Bob Hitching
I have been a Cross Cultural Missionary since 1970. Since 2003 I have been based in Central Europe as a Pastoral Evangelist to a Roma group called the Bayash. I am an independent researcher under the auspices of the Mihael Starin Seminary in Croatia. Current projects: The Oxford Movement and its application to a Theology of Mission. A Pan and Trans Tradition Theology of Mission as a response to the growth of Pagan and Creative Non Christian spiritualities.
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The anthem is a nihilistic song in which the Bayash affirm their being under a curse because of their ancestors stealing nails from the Cross of Christ.
A NEW SUB GENRE IN MAGIC REALISM
The reclaiming of Hagia Sofia as the Center of a new emergent Christian reality.
The Armenian Genocide
The power of Spiritual innocence to defeat the Powers of evil
The Oxford Movement As A Friend of Greek Orthodoxy
Where purity, innocence and forgiveness intersect
On the contrary, Paganism is, at worse neither known nor acknowledged; and at best not understood nor comprehended.
The Church, whether Sacramental or Charismatic, Rock and Roll or Ana Baptist, West Virgina Snake Handlers or St. Paul’s Cathedral, is as inherently uncomfortable in engaging Paganism as it has been in engaging Marxism.
The research/teaching modules have a central methodology of building the case for Catholicity, Sacramental and Liturgical outcomes in their missiological application.
The research is a study of an Anglican Theology that grew out of the confluence of competing sociological processes and the spectrum of ideologies extant in Nineteenth Century England and specifically London.
This identified Anglican Theology was a synthesis of three very clearly defined sets of ideas and actions.
They were the Oxford Movement that came to the fore in 1833, as a result of the publishing of a sermon given by John Keble on July 14, 1833 at St. Mary’s, Oxford, as a multi-platform Church renewal movement that grounded its belief and practice in the Caroline Divines and the Patristics, albeit drawing primarily from Western Christianity. I call this reaching into the Caroline Divines and the Patristics within the Oxford Movement as being a Carolus Patristic Synthesis. This Carolus Patristic Synthesis, despite its appeal to Catholicity was dominated by Western theological thought.
The Cambridge Camden Society, founded in 1839, was an aesthetic movement that drew from Eastern Christianity as well as the Patristics. John Mason Neale was exploring similar issues to those of the Oxford Movement but with a far greater emphasis upon aesthetics and also non propositional hermeneutics. His emphasis whilst not being directly acknowledged, certainly would have avenues of contact in the Twentieth and Twenty-first Centuries with the hermeneutics of Bissera Pentcheva, Ernst-Cassirer, and Susanne Lander.
The Sacramental Socialist Movement which grew as a response to both the Oxford Movement and the Camden Society by expressing itself in restoring pre-Reformation practices in a Missiological contextualisation to the segments of society that were marginal and isolated at the spiritual level. Whereas this was a nationwide movement it was specifically in the 1850’s onward especially identified with the Church planting works aimed at the large, marginalised communities in Central, East and Southern London.
Adiákopos is a complex term and I have chosen it partly as it carries little, or no baggage as far as symbolic nomenclature is concerned. Adiákopos is a Classical Greek term that was used by Philo and other classical writers. Henry George Liddell and Robert Scott translate Adiákopos as unbroken and uninterrupted.
Understanding the consequences that the gravibus spiritus legio will have reason for a pre-emptive Schadenfreude against the thesis as a whole, I have chosen to create a general popular term for Anglican Adiákopos Theology. The term being Adiakopsy. I am following the lead of Roger Mitchel who created the term Kenarchy as a locus for his thinking on servant leadership.
The research, frames Anglican Adiákopos Theology, within a set of parameters that relate above all else to the concept and form of human agency responding to divine revelation. I will argue as a “restrained” polemicist for “Adiakopsy” as uninterrupted Catholicity as modelled in the Nineteenth Century as being God’s revelation to Twenty-first Century persons.
The days of Protestant, Charismatic, Anglican, Roman Catholic, Oriental and Eastern Orthodox cultural frameworks, which God allowed by amelioration, in times past to make His revelation within, have come to an end when seeking to communicate to Twenty-first Century persons. The revelation in today’s de-secularising world is a revelation to persons of no tradition and all traditions.
I will argue that any attempt to do God’s work outside of the uninterrupted Catholicity of Adiakopsy is seeking to do God’s work the Devil’s way.
Sacramental Cosmology - War In The Heavens
This essay suggests there is new specter haunting Europe, Paganism. This movement though has little opposition, limited general awareness of its existence and very few real enemies. It is though, without doubt, the fastest-growing new religious movement within Europe.
The anthem is a nihilistic song in which the Bayash affirm their being under a curse because of their ancestors stealing nails from the Cross of Christ.
A NEW SUB GENRE IN MAGIC REALISM
The reclaiming of Hagia Sofia as the Center of a new emergent Christian reality.
The Armenian Genocide
The power of Spiritual innocence to defeat the Powers of evil
The Oxford Movement As A Friend of Greek Orthodoxy
Where purity, innocence and forgiveness intersect
On the contrary, Paganism is, at worse neither known nor acknowledged; and at best not understood nor comprehended.
The Church, whether Sacramental or Charismatic, Rock and Roll or Ana Baptist, West Virgina Snake Handlers or St. Paul’s Cathedral, is as inherently uncomfortable in engaging Paganism as it has been in engaging Marxism.
The research/teaching modules have a central methodology of building the case for Catholicity, Sacramental and Liturgical outcomes in their missiological application.
The research is a study of an Anglican Theology that grew out of the confluence of competing sociological processes and the spectrum of ideologies extant in Nineteenth Century England and specifically London.
This identified Anglican Theology was a synthesis of three very clearly defined sets of ideas and actions.
They were the Oxford Movement that came to the fore in 1833, as a result of the publishing of a sermon given by John Keble on July 14, 1833 at St. Mary’s, Oxford, as a multi-platform Church renewal movement that grounded its belief and practice in the Caroline Divines and the Patristics, albeit drawing primarily from Western Christianity. I call this reaching into the Caroline Divines and the Patristics within the Oxford Movement as being a Carolus Patristic Synthesis. This Carolus Patristic Synthesis, despite its appeal to Catholicity was dominated by Western theological thought.
The Cambridge Camden Society, founded in 1839, was an aesthetic movement that drew from Eastern Christianity as well as the Patristics. John Mason Neale was exploring similar issues to those of the Oxford Movement but with a far greater emphasis upon aesthetics and also non propositional hermeneutics. His emphasis whilst not being directly acknowledged, certainly would have avenues of contact in the Twentieth and Twenty-first Centuries with the hermeneutics of Bissera Pentcheva, Ernst-Cassirer, and Susanne Lander.
The Sacramental Socialist Movement which grew as a response to both the Oxford Movement and the Camden Society by expressing itself in restoring pre-Reformation practices in a Missiological contextualisation to the segments of society that were marginal and isolated at the spiritual level. Whereas this was a nationwide movement it was specifically in the 1850’s onward especially identified with the Church planting works aimed at the large, marginalised communities in Central, East and Southern London.
Adiákopos is a complex term and I have chosen it partly as it carries little, or no baggage as far as symbolic nomenclature is concerned. Adiákopos is a Classical Greek term that was used by Philo and other classical writers. Henry George Liddell and Robert Scott translate Adiákopos as unbroken and uninterrupted.
Understanding the consequences that the gravibus spiritus legio will have reason for a pre-emptive Schadenfreude against the thesis as a whole, I have chosen to create a general popular term for Anglican Adiákopos Theology. The term being Adiakopsy. I am following the lead of Roger Mitchel who created the term Kenarchy as a locus for his thinking on servant leadership.
The research, frames Anglican Adiákopos Theology, within a set of parameters that relate above all else to the concept and form of human agency responding to divine revelation. I will argue as a “restrained” polemicist for “Adiakopsy” as uninterrupted Catholicity as modelled in the Nineteenth Century as being God’s revelation to Twenty-first Century persons.
The days of Protestant, Charismatic, Anglican, Roman Catholic, Oriental and Eastern Orthodox cultural frameworks, which God allowed by amelioration, in times past to make His revelation within, have come to an end when seeking to communicate to Twenty-first Century persons. The revelation in today’s de-secularising world is a revelation to persons of no tradition and all traditions.
I will argue that any attempt to do God’s work outside of the uninterrupted Catholicity of Adiakopsy is seeking to do God’s work the Devil’s way.
Sacramental Cosmology - War In The Heavens
This essay suggests there is new specter haunting Europe, Paganism. This movement though has little opposition, limited general awareness of its existence and very few real enemies. It is though, without doubt, the fastest-growing new religious movement within Europe.
I have written this in a style that I hope will reach a wider audience and embody the words of the Duchess of Richmond, spoken at her Ball in Brussels on June 15, 1815. Wellington was at this magnificent Ball that rivalled anything displayed at St. James’s Palace. In the midst of this privileged revelry, a soldier who had ridden through mud and storm entered the ball room and excusing himself for being covered in mud goes to Wellington to tell him that Bonaparte is near, and the army must be recalled at once.
The Duchess watching the scene in horror turned to a companion and uttered the immortal words that have fuelled provocateurs ever since, “Oh Dear, I think that man is going to spoil our party.”
I write this short work in honour of that evening and hope that the words written will spoil the party that much of the contemporary Church is dancing at.
The temptation is to either (i) embrace any spiritual practice that seems to ring true at the subjective level or (ii) to retreat into hard and fast rationalistic forms which places obvious restrictions upon the new and the fresh. Safety at the emotional level becomes the central objective to be acquired for fear of partaking in error. Sadly, the result is always imbalance.