logian of the 19th century in Russia) as supporting that view.[1] Provost Alexis Maltzew, who is a great authority among the Orthodox on liturgical questions, says that union with the Anghcan Church is impossible, because she has neither the Apostolic succession, nor certainty about Dogmas, nor true teaching about the Holy Eucharist, nor valid orders.[2] On the other hand Professor A. Bulgakoff of Kiev thinks that Anglicans have a succession of orders, but doubts whether heresy has not extinguished its effect.[3] In any case, then, the Orthodox would have to make up their minds about this point, too, before there could be any question of corporate union between them and the Anglicans.[4] But, indeed, the only idea these Easterns can conceive is simply conversion to the Orthodox Church; and the negotiations from which Anglicans hope so much for the general reunion of Christendom appear to them simply as first steps towards conversion. This is the way they look at the movement: "A few Englishmen, such as the Ritualists, went further and were ready to give up their teaching and principles for the sake of union between the Churches. Such English theologians were present at the Synod of Bonn (1874), in which representatives of the Orthodox, Anglican, and Old
- ↑ Bericht (1874), pp. 35–37. Canon Liddon said that Philaret had told him that his doubts were only derived from Roman theologians (ibid. 37). Professor Rhossis of Athens ended by saying that in the Greek Church the question has not yet been decided, but that it is to be hoped that it will soon be so.
- ↑ Maltzew: Oktoichos (Berlin, 1904), vol. ii. p. xxviii. seq.
- ↑ Bulgakoff: The Question of Anglican Orders (S.P.C.K., Church Historical Society publication No. LV, 1899), pp. 44, 45.
- ↑ Quite lately there has been a case which shows how little they have made up their minds to acknowledge Anglican orders. In October, 1905, a certain Dr. Irvine, a clergyman of the Protestant Episcopal Church of America, got into trouble with his own bishop (Bishop Talbot of Central Pennsylvania). He then turned Orthodox, and was of course received by Archbishop Tykhon of Alaska (p. 297), who proceeded to reordain him. But Anglicans need not feel really hurt at this sort of thing; the Orthodox have reordained Latin priests and bishops too (p. 423): The case of Dr. Irvine in E. d'Or. ix. pp. 124–125. On the other hand, the Deacon Hierotheos Teknopoulos, who was sent by the Patriarch Constantine V to study at Oxford, came back having joined the Church of England, made a great deal of trouble in Cyprus for a year, and eventually went away to England in 1901. He was, of course, excommunicated and degraded by the Orthodox Church E. d'Or. iv. pp. 60–62, 243–244).
