent of the past. In so doing, we have become theologically shallow, spiritually weak, blind to the work of God in others and married to our cultures.
Therefore we call for a recovery of our full Christian heritage. Throughout the church’s history there has existed an evangelical impulse to proclaim the saving, unmerited grace of Christ, and to reform the church according to the Scriptures. This impulse appears in the doctrines of the ecumenical councils, the piety of the early fathers, the Augustinian theology of grace, the zeal of the monastic reformers, the devotion of the practical mystics and the scholarly integrity of the Christian humanists. It flowers in the biblical fidelity of the Protestant Reformers and the ethical earnestness of the Radical Reformation. It continues in the efforts of the Puritans and Pietists to complete and perfect the Reformation.
It is reaffirmed in the awakening movements of the 18th and 19th centuries which joined Lutheran, Reformed, Wesleyan and other evangelicals in an ecumenical effort to renew the church and to extend its mission in the proclamation and social demonstration of the Gospel. It is present at every point in the history of Christianity where the Gospel has come to expression through the operation of the Holy Spirit: in some of the strivings toward renewal in Eastern Orthodoxy and Roman Catholicism and in biblical insights in forms of Protestantism differing from our own. We dare not move beyond the biblical limits of the Gospel; but we cannot be fully evangelical without recognizing our need to learn from other times and movements concerning the whole meaning of that Gospel.
A Call to Biblical Fidelity
We deplore our tendency toward individualistic interpretation of Scripture. This undercuts the objective character of biblical truth, and denies the guidance of the Holy Spirit among his people through the ages.
Therefore we affirm that the Bible is to be interpreted in keeping with the best insights of historical and literary study, under the guidance of the church. We affirm that the Scriptures, as the infallible Word of God, are the basis of authority in the church. We acknowledge that God uses the Scripture to judge and to purify his Body. The church, illumined and guided by the Holy Spirit, must in every age interpret, proclaim and live out the Scriptures.
A Call to Creedal Identity
We deplore two opposite excesses: a creedal church that merely recites a faith inherited from the past, and a creedless church that languishes in a doctrinal vacuum. We confess that as evangelicals we are not immune from these defects.
Therefore we affirm the need in our time for a confessing church that will boldly witness to its faith before the world, even under threat of persecution. In every age the church must state its faith over against heresy and paganism. What is needed is a vibrant confession that excludes as well as includes, and thereby aims to purify faith and practice. Confessional authority is limited by and derived from the authority of Scripture, which alone remains ultimately and permanently normative. Nevertheless, as the common insight of those who have been illumined by the Holy Spirit and seek to be the voice of the “holy catholic church,” a confession should serve as a guide for the interpretation of Scripture. We affirm the abiding value of the great ecumenical creeds and the Reformation confessions. Since such statements are historically and culturally conditioned, however, the church today needs to express its faith afresh, without defecting from the truths apprehended in the past. We need to articulate our witness against the idolatries and false ideologies of our day.
A Call to Holistic Salvation
We deplore the tendency of evangelicals to understand salvation solely as an individual, spiritual and otherworldly matter to the neglect of the corporate, physical and this-worldly implication of God’s saving activity.
There fore we urge evangelicals to recapture a holistc view of salvation. The witness of Scripture is that because of sin our relationships with God, ourselves, others and creation are broken. Through the atoning work of Christ on the cross, healing is possible for these broken relationships.
Wherever the church has been faithful to its calling, it has proclaimed personal salvation; it has been a channel of God’s healing to those in physical and emotional need; it has sought justice for the oppressed and disinherited; and it has been a good steward of the natural world.
As evangelicals we acknowledge our frequent failure to reflect this holistic view of salvation. We therefore call the church to participate fully in God’s saving activity through work and prayer, and to strive for justice and liberation for the oppressed, looking forward to the culmination of salvation in the new heaven and new earth to come.
A Call to Sacramental Integrity
We decry the poverty of sacramental understanding among evangelicals. This is largely due to the loss of our continuity with the teaching of many of the Fathers and Reformers and results in the deterioration of sacramental life in our churches. Also, the failure to appreciate the sacramental nature of God’s activity in the world often leads us to disregard the sacredness of daily living.
Therefore we call evangelicals to awaken to the sacramental implications of creation and incarnation. For in these doctrines the historic church has affirmed that God’s activity is manifested in a material way. We need to recognize that the grace of God is mediated through faith by the operation of the Holy Spirit in a notable way in the sacraments of baptism and the Lord’s Supper. Here the church proclaims, celebrates and participates in the death and resurrection of Christ in such a way as to nourish her members throughout their lives in anticipation of the consummation of the kingdom. Also, we should remember our biblical designation as “living epistles,” for here the sacramental character of the Christian’s daily life is expressed.
A Call to Spirituality
We suffer from a neglect of authentic spirituality on the one hand, and an excess of undisciplined spirituality on the other hand. We have too often pursued a superhuman religiosity rather than the biblical model of a true humanity released from bondage to sin and renewed by the Holy Spirit.
Therefore we call for a spirituality which grasps by faith the full content of Christ’s redemptive work: freedom from the guild and power of sin, and newness of life through the indwelling and outpouring of his Spirit. We affirm the centrality of the preaching of the Word of God as a primary means by which his Spirit works to renew the church in its corporate life as well as in the individual lives of believers. A true spirituality will call for identification with the suffering of the world as well as the cultivation of personal piety.
We need to rediscover the devotional resources of the whole church, including the evangelical traditions of Pietism and Puritanism. We call for an exploration of devotional practice in all traditions within the church in order to deepen our relationship both with Christ and with other Christians. Among these resources are such spiritual disciplines as prayer, meditation, silence, fasting, Bible study and spiritual diaries.
A Call to Church Authority
We deplore our disobedience to the Lordship of Christ as expressed through authority in his church. This has promoted a spirit of autonomy in persons and groups resulting in isolationism and competitiveness, even anarchy, within the body of Christ. We regret that in the absence of godly authority, there have arisen legalistic, domineering leaders on the one hand and indifference to church discipline on the other.
Therefore we affirm that all Christians are to be in practical submission to one another and to designated leaders in a church under the Lordship of Christ. The church, as the people of God, is called to be the visible presence of Christ in the world. Every Christian is called to active priesthood in worship and service through exercising spiritual gifts and ministries. In the church we are in vital union both with Christ and with one another. This calls for community with deep involvement and mutual commitment of time, energy and possessions. Further, church discipline, biblically based and under the direction of the Holy Spirit, is essential to the well-being and ministry of God’s people. Moreover, we encourage all Christians organizations to conduct their activities with genuine accountability to the whole church.
A Call to Church Unity
We deplore the scandalous isolation and separation of Christians from one another. We believe such division is contrary to Christ’s explicit desire for unity among his people and impedes the witness of the church in the world. Evangelicalism is too frequently characterized by an ahistorical, sectarian mentality. We fail to appropriate the catholicity of historic Christianity, as well as the breadth of the biblical revelation.
Therefore we call evangelicals to return to the ecumenical concern of the Reformers and the later movements of evangelical renewal. We must humbly and critically scrutinize our respective traditions, renounce sacred shibboleths, and recognize that God works within diverse historical streams. We must resist efforts promoting church union-at-any-cost, but we must also avoid mere spiritualized concepts of church unity. We are convinced that unity in Christ requires visible and concrete expressions. In this belief, we welcome the development of encounter and cooperation within Christ’s church. While we seek to avoid doctrinal indifferentism and a false irenicism, we encourage evangelicals to cultivate increased discussion and cooperation, both within and without their respective traditions, earnestly seeking common areas of agreement and understanding.

(document source:  http://smallvoices.net/sv5/chicago.htm)

One of the main drafters of this document was Dr. Robert Webber, a former fundamentalist Baptist who had, after embarking on his own journey, become an Anglican.   Others included another group of men who were involved with Campus Crusade for Christ that were led by Peter Gillquist, and at that juncture they called themselves the New Covenant Apostolic Order.  This group began a study session where for a week in 1975 they sequestered themselves on a remote island in Washington State to pray, study the writings of the earliest Church Fathers, and in general discern their direction as a group.   What they came up with was that the earliest worship in the Church could be divided into two parts - one was called the Synaxis, which was for all and welcomed all, and the second was the Eucharist, which was reserved for the faithful.   This was quite a revelation to the little group, but they were able to roll with it and opened themselves up to what they felt led God was calling them.   As they continued to grow, they formed an independent church called the Evangelical Orthodox Church, which in 1987 largely was received by Metropolitan Philip of the Antiochian Orthodox Archdiocese and from henceforth was known as the Antiochian Evangelical Orthodox Mission (Peter Gillquist, Becoming Orthodox {Ben Lomond, CA:  Conciliar Press, 1989} pp 29-34).  However, a small group does remain today as an independent Evangelical Orthodox Church, and they will be one of the groups I will be dealing more in detail with later in this segment. 

Dr. Robert E. Webber (1933-2007)



Fr. Peter Gillquist (1938-2012)

As the 1980's and 1990's progressed, something else began to happen in this movement, as many Pentecostals and Charismatics began to seek out more liturgical forms of worship.   This resulted in what came to be called the Convergence Movement, and drawing its inspiration from Robert Webber and others, Convergence churches began to spring up all over the country, so much so that in 1992, the first formal communion of them, the Charismatic Episcopal Church, was founded.   To define this a little, Convergence churches believe essentially that all "streams" of the Christian faith have validity, and in order to get a fuller picture of what the Church is supposed to be, it is important to preserve the best elements of those "streams" and "converge" them together into a more dynamic worship.  Generally,when someone in a Convergence context speaks of the "Streams," what they are defining are the following:

'

1.  Evangelical

2.  Charismatic

3.  Sacramental/Liturgical

True Convergence worship, they maintain, must incorporate all three.   Therefore, when one visits a church that has Convergence worship, they will find people who believe in the sacraments and liturgy, but also in the spiritual gifts and in the authority of Holy Scripture.   The best book I can recommend as far as the Convergence Movement goes would be Bishop Phillip Weeks No Nobis Domine (Maitland, FL:  Barnabas Ministries).  If you want contact information or are more interested in learning about it, please write me and I can provide you that. 

I was briefly involved with the Convergence Movement in the early 1990's, but in my experience, it is a stepping-stone to growth, and in time as you do grow spiritually you will come to a more balanced understanding of the Church, how it relates in regard to spiritual gifts, and also how to be more grounded in your faith.   I am, I suppose, what you would call "post-convergent" as I now belong to a more traditional Anglo-Catholic jurisdiction although I do firmly believe in the charismatic gifts.  I owe much personally to the Convergence movement, and to this day remain on good terms with many of its people.  However, personally, I have moved forward in many ways and no longer relate to the Convergence movement as a participant. 

However, the Convergence Movement did have a group that evolved out of it, and that is the third group we want to talk about here.

3.  The Primitive Catholic Movement

Since the early 1990's or so, another group of former Evangelicals have sought to be part of the historic Church, but unlike the Convergence people, they tended to be more simpler and conservative in their perspective.   These people, called "Primitive Catholics," believe the true essence of the Church must be restored due to the fact many things have corrupted its witness over the centuries.    They believe in the same valid priesthood as all other Catholics, they also very much believe in the Real Presence of Christ in the Eucharist, and they do maintain that the Church was liturgical from the start.   Some go even further as they are also involved in Hebraic roots, and tend to incorporate Judaic elements into their liturgies.  Of all the groups, I would say this is one I probably have the most in common with personally, and wanted to give a little space to them as well. 

What is called "Primitive Catholicism" started back sometime in the mid-1980's, and it shares many common roots with the Convergence Movement as well as with other former Evangelicals and Pentecostals who have made a similar journey of faith.   One of its earliest proponents was a Texas attorney and former Jehovah's Witness by the name of David Bercot.  Like many of us, Bercot felt a leading to study the earliest writings of the Christian Church, and as he did so he came to the conclusion that many things modern Christians are doing were off-base in comparison with the Apostles and the other early Christians.   Later, Bercot and a group of disciples joined with the Anglican Church in America (a Continuing Anglican jurisdiction) where he was later ordained a priest.  Inspired by his studies, Bercot also founded the Society of the Good Shepherd, and published a number of writings through his Scroll Publishing.  Among those were two books I still reference quite extensively - one, Will The Real Heretics Please Stand Up? (Tyler, TX:  Scroll Publishing, 1989) dealt specifically with evaluating some aspects of the contemporary Evangelical Protestant churches in light of early Christianity, and what he writes can be shocking.   The second - and I believe more important - book he authored was entitled Common Sense (Tyler, TX:  Scroll Publications, 1992) that addressed the understandings of Scripture contemporary Evangelical Protestants have in light of what both the Bible and the Early Church taught themselves.   His third book, published by Hendrickson, was written years later and is one of the best reference sources available, entitled A Dictionary of Early Christian Beliefs, which is arranged by topic regarding the Church Fathers' teachings on various issues.   The first two books have some material I don't personally agree with, but overall they are good material.   In recent years, Bercot has left the sacramental/liturgical tradition altogether and is now part of an Anabaptist group he formed located in Ephrata, PA.  He still remains one of the foremost figures as far as Primitive Catholicism goes, and his contributions cannot be underestimated.  

David Bercot - attorney, author, and founder of the Society of the Good Shepherd

Other groups of Primitive Catholics began to form as well, including the Synod of Saint Timothy (founded in 2007) and the Celtic Episcopal Church, among others.   Later on, we will document more of those groups in detail as they are important to this study.  

Summary

This basic overview shows the evolution of how so many Evangelicals and Pentecostals have made their way into the sacramental/liturgical Church, and more continue to do so even today.  A recent article I had read, as a matter of fact, noted that many younger people are discovering liturgy because they want real church, and the megachurches and fads and fashions of much of contemporary Christianity don't really reach them.   There is also a connection here as well with the Messianic Jewish movement, as it seems that the closer one gets to the New Testament Church, the more Hebraic and liturgical it gets.  That of course is the subject of a whole other discussion, but it does tie into all this as well.   When I continue, I will begin to chronicle a select number of sacramental/liturgical churches in earnest specifically that are "Highways and Hedges" bodies.   



A Balanced Approach to Appreciating Secular Arts

And a voice spoke to him again a second time, "What God has cleansed you must not call common" Acts 10: 15

Years ago, I preached a sermon centered around this passage in a Homiletics class - that sermon dealt with the diversity of people in the Body of Christ.  However, as I use this passage today, it deals with something a little more relevant to the times, as a major debate has raged for some years over this issue.  What I am about to say is not going to endear me to some people on both sides of this issue I will discuss, because I will be stomping on some spiritual toes on both sides.  Thing is though, extremes exist on both ends, and neither extreme is edifying to the Body of Christ.  I have read literature dealing with both sides of this issue - some of which I will be referencing - and some of what was said troubled me as it was spoken in either ignorance or was misinterpreted by one side or another as a self-granted sanction for their viewpoints.   As I will show though, neither the Bible nor the Church condones the extremes, but rather the balance.  

I want to begin this with a history lesson that our priest inspired me with a couple of weeks back.  In the 8th century, a controversy rocked the Church called the Iconoclastic Heresy, and it basically said that any image, etc., was not "Christian" and therefore must be destroyed.  The people responsible for this based their assumptions on a Biblical prohibition about "graven images," and it was taken to an extreme due to noting some abuses of iconography as objects of worship (which is also forbidden by the Church).  It got to a point that even a cross on a church was an object of contempt.   Into this fray steps St. John of Damascus, a monk who also served as an advisor of sorts to the Muslim caliph of Jerusalem and as such understood what extreme iconoclasm could lead to.   St. John cleared up the controversy by saying that the worship of images as deity were the issue, not the images themselves, as no one can comprehend the likeness of God.   Therefore, he recommended that we exercise discernment in the way we use images, but did not say they should be prohibited.  Below is an excerpt from his Apologia Against Those Who Decry Holy Images which more adequately expresses his view:

You see that He forbids image-making on account of idolatry, and that it is impossible to make an image of the immeasurable, uncircumscribed, invisible God. You have not seen the likeness of Him, the Scripture says, and this was St Paul's testimony as he stood in the midst of the Areopagus: "Being, therefore, [8] the offspring of God, we must not suppose the divinity to be like unto gold, or silver, or stone, the graving of art, and device of man." (Acts 17.29)

These injunctions were given to the Jews on account of their proneness to idolatry. Now we, on the contrary, are no longer in leading strings. Speaking theologically, it is given to us to avoid superstitious error, to be with God in the knowledge of the truth, to worship God alone, to enjoy the fulness of His knowledge. We have passed the stage of infancy, and reached the perfection of manhood. We receive our habit of mind from God, and know what may be imaged and what may not. The Scripture says, "You have not seen the likeness of Him." (Ex. 33.20) What wisdom in the law-giver. How depict the invisible? How picture the inconceivable? How give expression to the limitless, the immeasurable, the invisible? How give a form to immensity? How paint immortality? How localise mystery? It is clear that when you contemplate God, who is a pure spirit, becoming man for your sake, you will be able to clothe Him with the human form. When the Invisible One becomes visible to flesh, you may then draw a likeness of His [9] form. When He who is a pure spirit, without form or limit, immeasurable in the boundlessness of His own nature, existing as God, takes upon Himself the form of a servant in substance and in stature, and a body of flesh, then you may draw His likeness, and show it to anyone willing to contemplate it. Depict His ineffable condescension, His virginal birth, His baptism in the Jordan, His transfiguration on Thabor, His all-powerful sufferings, His death and miracles, the proofs of His Godhead, the deeds which He worked in the flesh through divine power, His saving Cross, His Sepulchre, and resurrection, and ascent into heaven. Give to it all the endurance of engraving and colour. Have no fear or anxiety; worship is not all of the same kind. Abraham worshipped the sons of Emmor, impious men in ignorance of God, when he bought the double cave for a tomb. (Gen. 23.7; Acts 7.16) Jacob worshipped his brother Esau and Pharao, the Egyptian, but on the point of his staff.* (Gen 33.3) He worshipped, he did not adore. Josue and Daniel worshipped an angel of God; (Jos. 5.14) they did not adore him. The worship of latreia is one thing, and the worship which is given to merit [10] another. Now, as we are talking of images and worship, let us analyse the exact meaning of each. An image is a likeness of the original with a certain difference, for it is not an exact reproduction of the original. Thus, the Son is the living, substantial, unchangeable Image of the invisible God (Col. 1.15), bearing in Himself the whole Father, being in all things equal to Him, differing only in being begotten by the Father, who is the Begetter; the Son is begotten. The Father does not proceed from the Son, but the Son from the Father. It is through the Son, though not after Him, that He is what He is, the Father who generates. In God, too, there are representations and images of His future acts,-that is to say, His counsel from all eternity, which is ever unchangeable. That which is divine is immutable; there is no change in Him, nor shadow of change. (James 1.17) Blessed Denis, (the Carthusian [i.e., Pseudo-Dionysius]) who has made divine things in God's presence his study, says that these representations and images are marked out beforehand. In His counsels, God has noted and settled all that He would do, the unchanging future events before they came to pass. In the same way, a man who wished to [11] build a house would first make and think out a plan. Again, visible things are images of invisible and intangible things, on which they throw a faint light. Holy Scripture clothes in figure God and the angels, and the same holy man (Blessed Denis) explains why. When sensible things sufficiently render what is beyond sense, and give a form to what is intangible, a medium would be reckoned imperfect according to our standard, if it did not fully represent material vision, or if it required effort of mind. If, therefore, Holy Scripture, providing for our need, ever putting before us what is intangible, clothes it in flesh, does it not make an image of what is thus invested with our nature, and brought to the level of our desires, yet invisible? A certain conception through the senses thus takes place in the brain, which was not there before, and is transmitted to the judicial faculty, and added to the mental store. Gregory, who is so eloquent about God, says that the mind, which is set upon getting beyond corporeal things, is incapable of doing it. For the invisible things of God since the creation of the world are made visible through images. (Rom. 1.20) We see images in [12] creation which remind us faintly of God, as when, for instance, we speak of the holy and adorable Trinity, imaged by the sun, or light, or burning rays, or by a running fountain, or a full river, or by the mind, speech, or the spirit within us, or by a rose tree, or a sprouting flower, or a sweet fragrance.

(from the following source - http://www.fordham.edu/halsall/basis/johndamascus-images.asp)

What St. John is saying here, in so many words, are two things:

1.  Iconography and symbols are a part of human nature, and are abundant in Scripture.

2.  Discernment is the key attribute in all these matters.

In other words, it is not a sin, nor against God's will, to utilize symbols and iconography, but we must discern its proper use.   That being established, let us see how that relates to us today.

Although the original Protestant Reformers were not guilty of this necessarily, there has been almost a resurrection of the Iconoclastic Heresy among contemporary Fundamentalist Protestants since I would estimate the mid-1800's.    It is largely due in part to an emphasis on a literal interpretation of Scripture coupled with Romophobia and also a reaction against the rise of theological liberalism at around the same time.   While their motives are good, many Fundamentalists have taken this to some odd extremes.  One area I want to address is music.  Just this week, I received in the mail a pamphlet from an independent Baptist ministry called Liberty Gospel Tracts based out of Michigan dealing with the issue of music.  It is a correspondence course they offer on Practical Christian Living, and it basically is a lesson designed to show the student what godly music is.  Like much of this type of literature, it has its positives and negatives.  On a positive note, it does address quite well the incursion of worldly music into the Church and its damage, but on the negative it proceeds to condemn all music, secular and sacred, that doesn't conform to the standards of the author of this study.   The author, for instance, takes great labor to point out the less-than-perfect lifestyles of composers such as Beethoven, and out of that concludes that basically Beethoven was some sort of homosexual transvestite who wore long hair, and that people who listen to composers with long hair are going to hell for some weird reason.   I have heard a lot of this talk before, and frankly feel it is a type of iconoclasm.  And, now, I wish to address that.

Contrary to some interpretations of Fundamentalist writers, I personally do not think it necessary to eschew everything that is secular.  After all, God gave all humanity the creative ability, intellectual capacity, and other attributes to produce quality art, music, literature, etc.   And, this is an attribute given to Christian and non-Christian alike.   By celebrating a good composer's work, or listening to a quality piece of music, one affirms God's creative ability of making us imago Dei.   So, if you happen to like Beethoven - he did compose some great music! - it will not send you to hell, I can assure you!  Also, if you like admiring the "Mona Lisa," go for it - good art doesn't send you to hell either.   However, it doesn't mean there are not exceptions or boundaries, as we after all as Christians are new creations and we have to be careful, and I now want to address that.

As I have mentioned, creative ability is something God has given to all humanity, and it is an integral part of our nature.  A significant aspect of that is having a sense of taste and appreciation for beauty and other aesthetic qualities of something a fellow human being creates.   That being said, we have a responsibility as Christians to appreciate the best of these attributes and we should definitely encourage the creativity of others.   That being said, we should also reject anything that prostitutes that creativity, and this includes anything that defiles God or nature, as well as anything that is contrary to the teachings of the Church or Scripture.   One thing I do not feel that responsible Christians should have much to do with - although it is up to the Holy Spirit, not me, to convict them - is rock "music."   Rock is technically not even a music, as it lacks a lot of the attributes of music and also goes against the scientific laws and principles God has established.   It also is contrary to the Christian life as it expresses rebellion, has no real creativity involved in its performance or creation, and in many cases it also openly projects values that are contrary to the Christian worldview.   Some of our Fundamentalist friends tend to focus as well on the lifestyles of some of these people, and as a result they often catch up into the net classical composers and others as a way of justifying their own iconoclastic tendencies.  I oppose rock music for a different reason, because if it were just the lifestyles, then I am afraid that would also rule out many Fundamentalist heroes of the faith as well - for instance, the writer of this Liberty booklet I mentioned earlier also esteems J. Frank Norris (a Fundamentalist Baptist preacher from Texas who shot a man in cold blood on a train), John R. Rice (a racist), Jack Hyles (late pastor of the First Baptist Church of Hammond, IN, and innovator of the bus ministry who also was subject of allegations of some serious sexual indiscrepancies), and Charles Haddon Spurgeon (a man who smoked big stogies and drank brandy - not sins in themselves, but they are to a Fundamentalist Baptist!).    And, if lifestyle was the standard of what we could listen to, watch, etc., we would all be in some trouble, based on Romans 3:23!  A person who has a less-than-perfect lifestyle can still create good things - take Bunny Berigan, who was one of the greatest trumpeters of the Swing Era; he died as a chronic alcoholic in 1942, but still produced some great music.   My issue with rock music is that it lacks any type of creative quality, and now I want to address that to people who are within the Church who seem to think it is acceptable to bring this stuff into the Church.

The "Worship Wars" of the past 30 years or so in American Christianity have a root that is deep, and funny thing is that the same people I just talked about that condemned Beethoven are themselves directly responsible for all this.    Although that may seem a stretch, let me explain.  The Fundamentalist emphasis on eschewing what they feel is "against Scripture" has produced a type of iconoclasm, but it is an iconoclasm with two sides.  The one we have just dealt with, but the second has come about as a result of many new developments in the past 30 or so years in Christianity.  With the emergence of such things as Rick Warren and his "Purpose-Driven" movement, as well as televangelism, the Contemporary Christian music industry, the "Seeker-Friendly" church, the "Emerging Church" movement, and also an increasing secularization among American Christians, there has arisen a new type of iconoclasm, and this one has disasterous consequences because the emphasis has shifted from "getting back to Scripture" to making the Church more conformed to culture.   How is this connected to the Fundamentalists, who not only oppose a lot of these other things but have even been targets of them?   Well, unfortunately, it is the same mentality that drives both movements, although I must admit that I do share some convictions with the Fundamentalists on many things.   The common factor with both of these camps is an iconoclasm that centers upon the hatred of one word - TRADITION!  Both groups - the Warrenites and the Fundamentalists - rail in their literature, in scathing terminology I might add, against what they call "traditional Christianity."   The only difference is that the Fundamentalist seeks, in their view, to get back to Scripture while the Emergent/Purpose-Driven/Seeker Church proponent seeks to deconstruct and redefine Christianity in their own image, which they feel is their interpretation of what the New Testament Church is about.  Despite noble ideals on both sides, both are so wrong.    And, here is why.

The Church as an institution is first and foremost the mystical Body of Christ, and as such it exercises an unique role granted to it by Christ Himself, who is its head, to preserve both the best of our humanity as well as transcending it by reflecting God's Kingdom.   What that entails is a propensity for growth, and it is totally possible for the Church to adapt new hymnody, new technology, and other things God has gifted individuals with creating.   That being said, over the centuries the Church has utilized the talents of many great classical composers in its liturgy and hymnody, and it has also utilized the best in artistic expression.   St. John of Damascus made that point abundantly clear as he refuted the iconoclasts, and indeed had it not been for the Church, Western civilization may have been lost.   I challenge some of my friends in the Fundamentalist camp in particular to give Dr. Alvin Schmidt's book Under The Influence (Grand Rapids, MI:  Zondervan, 2001) as well as D. Jame Kennedy and Jerry Newcombe's book What If Jesus Had Never Been Born (Nashville: Thomas Nelson, 1997) for more about that.   Also, St. John of Damascus, and his courageous stand against the Iconoclasts, is worth a study as well - if it weren't for people like him, the Renaissance and for my Protestant brethren the Reformation would not have happened.   So, as the Fundamentalists attempt to eschew certain things, and the Emergent Church people attempt to deconstruct the legacy of the Church, they need to understand they do so in great ignorance and with great consequence.   As the Church continues until the coming of its Master in glory one day, it will continue to adapt certain things to its heritage - that is inevitable.  But, the things it adapts should never contradict or destroy its witness, nor should its past legacy be thrown out.  The idea is to build upon the foundation, not to rip apart the foundation with each generation.   Ultimately though, it is about discernment.   We are mandated to do two things as commanded by I Timothy 2:15:

1.  Presenting ourselves approved unto God without shame

2.  Rightly dividing the Word of truth.

As I contemplated writing this, I received some insight into this verse I have never thought about before, despite the fact it is one of the first Scripture verses I ever committed to memory.  First, presenting ourselves approved unto God without shame.   One, this means we should always rejoice in the great legacy of the Church and its works, and we don't have reason to be shamed or afraid of them.  Many modern Evangelicals and Fundamentalists fall short of this, due to the fact they have a misunderstanding of the "traditions of men" Scripture talks about.  They seek to throw out the right traditions a lot of times while either creating their own or holding onto the wrong ones.   This has robbed many Christians of a great blessing.   Second, rightly dividing the Word of Truth.  What this entails is exercising godly discernment.   Many American Christians are impaired when it comes to this, because you either have the Fundamentalists eschewing the good things or the Emergents adapting the bad ones, and both miss it by infinity.    Also, there is a lot of muddying the waters when it comes to these matters too, because everyone these days seems to set themselves up as "armchair theologians" and in a sense they have become their own "popes."   This is why you have many Fundamentalists and Emergents throwing out Beethoven for different reasons but the same motive - one seeks to eschew while the other seeks to replace, and in the end both are wrong!  Discernment again is the key factor - in adapting or utilizing a new hymn, etc., in the Church, there are two important questions that must be asked:

1.  Does this conform to both Scripture and Tradition?

2.  Is this something that gives our best to the Lord?

These two things are a measuring-rod for the utilization of anything - new hymnody, new books, etc. - that is candidate for adaptation into the life and spirituality of the Church.  That being said, I have some thoughts to elaborate upon.  First, let me assure you all that it is not wrong to listen to secular music or enjoy anything of a creative nature in a secular setting.   That being said, I must also say though that not everything that is part of secular culture is appropriate for the Church - I like Guy Lombardo's music, for instance, but it doesn't need to be part of the Mass of our parish!    Second, some things however are not really things a Christian needs to be participating in, secular or sacred - rock music, pornography, drugs, etc.  Reason is, these things are not compatible with the Christian worldview and don't have a place in either the individual life of a Christian or in the corporate/institutional life of the Church, and that is why I do not advocate using rock music (or rock-inspired music) in a church setting.   An individual who wants to listen to rock music outside the church walls, whether secular or CCM, needs to take that issue up with God themselves, as it is a matter of personal conviction in that regard - some people have the strength to listen to that stuff, while others need to stay away from it.  I feel the same way about alcohol consumption - the Church has never condemned alcohol consumption, and enjoying a glass of wine with dinner will not eternally damn your soul, be rest assured!  It is the abuse and over-indulgence of alcohol that the Church condemns, just as over-indulgence and abuse of anything is wrong - it falls under the sin of gluttony, but in the case of alcohol, it can also impair your health and judgement if abused.   Rock music, too, is not something that should be indulged in, just because of what it represents and where it comes from.  Unlike other forms of music, which stay within convention and often grow and evolve (jazz is a good example of this), rock music has not evolved, but has devolved - it is the only form of musical expression I know of that has actually gotten worse the longer it is around.   And, its attributes are like a bad terminal virus in that they infect other musical forms and "dumb them down."   It actually makes almost perfect sense, for instance, as to why the Rick Warren advocates and the Emerging Church camp encourage using it - they have similar motives!  Warren, Erwin McManus, Brian McLaren, and others of this mentality seek to "devolve" and reconstruct Christianity in their image, and they want to do away with anything that is part of the Church's legacy.  And, they use rock music to do that to the Church's hymnody, because rock music is about the same thing.   That is why it doesn't belong in Christianity.   But, Fundamentalists are equally guilty - they rightly eschew rock music, but in their frenzy to divest themselves of what they dub the "traditions of men," they also throw out some beautiful hymnody of the Church because it is either "too catholic" or "too pentecostal," or some other thing that doesn't conform to their standards - and, that is the key phrase:  their standards (ie: traditions of men)!  Thing is, the Church's musical tradition and hymnody allows for a great deal of diversity - it stretches over hundreds of years, and encompasses every age, culture, and situation.  I myself pretty much listen to a diversity of Christian music, ranging from Ethiopian Orthodox liturgical hymnody to the Blackwood Brothers, and all of it is in conformity with the teachings of the Church Catholic as well as being artistically acceptable.   It is OK, remember, to use more than your brain in the worship of our God - He tells us to worship him with all our being, and that includes all of our senses;  it is all throughout the Psalms.  So, when both the Emergent crowd and the Fundamentalists start throwing out things because they are "too traditional" or they attach an allegorical meaning (particularly Fundamentalists when it comes to the use of incense in worship - it's all a symbol to them) to practices they otherwise would say are "too Catholic" (the ugly beast of Romophobia raises its head again!).  But, those things in their literal context allow us to worship in spirit and in truth, because God endowed us with these senses - so, in that context, who is actually violating Scripture then when it comes to the use of incense??   Looks to me like our Fundamentalist friends may have a little problem there, being they claim to be literalists - again, discernment comes into play. 

We have said a lot here in this teaching, and I hope you all get something out of it.  Some on both sides of the issue are going to be offended, but if you fall into those categories, I admonish you again to read I Timothy 2:15 and make an application of what it says in lieu of the Church's teaching and Biblical context.   God bless you until next time.



Holding Onto Spiritual Legacies Without Burning Bridges

Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or by our epistle (2 Thessalonians 2:15)

Train up a child in the way he should go, and when he is old he shall not depart from it (Proverbs 22:6)

It has been a while since I have given a good teaching, and today as I thought a lot about what to say, the Lord gave me the above verses based on something I have been wanting to address for some time, and I wanted today to finally tackle this issue. 

I was reading an article yesterday that my spiritual mentor, Fr. Eusebius Stephanou, wrote entitled "The Dead End of Convert Infatuation" (http://www.stsymeon.org/archive/thedeadendofconvertinfatuation.htm) in which he addresses the surge in converts to the Orthodox Church from many Evangelical and Protestant traditions.   He says, basically, that many converts are so enamoured with their new "discovery" (quotations mine) that they burn religious bridges behind them, and like Fr. Eusebius, I feel this is unfortunate.   Of course, this is nothing new, as in the past many converts to Evangelical, Fundamentalist, or Pentecostal denominations from Catholic backgrounds did the same thing - everything "Catholic" all of a sudden became something evil and nasty, and as a result a religious experience which was supposed to give them much joy instead fostered bitterness and a nasty spirit of unforgiveness.  I remember in particular a professor I once had in college by the name of Dr. Andreas Carrodeguas.   Dr. Carrodeguas was a former Benedictine priest who at some point became born again, and when he did he basically became so vitriolic towards the Catholic Church that his own bias colored his classroom manner, and although I liked the guy and respected his great mind (he was a brilliant scholar) I was personally offended by his attitude.   I don't know what it is about American Christians and their converts on the mission field, but it just seems like for some bizarre reason they want to eschew their past when they leave one church and join another.   I myself have had that temptation too, but overcame it.  Perhaps some of these people had bad experiences, which I can understand, but for the most part it seems as if the person who is responsible for converting them is more than often the blame - I have seen evangelists, lay discipleship workers, and others spew some rather venomous (and blatantly wrong!) junk from Sunday School classrooms and pulpits, and what they are saying has little to do with the Gospel and its message.   And, as you will see momentarily, this is not a problem that is exclusive to Pentecostals and Evangelicals - liturgical traditions have their fair share of this too.

I have invested a lot of time combatting many things over the years of writing these articles, and as of late I have taken great lengths to expose the errors of modern fads such as the "Purpose-Driven" movement and the exploits of many popular TV preachers.   However, today I want to take a little break from doing that and address my own people, as there are some housecleaning issues we need to take care of in our churches too, and one of the worst is this whole thing of "Convert Infatuation," to use Fr. Eusebius' term for it.   The two verses you seen me quote earlier have a lot to do with correcting this problem, and hopefully some who are guilty of it will take what I say to heart.

Beginning in the 1970's, there was a great move among Evangelicals and Pentecostals to rediscover the "ancient Church."   As a result, literally thousands of them have found their way into Eastern Orthodox, Roman Catholic, Anglican, and independent liturgical Church traditions, and I am part of that.   I feel that this is a move of God too, because God is calling His Remnant Church together and in order to go forward in this case we need to rediscover a heritage so many of us have rejected.   Converts come into liturgical/sacramental Churches in many ways.  The most recent of course has been the Convergence Movement, but long before that sincere Christians have been led, through the readings of the Church Fathers and other venues, into the sacramental/liturgical tradition.   This is actually a good thing, for in doing so many of these people - I myself am among that number - have enriched their own Christian walk.   But, just like in the past when Evangelical soul-winners aimed to convert Catholics, some things have happened that created  problems.  For one, when some are "converted" to Orthodoxy or the Catholic Church, they are told that previously they were not really Christians and therefore to hold onto any former convictions (no matter how Scriptural) would be considered a heresy, and therefore they were discouraged from preserving a spiritual legacy they already had.  This is particularly true among converts to Orthodoxy, who like Fr. Eusebius correctly points out often "burned bridges" when it came to their past.   Unfortunately, as Fr. Eusebius also notes, it created problems on both sides - the converts almost always became so enamoured with externals that they grew legalistic and even antagonistic towards other Christian denominations, and their attitudes re-enforced some already bad attitudes on the part of Orthodoxy that should have been dealt with and eliminated generations ago.   As a result, some converts lose something that is precious.   Bishop Malcolm Smith, himself a convert from the nondenominational Charismatic movement to the Anglican tradition, once said that there are two issues that plague Christians when they encounter other Christians of different traditions - one is Romophobia, in which some former Catholics as well as some misinformed cradle Evangelicals literally bristle when words such as "sacrament," "Eucharist," or "Liturgy" are mentioned.  The other, however, is what he called Charisophobia, meaning some former Evangelicals getting equally chagrined when something smacks of too much "emotion" for them, or God forbid, anyone talks in any way that is too "Protestant" in an Orthodox parish!  There is obviously a breakdown in communication somewhere and someone was taught wrong when stuff like this happens, and what happens is the introduction of something that Charismatic Episcopal Church bishop and veteran missionary Fr. Philip Weeks calls "The Three Young Ladies" - mis-understanding, mis-communication, and mis-trust (Philip Weeks and Hugh W. Kaiser, Non Nobis Domine! The Convergence Movement and the Charismatic Episcopal Church {Maitland, FL:  Barnabas Ministries, 1996} p. 62).   These things go against what we are admonished in the Collect for Peace in the Morning Prayer service of the 1928 Book of Common Prayer (p. 17) when it invokes "O God, who art the author of peace and lover of concord."

Concord is a Latin term which means "same heart."   We as Christians are one in Christ - one Body, one Church, and one Holy People (Romans 12:4-5, and Ephesians 4:11).  Therefore, we need to start acting accordingly.   Despite what some legalists in the Orthodox Church in particular may say (not just picking on them, as Catholics, Anglicans, and Protestants all have their fair share of them too!) they are not the perfect Church.  Yes, they may have the fulness of the Sacraments, and yes, they may have ancient roots going back to the Apostles - I fully affirm and believe both are true.   But, over the years, Orthodoxy and the Catholic Church have both been infected with a similar legalism that Jesus found 2000 years ago among the Jews, and it is just as ugly to look at in both cases.   Jesus rebuked the Pharisees for these attitudes, and the Gospels are filled with accounts of Him doing so - would He not similarly hold us accountable for the same sin, being His nature is immutable (Hebrews 13:8)?   This problem, I feel, is a root sin in the Church today, although it has been taken different directions - the "Emerging Church" movement, for instance, seeks to divorce itself of all its heritage, and thus is barely recognizeable as Christians.  Converts to other churches oftentimes fall into the same trap on a lesser scale - in their zeal and sometimes bitterness, they eschew any trappings of their former affiliations, even condemning them as something evil or heretical, and do so often at their own loss.   A godly heritage is precious, and as we grow, we need to appreciate where we came from as well as where we have arrived.  

That being said, I have a word for the converts today.   Especially in America, it seems like in recent years the church has installed revolving doors, and a great migration has happened between churches - Evangelicals are becoming Catholics and Orthodox, and Catholics and Orthodox are becoming Evangelicals.   Let me say that all three traditions have validity as genuine expressions of the Christian faith, and none are perfect and therefore have something to offer each other.    I myself am a convert to the Catholic tradition from the Pentecostal movement - I was raised in a Holiness/Pentecostal environment, got my degree at an Assemblies of God College, and have walked with the Lord as a Christian for 26 years, of which 17 I have been a Catholic Christian.   I am about as fully Catholic as anyone - I believe in the Mysteries (Sacraments) of the Church, I love the beauty and reverence of her liturgy and worship, and I have even come to have a strong Marian leaning, as the Holy Theotokos has impacted my life personally in a great way.  But, there are many wonderful things I would not trade for the world when it comes to my spiritual roots - I still know and believe in the transforming power of the Holy Spirit, and not only teach about the gifts and ministries of the Holy Spirit but fully practice them.   I love good old-fashioned Southern Gospel music, as well as a good tent meeting, and if the preaching is inspirational I value and appreciate it.   And, I also feel all of this can be integrated into my own spiritual walk, because it is all a part of my testimony.   Like many, I have had bad experiences in my former church tradition too - especially coming out of the Pentecostal tradition, you experience a diversity of things; the good, the bad, and the ugly!  I have seen it all, and some of the worst of it repulses me to this day, but I also know it is not representitive of all Pentecostals either.   And, as I grow in understanding, I fully believe and have come to the conclusion that the sacramental and the Pentecostal are not only compatible, but they actually need each other!  And, for some of the legalists on both sides of the issue, I appeal to history - the first and oldest Pentecostal movement happened in a sacramental/liturgical context in the 1830's with the Catholic Apostolic movement.   Also, it must be mentioned that one of the earliest Pentecostal pioneers in the UK, Rev. Alexander Boddy, was an Anglican clergyman with distant ties to John Wesley (more on that momentarily!) who visited the Solovetsk Monastery in Russia.   While there, he looked at the icon written into the dome of the cathedral, and it depicted a scene from the day of Pentecost with the descent of the Holy Spirit.   He later saw this as a reference to Acts 2, and that the Holy Spirit and its empowerment was not just for the Apostles or priests, but was for all believers - he later became one of the founders of the Elim Church in England, one of the oldest Pentecostal groups there.  The impact Orthodoxy had on his life - he wore an Orthodox cross he received in Russia, and was even proported to venerate icons he brought back with him from there even after becoming part of the Pentecostal movement (see Bishop Kalistos Ware's well-documented paper on this entitled "Personal Experience of The Holy Spirit According To The Greek Fathers," which can be found at http://silouanthompson.net/2008/08/personal-experience/).   It is time we brought this all back together as Boddy and others saw it. 

And, speaking of John Wesley, let's talk about who he was for a moment, shall we?   John Wesley is often touted as the founder of the Methodist Church, and a significant segment of the Evangelical tradition - Pentecostals and the Wesleyan/Holiness movement - view him as a spiritual father of their movements.  Yet, would he be an Assemblies of God, United Methodist, or Nazarene minister if he were alive today?  What I am about to say will shock many on both sides of this issue, because John Wesley in reality not the person many Evangelicals who claim his legacy say he was!  For one thing, Wesley never founded the Methodist Church, and for all his life he and his brother Charles were both Anglican clergymen.  But, not just any Anglican - they were high-church Anglo-Catholics who would have actually resembled more of the priests in my own Anglican Catholic Church I am part of than they would have the typical Methodist or Nazarene congregation.   For one, Wesley prayed the Rosary, which also indicated he had a high regard for the Theotokos, whom he also believed was ever-Virgin (as did many of the Protestant Reformers, I might add).   Also, he was an avid reader of the Church Fathers, in particular the Macarian Homilies and the writings of St. Ephrem.   Regarding the latter, he wrote in his 1756 "Address To The Clergy" about St. Ephrem that he was "the man of a broken heart,"  meaning that St. Ephrem had a humility and total devotion to God that often he was broken before God (see Gordon Wakefield's article, "John Wesley and Ephrem Syrus," which can be accessed at www.bethmardutho.org,  where it was originally published in 1998 in Hugoye: Journal of Syriac Studies.   I had referenced this before in a scholarly paper I wrote years ago about the doctrine of initial evidence and the Syriac Christian tradition).  I would go also as far as to say that the inspiration for the Wesleyan doctrine of second-blessing sanctification, or "Bible Holiness," had its roots in the Eastern Christian idea of theosis - if you will read Wesley's classic work, On Christian Perfection, and compare it to, say, St. John Climacus' work The Ladder of Divine Ascent, you may see some parallels that surprise you!  As we really delve into the practices of the ancient Church, one finds that in a lot of ways it had much in common with both Catholics and Orthodox as well as Pentecostals, but it also was vastly different from them in that it didn't carry all the baggage and legalism - not that the early Church was perfect, but its leaders seemed to be more spiritually discerning than many today are, which should be an alert to us that maybe it is we who are wrong and not them.   More things could be cited here - for instance, several Anabaptist monastics including the Ephrata Cloister in Pennsylvania and the Eckerlin Brothers in my native West Virginia - that show some seemingly incompatible traditions may have more in common than they thought!  Too bad so many on both sides fail to recognize it, and instead you have Orthodox listening to the likes of people like the late Fr. Seraphim Rose (an unrepentant homosexual convert to Orthodoxy from mainline Protestantism) while Evangelicals listen to years of bad rehashed garbage that has its roots in the writings of Alexander Hislop and Lorraine Boetner.   The Seraphim Roses and Alex Hislops have produced disciples like Frank Schaeffer and Jack Chick, among others, who thrive on crazy speculations and skewed history in order to justify their own biases, and these people do no one any service in doing so.  That being said, I have some concluding remarks.

I have come to believe that true Christians will bear witness of one another via the Holy Spirit that indwells them (or is supposed to).   And, true Christians are found in all Christian churches - I value my Evangelical and Pentecostal brethren that I know personally who are great prayer warriors and live lives that reflect the presence of Christ.   Likewise, I know many wonderful Catholic and Orthodox Christians - I was personally mentored by Fr. Eusebius Stephanou, and also count among my spiritual influences the late St. Padre Pio, both of whom were two of the greatest spiritual giants of our time - and they bless me as well.  God's Remnant is found where he chooses to call them, and no amount of legalism and triumphalist bias will change that fact - some of these legalists in the churches are going to be in for a rude surprise one day when they finally realize who God really called to be His disciples!  And, in these times when people of faith have a lot more opposition and challenges - we get attacked for our position by the poisonous environments of Corporate America, where many of us have to work to pay our bills, as well as on social media such as Facebook, where speaking your convictions on your own personalized page will often get you thrown to the hyenas who will call you names, slander you, etc. for your point of view - we need to know who our brethren are, and oftentimes the old-time Holiness/Pentecostal may have more in common with the Roman Catholic traditionalist who adheres to the old Latin Tridentine Mass than they will with the typical mainstream Assembly of God church.   The whole point of my writing this is to issue a rallying-call - we need to set aside our legalisms and learn to discern, simple as that.  Until we do so, the Body of Christ will remain fractured and He will be grieved over our pettiness.  However, as we do so, we also need to do so without sacrificing our convictions and our own roots.   God bless each and every one of you until next time.