BLTC Press Titles


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Paradoxes of the Highest Science

Eliphas Levi


The Adventures of Sherlock Holmes

A. Conan Doyle


Mortal Coils

Aldous Huxley


The Count of Monte Cristo

Alexandre Dumas


A harmony of Anglican doctrine with the doctrine of the catholic and apostolic church of the East

by Orthodox Eastern Church

Excerpt:

THE LONGER RUSSIAN CATECHISM,

APPENDIX,

CONSISTING OF "•>"." *."

- S, **'

NOTES AND EXTRACTS FROM SCOTTISH AND ^NffLICAN
AUTHORITIES,

DESIGNED TO SHEW THAT THERE IS IN THE ANGLICAN COMMUNION GENE-
RALLY, AND MORE PARTICULARLY AND PRE-EMINENTLY IN THE SCOTTISH
CHURCH, AN ELEMENT OF ORTHODOXY, CAPABLE BY A SYNODICAL ACT OF
DECLARING UNITY AND IDENTITY WITH THE CATHOLIC CHURCH OF THE EAST.

ABERDEEN,
A. BROWN AND CO.;

EDINBURGH, E. GRANT AND SON I LONDON, J. G. AND F. RIVINGTON !
OXFORD, J. H. PARKER.
M DCCC XLVI. '

PREFACE.

The plan of the present publication is to set before the reader a systematic outline of Divinity, capable of being used as a Harmony or joint exposition of doctrine at once Eastern and British. For this purpose the Longer Russian Catechism, otherwise entitled, A Full Catechism of the Catholic and Apostolic Church of the East, has been taken as a convenient basis; the text of which, so far as it expresses a doctrine confessedly common to both Churches, needs no corroboration from Anglican sources, but is at once and of itself the Harmony desired. But wherever this is not the case, wherever, that is, any proposition occurs in the text of the Catechism, on which members either of the Eastern or of the British Churches might possibly suspect disagreement, or on which we are in point of fact divided among ourselves, in all such places references are added to Anglican Authorities which will be found subjoined in an Appendix, and which are intended to shew that, whatever some may think of present appearances, Anglican Divinity is not necessarily nor unequivocally, on any single point, irreconcileable with that of the Easterns. It is hoped that the reader will find no point passed over in silence, on which any well-informed member of either Communion would be likely to suspect disagreement. And so, either alone, or in conjunction with the Appendix, the Catechism may be read and used not merely as an Eastern or Russian document, but as equally our own, and as capable of being entitled simply, as indeed it has been sometimes entitled, without respect to rite or language, A Full Catechism of the Orthodox Christian Faith.

The compiler of the Appendix is far from pretending that the actual agreement of the two Communions, where they do already agree, is in all points equally self-evident; or that their eventual agreement upon other questions, where Anglican theology seems as yet to be undecided, and to admit of contrary opinions, will be in every case alike easy or certain. All that is maintained is this: that there has been in the Anglican Church, from the sixteenth century downwards, not only a Puritan or Protestant spirit and school, but also a contrary Catholic school; and a tendency towards the recovery and reconstruction of that Orthodoxy, which was mutilated at the first through a weak submission to the civil power. Further it is very certain, indeed it must be perceived from the extracts now published, that the orthodox party have ever maintained a high tone of authority, as if they felt that they represented the mind and will of the Church: sometimes they have even succeeded in obtaining synodical acts in their favour, which have impressed a character upon the whole body. And this being so, there is nothing absurd in anticipating, that the same party may hereafter succeed in moving the Church again to do other similar and still more decisive acts in their favour; so as to purge out the remaining leaven of Calvinism, and re-open to them the communion of the East. In the meantime, we may perhaps be thought by the Easterns to stand to them in a relation somewhat similar to that of the Armenian Church, which, like our own, seems to have had a double character from a remote period. And though any union which should be made at once with the Armenians, as they are, without change or explanation on their part, would be union with heresy; still, if that Church were to do again what she has already more than once been on the point of doing, that is to say, explain her heretical language in an orthodox sense, and formally reject and disuse the language as well as the spirit of heresy for the future, unity being thus declared and ascertained, union would be no longer objectionable.


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