Turning to Tradition Converts and the Making of an American Orthodox Church
СодержаниеINTRODUCTION THE ANTI-TRADITION TRADITION AND CONVERSIONS TO ORTHODOXY EXEMPLARY CONVERTS ORTHODOX CHRISTIANITY IN AMERICA AND THE STANDARD SOCIOLOGICAL NARRATIVE AN OVERVIEW OF ORTHODOX CHRISTIANITY AS CONTEXT ST. ALEXIS TOTH, LEADER OF EASTERN CATHOLIC CONVERTS WHEN EAST MEETS WEST A QUICK PRIMER ON CHRISTIANITY IN THE SUBCARPATHIAN REGION TOTH'S ARRIVAL IN AMERICA AND HIS TURN TO (THE ORTHODOX) TRADITION TOTH TAKES THE OFFENSIVE IN THE NAME OF TRADITION CONCLUSION FR. RAPHAEL MORGAN AND EARLY AFRICAN AMERICAN ORTHODOXY MORGAN IN THE PROTESTANT EPISCOPAL CHURCH IN AMERICA THE TRIP TO RUSSIA CONVERSION AND THE ORDER OF THE CROSS OF GOLGOTHA THE LEGACY OF THE ORTHODOX TRADITION AMONG AFRICAN AMERICANS CONCLUSION FR. MOSES BERRY AND THE ORDER OF ST. MOSES THE BLACK THE FLOWER GARDEN AND OTHERWORLDLY CHRISTIANITY FINDING THE OTHERWORLDLY FLOWER GARDEN NAVIGATING SCHISM AND EVANGELIZING AFRICAN AMERICANS THE BROTHERHOOD OF ST. MOSES THE BLACK AND TRADITION CONCLUSION THE CONVERSION OF FR. PETER GILLQUIST AND THE EOC TO THE ORTHODOX CHURCH FLYING TO BYZANTIUM THE ESTABLISHMENT OF THE EOC AND THE ANTI-TRADITIONAL TRADITION LITURGICAL SYNCRETISM, AUTHORITARIANISM, AND RESTORATIONISM THE CASE OF FR. JAMES BERNSTEIN GILLQUIST AND THE EOC SEEK ENTRY INTO THE NAE AND THE ORTHODOX CHURCH THE DECONVERSION OF THE EVANGELICAL ORTHODOX CHURCH FROM THE ANTI-TRADITIONAL TRADITION THE ORTHODOX STUDY BIBLE THE JOSEPH ALLEN AFFAIR THE BEN LOMOND CRISIS CONCLUSION CONCLUSION BIBLIOGRAPHY
Throughout the course of researching and writing, I have had the support and assistance of many people. My family has remained important throughout the entirety of this project. I am indebted to the emotional and financial support of my wife Lorie. It not easy to be married to an independent scholar. Lories sacrifices are greatly appreciated and without them, this work would not have been possible. I am also thankful for our three children: Micah, Macrina, and Anastasia («Tasha»). They have encouraged me and kept me focused on things that really matter.
Support from many within the academy has also been vital. Funding from a Calihan Research Fellowship from the Acton Institute enabled me to pursue some of my research on St. Alexis Toth, as well as Fr. Nathaniel Irvine, who is mentioned in the conclusion. David Murphy and Evgueni Kadossov have each read different portions of my translation work for the chapter on St. Alexis Toth, though any errors remain entirely my own. Michael McClymond, who directed my dissertation (from which this book developed), and Fr. John Erickson, professor emeritus of church history at St. Vladimir's Orthodox Theological Seminary, have been sincerely supportive and helpful in ways too numerous to mention. I must also thank good friends Scott Kenworthy for his ongoing support and encouragement and Brandon Gallaher not only for encouragement but also the willingness to read pre-submission drafts, offering highly useful feedback along the way.
I am also thankful for all the various ways that others have helped contribute to the scholarship within this work. Matthew Namee, who blogs about Orthodox Christianity in America, called my attention to pertinent newspaper articles and ship lists concerning Fr. Raphael Morgan as well as an open letter Morgan had published. Fr. Anastasius C. Bandy, a local Orthodox Church historian of the Philadelphia area also helped point me in some directions during the earlier phases of my research into Morgan. Sadly, Fr. Anastasius died in February, 2012. May his memory be eternal! I would certainly be remiss were I to omit the hospitality of two people mentioned in this book, Fr. Moses Berry and Frederica Matthewes-Green. Fr. Moses Berry offered wonderful hospitality in addition to personal interviews, and Frederica Matthewes-Green kindly provided not only some letters from her personal files at home, but also encouragement on this project itself. Others, such as Fr. James Bernstein, Fr. Mel Gimmaka, and Ron Zell were kind enough to discuss the life of the Evangelical Orthodox Church and its conversion over the phone while Dr. Carla Thompson engaged in an exchange of email correspondence, as did Fr. Ted Wojcik. Fr. Thomas Hopko was kind enough not only to discuss his work with the Evangelical Orthodox Church but also provided important documentation. I am also indebted to those who were willing to provide me with additional primary sources for the chapters discussing the former members of the Evangelical Orthodox Church but who must yet remain anonymous due to the nature of some of the issues discussed.
Many within the Orthodox Church have also been supportive along the way. The prayers of the parishioners at both Nativity of the Virgin Mary Orthodox Church in Madison, Illinois, and Holy Resurrection Orthodox Church in Fargo, North Dakota, have been greatly appreciated. Were it not for the collective efforts of everyone and many others whom I have neglected to mention, I would not have completed this endeavor.