Mission in Christ's Way

AN ORTHODOX UNDERSTANDING
OF MISSION

ARCHBISHOP ANASTASIOS (YANNOULATOS)

Archbishop of Tirana, Durres and All Albania

Professor Emeritus,
National and Kapodistrian University of Athens
Honorary Member of the Academy of Athens

I+C
OHTllonox

PRESS
HOLY CROSS ORTHODOX PRESS
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WORLD COUNCIL OF CHURCHES PUBLICATIONS
Geneva, Switzerland
© 2010 Holy Cross Orthodox Press
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Introductory Letter of His All-Holiness
CH-1211 Geneva 2 Ecumenical Patriarch Bartholomew . . . . . . . . . . . . . . .. xiii

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted in any form or by any means-electronic,
1
mechanical, photocopy, recording, or any other-without the prior written
"THY WILL BE DONE"
permission of the publisher. The only exception is brief quotations in printed
MISSION IN CHRIST'S WAY
review.
(1989)
A. Reality and Expectation 3
1. "Thy will be done." 2. On a personal level.
Anastasios, Archbishop of Tirana and all Albania, 1929- B. Mission in Christ's Way " 7
Mission in Christ's way : an Orthodox understanding of mission / 1. The Trinitarian relationship and reference. 2. Assumption
Archbishop Anastasios (Yannoulatos). of the whole of humanity. 3. The radical and eternally new element:
p.cm. Love. 4. The paradox of humility and the sacrifice on the Cross.
ISBN 1-935317-07-5 (alk. paper) 5. Everything in the light of the Resurrection and eschatological
1. Orthodox Eastern Church--Missions. 2. Missions--Theory. 1. Title. hope.
BV2123.A48 2010
C. Fullness and Catholicity. . . . . . . . . . . . . . . . . . . . . . . . . . . .. 13
266' .19--dc22 1. Tendency to minimize the demands and the cost of doing God's
will. 2. Excludes isolating ourselves in an individualistic piety.
 2 B. Traumatic Situations Inhibiting Orthodox
ORTHODOXY AND MISSION Witness 77
(1964) 1. Spiritual level of the clergy. 2. The languidness of contemporary
theology. 3. Insufficient administrative structures for the needs
A. Mission: The Undoubted Obligation of the Orthodox . .. 25 today. 4. Inertia and passivity of the ecclesiastical body. 5. Other
1. Ecumenicity and apostolicity: Essential elements of Orthodox weak points of the ecclesiastical reality.
ecclesiology. 2. Orthodoxy - Resurrection - Mission.
3. Orthodox spirituality: "Being in Christ" and mission. C. Dynamic Presence and Witness in the World 85
1. A joyful proclamation in the specific circumstances of life.
B. Fundamental Attributes of Orthodox Mission , 30 2. A word of life and consolation. 3. Acceptance of pain and
1. Expression of repentance and concern for the whole Church. the Cross; ascetic experience. 4. The worshipping experience of
2. Incorporation, not only adaptation. 3. Worship and autonomy. Orthodoxy.
4. Basic characteristics of the Orthodox missionary.
Clarification of the Phrase:
"The Liturgy After the Liturgy." 94
3
THE PURPOSE AND MOTIVE OF MISSION
(FROM A THEOLOGICAL POINT OF VIEW) 5
(1967) "THY KINGDOM COME"
ORTHODOX WITNESS TO THE MODERN WORLD
A. The Theological Starting Point. . . . . . . . . . . . . . . . . . . . . .. 41 (1977)
B. The Ultimate Goal of Mission. . . . . . . . . . . . . . . . . . . . . . .. 45 A. Biblical and Hermeneutical Facts. . . . . . . . . . . . . . . . . . . .. 99
C. The Immediate Goals of Mission . . . . . . . . . . . . . . . . . . . .. 49 1. The meaning of the Kingdom of God. 2. Mission: The
1. Preaching the Gospel. 2. The establishment of a "local Church." proclamation of the Kingdom to the end of the earth.
3. The doxology must also echo beyond the limits of the Orthodox B. Proclaiming the "Kingdom" in Various Regions of
community. the World 103
D. The Motive of Mission 58 1. In the regions of the "Eastern world." 2. In the so-called
1. Inner necessity for the conscientious believer. 2. Profound "third world."
inner necessity for the Church. C. The Preaching of the Kingdom of God and Our
Personal Responsibility. . . . . . . . . . . . . . . . . . . . . . . . . .. 111
1. The development of its "signs" within ourselves. 2. The
4
Kingdom of God has come and is coming. 3. A gift of God, but
THEOLOGY, MISSION AND PASTORAL CARE
also intense human effort. 4. Incorporation into the mystical
(1976)
Body of Christ. 5. Experiencing the Kingdom of God in the life of
A. Significance and Unity of Missionary and Pastoral worship. 6. The Kingdom of God "is not of this world." 7. The
Work in Today's Circumstances , 68 urgency of its proclamation. 8. Jubilation, but also tribulation.
1. The religious morphology of the modern world. 2. Basic
truths regarding Christian witness. 3. Qualitative growth and
pastoral responsibility.
 6 B. Service . ................... " . 149
DISCOVERING THE ORTHODOX MISSIONARY ETHOS
(1978)
C. Witness .......................................... 151
A. Theological Self-Awareness 119
1. The obligation of mission. 2. The meaning of mission. 9
B. Realization of Orthodoxy's Historical Reality 121 THE DOXOLOGICAL UNDERSTANDING
1. The Byzantine Church. 2. The Russian Church. 3. Other OF LIFE AND MISSION
Orthodox Churches. (1984)

C. Problems and Activities of the Contemporary A. A Theological and Biblical Review .

1. Ma.nijestation of His Glory. The distinction of the essence and
Orthodox Mission . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 125
energIes of God. 2. The Glory of God is extended to all the world.
1. Contemporary problems. 2. Activities of Orthodox
missionaries today. B. Appropriating and Radiating the Glory .
1. Two continuous movements of the same pulse. 2. It must be
D. The Orthodox Ethos in Christian Witness 128
spread throughout the earth.
1. Incarnation of the Word. 2. In the light of Trinitarian theology.
3. Inner genuineness. 4. The Divine Liturgy is a central axis. C. The Doxological Character of Theological Reflection
5. Freedom and ease facing the world. 6." My power is made and the Life of Worship .
pelfect in weakness. " 1. A por:ent and prelude of the final hour. 2. The journey is
accomplzshed in Christ, in the Church.

7 D. Living in Humility the Crucified Love

THE ASCENT OF HUMAN NATURE from "Glory to Glory" .
(1980) 1. In Christ, through the Holy Spirit, within the Church.
2. An uninterrupted dynamic development.
A. The Ultimate Sign of Glory for Human Nature . 137
B. Implications for Direct Matters . 140
1. The value of the material world and the human being. 10
2. An invitation to transformation of the whole world. "YOUR WILL BE DONE"
3. Deep joy from understanding the coming of the Kingdom. MISSION IN CHRIST'S WAY
(A THEOLOGICAL REFLECTION ON MISSION)
(1987)
8 A. The Relationship of Christ to the Father . 179
EUCHARIST-SERVICE-WITNESS
IN MUTUAL RECIPROCITY B. Response to the Love of God ....................... 181
(1983)
C. A Sense of Powerlessness and of Power .............. 182
D. Existential Experience of the Resurrection ............ 183
E. A Process with Cosmic Dimensions. ................. 185
 11 B. The Global Vision in the Liturgical Experience
ORTHODOX MISSION: of the Gospel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 242
PAST, PRESENT AND FUTURE 1. The rhythm of daily and weekly worship. 2. Triodion
(1989) and Pentecostarion.
A. A Quick Glance at the Past: Basic Principles e. The Global Vision in Ecclesiastical Action
of Orthodox Mission . and Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 247
1. Orthodox Byzantium. 2. Russian missionary activity. 1. "Globalization" -new worldwide problems. 2. Toward new
3. Mission as resistance. 4. Periods of bleakness and lethargy. codes of communication. 3. Harmonizing local and global
obliga tions.
B. The Contemporary Period : . : .: .
1. Jurisdiction of the Ecumenical Patriarchate. 2. Junsdlctzon of
the Patriarchate of Alexandria and All Africa. 3. Other Orthodox
missionary hearths. 4. Structures and centers supporting external 14
missions. 5. A work still limited. REDISCOVERING OUR APOSTOLIC
IDENTITY IN THE 21st CENTURY
e. Toward Development of Orthodox Mission (2003)
in the Future .
1. Theological understanding of mission -a necessity.
2. Serious study of the evolving world. A. The Words" anoo"r£AAw," "anO(iTOA'l," and "anO(J'TOAO~"
in the New Testament " 259
1. Disciples and apostles at the same time. 2. The apostolic
12 work continues in time. 3. The range and character of the mission
of the disciples of Christ.
DIALOGUES AND MISSION
(1991)
B. Living the Apostolicity of the Church Today " 265
A. Inter-Religious Dialogue ' 225 1. Stimulating the awareness that we belong to a Church that is
1. New possibility and challenge. 2. Orthodoxy-open to dzalogue. "apostolic." 2. A few characteristics of our time. 3. Exodus - to
reach out. 4. Being present in the environments of those "outside,"
B. Right and Obligation of Orthodox Witness 229 offering what God has given to us.
1. Deposit of experience. 2. Participation in the process of the
transformation of the world. e. Renewing the Apostolic Conscience 272
1. Of the apostolic vision. 2. Of the apostolic zeal. 3. Of the
apostolic ethos.
13
THE GLOBAL VISION
OF PROCLAIMING THE GOSPEL
(1995)

A. Steadfast Framework and Clear Perspective

of the Gospel .
1. The Old Testament. 2. The horizon of the New Testament.
3. Orthodox ecclesiology and universality.
 CONTENTS

15 INTRODUCTORY LETTER OF
INSTEAD OF AN EPILOGUE HIS ALL-HOLINESS
«Kal lSov iyw /:u:e' vl1wv dill ... }} ECUMENICAL PATRIARCH
"And 10 I am with you ... "
(Matthew 28:20) BARTHOLOMEW
(2002)
A. Authority in the Universe. . . . . . . . . . . . . . . . . . . . . . . . .. 279
B. Journey to All Nations . 280
c. "All the Days" , 283

Y our Beatitude Archbishop of Tirana and All Albania,

Anastasios, beloved and endeared brother in Christ and
co-celebrant of our Modesty; I extend brotherly greetings in the
Lord and address you with great joy.
The contribution of your charismatic and beloved Beatitude
Biographical Sketch . 287 to the Orthodox Church is undoubtedly multifaceted and abun-
Publications of the Author. . . . . . . . . . . . . . . . . . . . . . . . . . .. 293 dantly fruitful, particularly after you were endowed with the
Index . 305 priestly and archpriestly office which you accepted and lived
from the very beginning as Christ-like work and sacrificial ser-
vice.
Therefore, we would not be unrealistic in emphasizing the
primary and most important role which you played in regen-
erating and reactivating in our times the missionary practice
and service, as a most essential act and obligatory expression
of the self-consciousness of the Church toward those God-cre-
ated brothers and sisters outside the Faith, living throughout all
the continents of our planet. From the very beginning various
tempting reactions and difficulties raised their prideful head,
nevertheless, the abundant Grace of the Lord so empowered
you and the other dedicated pioneer servants of the Gospel
then, that today Orthodox Christianity is becoming known and
accepted as a personal faith by people who before lived in the
darkness and the shadow of death. Moreover, holy sanctuaries
of the Lord are now being established in places, where before
stood the desolating sacrilege of idolatry or the soul-destroying
darkness of atheism.
 The priceless experience acquired by you in this pio~eer-
ing endeavor, honorable Beatitude, served also as the basis for
the courses of study which you taught in the School of Theol-
ogy of the University of Athens, as well as the m~tivation. to
create a whole series of related lectures and theological studies
which you have, most excellently, gathered in the present vol-
ume bearing the appropriate title: Mission in Christ's Way: An
Orthodox Understanding of Mission.
We congratulate, with brotherly love, your Beatitude,
blessed by God, for this present most valuable work, we pray
he fact that the Orthodox world often overlooks one of the
fervently that the Triune God, glorified in three Perso~s and
proclaimed by you to the nations-Africa. and Alban~a.a~d T basic commandments of Christ-" Go therefore and make
disciples of all nations"-(Matt 28:19),came to the forefront of
throughout the world during your leadership of Apostollkz Dza-
conia-may bless your Beatitude again and again with His mys- theological discussions among the Orthodox at the end of the
tical graces, in the power of the Holy Spirit, and with unshak- decade of the 1950's. A spark appeared in 1958at a Conference
able health to continue the work of restoration of the beloved of Syndesmos, the Organization of Orthodox Youth, in Thes-
sister Church in Albania; which you have taken upon yourself salonica. After that, with the initiative of the periodical "Po_
in obedience to the call of the Mother Church, which has been refthendes-Go Ye," the spark became a flame that lit paschal
absolutely justified in expecting so much from you an~ at times candles in many young souls, and not only the young. Later,
of severe hardships and total absence of any hopeful light. this flame was passed on to various local Orthodox Churches
For these many reasons, I again congratulate you from the and became hearths of steadfast missionary activity. Here is to
heart and extend to your most revered Beatitude a holy kiss in be found historically the great difference from any previous
Christ Jesus and remain with profound love that is in Him, and occasional and rather simple reference to the obligation of Or-
with great honor. thodox foreign mission.
A danger which appeared from the very beginning was the
November 4,2006 creation of the impression that this was a simplistic enthusiasm
Your very reverent Beatitude's of the young, seeking some adventure in faraway places, which
beloved brother in Christ, will soon be abandoned. At the same time, a rather cold current,
Bartholomew of Constantinople appealing to the internal needs, sought to extinguish the newly
kindled missionary flame.
From the outset, therefore, it became necessary to exert
effort to articulate the theological foundation of the Orthodox
obligation to witness to lithe nations," to those beyond the
walls of the Christian world. And this in order to indicate that
mission is inseparable from the very nature of the Church.
The lectures and studies included in this volume are related
primarily with this theological effort. Of these, some were pre- begins with a series of questions only to be then developed,
pared for a primarily Orthodox audience, others served as an often in pain, with appeals, weeping before the inertia, the
Orthodox contribution to the inter-Christian theological confusion and the indifference of those various" authorities,"
thinking related to mission. with and without responsibility. They have been prepared for
The study, "Thy Will Be Done-Mission in Christ's Way," is a variety of audiences: youth, theological or broader interna-
placed first in this publication in order to emphasize from the tional settings. This fact has determined the style, the empha-
beginning that the theme of missions is of interest to all and not sis, and the alternating tones. Most of the texts in this present
merely to a few specialists. Mission is connected with the basic volume were published for the first time in English. Indicated
prayer: "Thy will be done on earth as it is in heaven," which at the beginning of each text is the occasion for the writing,
Christ himself placed into the mouth of every believer. At the the year of its first publication, as well as other subsequent
same time, this first study condenses our theological quest and publications.
is directed not only to the Orthodox, but also to the Christian Certain repetitions were omitted and this was so indi-
ecumene. cated by the symbols [... ]. We did not, however, omit all the
The other texts in this book are arrayed in chronological or- points that were repeatedly covered, thus indicating clearly
der, thus indicating the unfolding and the undulations of our which points were more critical and had to be emphasized
theological problema tics during the last decades. again and again during the years which have passed. Some
In the decade of the 70's we had proposed, as inter-change- basic ideas (for example, Mission, Resurrection, Orthodox
able words for the terms "mission" (it:panocrroAry), the biblical Spirituality), even when repeated are presented in different
term "witness" (/-wprvp{a). Emphasizing first its biblical basis: contexts and tones. The place of an epilogue is taken by a
"And you shall be my witnesses ... to the end of the earth" lecture given on the occasion of an ecumenical Christian an-
(Acts 1:8, d. the words /-laprv~) /-laprvpw) /-laprvpLOv); and secondly, niversary. By grouping these studies and lectures together
the connection that exists in its meaning to the eye witness, who in this volume, they are a reminder of the familiar musical
presents what he knows and experiences, and to the witness phrase: "variations on a theme"-the basic motive of mis-
(/-laprv~), who is ready to present his evidence (/-laprvp{a) with sion. Or, more metaphorically, they remind us somehow of
a personal sacrifice (/-laprvpLOv)-a disposition for martyrdom. the self-contained nature of the Aegean Sea, the variety and
Since then, this proposal was adopted by many and it has in- unity of the Cycladic Islands.
fluenced the inter-Christian terminology by reminding one There was a time when many of the ideas and proposals ex-
that in exercising our obligation for sacred mission we are not pressed for the first time in these texts sounded strange or were
"judges" or public prosecutors in the world, but witnesses of met with doubt. The attempt to face new problems theologi-
truth and of love. cally usually demands daring and the acceptance of some risk.
In reference to one other proposal I have made in inter- Now, for the most part, they have become accepted into the Or-
Christian circles, the code phrase: "liturgy after the Liturgy," thod~x.consciousness and are being emphasized by officialper-
see the end of Chapter Four in this volume. sonalItIes. At the same time they have contributed to significant
The studies, lectures and sermons included in this present decisions made by many in the past decades. Ideas and phrases
collection constitute the "testimony" of a personal theologi- included in this present collection are being repeated by various
cal problematic, sometimes of a secret spiritual agony, which people, without reference to their source, or they have become
self-evident and are being used like the verses of a popular folk "May those who sow in tears reap with shouts of joy! He that
song. Nor are the incidents absent, whereby these same ideas, goes forth weeping, bearing the seed for sowing, shall come
unassimilated and out of proper context are distorted and uti- home with shouts of joy, bringing his sheaves with him" (Ps
lized as a pretense for preconceived and prejudicial criticism. 126:5-6).
"Only that in every way, whether in pretense or in truth" the The recent missionary endeavor, which began like a soft
duty to preach Christ to all the world "is proclaimed and in breeze in the Holy Spirit at the end of the decade of the 1950's,
that I rejoice. Yes,and I shall rejoice" (Phil 1:18-19). In any case, had a clear theological and ecclesiological dimension and con-
in order to have a correct understanding of the proposals and tribution; it emphasized and strengthened the awareness of
ideas of the author, it is necessary to keep in mind the whole Orthodoxy's ecumenical nature and the obligation to make it
theological thought, stance and activity of the writer. active. One witness of this is the texts which follow in this vol-
Included in another volume, entitled To the End of the Earth, ume.
are the historical missionary studies, which were published It will certainly require constant theological reflection, per-
during the last decades parallel with the theological ones, and sonal experience and participation in the work of mission, in
which shed light and determine the various theoretical aspects order to make firm and develop seriously the Orthodox witness
of Orthodox mission. It is hoped that in subsequent volumes under the contemporary conditions "to the end of the earth,"
publication may be made of various articles, chronicles, reports, "until the Lord comes."
programs, notes and a variety of texts related to the first phase Tirana, August 7, 2010
of Orthodox foreign mission in the 20th century. + Anastasios
The introductory Letter of All-Holiness Bartholomew, the Archbishop of Tirana, Durres and All Albania
Ecumenical Patriarch, is a very significant blessing for the
writer. I thank him from the depths of my heart.
I feel a sense of warm gratitude to many volunteer co-work-
ers, who in various ways contributed in the preparation of the
present volume. But first of all, I must thank from the heart the
precious "co-worker in the Lord," Argyro Kontogeorge, for
the tremendous amount of secretarial and translation support
given, as well as Anastasia Barksdale, for the excellent contribu-
tion to editing these texts for publication; Fr. Panagiotis Cham-
beras for contributing to the translation generally, particularly
chapters 9, 12 and others portions; and Dr. Anton Vrame for
all the dedication and details involved with publishing. To the
many co-workers in the Lord, with whom we have journeyed
together all these many years, and who in many ways have
supported me with their precious critiques and sacrificial offer-
ings, I express again and again my gratitude. Our long journey
of many years can be summed up in the words of the Psalmist:
• The basic report to the World Missionary Conference of the World
Council of Churches in San Antonio, Texas, 1989. • "Address by the
Conference Moderator," (Conference on World Mission and Evange-
lism, San Antonio, TX, 1989) International Review of Mission 78 (1989),
pp. 316-328.• The San Antonio Report, Your Will Be Done. Mission in
H u~an pride, in its indi~id~al, social or racial expression,
pOisons and destroys hfe In the world at large or in the
small communities in which we live. Human will obstinately
Christ's Way, ed., Fr. R. Wilson, Geneva: WCe, 1990, pp. 100-114.Ad-
dress of the Moderator, Conference on World "Mission and Evange-
exalts its autonomy. Loneliness is Onthe increase, nightmares
lism," San Antonio, 1989. • German: "Dein Wille geschehe-Mission multiply, and fears mount up. Old and new idols are being
in der Nachfolge Christi," Dein Wille geschelhe-Mission in der Nach- erected in the human consciousness. They dance around
folge Jesu Christi. Welt-missionskonferenz in San Antonio, 1989, Hrsg. them. They offer them adulation and worship them ecstati-
J. Wietzke, Otto Lembeck, Frankfurt a. M., 1989, pp. 217-235. • Ger- cally. And yet at the same time, every so often, new, sensitive
man: Jahrbuch 6 des Evangeleischen Missionswerkes in Sudwestdeutchland. voices speak out for a just and peaceful age. New initiatives
Mission bei uns gemeinsam mit den Partnern, Stuttgart, 1989,pp. 82- are being undertaken; a new awareness of worldwide com-
88.• «HvryeryTW TO eO,ryl-la LOV - 'IEpa1Co(J'ToAry(J'Ta rXvry ToD Xpl(J'TOD)>> munity is growing.
Lav AVTOVLO) H.II.A.) IIavTa Ta "Eevry 9 (1990) 33, pp. 3-7, 34, pp. All of these facts come to light in our ecumenical gather-
35-38.• French: "Que ta volontee soit faite-Une mission conforme ings, sometimes alarmingly, sometimes hopefully. Our prob-
au Christ," Supplement a SOP, Courbevoie, France, 1990, No. 140b. lems overwhelm us. We describe them and try to solve them,
• Swedish: "Ske Din vilja-Mission pa Kristi satt", Till Hela Varlden- but when we think we have solved one, three new ones spring
pa Kristii satt, Uppsala, Svenska Mission radet, (1990), pp. 7-17.
up. Our mood keeps swinging, like a pendulum, between hope
• The Ecumenical Movement, An Anthology of Key Texts and Voices, eds.
and despair.
M. Kinnamon and B.E. Cope, Geneva: WCC, 1997, pp. 388-392. This
In this world the faithful continue to pray: "Thy will be
report was characterized as "the most solid theological contribution"
to the aforementioned World Missionary Conference (Dr.Wietzke, Di- done, on earth as it is in heaven," proclaiming quietly, but
rector of the Evangelisches Missionswerke in Hamburg). "It was An- resolutely, that above all human wills there is one will that is
astasios' presentation that provided the theological framework for the redemptive, life-giving, full of wisdom and power, that in the
conference theme. Its overall thrust was truly ecumenical in the best end will prevail. The choice of the theme for our meeting is
sense of the word." (Prof. Dr. D. J. Bosch, Director of the International essentially, I think, a protest and a refusal to accept that which
Academic Journal, Missionalia, "Your Will Be Done? Critical Reflection militates against God's loving design, and, at the same time,
on San Antonio," Missionalia 17:2 (1989), p. 127.) • 'IEpa1CMToA1J (J'Ta is an expression of hope and optimism for the future of the
rXvry ToD Xpl(J'TOD. e£OAOrtKE~ ttdiTE~ m{ OttlAiE~) l\e~va 2007. world.
2
 MISSION IN CHRIST'S WAY "THY WILL BE DONE" MISSION IN CHRIST'S WAY

have altogether nearly one hundred participants. Already there

A
has taken place a serious common theological search and an
REALITY AND EXPECTATION
exchange of experience, which we hope will be continued cre-
In the petition, "Thy will be done, on earth as it is in heaven," atively here as well.
the firm certainty prevails that the Father's will is already a real-
ity. Myriads of other beings, the angels and saints, are already 1. "Thy will be done." In the prayer our Lord taught us that
in harmony with it. The realization of God's will is not simply a this petition follows two others, with which it forms a group:
desire; it is an event that illuminates everything else. The center "Hallowed be Thy name, Thy kingdom come, Thy will be
of reality is God and His Kingdom. On this, the realism of faith done." The chief characteristic of the three is the eschatological
is grounded. On this ontology is based every Christian effort perspective. They all begin to be realized here below, in order to
be perfected in the glory of the Kingdom that is to come.
on earth.
To some, to mention "heaven" might seem anachronistic. We The verb of the petition is in the passive voice. Who exactly
usually look for immediate answers, down to earth and realis- is the subject of the action? A preliminary answer says, God. In
tic-according to our own fixed ideas. We forget, however, that this petition, God's intervention is sought for the implementa-
contemporary science and technology have made important tion of His will, for the establishment of His Kingdom. He has
leaps forward with regard to a material heaven. A few decades the initiative; He carries out His own will. The chief and deci-
ago, we sought to solve humankind's communication problems sive role in what happens to humankind and the whole uni-
by using wires stretched out over the earth's surface. Later on, verse belongs to God. A second interpretation sees God's will
we used wireless waves, still following the surface of our planet. be done on earth through humankind's conformity with God's
With the new technology, however, we have discovered that we commandments (cf. Matt 7:21; 12:50 and John 9:31). Human-
can communicate better above the earth, by sending wireless kind is called to "do" the Father's will. This is the point that is
waves heavenwards. So in our theological, ecc1esial and mis- expressed in the insight that permeates the Old Testament and
sionary thinking, if we turn our sight once more to the reality of in the continuity that is a dominant feature of Jewish literature.
"heaven," about which Scripture speaks constantly, we shall cer- In it, our participation in the fulfillment of God's will and the
tainly find new answers to the world's problems and difficulties. necessity of obedience is emphasized.
Our Church has not ceased to look in that direction, with There is, however, yet a third interpretation, a composite
prayer and celebration, affirming the supremacy of God's will. one, that sees as the subject of the action both God and human
In order for this faith to shed light on the mass of problems beings, that considers that the divine will is realized by divine-
that oppress us, a theological reference to the significance of the human cooperation. Thus, the two preceding views are inter-
two proposals that form our theme is needed. I shall first at- twined. Certainly, so that His will may be done, God's interven-
tempt a synoptic approach, drawing on the Orthodox tradition tion is essential. But we, by conforming to His precepts, God's
will in the here and now, contribute to the foretaste and coming
of twenty centuries.
Permit me a parenthesis. In 1964, when for the first time the of the Kingdom in historical time, until its final consummation
Orthodox were invited to a similar gathering of the Commit- at the last day.
tee on World Mission and Evangelism in Mexico, I remember "On earth as it is in heaven." In the next verse we can per-
we were only three representatives. In San Antonio (Texas),we haps distinguish various closely connected aspects: ethical,
 MISSION IN CHRIST'S WAY

social, missionary, ecumenical, and a further one, which we The petition, "Thy will be done," is at the same time our
will call ontological. They summarize descriptively most of guide in Gethsemane, at the decisive point in the history of the
what Chrysostom meant when he said: "For he did not say; new Adam, our first-born brother. "My Father, if this cannot
'Thy will be done in me or in us'; but 'everywhere on ~arth, pass unless I drink it, thy will be done" (Matt 26:42). This prayer,
so that error might be done away with and truth establIshed, in which the conformity of the human to the divine will reaches
all evil be cast out, virtue return and so nothing henceforth it culmination, illustrates on a personal level the meaning of the
separate heaven from earth."1 The prayer that o~r Lord put phrase "Thy will be done" of the Lord's Prayer. For all those
on our lips and in our hearts aims at a more radIcal change: who are determined to be conformed to God's will, who strug-
the" celestification" of the earth. "That all persons and all gle for its realization on earth, the time will come to experience
things may become heaven" (Origen).2 personally the pain, grief and humiliation that often accompany
By the phrase "Thy will be done," of the Lord'.s pra~er, we acceptance of God's will.
beseech the Father that He will bring to completIOn HIS plan The repetition of "Thy will be done" by Christ in the context
for the salvation of the whole world, and at the same time we of His Passion sheds light on the second phase of our subject:
ask for His grace that we may be freed from our own will and Mission in Christ's way."
v:
accept His will joyfully. Moreover, not only e ~s in.divi.duals,
but that all of humankind may have fellowshIp In HISWIlland B
share in its fulfillment. MISSION IN CHRIST'S WAY

2. After Pentecost this prayer on the Church's lips is high- By this expression we often tend to concentrate our atten-
lighted by the events of the Cross and the Resur~ec~ion.It be- tion on some particular point in Christ's life, such as, the Pas-
comes clear that the divine will has been revealed In ItSfullness sion, the Cross, and His compassion for the poor. It is certainly
by the word, life and sacrifice of Jesus Christ. Each member of not strange to put particular emphasis at times on one aspect,
the Church is called thenceforth to advance in its realization, especially when it is continually being overlooked in practice.
"So to promote 'the' Father's 'will,' as Christ promote~ i~,who However, the theological thinking and experience of the catho-
came to do 'the will' of his Father and finished it all; for It ISpos- lic Church insist on what is universal (to katholou). The same is
sible by being united with him to become' one spirit: with ~i~" true of the person of Christ. This distinguishes the outlook and
(Origen).3Christ is made the leader of the faithful In reahzIng feeling of the "one, holy, catholic, and apostolic Church" from
the divine will. the schismatic, sectarian thought that adheres to that which is
only a part. In this theological connection I would like to indi-
cate five central points.
1. John Chrysostom, Commentary on St. Matthew the Evangelist,
Homily 19, 5, PC 57:280, Paris. (J. P. Migne, ed., Patrologtae Cursus 1. Trinitarian relationship and reference. Jesus Christ is seen in
Completus, Series Craeca.)
a continuous relationship to the Father and the Holy Spirit. He
2. Origen, On Prayer, 26, 6, BEITEL 10:279,~thens. (BibZiotheke Hel- is the One sent (Apestalmenos) by the Father. The Holy Spirit
Zenon Pateron Kai Ekkesiastikon Syngrapheon [LIbrary of Greek Fathers opens the way for Him, works with Him, accompanies Him,
and Church Writers].) sets the seal on His work and continues it from ages to ages.
3. Origen, On Prayer, 26, 3, 10:277.Cf. John 4:34; 1 Cor 6:17.
 MISSION IN CHRIST'S WAY "THY WILL BE DONE" MISSION IN CHRIST'S WAY

Through Christ's preaching, we come to know the Father and bol of Faith. In His conception lies the human contribution, by
the Holy Spirit. Nevertheless, even the preaching of Christ the wholehearted acceptance of the divine will, in obedience,
would remain incomprehensible without the enlightenment of humility and joy, by His mother, the most pure representative
the Holy Spirit, impossible to put into effect without the pres- of the human race. "Behold, I am the handmaid of the Lord; let
ence of the Paraclete. it be to me according to your word" (Luke 1:38) was her deci-
In every expression of Christian lik but especially in mis- sive statement.
sion, the work of Christ is done with the presence of the Holy . The absolute distinction between matter and spirit, as imag-
Spirit; it is brought to completion within historical time by the l11:dby representatives of ancient Greek or Indian thought, is
uninterrupted action of the Holy Spirit. The Holy Spirit "reca- rejected, and humanity is raised up as a whole. Jesus Christ is
pitulates" all of us in Christ. He forms the Church. The source not only the Savior of souls, but of the entire human being and
and bearing of our own apostolic activity resides in the promise the whole material-spiritual creation. This is as hard for classical
and precept of the risen Lord in its Trinitarian perspective: ",As thought to understand as the Trinitarian dogma. Often indeed,
the Father has sent me, even so I send you.' And when he had an attempt is made to simplify or pass it over, but then mission
said this, he breathed on them, and said to them, 'Receive the loses all its power and perspective. Christian mission does not
Holy Spirit'" (John 20:21-22). mean taking refuge from our materiality, in one way or another,
The Christ-centeredness of the one Church is understand- f~r the salv~tion of mere souls, but the transforming of present
able only within the wider context of Trinitarian dogma. The tIme, of SOCIety, and all matter in another way and by another
one-sidedness of the Western type of Christocentrism was often dynamic. This perspective demands creative dialogue with con-
caused by restriction of the image of Christ to the so-called "his- temporary cultures, with secular persons stuck in the material-
torical Jesus." However the Christ of the Church is the eternal ism of this world, with the new options of physics about matter
Word, "the only Son, who is in the bosom of the Father" (John and energy and with every variety of human creation.
1:18), who is ever present in the Church through the Holy Spirit,
risen and ascended, the universal Judge, "the Alpha and the 3. The radical and eternally new element: Love. Christ over-
Omega, the first and the last, the beginning and the end" (Rev throws the established forms of authority, wisdom, glory, piety,
22:13). The faith and experience of the Church are summed up success, traditional principles and values, and reveals that the
in the phrase: The Father, through the Son, in the Holy Spirit, living center of all is LOVE. The Father is love. The Son is love
creates, provides, and saves. Essentially, mission in Christ's incarnate. The Spirit is the inexhaustible dynamic of love. This
way is mission in the light of the Holy Trinity, in the mystical !ove is not a vague "principle." It is a "communion" of persons; it
presence and working together of Father, Son and Holy Spirit. ISthe Supreme Being, the Holy Trinity.God is love because He is
an eternal trinity, a communion of liVing,equal, distinct persons.
2. Assumption of the whole of humanity. One of the favourite The Son r~veal~this communion of love (koinonia agapes) in the
terms that Jesus Christ used to describe Himself was "Son of world. In It He ISnot only the one who invites, but also the way.
man." Jesus is the new Adam. The incarnation of the Word Closely bound up with love are freedom, justice libera-
is the definitive event in the history of humankind, and the tion and the brotherhood of man, truth, harmony, joy ~nd full-
Church has persisted in opposing any Docetist deviation; "in- ness of life. Every sincere utterance and endeavor for these
carnate by the Holy Spirit and the Virgin Mary" insists the Sym- things, anywhere in the world, in whatever age and culture,
 MISSION IN CHRIST'S WAY

but above all in every loving, true expression of lik is a ra~ of conglomerations, to peoples, and the rich nations. The saints of
God's grace and love. Jesus did not speak in vagu.e and phIlo- the Church did not simply speak for the poor, but, above all,
sophical language about these great and holy thmgs, but re- shared their life. They voluntarily became poor out of love for
vealed them in power by clear signs and speech, and above all Christ, in order to identify with Him, who made Himself poor.
by His life. . .
Among the many surprises that Chnst held m ~,tore~as 4. The paradox of humility and the sacrifice of the Cross. From
the fact that He identified Himself with the humble, the .least of the first moment of His presence in humanity, Christ makes
the people; from among whom He chose His com~amons and "kenosis" (self-emptying) the revelation of the power of the
apostles. In the well-known saying abou~ the umve~sal Last love of the Triune God. He spends the greater part of His hu-
Judgment He directly identified Himself WIt~the ~espised, the man life in the simplicity of everyday labor. Later, in His short
infirm, the poor, the strangers and those in dIstress m the whole public life, He faces various disputes and serious accusations.
world. "As you did it to one of the least of these my brethren, The power of love is totally bound up with humility. The op-
you did it to me/' He says, having" all the nations" assembled posite of love we usually call hatred, but its real name is ego-
before Him (Matt 25:31-46). . ism. This is the denial of the Triune God who is a communion
This course remains determinative for His Church, H~s (koinonia) of love. Therein also lies the drama of Lucifer, that
mystical body for all ages. For this constitutes, in its aut~e~tlc he can do everything except be humble, and that is precisely
form the most benevolent power that fights for human digmty, why he cannot love. Christ destroys the works of the devil (1
worth, relie( and the raising up of every human being through- John 3:8), and ransoms us chained in our egoism, by accept-
out the length and breadth of the earth. Co~cern.for all the poor ing the ultimate humiliation, the Cross. By the excess of this
and those unjustly treated, without exceptlOn~mdependent of humility He abolishes on the Cross demonic pride and self-
race or creed-is not a fashion of the ecumemcal movem~nt, centeredness. It is in that hour that the glory of His love shines
but a fundamental tradition of the united Church, an obh?a- forth, humankind is redeemed.
tion that its genuine representatives have always seen as of first Christian life means continual assimilation of the mystery
importance. "To the extent that you abound in.,:,,~a~th,you are of the cross in the fight against individual and social egocen-
lacking in love/' declares St. Basil the Great, C~ItlC~,~mg
th.epre- tricity. This holy humility, which is ready to accept the ultimate
dilection of many for a "piety that costs nothmg. He dId not sacrifice, is the mystical power behind Christian mission. Mis-
hesitate to call a "robber" not only the person who robs some- sion will always be a service that entails acceptance of dangers,
one, but also the one who, though able to provide clot~i~g a~d sufferings and humiliations; experiencing simultaneously hu-
help neglects to do so. Tersely he concludes: "You do mJustlce man powerlessness, and the power of God. Only those who are
to s~ many as many are those you could hel~."5 The modern prepared to accept, with courage and trust in Christ, sacrifice,
reality of the world's integration extends t~es~ J~dgments f~om tribulation, contradiction and rejection for His sake, can with-
the individual to the societal plane, from mdividuals to wIder stand. One of the greatest dangers for Christian mission is that
we become forgetfUl in the practice of the cross and create a
4. St. Basil the Great, Homily, To those who become wealthy, 1, BEDEL comfortable type of Christian who wants the cross as an orna-
54:67. b 7 BEDEL ment, but who often prefers to crucify others than to be cruci-
5. St. Basil the Great, Homily, I will pull down my arns, , fied himself.
54:64-65.
 MISSION IN CHRIST'S WAY

5. Everything in the light of the Resurrection and eschatological of consolation. Alone in the room of the school house where we
hope. The basic precept of the universal mission is given within were staying, by the light of the oil lamp, with the sound of rain
the light of the Resurrection. Before the event of the Cross and on the banana leaves and zinc roof, I remembered the events of
Resurrection, Jesus had not allowed His disciples to go out into the day. Away in the darkness a drum was beating. It was in the
the world. Unless one experiences the Resurrection, one cannot house of mourning. In my tiredness I wondered. Why are you
share in Christ's universal apostolate. If one experiences the Res- here? There came confusedly to my mind the various things that
urrection, one cannot help bearing witness to the risen Lord, set- are spoken about in connection with mission: preaching, love,
ting one's sights on the whole world. "All authority in heaven education, civilization, peace, development. Suddenly a light
and on earth has been given to me. Go therefore and make dis- flashed and lit up in the mist of my tired brain the essence of the
ciples of all the nations" (Matt 28:18-19). The first sentence takes matter: You bring the message, the hope of Resurrection. Every
our thought back to "on earth as it is in heaven" in the Lord's human person has a unique worth. They will rise again. Herein
Prayer. Authority over the whole world has been given to the lays human dignity, value and hope. Christ is Risen! You teach
Son of man, who fully carried out the Father's will. He is the them to celebrate the Resurrection in the mystery of the Church;
Lord, "who is and who was and who is to come, the Almighty" to have a foretaste of it. As if in a fleeting vision, I saw the little
(Rev 1:8). The faith and power of the Church are founded pre- African girl hurrying up to greet me first, as was her habit; help-
cisely on this certainty. The Cross and the Resurrection go to- ing me to determine more precisely the kernel of the Christian
gether. Conforming one's life to the crucified life of Christ in- mission: That is, to infuse all with the truth and hope of the Res-
volves the mystical power of the Resurrection. On the other side, urrection; to teach them to celebrate it. And this we do in the
the Resurrection is the glorious revelation of the mystery and Church.
power of the Cross, victory over selfishness and death. What our brothers and sisters in the isolated corners of Af-
A mission that does not put at its center the Cross and Resur- rica and Asia or in the outskirts of our large and rich cities long
rection ends up as a shadow and a fantasy. As do simple people, for, in their depression and loneliness, is not vague words of
so also do the more cultivated, who wallow in wealth, comfort consolation, a few material goods or the crumbs of civilization.
and honors, come at some moment of crisis face to face with They yearn, secretly or consciously, for human dignity, for hope,
the implacable, final question: What happens at death? In this and to transcend death. In the end they are searching for the liv-
problem that torments every thinking person in every corner of ing Christ, the perfect God-man, the way, the truth and the life.
the world the Church has the task of revealing the mystery of All, of whatever age and class, rich or poor, obscure or famous,
Christ's word: "For this is the will of my Father, that everyone illiterate or learned, in their heart of hearts long to celebrate the
who sees the Son and believes in him should have eternal life; Resurrection and the" celestification" of life. In this the prospect
and I will raise him up at the last day" (John 6:40). of a mission "in Christ's way" reaches it culmination.
I recall a personal experience, in an out-of-the-way region of
Western Kenya. We arrived at night at a house that was in mourn- C
ing. The little girl, stricken mortally by malaria, was lyi~g on a FULLNESS AND CATHOLICITY
big bed, as if sleeping peacefully. "She was such a g~od child. S~e
was always the first to greet me," whispered the afflicted father In ~he consequences of such a theological understanding are
perplexity. We read a short funeral prayer, and I said a few words multifaceted. The important units, within which groups of
 MISSION IN CHRIST'S WAY

critical problems for our time will be studied, h~v.e a~rea~y

been fixed: (a) turning to the living God; (b) partICIpatmg m and come, follow me" (Matt 19:21), went out in an adventure of
suffering and struggle; (c) the earth is the Lord's; and (d) to- freedom and love. This led to the outpouring of a new breath
wards renewed communities in mission. Before today much of the spirit in the Church at a time when it was in danger of
study, leavened with prayer, has taken place in small and larg~r compromising with secular power and the spirit of the world.
groups, in conferences and congresses. T~e third part of thIS In the midst of our many sociopolitical concerns we have to
summary report will focus on only two pomts. bear in mind and act on the understanding that "this is the will
of God, your sanctification" (l Thess 4:3). Our sanctification, by
1. "Thy will be done," as it is repeated by Chris.t Himself in follOWingthe divine will in all things, in our daily obligations,
Gethsemane, helps us to overcome a great temptatIOn: The.te~- in our personal endeavors, and in the midst of many and vari-
dency for us to minimize the demands and cost of doi~g God's wIll In ous difficulties and dilemmas. The simplistic anthropology that
our personal life. It is usually easier for us to rest m the general, encourages a naive morality, overlooking our existential trag-
in what concerns mostly others and in what suits us. edy does not help at all. Human existence is an abyss. "1 do
(a) The will of God, however, as it is revealed in Christ, is not do what I want, but I do the very thing I hate. I see in my
a single and indissoluble WHOLE (" ... teaching them to ob- members another law at war with the law of my mind and mak-
serve all that I have commanded you"). "Thy will be done" en- ing me captive to the law of sin which dwells in my members"
tirely, not by halves. The various so-called corrections that have (Rom 7:15-23). Unfortunately many of us, in critical situations,
at times been made to make the Gospel easier and the Church while we easily say "Thy will be done," in practice add: "not
more acceptable or, so to speak, more effective, do not strength- as thou wilt, but as I will." This overt or secret reversal of the
en but rob the Gospel of its power. While waiting at a Euro- divine will in our decisions is the main reason and cause of the
pean airport a couple of years ago there came into my.hands an failure of many Christian missions and initiatives. The hard in-
impressive leaflet in which, framed between other thmgs, was ner struggle for purification and sanctification is the premise
written: "Blessed are those who are rich. Blessed are those who and mystical power of the apostolate.
are handsome. Blessed are those who have power. Blessed are The carrying out of God's will in the world will always be
the smart. Blessed are the successful, for they will possess the assisted by continuous repentance, so that we may be conformed
earth" I thought to myself: How many times, even in our own to the model of Christ and be made one with Him. That is why
com~unities, do we prefer, openly or secretly, these idols, this in the Orthodox tradition monasteries have special importance,
worldly topsy-turvy representation of the Beatitudes, making above all as centers of penitence. Everything that accompanies
them the criteria of our way of life? this struggle-worship, work, comforting the people, educa-
The name of the city in which this meeting of ours is taking tion, artistic creativity-follows, as a reflection of spiritual pu-
place reminds us not only of St. Anthony of Padua, to which the rification, of transformation, of a personal experience of repen-
toponymy refers, but also of St. Anthony the Great, one of the tance. The quest for new types of communities that will serve
universal Church's great personalities, who trace~ a .model of the contemporary apostolate must be closely bound up with the
perfect acceptance of God's will. This great hermIt, m perfect spiritual quest in the contemporary social reality for concrete
obedience to: "1£you would be perfect, go, sell wha~ you pos- forms of communities that will live out, profoundly and per-
sess and give to the poor, and you will have treasure m heaven; sonally, repentance and longing for the coming of the Kingdom.
The critical question for a mission in Christ's way is to what
 "THY WILL BE DONE" MISSION IN CHRIST'S WAY

extent others can discern in our presence something, a ray, of life is the acquisition of the Holy Spirit." The saint continues:
His own presence. "Prayer, fasting and almsgiving, and the other good works and
(b) Conformity to God's will does not mean servile submis- virtues that are done for Christ, are simply, and only, means of
sion or fatalistic expectation. Nor is it achieved by a simple, acquiring God's Holy Spirit."? This presence of the Holy Spirit
moral, outward obedience. Joyful acceptance of God's will is an has nothing at all to do with spiritual pride and self-satisfaction.
expression of love for a new relationship "in the Beloved"; it is It is at bottom connected with the continual exercise of peni-
a restoration of humanity'S lost freedom. It means our commu- tence, with holy humility. "I tell you the truth," wrote a holy
nion in the mystery of the love of the Holy Trinity, communion monk of Mount Athas, Starets Silouan, "I find nothing good in
within the freedom of love. Thus, we become "partakers of the myself and I have committed many sins. But the grace of the
divine nature" (2 Pet 1:4).Conformity to God's will is in the end Holy Spirit has blotted them out. And I know that to those who
a sharing in what the Orthodox tradition calls uncreated ener- fight sin is afforded not only pardon, but also the grace of the
gies, by which we reach theosis, we become "god by grace."6The Holy Spirit, which gladdens the soul and bestows a sweet and
most blessed pages of Christian mission were written out of an profound peace."s
excess of love for Christ, and identification with Him.
(c) The Church continually seeks to renew this holy intoxica- 2. The fact that the will of God refers to the whole world, the
tion of love, especially by the sacrament of the Holy Eucharist- whole universe, excludes isolating ourselves in an individualistic
which remains the pre-eminent missionary event-everywhere piety, in a kind of private Christianity.
on earth. In the Divine Liturgy the celebrant, as representative (a) The will of God covers the whole human reality; it is
of the whole community, prays: "Send thy Holy Spirit upon us accomplished in the whole of history. It is not possible for the
and upon these gifts here present." Not "on the gifts only," but Christian to remain indifferent to historical happenings in the
we beg that the Holy Spirit may be sent "upon us" also, so that world, when faith is founded on two historical events: the In-
we may be "moved by the Spirit." The whole prayer moves carnation of the Word of God and the Second-coming of Christ.
very clearly in a Trinitarian perspective. We beseech the Father The social, the human reality is the place in which the Church
to send the Spirit to change the precious gifts into Christ's Body unfolds. Every expression of human creativity, science, technol-
and Blood, and in receiving Holy Communion we are united ogy and the relationships of persons as individuals, peoples
with Him; we become "of one body" and "of one blood" with and various groupings are to be found among its concerns.
Christ, that we may become fertile and bear the fruit of the We are living at a critical, historic juncture in which a
Spirit, become "God's temple," receivers and transmitters of new universal culture, the electronic culture, is taking shape.
His blessed radiance. The natural sciences, especially astronautics, biomedicine,
The enthusiasm for the acquisition of the Holy Spirit, which is and genetics are creating and posing new problems. Half of
of late much sought after in the West, has always been strong in the earth's population is crushed into huge urban centers;
the East; but in a sober Christological context and in a Trinitar- contemporary agnosticism is eating away at the thought and
ian perspective. The Church's experience is summed up in the
well-known saying of St. Seraphim: "The purpose of Christian 7. PA. Botsis, Philokalia of the Russian Vigilents, Athens, 1983, p. 105
(in Greek).
6. St. Maximos the Confessor, On various questions of Saints Diony- 8. Archimandrite Sophrony, Starets Silouan, Moine du Mont-Athos.
sios and Gregorios, PC 91:1084AC, 1092C, 1308. (Traduit du russe par Ie Hieromoine Symeon) Sisteron, 1973, p. 318.
 "THY WILL BE DONE" MISSION IN CHRIST'S WAY

behavior of the city-dwellers. The passage from the "written Woe to those who talk about justice, but who in practice seek
word" to the "electronic word" is opening up undreamed only their own rights and their own privileges. Woe to those
of possibilities for the amassing of a whole universe of in- who rejoice, crying "Peace, peace," but forget the fetters of the
creased knowledge and the creation of a new process of hu- defenseless. Woe to the rich nations that continually celebrate
man thinking. A new world is emerging. A new sort of hu- freedom and love, but by their methods make the developing
man being is being formed. The Church, the mystical Body peoples poorer and less free. Woe to those who appear as God's
of Christ who is "the one who is and was and is to come" has lawyers and representatives, making a mockery-deliberately
a pledge and a duty to the march of humanity in the future, or unintentionally-of what is finest in humanity, the witness
the whole society in which it exists as "leaven," "sign" and of Jesus Christ (cf. Isa 5:16-23).
"sacrament" of the Kingdom of Love that has come and is (b) Still the Gospel cannot remain the possession of only
coming. Whatever the Church possesses, she has to radiate certain peoples who had the privilege of hearing it first. By put-
and offer for the sake of the entire world. ting on our lips the prayer, "Thy will be done," the Lord "bade
Nevertheless, if one temptation is for us not to see the uni- each one of us who prays to take thought for the ecumene" (the
versal duty when we pray "Thy will be done," the reverse is for whole inhabited world) (John Chrysostom).lo God's will, as it
us to be occupied only with universal themes and indifferent was fulfilled and revealed in Christ, has to be made known in
to concrete reality-to be too sensitive to certain situations and every corner of the earth, in every cranny of the world, in every
indifferent to others. To speak, for example, constantly about in- expression of our contemporary multi-centered civilization. A
justice in such-and-such a publicized region and be indifferent world missionary conference like our own cannot relegate to
to injustice in Europe, as for example, in Albania, where four a footnote the fact that millions of our fellow men and women
hundred thousand Christians are oppressed, deprived constitu- have not heard, even once in their lives, the Christian message;
tionally from every expression of faith, even of the elementary that hundreds of races still, after twenty centuries of Christian
right to have a Church: to believe.9 history, do not have the Gospel in their mother tongue.
In various corners of our planet want, disease, oppression, Distinctions between Christian and non-Christian nations
injustice, the raw violence of arms oppress millions of our fel- are no longer absolutely valid in our days. In all nations there
low human beings. All of these are cells of the same body-the is a need for re-evangelization in every generation. Every lo-
great body of humanity to which we belong. Their suffering is cal Church finds itself in mission in its actual geographical and
the suffering of Christ, who assumed the whole of humanity, ~ultural territory and context. But its horizons, outside the place
and the suffering of the Church, His mystical body. It is-must In which it is active, must extend in the catholic Church "from
be-the suffering of us all. one end of the earth to the other." Despite cultural differences,
The prophetic voice, both for the immediate and actual, and all of us face more or less the same basic human problems. All
the whole world remains always the Church's obligation, even the local Churches, expressing the life of the" one, holy, catholic
if it annoys certain people who do not wish to touch any unjust and apostolic Church," are in a state of mutual interdependence
establishment. In many situations, "inside" and "outside," the and interchange, in both receiving and sending. The distinction
Church is obliged today to speak in the way of biblical protest: between sending and receiving Churches belongs to the past.
All should, and can, both receive and send. In proportion to the
9. One is reminded that this report was given in 1989, before the
totalitarian Communist regime of Albania was abolished. 10. Chrysostom, Homily 19, PC 57:280.
gifts (charismata) that every local Church possesses (personnel, tan." His example remains determinative: beneficent service
knowledge, expertise, and financial facility), it can contribute and sincere respect for whatever has been preserved from that
to the development of the worldwide mission "to the end of which was made "in the image of God." Certainly in today's
the earth" (Acts 1:8).It is time for every Christian to realize that circumstances our duty is becoming more clear and extensive:
mission is our own obligation and to take part in it looking to a journey together in whatever does not militate against God's
the whole of humankind. Just as there is no Church without a will; an understanding of the deepest religious insights that
worshipping life, so there cannot be a living Church without have developed in other civilizations by the assistance of the
missionary life. Spirit; a cooperation in the concrete applications of God's will,
(c) Those outside the Christian faith, who still have no such as justice, peace, freedom, love, both in the universal com-
knowledge of the will of God in its fullness, do not cease to munity and on the local level.
move in the mystical radiance of His glory. God's will is dif- (d) Not only the so-called spiritual, but also the whole phys-
fused throughout the whole of history and throughout the ical universe moves within the sphere of God's will. Reverence
whole world. Consequently it influences their own lives, con- for the animal and the vegetable kingdoms, the correct use of
cerns them and embraces them. It is expressed in many ways- nature, concern for the conservation of the ecological balance,
as divine providence, inspiration, and guidance. In recent time the struggle to prevent nuclear catastrophe and to preserve the
in the ecumenical movement, we have been striving hard for integrity of creation, have become more important in the list
the theological understanding of people of other faiths; and this of immediate ecclesiastical concerns. This is not a deviation, as
difficult, but hopeful dialogue very much deserves to continue asserted by some who see Christ as saving souls by choice and
at this present conference. His Church as a traditional private religious concern of certain
Certainly for the Church, God's will, as it was lived out in people. The whole world, not only "humankind," but the entire
its fullness by Christ, remains its essential heritage and contri- universe, has been called to share in the restoration that was ac-
bution in the world. It is not, therefore, a sign of respect for complished by the redeeming work of Christ. "We wait for new
others to agree on a so-called common denominator that mini- heavens and a new earth in which righteousness dwells" (2 Pet
mizes our convictions about Christ. Rather, it is an injustice if 3:13). Christ, the Almighty and Logos of the Universe, remains
we are silent about the truth that constitutes the givenness of the key to understanding the evolution of the world. All things
the Church's experience. It is one thing-imposition by force- will come to pass in Him who is their head. The surprising de-
that is unacceptable, and has always been anti-Christian and sign, "the mystery of his will," which has been made known
quite a different thing, a withholding or diminution, that leads to us "according to his purpose," is "a plan for the fullness of
to a double betrayal, both of our own faith and of others' right time, to unite all things in him, things in heaven and things on
to know the whole truth. earth" (Eph 1:9-10). The correspondence with the phrase of the
Jesus Christ went about doing good among people of other Lord's Prayer is obvious. The transformation of creation, as vic-
faiths (let us recall the stories of the Canaanite woman and the tory over the disfigurement that sin brought to the world, is to
centurion), admiring and praising their spontaneous faith and be found in the wider perspective and immediate concerns of
goodness. ("I say to you, not even in Israel have I found such Christian mission. [... ]
faith" Matt 8:10.) He even used as a symbol of Himself a rep-
resentative of another religious community, the good "Samari-
 Through all the length and breadth of the earth, we millions
of Christians of every race, class, culture and language repeat,
"Thy will be done, on earth as it is in heaven." Sometimes pain-
fully, faithfully and hopefully, sometimes mechanically and in-
differently; but we seldom connect it intimately with the mis-
sionary obligation. The conjunction of the two phrases: "Thy
ORTHODOXY AND MISSION
will be done" and "Mission in Christ's way" gives a special dy-
namic to our conference. Understanding the missionary dimen- (1964)
sions of this prayer will strengthen in the Christian world the
conviction that mission is sharing in carrying out God's will on
earth. Put the other way round, that God's will demands our
own active participation, working with the Holy Trinity.
By sharing the life of the risen Christ, living the Father's
will, moved by the Holy Spirit, we have a decisive word and
role in shaping the course of humankind. The Lord is at hand.
The history of the world does not proceed in a vacuum. It is
unfolding towards an end. There is a plan. God's will shall
prevail on earth. The prayers of the saints will not remain un-
answered! There will be a universal judgment by the Lord of
love. At that last hour everything will have lost its importance
and value, except for selfless love. The last word belongs to
Christ; the mystery of God's will reaches its culmination in
the recapitulation of all things in Him. We continue to struggle
with fortitude. We celebrate the event that is coming. We enjoy
a foretaste of that hour of the last things. Rejoicing in worship
-with this vision-with this hope.
Lord, free us from our own will and incorporate us in your
own. "Thy will be done."
 istory shows that the awareness of the Church's call to
H mission was always alive in the Orthodox Church. How-
ever, external reasons, such as the Turkish occupation of the Bal-
kans and Greece, which lasted four centuries; the Communist
seizure of power in the twentieth century; and the immigration
to countries which were predominantly of other religious be-
liefs have obliged the Orthodox to withdraw temporarily into
themselves, in order to preserve their faith and form, to a cer-
tain extent, closed communities. This tactic, so understandable
and perhaps necessary, became habitual with the years and of-
• Part of a report to the General Assembly of Orthodox Youth, "Syndes- ten took the form of isolationism. Now, however, it has become
mos," Kuopio, Finland, July 28-30, 1964. • "Orthodoxy and Mission" the conviction of many people that indifference or stagnation
in St. Vladimir's Theological Quarterly 8 (1964), pp. 139-148, with an in regard to the worldwide (oikoumenike) mission is equivalent
editorial note: "It brilliantly represents the growing sense of mission- to a denial of Orthodoxy itself.
ary responsibility among the younger generation of Orthodox ~o~th
leaders in Europe." • French: "Missions Orthodoxes," Parle et MISSIOn
8 (1965), pp. 5-18 .• Finnish: "Orthodoksisen Kirkon Uihetysty6": Aa- A
mun Koitto, Joensuu (1964), pp. 234-239. • Swedish: "Grekisk-ortodoxt MISSION: THE UNDOUBTED
Kurko-missionstankande," B. Sharpe, trans., Svensk Missionstid-skrift, OBLIGATION OF THE ORTHODOX
Uppsala, 53 (1965), pp. 15-27.· 'EAEVeEpfJ an6SocrfJ o'Ta tUfJvIKaJ ASI-
arpop{a rIa Tf]V 'IEpanoO'ToAf] O'fJtta{VEI CipvfJO'fJTfJ~ 'OpeoSo~{a~, Ae~\laL
1. Ecumenicity and apostolicity: Essential elements of Orthodox
1971, 3~ £K8. 1973.• German: "Bine Kirche erwacht zur Mission." Re-
ecclesiology. (a) "I believe in one, holy, catholic and apostolic
printed from the Yahrbuch Evangelischermission, Hamburg, 1970: "~is-
Church" we repeat unceaSingly in almost every worship ser-
sion aus der Sicht eines Orthodoxen," Neue Zeitschrift fur MIsswns-
vice. This is the assurance, which the bishops, before their con-
wissenschaf-Nouvelle Revue des sciences missionnaires, 26 (1970), pp.
secration, must give publicly. How, then, is it possible for the
241-252 .• 'IEpanocrToAf] O'Ta IxvfJ TOU XpIO'TOU. eEOAOrIKE~ ttd.ETE~ Ka{
faithful and particularly for the clergyman to judge or to decide
0ttlAiE~J Ae~\la 2007.
 MISSION IN CHRIST'S WAY

in terms of "his own" province alone, "his own" needs only? living call, in the continuous growth of the "mystical Body of
The whole perspective of the one Church and her total needs are Christ."
what we should always have before our eyes. Selfish absorption Thus, the universal, ecumenical mission from the Orthodox
in "our own" needs and indifference to others denotes that our point of view is no less than an immediate result of a funda-
belief in the one Church is reduced to a mere verbal formality. mental article of the Creed and of the basic understanding of
[... ] the Church. If Orthodoxy does not embrace this definition of
Whenever we say "our Church," if we sincerely want to live the ecumenicity of the Church-let us not hesitate to say it-she
as Orthodox, we are called to think in terms of the Church that simply denies herself.
extends "from end to end of the universe"; as we say in the
offering of the Holy Eucharist (Liturgy of St. Basil the Great). 2. Orthodoxy - Resurrection - Mission. It is hard to under-
There are not different Orthodox Churches, such as the Church stand genuine Orthodoxy apart from a vigorous pursuit of the
of Greece, the Church of Russia, the Church of Romania, ofJapan, worldwide mission, for it is impossible to conceive of an Or-
of Uganda, and so on. There is but one Orthodox Church: The thodoxy which does not focus on the Resurrection of the Lord.
Church "which is in" Greece, in Russia, in Romania, in Uganda Resurrection and the ecumenical mission are intimately related.
(d. "The Church of God which is (in) Corinth" 1 Cor 1:2 and The command concerning the mission to the world is directly
2 Cor 1:1); the Church, which must extend everywhere. Or- related to the triumph of the Lord through His resurrection. The
thodoxy is not a confederation of churches, but the "one, holy, fact that He was given "All authority in heaven and on earth"
catholic and apostolic Church," to which the Lord entrusted (Matt 28:18) has to be proclaimed "to the whole creation" (Mark
the continuation of His redemptive work, the salvation of the 16:15). Before the Resurrection, before the consummation of the
whole world in her true dimensions. The Church is "apostolic," work of salvation, the disciples were not allowed to pass the
not simply because of the apostolic succession, but also because boundaries of Israel. Jesus advised them, "Go nowhere among
she preserves the apostolic fire and zeal to preach the Gospel the Gentiles, and enter no town of the Samaritans" (Matt 10:5).
"to the whole creation" (Mark 16:15), and because she nurtures However, after His resurrection, they were no longer permit-
her members so that they may become "witnesses (of Christ) ted to confine their preaching within these limits: "Go therefore
in Jerusalem and in all Judea and Samaria and to the end of the and make disciples of all nations" (Matt 28:19; Acts 10:1-48, and
earth" (Acts 1:8). 15:7-8).
(b) The realization that the Church "is his body, the fullness The Resurrection of the Lord is the starting point for the ex-
of him who fills all in all" (Eph 1:23) and that the plan of God pansion of the mission from Israel to the whole world. Those
is "to unite all things in him, things in heaven, and things on who continue to move solely within the boundaries of Israel-
earth" (Eph 1:10) (avalwpaAaulJaaaBal, to recapitulate, gather to- even the new Israel of grace -seem to insist that they live in the
gether), compels the believer to free himself from provincial- days before the Resurrection. The orientation of the mystery of
ism and narrow-mindedness so that he may live in longing and redemption is beautifully expressed in the verse that electrifies
prayer for the recapitulation of all things in Christ. !his de~p the congregation in the Vespers Service of the Saturday before
longing cannot remain simply on the surface, as se~tlIl~ent~hty Pascha, "Arise, 0 God, and judge Thou the earth; for Thou shalt
and anticipation, but is expressed as active partiCipatwn In a take all heathen to Thine inheritance." [... ]
 The Resurrection constitutes the backbone of Orthodox to the foolish" (Rom 1:14). He felt that he had to share with
worship. In this framework, Orthodox hymnology-that of others the precious gift that he had received, namely, the
the period of Pentecost, as well as that of the Sunday Vespers personal experience of the risen Lord, the "life in Christ."
and Matins-proclaims it as the very center par excellence of This all-embracing life in Christ, which he proverbially ex-
the salvation of all humankind and describes the missionary pressed as, "I have been crucified with Christ; it is no longer
obligation that arises from this unique historical event. The I who live, but Christ who lives in me" (Gal 2:20), defined
Gospel texts that refer to the commandment: "Go therefore" the spirituality of the Apostle Paul and should also be the
are read very frequently, especially during the most promi- source and criterion of the spirituality of Orthodoxy, in ac-
nent feast days (Matt 28:16-20; Mark 16:9-20; Luke 24:36-53; cordance with the Orthodox tradition of centuries.
John 20:19-31, and Acts 1:1-8). (a) The command of the Lord, "Abide in me, and I in you
Therefore, one wonders how is it possible to think, to chant, ... If you keep my commandments, you will abide in my love"
to live so intensely the Resurrection, and yet remain reluctant (John 15:4, 10), remains the main goal of Orthodox spiritual
in face of the call to worldwide mission, which is so closely in- life. Hence, "to abide in Christ" means that we try to think, feel
terwoven with it. How can the Orthodox preach the doctrine and desire as Christ does. Likewise, it means that we have "the
of the Resurrection, if, in the believers' conscience, the duty to mind of the Lord" (1 Cor 2:16), "the affection of Christ Jesus"
proclaim the triumph of Christ-the redemption of human na- (Phil 1:8), and that our whole existence is rooted in the depths
ture-"unto all nations" is absent? of His love.
Let us, therefore, recollect for a moment on the vision
3. Orthodox spirituality: "Being in Christ" and mission. St. Paul, of our Lord. Is it possible for His horizon to be confined
after meeting the risen Christ, first withdrew for several years only to our town, to our nation, to the so-called "Christian
into the Arabian wilderness, but after this preparation, he found world?" Has He not "made from one every nation of men"
it impossible to remain only in one place to contemplate and (Acts 17:26)? Does He not want "all men to be saved and to
praise Him. His relationship with the living Lord was so agi- come to the knowledge of the truth" (1 Tim 2:4)? Does He
tating, that it constantly moved him into new adventures, new not care for the millions of men who live as "strangers to the
areas of action. "For necessity is laid upon me. Woe to me if I do covenants of promise, having no hope, and without God in
not preach the gospel" (1 Cor 9:16),he wrote to the Christians the world" (Eph 2:12)? We surely force the Apostle to repeat
of Corinth. once more: "For some have no knowledge of God. I say this
His passion for the mission to the Gentiles cannot be attrib- to your shame" (1 Cor 15:34). All this denotes very clearly
uted to any simple extrovert tendency to escape the hardships that one may not confront, with a cold and indifferent heart,
of Israel, or to a self-deception that the missionary work there the drama of humankind estranged from God if one wants
had been completed. Simply, he "knew" through revelation indeed to "abide in Christ." [... ]
"the mystery of Christ" (Eph 3:3-4),"... how the Gentiles are Finally,our concept of mission in the global perspective can-
fellow heirs, members of the same body, and partakers of the not be less than turning our hearts to Jesus in order that we may
promise in Christ Jesus through the gospel" (Eph 3:6~.C?n- truly "abide in him." The true motive of the mission is to be
sequently, he meant it when he said, "I am under obl~gatlOn found here. The conscientious believer must constantly have in
both to the Greeks and to barbarians, both to the Wise and mind the evangelization of the whole world (the ecumene); he cannot
 ORTHODOXY AND MISSION

do otherwise. He cannot think contrary to the mind of the Lord. repentance, a change in thinking and action in accordance with
He cannot love in manner other than the Lord's. He cannot spec- a fundamental command of the Lord and in accordance with
ulate about justice in terms other than those of the Gospel. He the true Orthodox tradition.
believes that there is no treasure at the disposal of every single We have never been able to rid ourselves of internal prob-
man that is more precious than the truth, which was revealed by lems, and we never shall be. When the Apostles went out "to
the Word of God. Therefore, he feels that the people who suffer the gentiles," (that is, to our ancestors) the problems of the
injustice most in our times are those who have been deprived Church in Palestine were far from being solved. St. Athanasius
of the Word. He further feels that his "honor" and his "love" the Great, St. John Chrysostom and St. Photios had to contend
cannot be genuine, if he does not try something concrete-the with great problems within the Church, but were not thereby
best that he can, in this direction. His interest in the mission is prevented from taking great personal interest in the Christian-
so taken to heart that he cannot possibly do otherwise. It springs izati?n of foreign countries. The most serious internal prob-
from the word of the Lord: "If you love me, you will keep my lem ISwhether we are ready "to observe all" that the Lord has
commandments" (John 14:15)."He who has my commandments "commanded" us (Matt 28:20), or whether we shall create our
and keeps them, he it is who loves me; and he who loves me will own interpretation of the Gospel adding and removing com-
be loved by my Father, and I will love him and manifest my- mandments according to our own conception of our contem-
self to him" (John 14:21).The man who loves and is being loved porary needs.
obeys the whole Gospel, for he wants to live in Christ. It is certain that in every country there is today a wide field
for missionary activity. But God is calling us all not simply for
those who need us, but for those who need us most. As servants
B ·oft~e one L.ordof this world, we must constantly be searching
FUNDAMENTAL ATTRIBUTES to dIscover In what place and in what concrete way we may be
OF ORTHODOX MISSION able to serve him.
(b) The problem is not merely to create a few missionary groups.
There are many points that should become the object of
careful study in the Orthodox missionary effort, which is just The question is how the whole Church can be mobilized by this
worldwide missionary vision?
beginning. Within the confines of this brief lecture we intend
to stress some general and, in our estimation, fundamental fea- . The participation of every communicant must be sought
tures that must characterize this missionary revival. wIth the same insistence and emphasis on his participation in
worship. It must be sought as a consequence of the "Creed"
1. Expression of repentance and concern for the whole Church. which he continuously professes. Everyone can help; all have
(a) The opinion is often expressed that since we have so many the responsibility as living members of the Church to help; this
problems at home; missionary work in far away places is a must be the motto. The particular form of assistance is a matter
"matter of luxury." On the contrary, we believe that it is a mat- of organization.
ter of repentance and it concerns every Orthodox community as It is urgent to assign a special day, or week, dedicated to
well as every believer. The opening and broadening of our ho- mission each year, in all the Orthodox Churches, during which
rizon is not less crucial to our own development than it is to the the missionary conscience of the Orthodox people will be stim-
benefit of the people who receive the mission. It is a matter of ulated through preaching, prayers and fund-raising efforts.
 MISSION IN CHRIST'S WAY

Special emphasis should be put on prayer and on financial con- tribes of Siberia, the Kamchatka peninsula and Alaska. When,
tributions that result from sacrifice. for a period of time, this method of work was neglected, the
(c) In this missionary effort the collaboration of all Orthodox missionary effort came to stagnation.
Churches should be sought. It is impossible to separately offer The example of Nicholas Ilminski is very illuminating. He
Orthodoxy in a world which is becoming a global neighbor- placed at the disposition of the mission the service and fruits
hood. The subject presents, of course, many complexities. How- of scientifically based linguistics and ethnology, to aid in the
ever, this should urge us to a more systematic and persistent ap- discovery of the most expedient methods to approach primi-
proach to the problem rather than to its neglect. Inter-C?rthodox tive tribes, and to translate the New Testament into their own
collaboration in many sectors is already a hopeful realIty. language. This shows how much attention must be given by
the Orthodox mission, especially among primitive tribes, to the
2. Incorporation, not only adaptation. (a) Much criticism, some field of descriptive linguistics which has made such astonishing
of it justified, has arisen in the past of the tendency of.many progress in our times. The contribution of Greek linguistics and
missions to establish spiritual colonies or annexes to theu own missionaries, who have a thorough knowledge of the language
Church rather than to create new, living churches, rooted in the of the original text, could be of special importance in the trans-
soul and life of the people. The Orthodox tradition on this point lation of the New Testament. According to recent investigations
has been, fortunately, very clear: Sincere respect for the identity of the there are about 1500 tongues and dialects in which there is still
individuals and of the peoples, and sanctification of their character- no extant translation of the New Testament.
istics in order that they may become truly themselves. This is what (b) This is the first step. The end of the road of an Orthodox
happened with the Christianization of Ethiopia and the Slav~c mission must however be: the growth of an indigenous Church,
world. This is what the later Orthodox missionaries practiced In which will sanctify and make proper use of all pure elements
large nations (for example Nikolai Kasatkin in Japan) or s~all in the popular traditions, and will uphold and support the
primitive tribes (like Innocent Veniaminov with the Aleuhans people's personality. From this point of view, it is a mission-
of Alaska). These tactics were not the emanation of human ary's duty to understand the civilization of other peoples. This,
wisdom. Rather, it was theological consistency, an extension however, should by no means aim at a passive imitation or ab-
of the fact that He who was sent by the Father "dwelt among sorption. The example of the Thessalonian brothers, Cyril and
us" (John 1:14),and became one with His people. The "incarna- Methodios, as well as the whole course of development of the
tion" of the "Logos" of God into the language and customs of a Russian Church-which started with the assimilation of the
country is the first task of every Orthodox missionary. Byzantine spiritual heritage, but proceeded along its own path
For the Orthodox, the great event of Pentecost (Acts 2:6- of sel£-expression-is a guide of great importance.
11), during which "each one heard them speaking in his own First and foremost, we are to have respect for the past of
language" about "the mighty works of God," remains the ba- every people. The Apostle Paul in Acts 14:16-17, while real-
sis for missionary tactics. The translation of the Bible and of izing that: "In past generations he allowed all the nations to
the Divine Liturgy into the language of each people was the walk in their own ways"; proceeds to complete his thought
uninterrupted tradition of the Eastern Church. The Russian by saying that, "yet he did not leave himself without witness,
missionaries (as we have already seen) followed the same path for he did good and gave you from heaven rains and fruit-
and prepared translations into the languages of the smallest ful seasons, satisfying your hearts with food and gladness."
 MISSION IN CHRIST'S WAY

It is, therefore, not only a pedagogical command, but also a tion of the one Church. In God's garden there is a place-and
theological one to study how God bore witness concerning there must be-for all kinds of flowers.
Himself to each particular people. Perhaps the combination The development of an indigenous Church according
of the phrases: "He did not leave Himself without witness," to the Orthodox tradition presents us with many difficul-
and "food and gladness" could help us gain more insight and ties. These problems continually force us to examine and
understanding of the meaning and religious significance that discern the eternal, that which is part of the tradition of the
some of the festivities have among people who live under "one, holy, catholic and apostolic Church," from the tempo-
primitive conditions. ral, that which is part of the traditions of a local Church and a
particular people, and which therefore does not constitute a
3. Worship and autonomy. (a) Orthodox worship, wrote Pro- rule for all other peoples.
fessor Seeberg of the University of Berlin, is the only one that
can be easily understood and embraced by the Oriental man. 4. Basic characteristics of the Orthodox missionary. In addition
The mystical atmosphere of our worship appeals in a very to the general approach to mission, it is also necessary for us
profound manner to the whole of man, to every human per- to look at the type of spirituality that should characterize the
son. When suitably translated and adapted to the character Orthodox missionary.
of each people, it can really help them in their approach to (a) Given that the work of the missionary is to continue
the mystery of redemption. Liturgical life played an essential the earthly ministry of our Lord, he should accept the way of
role in the Christianization of Russia-witness the amazement life of his Teacher. He should follow the footsteps of the first
of the Russian delegates before the splendor of the Byzantine missionary sent by God, He who" came not to be served but to
Liturgy in St. Sophia and later the spiritual radiance of the serve, and to give his life as a ransom for many" (Mark 10:45);
monasteries throughout the vast empire. " ... who, though he was in the form of God, did not count
(b)The administrative autonomy of the localOrthodox Churches equality with God a thing to be grasped, but emptied himself,
is also of great importance in our times when the nationalistic taking the form of a servant, being born in the likeness of men.
feelings of the peoples of Africa and Asia are at high tide. The And being found in human form he humbled himself and be-
unity of the Orthodox Church is not based on a superficial uni- came obedient unto death, even death on a cross" (Phil 2:6-8).
formity of language or civilization, but on a unity of faith and of As He "dwelt among" His people and manifested His glory
sacramental life. (John 1:14), so also the missionary is called to live among the
It is very interesting from the missionary viewpoint that people and manifest the glory of God and the mystery of the
in the first centuries of the united Church, about forty dif- Incarnation.
ferent liturgies and about seventy liturgical languages were (b) In order to be at all times a living witness of the presence
in use. The problem is not how to avoid the different voices, of our Lord, the missionary must be in continuous personal re-
but how to make this variety a harmonious doxology to God. lationship with Him. He must not only think or talk about Him,
In the same way as every believer has his own personality but "live in Christ" (Gal 2:20).This means a deep relationship
which is sanctified, but not absorbed, likewise every nation with Christ of the whole human person, not merely of his intel-
has its own peculiar personality which must be developed lect. It is the transformed life of the entire being in Christ that is
autonomously on the basis, of course, of the precious tradi- the true characteristic of the missionary.
 MISSION IN CHRIST'S WAY ORTHODOXY AND MISSION

Our Lord defined the missionary work of His disciples as and I live because of the Father, so he who eats me will live be-
a direct continuation of His work. "As though didst send me cause of me" (John 6:56-57; d. 6:53; 15:4-5).
into the world, even so I have sent them into the world" (John It is clear that there is a direct relationship between "eating
17:18t He said in His High-priestly prayer; and after His resur- and drinking" and "sending"; that is, between participation in
rection He repeated the same truth to His disciples, saying: "As the sacramental life of the Church and missionary expansion.
the Father has sent me, even so I send you" (John 20:21). Within
the framework of this "as ... even so" we must search for not In conclusion: Hence according to the affirmation of the
only the contents, but also the means and methods of mission- Lord, "As the Father has sent me, even so I also send you" (John
ary work. 20:21), the mission of the Church is the continuation of His earthly
In the Gospel of St. John the fellowship and unity between ministry and participation in the living presence of our Lord in the
Father and Son is emphasized. Every word and work of our Lord world. It is a participation in the life of our Lord who" gave us
is dependent upon and connected with His Father. "I do noth- the ministry of reconciliation" (2 Cor 5:18).
ing on my own authority but speak thus as the Father taught Since the missionary is an "emissary/' an "apostle of Jesus
me. And he who sent me is with me; he has not left me alone, Christ by the will of God" (Eph l:n he will be talking in vain
for I always do what is pleasing to him" (John 8:28-29). His about mission if he does not try to be in constant communion"
If

message is nothing more than what He "had heard" and "had with Christ. It matters not what he himself is going to say and
seen." "He who sent me is true, and I declare to the world that I do, but what the Lord will say and do through him.
have heard from him" (John 8:26). "I speak of what I have seen So it is our duty to make the best use of all the opportunities
with my Father" (John 8:38). "I proceeded and came forth from and available facilities of the modern world for the extension of
God" (John 8:42; d. John 12:49; 10:25; 5:36). His will is the same the Kingdom of God, but we should do this without falling into
as the will of His Father. "I seek not my own will but the will the temptation of superficial activism. Our supreme concern
of him who sent me" (John 5:30; d. 6:38). His works are works must be not what we will DO, but how we will BEa living witness
of the Father. Everything that He does, affirms that He was sent by to the presence of the Lord in the world.
the Father (John 5:36). The Apostles participated in the relationship
of the Father and Son: "He who receives anyone whom I send re-
ceives me; and he who receives me receives him who sent me"
(John 13:20; d. John 17:23). Therefore, the crucial problem for
every missionary is how to maintain a close relationship with
the Holy Trinity.
(c) There are substantially two things that will help this liv-
ing relationship. First, the sanctification of the missionary in
the truth of the Gospel: "Sanctify them in the truth; thy word
is truth" (John 17:17; d. John 15:7; 8:31). Second, conscientious
participation in the sacraments, especially the sacrament of the
Holy Eucharist: "He who eats my flesh and drinks my blood
abides in me, and I in him. As the living Father hath sent me,
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 rthodox theological thinking about mission has not been
O systematically developed. Consequently when anyone is
invited to speak from the Orthodox point of view about the
purpose and motive of mission (a subject with which Western
thought has been concerned for many years), there is a two-
fold danger: Either he will limit himself to a repetition of the
ideas of others or that, after studying the Catholic and Prot-
estant conceptions, he will attempt to construct an Orthodox
one distinct from the other two, merely in order to complete
the familiar trilogy. There is a third way, more serious, more
modest, and consequently more Orthodox. That is to avoid
this controversial tactic-to begin with the general presuppo-
sitions and principles of Orthodox theology; to meditate upon
Orthodox soteriology, ecc1esiology and eschatology from the
perspective of mission. Still, if it is to be done properly, this
requires time and elaboration beyond the limits of this paper.
This paper is offered merely as an introduction to the study of
the subject.

e "The Purpose and Motive of Mission," International Review of Mis- A

sion 54 (1965),pp. 281-297.2nd ed., Porefthendes-Go Ye 9 (1967).Also THE THEOLOGICAL STARTING POINT
as a separate pamphlet: The Purpose and Motive of Mission - From an
Orthodox Point of View, Athens, 1968.e 2:Kon6~ Ka{ K{VI]'PO nl~'Itpano- It will be useful for a better understanding of the points to
cHOAij~ (E~ En61frE.w~eE.OAOrIKij~), l\e~val, 1966.Reprinted from Theolo- be developed if we first recollect that, on the whole, the theo-
gia 37 (1966),pp. 434-452,2nd ed. (1971).e'IE.panOcHoAr] cmx LxvI] ,OV logical thought of the Eastern Church moves in a broader
XpUHOV. eE.OAOrIKf.~ I-ldf.,E.~ Ka{ 0I-lIA{E.~,l\e~va2007. theological and cosmological framework, in which the domi-
41
40
 THE PURPOSE AND MOTIVE OF MISSION

nant element is St. John's conception of the love (CqaJrry) of the ated" (JrAamrw) all things, in order to "recreate" (avaJrAamrw) "all
Trinitarian God, seen in the perspective of eschatology and in things" (ra navra), so that "God is glorified in him" (John 13:32;
doxological contemplation of the mystery of God. A key to the ~f. 17:1-10, where the work that the Son is given to accomplish
Orthodox understanding of the process of history is, I think, IS the glory of the Father on earth). His Incarnation is hailed
the glory of the most holy God, viewed in the perspective of with doxology, and is characterized by the angels as, "Glory
His infinite love: "the Alpha and the Omega, the beginning and to God .in the highest, and on earth peace" (Luke 2:14). By His
the end" (Rev 21:6), "the first and the last" (Rev 1:17), remains whole hfe and by His miracles He "manifested his glory" (John
God. He is the One "who is and who was and is to come" (Rev 2:Y, .cf..11:4). By His transfiguration "He showed his glory to
1:8). He who is worthy to receive glory and honour and power, hIS dISCIples.~nd they were able to receive it," as a "prelude to
who created all things, and "by thy will they existed and were the future VISIble appearance of God in glory" (JrpOOi/lIOV rfj~ tv
created" (Rev 4:11). ~6?n/lE~AOVO"ry~oparfj~ Gwv eW'Pavda~)1 and as a sign of the trans-
The development of human history, of which the Bible figuratIon of man and of the whole creation.2
speaks, begins and ends with the glory of God. When our Lord But above all, it is His Cross and His Resurrection that are
says, "and now, Father, glorify thou me in thy own presence the re~elation of the glory of God. In Orthodox worship, the
(Jrapa (roil by, near thee) with the glory which I had with thee Cross IS presented mainly as the symbol of victory and glory,
before the world was made" (John 17:5), He points us to His and always closely connected with the Resurrection.3 The dis-
glory as a condition which existed before creation. As for the tinction between the agony of the Cross and the glory of the
end of history, it is characteristic of the last book of the Bible Resurrection which is so common in the West is unusual in the
that it says a great deal about the glory that God receives. In the
description of the heavenly Liturgy, in which the redeemed by 1. Greg~ire Palamas, "In Defe~se of those who Practice Sacred Qui-
etude, 1,3. J. Meyendorff, ed., Defense des Saints Hesychastes Louvain
Christ participate "from every tribe and tongue and people and 1959,p.193. ' ,
nation" (Rev 5:9), the basic theme is the doxology of the most 2. For the significance of the Feast of the Transfiguration in Ortho-
holy God (Rev 4:5). dox spirituality and theology, see Andreas Theodorou, The Essence of
Let us analyze the theological data further. Creation was ?rt~odoxy, A~hens, 1961,p. ~48ff.In the Vespers of this feast we sing,
one more expression of the pre-eternal glory of God. But man Bemg transfigured, Thou dIdst free again the nature of Adam which
rejected the absolute glory of God and, in seeking to create his had been dim~~d:-~~ving transformed it into the glory and splen-
own glory and in worshipping himself, he separated himself ~our o~ Thy. dIvmIty; (Tryv a/lavpwBElaav TOU ASap cpumv /lETa/lopcpwBEi~
a~aaTpata~ naAlv nEnol'l,w~1 /lETaIJT01XEU[)lJa~ aUTryv Ei~ TnV IJnv TfJ~ BEoT'lro~
from the living God and provoked a cosmic catastrophe-the So?av TE Kat Aa/lnpOT'lTa.)
appearance of a new condition, death, in which the glory of the 3. See ~h~hymns sung ~t Matins on Sundays, where the praise of
living God is overshadowed. The sin of men is a continual hin- the Cr~ss ISmterwoven WIth the praise of the Resurrection. See also
drance to the pouring out and manifestation of the glory. Amid the var~o~sexpr~ssi0n.suS;d ~odescribe the Cross in Orthodox hym-
the discord, the confusion and the disruption that human sin n~logy. most Illustnous (vnEpEVSO?O~), "life-bringing" (1 . )
"1 f .. "(1 (' ) ~w'lcpopo~ ,
".1 e~gr:mg ~WOOWP'lTO~, "Christ's divine glory," (XplIJTOV BEia So?a)
creates, the praise of God languishes.
mvmcIble trophy" (aryTT'lTov TponalOv) and "the Cross the th· _
However, God does not cease to reveal His glory to man ble ssed woo d" (IJTaVpO~" 0 TpllJ/laKaplIJTo~), "Thy Cross 0 ' Lo d . nce l·f
(Exod 3:2-6; Isa 6:1£) and finally, "when the time had fully d R . f h ' r ,IS 1 e
an
'.
esurrectlOn
_1 _ )
or T y people" (6 LTavpor IJOV KUplE 1·
, I I
'A'
~W'l Kat L1.VaIJTam~
come" (Gal 4:4), He sends His Son, through whom He had "cre- VnapXEl T4JlI-a4J IJOV .
Orthodox Church; both are revelations and manifestations of nature (TO aVepW1CtVov) redeemed "from the bondage of decay,"
the glory of God. In generat the Incarnation, the Passion, the the universal order restored, which had been disrupted since
Resurrection-the whole movement of the divine philanthropy the time of Adam, returning the entire universe once again to
in kenosis-are not only expressions of the divine love, but at the "cosmos" and the paradise it was created to be, thus fulfilling
same time new manifestations of the glory of God. One could the will of the heavenly Father. Man, the king of the universe,
say that agape and glory are two aspects of the same thing: the the mind of nature, the sum of creation, began to participate by
life of God. grace in the glorious life of the Holy Trinity-"he entered into
As He approaches His passion, the Lord says, "Father, glo- glory."
rify thy name. Then a voice came from heaven, 'I have glori- With this event, history reaches its "goal" (TEAO~-). The "last
fied it, and I will glorify it again'" (John 12:28). Similarly, dur- day" (loxaTa), the great day for which God laid the foundations
ing the Last Supper, the ultimate revelation of the meaning of of the universe, has dawned; but this beginning of the eschato-
His mission begins with these words: "Now is the Son of man logical era which leads to the final consummation does not mean
glorified, and in him God is glorified; if God is glorified in him, the end of history. God's mission does not end, but receives its
God will also glorify him in himself, and glorify him at once" definite meaning and direction. Furthermore, the movement of
(John 13:31-32). The same night, He begins His high-priestly history is now oriented to a definite goal. The Holy Spirit comes
prayer: "Father, the hour has come; glorify thy Son that the to continue and to complete the divine plan-with the partici-
Son may glorify thee" (John 17:1). During the discourse at the pation of Christ's disciples, whom He authorized to proclaim
Last Supper, two of the most central themes which recur with redemption until the Second Coming when the glory of God
varying shades of meaning are glory and love-the two poles will be fully revealed. So, in addition to a vertical movement
of redemption. In our Lord's prayer on this night, the glory from heaven to earth, the redemptive work of God now also has
of God is related to the perfect unity of the faithful in God: a dynamic horizontal direction on earth, though the participa-
"The glory which thou hast given me I have given to them, tion of the Church.
that they may be one even as we are one" (John 17:22). And
the "beholding" (eEwpia) of the glory of the Son is presented as
the basic purpose of "being with Christ": "Father, I desire that
they also, whom thou hast given me, may be with me where I B
am, to behold my glory which thou hast given me in thy love THE ULTIMATE GOAL OF MISSION
for me before the foundation of the world" (John 17:24). Within the perspective that we have outlined, we can dis-
The manifestation of the glory of God and the revelation, cern both the ultimate and the immediate purpose of our mis-
in kenosis, of the infinite love of God are linked together in the sion. Since Pentecost, when God's mission was revealed in its
mystery of redemption. They constitute one single movement Trinitarian dimension, all who by faith and the mysteries "have
whose originator is God-a movement which makes a decisive beheld his (Christ's) glory, glory as of the only Son from the
change in the process of human history, which has been di- Fat~er" (John 1:14) are incorporated into Himself and, having
verted towards separation and egocentricism, disregarding and receIved the seal of the Holy Spirit, participate in this mission.
obscuring the glory of God. In Christ, through His Incarnation, "As the Father has sent me, even so send I you" (John 20:21; d.
Crucifixion, Resurrection and Ascension, not only was human 17:18). At this point, I should like to comment that it is not quite
 MISSION IN CHRIST'S WAY

correct to say that "the mission is not ours, but Christ's."4 It 2:7).Our participation in this glory has already begun with our
is also ours, inasmuch as we are incorporated into Christ: "All incorporation into Christ. "The glory which thou hast given me
things are yours," St. Paul would say again in this case, "and I have given to them" (John 17:22,d. 1:14)-that is, the glory of
you are Christ's; and Christ is God's" (1 Cor 3:22-23). the Sonship-and "those whom he justified he also glorified"
Since the Christian mission is incorporated into God's mis- (Rom 8:30; d. 2 Cor 4:6).8
sion, the final goal of our mission surely cannot be different This glory will find its consummation in the Parousia.
from His. And this purpose, as the Bible, especially the Epis- "When Christ who is our life appears, then you also will appear
tles to the Ephesians and Colossians clarify, is the "recapitula- with him in glory" (Col 3:4; d. 1:27, Phil 3:21, Rom 8:17, Matt
tion (aVaKEcpaAa{Wm~) of all things" (Eph 1:10) in Christ and our 13:43, 2 Tim 2:10). Meanwhile, in spite of trials and suffering,
participation in the divine glory, the eternal, final glory of God. we enjoy the pledge, the guarantee, of the glory-"The spirit of
After His Resurrection and Ascension, Christ becomes "the glory and of God rests upon you" (1 Pet 4:14}-and we walk in
rallying point of the restored unity, the reintegrating center of the "light of His glory"; "Beholding the glory of the Lord, [we]
human and cosmic life."s "It is by him in his body and no more are being changed (t/ETat/0pcpOVt/Eea, being transformed) into his
in Jerusalem or on Mount Gerizim, that the meeting of human- likeness from glory to glory" ("ana Sa~1'JC; Ei~ S6~av," [RSV-" from
ity with the Father will be realized in spirit and truth."6 We one degree of glory to another,"] 2 Cor 3:18).This phrase, "from
could say that the centripetal tendency of the Old Testament, by glory to glory" defines the process by which the faithful are sanctified
which the nations are called to come to Jerusalem, and of which during this present life, until the Second Coming.9
Professor Johannes Blauw speaks in the Missionary Nature of the
Church,? is replaced not so much by the centrifugal movement 8. 5t. Gregory Palamas, who speaks especially of the acquisition
of the disciples towards the nations, as by a new centripetal of God's glory by man, distinguishes clearly between the divine
movement, whose center is Christ. glory and the divine essence. In commenting on John 17:24and 17:5,
he writes: "So He gave to human nature the glory, but not the na-
Furthermore, men are not called simply to know Christ, to
ture of deity. The nature of God is one thing; the glory of that nature,
gather around Him, or to submit to His will; they are called to another-though they are inseparable from one another. And even
participate in His glory. In the Old Testament, the ultimate goal though it is distinct from the divine nature it is not numbered among
of the eschatological period is the vision of God's glory, "They the things created in time; it is not so because of exceeding excellence,
shall come and shall see my glory" (Isa 66:18);"They shall see but it is united to the divine essence in an ineffable manner. And yet
the glory of the Lord" (Isa 35:2). The New Testament reveals this glory, beyond and above all created beings, was not given only
to Him who hypostatically was united with human nature, but also
that the call of God is to something more: to be "glorified with
to his disciples, saying, 'The glory which thou hast given me I have
him" (O"'vvSo~acrefjvat, Rom 8:17, d. 1 Pet 5:10, Rom 9:23, 1 Cor given to them, that they may be one even as we are one, I in them and
thou in me, that they may become perfectly one.' But He also wanted
4. Lesslie Newbigin, One Body, One Gospel, One World, London, them to see it. This, then, is the glory by which we inwardly acquire
1958,p. 28. . . .. and mainly see God." Palamas, In Defense, II, 3, IS, p. 419; d. pp. 417,
5. E. Roels, God's Mission: The Epistle to the EphesIans In MISSIOn Per- 645, 667, 705.
spective, Franeker, 1962,p. 67. 9. The prepositional usage of "from ... to," which constantly re-
6. G. Khodre, "Church and Mission," Porefthendes-Go Ye 3 (1961), curs in the Pauline epistles (d. "from faith to faith" EX nlcrn:w~t:i~nlcrnv)
p.40. expresses the idea of having and, at the same time, not yet having,
7. J. Blauw, The Missionary Nature of the Church, London, 1962,p. 40. which is the basic characteristic of New Testament piety. Theologisches
 MISSION IN CHRIST'S WAY THE PURPOSE AND MOTIVE OF MISSION

Moreover, it must be remembered that it is not only "hu- aspect in every facet of the divine plan, and we find this escha-
man nature," but also the whole universe which participates tological dimension in the passages that speak of redemption.
in the restoration and finds its orientation again in glorifying The ultimate movement of history, however, goes beyond
God. The object of the phrases: "recapitulate" (avawpaAatw- our incorporation into Christ and the "recapitulation" of all
craa'8at) (Eph 1:10), "who fills" (nAlJpov/-lEVOV) (Eph 1:23), and things in him. "When all things are subject to him, then the Son
"reconcile" (anoKarana~at) (Col1:20) is "all things" (ra navra). himself will also be subjected to him who put all things under
This is expressed emphatically in Orthodox hymnology: "The him, that God may be all in all" (l Cor 15:28). The subjection of
Cross sanctifies all things."lo "All things have been illumined all things in Christ is not the "end" (rEAo~); it is connected with
by Your Resurrection, 0 Lord, and Paradise is again opened, and oriented towards the ultimate and eternal glory of God.
while all creation praises You and offers a daily hymn."ll "And every tongue shall confess that Jesus Christ is Lord, to
Elsewhere we have this joyful expression: "Now all things the glory of God the Father" (Phil 2:11). Finally, the last book of
are filled with light, heaven and earth and regions below the the Bible speaks clearly of "the holy city, Jerusalem," which has
earth; for all creation is celebrating the Resurrection of Christ, the glory of God (Rev 21:10), into which the glory of kings and
upon which it has been established."12 "The condition of the "the glory and honour of the nations" are brought (Rev 21:24-
world depends upon the condition of humanity, upon the re- 26), and which is illuminated, not by the sun, but by "the glory
lationship of man to God and to his brothers in Christ, who of God." The absolute glory of God fills eternity and remains
is the perfect Man; in the mystical life of the Church, through the ultimate goal of the universe; and into "his eternal glory in
which Christ never ceases to be with us until the end of the Christ" (l Pet 5:10), God calls men by mission.
world, the universe recovers its nature, becoming a new mir-
acle and praise,"13 as Olivier Clement has noted.
Again, however, we must remember this distinction: while C
the reconciliation of all things has already taken place "by the THE IMMEDIATE GOALS OF MISSION
blood of his cross" (Col1:20), yet creation waits with eager long- The immediate goals of mission must surely follow the
ing to be free "from its bondage to decay and obtain the glori- same line and direction as the ultimate goal; they must be the
ous liberty of the children of God" (Rom 8:21). "Though this starting-point and preparation for that goal. In the march of the
summing up and this reconciliation have taken place, the mani- Christian mission, our eyes must constantly be fixed on the ob-
festation of this fact involves a historical process and awaits an jective, on the "end" (rEAo~), if mission is not to lose its ultimate
ultimate eschatological fulfillment."14 There is an eschatological direction. It is important to note that Orthodox spirituality is
persistently oriented towards eschatological fulfillment, and
Worterbuch zum Neuen Testament, ed. Gerhard Kittel, Stuttgart, 1950, has continually in view the "wholeness" (Kae6AOV) of the mys-
vol. II, p. 255. tery of redemption. Its worship is preeminently doxological:
10. Menaion, Matins of September 14, Universal Elevation of the "Heaven and earth are full of thy glory" (Holy Liturgy). This is
Holy Cross.
its emblem.l5 The foretaste of the end, the transcending of time,
11. Parakletike, Vespers of Saturday, Mode Three.
12. Pentekostarion, Canon of the Resurrection, Ode 3. 15. Every group of hymns ends and is linked together with, "Glory
13. O. Clement, L'Eglise Orthodoxe, Paris, 1961,p. 44. be to the Father and to the Son and to the Holy Spirit; both now and
14. E. Roels, God's Mission, p. 247. ever, and unto ages of ages, Amen." This is the most frequently recur-
the life in eternity, which is taking place through the mysteries Cor 4:4; ct. 4:6), through which we are called "so that [we] may
in the Church, give the Orthodox theologian a new understand- obtain the glory of our Lord Jesus Christ" (2 Thess 2:14). This
ing. He does not see the "recapitulation" as something that will transfiguration is taking place "from glory to glory/' so that it
take place at a given moment in the future; he knows, he feels may end in "conformation" (crvtltl0pq>W(Jl~) to the image of the
that it is already taking place. Mission is the participation of the Son in His eternal glory (Rom 8:29). Accordingly, "the goal of
faithful in the process of this "recapitulation." The period after preaching is/' not only the gathering of the community to await
the Ascension and Pentecost is not merely a time, but is "the the expected Lord in glory,16it is more of "a doxological move-
time of the Lord" -not so much "time in years" (Xpovo~) as "the ment/' an invitation to participation in the life of the glorified Lord, a
season of the Lord" (KatpO~ Kvpiov) in which the divine plan is mystical sharing in His glory, and a communion in the glory that is to
be revealed at the Second Coming (ct. Rom 8:18; 1 Pet 5:1).
fulfilled.
This transformation, however, is not accomplished merely
1. Preaching the Gospel is a basic condition for this fulfillment, as a result of hearing the Gospel. In the first chapter of Ephe-
and is consequently the immediate objective and goal of mission. The sians, we read: "In him you also, who have heard the word of
incorporation and participation of men in God's promises be- truth, the gospel of your salvation, and have believed in him,
gins with the Gospel: "The nations (Ta gevYj, nations, not gentiles, were sealed with the promised Holy Spirit" (Eph 1:13). The suc-
R.Y.)are fellow heirs, members of the same body (cnJ(J"(J"wtl0t), and cessive stages are "to hear," "to believe" and "to be sealed with
partakers of the promise in Christ Jesus through the gospel" the Spirit." Without this seal, salvation does not become per-
(Eph 3:6), of which every missionary becomes a "8taKOVo~ (ser- sonal. This is the "guarantee of our inheritance until we acquire
vant, rather than minister) according to the gift of God's grace" possession of it, to the praise of his glory" (Eph 1:14). By His
(Eph 3:7); ft ••• the riches of the glory of this mystery, which work of redemption, Christ redeemed human nature (TO avepw-
is Christ in you, the hope of glory" (Col 1:27); must be made mvov); but personal participation in this salvation, the sanc-
known to "the whole creation" (Mark 16:15). We should note tification of human persons, is effected by the Holy Spirit in
particularly that the "service" (8taKOvia) of "the gospel of glory" Christ by "communion" with Christ, and the seal of the Spirit.
constitutes, and already is participation in the glory of God, as It is therefore vital that after the preaching of the word of God,
it is analyzed in the third chapter of Second Corinthians, where that those who accept the Gospel should become" a community
it is compared with the service of Moses (2 Cor 3:5-11). [... ] of faith/' "the Church." The basis is the creation of a new be-
So mission is not a question of proclaiming some ethical ing through the presence of the Holy Spirit;l? and this, in Or-
truths or principles, but the beginning of the transfiguration in- thodox thinking, is realized through the sacraments. It is "the
augurated by the "light of the gospel of the glory of Christ" (2 sacraments" which "constitute the Church. They alone enable
the Christian community to transcend human dimensions and
ring phrase in all Orthodox worship. The Holy Liturgy is a continuous make it into the Church."18
series of exclamations of praise to the Holy Trinity, and prayers are
nearly always concluded with phrases such as, "For to Thee belong all
glory, honour and worship ... ", "For Yours is the dominion, and the 16. W. Freytag, "Von Sinn der Weltmission," Reden und Au!siifze, eds.
kingdom and the power and the glory ", "For blessed and glorified J. Hermelink and H. J. Margul, Munchen, 1961,vol. II, p. 217.
is Your all-honorable and majestic name ", and to You be given
ft •••
17. Lesslie Newbigin, One Body, p. 20.
the glory" -these and others are repeated as conclusions to the prayers 18. G. Florovsky, "L'Eglise, sa nature et sa tache," L'Eglise univer-
selle dans Ie dessein de Dieu, Neuchatel, Paris, 1949,p. 65.
of virtually all the services of worship.
 MISSION IN CHRIST'S WAY

The Lord stressed that, "He who believes and is baptized yet he did not leave himself without witness" (Acts 14:16-17).
will be saved" (Mark 16:16).Saint Paut before assuring the Cor- This means, we must endeavor not only to "adapt/' but to "in-
inthians that "... you are the body of Christ" (1 Cor 12:27),had carnate" the logos of God into the language and customs of the
emphatically stated, "For by one Spirit we were all baptized country; and the sanctification of the people's characteristics,
into one body-Jews or Greeks, slaves or free-and all were so that they may become truly themselves, develop their own
made to drink of one Spirit" (1 Cor 12:13;d. Rom 6:3, Eph 4:5; voice and add their own contribution to the common doxolog-
"You were buried with him ((jvvraq>ivn:~) in baptism ... " Col ical hymn-always in harmony with the praise of the whole
2:12).Further, the Lord clearly stressed that only those who eat Church. Orthodox missionaries are always opposed to any
His flesh and drink His blood will have "life" in them, "eternal monolithk administrative concept of the Church, and for them
life"; they will abide in him, and He in them (John 6:53-58). The the unifying factor in the ever-expanding Church has been the
sacrament of the Holy Eucharist remains the center, the rallying common doxology multilingual in form, but one in the Spirit of
point of unity in Christ, "until he comes" (1 Cor 11:26).This cre- the living God.20In the unity of the Church there is diversity in
ates the visible unity of the Church: "Because there is one bread, the Holy Spirit. This is the ecclesiological meaning of Pentecost.
we who are many are one body" (1 Cor 10:17). By her whole "They were all together in one place ... there appeared to them
life, the Church "makes real-in a hidden way, but real-the tongues as of fire, distributed and resting on each one of them"
glorious Body of Christ." As Olivier Clement says, "The Body (Acts 2:1-3).21[... J
of Christ, the Church, upon which the fullness of the Holy Spirit It is within the Church that the incorporation of men "into
never ceases to rest, thus appears (through a legitimate exten- Christ" is realized, that the glory of God is (anoKaAVnrErat) re-
sion of the dogma of Chalcedon) as a divine-human, (theandric)
reality. It is not so much, in the proper sense, a continuous In- 20. See Anastasios Yannoulatos, «Bu~c(V'nov, "Epyov Euayy£Alal.lOu»,
carnation; as it is the place where a perpetual "movement" of aT~ BP1'JIJKWTtKIj Kai 'HetKIj 'EyKuKAonatbEia, A.e~VaL, 1964, Vol. 4, pp.
Ascension and Pentecost unites heaven and earth through the 19-59. (Byzantium, Work of Evangelization) Idem, "The Missionary
"veil" of the sacraments, the place where the Holy Spirit mani- Activity of the Orthodox Church/' in Syndesmos VI Assembly, Finland,
fests the presence and the flesh of the glorified Savior."19 1964, Athens, 1964, pp. 36-52. F. Dvornik, Les slaves, Byzance et Rome,
au IXe siecle, Paris, 1929. J. Glazik, Die russisch-orthodoxe Heidenmission
2. The establishment of the "local Church" which, through seit Peter dem Crossen, Munster, 1954. N. Struve, "Orthodox Mission,
the mysteries and through her whole life, will participate in Past and Present," St. Vladimir's Theological Quarterly 1(1963).
21. We shall not discuss here in detail the relation of Church and
the praise and the life of the "one, holy, catholic and apostolic
mission-whether mission is only an instrument of the Church or a
Church" whose head is Christ (Eph 1:22,4:15,5:23, Col1:18), is goal, and vice versa. We would merely recall that the designations of
surely the basic goal of mission, according to Orthodox tradi- the Church in the Letter to the EpheSians, "body," "bride," "dwelling,"
tion and theology. In each country, the Church is called to glo- "holy temple" always refer to the Church as the objective or goal, and
rify God with her own voice. That means that in missionary never as an instrument of mission (see E. Roels, Cod's Mission, p. 152).
work there must be a sincere respect for the identity of every The Church is the recipient of all the blessings of Christ. The Church,
"w~ich is his body, the fullness of him who fills all in all" (Eph 1:23),
nation; an investigation into the past of each particular people,
fulfills and completes Christ. "He is the head, we are the body," writes
of how God" allowed all the nations to walk in their own ways; St. John Chrysostom. "Is it possible for any interval to exist between
the body and the head?" (Homily 8 on First Corinthians, Creek Fathers,
61, p. 72). The smallest interval would mean death.
 MISSION IN CHRIST'S WAY THE PURPOSE AND MOTIVE OF MISSION

vealed to US, and that the right doxology resounds. "A wor- leaven is left on its own, it will spoil and turn sour. Our in-
shipping liturgical community is not only the image of the re- ner union with Christ compels us to be as actively present in
alized communion between God and man and of union of the the history and development of society as our Lord, who is
human race in one Body in front of God, without any exception working in history and is also the Lord of history. We must
or distinction of individuals; it is not only the bulwark where have a positive attitude, not characterized by a superficial en-
the principalities of this world are weak and find no place. It thusiasm to impose the Kingdom of God by social and politi-
is, basically, the missionary outcry of the Church triumphant cal means, or by anxiety and pessimism at the prevalence of
to the whole world and the doxological announcement of the sin and faithlessness. Redemption has already been achieved
Kingdom, which is present and which is to come."22"To him "in Christ"; the powers of darkness are decisively surrounded
the glory (iJ 8o?a, meaning the glory, not be glory) in the Church and the enemy, without doubt, has been totally defeated, but
and in Jesus Christ to all generations, forever and ever. Amen" in desperation he still casts his last arrows; there are still the
(Eph 3:21). wounded, the dead, and the gloom of battle.23
We are still in the transitional period of "not yet." "It does
3. Incorporation into Christ must not, of course, be under-
not yet appear what we shall be" (1 John 3:2). We live in antici-
stood as an inner, mystical flight from the world, which finds
pation of the time "when his glory is revealed," knOWing that
its expression in the setting up of closed congregations, but
they who "share Christ's sufferings ... may also rejoice and
as the starting-point for an active participation in the work be glad" (1 Pet 4:13), obtaining "the unfading crown of glory"
of God, which is directed towards the recapitulation of all (5:4). This anticipation, however, has nothing to do with the
things in Christ, to the "glory of the Father." The doxology of social passivity which characterizes the pietistic tendencies of
the redeemed must also echo beyond the limits of their own com-
some, who face the world with timidity and escape into the
munity and fill the universe. Our Lord described His disciples as
vision of the last days. It is a dynamic anticipation, marked
"light," "salt," and "leaven"; and we need to remember that
by positive action and a positive attitude, derived from the
light, salt and leaven all have a role and a meaning which is
certainty that, in the divine condescension, this eschatological
mainly concerned with the wider whole, which they serve. If
f~lfillment requires our participation. "And this gospel of the
kIngdom will be preached throughout the whole world, as a
22. N. Nissiotis, "The EcclesiologicalFoundation of Mission," in
testimony to all nations; and then the end will come" (Matt
Porefthendes-Go Ye 5 (1963), p. 7. It is worth noting that the Russian
Orthodox missionto the interior of northern Asia began as a worship- 24:14). Our anticipation is also full of courage and peace, in
ping, doxologicalmarch by Russian monks. They retreated into the the face of every present problem: "For whatever is born of
forests for religious exercisesand in search of a mystical vision and God overcomes the world" (1 John 5:4). We know that, al-
doxologyof the holy God. They settled among the various wild tribes th~ugh we still live in the period of "not yet," "we are God's
and enlightened the surrounding heathen. Later,from St. Stephen of chIldren now" (1 John 3:2). In the world, therefore, we move
Perm (1340-1396) to the great missionary to Japan, Nikolai Kasatkin with the grace and freedom of the sons of God, just as the
(1836-1912), the doxology of God by the community of the faithful
was the lung of the Orthodox mission which gave special power to ~ons of noblemen behave and move on their fathers' property.
its voice.SeeE. Smirnoff,A Short Account of the Historical Development Whether ... the world or life or death or the present or the
and Present Position of the Russian Orthodox Mission, London, 1903, and
footnote 20 of this present study. 23. SeeW.Freytag, Von Sinn der Weltmission, p. 213.
future, all are yours; and you are Christ's; and Christ is God's" The first Christians brought the fruit of their labor to God
(1 Cor 3:22-23). (which were the products harvested from nature) not only for
Mission is to cooperate "in the Holy Spirit" for the sanc- sanctification, but also as an offering of sacrifice and praise to
tification of all things, for their recapitulation in Christ and God. Today we are also called to offer our fruits-from nature,
for "access" to the Father (Eph 2:18). We become "God's co- of our mind and labor-as an offering of praise to Him who
workers" in a broader sense, participating in the development is the Alpha and Omega, by whose will all things "existed and
of the unity, peace and love towards which God's plan is di- were created" (Rev 4:11).
rected: "As children of God through grace/' incorporated into It should be underlined finally that, in the Orthodox under-
Christ "for whom and by whom all things exist" (Heb 2:10), and standing, the value of a work depends upon the extent to which
united with him who not only "recreated/' but "created" "all it is done for the "glory of God." This is the criterion: it is the
things." Christians study and share in the works of their Father intention that matters. "Though a work be very humble/' wrote
and their first-born brother, "in the Holy Spirit." These are not St. Nicodemus the Hagiorite, "though it be very small" (and we
only works of salvation, but also of creation. With joyful praise, would add, though it be entirely indifferent to mission), "yet if
they develop the abilities they have received from Him (mind, it is done for the purpose of pleasing God and for His glory, it
imagination, a sense of beauty), in the certainty that: "For from is worth infinitely more than many lofty works, glorious-and
him and through him and to him are all things. To him be glory magnificent-which are done without this intention."
forever. Amen" (Rom 11:36). Finally, Christians, upon whom "the spirit of glory and of
In this perspective, we can include as an indirect goal of the God rests" (1 Pet 4:14) and who are "partakers in the glory that
Christian mission, everything that may help a people (and man is to be revealed" (5:lt are called to proclaim redemption in
in general) to develop all the possibilities received from God Christ, glorifying him in every act and work (Matt 5:16, 1 Cor
and to become truly themselves; including for example: educa- 6:20, 1 Pet 4:11). Moreover, beholding the face of the risen Lord
tion, works of civilization and social progress. These aims, of and His glorious Presence, and being transfigured I/from glory
course, are second in importance and urgency to the preceding
ones; nevertheless they have their own value and distinctive worm). All these prayers conclude with the assertion that He is the
tones to add to the doxological symphony that the universe is One who "governs/' "preserves/' "blesses and sanctifies all things"
(ra IJlJ/Anavra), to whom by all means "we offer glory." Often the re-
called to offer to God.24
quest for the sanctification of nature is interwoven with a reference
to spiritual truths. For instance, in the prayer for the harvest of the
24. The intimate relationship between man and nature is very per-
vineyards, we say: "Thou should be called the Vine ... grant that He
ceptible in Orthodox worship, and may be seen from its use of many who invited us may be a participant of the true Vine."
natural elements and from the number of prayers made for various
Everything is a "sign" related to the entire perspective of the mys-
material objects; for instance, "the fields/' "the vineyards/' "the sanc-
tery of redemption. The atmosphere of all our worship is filled with
tification of the water," "the sick animals," "the silkworms," "the the certainty that the doxology of the redeemed is nothing other than
blessing of the flock/' and so forth. The sense of creation and recre- our participation in the doxology of the universe. "Accept, 0 Lord,
ation of God permeates these prayers. Their starting-point as a rule is our doxology, which we offer according to our power, with all Thy
the fact that God is "the builder and creator of all things" (Prayer at creatures," we repeat every morning "for before Thee every knee
the laying of foundations); "the One who created heaven and earth, bows, in heaven and on earth and under the earth, and every breath
and all things in them, who ornamented both with ineffable beauty and creature praises Thine incomprehensible glory" (11th prayer of
for the glory (doxology) of His glorified name" (Prayer for the silk- Matins).
 MISSION IN CHRIST'S WAY

to glory" (2 Cor 3:18), they are called to live, to be themselves- him to see his duty in its worldwide dimension. This way of
ontologically-"for the praise of his (God's) glory" (Eph 1:12). thinking has nothing to do with the cosmopolitan mind, which
leads men to seek adventures outside their fatherland and their
own culture, nor with a romantic disposition, which leads them
D
to ignore the needs of the fatherland, the crisis of the "Christian
THE MOTIVE OF MISSION
nations." Living "in him" who is the 'Dv, the absolute reality,
The question of the motive of mission can be studied from the missionary always remains realistic. He knows that every-
several angles: Love for God and men, obedience to the .Great where there is a mission field. Nevertheless, he can see that in
Command of the Lord (Matt 28:19), desire for the salvatiOn of some countries the needs are more urgent and "the workers"-
souls, longing for God's glory. All these, surely, are serious mo- not even-"few" and that there are territories in which the Gos-
tives; and the last especially is in perfect harmony with those pel has never-not even once-been preached. "But how are
that have been developed already. However, we think that the men to call upon him in whom they have not believed? And
real motive of mission, for both the individual and the Church, how are they to believe in him of whom they have never heard?
is something deeper. It is not simply obedience, duty or altru- And how are they to hear without a preacher? And how can
ism. It is an inner necessity. "For necessity is laid upon me" said men preach unless they are sent?" (Rom 10:14-15). These four
St. Paul. "Woe to me if I do not preach the gospel" (1 Cor 9:16). "how's" inflame his mind and heart.
All other motives are aspects of this need, derivative motiva- The missionary believes that for every human being there is
tions. Mission is an inner necessity (a) for the faithful and (b) no treasure more precious than the truth that was revealed by
for the Church. If they refuse it, they not only omit a duty, they the word of God. Therefore, he feels that the people who suffer
deny themselves. injustice most in our time are those who have been deprived of
the Word, not because they themselves refuse to listen, but for
1. The Christian who is "incorporated" into Christ and who the simple reason that those who have known it for centuries
really lives in Him cannot think, feel, will, act or see .the w~rld have not been interested in passing it on. He further feels that
in a different way from Christ. It is impossible for hIm to lIm- his "honour," "justice," "faith" and "love" cannot be genuine, if
it his horizon to his parish, his town, his nation, the so-called he does not try to do something practical-the best he can-in
"Christian" world; it is impossible for him to be indifferent this direction. Like St. Paul, he feels that he is "under obliga-
to the millions who still live as "strangers to the covenants of tion" (6q>EIAIr1J~,debtor) "both to Greeks and to barbarians, both
promise, having no hope and without God in the world" (~ph to the wise and to the foolish" (Rom 1:14). He cannot look upon
2:12). He knows that God "made of one (blood) every nahon the Cross by which the Lord "raised with Himself Adam and all
of men" (Acts 17:26) and "desires all men to be saved and to of fallen nature,"25the Cross upon which He "stretched out his
come to the knowledge of the truth" (1 Tim 2:4). He knows also hands and embraced nations and peoples,"26as the Orthodox
that: "The times of ignorance God overlooked, now (TaVVV, now, hymns constantly affirm, and at the same time simply confine
without but, R.Y.)he commands all men everywhere to repent"
(Acts 17:30). 25. Menaion, Vespers, Universal Elevation of the Holy Cross, Sep-
It is the sense of the importance of this "now" that urges tember 14.
on the missionary. It is this" all men everywhere" that compels 26. Parakletike, Ode 1, Matins of Friday, Tone Two.
 MISSION IN CHRIST'S WAY

to glory" (2 Cor 3:18), they are called to live, to be themselves- him to see his duty in its worldwide dimension. This way of
ontologically-"for the praise of his (God's) glory" (Eph 1:12). thinking has nothing to do with the cosmopolitan mind, which
leads men to seek adventures outside their fatherland and their
own culture, nor with a romantic disposition, which leads them
D
to ignore the needs of the fatherland, the crisis of the "Christian
THE MOTIVE OF MISSION
nations." Living "in him" who is the 'Dv, the absolute reality,
The question of the motive of mission can be studied from the missionary always remains realistic. He knows that every-
several angles: Love for God and men, obedience to the .Great where there is a mission field. Nevertheless, he can see that in
Command of the Lord (Matt 28:19), desire for the salvatIOn of some countries the needs are more urgent and "the workers"-
souls, longing for God's glory. All these, surely, are ser~ousmo- not even-"few" and that there are territories in which the Gos-
tives; and the last especially is in perfect harmony with those pel has never-not even once-been preached. "But how are
that have been developed already. However, we think that the men to call upon him in whom they have not believed? And
real motive of mission, for both the individual and the Church, how are they to believe in him of whom they have never heard?
is something deeper. It is not simply obedience, duty or altru- And how are they to hear without a preacher? And how can
ism. It is an inner necessity. "For necessity is laid upon me" said men preach unless they are sent?" (Rom 10:14-15). These four
St. Paul. "Woe to me if I do not preach the gospel" (1 Cor 9:16). "how's" inflame his mind and heart.
All other motives are aspects of this need, derivative motiva- The missionary believes that for every human being there is
tions. Mission is an inner necessity (a) for the faithful and (b) no treasure more precious than the truth that was revealed by
for the Church. If they refuse it, they not only omit a duty, they the word of God. Therefore, he feels that the people who suffer
deny themselves. injustice most in our time are those who have been deprived of
the Word, not because they themselves refuse to listen, but for
1. The Christian who is "incorporated" into Christ and who the simple reason that those who have known it for centuries
really lives in Him cannot think, feel, will, act or see .the w~rld have not been interested in passing it on. He further feels that
in a different way from Christ. It is impossible for him to lim- his "honour," "justice," "faith" and "love" cannot be genuine, if
it his horizon to his parish, his town, his nation, the so-called he does not try to do something practical-the best he can-in
"Christian" world; it is impossible for him to be indifferent this direction. Like St. Paul, he feels that he is "under obliga-
to the millions who still live as "strangers to the covenants of tion" (6q>£IAETIJ~' debtor) "both to Greeks and to barbarians, both
promise, having no hope and without God in the world" (~ph to the wise and to the foolish" (Rom 1:14). He cannot look upon
2:12). He knows that God "made of one (blood) every nation the Cross by which the Lord "raised with Himself Adam and all
of men" (Acts 17:26) and "desires all men to be saved and to of fallen nature,"25the Cross upon which He "stretched out his
come to the knowledge of the truth" (1 Tim 2:4). He knows also hands and embraced nations and peoples,"26as the Orthodox
that: "The times of ignorance God overlooked, now (Tavvv, now, hymns constantly affirm, and at the same time simply confine
without but, R.Y.)he commands all men everywhere to repent"
(Acts 17:30). 25. Menaion, Vespers, Universal Elevation of the Holy Cross, Sep-
It is the sense of the importance of this "now" that urges tember 14.
on the missionary. It is this" all men everywhere" that compels 26. Parakletike, Ode 1, Matins of Friday, Tone Two.
 MISSION IN CHRIST'S WAY THE PURPOSE AND MOTIVE OF MISSION

Every member of the faithful, who consciously lives the

himself to praising the Crucified One and asking for His mercy,
spiritual life and thinks conscientiously, feels that the praise
without sharing the universal purpose of this sacrifice and its
and doxol~gy which he offers to God is deficient as long as
cosmic meaning (see Col1:20)Y there are shll so many races and tongues that do not participate.
When he contemplates the mystery of Christ revealed to
He knows that these missing voices of the world must also be
and through "his holy apostles and prophets by the Spirit"
added; so that they may harmonize with the existing voices,
(Eph 3:5); so that the nations are "members of the same body,
and the whole doxology may acquire its melodic beauty and
and partakers of the promise in Christ" (EiVaL Ta levy/ crv(J'(J'w/la
depth. For this reason, the missionary cannot keep quiet while
Ka[ crV/l/lEToXa) (Eph 3:6);when he sees the glory of God, though
there are still so many languages that are silent in the praise of
it be "in a mirror dimly" (1 Cor 13:12),he feels the need to cry
God, and while the Lord does not receive the glory due to Him
everywhere, "Behold! Come!" These feelings, as well as the uni-
from and by the whole creation.
versal and cosmic meaning of the Passion and the Resurrection,
Lastly, when the missionary contemplates the final end, the
are beautifully expressed in the following hymn, which is sung
goal of history, the "recapitulation of all things in Christ," "to
during Sunday Matins: the glory of God the Father," he feels a spontaneous, inner neces-
o come, all nations; Learn the power of the awful mys- sity to tune the plan of his life to God's plan, to orient himself to
tery That Christ our Saviour, the Word in the beginning, it, praising the Lord and being a living doxology to Him. With
Was crucified for us and willingly buried; Resurrected ey.esfixed up?n the eschaton, Orthodoxy maintains it vigor and
from the dead, To save the whole universe 0 let us wor- thIShas prOVIdeda particular power to mission.
ship Him!28 For all these reasons, we believe the participation in mission
of those who think and live theologically is not simply a matter
27. The image of man and the universe being embraced on the of "duty," of "practicality," a matter of "ethic"; it is more inte-
Cross is very often repeated in Orthodox hymnology. For ~xample, rior,.more profound, an existential command. Incorporated into
"Thy palms outstretched, 0 Merciful, Thou gatherest the natIons t~at Chnst and living in the Spirit, the missionary can think and live
were far from Thee, in order to glorify Thy great goodness" (Menazon, in no other way.
Kathisma hymn of Matins, September 14th. 0. Parakletike, Ode 1, M.at-
ins of Friday, Tone Eight and the Aposticha hymns for Lauds, Matms
2. If this inner necessity is true for the believer it is far more
of Friday, Tone Seven). "Upon the Cross Thou didst extend Thine im-
maculate hands, gathering all the nations proclaiming: 0 Lord, glory valid for the Church, which is not only "incorpor~ted into," but
to Thee!" (Parakletike, Kathisma Matins of Friday, Tone Two) and "Thy actually "is" the Body of Christ, "the fullness of him who fills
Cross today is lifted up and the world is sanctified; for Thou, w~o are all in all" (Eph 1:23).A Church without mission is a contradic-
sealed with the Father and the Holy Spirit, didst stretch out on It Thy tion in terms. The Church has been" anointed," "has been sent,"
hands; Thou didst attract the whole world to Thy full knowledge, 0 as Christ was (Luke 4:18; d. John 17:18),to continue His work:
Christ" (Matins, September 14 Feast of the Holy Cross). ~hat is, "to pr~claim release to the captives and the recovery of
28. Parakletike, Lauds of Sunday Matins, Tone Three. 0. Also the
Sticheron hymn of Sunday Matins, Tone Two: "Nations and peoples SIght to the blmd, to set at liberty those who are oppressed to
must come to praise Christ our God, Who willingly endure~ th~ Cross proclaim the acceptable year of the Lord" (Luke 4:18-19). M~re-
for us, and the three days in Hades; and they must worshIp HIS Res- o~er, the Church has been sent to fulfill this work. We can see
urrection from the dead, through which all the ends of the earth have thISmeaning of fulfillment in the word JrArypw(Aa (Eph 1:23).She
been enlightened."
is also catholic29 (from the adjective KaeOAI1(6~, which refers to to have an uninterrupted flow of catechumens and to be pray-
wholeness, in opposition to everything sectional or partial), and ing: "That they too, together with us (the faithful), may glorify
this definition, too, with its theologicat topical and metaphysi- the most-honorable and majestic name"31of God. The strong
cal meaning, does not cease to stress the missionary dimension desire to extend the doxology of God, the dynamic tendency
of the Church. [... J of worship, is a basic element of Orthodoxy. The presence of
Consequently, if the Church is indifferent to the apostolic these prayers in the Holy Liturgy is a continual remainder of
work with which she has been "entrusted/' the salvation of the the missionary dimension of every worshipping community,
world, she denies herself, contradicts herself and her essence, and calls for the revision of every static concept of Orthodox
and is a traitor in the warfare in which she is engaged. A "static worship.
Church" which lacks a vision and a constant endeavor to pro- Finally, the following points should be stressed, especially
claim the Gospel to the whole world could hardly be recognized for the Orthodox Church whose life and worship is centered in
as the" one, holy catholic and apostolic Church" to whom the the Resurrection. The broadening of the horizon of the world-
Lord entrusted the continuation of His work. She could not eas- wide mission is directly related to the Lord's triumph through
ily assert that she glorifies God and constitutes a "sign" of His His Resurrection. The fact that He has received" All authority
glorious coming. The final cry of the Bible, "Come, Lord Jesus" in heaven and on earth" (Matt 28:18)has to be proclaimed "to
(Rev 22:20t which resounds through Christian worship, can- all nations" (28:19).It is, therefore, a complete contradiction
not be separated from the eschatological vision; and that vision then, on the one hand to sing and live the Resurrection so in-
cannot be separated from the prophetic certainty that the Gos- tensely, and on the other, to live in the days before the Resurrec-
pel "must first be preached to all nations, and then the end will tion; that is to confine our activity and interest to Israel-even
come" (Matt 24:14). to the new Israel of grace-without thinking of our imperative
There is one more point that may be noted from our litur- duty to proclaim the triumph of Christ "to the whole creation"
gicallife. The prayers, with which the faithful at every Divine (Mark 16:15).
Liturgy are called to pray "for the catechumen/' "that the Lord The more one considers the mystery of the Church, her life,
may be merciful to them, teach them the word of truth, reveal her worship and her tradition, the more one is persuaded that
to them the Gospel of righteousness, and unite them to His mission - that is, the transmission of the word and the grace of God,
holy catholic and apostolic Church/'30 is not merely a relic of and the manifestation of God's glory which "in Christ," is revealed
the life of the early Church, but indeed a constant reminder of and anticipated, "to the end of the earth" and to the end of time-is
the real structure of the Christian community in worship. Ev- for her a profound inner necessity.
ery local Church, in order to be organically connected with the When, in this perspective, we make a theological study of
one apostolic Church and faithful to her "catholic" tradition, the purpose and motive of mission, it becomes clear that the
worshipping in the Orthodox manner, is obligated to seek con- Church's call to mission must be preached not only, or not so
stantly the extension of the doxology of God. She is obligated much, in terms of external reasons (such as the existence of still
uncivilized tribes, the spread of hunger, the expansion of illit-
29. John Karmiris, The Orthodox Doctrinal Teaching on the Church,
eracyt but precisely as a call to repentance, a call to rediscover
Athens, 1964,p. 25ff.
30. "Prayer for the Catechumens," Divine Liturgy of St. John Chrysos-
tom. 0. Liturgy of St. Basil the Great and Liturgy of the Pre-sanctified Gifts.
the true meaning of the Church; for living out the mystery of
our incorporation into Christ; for a true orientation in the face
of both the immediate and the ultimate future, and for the right
(6pe6So~1J) doxology of God.

THEOLOGY, MISSION
AND PASTORAL CARE
(1976)
 heological thought gives expression and direction to the
T practices of the Church. Whereas direct contact with life
and specific problems that are of immediate concern to the
Church militant constantly bring to light new matters for, and
inspire new forms of, theological investigation. Although this
would seem to be theoretically self-evident, it is not always
clearly understandable in day to day reality. In many local
Orthodox Churches there appears to be a veiled separation
between ecclesial life and theological thought. Many theo-
logians pursue their work without reference to the Church,
while even more clergy hasten to exert their influence in ev-
ery direction without adequate theological thought or even a
suspicion that the problems with which they are dealing are
not as simple as they might seem, but have theological cor-
relations and interdependence. It is now time that we cease
stopping short of the simple diagnosis of lack of coordination,
theological research, and pastoral missionary activity. It is im-
perative that we move on rapidly to achieving, not only their
• «8£OAoy[a, <I£pa1Co(J.t.oA~ Ka[ rrOl[laVTlK~», llpaKrtKQ: roD Llw-
harmonious, but also fruitful cooperation.
ripov LVVEOp[OV 'Opeoo6~ov e£071or[a~, AH~va, 12-19 Auyou-
Furthermore, with regard to academic theology, its tra-
(rrou 1976, Ae~va 1980, (J. 291-309. • "Theology, Mission and
ditional division into four distinct fields (those of systematic,
Pastoral Care," Proces-verbaux du Deuxieme Congres de Theologie
Orthodoxe a Athenes, 12-19 Aout 1976, Athenes, 1978, pp. 292-311.
hermeneutical, historical and pastoral theology), as well as
• Reprinted in The Greek Orthodox Theological Review 22 (1977), various specialized courses, tends to create the impression that
pp. 157-180.• French: "Theologie, Mission et Pastorale," reprinted missionary and pastoral work fall into exclusive domains and
from Proche Orient Chretien 26 (1979). • 'IEpanoaro71rj (Jra lXVIJ roD XPI- are the subject of only certain university departments. Whereas,
crroD. e£071orlKE~ ttE71irE~Ka[ 0ttIA[E~JAe~va 2007. in the Orthodox Tradition, the whole of theology is, and must
67
66
be, oriented towards the expression of the self-awareness of the these Christian masses there exists, indifference and unbelief.
Church for a perfect fulfillment of her mission in the world. Often boundaries even are found within the very heart of men
The subject of this introduction is not Orthodox mission- and their personal history and development. Many "believers"
ary and pastoral work in general, but an attempt to explore of yesterday, waver today between belief and unbelief; while
the main theme of our conference and more especially its other "unbelievers" struggle on in hope, wavering between
second section: "Theology as a Manifestation of the Pres- unbelief and belief. The cry of the possessed child's father ex-
ence of the Church in the World," as it is related to mission- pressed in the Gospel: "I believe, help my unbelief!" (Mark
ary and pastoral work. I shall endeavor to emphasize, some 9:24), is typical of the cry of many Christians today.
crucial aspects of the problem, and to stress their practical The religious morphology of the modern world is very complex.
implications, with a view to: (a) Clarification of the signifi- From the Christian viewpoint we can distinguish diagrammati-
cance and the unity of missionary and pastoral care for the cally a number of layers:
Church in today's context. (b) Pinpointing certain sensitive (a) The multitudes that have long belonged to other reli-
and painful areas in the reality of the life of the Church today. gious systems and whose cultures and consciences have been
(c) Stressing the basic characteristics of Orthodox presence and influenced by them. These are the hundreds of millions of peo-
witness. ple who live by the standards dictated by the great religions,
such as Hinduism, Buddhism, Islam, Shintoism, and so forth.
A This composite body displays a number of important phenom-
SIGNIFICANCE AND UNITY enological differences, particularly between monotheistic, pro-
OF MISSIONARY AND PASTORAL phetic religions, and the great Hindu systems, or the expres-
sions of a primitive religiosity.
WORK IN TODAY'S CIRCUMSTANCES
(b) The vast masses that reject all religious experience as
something unnecessary, useless or harmful. Here again we can
1. In the past, the boundaries between "Christian" and
easily distinguish the more fanatical and aggressive groups,
"non-Christian" worlds were relatively well-defined. Hence,
who hate and fight every form of religious expression, from the
we had the classical distinction between missionary work and
larger masses who simply despise religion as obscurantism and
pastoral care. The former referred to the non-Christian world even anachronistic.
and involved preaching and conversion to the faith, whereas
(c) A particularly numerous strata is made up of those who
the latter was concerned with the spiritual edification and sanc-
have become uprooted from their old religious beliefs and live
tification of the members of the Church.
within the rhythm of the modern technological era with ever
In our times, however, these simple patterns have been pro-
lessening reference to, or relationship with, religious ideas.
foundly altered by new factors. The boundaries between "Chris-
They do not despise them, they simply have no interest in them;
tian" and "non-Christian" can no longer be represented by lines
they do not consider them an indispensable, essential founda-
drawn across geographical maps. Moreover, the boundaries tion of life. This group also includes a variety of those hold-
between belief and unbelief are no longer as permanent and
ing attitudes dependent on the origin, form, and intensity of
steadfast as they once seemed. Indeed, they even cut across the
their existing religious subconscious. A particularly large group
midst of so-called "Christian" communities, in which among
among this category includes the religiously indifferent, those
 MISSION IN CHRIST'S WAY

with Christian roots and family backgrounds. They are not se- God's manifestation (theophany), but also many signs of dete-
riously interested in any other faith. They are suspended be- rioration and demonic influences. They are, to my mind, akin
tween a little faith and unbelief, still enjoying some Christian to accumulators of vital experience, intuitions, and sublime
traditions as folklore. inspirations that have been charged with the rays of the Sun
(d) Finally, and not to be overlooked, are a group of people of Righteousness. They have helped many people to have a
who have accepted the Gospel and are struggling, with frequent little light, or at least brought a reflection of the light on their
failures, to live by it. The more general crisis and confusion of path.
the modern world extends into the Christian realm, giving rise But the most crucial subject for modern Orthodox theology
to a peculiar "faithlessness of the faithful." (... ] is the phenomenon of secularization, the absorption of man
The Church is "under obligation" (Rom 1:14) to all these by the enticements of "the world" and of "this age." Egocen-
categories of people "to testify to the gospel of the grace of tric anthropocentrism, by ignoring all transcendental values,
God" (Acts 20:24). The special problems which are connected draws into its whirlpool the universal thought and conscious-
with the dialectic relationship between faith and lack of faith ness, the criteria for evaluating life, and all social, political, eco-
in each of the above cases call, of course, for different frames nomic and cultural structures.2 This is a new type of "heresy"
of reference, methods and approaches in regard to mission- which radically alters the whole meaning of the world and of
ary activity. A basic chapter for theological development is man, and which requires thorough analysis, evaluation and
the correct understanding of man's universal religious expe- confrontation.
rience, as well as the interpretation of the great religious sys-
tems which still influence nearly half of humankind. The at-
titude adopted by Christians towards these religious systems rary Religious Movements for the Unity of All Humanity, Athens, 1966.
N. Arseniev, Revelation of Life Eternal, New York, 1965, primarily pp.
has varied greatly, ranging from the entirely positive to the
27-59. G. Khodre, "Christianity in a Pluralistic World-The Economy
categorically negative. To most Orthodox, religions represent of the Holy Spirit," Ecumenical Review 23 (1971), pp. 118-128. E. Vasili-
humankind's persistent search for the highest reality and the escu, "La theologie orthodoxe roumaine dans ses rapports avec les
profound mystery of his existence.l They bear some traces of religions non-chretiennes," De la theologie Orthodoxe roumaine des origi-
nes a nos jours, ed. par l'Eglise Orthodoxe Roumaine, Bucharest, 1974,
1. For a historical outline and detailed bibliography see: A. Yan- pp. 376-391.
noulatos, Various Christian Approaches to the Other Religions: A Histori- 2. For an analysis of the meaning and character of secularization
cal Outline, Athens, 1971. There is a more general theological consid- from, a Western perspective see among others: Harvey Cox, The Secu-
eration of the matter by the same author and in light of present day lar CIty-Secularization and Urbanization in Theological Perspective, New
discussions in "Towards World Community," paper presented at the Yo~k, 1965; Symposia: Secularization and the Protestant Prospect. J. F.
Multilateral Dialogue between Men of Living Faiths, held in Colombo, Sri ChIldress an~, D. B.,~arned, eds., Philadelphia, 1970. J. Morel, Hrsg.,
Lanka, 17-24 April, 1974, Ecumenical Review 16 (1974), pp. 619-36; see Glaube und Sakulanslerung, Innsbruck-Wien-Munchen, 1972. For Or-
also the augmented edition of "Towards a Koinonia Agapes" in S. K. thodox essays on various aspects of the issue see: S. Agourides, The
Samartha, ed., Towards World Community; The Colombo Papers, Geneva, Gospel and the Modern World, Thessaloniki, 1970. K. Papapetrou, "Die
1975, pp. 45-64. See also my book: Facing the World. Orthodox Christian Sakularisation und die Orthodoxe Kirche Griechenlands," Kyrios 3
Essays on Global Concerns, New York-Geneva, 2003. Fo~ ~ther cha,rac- (1963), pp. 193-205. O. Clement, Theology after the 'Death of God.' Essay
teristic Orthodox perspectives see: L. Philippidis, Rellgzonsgeschlchte for a Response of the Orthodox Church to Contemporary Atheism,
als Heilsgeschichte in der Weltgeschichte, Athens, 1953. Idem, Con tempo- Athens, 1973 (in Greek).
 2. Orthodox theological thought in recent years has pointed restricted to certain geographical areas or social spheres. The
out and underlined some basic truths regarding the duty of Chris- whole inhabited world is its field of action, both where the
tians to bear witness "to all nations,"3 specifically that: joyful message is welcome and where those at first sight may
(a) Mission belongs to and is an essential part of the nature reject it.
of the Church. It is the offering of salvation to humankind, the (c) Mission is not the duty of only one generation, for exam-
continuous transfusion of a new quality of life into human so- ple, the apostolic age, but it is the duty of Christians of all ages.
ciety, "that they may have life, and have it abundantly" (John The Church continues its mission despite the wounds inflicted
10:10). upon her by heresies and the tribulations imposed by persecu-
(b) The Gospel is addressed to all peoples, and therefore tions. Mission is the expression of the vitality of the Church, as
the work of the Church remains incomplete as long as it is well as a source of renewal and renewed vigor.
3. See articles published in Porefthendes-Go Ye, from 1959-1969. (d) Even though missionary work in its most absolute form
See also A. Schmemann, "The Missionary Imperative in the Ortho- is undertaken by charismatic people, in the final analysis it re-
dox Tradition," in G. H. Anderson, ed., The Theology of the Christian mains the duty of all members of the Church; everyone should
Mission, New York, 1961, pp. 250-257.N. Nissiotis, "The Ecclesiologi-
contribute to and participate in it, whether directly or indirectly.
cal Foundation of Mission," The Greek Orthodox Theological Review 8
(1962),pp. 22-52.A. Yannoulatos, Indifference for Mission Means Denial It is an essential expression of the ethos of Orthodox spiritu-
of Orthodoxy, Athens, 1972 (reprinted from the periodical Ecclesia); see ality, whose basic points of reference are the Resurrection and
also other chapters in the present volume. E. Voulgarakis, Love as Con- Pentecost.
temporary Interpretation of the Mystery of Salvation, Athens, 1974. See (e) The purpose of mission is not the conquest of the world
also Reports to the Second International Conference of Orthodox Theology: or the imposition of a Christian state which exercises control
"The Catholicity of the Church," St. Vladimir's Seminary, September,
over all, but the transmission of the word and grace of God,
1972," St. Vladimir's Theological Quarterly 17 (1973), Nos. 1-2. Basic
positions on mission are summarized in the conclusions of various revealing His glory which, in Christ, "is and is to come." Its
Orthodox theological conferences organized by the WCe: "Salvation aim is not to increase the power of an organized religion, but
in Orthodox Theology," Athens-Pendeli, May, 1972; "Confessing Je- to constitute a ministry offered to the world in all humility and
sus Christ Today," Bucharest-Cernica, June, 1974; "Confessing Christ aiming at "its salvation." Its aim is the realization of the pres-
through the Liturgical Life of the Church Today," Etchmiadzin-Arme- ence of God, who is Love.
nia, September, 1975. For the first two see the pamphlet: Orthodox
Contributions to Nairobi, (Papers compiled and presented by The Or-
(f) Since the coming of the Kingdom of God constitutes the
thodox Task Force of the World Council of Churches) Geneva, 1975, end of history, and a prerequisite of the Second Coming is that
No. 92. The three studies were also published in French in the periodi- the Gospel will have been "preached throughout the whole
cal Contacts 27 (1975).For a summary of the positions on mission and world, as a testimony to all nations" (Matt 24:14),mission con-
Christian witness in general in ecumenical circles, see Reports of the stitutes a basic function of historical reality and one which has
Bangkok Conference on Salvation Today: Bangkok Assembly 1973, Geneva, eschatological dimensions.
1973. "Symposium on Evangelism," International Review of Mission
63 (1974), January. D. M. Paton, ed., Breaking Barriers. Nairobi, 1975:
3. The continuous offering of the Gospel everywhere, how-
The Official Report of the Fifth Assembly of the World Council of ~hurches,
Nairobi, 23 November-lO December, 1973,London-Grand RapIds, 1976, ever, refers not only to the length and breadth of the earth, but
especially pp. 41-57, 70-85. "The Nairobi Assembly - Implication for also to the depths of each soul for its essential reformation.
Mission," International Review of Mission 65 (1976),January. The Church grows both by acquiring new members and by
 THEOLOGY, MISSION AND PASTORAL CARE

enabling those already baptized to acquire a deeper experi- toral care has as its specific aim the continuous transforma-
ence of the mysteries of life and love. If in the first case there is tion in Christ of the faithfut "from one degree of glory to the
a type of growth that is quantitative, in the second the growth other" (an6 86~1J~Ei~ 86~av 2 Cor 3:18t their acquisition of the
could be called qualitative. It is to this case in point that the Holy Spirit, and finally, their "theosis/'7 pastoral care consti-
pastoral responsibility4 of the Church is concerned, "to equip of tutes the vertical dimension of the Christian struggle-in both
the saints, for the work of ministry, for building up the body height and depth.
of Christ" (Eph 4:12-13).5 Without pastoral care the new life The "qualitative" growth of the local Church has imme-
of believers, born through the acceptance of the Gospel and diate missionary implications. This is so not only because it
baptism, remains anemic and withers away. Life in Christ, like is conducive to the creation of a healthy and dynamic body
every form of life, must conquer death daily. Grace and sin, which transmits the Gospel spontaneously to its environment,
progress upward, new and tragic backslidings are conditions but also because the genuine faith and love of one man has ben-
well known to us all. The character of Christian life remains eficial effects on the whole of mankind who share in the same
dynamic; continuously over-coming the profane elements human nature. In the characteristic expression of the Russian
within ourselves by means of the adhering of the soul to the ascetic, Seraphim of Sarov, "Achieve peace within yourself
Holy of Holies; by the mystical participation in His Death and and a thousand souls around you will find salvation."s Mis-
Resurrection; and by commending ourselves to Him. In the sion and pastoral care characteristically go hand in hand in all
words of St. Basil: "This is the definition of Christianity: the Orthodox communities, which are the so-called "missionary."
imitation of Christ according to the measure of His incarna- At this point in time, the patient work being carried out by the
tion and in accordance with each man's vocation."6 Since pas- Orthodox in Korea, or in various African countries, combine
~armonio~sly both of these practices; that means, strengthen-
4. Among the more general works on pastoral care see in Greek: mg and spIritually assisting the few faithfut as well as attract-
Nectarios Kefalas, Lessons in Pastoral Care, Athens, 1898. Jerome Kot-
ing new Christians. The increase and strengthening of the Or-
sonis, Lectures on Pastoral Care, Thessaloniki, 1961. K. Mouratides,
Christocentric Pastoral Care in the Ascetic Treatises of St. Basil the Great, thodox community are two parallel and concurrent activities
Athens, 1969.In the area of Pastoral Psychology see: J. Kornarakis, The and one assists the other. St. Paut on the one hand, epigram-
Problem of the Relationship between Pastoral Care and Psychotherapy, from matically told the elders of Ephesus that he was "testifying
the Orthodox Perspective, Athens, 1957.Idem, Elements ofNeptic Psychol-
ogy, Thessalonih 1963. W. L. Northriddle, Psychology and the Work of 7.. Amon~ ,va.riou; ~orks on the subject see: V. Lossky, Theologie
Guiding Souls, S. Agourides, trans., Thessaloniki, 1959. G. Kapsanes, mystzque de I Eglzse d anent, Paris, 1944. A Theodorou, Theosis in the
Themes of Ecclesiology and Pastoral Care, Thessalonih 1975. Idem, Pas- Teachings of the Greek Fathers of the Church up to St. John Damascene Ath-
toral Care According to the Holy Canons, Piraeus, 1976. A. Stavropou- ens, 1956 (in Greek). P. Bratsiotes, Die Lehre del' orthodoxen Kirch~ uber
los, Premarital Pastoral Care, Athens, 1973.For tendencies in Romanian die !'heosis des Menschen, Brussels, 1961.M. Lot-Borodine, La deification
theology see: A. L. Moisiu, "Problemes de theologie pastorale dans de I homme selon la doctrine des peres Grecs, Paris, 1970.G. Mantzarides
la litterature theologique de ces dernieres decennies/' De la theologie The Doctrine of the Theosis of Man According to Gregory Palamas Thes~
Orthodoxe roumaine des origines a nos jours, Bucharest, 1974,pp. 440-52. saloniki, 1963 (in Greek). '
5. The text of Ephesians 4:11-16 expresses in a clear and deeply 8. Irene Gorainoff, St. Seraphim of Sarov, P. D. Skouteris, trans., Ath-
moving manner the orientation of "apostolic/' "evangelical," and ~ns, 1975,p. ~55 ~inGreek). ct. The comment of St. Cyril of Alexandria:
"pastoral" work. For that whIch ISowed to the believer ought to be a more suitable gift
6. St. Basil the Great, The Long Rules 43, PG 31:128B. for all of nature." Commentary on the Gospel of St. John, 7, 24, PG 73:696.
 THEOLOGY, MISSION AND PASTORAL CARE

both to Jews and to Greeks of repentance to God and of faith in B

our Lord Jesus Christ," and on the other hand, that "for three TRAUMATIC SITUATIONS
years" he "did not cease night or day to admonish everyone INHIBITING ORTHODOX WITNESS
with tears" (Acts 20:21, 31).
It is noteworthy that terminology and imagery from "pas- When, however, after taking account of the theological
toral" life are also used in the New Testament with mission- considerations and analyses, we come to present-day reality,
ary overtones: "And I have other sheep, which are not of this we find that our ecclesiastical life displays many traumatic
fold; I must bring them also, and they will heed my voice. situations which dangerously inhibit both her mission and her
So there shall be one flock, one shepherd" (John 10:16; d. 1 pastoral activity. At ecumenical meetings many Orthodox theo-
Pet 2:25). These other sheep-men imprisoned in other sys- logians often tend to gloss over these situations in silence, and
tems and other "folds" of thought-already belong to the to idealize conditions within the Orthodox Church. In a Pan-
Lord of all, and they must "return" to His fold, the Church. Orthodox theological conference like this, however, we must
Words like "the return" (brterrpocptJ) or "they return" (brterrpi- soberly acknowledge the reality and proceed to self-criticism.
CPOVert) are used to designate conversion [of the Gentiles] (Acts What follows does not necessarily apply to everyone. There are,
15:3, 15:19). The category of the "lost" and "gone astray" fortunately, some blessed exceptions. On the other hand, I shall
(Matt 18:12-13), include not only those who once came to the not propose to go into any of the root causes in the few brief
Church and then rejected it, but also those "wandering," de- paragraphs of this presentation; because this would require a
luded in the dark woods and dense paths of instinctive reli- long historical and sociological analysis. I shall, therefore, limit
gions. The basic duty of the Church, therefore, remains first myself to a few broad issues.
to "search" in each and every direction, and second to "save
that which was lost." 1. A certain spiritual malaise can be detected in the body of
It is now evident that from the outset mission and pasto- the clergy, the principal bearers of the message. There is usually
ral care are interdependent and mutually fulfilling. They both an enormous gap between descriptions of the greatness of the
constitute one and the same task. Consequently, polarizations sacerdotal mission and the reality we live with. Many of the
such as "inside," "outside," "we first, and others afterwards," clergy seem able to preach one thing and to live another; they
between mission and pastoral care are, especially today, totally appear to maintain a superficial, ceremonial type of religiosity,
unjustifiable. It is not possible to overlook the need for serious ~bsent of love, spiritual sensitivity, or freedom. Critical ques-
internal pastoral care, but neither is it possible to allow immedi- tIo~s are anxiously awaiting responsible theological confron-
ate pastoral work to paralyze Christian witness throughout the tatIOn. What is it that prevents many workers in the Church
world, nor to justify missionary inertia. The correct formulation from blossoming as personalities? What leads others to discour-
of the problem is not "either this or that," but "so much for this ag:ment and despair? Why do serious people shrink from the
... so much for that." "And you shall be my witnesses in Jeru- pnesthood? It is a common secret that many priests live under
salem and in all Judea and Samaria and to the end of the earth" conditions of oppression and lack of freedom, because despite
(Acts 1:8). t~e sacramental character of the Church, within her organiza-
tional structure are also several secular powers which often
 MISSION TN CHRIST'S WAY

transform the relationships between bishops and priests into should treat each member of the clergy "with loving kindness,"
something more like the relationships between feudal lords and see him as a human being who has his personal struggles and
is subject to weakness and disappointment, and concern our-
serfs.
My point is not to level charges against group A or group selves seriously with the problem of how he may be supported
B-indeed, we bishops are usually the products of an estab- and assisted. Pastoral care for the clergy is the most neglected
lished mentality-but to review the situation in the light of the area of pastoral activity. Without the proper, continuous re-
authentic Orthodox tradition. The most painful aspect of the newal of the clergy, all our plans for pastoral care and mission
matter is that although many causes of the malady in question are destined to remain ineffective.
have long since been identified, the situation with regard to :he
clergy, instead of improving, is deteriorating. It .is imper~t1Ve 2. Further, modern theology is often characterized by a cer-
that we investigate in depth, adopting even danng solutions, tain spiritual languidness (arov{a). It is often embodied in sterile
so that we may no longer be left with no alternative but the academic forms and technical language. It fails to go deeply into
ordination of persons of low educational standards/ and, un- the problems posed by the new currents of thought, by science,
by politics, or by the reintroduction of the philosophies of Asi-
fortunately, not only educational: [... ]
Finally, it is wrong to overlook the human qualities of .the atic peoples and cultures, which in our era exercise a peculiar
priest and natural frailty of his character. We know what sOCIety enchantment. At other times, we are unconsciously held back,
expects of the priesthood and we know its severe judgments. without knowing it, by a fear of waking sleeping dogs, lest we
In addition to giving descriptions of ideal models, theology incur the displeasure of the high and mighty, lest we jeopardize
established privileges. Obsessions and personal conflicts some-
9. Some very interesting statistical data are given in A. Youssid~s, times lead to polarizations; these become stumbling blocks to
Ordinations in the Church of Greece during the Years 1950-1969 (A Statis- fruitful dialogue that could transcend personal opinions in the
tical and Sociological Investigation), Thessaloniki, 197~(in Greek): 0. interests of a higher synthesis. We often express views on sub-
An analysis by D. Savramis, Die soziale 5tellung des Pnesters In Gnech- jects without sufficient study, views that have not been allowed
enland, Leiden, 1968 to mature through protracted reflection and under the influence
* As a way to kindle the discussion, I mention a few undeveloped
proposals: (a) The systematic on-going education of the cle~gyregard- of worship in the silence of the Holy Spirit.1o Too often "we tech-
ing the new realities of the world and the abundant ex~e.nence of the nologize, we do not theologize."ll We forget that a plethora of
Church so that we do not become mere celebrants of rehglOus ceremo-
nies. (b) Essential preparation of clergy and laypeople to do mission 10. "In the Holy Spirit (are found) the riches of the knowledge
work in difficult areas in and out of the country. (c) Develop a group of God, the contemplation (of the divine) and wisdom; for in Him
of clergy with lay professions (e.g. dodor), without the present restric- (the Holy Spirit) the Word reveals all dogmas concerning the Father"
tions of the external dress code. (d) Ordination of deacons or sub-dea- (Theodore Studites, Gradual Antiphons, Paracletike, Sunday Martins,
cons at a younger age with the opportunity to choose marriage l~ter. Third Antiphon, Fourth Tone).
The period of 20 to 35 years of age could be utilized without rest,ramts .11. "People therefore technologize and do not theologize; for the
for missionary service in more demanding areas. (Cf. The ImpedIments Wisdom of the world becomes primary overlooking the boast of the
of Marriage-A Report of the Church of Greece to t~e P.an-Orthod~x Cro~s.'~St..Bas~lthe Great, Epistle 90, PG 32:473B.With regard to the
Great Council, Athens, 1971 (in Greek). (e) The reactlvatlOn of certam ratnstlc View m general, see K. Scouteris, The Meaning of the Terms
lower level degrees of ordination in the Early Church in order to serve theology,' 'theologize,' and 'theologian' in the Doctrine of the Greek Fathers
the missionary and pastoral care needs of the contemporary Church. and Ecclesiastical Writers up to the Cappadocian Fathers, Athens, 1972 (in
 MISSION IN CHRIST'S WA Y

words, an intellectual theology, leaves the people of God un-

case a parish in a big city, for example in Athens, may include
moved.
30,000-50,000 inhabitants and remains virtually without pas-
Finally, an important question arises. From where stems the
toral care. It is not only a problem of excessive numbers. The
right and the possibility of theologians to theolog~ze; Doe.s it
main difficulty arises from the pace of life, from our great mo-
come from our theological degree or from our studIes. The Im-
bility, from the possibility of forming relationships irrespective
placable words of the psalmist, "But to the wicked, God says:
of one's place of residence. The parishioners remain strangers
'What right have you to recite my statutes?'" (Ps 49:16). These
to one another, and unknown to the priest. The character of the
words, which induced Origen to descend in contrition from the
Eucharistic community has been radically altered and only a
pulpit, are of particular significance for many of us, who so.eas-
few symbolic rituals remind them of family life and commu-
ily pronounce theological judgments, without awe and wIth a nion in Christ.
naive self-confidence. In the patristic tradition, "purification"
Second, the problem of different jurisdictional areas some-
(katharsis) is defined as a prerequisite of theology, of the "speak-
times has an inhibiting effect on missionary initiatives. The
ing of divine things."12Surely our theological thinking wou~d
Churches with the largest numbers of believers and, surely,
be of a different depth, quality, and warmth, if it developed In
those with the most means and personnel, often regard the duty
a climate of continuous metanoia, which is a transformation of
of mission as something not under their direct responsibility
the mind, of its liberation from prejudice, a "purification of the
and prefer the security of a discreet silence rather than interfer-
heart," "vigilance" (nepsis), and a "sharing in" (methexis). the
ing with the responsibilities of others. This, however, gives rise
universal experience of the Church in humbleness and sobnety.
to a theological problem: Is worldwide mission the exclusive obli-
gation of certain local Churches alone? Should not some form of es-
3. Local and international living conditions, the pace of life
sential and effective cooperation be sought? What is the mean-
in large cities, global communications and mass media net-
ing of jurisdiction? Do the Buddhists or the Moslems "belong"
works, and the close interdependence among cities and nations
to the jurisdiction of Church A or Church B?Or will they belong
have long since transformed the presuppositions upon which
to these only as and when they are converted to Orthodoxy? Is
various ecclesiastical organizational patterns were based. Thus
the indifference as to whether or not they become Christians to
many administrative structures prove insufficient and are unable
be construed as respect for another jurisdiction?
to meet present-day requirements. I will refer to two examples.
I hasten to state that I am at present unable to suggest a sat-
First, the structure and the nurture of the parishes in the
isfactory solution to these questions, because every "solution"
Diaspora and in the big cities: In the former case, the parish
Virtually means the creation of a new problem. It is just as incon-
extends over dozens of square kilometers. While in the latter
ceivable that national Orthodox Churches should intervene arbi-
trarily in any region of the world, as it is to consider the creation
Greek), especially pp. 89-99, 155-174; d. critical essay: Theology, Truth
of autonomous missionary societies based on Western models.
and Life, Spiritual Symposium, Athens, 1962. "
12. St. Gregory Nazianzus, Logos, 43, PC 36:581A. Cf. A great What is now imperative is that we should realize that solutions
thing it is to speak of God; but a greater to cleanse one's self for God. do not turn up by themselves, and that, humanly speaking, op-
For into a soul that is ill-cultured wisdom cannot enter. OratIOns 32, portunities continue to be lost. Solutions must be sought by
12, PC 36:188C. Cf. "It is by purification that purity is to be achieved." means of systematic theological work and clear ecclesiastical
Orations, 20, 12, PC 35:1080B. planning. Under the leadership of the Ecumenical Patriarchate
 MISSION IN CHRIST'S WAY

and with participation of all the Orthodox Churches, respect- the overwhelming majority within the Church, instead of be-
ing the canonical order, a Pan-Orthodox Committee for Mis- coming co-workers in Christ in the common task of mission
sion might be established. Its duty would be to study, plan and and edification, are reduced to the role of spectators, judges and
promote realistic proposals-utilizing the combined Orthodox critics. Theological thought is called upon "again and again" to
dynamism and effort-to witness Orthodoxy on a worldwide proclaim and clarify the fact that all believers are responsible
scale. It is an established fact that each local Church contributes for the life of the Church. They are participants in its work, are
more willingly and more generously to missionary work when limbs of the body that continue the work of Christ, the salvation
it sees itself as a responsible participant, rather than as the finan- of the whole world. The presence of faithful laypeople within
cial sponsor of some distant, unknown and isolated parish.
13 the structures of social life offers inexhaustible opportunities
for witness, ministry, and the glorification of God.
4. More generally, there is a tendency for the membership of A matter of resurgent interest today is the more active par-
the Church as a whole to display a kind of somnolence, which ticipation of women (who represent more than half the mem-
results in inertia and passivity. It is very doubtful whether the bers of the Church and more than three quarters of those who
faithful are aware that the Church saves and transforms lives in attend Church regularly). Some examples include: The revival
the Holy Spirit. Their religious feelings often include elements of the institution of deaconesses and more extensive utiliza-
of primitive awe when confronted with that which is myste- tion of social workers, nuns, and so forth. The enormous con-
rious, with the numinous. Their religious psychology in rela- tribution of women is particularly noticeable in areas under
tionship with the Divine is reminiscent of do ut des. Especially regimes hostile to the Church. The position of the Virgin Mary
the confusion that is cultivated by many Churches that only in the work of divine economy and the multi-faceted role of
the clergy could be considered the Church-and, indeed, only women saints in the life of the Church may open up vital new
the clergy of a certain rank-creates one of the most dangerous horizons for both reflection and action.14
misunderstandings. This leads to indifference in ecclesiastical
matters and to irresponsibility. Thus, laypeople who represent 5. The limited time allotted to this presentation precludes
any lengthy analysis. I must confess that I have not had the
courage to touch on serious, hidden or very sensitive wounds
13. There are many related activities which might be usefully devel-
oped at a pan-Orthodox level. These include: (a) the introduction of a that exist in the life of the Church, and that in what I have said
"Week of Pan-Orthodox Witness" during Lent. (In 1968 the Church of I have tried to use discreet formulations. (Perhaps this kind of
Greece began dedicating a "Week of Foreign Mission," with remark- mildness is in itself a sign of a "post-traumatic" theological at-
able results.) The specific contents of this week would be adapted to titUde.) At any rate, the fact remains that there are still many
local conditions. (b) The introduction of a "Week for the discussion of aspects of the ecclesiastical reality which might be considered
missionary and pastoral problems" in Orthodox Theological Schools.
"traumatic." Such traumas include:
(c) The organization of a system under which certain priests, theolo-
gians, and specially trained laypeople, would be assigned for a period (a) The various small or large compromises in matters of
of time by the more affluent Orthodox communities to serve the poor- conscience with those in power, with the economic, political, or
er ones-in the mission field or in the diaspora-the cost of the work other" establishments" of this world.
being carried by the wealthier communities. The presen.t ease.of ~ravel
from one place to another must be exploited with creatlve thinking to 14. For more on the subject see P.Evdokimov, La Femme et Ie SaIut du
Monde, Tournai-Paris, 1958.
provide a global witness for Orthodoxy.
 THEOLOGY, MISSION AND PASTORAL CARE

(b) The use or abuse of the material resources and possi- grows more dramatic. In our apocalyptic age, the powers of evil
bilities that are at the disposal of the Church; the arbitrary and appear to be on the rise, and it is no wonder that their actions
high-handed administrative practices (on various pretexts) of strike at especially sensitive, neuralgic areas of the body of the
some Church authorities. Church. The tragic remains a basic dimension of history and
(c) The difficulty of cooperation between those working for the Cross pinpoints and manifests its poignancy. There is, of
the Gospel; our inability to predict and to plan programs and course, the possibility of a failure of faith: "Nevertheless, when
our failure to understand the new conditions of human life. the Son of man comes, will he find faith on earth?" (Luke 18:8).
(d) Our sluggishness and carelessness in implementing de- Yet this thought must not lead us to discouragement"
II but
cisions. rather to "vigilance."-"Watch therefore" (Mark 13:35, 37). The
(e) The indifference of young people who regard the Church final word belongs to God, not to His opponents and those who
as slow in thought and slow to act, as being a religious estab-
II
are His betrayers: And the Lamb shall conquer them, for he is
II

lishment" lacking inspiration, sensitivity or hope; the excessive Lord of lords and King of kings, and those with him are called
inconsistency in the behavior of devout Christians/' which
II and chosen and faithful" (Rev 17:14). [... ]
causes "outsiders" to seriously doubt the effectiveness of the
Gospel.
(f) The divisions which have become a permanent charac-
C
teristic of the Christian world and include not only the broad DYNAMIC PRESENCE
confessional clashes, but also antipathy and obstinacy within AND WITNESS IN THE WORLD
smaller Orthodox groups. The eschatological insight and certainty that are underlined
It is far healthier to make a courageous and sincere confes- .again and again in Orthodox worship grant power to resist,
sion of the wounds and errors that in reality afflict our ecclesi- t~anquility and spiritual equilibrium to the faithfut and in par-
astical history than to adopt the attitude that currently prevails ticular those who actively take part in the missionary and pas-
among us: namely, that of embellishing and idealizing that real- t~ral w~rk of the Church, so that they may continue, in spite of
ity in order to justify ourselves in our own eyes, as well as in the tnbulatlOns, their course and service within the world.
eyes of others." [... ]
II
In this final section I will attempt to outline some basic char-
Naturally, there is also a risk that the recognition of these ac.teristics of what would be a dynamic Orthodox presence and
regrettable facts may well lead to intense or latent melancholy WItness. Naturally, it is evident that the considerations put for-
and numerous inhibitions. Over and above the diagnosis of ward here d~ not cover the whole spectrum of relevant prob-
the illnesses and the remedy, our theological thinking is called lems. They sImply throw a few rays of light on the most crucial
upon to interpret further their significance, to offer guidance aspects of the subject so that they may eventually facilitate fur-
as to how to heal the wounds. The nature of the struggle of ther investigation.
the Church goes beyond the social and physical realms and in-
volves spiritual-metaphysical dimensions: "For we are not con- . 1. In the terrible confusion which marks our age, the Chris-
tending against flesh and blood ... " (Eph 6:12). As history pro- tian ~essage (kerygma) should be conceived of as a joyful proc-
ceeds towards its eschatological fulfillment, the confrontation lamatlOn-':th: good news" to each person in the specific circum-
between the powers "of darkness" and the Disciples of Christ stances of hzs life, a message that meets his immediate existential
 MISSION IN CHRIST'S WAY THEOLOGY, MISSION AND PASTORAL CARE

needs and experiences. Although the message itself is one, uni- thinking "in ecclesia," but also delegation of the work involved
versal and eternal, each man or woman who receives it lives in (such as the creation of specialized research centers in the vari-
a specific situation and has different associations of ideas. In the ous theological schools). Our theological schools will need to
past, in order that the mystery of salvation in Christ should be put forth a great effort in order to confront the basic questions,
made available to the men and women of the early Christian with the assistance of scientists and specialists in other fields.
era, it was necessary, for the presentation of the Gospel, to as- We will also need to organize interscholastic cooperation, in or-
similate and make use of the categories of thought that were at der that our research may acquire a worldwide perspective and
that time familiar to all. This was accomplished mainly through may benefit from the collective experience.
theology. There are certain bridges that could be used to help us ap-
Today's city dweller is faced with the new horizons opened proach people of different religious customs and ideas, referred
up by the rapid advances of science and the possibilities pro- to in a preceding paragraph (AI). These remain:
vided by technology, new social structures and political articu- (a) Maintaining sensitivity to the existence of a transcen-
lations. He moves within problema tics that are far larger, more dental reality, the vibration of our response to the tremors of
intricate and complex than the citizen of the Greco-Roman or man's religious experience in worship, of man's spiritual intro-
the Byzantine worlds. His sensitivities have changed. The old spection, of his desire for salvation, of his encounters with the
symbols of thought have lost their immediate significance; to supra-rational, the Holy.
men familiar with frequent sacrifices, as for example in the Ju- (b) We can "get on to the same wavelength" as modern,
daic and Greco-Roman religions, the emphasis on atonement ~ecularized man by concerning ourselves with the problemat-
was existentially relevant. It is no longer so today. ICSthat deal with issues such as: social justice, equality and
Theology today then is faced, together with the old problem freedom, the transcending of individualism through a sense of
of how to express the Eternal, also with the new problem of social responsibility, and control over the continued pollution
how to do so in a way that is meaningful to modern man. But in of the physical-and spiritual environment.
order to tune into the wavelength of modern thinking, it is es- (c) The search for fulfillment of life before the eternal enig-
sential to comprehend the depths of the changes brought about ma and chilling horror of death.
by science, and to gain an understanding of the new dimen- ~d).The infinitely broad theme of love that, in spite of all the
sions that they have opened. deVIatIons, misconceptions and perversions to which it is sub-
Of most immediate importance are the sciences which deal ject, fills the foreground of human interest.
with man and his history, and which reveal significant aspects Yet, any effort to understand "others" often remains in-
of his psychosomatic structure, i.e. medicine with it various d.i~tinguis~able and incorrect unless it is implanted in a spe-
branches, anthropology, sociology, and most important of all, CIfic,localIzed and particular life situation. There is a revealing
psychology and psychotherapy. A serious evaluation and utili- passage regarding the missionary and pastoral approach used
zation of the findings of modern science-God's gift to man- by St. Paul: "For though I am free from all men, I have made
is an obligation of missionary and pastoral theology. However myself a slave to all, that I might win the more" (1 Cor 9:19-23;
a sober evaluation and use of modern knowledge cannot be ~f. ,:?:33). T~e :;~dering sp~cific.of the Gospel message and
achieved by fragmentary or individual work. This will neces- Its InCarnatIOn In a local SItuatIon remain basic elements of
sitate collective seeking and critical evaluation of the findings, Christian witness. Worldwide mission cannot be successful un-
 MISSION IN CHRIST'S WAY

less it becomes highly specific, i.e. adapted to the specific envi- GiVing comfort to people, both in times of great upheaval
ronment. and in the difficulties of everyday circumstances, has always
Furthermore, the Christian message can retain both its eter- been one of the main tasks of pastoral care; a task revealing in
nal significance and current relevance only when it does "not concrete terms the charity and love of God which is thus mani-
rest in the wisdom of men but in the power of God" (1 Cor fest in the Church. All the great saints of our Church, the "imita-
2:5); when it is presented as a call to repentance and as judg- tors of Christ" (Christomimetoi) the "bearers of the Holy Spirit"
ment, when it forms a bold protest against specific concrete, (Pneumatemphoroi) in addition to their prophetic preaching for
illegitimate situations that conflicts with the will of God and an overall change in society, have taken pains to comfort spe-
"his righteousness" (Matt 6:33). A message of good news which cific individuals, to console the suffering, the humble, and vic-
ignores tragedy and sin in personal and social life and refers to tims of injustice.
the salvation of the world only in generic terms is of question- The oppression, suffering and tribulations of man continue
able sincerity and credibility. "For the word of God is living and in our day, sometimes under the mask of obvious or concealed
active" and penetrates the deepest roots of evil, "piercing to the slavery by unjust social structures, at other times from circum-
division of soul and spirit, of joints and marrow, and discerning stances arising from the human condition itself-sickness,
the thoughts and intentions of the heart" (Heb 4:12). death, failure, passions of the soul. Wherever we look, we find
hunger and thirst for a word, an act of comfort: "Comfort, a
2. The term Gospel (good news) also means a word of life and
comfort my people, says your God. Speak tenderly to Jerusa-
consolation. At the beginning of His activity the Lord stated, in
lem, and cry to her" (Isa 40:1-2). No amount of government
the words of the messianic prophecy: "The spirit of the Lord
initiatives and measures in the area of social welfare will ever
is upon me, because he has anointed me to preach good news
erase the problems of human suffering. Every kind of sor-
to the poor. He has sent me to proclaim release to the captives
row, melancholy, inner conflicts, feelings of guilt follOWingon
and recovering of sight to the blind, to set at liberty those who
the intricate circuits of sin, will continue to afflict human ex-
are oppressed" (Luke 4:18; c£.Isa 61:1). And then, as He went
istence in various forms and from diverse directions. It is not
about preaching "the Gospel of the kingdom," Christ also re-
only the deprivation and bitterness of the poor; there are also
lieved human suffering, both physical and mental, "healing
many wealthy people who are starved for authentic love and
every disease and every infirmity" (Matt 4:23). In that way, He
the meaning of life; the need for balance, for liberation from the
thus revealed by His acts that the quintessence of His teaching tyranny of the ego.
and life is LOVE. The giving of comfort, consolation, and the
Therefore, whoever truly follows Him, who "went about do-
support of souls became the perpetual task of the Holy Spirit,
ing good and healing all that were oppressed by the devil" (Acts
of the Comforter.15 10:38), must keep continuous vigil, so that he may always be
rea~y to offer comfort and help to any person permanently or
15. "And he is called 'Paraclete' (Comforter)because he comforts aCCIdentlyset on his path, and to be ready for broader action to
and consoles and supports our weakness," St. Cyril of Jerusalem,
Catechetical Homilies for those Being Illumined, 16, 20, PC 33:948A.Else- alleviate the open or concealed wounds of society as a whole.
where the 'Paraclete' is referred to as "the guardian and sanctifierof
the Church, the ruler of souls, the governor of the tempest-tossed, struggle, and one who crownsthe victors,"St.CyrilofJerusalem, Cat-
the enlightener of the lost, the one who sets the goals for those who echesis, 17, 13,PC 33:985B.
 MISSION IN CHRIST'S WAY

Such an active attitude towards contemporary life will give new eryday life and thought. This wisdom contains treasures of the
impulses towards the radical revision of our theological themes. highest psychological significance for modern man.
The ascetic ethos of Orthodoxy is also of extreme relevance
3. The work of Christ, which is continued by the Church, in this age, because alongside the current strong tendencies to-
has always been the dissolution and destruction of the works wards hedonism, an appreciation for the value of ascetic disci-
of the devil (1 John 3:3-8). Self-sacrifice (kenosis) and the Cross pline has been cultivated in many other areas of life. Spectacular
have always been prerequisites for the elimination of evil. achievements in the sciences, sports, and the arts, for instance,
The willing and patient acceptance of pain and the cross (Mark have been the result of systematic, persistent, and intense as-
8:34), in complete obedience to the will of God, in love and cetic self-discipline. In this connection, the multifold impor-
the hope of the resurrection are persistently emphasized in tance of monasteries is very evident. Monasteries have always
the Orthodox tradition and constitute the secret of profound been beacons of missionary radiance, and invaluable power-
knowledge of Christ: "That I may know him and the power houses of pastoral care for the faithful. If people in general, and
of his resurrection, and may share his sufferings, becoming clergy and theologians in particular, made a regular practice of
like him in his death" (Phil 3:10); this kind of "knowledge," retiring every now and then into silent retreat, meditation, as-
"power," "communion and likeness" has always been the cetic practice and prayer, to refresh their thinking and renew
foundation for a life of "sobriety," "vigilance," humility, love, their mental and spiritual health, the results would certainly be
and freedom. of great benefit. All those who have made a significant contri-
It is true that the ascetic ideal and experience was intensively bution to mission and the pastoral ministry of the Church lived
expressed in Orthodox monasticism, but it had a wider effect, in ascetic vigilance, compunction and repentance, in unceasing
in that it influenced the conscience of the members of the Or- struggle against the dark abysses of the human ego; some pur-
thodox Church, ensuring their power of resistance in times sued their ascetic struggle in the desert, others in the solitude of
of adversity, and in the difficulties of daily life. It was not the the cities. Continuous, relentless, persistent personal struggle in
product of any dualistic concept which holds the body in con- the Holy Spirit has always been the source of the spiritual radi-
tempt or of any reservations concerning the value of present ance of the people of God.
day life-such as we find in Hinduism and Buddhism, nor was
it moralistic in nature. The ascetic ideal remains deeply theo- 4. The crowning point of the dynamic, transfiguring pres-
logical, radically based on continuous reference to the events ence of the Church in the world lies in the event that mystically
of Kenosis, Crucifixion, Resurrection, expectation of the end, exalts human life to become an offering and sacrifice to God.
and contemplation of the One. Undoubtedly some of the more The worshipping experience of Orthodoxy has immediate and direct
serious weaknesses of our time are: the virtual absence of the pastoral and missionary implications. It liberates the believer from
ascetic spirit in everyday Christian life; the very superficial narrow patterns of thought, from passions, and most of all from
guidance of the faithful with shallow moralistic literature, ~g- his suffocating egoism. Worship unites him with Christ, and
noring the vital experience of the saints which often remams with the entire Church of the faithful, with all those who have
undeveloped and under-utilized by theologians. The wisdom lived and conquered, who live now and who will live in the
of the ascetic spirituality (Philokalia) of the Orthodox ~hurch future. In other words, with all those whom He, "who is who
needs to be more closely assimilated and incorporated mto ev- was and who is to come" holds and enfolds in His love. It trans-
 THEOLOGY, MISSION AND PASTORAL CARE

figures him into a living member of the body of Christl ready to suffering. Through the Holy Eucharist par excellencel the faith-
behold the world and to act in the same way as Christ did. ful experience the IIPascha of the Lord/I realizing a continu-
Orthodox theology can contributel with the cooperation of ous lIexodus" from weakness into the experience of the power
all responsible clergy to the development of new expressions
I
in Christ; from disillusionment to joy and lithe expectation of
and enrichment of the Churchl s forms of worship and this with ll
hope ; from inactivity and irresponsibility to responsible wit-
a view to achieving a direct existential relationship between ness and a dynamic presence in the world.
worship and the Wordl to safeguarding worship as logike latreia
(Rom 12:1); that iS preserving its existential relationship with
I Vincent of Lerinsl s classical definition of catholic/I that is
II

the Logosl so that worship does not degenerate into mere reli- orthodoxl is IIthat which is believed everywherel always and
gious emotion. Ratherl that it foster instead dynamic expressions by ann (quod ubiquel quod semperl quod ab omnibus creditum est).16
of doxological exaltations of "today/I of awaiting the IItomor- Basing ourselves on this definitionl we may say that the mis-
row II of the eschatonl so as not to be transformed into a nostalgic sionary ideal is Ileverywherel alwaysl by all.1IThe local Church
escapism into "yesterday." surely is responsible first for the witness of faith in her area. But
Above alt theology is called upon to complete Orthodox she must not overlook the injustice perpetrated when so many
worship by highlighting the inner connection that exists be- other parts of the world remain starving for the word of God.
tween the liturgical experience and the dynamic presence of the It is an elementary principle of justice that all men always have
Christian in the world. Any division between the experience of equal right to spiritual goodness.
worship and everyday life leadsl in effect to a falsification of
l
Mission and pastoral care are closely interrelated functions
Orthodox Christianity and to schizophrenic tendencies in the of the ministry of the Church and have as their aim to IIseek
faithful. Inasmuch as conscious participation in the life of wor- . and save the 10st. Since the Church is carrying on the work
11

ship of the Church constitutes participation in that specific act of Christl she cannot confine IIsaving" to circumscribed areas
which liberates manl through the crucifixion and resurrection of and structures. She must seek all those who have I'gone astray."
Christ from the demonic powersl prolongation of the Divine Lit- And seeking involves an exodusl a IIpassing overll-after expe-
urgy into everyday life-"the liturgy after the Divine Liturgy"-im- riencing the IIPaschal1of the Lord-from static patternsl inhibi-
plies a continuing struggle against the negative powers that are tionsl and conventional situations to a patient advance into the
always active within uSI as well as within society. That which infinite multifold situations and areas of activity of the world.
is experienced during worship should find its expression in ev- The perennial task of the Church remains her duty to be pres-
eryday personal and social life. Thus the Liturgy is transfigured ent and to bear witnessl in the eternaillherell and IInow/' in the
into lifel and life become worshipl praisel and the glorification power of Godl thus constituting in herselfl as it werel an in-
of God. [In regard to the phrase llliturgy after the Liturgy/' see carnate paraclesisl an incarnated Eucharistic hymnl constantly
the appendix at the end of this chapter entitled: Clarification of chanted among menl with sobriety and ascetic vigilancel on be-
the Phrase ... ] half of the whole world.
During difficult periods for Christianity (such as that of the
Turkish occupationl or the oppression by atheistic regimes) the
16. IIId teneamus quod ubique, quod ab omnibus creditum est hoc est
liturgical life of the faithful strengthened their powers of re- etenim vere proprieque catholicum/' Vincentof Lerins, Commo~itorjum
sistance and brought new vigor to local Churches undergoing prim 2, PL 50:640.
l
 but the Liturgy must be extended into daily life. And all of life must
be transfigured into a liturgy. Our officel our altarl our factory or
our home becomes our temple; our work becomes our liturgy I

A CLARIFICATION OF THE PHRASE: where our soul and body will be offered as "a living sacrificel
"THE LITURGY AFTER THE LITURGY" ll
holYI and acceptable to God (Rom 12:1).
(1975) In Etchmiadzinl at the end of the Conferencel I used part of
ll
this sermon as a IIMeditation in order to promote further what
the Committee was seekingl and I emphasized the need to con-
tinue the Liturgy in daily life (using the phrase Illiturgy after the
l
Liturgt ). A summarYI with excerpts quoted from my text was
published by Fr. Ion Brial my successor since 1973 at the Desk
for Orthodox Studies and Relations of the World Council of
Churches. In subsequent years Fr. Ion Bria repeated this phrase

I nthe course of missionary meetings and conferences of the

World Council of Churches during the last decades of the
in various conferences and publications of the WCe adopting
precisely the original idea. At my request to restore the truth
twentieth century various ideas and definitions were proposed about the origins of the phrasel Fr. Bria published a section
from time to time. These were later adopted in missionary dis- of my text from Etchmiadzin with the observation: "An ideal
cussions and with frequent repetition became code definitions.
II II
truly summarizing the original discussionl was formulated by
In certain cases the person who originally proposed the defini- Bishop Anastasios Yannoulatosl Professor at the University of
tion was overlooked-that is the father of the idea-and pater- Athens. Here is the text in a free and revised form II :

nity was appropriated by anotherl who adopted and frequently

17he Liturgy is not an escape from lik but a continuous
repeated the phrase. This is precisely what happened with the
transformation of life according to the prototype of Jesus Christl
Orthodox phrase used to understand mission as lIthe liturgy af-
through the power of the Spirit. If it is true that in the Liturgy
ter the Liturgy.1II had occasionally proposed this phrase in inter-
we not only hear a messagel but we participate in the great
Christian circles and particularly in the missionary meeting at
event of liberation from sin and of koinonia (communion) with
Etchmiadzinl Armenia in 1975 which had as its theme IICon-
1

Christ through the real presence of the Holy Spiritl then this
fessing Christ through the Liturgical Life of the Church. II

event of our personal incorporation into the Body of Christl this

The idea and proposal to continue the Liturgy by the faith-
transfiguration of our little being into a member of Christl must
ful after the conclusion of the Divine Liturgy in Churchl with
be evident and be proclaimed in actual life.
each believer as the celebrant-using the code phrase: "the
lIThe Liturgy has to be continued in the personaL everyday
liturgy after the Divine Liturgyll-was developed for the first
situations. Each of the faithful is called upon to continue a per-
time in 1963 in Athensl in my sermon to the members of the l
sonalllliturgt on the secret altar of one/s own heartl to realize a
Christian Union of Scientistsl on the Second Sunday of Lent,
liVing proclamation, of the good news "for the sake of the whole
the Feast day of St. Gregory Palamas. In point of factI among 1I
world. Without this continuation the Liturgy remains incom-
other thingsl I emphasized the following: I'This event (of the
plete. Since in the Eucharistic event we are incorporated in Him
Divine Liturgy) must not be lost as an instantaneous emotionl
who came to serve the world and to be sacrificed for it, we have
to express in concrete diaconia, in community life, our new being
in Christ, the Servant of all. The sacrifice of the Eucharist must
be extended in personal sacrifices for the people in need, the
brothers for whom Christ died. Since the Liturgy is the partici-
pation in the great event of liberation from the demonic powers,
then the continuation of the Liturgy in life means a continuous
"THY KINGDOM COME"
liberation from the powers of evil that are working inside us; a ORTHODOX WITNESS
continual reorientation and openness toward insights and ef- IN THE MODERN WORLD
forts aimed at liberating human persons from all the demonic
(1977)
structures of injustice, exploitation, agony, loneliness, and at
creating real communion of persons in love.
"This personal everyday attitude becomes "liturgical" in
the sense that: (a) It draws power from the participation in the
Sacrament of the Holy Eucharist through which we receive the
grace of the liberating and unifying Holy Spirit. (b) It consti-
tutes the best preparation for a new, more conscientious and
existential participation in the Eucharist. (c) It is a living expres-
sion-in terms clear to everybody-of the real transformation
of men and women in Christ."l
[We have returned repeatedly to this idea (see Chapter 6:
"Discovering the Orthodox Missionary Ethos," p. 105; Chap-
ter 8: "Eucharist-Service-Witness in Mutual Reciprocity,"
p. 127; Chapter 13: "The Global Vision of Proclaiming the Gos-
pel," p. 205).]

1. "The liturgy after the Liturgy," International Review of Mission 67

(1978), No. 265. See also 1.Bria, ed., Martyria-Mission. The Witness of the
Orthodox Churches Today, Geneva, 1980.
 ne serious disadvantage in our various missionary efforts
O is the lack of a general vision of apostolic work. Only
when these efforts are placed within a broader theological and
universal realm do they acquire their proper dimension. An
attempt for such a vision is undertaken in this text by using as
an axial value the dynamic Christian truth to which our prayer
unceasingly returns: the coming of the Kingdom of God. In
what follows, three areas will be studied diagrammatically: (a)
the biblical and hermeneutical facts. (b) The proclamation of
the Kingdom in various zones of the globe. (c) The proclama-
tion of the Kingdom and our personal responsibility.

A
BIBLICAL AND HERMENEUTICAL FACTS
Can it be considered in any way appropriate today to refer
to a kingdom-even if it be the Kingdom of God-at a time
when criticism of, and hostility to, the institution of a monarchy
has reached a state of paroxysm in many parts of the world?
• Keynote address at the 9th General Assembly of Syndesmos, What kind of response is likely to be aroused today by such
Chambesy, Switzerland, 19-25 July, 1977. • </EA8tTw ~ ~a(n- preaching or by the raising of such expectations? And yet, the
Ada Lou-'Op868o~tj Mapnpla cr't~ cruYXpovtj OlKOU[!£Vtj»,IIa- coming of the Kingdom of God means precisely the surpassing
vra ra "Eevl] 2 (1983), no. 7, pp. 4-5, no 8, pp. 4-6, no 9, pp. 4-6. of every other type of kingdom and authority. "Thy Kingdom
• "Confessing Christ Today," in The Bond of Unity, ed. H. Bos, Athens, come," writes Origen, "that every authority and power and
2003,pp. 177-190.• 'hpa7CocrroAr] O'ra LXVI] roD XptO'roD. eEOAOrtKE~ ~E- force and every kingdom of the world and sin which reigns in
AErE~ Ka{ O~tA{E~, .A.8~va2007. our mortal bodies be abolished, and that God reign over all of
99
 MISSION IN CHRIST'S WAY

these."l "Thy kingdom come," that the hypostatic Love (1 John in Judaic thought. The requirements for admission to the King-
4:16)may reign absolutely in us, and in the universe. dom presuppose neither race nor social class, but are clearly
spiritual and moral in nature. The characteristics of those that
1. To those concerned with the interpretation of Holy Scrip- shall enter the Kingdom are revealed and conditioned upon
ture it is clear that the "kingdom of God" or the "kingdom of the "Beatitudes."
heaven," which lies at the core of Christ's teaching, refers first The manner in which the "kingdom of God" is referred to in
to an eternal event, second to a new reality that is inaugurated the Gospels demonstrates that this reality surpasses established
by the life and work of Christ in the history of humankind, and and rational limits; therefore, the "mysteries" of the Kingdom
third to something that is to be fully realized in the future. are announced by parables, by images, by poetic language.
We are concerned here with a central motif that dominates A schematic review of the meanings attached to the "King-
the so-called "synoptic tradition." Luke and Mark predomi- dom of God" in Christian thinking, leads us to discern three ba-
nantly use the expression the "kingdom of God," whereas sic viewpoints: (a) that it implies the visible Church founded by
Matthew usually refers to the "kingdom of heaven" and the Christ and carrying on His redeeming work until the Second
"kingdom of the father." This difference has given rise to not Coming; (b) that it is the Kingdom of Christ on earth between
a few discussions, but, finally, nearly all have agreed that the the Second Coming and the Final Judgment; and (c) that it refers
same event of the "divine Kingdom" is referred to in all in- to the eternal Kingdom of God after the Final Judgment.
stances. The same reality is also described as "life" (Mark 9:43, To these classical perspectives, some interpretations with
46; Matt 7:14), "eternal life" (Mark 10:17)-which in John is the more dominant social elements were subsequently added: that
central motif of Christ's teaching-and these terms are associ- the Kingdom of God is a Christian transformation of social real-
ated with the ideas of "redemption" (Luke 21:28), and "glory" ity, organized in accordance with God's will for humanity.
(Mark 10:37). In the twentieth century, interpreters of the Bible have con-
Jesus begins His preaching with the assurance that the fronted more radically the question of how precisely Jesus Him-
"kingdom" has already been inaugurated by His presence and self understood the Kingdom of God.
the work He is doing. All His wondrous acts, especially the lib- (a) Some have spoken of an immediate expectation of the
eration of man from conditions of disease and privation, and end, leading Him to an unreserved acceptance of death.
the driving away of the demons that harass men are "signs" of (b) Others have transposed the eschaton" to the historical
/I

the presence of the Kingdom (Matt 12:28;d. Luke 11:20).~he~ "present," maintaining that the Kingdom has already been real-
the Pharisees asked "when the kingdom of God was commg, ized by means of Christ's work.
Jesus assures them that, "the kingdom of God is in the midst of (c) Still others have attempted to highlight a synthesis of
you" (Luke 17:20-21 ff). That is, it is among you. these two points of view; that each, to a different degree, expe-
The confines of this spiritual Kingdom are unimaginably riences the "Kingdom of God" in the present, and that it will be
broad and embrace the whole world. Invited into it and ex- universally fulfilled, by a sudden and surprising act of God, in
pected to come "from east and west" (Matt 8:11)are former si~- the future.
ners and tax-collectors, the despised and insignificant of thIs (d) Most investigators today tend to accept the view that the
world (Matt 9:10); this is something never before conceived of Kingdom of God began with Christ's manifestation in the life of
1. Origen, Fragments from the Gospel of Luke, 45, BEITEL: 15:79, 33-36. mankind and is "now in the process of fulfillment."
 Another important theological contribution in our time of His Church-which is the prelude and the "image" of His
has been the underlining of the "tension" existing between the Kingdom. The duty to preach to the whole world remains the
"already fulfilled" and the "not yet fulfilled." That is, that the prerequisite for the consummation of the historical process of
Kingdom is coming in time and will be fully accomplished at the maturation of humankind: "And this gospel of the kingdom
the end of time; while, within time there is a tension between will be preached throughout the whole world, as a testimony to
the present reality and the delayed Second Coming. all nations; and then the end will come" (Matt 24:14). [... J
It is of decisive importance that Jesus inseparably associ- Through the sacraments of the Church, the faithful see and
ated His own person with the Kingdom. The certainty of the experience the event of the Transfiguration which presages the
apostolic Church that after the Resurrection God "has highly coming in glory of the kingdom of Christ. And it is through mis-
exalted" Christ, that "at the name of Jesus every knee should sion that all men are invited to communion in the new life, by
bow ... and every tongue confess that Jesus Christ is Lord, to participating in the joyful paeans of praise of the risen Christ,
the glory of God the Father" (Phil 2:9-11), led her to speak of and by participation in the Liturgy, where the present and the
the "Kingdom of Christ." Thus the Christological interpretation coming of the Kingdom are experienced.
given by Christ Himself to the "Kingdom of God," namely that
only in Christ is the Kingdom present. According to Origen:
"The kingdom of heaven is Christ Himself, urging all men to
repent and drawing them to Himself by grace."2 B
In the Orthodox theological tradition, the starting point and PROCLAIMING THE "KINGDOM" IN
basis of the "Kingdom of God" is Trinitarian. It is the Kingdom VARIOUS REGIONS OF THE WORLD
of the Father and of the Son and of the Holy Spirit. After the In every generation, the preaching of the Kingdom con-
Resurrection and Pentecost, it is the Kingdom of God and the tinues, but each period has its peculiarities and its particular
"kingdom of his beloved Son" (Col 1:13),that enters into his- circumstances. In the following brief review a few particular
tory, by the power of the Holy Spirit. It is an eternal reality com- features, which have been observed over wide areas of the
ing "into our midst" and into the world through divine grace earth, are emphasized with a special reference given to the re-
and the sacraments, and whose fulfillment is the goal and end sponsibilities and role of the Orthodox. [... J
of history.
1. In the regions inhabited by most of the traditionally
2. It is within this framework of the "already begun and Orthodox peoples, "the Eastern world," the Church continues
expected Kingdom of God," that mission-the proclamation of (1977) its sacramental presence under the circumstances of
the Kingdom "unto the end of the earth," to the whole of hu- societies which are often fundamentally organized as anti-
mankind, with the perspective of its eschatological fulfill- Christian ideologies. In an environment which exalts in and
ment-holds a fundamental position. It is the continuing duty b?asts of the achievement of social equality and justice in the
of all disciples of all ages to proclaim the Kingdom of God and hIstorical realm, Christians must reiterate the complexity of
the incorporation of men of all nations into the mystical Body the human person, to man's metaphysical quest, and to the
2. Origen, On the Gospel According to Matthew, 11, 12, PG 17:293, steps that still have to be taken for human existence to be
fulfilled.
26-29.
 "THY KINGDOM COME"

Discreetly, but unequivocally, the presence of the Church also striving to understand the meaning of all these changes so
continues to point to the problem of death, to the meaning of that they can rethink their positions and present a more suitable
life, and to the purpose of history. The Orthodox communities witness to Christ.
in these parts of the world are like ever-burning vigil lamps, We Orthodox too, in both socialist and free-economy coun-
contributing to the awakening and vigilance of the conscience tries have a duty to take up theologically, with love, wisdom,
of humanity for the final coming of the "Kingdom of God." It is and spiritual courage, the problems of modern man; to become
seen especially by their life of worship, by their humble confes- aware of the radical changes that brought about the flowering
sion of Christ, by their "martyrdom" (martyrion) and the lived of the sciences and technology, to both their positive and nega-
experience of the fruits of the Holy Spirit (Gal 5:22), and in the tive messages, and to soberly evaluate and utilize the new theo-
doxological expectation of the eschaton. ries of life and social organization. [... J
In "the Western world," the galloping technological develop- The longing for justice and brotherhood on a universal scale
ment, free market economy, and free movement of ideas tend cannot be abandoned to the monopolistic exploitation of others;
to form a lifestyle that is mainly characterized by a whirl of for these ideals are at the very heart of the proclamation of the
"worldly aspirations" and an enthrallment in the immediate Kingdom. Indeed, they define the basic ingredient thereof: "For
delights of this century and of this world. Rationalistic currents the Kingdom of God is not food and drink but righteousness
have penetrated even traditionally Orthodox countries like and peace and joy in the Holy Spirit" (Rom 14:17).The "sons of
Greece inciting young people, thinkers and artists to dispute the kingdom," often referred to by the synonymous expression
the meaningfulness of Christian faith, and especially that of the "the righteous" (Matt 13:38,43), must be factors of "righteous-
organized Church. ness and peace and joy in the Holy Spirit" in their immediate
Our times call for inspired Church leaders, a living theol- or broader environment. The new and ever revolutionary idea
ogy, related to our time, to serious monastic centers, elders and the~ have to offer is the unique value of the human person,
spiritual leaders to assist the people in the practice of vigilance, whIch has been virtually overlooked by both Capitalism and
and to the envisioned goal and" end" of history. Communism.
The Orthodox communities that are scattered as minori- . One particularly characteristic note in our era is the explo-
ties throughout the Western world are centers of spiritual life SIveprotest of the youth against every kind of "establishment":
for their members; "signs" of the mystical Body of the Church, their longing for fullness of life, for deep experiences, their
humble "images," "old"-and, therefore, particularly pre- ~ue.st for forms of spirituality that go beyond the traditional
cious-of the Kingdom. They are called to develop the Or- m~I'.'idualistic morality, their searching in the field of Eastern
thodox experience in their environment in a living and timely relIgIons and their attempts at a more direct escape by the use
manner for the contemporary social conditions, by creatively of drugs. The latter phenomenon resembles a return to a kind of
fusing the depths of the Orthodox tradition with the practical- religion practiced among primitive peoples; where witch doc-
ity of Western society. tors administer herbs with narcotic properties to men afflicted
The Western Christian communities are making sustained by obsessive ideas and desires so as to induce a kind of "re-
efforts to resist the various currents of this era, such as: techno- lease," an ecstatic state, a leap into another world.
cratic development, social adjustment, philosophical reorienta- A liVingOrthodoxy has to present the process of inner trans-
tions, and global interdependence. At the same time, they are formation and renewal through the acceptance of the Word and
the life-giving power of the Holy Spirit and introduce people an opportunity to transmit theological experiences from the
into the" deifying" realm of the mysteries of the Kingdom. They historical consciousness and subconscious of Orthodoxy, and,
can transmit another quality of life, "eternal" in its intensity. thus, "indirectly" to contribute to a correct orientation of world-
They can transmit the fullness of life,-"that they may have life, wide missionary activities. The primarily Orthodox minority in
and have it abundantly" (John 10:10),-that the Christian faith the Islamic world could play an important role in promoting
can give by emphasizing the transcendental nature of man, mutual understanding between Christians and Moslems in the
the "divine image," and the existentialist communion with the context of the theological dialogue that is just beginning.
Holy Trinity which is activated in and by the Holy Spirit and From another point of view, the sensitivity of these new
leads to a substantial transformation of life. Christian communities to the historical development and prog-
ress of their own people and to significant social and concrete
2. In the immense expanses of the so-called third world,"
/I
issues, can teach us a great deal about the historical aspects of
the presence of Christians is very limited and especially that of the Kingdom, the dimension of "now," so that we may avoid
the Orthodox, very slight, indeed, no more than a token pres- any one-sidedness in our view of the eschatological mystery of
ence. Nevertheless, there are minuscule Orthodox communities the "Kingdom of God." This is a mutual give-and-take process.
(in Eastern, Central and Western Africa, in Japan and in Korea), For this reason it is useful to follow, in a serious way, the prob-
as a reminder of the existence of Orthodoxy. They are humble lems that preoccupy these new Christian communities.
candles that witness to the fact that Orthodoxy is not identified In Africa, new movements, partly of a nationalist or totali-
with any particular place or culture and that there is a forgot- tarian political nature on the one hand, and partly of a religious
ten commandment (Matt 28:19)that awaits our attention. These nature on the other, are bursting forth and spreading with a ra-
communities are also ambassadors representing the Eastern pidity akin to the luxuriant growth of the African virgin forest.
Christian tradition in countries where people have become ac- In parallel with Christian mission, two other worldwide move-
customed to looking upon Christianity as a sort of spiritual for- ments electrify the Africans: Islam and the Communist ideol-
eign trade commodity of Western Europe, forgetting that Chris- ogy in its various forms. The Orthodox certainly have the op-
tianity was born in Palestine and that it first spread to Asia and portunity, but also the obligation, to develop a more active and
Northern Africa. systematic struggle in this area, where a few Orthodox outposts
Despite this all but nonexistent presence of Orthodoxy in are already in existence. [... ]
this enormous geographical area, it is imperative that, as mem- !he slogan of "indigenization"-initially signifying the lib-
bers of the wider Christian family, we should be aware of the eratIOn from Western structures and ideas that had been intro-
spiritual fermentations taking place in these regions, as well as duced along with Christianity by Western missions-must not
the missionary efforts being made by other Christian confes- lea.dt~ n~w forms of servitude, to an exclusively" African" to-
sions. tahtanamsm or to a naive African "messianism."
A significant development in recent years has been that the The "Kingdom of God," to which all men are called regard-
more responsible participation of the Orthodox in the Ecumeni- less of color or race, has universal human dimensions in the now
cal Movement has resulted in a continuous invitation and chal- and in the future. The Trinitarian theology of the East remains
lenge to share in the problems of the Christian communities of t~~ best theological foundation for the development of the sig-
the so-called "third world." Moreover, we have been offered mficance of the human person and its harmonious co-existence
with other persons in a communion of love in the mystery of to be dominant. The Christian Churches constitute a small-in
the Trinitarian God. In this way it overcomes both the egotisti- many countries, tiny-but often dynamic and important minor-
cal"individualism" cultivated by the capitalist mentality of the ity. In recent times the need for an essential and visible dialogue
West, and the risk of "massification"-a melding together of the with people of other religions and confessions, apart from ef-
masses into a dehumanized throng-under the kind of arid and forts in terms of missionary activities, has made itself felt. Even
ruthless black dictatorship which afflicts and is the scourge of though in some Christian circles this "dialogue" gives rise to
many African countries. suspicion, it is true that its significance is becoming increasingly
In Latin America, the striving for national identity and a clear and its importance recognized. [... ]
more just society are burning issues, inflaming the will of the Nevertheless, the encounter with other religions is seen
people, and it is natural that direct theological problems are to be strenuous and difficult and admittedly, I find it hard to
posed for Christians living in this politically explosive region. share the optimism and the expectations put forward by some
The fervent longing for a healthier social structure and the idea Orthodox scholars who believe that: "The religions themselves
of the "Kingdom of God" in "the world" and in history, leads to ought to be converted to Christ now"; or speak about an ef-
an urgent socioeconomic, militant attitude, and to a "theology fort "to awaken the Christ who is asleep in the night of the
of liberation" all characterized by various tendencies toward an religions ."3
earthly messianism. These views overlook in part the tenets of the history of
The Christians of Latin America are reluctant to leave the these religions, and do not see that the great world religions
initiative for a dynamic transformation of society exclusively are complex systems with structures and conditions that make
to political forces, and indeed political forces with a negative it very difficult to hope for a "discovery" of Christ from within.
attitude to the Faith, as happened once in Eastern Europe. This However, surely these religions are not closed lakes, but great
shows sensitivity to the historical process which is undoubtedly searching rivers, enriched not only by their main sources, but
highly significant. However, as Olivier Clement has correctly also by the melting of snow on other mountaintops along their
pointed out, "the risk in this theology is that it may come to courses, and by rainfalls that allow waters coming from nearby
focus exclusively on the Old Testament and Jesus, overlooking or far-off seas to flow into them.
the mystery of the Holy Spirit and the mystery of the Trinity." The dialogue and Christian witness on a worldwide scale,
In the tension of struggle, one-sidedness is always a possibility. will not only enable Christians to better understand the reli-
In concert with so many other Christians with vigilant con- gious experiences and achievements of other peoples, it is
sciences in Latin America, the Orthodox presence and theologi- hoped that it will also open windows through which the lat-
cal thinking must serve as a reminder of the need to preserve ter ~ay catch a glimpse of the Kingdom. Orthodox worship,
the whole, the historical and the eschatological meaning of the ascetic experience and discipline are, in some aspects, attuned
Kingdom. This truth upholds the conscience and demands the to the same wavelength with the ethos and experiences of the
social struggle towards "justice, peace and joy" in historical Eastern world. While traveling in Thailand, Ceylon, Korea and
time, but without losing sight of the perspective of the eschato- Japan, I felt that many of the external elements of the popular
logical consummation of the Kingdom.
3. Fr. George Khodre, "An Orthodox Perspective, Christianity in a
In Asia, the great religious systems (Islam, Hinduism, Bud- Pluralistic World: The Economy of the Holy Spirit," in S. J. Samartha,
dhism, Taoism, and so forth) with their many faces continue ed., LiVing Faiths and the Ecumenical Movement, Geneva, 1971.
Buddhist religion were very close to our own expressions of
devotion, even though their theoretical, religious associations C
are entirely different. PREACHING OF THE KINGDOM OF GOD
China is a special case. It would seem that Communism AND OUR PERSONAL RESPONSIBILITY
here has acted as a bulldozer to the religious flora of the past. A view of the global landscape and general information
It has destroyed the sacred patriarchal structure in the fam- about it are surely essential elements for understanding the con-
ily and society (which had been solidified in Confucianism), text of Orthodox witness in the contemporary world. But this
many of the magical elements (cultivated by popular Tao- vision becomes cerebral and lifeless if it is not complimented
ism), and in general given very strong emphasis to Chinese ,:i~~ a more direct reference to the personal life and respon-
realism. However, it would be risky to say that no vestige of sIbIlIty of each Orthodox believer. To proclaim the "Kingdom
popular religious feeling survives in China. Great trees may of God" is not something that refers generally and indefinitely
be destroyed in a forest fire, but the roots of smaller plants, to everyone under the sun. It carries direct experiential conse-
such as grasses, are more resistant. The survival of Chinese re- quences for each one of us, which broadens the horizon of our
ligious thought is still evident in continental China, and in the spiritual life and brings hope, light and the breath of life.
Chinese populations living in Formosa (Taiwan), Hong Kong
and Singapore. There are many who look forward to the day :. Ou~ personal contribution to the advent of the Kingdom
when the Chinese, with all the facts before them, will freely begms WIththe actual development of its "signs" within ourselves.
recreate its own religious experience, choosing from among When a human being submits consciously to the criteria and
the elements of their own religious patrimony, as well as those the requirements of the "Kingdom of God," when he becomes
of other cultures, including the Christian culture in particular. a "dwelling place of the Holy Spirit," then he gradually comes
The message of the "Kingdom of heaven" will be of vital im- to.be ~ "sign," a living signpost, indicating the expected full re-
portance for this immense population that has always lived alIzatIOnof the Kingdom; and thereby the Kingdom penetrates
by the vision of a cosmic harmony where man is the mediator ~ore deeply into the human community. Its image and bril-
between heaven and earth. [... ] ~Ian~eare refl~cted in the faces of the saints who have accepted
My aim in presenting this sketchy review has been to point ~tWIth all theIr hearts. St. Macarius of Egypt made the follow-
out that our increasingly unified world, in which the Kingdom ~ngcomment regarding the passage "the Kingdom of Heaven
of God must continue to be preached, includes a wide variety ISwithin you";
of forms; and that the Christian witness must keep a watchful
eye for the "signs of the times," meditating on their meaning That the Kingdom is within, what else can this mean
and making creative use of the circumstances of historical real- b~t ~he heavenly bliss of the Holy Spirit being activated
ity. The "Kingdom of God," it is true, will only be complete at wIthm.wo.rthy souls, just like the spiritual delight and joy
a~d blIss m eternal lIght that the saints will have in the
the eschaton, but let us not forget that it has already entered into
Kmgdom? A pledge and a beginning of this will be given
history and that the activation of the "leaven" (Matt 13:33) of to :-"orthy and faithful souls to possess even now through
its presence in the ecumene (oikoumene) in geographical space actIve communion with the Holy Spirit.4
and in historical time remains for Christians an urgent apostolic
task.
4. Macarios of Egypt, First Letter to Monks, BEITEL, vol. 42, p. 161.
 MISSION IN CHRIST'S WAY

2. For anyone conscientiously living the "mystery of faith," The believers who convey the message of the Kingdom are not
the "Kingdom of God" has come and is coming. For the believer, perfect. They are like thirsty men who, knowing where the "liv-
this is the most certain thing in human history. It is a blessed ing water" is, tell others where they too may quench their thirst.
reality which will be fully consummated in the end no matter
what delays or human reactions may intervene. The awareness 4. Our personal Christian experience is made steadfast and
of its nearness, the vision of its fulfillment "in glory," has been strengthened through our incorporation into the mystical Body of
not only the content, but also the most vital nerve of mission. Christ. Our confession draws strength from the experience of
This vision fills the souls of the faithful with courage, optimism, the Church. Therefore, in the final analysis, the individual, per-
vigilance, serenity and peace. No labor undertaken for the sake sonal witness for Christ is ecclesiastical. When we confess the
of the Kingdom is ever lost. The vision of Him who exists be- Lord, we do so mainly as members of a community, the Church
yond history, the projection of the eschaton into the present acti- which carries on His work. "Because it is only in the Church
vates the will to make right use of the present moment. that the kingdom of heaven is preached, and every goal of the
Gospel of salvation looks thereto."6 Orthodox missionaries do
3. The "Kingdom of heaven" is a gift of God, an offering from not act as individuals. If they go in twos and threes, if their im-
Him, but also requires intense human effort, for it "has suffered mediate aim is to form a worshipping community with the lo-
violence, and men of violence take it by force" (Matt 11:12; d. cal people, they do not do so merely for mutual support, but in
Luke 16:16). "Nor is the kingdom of God for the sleeping and order to constitute a "sign," a "revelation" and an "instrument"
the foolish ... "5 There are certain conditions that need to be con- of the "Kingdom of heaven" that has come and is yet to come.
sistently fulfilled; there are heights that must be conquered. The It is possible that in her historical exterior the Church may
journey begins with repentance (Matt 3:2), the right attitude present wounds, in one place or another, but in her inner depths
before God, with whose person the Kingdom is consummated she remains, nevertheless, a "divine institution" and of divine
through union with Him. The Kingdom cannot be gained by substance. The presence of "scandals" in this field of history
mere lip-service: "Not everyone who says to me, 'Lord, Lord,' does not negate the existence of the Kingdom; on the contrary,
shall enter the kingdom of heaven ... " (Matt 7:21). Nor can it it confirms its historical authenticity. During her time on earth,
be conquered by conventional religious practices: "Unless your in the interval between the founding, and the fulfillment of the
righteousness exceeds that of the scribes and Pharisees, you Kingdom, between the sowing of the seed and the harvest, "the
will never enter the kingdom of heaven" (Matt 5:20). Violence good seed," and the weeds "grow together (Matt 13:24-30);
and grace complement each other. next to the "sons of the Kingdom," are also the "sons of the evil
Christian life has a dynamic, evolutionary character. The one" (13:38). There is nothing surprising in this. "All scandals"
believer already in possession of something precious, continu- -:ill be swept away together" at the end of time," upon the ful-
ously discovers more and more. It is a process of transformation fillment of the Kingdom. Until then there is a need for patient
from "from one degree of glory to another" (<<cbroSO~1J~Ei~ So~av» acceptance of this and to strengthen "the good seed" in every
2 Cor 3:18) through the presence and the energies of the Holy way.
Spirit. The believers unceasingly receive, discover and offer.
5. Clement of Alexandria, Logos on What Rich Man is Saved, BEllEL 6. Eusebius, On the Inscriptions of the Psalms. A Brief Interpretation of
8:361, 36-38. Some, PC 23:1045, 35-37.
 5. The culmination of the experience of the Kingdom on of present circumstances and the problems of today's mission,
earth, and the essential announcement of its advent, resides in but calls to mind the immediate demand to confess Christ, to
the life of worship for the Orthodox conscience. This is the "type" announce the Gospel of the Kingdom not tomorrow, but today.
and image of the heavenly liturgy, a reflection of the doxology Men can-and must-enter the Kingdom today (Matt 5:20; 18:3;
of the angels and saints who see the glory of the King of the 20:1-16). Moreover, the effort to live the principles and the spirit
universe. The nature of the Kingdom is beyond verbal descrip- of the Kingdom must be made in the "today" of every "pres-
tion. In the Eucharistic assembly, together with the believers of ent" moment. The devil relies heavily on the great resolutions
all times and places, we partake of the holy Body and the pre- of today which are postponed until tomorrow. And perhaps,
cious Blood "to augment the divine grace and appropriate the being a modern devil, he may take satisfaction in the endless
Kingdom." We sense the Kingdom with our whole being, we discussions in committees and assemblies in which action is of-
receive a foretaste of it. The experience of the already founded ten drowned.
and yet still expected "Kingdom of heaven" gives us a different
sense of life and a different kind of dynamism. It brings within 8. Participation in the Kingdom implies jubilation, but also
us the dawn of the Kingdom. [... ] tribulations. The parables of the "treasure in a field," and the
"pearl of great value" (Matt 13:44-45), refer to exceeding joy
6. The "Kingdom of God" is already present in the world, at the discovery and the acquisition of the great gift of God.
but "is not of this world" (John 18:36). The "principalities" and "Peace and rejoicing in the Holy Spirit" is the atmosphere of the
"the powers ... of this present darkness" (Eph 6:12) have been Kingdom; but at the same time, readiness for self-denial and
dethroned after the redeeming work of Christ, but have not yet sacrifice is demanded. Entry will be made through the "narrow
been totally destroyed. In the historical process of humanity, . gate." The apostolic experience and the lives of the saints em-
they will continue stubbornly to launch their counterattacks phasize that "... through many tribulations we must enter the
even though they know that the battle has already been de- kingdom of God" (Acts 14:22).
cided by the Cross and the Resurrection of Christ. The lot of To clear the way for the advent of the Kingdom in the hearts
the "sons of the Kingdom" remains to be in conflict with these of men is by no means a simple or easy task. There is a price
powers, and is a continuation of the work of Christ who came to pay. Whoever wants to work effectively for the propagation
"to destroy the works of the devil" (1 John 3:8). In the dialogue of the Gospel must be prepared to accept pain and hardship.
with the contemporary social movements there exists many ele- There is no Christianity without the Cross; nor is there Chris-
ments we Christians must evaluate and utilize. While remain- tian and missionary life without crucifixion with Christ. Those
ing sensitive to the temporal, the "political," we must keep our v: ho look for comfort, for the power of this age, for worldly
eyes fixed intently on and never cease to point to the eschato- fIches and privileges cannot be true "sons" and preachers of
logical, the eternal. the Kingdom. They only contribute to misunderstanding its
meaning. The ascetic tradition of the Orthodox Church is a con-
7. Whoever lives in the light of the "Kingdom" and senses tinuous existentialist protest against an easy and comfortable
its importance, cannot fail to feel the urgency of its announcement. Christianity, which pays lip-service to the cross of Christ, but in
The code phrase "Confessing Christ today," which has been ex- reality avoids or even hates it (Phil 3:18).
tensively used in recent years, does not lead us to think only
 MISSION IN CHRIST'S WAY

"Blessed be the Kingdom of the Father and of the Son and

of the Holy Spirit ... " It is with this doxological invocation of
the Kingdom that the Church begins the celebration of the fun-
damental sacraments of our Church. This Eucharistic invoca-
tion and doxological gazing fulfills within our daily routine, the
transformation of our lives into the mystery and image of the
Kingdom. DISCOVERING THE ORTHODOX
MISSIONARY ETHOS
(1978)
 uring the last two decades (1978) we have seen a rekin-
D dling of missionary interest in the Orthodox Church. First,
there is a new missionary self-awareness, second, a clearer re-
alization of the historical reality of the Orthodox Churches,
and third, an active concern with problems related to Orthodox
missionary presence in the contemporary world.

A
THEOLOGICAL SELF-AWARENESS

1. The obligation of mission. This missionary interest is no

longer presented as a novelty, an innovation within the Ortho-
dox Church, but as a rediscovery of the sources of tradition.
Recently, in varying tones and theological contexts, mission is
being emphasized as an essential characteristic of the nature of
• "Aspects de 1'Orthodoxie-Structure et spiritualite." Basic lecture the Church; it is the extension in time and space of the work of
to the CoUoque organize par Ie Commite des Recherches d'Histoire
Christ. !he apostolicity of the Church does not refer to apostolic
des Religions .• French: "A la redecouverte de l'ethos missionnaire
succeSSlOnalone, but to the fact that it preserves the unextin-
de l'Eglise Orthodoxe," Aspects de l'Orthodoxie, Strasbourg 1978, pp.
guished apostolic spirit, so that the Gospel may reach "the end
78-96 .• «To 6p808o;o l£pa1to<J''toAlKo ~8o~,» ([)w~ 'Eevwv 1978, with
of the earth."
various additions .• "Discovering the Orthodox Missionary Ethos,"
Martyria-Mission. The Witness of the Orthodox Churches, ed. 1. Bria, Ge- Mission is viewed as a necessary expression of the ethos
neva 1980, pp. 20-29 .• «1\vaKaA{)1('toV'ta~ 'to 6p808o;o l£pa1to<J''toAl- of Orthodox spirituality whose two poles are the Resurrection
KO~8o~», trans. 1.Roelides, Jesus, Nicosia 2000, pp. 26-38. (There were
and Pentecost. The basic commandment, "Go therefore and
some variations in each of the three languages.) • 'IEpano<J'ToArj <J'Ta mak~ disciple~ of .all nations" (Matt 28:19) is a consequence of
the nsen Lord s tnumph. The Resurrection is the starting point
IXvI'J TOV XpL<J'TOV. eWAOrL1d.~ ttEAE.TE~Kat OttLAtE~1Ae~va 2007.
119
 MISSION IN CHRIST'S WAY

tributes to Christ's presence becoming perceptible in a specific

for extending the disciples' mission throughout the .inhabited
place and time, "until He comes" in His final Parousia.
world (oikoumene) so that Christ's victory, the salvatIon of hu-
If the missionary is unable to transmit this sort of glory-
man nature, can be preached "to the whole creation."
which is not of the world, and thus not a reflection of civili-
2. The meaning of mission. After the obligation of mission zation, wealth and knowledge, but the glory of God as it is
was stressed in the reawakening of the Orthodox missionary revealed in the mystery of Kenosis, of Resurrection and of Pen-
conscience, theological thought also focused on the me~ning tecost-then he has nothing essential to offer.
of Christian mission. Basic themes of thought and expenence
in the theology of the Eastern Church are, on the one hand,
B
the love of the Trinitarian God in an eschatological perspec-
REALIZATION OF ORTHODOXY'S
tive and on the other hand, a doxological view of the mys-
HISTORICAL REALITY
ter; of God and of human existence. According t~ Holy Scrip-
ture, the unfolding of history begins and ends WIth the .glory In the West there has been a widespread notion that histori-
of the Father. God's interventions in history were a senes of cally the Orthodox Church has been rather indifferent to mis-
theophanies; the definitive manifestation of God's glory reached sion; that she has been preoccupied with theological disputes
its culmination in the Cross and Resurrection. and an introverted liturgical life, and that through monasticism
The vision of the glory of the Trinitarian God is the ultimate she has cultivated a static spirituality, indifferent to the world
purpose of "being" with Christ. Through the Lord's work of and historical events. A more careful and in-depth study of the
redemption the dawn of the last day approaches, .namely m~n's history of the Orthodox Church reveals that their contribution
participation in divine nature-theosis, by grace: ~nthe ~lonous in spreading Christianity has been very important throughout
life of the Holy Trinity. Until then, the Holy Spmt contmues to the ages and that Orthodoxy has lived by the theological prin-
fulfill the divine plan with the participation of the Lord's dis- ciples mentioned above in multifaceted and multidimensional
ciples, to whom He gave authority to preach salvation to all forms.
creation, and to prepare for the Parousia in which the glory of
God will be fully revealed. 1. The Byzantine Church, following the missionary tradition
All those who "have beheld his glory" through faith and of the first three centuries, continued to be interested in spread-
the sacraments, and who have become members of His body, ing the Gospel. We cannot go into historical details here,l but it
partake in a mission that has one goal: th~ r~capitulation of all
in Christ, and their participation in the dIvme glory. The pur- 1. For a brief history of Orthodox missions see A. Yannoulatos, "Les
pose and aim of the missionary activity of the local ~hurches missions des Eglises d'Orient," Encyclopaedia Universalis, vol. XI, Paris 1972,
and the faithful are set forth in this broader theologIcal spec- pp. 99-102. For further information concerning Byzantine missions see by
~he same author, «Bu1;aV1'LOv, "Epyov EuaYY£AIO'llou»,O"~ BpYJCTKWTlKYJ Ka[
trum. The preaching of the Gospel is a doxological mo:ement. HeLKYJ 'ErKVKAOnatb£[a, A8~vat 1964, Vol. 4, pp. 19-59. 'Ew~ iCTxaTov Tfj~ rfj~,
The foundation of a local Church is a prelude of the Kmgdom (To ~he end of the earth), A8~va 2009. Among many specific studies, see in
of God' the creation of a Eucharistic community, which will, partICular: C. Diehl, Justinien et la civilisation Byzantine au VIe Siecle Paris
through the sacraments and the whole of her life, participate 190 I, and Le grand probleme de l'histoire Byzantine, Paris 1943. F. D~ornik:
in the praise and life of the entire Church. Moreover, she con- Les Slaves} Byzance et Rome au IXe Siecle, Paris 1929 (in French).
 MISSION IN CHRIST'S WAY

would be useful to highlight some basic principles which char- (f) Missionary activity was never the work of so-called
acterized the Byzantine Orthodox missionary activity. "missionary experts"; people from every social class and group
(a) The Byzantines were simultaneously concerned with contributed. Monks and clergy carried the main weight of the
internal mission, that is, within the empire's geographical bound- task, but many laymen, laywomen, politicians, military men
aries, where there were various pockets and bulwarks of idolatry, and even prisoners contributed spontaneously to spreading the
as well as with spreading the Gospel outside the borders of Byz- Gospel.
antium.
(b) Orthodox missionaries attempted to create an authentic 2. The Russian Church adopted the Byzantine missionary tra-
local liturgical community and to translate the Holy Scripture dition. With originality and daring, they continued and devel-
and liturgical texts into the local languages. Whenever they did oped missionary methods inherited from the Byzantines. For
not apply this principle-as, for example, in the case of the Ara- example, catholicity in their view meant that the missionary
bic tribes-the consequences were catastrophic. The uprooting obligation extended within and outside the borders of the em-
of Christianity from the life of the Arabic people is attributed pire; participation of both clergy and laity, and an even broader
also to the fact that they did not have the biblical and liturgical mobilization of the faithful; education and formation of native
clergy; translation of liturgical and religious texts into native
texts in their own language.
(c) The building of a beautiful church has always been a pri- languages in a systematic and deliberate manner; the celebra-
ority, not only for practical purposes, but also because it is a tion of the Divine Liturgy in the language of the people; and
visible symbol of God's presence in the midst of the people, the emphasis on the meaning of the temple's beauty as a visible
place where the sacraments of the "Kingdom which has come symbol of God's glory in space.
and is coming" would be celebrated. From the beginning of the 19th century until the Marxist
(d) Emphasis on liturgical life and the ascetic ideal did revolution, the Russian Church developed systematic internal
not inhibit interest in the social, political, and cultural dimen- missionary activities as well as external ones in China, Japan
sions of life. Along with religion, the Byzantines offered the and Korea.2
peoples they attracted to Christianity their experience in mat- In the immense Russian territory, the monasteries were
ters of government, education; the foundation for cultivating strongholds and centers of Christian expansion and steadfast-
their own literature, and the first teachers and artists, who then ness. During the nineteenth and twentieth centuries institutions
instructed the future leaders in various cultural fields. They were created such as the famous "Spiritual (Theological) Acad-
gave them all the necessary prerequisites to develop into true emy of Kazan" which was dedicated to linguistic, religious and
nations; to define themselves, and to formulate their particular missionary studies. "The Orthodox Missionary Society," was
also founded in 1870by the famous missionary, Innocent Venia-
identity.
(e) In accordance with Byzantine theological tradition,
Christian unity was not harmed by a variety of mentalities, 2. A. Yannoulatos, "Orthodoxy in China," Porefthendes-Go Ye 4
(1962), vol. 14, pp. 26-30, vol. 15, pp. 52-55. Idem, "Orthodoxy in Alas-
languages, customs, cultures and national identities. They did
ka," Porefthendes-Go Ye 5 (1963), vol. 17-18, pp. 14-22, vol. 19-20, pp.
not, therefore, carry out a colonial policy, but helped these new 44-47. Idem, "Orthodoxy in the Land of the Rising Sun," Orthodoxia
peoples shape their own personalities and develop as autono- 1964,Pan-Orthodox Symposium, Athens 1964, pp. 300-319, 338-440.
mous entities. Idem, 'Ew~ Eoxarov rfj~ rfj~, (To the end of the earth), Ae~va 2009.
 DISCOVERING THE ORTHODOX MISSIONARY ETHOS

minov, the Metropolitan of Moscow, for the purpose of educat- obligated to remind others that the erroneous mission of the
ing and supporting missionaries, producing and disseminating so-called Christian nations did not represent the Christian po-
missionary publications and providing economic aid for Ortho- sition, but rather a political policy, which utilized means and
dox missionary groups. masks, and even Christianity itself.

3. Other Orthodox Churches. From the middle of the fifteenth

century until the middle of the nineteenth century, the Ortho-
dox Churches in Asia Minor, Greece, Yugoslavia, Bulgaria, and C
parts of Romania were confronted with the problem of surviv- PROBLEMS AND ACTIVITIES OF
ing the oppression of Islamic-Turkish domination. Under these CONTEMPORARY ORTHODOX MISSION
conditions it was impossible to speak of any missionary activi-
ty. Despite this, certain Greek texts exist which refer to a consid- 1. Contemporary problems of mission: (a) The new local Or-
erable number of Moslems who were converted to Christianity thodox Churches which came into existence after the vari-
and died as martyrs. During this prolonged period of Turkish ous Balkan nations gained their national independence were
occupation, many outstanding figures (such as St. Kosmas Ai- faced with a variety of internal problems. At the same time,
tolos, St. Nikon Metanoeite, and so forth) struggled to restore numerous groups immigrated to western countries where
the Christian faith to those populations that had undergone the different religious creeds were prevalent. In an effort to pre-
influence of Islam. In those difficult years monasteries were al- serve their own religious traditions, the Orthodox were often
ways centers of spiritual encouragement. forced to form closed groups. In order to confront different
If we exclude the case of certain phases of Russian mission, waves of atheism or secularization which began to infiltrate
the other Orthodox Churches, as a rule, did not take part in ~raditionally Orthodox lands, specialized missionary societ-
the visions and the plans of Western Christianity which, during Ies, created in the regional Churches by the initiative of bish-
the last centuries, combined missionary activity with the po- ops, priests and lay leaders, began developing programs for
litical objectives of the great powers. On the contrary, the local domestic mission.
Orthodox Churches, living under the oppression of states with .(b) The new conditions prevailing in our day (1978), the
another religion, found themselves anew in the atmosphere of radIcal restructuring of society, and other profound changes,
the early Church, of persecutions and martyrdom. This is the present the Orthodox Churches with extremely difficult prob-
reason we Orthodox do not share the peculiar feeling of guilt lems. With t~e c?mmun~st regimes in power in Eastern Europe
and the expressions of "repentance," made today by certain and the contmU1~geroSIve effect of secularism in traditionally
Christians in the West for their "politics of Christian coloniza- Orthodox countnes, such as Greece, the field of internal mis-
tion"; expressions which are exploited by the various represen- sion is clearly becoming more critical.
tatives of other religions. On the contrary, we feel that socially ~h~ faith!ul are called upon to participate in a universal,
and politically we belong on the side of those oppressed by the multIdImenSIOnal,spiritual struggle at home and abroad. Thus
followers of other religions and Christian confessions, and not any polarization of interest between "internal" and "external"
on the side of the oppressors and spiritual colonizers. Thus, mission should be avoided; each reinforces and stabilizes the
in the contemporary discussion about mission tactics, we are other. The worldwide missionary duty is increasingly evident.
 DISCOVERING THE ORTHODOX MISSIONARY ETHOS

The whole Church must offer the whole Gospel to the whole mainly from the so-called "African Independent Churches."
world, to those near and to those far away, and concern itself The Church had arisen around the 1930's as a reaction to the
with the whole of man and the whole of human life. policies of certain Protestant missions.3
(c) The participation of the Orthodox Churches in the World Care of these Churches was undertaken by the Patriarch-
Council of Churches and sustained contacts with the Roman ate of Alexandria, which in the 1960's created a Diocese to
Catholic Church have enabled many Orthodox to obtain a better oversee the pastoral work in these communities. Another ef-
view of the worldwide missionary landscape-the thought, the fort, on virgin ground, was begun a few years ago by Greek
organization, and the activities of the Western Churches-and a missionaries in Zaire. It must be admitted that this awaken-
broader awareness of missionary problems. Thus, a disposition ing of African interest occurred, unfortunately, at a time when
of cooperation can be observed in such endeavours as the trans- Orthodox missionary consciousness was at a low point; and
lation of the Sacred Scriptures, missionary training, Christian for this reason was not ready to respond to the possibilities
radio and TV programs, common research, as well as efforts to presented. Thus, the African Orthodox Church was, at first,
dialogue with persons of other faiths and ideologies. However, left without substantial help and developed with all the ad-
there remain serious ecclesiological problems in the way of full vantages and disadvantages of the spontaneous growth of a
cooperation which cannot be silenced. When we reach the heart self-sown plant.
of these matters, we Orthodox feel that the quest for Love is in- The second thrust came with the initiative of a group of
separable from the quest for Truth and that the essential critical young people in 1959. The "General Secretariat of the Execu-
theological dialogue, even in this area, is not simply a right, but tive Committee for Mission," of the World Fellowship of Or-
an obligation. thodox Youth-"Syndesmos," began publishing the periodical
Although full participation in common missionary activi- "Porefthendes - Go Ye," in Greek and English. In 1961 it decided
ties present serious difficulties regarding both Canon Law and to ~stablish an autonomous Inter-Orthodox Missionary Center.
the lack of people and resources; nevertheless, there remains ThIS was also called "Porefthendes" and its goals were defined
a vast area for joint theological research and for laying sound as follows: The investigation of the theoretical and practical
spiritual foundations for mission. Therefore, the Orthodox do problems associated with external Orthodox mission' cultiva-
not hesitate to face these problems with the faithful of the West- tion of a missionary awareness in Orthodox Churche~; to help
ern Churches, in humility and with courage born of love, con- the small Orthodox missionary nuclei in Asia and Africa; and
tribute to a better understanding of the meaning of Christian to contribute to the training of missionary personnel. The Cen-
witness in the modern world. ter .continued the publication "Porefthendes-Go Ye" during the
entIre decade of 1960-1970 (See further analysis in Chapter 11,
2. Activities of Orthodox mission today. The revival of interest Paragraph B, of this book). [... ]
in the "external mission" of the Orthodox Churches originated
in recent years from two unexpected quarters.
The first was the emergence of indigenous Orthodox 3..D. E. Wentink, "The Orthodox Church in East Africa," The Ecu-
Churches in Eastern Africa which were not the result of any menzca! Review, ~O .(1968), pp. 33-43. Cf. Doens, "Information Supple-
n;enta.lre.sur 1 Eghse Orthodoxe en Afrique Orientale," Revue du Cler-
European missionary activity. This was the case with the Or-
g Afrlcam 25 (1969), pp. 543-576. In both these articles reservations
thodox nuclei of Uganda and Kenya, whose members came and different views are presented. '
 DISCOVERING THE ORTHODOX MISSIONARY ETHOS

D forms of dictatorship that harass and burden so many coun-

THE ORTHODOX ETHOS IN CHRISTIAN WITNESS tries. The Christian message, by revealing the immense value
I should like to add a few basic "missionary categories of and potentiality of the human person, seeks to transfigure life
thought" that exist in Orthodox theological self-awareness and through "communion" in the life of the Holy Trinity. Thus, this
experience and which determine the Orthodox ethos in Chris- becomes a witness of the manifestation of the glory of God in
tian witness. the contemporary world; a world which is burning with the de-
sire for divine transfiguration.
1. Christian mission does not seek to "conquer" the world;
neither does it aim to spread and project a Christian common- ~. In the O~thodox tradition, special emphasis is laid upon
wealth that controls everything. Its purpose is not to increase the mner genumeness and the dynamic significance of the holi-
the authority of an organized church, but to serve the world ness of life of each believer in order to radiate the Gospel. When
with love and humility, to offer it salvation. It is not simply a a person submits consciously to the criteria and demands of
matter of transmitting religious teachings, but the "incarnation" the Kingdom of God, when one become a dwelling place of the
of the Word in new geographical areas and new circumstances Holy Spirit, then that person becomes a living "sign," of the
with a view to the establishment of new "churches," of new anticipated fulfillment of the Second Coming. The Kingdom of
nuclei of truth and grace, where the sacraments of the Kingdom th: God ~f love is illuminated and reflected and its image is
will be celebrated and where its coming will be experienced in mIrrored In the faces of the Saints who embrace it with their
thanksgiving and praise. whole soul.
In the history of Orthodoxy, the greatest missionaries were
2. The universal view of the world and of man in the light those who, with the cry of the revelation, "Come Lord Jesus"
of Trinitarian theology presupposes correct action on the local, Vibrating in their hearts, lived the Gospel uncompromisingly.
concrete level. A basic characteristic of Orthodox theological The constancy of the lives of the monks with the evangelical
thought and action is the constant reference, with an attitude precepts of poverty, chastity and love gave an amazing reas-
of praise, to the doctrine of the Holy Trinity; where human s~rance to their mission. We are referring, of course, to the con-
thought, humbled and transfigured, becomes a faithful recipi- ~lstent heroes of the monastic ideal and not to the poorly fash-
ent of the reality of love. For Orthodox, the so-called practical Ioned copies.
affairs of the Church are, in the final analysis, an extension of In the Orthodox Church, this ascetic ethos did not remain
her dogmatic tenets. Thus, we believe that the Trinitarian theol- rlmlte.
. d to the monasteries, but permeated more generally the
ogy of the East remains the best theological infrastructure for ConSCIenceof the believers. For the married life as well has its
appreciation of the importance of the human person and the own asceticism, ~nd each believer is called to a spiritual strug-
harmonious coexistence with other human persons in a com- ?le for the establIshment of the Kingdom of God within oneself,
munity of love (koinonia agapesJ. mdependent of the external conditions under which one lives.
This theological perspective and certainty makes it possible b In ~ene~~l,the Orthodox tradition is profoundly nurtured
to overcome both the selfish individualism cultivated by the y the IntUItIOnthat life has priority over speech. "Life with-
capitalist mentality of the West and the danger of massification, out speech can be more beneficial than speech without life. For
reducing persons to dehumanized masses, under the various the former even when silent, can be beneficial, but the latter,
 MISSION IN CHRIST'S WAY

even when shouting, will only disturb," wrote St. Neilos (430). The faithful by experiencing in the Liturgy: communion
By overcoming any polarization, the Orthodox conscience sees with God, sanctification in truth, inclusion in Christ and through
clearly her ideal in the combination of these two elements. Christ in the Father, and incorporation into the Church of the
"And if life and the world of reason happen to go together, they past, present and future broaden the horizons of their thoughts
become an image, an example of all (true) philosophy."4 and interests, and acquire inner strength enabling them to pro-
The whole tradition focuses attention on "being" in Christ long the experience of the Liturgy into life. That is, to work for
or on ceaselessly "becoming" in Christ by an unremitting ef- the essential promotion of brotherhood in the world, the bridg-
fort of repentance and transformation. Inner purification is ing of the separated, and the elimination of all forms of cultural,
placed above that of preaching. Therefore, in Orthodox spiri- linguistic, or political barriers. There is another kind of liturgy
tuality the Saints have always exercised a stronger influence (7if.rrovpy{a means the work of people); the "liturgy after the Di-
than preachers. As St. Gregory Nazianzus says, ''It is great vine Liturgy" that each believer ought to carryon after the cel-
to speak of God; but it is greater to purify oneself in and for ebration of the Liturgy in Church. The Divine Liturgy is contin-
God."s ued with each one as celebrant before the mystical stone altar of
reality, of daily obligations. Thus the Liturgy becomes life and
4. The axis around which the Orthodox community revolves the whole of life is elevated as Divine Liturgy; that is, to thanks-
and the source from which she draws spiritual strength for her giving, love, doxology of God, and communion with Him and
mission is the liturgical life and above all the Divine Liturgy. with the whole world. (See "Clarification of the Phrase ... " at
The Orthodox contribution to mission is determined by the the end of Chapter 4.)
theological, sacramental message and meaning of the Liturgy.
"The Liturgy is our thanksgiving for and on behalf of the cre- 5. Such a liturgical spirituality does not imply a negative at-
ated world and the restoration in Christ of the fallen world. It is titude towards the world, but, on the contrary, an admirable free-
the image of the Kingdom; it is the transformation of the world dom and ease facing the world, an attitude of affection and love
into the Church."6 In the Holy Eucharist, the vigilance of the towards man. The closer one is to God, the nearer one is to the
Spirit is intensified, the" coming age" is announced in glory, the world; and vice versa. "He, therefore, who has lost the likeness
meaning of the historical nature of time is transformed and the with God has also lost the intimacy with life," said St. BasiL?
present day is bathed in the reflection of eternity. Mission does If the Church Fathers have been so important in the life and
not mean just the announcement of redemption in Christ, but thought of the Orthodox, it is because, by drawing ever closer
its revelation, an invitation to a doxological participation in the to God, they became more familiar with life and its problems,
event of salvation in Christ, through the Holy Spirit. both personal and social.
4. St. Neilos, Epistle 3, 242, PC 79:4960. Cf. Epistle 2, 103, PC There is a special sensitivity in patristic thought to justice,
79:245BC. truth, compassion, and a pronounced sense of communion with
5. St. Gregory Nazianzus, Homily 53, PC 36:581A. . all men. Even the ascetics, who have been so misunderstood by
6. Remarks at the Meeting on the theme "Confessing Jesus Chnst the mentality of activism, do not live for themselves but have an
Today," in Bucharest-Cernica, 4-8, June 1974,Report ~o. ~, paragrap~ intense awareness that they belong to the broader society of the
2, published in Orthodox Theology, The Orthodox Contnbutwn to Nazrobl,
Church. In the "Fhilokalia" we read the following amazing defi-
papers compiled and presented by the Orthodox Task Force of the
World Council of Churches, Geneva, 1974,p. 18. 7. St. Basil the Great, Ascetic Homily, PC 31:869.
nitions: "A monk is one who is separated from all and in har- wheat that falls on the earth and brings much fruit later. If the
mony with all." "A monk is one who is separated from all and unsurpassed missionary epic of the brothers from Thessaloniki,
joined (crvv1JP/-locrl,Livo~) with all." "A monk is one who considers Cyril and Methodios, were to be judged, for example, by the
himself to be just one among the many, for he sees himself in direct fruits of their work at the beginning of the tenth century,
every other person without exception,"8 "Blessed is the monk we would have to characterize it as a failure. Their work col-
who considers all men as God after God."9 The matter of social lapsed in Moravia. Later, however, with the dispersion of their
justice assumes Christological dimensions in the thinking of the disciples to the land of the southern Slavs, to Bulgaria, and then
Saints. In their eyes, the person who is wronged, poor, sick, de- with the spread of their work into Russia, their life sealed the
spised is the person of Christ. "As long as there is time, let us history of the Slavic lands and to a great extent the history of
visit Christ, serve Christ, feed Christ, clothe Christ, offer hospi- the world.
tality to Christ, honour Christ," wrote Gregory Nazianzus.lO For centuries many local Orthodox Churches have lived
The struggle of the Saints for freedom from the bonds of under political oppression. There is in Eastern Christendom
personal egotism is directly connected to "being joined (crvvap- a familiarity with the tragic, with poverty, with sickness, with
/-lorry) with all men," to the sense of unity in society where one external weakness, with the internal experience of the Cross.
affects all, for the improvement of its structures. The demand At the same time, however, these local Orthodox Churches
for justice is interwoven with the proclamation of the Kingdom. demonstrated extraordinary endurance and the power of re-
"For the kingdom of God is not food and drink but righteous- newal. And following long periods of oppression or even of
ness and peace and joy in the Holy Spirit ... " (Rom 14:17).On internal decline, new forces and inspired men arose and con-
behalf of the righteousness which makes man, more than any- tributed to the creation of new periods of spiritual flourishing.
thing else, to resemble God, the faithful are obligated to struggle Each day, at the time of prayer, we Orthodox direct our
with word, with silence, with their active or passive resistance, thoughts and hymns toward concrete persons: apostles, confes-
with their martyrdom. But it would be naive and superficial to sors, martyrs. Many of them, according to the criteria of their
identify the coming of the Kingdom of God with sociopolitical time, had completed their lives in some tragedy. And yet in the
struggles and romantic messianic conceptions. apparent "failure" of their lives, the Church found support.
There is a direct relationship between witnessing for Christ and
6. In the Eastern Church, one finds a strong existential un- the acceptance of the external powerlessness of martyrdom for
derstanding of the concept "my power is made perfect in weak- His sake, for the love of His Church, and having always the liv-
ness" (2 Cor 12:9). This leads to a serene freedom from "power" ing hope which "does not disappoint" (Rom 5:4-5).
complexes and anxiety-for-success which often torment "mis- Seeking no worldly influence or glory, many saints have
sionaries" and "missionary societies." There is awareness that remained entirely unknown to history. But the genuineness of
often what may appear as failure is only the death of the seed of their lives and their unyielding love of God profoundly affected
the souls of the anonymous people who knew and loved them.
8. St. Neilos the Ascetic, On Prayer, 153 Chapters, 124, 125, Philokalia
Many carried on missionary work without being aware of it.
of the Holy Neptic Fathers, vol. I, ed. E. Papademetriou, Athens 1974,
!hey did immense good just by simply existing. They lived
p. 187 (in Greek).
9. St. Neilos, On Prayer, 121, p. 187. In freedom: freedom from the desire for wealth, for fame, for
10. St. Gregory Nazianzus, On Charity, 50, PC 35:909. pOwer and from the fear of human failure. The daily contact
of the Orthodox believer with all these saints, who lived con-
stantly and doxologically with Christ's first and final coming,
with a spirit of joyful praise, gives shape and form to the Ortho-
dox ethos.
This liturgical, ascetical, social and martyr-like ethos is still
at work. It is the kind of ethos that offers to missionary work a
special quality of expression and presence, an invincible endur-
THE ASCENT OF HUMAN NATURE
ance and joyful freedom. (1980)
 A
THE ULTIMATE SIGN OF
GLORY FOR HUMAN NATURE
ith the development of the sciences and technology in
W the Twentieth century, many have spoken about the
amazing capabilities of man. Indeed, sometimes boastful ex-
pressions have been heard, such as: "God is dead." "We are
gods." These voices sound like a direct echo of the ancient as-
sertions of the Devil in Eden: "And you will be like God, know-
ing good and evil" (Gen 3:5).
But the Devil cannot create something new. He cannot cre-
ate; he can only pervert creation. With that ancient proposal of
his, he distorted the truth, and turned it into a lie. Just as in
Eden, he began with a basic truth, but he expressed it in such a
way that set humanity in a wrong direction; pushing humanity
towards the way of arrogance, and self-realization.
In the same way, the desire of man to elevate himself to the
• Homily at the main event of worship at t.heWorld Missionar: ~on- throne of God is not altogether wrong. It is primarily a distortion
ference of the World Council of Churches In Melbour~e~ 1980. The of a predisposition that has a divine origin, in that God created
Ascent of Human Nature," International Review of MIsSIOn 69 (1980), man "in His own image" in order to be with Him.
202-206 .• Your Kingdom Come. Mission Perspectives, Geneva 1981,
pp. 1 "" Q.ue ton Humanity has finally found the right direction towards the
237-242 • French: "L'elevation de la nature mmamne,
pp. . """". G ' 1982 pp 101-105. throne of God through Jesus Christ, the "second Adam." This is
Regne Vienne! PerspectIVes mlSSlOnnal1eS, eneve , .
exactly the main point of the Christian message that culminates
• «'H av{nvwcy'1 ,~S avepW1tLVI1S <pucy£wS», IIcwra Ta "Eev? 6 (1~87),v~~. 22:
in the feast of the Ascension. The final destination of human-
pp. 3-5 .• 'l£pa1tocJTOAr,: (TTa Ixvl1 TOU Xpt(TT()u. e£OAortK£~ /-l£A£T£~ Kat 0/-ltAt-
ity is precisely deification-to be made divine (what in Eastern
£~, Ae~va 2007.
 THE ASCENT OF HUMAN NATURE

theology we call theosis). But this is only possible in Jesus Christ the sin of the first Adam had separated: humanity and heaven.
who "emptied himself, taking the form of a servant" (Phil 2:7). The divine "glory" is once again given to human existence.
This basic theological message is transmitted by the Feast Just as the fall of Adam opened for humanity the way to Ha-
of the Ascension. In accordance with the Christological con- des, thus the Ascension of the "second Adam," Jesus Christ,
science and the worshipping subconsciousness of the ancient opened the wa~ for our entrance into heaven, where the pres-
undivided Church, we see in the Ascension the consummation, ence and the wIll of God prevails absolutely.
"the end" of all the other decisive phases of the course of the life With"His birth, Chri~t became the "first-born among many
of Christ, the God-Man. The descent of the Logos of God from brethren (Rom 8:29). HIS presence and work have cosmic di-
heaven to earth began with the Annunciation. The ascent of the mensions. He is "the first-born of all creation" (Col 1:15) the
same Logos of God from earth to heaven is fulfilled through the "beginning, the first-born from the dead, that in everythin~ He
Ascension. The Annunciation was the prelude to the Incarna- might be preeminent." (Col1:20). [... J
tion, while the Ascension is the conclusion of it. In the Annunci- The central purpose of the redemptive mission of the Lord
ation then, He descended from heaven to earth naked, without was not to add a few moral principles or to clarify certain as-
flesh, while now He ascends from earth to heaven, raising the pects of the Old Testament, but to ontologically renew "all
human nature He had assumed with Him. Forty days after His things"; to raise up everyone who had fallen, to make them in-
birth, He was taken to the temple and as the "first-born" was ~orrup:ible, to glorify the condemned, to deify human nature. It
dedicated "to God," according to the Law. Forty days after His ISpreCIsely th~swhich remains as the heart of the Gospel mes-
Resurrection from the dead, which is a rebirth of the human sage; that Chnst became incarnate" and dwelt among us," that
race, He ascends to the celestial sanctuary above the heavens He preached the Kingdom of God in word and power, that He
as the "first-born of the dead" in order to present His human suffered for us, that He arose from the dead and ascended into
nature, "holy and pure," to God the Father. heaven, opening to mankind the Kingdom of God. Christ trans-
figured the human nature that He had assumed. That is, our
God the beginningless, Who did exist before all ages, o,":n ~ature, and ultimately raised it with the glorified Body of
Who took man's nature on Himself, deified it mystically, HIS dIvine-human Person to heaven, where God is absolutely
was taken up on this day. Hence, the Angels ran before the present, above and beyond our ability to comprehend, and yet
Apostles, did indicate Him as He rose with great glory to so very close to us.
Heaven's heights; and as they worshipped Him they cried
The old classical language, bound within static concepts
out and said: Glory be to God Who was taken Up.l
of space and time-" above," "below" -threatens to compart-
The basic key to the theological understanding of the mes- mentalize us into false and dangerous dilemmas regarding the
sage of the Feast of the Ascension remains the biblical con- presence of Christ in heaven and at the same time "with us."
cept of Christ as the "second Adam" and as "the first-born" Nevertheless, the contemporary advances in the natural sci-
of creation. The whole divine plan in Christ not only brings enc~s emphasize that space is not static, that the universe is in
reconciliation between God and man, but reunites that which mohon and that space is continually expanding; space and time
are mutually interdependent.
1. The Kathisma hymn from Matins of the Feast of the Ascension, The assumption of human nature and its elevation has b
ont I . I een
Third Tone, "Awed by the beauty." o ogIca ly completed by our "first-born brother," Our God-
 MISSION IN CHRIST'S WAY
THE ASCENT OF HUMAN NATURE

Man Lord. It is precisely this event which consti~utes th~ ulti-

dignity of the human person, find themselves in harmony with
mate sign of glory for human nature. But for us It remams an
the great purpose of the elevation of human beings which was
enormous potential, still underdeveloped. Everyone, a~ a fre.e
realized by the risen and ascended Christ. In order to be truly
person, is called to freely accept th~s'p0ssibilit~, to actlva~e It
human one must be "God-like." Jesus Christ remains always
through the power of the Holy Spmt, who bn~gs the Kmg-
the measure of the fullness. Captive-as we often are-to a
dom of God into our midst, who leads us to the bosom of the
post-Augustinian theological tendency to devalue human ex-
Father."
istence, it is necessary to rediscover respect for human nature
and to understand the amazing possibilities, and unimaginable
horizons which were opened to it by the ascended Jesus.
B
IMPLICATIONS FOR DIRECT MATTERS 2. The missionary work we serve is not simply the procla-
All these things, while at first sight may appear to ~e theo- mation of some moralistic message or an invitation to salvation
retical, have in fact, like all the dogmas of the Church, ~lfect rel- for only a few individuals. Rather, it is an invitation to a journey,
evance to the concrete and practical problems of our hfe; much to a liturgy of transformation of the whole world, to the activation of
in the same way that mathematical equations offer solutions to human potentiality for the elevation, the "ascent," of the whole
many practical problems in physics. of human nature to "the throne of God," to deification by grace
through participation in the life of love of the blessed Holy Trin-
1. This view of the significance of the elevation of the. hu- ity.
man body with the Ascension of Christ emphasizes pre~Isely Through the mission of the Church, people are invited
the enormous value of the material world and of the h~~an bel.ng as to participate in the fullness of life, so that they may have
a psychosomatic unity. It constitutes a most surpnsmg affir~~- "life and have it abundantly" (John 10:10); and to become
tion for the whole person. Christ sanctifies the human body; It IS acquainted with the infinite potentialities which have been
this body that He transforms, resurrects and elevate.sto heaven. given to mankind through the incarnation and resurrection of
This is the body of the God-Man which, before HIS Resurrec- Christ (Rom 8:17). Our participation in this life, in this glory,
tion worked, walked, served, suffered and bears "the marks. of will reach its fulfillment in the eschaton, in the Second Com-
the nails." The Christian revelation does not speak about I.Ib- ing. "When Christ who is our life appears, then you also will
eration of the soul and spirit from the prison of the body hke appear with him in glory" (Col 3:4). His glory radiates con-
other philosophical or religious systems. It is o~posed to vague tinually toward the whole world, to the whole of creation. The
idealisms and to every form of atheistic humamsm. It preaches Ascended Christ is the One who "fills the universe." Thus the
the resurrection and elevation of the whole human nature. After Kingdom of God, which already has begun within us and the
the presentation to the Father, the "regenerated" human nature fUlfillment of which we are anticipating, is thus experienced
reached the height of its development. Humanity and the world with an astonishingly dynamic hope.
acquire an indescribable dignity and s.ignifican~e. ..
Those who take an authentic mterest m huma~ be~ngs, m 3. After the Ascension, the disciples "return,ed to Jerusa-
the protection of their health, their freedom, and JustIce and lem with great joy" (Luke 24:52),full of certainty, strength, vi-
sion, and hope. "This Jesus," said the angels, "who was taken
 MISSION IN CHRIST'S WAY

up from you into heaven, will come in the same way as you In this they all find their fulfillment. Any thought that ignores
saw him go into heaven" (Acts l:l1)-"this same Jesus" in His the ultimate right of the human person results in disorienta-
divine-human nature. There is a deep joy that springs from a dy- tion, and makes one indifferent towards what is the essential
namic understanding of the coming of the Kingdom of God, from the element of human existence: one's divine origin and one's di-
certainty that we know the most crucial message in human his- vine destination.
tory. Our highest missionary obligation is summarized in pro-
There is a joy in the power that Christ has promised: "You claiming and in living the fact that every person has the right,
shall receive power when the Holy Spirit has come upon you" and the obligation to activate the infinite potentialities which
(Acts 1:8).There is joy because of the decisive role that has been are offered to each human person in Christ through the Holy
bestowed on us as "sons of the Kingdom" to work together "as Spirit; so that we proceed to the fulfillment of human existence.
co-workers of God" to spread this redemptive witness "to the In the theological language of the Eastern Church this is called
end of the earth" (Acts 1:8). "deification" (theosis), the "end" (telos) of which the Ascension
Bringing the Kingdom to new frontiers is not a human ac- of our Lord reveals to us in a daring, and joyful manner, one
tivity. It is the Holy Spirit who continues the mission of Christ that transcends every static human thought.
in time and in space with His "Christ-like" disciples making
the Kingdom present "within us," and in every person in the
Church. But primarily, this great joy is poured out into our lives
as we view the tremendous potentialities which the Ascen-
sion of our Lord opened in the life of humanity and the whole
world. Moreover, it is active even in our difficult hours: when
we follow Christ on His way to the field of harvest, along the
streets of the spiritual Jerusalem, to the mystical mountain of
the Transfiguration, in His clash with the powerful religious or
political leaders of His time, or on His way to Golgotha. We
know that this road ends in the Resurrection, in the Ascension,
"in the bosom of the Father." This joy then is not closed, not indi-
vidualistic; it is developed within the Church, it is the doxology
of the community of believers, the dynamic proclamation of the
new potentialities of humanity.
In recent years, many proclamations have been heard about
human rights. Considering humankind and our work in the
light of the Ascension, we come to realize more and more that
our Christian mission is a proclamation about and a struggle for
the highest human right-to become that for which we are cre-
ated; to become "Christ-like," by the grace of God; to realize our
true nature. All other human rights are derived from this right.
 he apostolic experience, upon which the Church devel-
T oped, was not based upon the knowledge of a theoretical
teaching, a new law, but, primarily, upon the knowledge of
one Person and one power: the Person of Jesus Christ and the
power of His Resurrection. The Lord chose the first members
of the Church, His Apostles, "to be with him, and to be sent
out to preach and have authority to cast out demons" (Mark
3:14-15).

A
WORSHIP
The primary objective of those who commit themselves to
~hrist is to "be with him" (Mark 3:14); to be constantly in a liv-
mg relationship with Him. Shortly before His sacrifice on the
Cross, the Lord entrusted to His apostles the sacrament of the
Holy Eucharist in order to ensure this constant communion also
• Report to the 6th Assembly of the WCC in Vancouver, Canada. in the future. Later, before sending them "to teach" the nations
• "Worship-Service-Martyria," Paper for the Sixth Assembly of the
He bestowed upon them the gift of the Holy Spirit. '
World Council of Churches, International Review of Mission 72 (1983),
It is precisely this apostolic experience of the knowledge
pp. 635-639 .• «EuXaplcrr[a,~laKov[a, Map-rup[a, at £lAAY1A01t£PlXwp'1O"YP>,
of the person of Christ, and of "communion" with Him that
IIavTa Ta "E8vry 2 (1983), vol. 13, pp. 6-8. • "Christlicher Zeugnis in einer
:~main~ the living experie.nce within the Church. This expe-
gespaltener welt. Leiturgia-Diakonia-Martyria," Hrsg. 1. Coenen,
Ience IS expressed and vIgorously preserved in ecclesiasti-
W. Tranmullel~ Vancouver 1983. Zeugnisse, Predigten, Ansprachen,
cal worship. It is especially in the Holy Eucharistic which
Vortrage, Initiativen (Bzor 48), Frankfurt, a. m. 1984, pp. 124-128.
• 'I£pa1toeJTOAf] O"Ta LXvry TOU XptO"TOU. eWAOrtld~ I-I-t:A£Tt:~Ka{ 0l-l-tA£t:~, l\e~va
does not consist simply of the recapitulation of the myster
of the Incarnation, the Resurrection and Pentecost, but of th~
2007.
147
 EUCHARIST - SERVICE - WITNESS IN MUTUAL RECIPROCITY

experience of Christ's redemptive event in the here and in to the center of the universe, who is Christ, "to unite all things
the now. The liturgy is the vision that gazes towards the last in Him" (Eph 1:10).
things (eschata) when Pascha will be fulfilled "in the endless Through personal prayer this" communion" which is com-
day of his Kingdom."l It is a way of participation in His life pleted during the Liturgy extends into our daily activities and
and glory. to our efforts that at first glance may appear neutral. The "Jesus
Every Divine Liturgy renews the awareness of the Kingdom Prayer" or the "prayer of the heart," constantly brings to mind
of God around and within us: (a) Revealing synoptically the and heart the presence of the risen Christ and radiates His pres-
meaning of history, which is the transformation of the cosmos ence into the environment.
within the divine love of the Logos of God and the energy of the
Holy Spirit. (b) Inviting to a movement of liberation from every
kind of conventionality, from all-encompassing impassioned B
thoughts and from the magnetism of egocentric tendencies. (c) SERVICE
Leading to a communion of love with the faithful of all the ages The prayer of the Church culminates in the Eucharistic
and all places in the world; strengthening the feeling of unity anaphora at the moment of the consecration of the Holy Gifts
with all people. It brings together those people who are aware and by extension to the entire creation: "Let your Holy Spirit
that they have within themselves the image of God and those descend upon us and upon these gifts before us." It is in this
who doubt it due to the influence of various religious or ideo- way that Pentecost is constantly being experienced in the
logical systems. Church. But any community that receives the Spirit should be
Thus, the Eucharistic event of the Liturgy gives stability aware that it is not to be a possession or property of a few indi-
to the Christian experience and constitutes its culmination. It viduals, or for personal enjoyment and ecstasy, but for a world-
transfigures human existence and makes it a participant in the wide mission (Acts 1:8).At Pentecost all the barriers and borders
glory of God. Worship, and especially the Divine Liturgy, con- that divide human beings were destroyed by the mighty wind
tributes to the uninterrupted reception of the Gospel of grace and the tongues of fire. Pentecost is the overcoming of the con-
and salvation, not as abstract knowledge, but rather as power. fusion of Babel; it inaugurates a new relationship of trust and
The Divine Liturgy is a doxological announcement and mani- love with God and human beings; a new decisive possibility
festation of the Kingdom of heaven to a world that, even if it for communion between God and humankind. The fruit of the
wants to ignore it, deep inside is seeking it. Holy Spirit is not limited to ecstatic phenomena; rather, it refers
As a "sign of the Kingdom," the Eucharistic gathering con- to the transformation of personal relationships. "The fruit of the
stitutes a challenge for the contemporary technocratic world, Spirit is love, joy, peace, patience, kindness, goodness, faithful-
continually emphasizing the fact that there is yet another di- ness, gentleness, self-control" (Gal 5:22-23).
mension of human existence. Furthermore, it is an invitation to The local Church, the diocese, the parish, but also every form
a fellowship of love with the One who is Love, the Triune God. of e~pression of ecclesiallife, such as monasteries, religious or-
In this manner worship steadfastly preserves its "missionary gamzations, missionary societies, various small informal mis-
character" for secular society, drawing it like a centripetal force Sio~ary groups and communities constantly remain open and
fUI~lItheir duty within society to radiate the love and glory of
Chnst to the whole of humanity for the sake of the entire hu-
man race (oikoumene), always receiving and offering the Gospel. through injustice, greed, distortion of the thought and meaning
Any self-enclosure can result in the negation of their nature, of life, and thus continuously polluting man's imagination. One
and leads to suffocation. The continuous offering of what they cannot remain indifferent before the various forms of oppres-
have, of what they are, forms the mystery of their existence. sion of people just because they are poor, to unjust discrimina-
When people give, their goods are multiplied-as it happens tions because of race, sex or age, or to human egotism, in its
exactly when we share our joy. Whenever people hold their pos- many forms, which is precisely in and of itself the sin, the rebel-
sessions exclusively for themselves they go to waste. This basic lion against the love of the Triune God.
principle holds true for spiritual gifts, as well as material goods. The participation, therefore, in any kind of dynamic move-
This is true in all levels of existence from the simple to the com- ment to liberate human life from the domination of every de-
plex. Whenever a church group, large or small, becomes self- monic power, oppression and unjust construct is the direct
enclosed, it loses itself, it self-destructs. You discover yourself result of the liturgical experience, the direct expression of the
essentially when you offer yourself. This is a Christian principle experience of salvation. At the Orthodox Conference at Etchmi-
of universal application. Whenever people share, their posses- adzin in 1977, we emphasized that, after the Divine Liturgy in
sions multiply. Thus selfless service within the broader human the church, a new liturgy begins on the stone altar of everyday
community is not merely an ethical "should," but the life, the reality, a liturgy that every faithful must carry out. This became
very breath of the Church. a codified phrase in the ecumenical movement: "the liturgy af-
In our various international conferences and meetings we ter the Liturgy (see end of Chapter 4). Whosoever wishes to live
speak a lot about justice, unity, equality, and sharing in the prob- in Christ is obligated to follow Him, not only to the upper room
lems of the poor. This is an easy thing! But afterwards, we fail to and to the Mount of Transfiguration, but also in the dust of the
share and we prefer our own wealth, comfort, and security, that apostolic way, uphill to Jerusalem and to Golgotha.
is, we finally prefer ourselves. The basic question is who can free
us from this captivity to ourselves. According to the apostolic
C
experience, only a living fellowship with Christ-as received
in prayer and worship-can free us from our personal interests
WITNESS
and continuously renew the spirit of sacrifice and courage, so " The apostolic experience is expressed in announcing the
that we may fight for justice and brotherhood even when situ- Gospel of glory" continuously in new frontiers and areas con-
ations appear hopeless. Without this inner power and freedom, sidered unreachable, not only in the geographical sense, but
all our attempts can degenerate into a boring verbiage. also in social, scientific and structural terms. A modern sickness
Worship and service are connected like the two phases of that threatens to paralyze Christian mission is the notion that
one breath: inspiration and expiration. There cannot be a dy- since the whole earth is an area of mission we are all "mis-
namic expiration in service, without a dynamic inspiration in sionaries"; and, therefore, confine ourselves t~ our own circum-
worship, and vice versa. One cannot have the illusion of living stances, ignoring the more difficult areas thought unreachable
"in Him," who was the "one who serves" (Luke 22:27), who ~Y Christian witness. But in His final commandment, the Lord
"went about doing good" (Acts 10:38), unless one's life is a dy- Insists on a universal point: "And you shall be my witnesses in
namic expression of this transfiguring power; that means, re- Jerusalem and in all Judea and Samaria and to the end of the
sistance against demonic powers that corrupt human existence earth" (Acts 1:8).
 The apostolic experience and witness is crowned with mar- their struggle against demonic forces, accepting freely and
tyrdom. "And you shall be my martyrs (witnesses)." In other sharing the life of poverty and deprivation of the people, and
words, "you must say something essential concerning 'My life' by standing up to the transgressions of civil and ecclesiastical
and 'My death' with your life and your death." It is indicative authorities.
to point out that the Greek word "martyr" (martus) in the New In the Orthodox Church there is a continuous daily com-
Testament has a double meaning. One meaning is "I offer my memoration of the martyrs and saints, among whom are in-
testimony," -to be a witness, and the other is to seal that witness cluded equally, men, women, children, rich, poor, persons of
with blood-with "martyrdom" (martyrion). The knowledge of both high and low rank; people "from every nation, from all
the person of Christ will be completed through the existential tribes ... and tongues" (Rev 7:9). In the life of worship there
knowledge of His death. "That I may know him [Christ] and is accomplished a communion, a "festival," together with all
the power of the resurrection, and may share his sufferings, be- those who loved Christ, without reservation and courageously,
coming like him in his death" (Phil 3:10). This remains as a com- until death. The participation in this feast of the saints gives the
mon calling for the members of the Church, a portion for all the faithful new courage, hope and inspiration to experience their
faithful in her witness and her martyrdom. This kind of witness personal martyrdom in whatever proportion or form presented
is bound up with martyrdom, transforming trials into deep joy, in life.
the external social failures to an inner maturity, into existential Today participation in some kind of martyrdom takes on
participation in the death and the life of Christ. Frequently that new and unexpected forms in the multifaceted struggles for
which one calls success is nothing more than a masked failure social justice, equality, peace and unity, in order to experience
and that which society believes to be a failure hides sometimes the Gospel in personal life, in times of critical decisions, in con-
an essential success. [... ] flicts with the powers of this world, within the challenges of
During the first centuries it was necessary for millions the structures of contemporary society. In one way or another,
Christians to witness for Christ with their blood. In all of the all of us will know the martyrdom that God has given to each
critical eras, even until today-before the foundation of new lo- of us within the different circumstances of life: in the desert of
cal Churches or in the attempt to uproot ancient ones-martyr- the great cities, in the daily silent trial of cooperation or of re-
dom or the witness of blood has once again been required. We sponsible administration. We carry our personal Cross" daily"
all know, more or less, some contemporary martyrs who paid (LUke 9:23) always within the perspective of dynamic hope and
with their lives for their faithfulness and devotion to the righ- mystical joy, fl ••• in much affliction, with joy inspired by the
teousness and truth of Christ. Holy Spirit" (1 Thess 1:6).
There are also millions of other Christians "faithful unto
***
death," who were not physically martyred, who lived their In the contemporary spiritual quest, it is incumbent upon
personal sacrifice, their love for the Crucified Savior in other us to exert every effort to live the apostolic experience in its
ways. The Apostles lived the first phase of witness and mar- fullness. The exclusive emphasis on the particular leads to a
tyrdom as they faced a thousand perils and difficulties in their heretical form of life and an essential weakening of all the other
missionary work, they even "despaired of life itself" (2 Cor :lements of life. Worship, service and witness find themselves
1:8; d. 6:4-6; 11:26-27). Later, the monks and nuns lived the In a s.tate of mutual influence and interpenetration. Worship
experience of martyrdom by their ascetic life in the desert, in SUbmIts to a continuous "biological purification" of the various
wastes of human egoism offering constantly the needed pure
water to cleanse the diverse personal and combined energies.
This purification and sanctification contributes to the renewal
of human life and the life of the world.

THE DOXOLOGICAL UNDERSTANDING

OF LIFE AND MISSION
(1984)
 hen we use expressions like the "glory of God," "doxo-
W logical stance," "unto the glory of God," most people
think of something being offered to God, an attitude of praise,
or something being done for the glory of God. The parallel use
of the word" glory" for matters pertaining to human life has
contributed to altering its original biblical meaning. Some peo-
ple even ask what need has the self-sufficient Lord of the uni-
verse for His creatures to offer Him glory? Nevertheless, the
meaning, the message, and the timeliness of the truths related
to the glory of God are far more broad and profound, and have
multifaceted connections with life and mission.

A
A THEOLOGICAL AND BIBLICAL REVIEW
1. One of the fundamental truths of our faith underscores
that God is incomprehensible and inaccessible as to His es-
se~ce. But the biblical revelation overcomes the impasse of
thIS initial position regarding the incomprehensibility of God
by announcing clearly that, while the essence of God remains
unknowable and incomprehensible, nevertheless, His pres-
• «'H 80~OAOrlK~ KaTavol'j(nl T~~ sw~~ Kat T~~ i£pa1to<JToA~~»'
ence becomes perceptible in the world, in the universe, with
the manifestation of His glory. When God is revealed in the vari-
'EnonrEla, AqHEpWtta <Jro f\.ywv "Opo~ 96 (1984), pp. 1123-1232.
• IIavra ra "EevY] 5 (1986), vol. 17, pp. 20-27, vol. 18, pp. 4-7.
ous theophanies, it is not His essence, but His glory that becomes
• 'IepanoaroAry <Jra IXvy] rov Xpl<Jrov. eWAOYIKE~ l1eAEre~ Ka[ 0I1IA[e~,
perceivable. For man in his finite nature is in a position to un-
derstand and experience only the glory of God, which is the
l\e~va 2007.
157
 MISSION IN CHRIST'S WAY

fervency of the divine presence, inconceivable, inaccessible, extended to the entire world. The more inaccessible and transcen-
but directly perceptible. This glory is the dynamic, creative, dent the essence of God, the more the energies of the divine
transfiguring energies of the divine supra-essence of the Holy essence, the glory of God, embraces the universe. "The heavens
Trinity. The glory of the Triune God embraces the universe, are telling the glory of God" (Ps 19:1). "Holy, holy, holy is the
and brings" all things" into the range of His love and redemp- Lord of hosts; the whole earth is full of his glory" (Isa 6:3).
tive grace, and it remains in the vastness of eternity, even The tragedy of the world begins when, with the egotisti-
when time will be abolished. cal use of the freedom of rational beings-initially an order of
This critical point of the incomprehensibility of God, re- the angelic world and later the first human couple-the glory
vealed by His own initiative, is a subject which patristic thought of God was concealed. For after this explosion of selfishness
attempted to shed light upon by using the distinction between the and egotism, sin was interjected like a polluted mist between
essence and the energies of God. From St. Basil the Great up to the the reality of divine glory and the human conscience, the sum-
more systematic development by St. Gregory Palamas, Eastern mit of creation. This disability weighs down human existence:
Christian thought distinguishes steadfastly between the created "Since all have sinned and fall short of the glory of God" (Rom
universe and the uncreated energies of God. The God who is 3:23). The people, no longer able to enjoy the presence of God,
"beyond all being" is not identified with any created concep- "... did not honor (glorify) him as God or give thanks to him"
tion or idea, as in the philosophical meaning of essence. That (Rom 1:21). Victims of their illusions and their foolishness, the
which man is able to receive, in the final analysis, is the glory people "exchanged the glory of the immortal God" and re-
of God. The distance between creature and Creator remains placed it with various idols of their imagination and their will
immeasurable. Any word about God, ultimately, can only be a (Rom 1:21-23).
word about the glory of God, which expresses both His immea- A new decisive and definitive manifestation of the glory of
surable distance and His nearness. God takes place with the revelation in Christ: "And the Word
Whatever we know about the mystery of God, about the became flesh and dwelt among us, full of grace and truth; we
evangelical message of the salvation of man, is related basi- beheld his glory, glory as of the only Son from the Father" (John
cally to the manifestation of the glory of God. And this is why 1:14).Knowledge of the Logos, communion with Him, accord-
the most authentic form of expressing this mystery is the one ing to the experience of St. John, is "the vision of his glory." All
which deals with His glory. The most suitable reflection on the events in the life of Christ, through which the revelation of
the meaning and the manner by which this message is com- God and the renewal of the universe is accomplished, are ex-
municated is also doxological. It is not so much a matter of pressions of the glory of God. His birth means: "Glory to God
method, as it is a way of thinking, of disposition, of life be- in the highest, and on earth peace among men with whom he
fore the unapproachable mystery of the eternal God. The true is pleased" (Luke 2:14). The miracle at Cana, with which the
understanding of the glory of God, its proper experience and "signs" of His Kingdom began, was an event by which Jesus
transmission, are of central interest in Orthodoxy, and is wor- "manifested his glory" (John 2:11). On the mount of Trans-
thy of a more analytical approach to its biblical foundations. figuration-more directly and in a blinding way-"his glory,"
His divine and human nature, transfigured by the uncreated
2. The beginning of the Christian experience and the fou~- light of His divine glory, is revealed to the three disciples
dation of hope and optimism is the reality that the glory of God lS (Luke 9:32).
 MISSION IN CHRIST'S WAY

But it was particularly the Passion and the Crucifixion whi.ch Those who have received the light of the glory of God with
manifested the glory of God, in its most inconceivable and ang- humility and faith, transforming it in their life into love, see in-
inal dimensions Christ Himself, in His final prayer to the Fa- deed the glory of God as light. Those who rejected and pushed
ther, refers directly to this truth and connects organically. and away the revelation of the glory of God in its humble form will
internally the themes of love, life, and glory which co~stItu~e encounter it, ultimately, as blinding and consuming fire. The
expressions of the redemptive action (John 17:1-26): WIth IS
passion, which is followed directly by the ResurrectIon, Chnst
r: radiance of the glory of God seals the course of history and
exalts it into unimaginable dimensions.
enters "into his glory" (Luke 24:26). Destroying decisively the The final pages of the New Testament, illuminating the
power of death and receiving" all authority in heaven and on eschatological vision of the Church, describe the "holy city
earth" (Matt. 28:18),the risen Christ "ascends in glory," unites of Jerusalem," which descends out of heaven from God and
"the things of earth to the things of heaven," raises human na- is illumined exclusively by "the glory of God" (Rev 21:11,23).
ture to the "right hand of the Father of glory," and returns hu- All the powerful of the earth "shall bring their glory into
man history to its rightful direction. . it," and offer "the glory and honor of the nations" (Rev.
Since then, that which was accomplished ontologlCally for 21:24-26). Every other glory of the world, of the civiliza-
human nature in the person of Christ, the First-born of creati.o~, tions of the people of the earth are laid at the feet of God and
is now being continued with the outpouring of th~ Holy ~PIrlt. find its "end" and fulfillment in participation in the divine
At Pentecost the glory of God is revealed and mamfested In an- glory.
other dynamic manner, that of "the rush of a mighty wind" and
"tongues as of fire" (Acts 2:2-3). The manifestation of the ?re~-
B
ence of the Triune God in the universe, in time and etermty, IS
APPROPRIATING AND
accomplished with the constant energies of the Holy Spirit.
After Pentecost the apostles of the Church in every period
RADIATING THE GLORY OF GOD
of her history, invited the people "to lead a life worthy of God," In the doxological perspective, mission is not understood
who calls all of us "into his own kingdom and glory"(l Thess as a method for proselytizing and attracting new members to
2:11-12). This invitation, "exhortation," and "encouragement" a closed community living for itself. Rather, it is a polyphonic,
establishes "the purpose of Orthodox mission." The heart of multidimensional manifestation of the glory of God in the
the apostolic message is the proclamation, "how great amo.ng Church, with each believer glorifying God. The basic purpose
the Gentiles are the riches of the glory of this mystery, whIch of mission is the mobilization: (a) of the whole of humanity to
is Christ in you, the hope of glory" (Col 1:27). The purpose of appropriate and to radiate the glory of God; and (b) to a com-
Christian life is determined to be participation in this glory of mon journey within the realm that is illumined by the glory of
Christ. God and to contribute to the return of all creation to the doxo-
The entire eschatological orientation of the Church reaches logical rhythm.
the summit where the glory of God will be manifested in all of
its brilliance and fullness, when the Son of man comes "in his 1. Appropriating and radiating the glory of God are two
glory" and "sits upon the throne of his glory" for the final judg- continuous movements of basically the same pulse. The doxological
ment and fulfillment of His Kingdom. proclamation of the Gospel comes as a response to the revela-
 THE DOXOLOGICAL UNDERSTANDING OF LIFE AND MISSION

tion of the divine glory in the soul. And what follows is a new
In the patristic sayings included in the Gerontikon there is
reason for receiving the glory of God.
re~orded an excellent account about the life of an anonymous
Life in Christ does not mean a simple acceptance of some saInt:
affirmations of faith, principles and rules of behavior. As often
as the emphasis has been placed upon these, we have ended up Abba John Kolovos said that a spiritual elder became a
with sterile and offensive external formalities, a legalistic spirit, recluse and became well-known in the city and had much
and a dry moralistic mentality. The purpose of Christian life re- ?lory. He was once informed, "One of the saints is dy-
mains the appropriation of the glory of God in Christ through Ing; go to greet him before he falls asleep." And then he
the Holy Spirit. This relationship is revealed as light, love, and thought to himself: If I go out in the daytime, people will
joy even in this life. The radiance of the glory of God penetrates ru.n after m~ to h?nor me and I shall lose my peace. So I
into human existence through the grace of the Sacraments. WIll go at mght, In the darkness, and avoid them all. So
The vision of the glory of God follows as a consequence of he ~ent out of his cell with the darkness of night, because
he dId not want anyone to see him. But behold, from God
our living faith. The words of Christ are directed not only to
two Angels were s.ent down with lamps to lighten his way.
Martha, but to each and every person. "If you would believe
Thus, the whole CIty ran to him, seeing his glory. And the
you would see the glory of God" (John 11:40).
~ore he t~ought to avoid any glory, the more he was glori-
Christ does not offer to us a legalistic type of deliverance fied. In thIS example we see fulfilled what was written: He
from guilt, a static justification. "Calling" and "justification" who humbles himself shall be exalted.]
are sequential stages. The end is still the glory, the journey, and
participation in the glory of God. "And those whom he justified Thos~ who become recipients of the divine glory conse-
he also glorified" (Rom 8:30). Illumination and glory, faith and quently Impart a transfiguring radiance within society as a
glory, praise and glory, glory and works advance together side whole. Only those glorified by divine grace are essentially able
by side. to glorify ~od, bein~ themselves bearers of His glory. This is
All of the efforts and activities of the faithful must be of- why the SaInts remaIn the most significant "missionaries" of
fered to the glory of God. "So glorify God in your body and Christendom.
in your spirit, which are God's" (1 Cor 6:20). All of human
existence, the bodily and spiritual functions and possibilities . 2. T~is expression of glory and way of life must not, nor can
participate in the glory of God. The faithful receive it and they It, remaIn a personal act of faith or private communal experi-
offer it up. ence of the Church. It must be spread throughout the earth. "Be
Participation in the glory of God, to which Christians have exalted, 0 God, above the heavens and let thy glory be over all
been called, means a general transformation of existence, a gen- the earth!" (Ps 108:5). This biblical verse, which is recited at the
eral transfiguration, within the breath and the fire of the Holy end of th~ Divine Lit~rgy, is in fact a missionary message for the
Spirit. It is a matter of a mingling of the human being with the co~m~mty of the faIthful who will Soon be dispersing to their
energies of the Holy Spirit, seeking its total renewal. The mo- daIly lIves. The hymn of doxology must be spread out to all of
ment that the believer becomes, with the presence of the Holy
Spirit, a dwelling place of the glory of God, he or she begins to 1. Abba John ~olovos, The Elder Said ... The Gerontikon in Modern
Greek, eds. A. AstIr and E. Papademetriou, Athens 1974 (. G k)
radiate the divine glory. 28,po 114. ,In ree no.
 THE DOXOLOGICAL UNDERSTANDING OF LIFE AND MISSION

humanity. "Declare his glory among the nations" (Ps 96:3). The who participate in the Church of Christ are called to contribute
experience of the divine light of the glory of the Triune God to this.
must not be permitted to remain the privilege of a few com- The manifestation of the glory, revealed to rational cre-
munities and peoples. It must come to pass that" all the peoples ation with the presence of Christ, with the proclamation of His
behold his glory" (Ps 97:6). Those who have been blessed to authority over "all things," (,a nav,a) and then with the out-
receive the glory of God, consequently, have an obligation to pouring of the Holy Spirit "on all flesh" (Joel 2:28; Acts 2:17),
become vessels radiating the divine light, giving to others "the must penetrate into history, into the social structures, and into
light of the knowledge of the glory of God in the face of Christ" the cultural expressions. All things are called to be transformed
(2 Cor 4:6). an~ .recapitulated in Christ through the energies of the Holy
The missionary effort within this perspective is clearly a SpIrIt. All the expressions of human creativity, "all things," are
doxological movement. "For this too is above all praise, this too called to participate in this doxological movement. In the end,
is above all glory to God-when we seek to have many in the even" creation itself will be set free from its bondage to decay
future enjoy His salvation."2 and obtain the glorious liberty of the children of God" (Rom
The missionary interest is extended tothe renewal of all his- 8:21).
torical development and every form of cultural expression. We The transformation of the world is being accomplished with
must put aside whatever tendencies toward platonic or neopla- the active participation of the faithful, who are living in the
tonic dualism that exist, with the certainty that the revelation realm of the divine glory. The "logos," the reason and meaning
of the glory of God is not directed exclusively to the mind, to of the world, is summed up in the glory of God. Mission, in the
imagination, or to only a few of the functions of our immaterial final analysis, means a global mobilization for a general doxol-
inner self, but to the whole human person and to all of human ogy of the universe.
nature. We are thus called to work for the renewal of all within
this radiance of the glory of God.
"All things" participate in the process of transformation. C
Grace is given through matter, sanctifying all of creation with THE DOXOLOGICAL CHARACTER
the bread and wine, which become the Body and Blood of OF THEOLOGICAL REFLECTION
Christ, "the Lord of glory." Through participation in the Eucha- AND THE LIFE OF WORSHIP
ristic doxology, not only the human spirit, but also other mate- . 1. The doxology of the Church is a portent and a prelude of the
rial elements, such as fire, water, incense, and oil are sanctified. final hour, during which the universe will be transformed with-
The doxology of creation is harmonized with the free-willed i~ the ultimate manifestation of the glory of God. This perspec-
doxology of free beings. The material universe partakes in the ~lve of glory and vision of the events of the history of salvation
doxology of God. "The Lord is high above all nations, and his IS s:r~:narized and preserved by the Church in her dogmatic
glory above the heavens!" (Ps 113:4). Through the unceasing ac- defimtIOns and expressions of worship, which determine doxo-
tivities of the Holy Spirit, the glory of God radiates over all the logically even the rhythm of Christian life and mission.
earth. "May his glory fill the whole earth!" (Ps 72:19). All those Theolo~ical reflec~ion, first of all, is in its more profound
~nd essentIal expreSSIOn doxological. "For even the one who
In word of wisdom theologizes (e£OAoywV), brings glory to the
Lord,"3 Origen has emphasized. The particular sensitivity of ture, that she proclaims the glory of God and participates in the
the Church regarding doctrinal definitions is not so much a the- praise of the "one, holy, catholic and apostolic Church." The
oretical philosophical preoccupation with the precise and true journey toward the glory, of deification by grace, theosis, un-
"opinion" and" doctrine," as it is vigilance for the correct orien- folds within the Church and through the Church. "The Church
tation in the journey of humanity and the world to receive the is the reality of the mystery of the glory of God, where the cre-
glory of God. It is related directly with the decisive meaning of ation of new life takes place in communion through participa-
a true and proper doxology of God. tion in the glory." (N. Nissiotis)
Every false and erroneous conception and belief about the The doxological life of the Church is cultivated and culmi-
Triune God and the meaning of human salvation alters and nated in worship. In the worshipping assembly each believer,
conceals the glory of God. It clouds the mind and the soul, it individually and corporately, as the "Body of Christ," stands ex-
leads man astray in false directions, creating confusion in the istentially before the mystical glory of God. We live the mystery
way the glory of God is experienced and expressed by the of the Kingdom of God, which has come and is to come, and
Church. This is why in the Orthodox Tradition the anxiety proclaim doxologically her eschatological advent. It is especially
and concern for the correct dogma goes hand in hand and is in the Divine Liturgy, where the events of the divine Kenosis, of
interwoven with the yearning for the proper glory of God. Agape, of the sacrifice on the Cross, of the Resurrection are re-
Thus theology, and every particular expression of it, is not peated in the here and now, that we become partakers of the life
limited to being a "science." Rather, passing through the stages and death of the risen and ascended Christ. We are being incor-
of preparatory scientific knowledge, philosophical or philologi- porated into His Body and into communion with divine glory.
cal, it attempts a doxologicalleap into the realm of the infinite, The doxological stance was chosen from the beginning
approaching and receiving the divine glory in Christ; living and by the Church when it instituted the Eucharistic assembly to
experiencing the limitless love and glory of God. proclaim and celebrate the "Gospel of the glory of God." The
The attempt for an in-depth, theological penetration into Church chose this stance as the center of her life from which to
the vision and the experience of the glory of God is particu- live and express dynamically the reception and the appropria-
larly intense in the thought and life of the Fathers of the Church. tion of the divine glory, which was manifested in a unique and
The doxological stance directs them into the realm of essential inconceivable manner in Christ.
religious experiences and offers an "understanding" which This doxological attitude and stance created a centripetal
surpasses the boundaries and nature of empirical, analytical missionary power of attraction for millions of people, even in
scientific knowledge. It leads to participation in, and to "com- the most difficult times of persecutions and martyrdom. It is
munion" with, a divine and life-giving illumination. in the worshipping assembly that the profound change takes
place, repentance, the existential gazing at the humility in glory
2. The journey into the glory of God, to which we are refer- and the glory in the humility of Christ, who accepts to have His
ring, is not a personal matter. It is accomplished in Christ, in the Body and Blood offered in our humble gifts and in the most
Church. For this reason the direct and basic purpose of mission humble and unworthy invocations.
is the establishment of a local Church. It is within the celebra- With the doxological expression and lifting up, human exis-
tion of the Sacraments, and within her entire doxological na- tence is illumined by the mystical radiance of the glory of God;
3. Origen, On the Psalms, Psalm 28, PC 12:1289, 33-34.
charged with inexpressibly serene energy, resembling not so have preserved and continue to preserve, within the most
much mechanical energy, as nuclear energy. varied historical conditions, a steady missionary radiance. In
This atmosphere of glory fills the Church of the East which the West and in the East, in the cities and in the deserts, in
preserves the tradition of the one, united Church. The doxo- developed and in primitive civilizations, their contribution
logical assemblies present here an exceptional variety of expres- in spreading and stabilizing the Christian faith, but also in
sions, with the daily rhythm of Matins, Hours, Vespers, Vigils; revealing its spirit of resistance and endurance remains in-
feast days of Saints, within a succession of seasons in the eccle- disputable. It reminds us of the role of the monasteries in
siastical year. All of these assemblies steadily and uninterrupt- spreading Christianity to the regions of Northern Europe,
edly gather the faithful into a doxological rhythm which renews to the vast lands of Northern Asia, and later in resisting the
them in the certainty of faith. pressure of Islam in Asia Minor, in Egypt and the Balkans.
Every act and every prayer in Orthodox worship is com- Influenced by the social categories and tendencies of our
pleted and crowned with an exaltation of glory, with the recur- time, many limit themselves to seeing the contribution of the
ring announcement and proclamation of the glory of God. One monasteries in their kerygma tic and social ministries only, but
of the most frequently repeated phrases is: "Glory to the Father all of that work comes as a consequence-a breath of life. The
and the Son and the Holy Spirit ... " All of the exclamations in primary work, that which makes the monasteries to be main-
the Divine Liturgy return to and are crowned with the theme of stays of evangelization and dynamic missionary centers, is the
glory. "For Yours is the dominion, the kingdom, the power and fact that they were and are steadfast communities of worship,
the glory "; "For You are holy, our God, and to You we give living the mystery of the Kingdom and reflecting the radiance
glory " (We receive this glory, we accept it, and we offer it of its presence and eschatological advent.
up again to its source). Here we must not see simply a reference Corroded by the uS\lal mentality of practicality, we do not
to the divine glory, but a steadfast and ever recurring reorienta- always have the sensitivity to evaluate true holiness which, by
tion toward the reality of the glory of God; which beyond every the very reason of its existence, radiates glory and transfigures.
other conventional "reality," penetrates the whole of life, the Nevertheless, in every age the Saints, who are the reflection of
entire history of the world, and eternity itself. the mystical presence of the glory of God, are a perceptibly pro-
At the center of the Divine Liturgy is the hymn, "Holy, holy, found influence upon society.
holy, Lord Sabaoth, heaven and earth are filled with Your glory But even those of us who are active in many ecclesiastical ac-
... " In this way the cosmological principle which is that the tivities and missionary efforts, know from personal experience
glory of God fills the universe-space and time-is festively how we dangerously empty ourselves, distracted "about many
proclaimed. It is a faith that consequently fills the believer with things," and how renewed and liberated we become by return-
optimism and joy; and with a certainty from which they also ing to the doxological atmosphere of worship. This doxology of-
draw vitality and courage. The hymnological tradition and fers inner spiritual strength, vision, and ascetic vigilance with
life of the Church, unites the faithful in a doxological body of direct and constant references to the purification and dedication
praise, and offers them new power to carry forward the eternal of our daily service. This doxological stance of which we are
life and hope in Christ into everyday life. speaking is consequently not static and passive. It is connected
The monasteries in particular, as organized doxological organically with the reception, the appropriation and the radi-
communities of a continuous and intense life of worship, ance of the divine glory.
 MISSION IN CHRIST'S WAY

Very often, in the classic expression "to the glory of God," permanently as the revolutionary aspect of divine love, which
the center of gravity falls on the fact that we do something which causes it to differ definitively and decisively from common ex-
in turn we offer for the glory of God. However, the real mean- pressions of human glory.
ing of this phrase is that all of our life is found in this journey With our thoughts polluted with the conventionalities of
and process "of being glorified with," of being transfigured, of the world, we have a hard time reconciling humility with glory.
being conformed to life in Christ. Prayer is a process of being Alienated by the thirst for publicity, self-aggrandizement and
conformed to the one "calling us to his kingdom and glory." promotion, we forget that the authentic in the expression of the
Every creative attempt to participate in this ongoing transfor- glory of God is the humble. Jesus Christ "emptied himself" to
mation of the universe, which is being accomplished by the reveal the Glory of God (Phil 2:7). Whoever wishes to live in
glorified Lord, whatever service is rendered within the Church, Him is obligated to partake without interruption in the humil-
whatever expression of love-these are no more than a spark, a ity of Christ. This is why in the East emphasis is given to the
ray of the radiance of the glory, of the fervent love of God. Jesus Prayer (to help keep His name and presence in the heart),
Prayer and love are the only things that will not come to an to the constant request for divine mercy, and to the sense of our
end in eternity; they are the language of the future age. When unworthiness and sinfulness. Only when we are inwardly emp-
someone is planning to travel to a country and to live there, he tied, does it become existentially possible to become vessels of
must learn its language properly and have at his disposal the the grace of God.
currency that is legal there. The same applies to the prayer of All of the other efforts to express the glory of God; the
doxology, the language of the future age, and to love, which is magnificent external organizations, the pompous and impres-
the only currency in the "Kingdom of heaven." sive creations of wealth and worldly powers, which imitate the
human measures of glory, have been proven to be caricatures,
weak and even dangerous for the proclamation of "the gospel
D of the glory of God."
LIVING IN HUMILITY THE CRUCIFIED LOVE Love for the glory of men stands in opposition to love for
"FROM GLORY TO GLORY" the glory of God (John 12:43); whoever desires human glory
The doxological stance, to which we have been referring, cannot work authentically in a missionary way to manifest the
does not displace the other dimensions of Christian experience glory of God. The more one becomes familiar and receives the
and life. It does not exclude them; on the contrary it includes light of divine glory, the more he or she is liberated from the fas-
them. cination of worldly recognition, money, fame, power, authority.
This point is exemplified in a story we read in the Gerontikon:
1. The doxology of God is not something which just hap- "There was an Abba by the name of Pambo who people say that
pens, flowing autonomously out of the human mind and will. for three years he beseeched God, saying the following prayer:
It is accomplished in Christ, with the power and the breath of the Holy 'Lord, do not give me any glory here on earth.' But God so glori-
Spirit, within the Church. Jesus was the only one of the human fied him that others could not gaze upon his face because of the
race who truly glorified the Father with His work and life. glorious radiance that shone from his appearance."4
The manifestation of the glory of God in Christ is accom-
plished primarily by self-emptying crucified love. This remains
 MISSION IN CHRIST'S WAY

The temptation to alter the meaning of divine glory with

On the contrary it Supports it; offers it the true eschatological
external displays of grandeurl spectacular demonstrationsl and dimension (2 Cor 4:17).
bold declarations has repeatedly wounded the Church and the
Blessed are those who can see the radiance of the glory of
missionary effort in its various forms. It has harmed Christi-
God in the patient participation in the sufferings of human-
anity in many regions of the world by identifying it with the
ity; in the poverty of the poor of this worldl in the weakness
thought of people with various self-interests and authorities of
of the weakl in the thirst for justice; in partaking freely in the
this worldl thus giving the anti-Christian propaganda a handle
pain and the sufferings of others with genuine selfless love.
for exploitation. The decisively new in the love which Christ revealed is not
The hour par excellence for the glory of God is the hour of the to Iliove one another/' but primarily what follows: lIas I have
free acceptance of the Passion. There is insistence in the words loved YOU/I that iSI with selflessnessl with fullnessl with re-
used by the Lord during the Mystical Supperl as a festive pre-
spect for human freedoml and with all the consequential di-
lude and summary of what he would reveal about lovel the way mensions of suffering. lIThe gospel of the glory of Christll (2
to the Fatherl the coming of the Spiritl the meaning of His mar- Cor 4:4) constantly calls us back in linel placing us before the
tyrdom: IINow is the Son of man glorifiedl and in him God is harsh and demanding form of the glory of the Cross.
glorified; if God is glorified in himl God will also glorify him in
Thus the doxological stance and way of life does not mean
himselfl and glorify him at once'l (John 13:31-32). a hymnological escape into some closed idyllic environment.
The glory of God can be lived and revealed in no other con-
Ratherl it means a universal opennessl participation in the prob-
text except in the context of crucified love. This is the profound
lems of the whole of humanitYI particularly those of the humble
conviction of the Saints. Here is how St. Symeon the New Theo-
and the wronged. It means to stand by in defense and support
logian expressed it: for all; it is an uninterrupted breath and radiance of the fire of
the Holy Spirit. Directly connected with the meanings of Illighfl
We too must with diligence do these same thingsl so
and Ilpower/' the Ilglory of Godll expresses something particu-
that through them we may glorify our heavenly Father
who condescended to be called Fatherl and be glorified by larly dynamic. The surprising and brilliantly shining lives of
Him with the glory of Jesus, which he had with the Father the Saints reflect such a living doxology of the humility and the
before the world was created. These things are the crossl love of Christl preserving a missionary conviction that is timely
that iSI the death of everything worldly sorrowsl tempta-
I
for every personl every agel and every society.
tionsl and whatever other sufferings of Christ. By endur-
ing these with much patiencel we imitate the sufferings ~f 2. The doxological movement of the believer and of the
Christ and glorify through them our Father and God as hIs Church is an uninterrupted dynamic development. It is a continu-
sons by grace and co-inheritors with Christ.5 ous journey from Ilglory to glory.1I l'And we alt with unveiled
f~ce/. beholding the glory of the LordI are being changed into
The free and willing acceptance of suffering in the name of hIS lIkeness from one degree of glory to another; for this comes
love and righteousness is not opposed to the life of doxology. from the Lord who is the Spiritll (2 Cor 3:18).
5. St. Symeon the New Theologian "Theological and Practical
l
Thereforel as St. Gregory of Nyssa writesl IILet the believer
Chapters," Philokalia of the Neptic and Ascetic Fathersl.Greek Fathers of be changedl in any casel for the better by being transformed
the Churchl Thessaloniki, 1983/ vol. 19A pp. 524, 526 (m Greek). from glory to glory through daily growthl by always improving
 MISSION IN CHRIST'S WAY
THE DOXOLOGICAL UNDERSTANDING OF LIFE AND MISSION

and always advancing toward perfection, and yet without ever

realm is scientific, practical, or administrative, or in any other
reaching the end of perfection. For true perfection is to never area of social service.
cease striving for perfection and to never reduce perfection to
any limit."6 In the final analysis it is a matter of the perpet-
. Let us .su~marize: The doxological understanding of our
ual transformation of human capabilities and achievements,
lIfe ~nd n::I~SIO~ and the clearest expression of this doxologi-
which lead to theosis (deification) by grace. Christian life is a
cal dISpOSItIonIn our missionary reflections, studies and activi-
continuous movement from purification to purification, from
ties, does ~ot. m~an expressive exclamations unto the glory of
repentance to repentance, virtue to virtue, from knowledge to
God, nor lImItatIOn of our activities to assemblies for celebra-
knowledge; it is indeed a dynamic movement of constant re-
tion and praise. It does not mean the devaluation of other facets
newal in the Spirit.
of the spiritual life, but rather their embrace and inclusion for
The boundary remains steadfastly at the divine essence.
articulati~n an~ synthesis. The glory of God has already been
This essence man will never reach. Man does not partake of
revealed In Chnst, and we Christians are called to a continuous
the essence of God, but is exalted and deified with the illumi-
:igor~~s ~xp~ri~nce and manifestation of this glory, which i~
nation of the glory of God, the divine energies. What we call
IdentIfied In bIblIcal terminology with the "Kingdom of God."
deification is participation in the energies, the glory, not the
The theological thought, the life of worship, the daily move-
essence of God. At this point the human mind becomes aware
~ent and activity pass through this doxological vision and hope
of standing at a boundary, which cannot be transcended. For
Into.another level; one that is far above any abstract analysis,
this reason he gives up on any attempt at description and
sentImental exaltations, or self-Willedexpressions of duty. They
abandons himself ecstatically, lovingly, with elation to the ra-
become the ~~artbeat of life in Christ, a wellspring of light from
diance of the glory of God, which recreates, transfigures and the Holy SpIrIt,.a hymn of joy..
makes him full of light.
Every day in the life of the believer must be a journey to-
ward the goal of being "glorified with" Christ. By living the
mystery of inner transformation with prayer, with asceticism,
with an intense vision of the beloved Person and the mystery of
humility and co-crucifixion, we come to the entrance of commu-
nion with the glorified Lord. By living the effort to expand the
glory of God into the hearts of other people, out of the silence of
humility and their acceptance in love, the mystery of the Logos
is revealed, and we discover the meaning and the infinite na-
ture of our calling. Moreover, we are called to participate in the
transformation and renewal of creation, of the world. And to
do this with a positive, serene, creative effort within the realm
to which each one of us is entrusted, regardless of whether the
6. St. Gregory of Nyssa, To Olympios on Perfection, 8, 1, Greek Fathers
of the Church, Thessaloniki 1980, vol. 8, p. 422 (in Greek).
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 A
THE RELATIONSHIP OF CHRIST TO THE FATHER

W hen we ponder the prayer that our Lord gave us, as our
continual petition, "Your will be done/' then Christ's at-
titude toward the Father who sent Him comes automatically to
mind. "For I have come down from heaven, not to do my own
wilt but the will of him who sent me" (John 6:38). This inner
certainty that He has come in obedience to God's will and the
absolute identification of Himself with it, is what defines the
self-awareness of the God-man, the new Adam, the "one sent/'
par excellence, by the Father.
Therefore, for all those who serve in the work of mission-
faithful to the word of the risen Lord, "As the Father has sent
me, even so I send you/' (John 20:21)-there is no other alter-
native but to be continuously ready to do the will of the one
who sends them. When we refer to "mission in Christ's way/'
we should first examine the content and the depth of our self-
awareness, understanding what we are, what we want, what we
are dreaming ot what we do, and to what extent we have har-
monized ourselves to the will of Him who has sent us. Thus, we
• Introduction for the Commission on World Mission and Evange- will find to what extent we have purified our own will from per-
lism, July, 1987 Geneva. • "Your Will Be Done-Mission in Christ's sonat egoistical criteria and motives, so that our will conforms,
Way. A Meditative Introduction," International Review of Mission 77 as much as possible, to the will of the One who has sent us.
(1988), pp. 173-178. • "Your Will Be Done," in the commemorative Jesus Christ was in absolute accord and unity with His Fa-
volume for Nicholas A. Nissiotis: Religion, Philosophy and Athleticism in ther. Nevertheless, He emphasizes His firm resolution to obey
Dialogue, Athens 1987, pp. 93-105. • 'IEpanocrroAr, oTa Ixvl1 rovXpuJ'rov. the will of the Father. We, mere human beings-wounded as
ef.OAortld~ fidEw; Ka[ 0fiIA[E~, Ae~va 2007. we are by the original sin of disobedience and seeing often
179
 MISSION IN CHRfSTS WAY

"another law at war with the law of (our) mind and making (us) of a superior will. But this kind of emphasis is more reminis-
captive to the law of sin which dwells in (our) members" (Rom cent of Islam (meaning precisely, "submission") than of the
7:23)-how are we able to free ourselves from our perso~al will Christian ethos. Christian obedience means correspondence to
and harmonize ourselves daily to the will of God? ThIS effort the love of God and accepting the consequences of our love for God.
calls for continuous vigilance and repentance, so that we will It is as in a loving relationship, whereby two wills achieve per-
not "be conformed to this world but be transformed by the re- fect harmony, in an absolute and spontaneous way. It is the
newal of [our] mind, that [we] may prove what is the will of kind of love that strengthens our whole existence and enables
God, what is good and acceptable and perfect" (Rom 12:2). us to accomplish the most bold and unthinkable efforts and
In recent years, issues such as universal justi~e and "glo~al achievements. Every act, every thought, every word of Jesus
community" have fascinated our hearts and domm~te~ our dIS- is an expression of love for the Father. It is this sort of loving
cussions. But in our quest, other elements and prejudIces ma.y acceptance of God's will that has been the nerve of mission.
enter our preoccupations. The dreadful deviation of Israel IS In theological thought, sometimes either "faith" has been
also a danger for the Church of Christ- the new Israel of gr~ce. stressed at the expense "works," or "obedience" to the com-
"They have a zeal for God, but it is not enlightened. For, bemg mandments, thus contrasting antithetically with freedom and
ignorant of the righteousness that comes from.God, an~ s~ek- love. But separations of this kind have never proved fruitful to
ing to establish their own, they did not submIt to God s ngh- the spiritual life and work of the Church. The whole (katholou)
teousness" (Rom 10:2-3). If we look at ourselves honestly and conscience of the "one, holy, catholic, and apostolic Church"
think of our behavior in some concrete instances, our dilemmas experiences all of them together as a harmonious unity. Com-
and decisions, we realize how often we have submitted to our mandments, love, vision and proclamation of the mystery of
the person of Jesus, are all experienced together. "He who has
own will.
The need to be more and more liberated from our will and my commandments and keeps them, he is the one who loves
readily accept the divine will is the first need for each of u.s in me; and he who loves me will be loved by my Father, and I
our spiritual life and the cornerstone for "mission in Chnst's will love him and manifest myself to him" (John 14:21).There
way." The danger of human egoism is encountered thousands exists no true love without wholehearted acceptance of the
of times in the history of the Church. The only outlet from our will of the Father, as it is expressed in His commandments. All
captivity within the labyrinth of egoism is t~ seek Go~'~ wi:~ these commandments define love. Every acceptance of that
continually in the here and the now. "And my Judgme~t ISJUs~, which the commandments define constitutes an expression of
said Jesus, "because I seek not my own will but the WIllof hIm love. "And I will manifest myself to him." The vision of God,
the loving relationship with and devotion to God are interwo-
who sent me" (John 5:30).
ven with the concrete, loving harmonization of one's will to
God's will; to Him who is the God of love.
This inner faithfulness to the will of God offers to human
B
existence a serene and steadfast power. The loving identification
RESPONSE TO THE LOVE OF GOD of our personal will with the will of God, who is love, gives
Very often we use the word obedience in a.tone of "sub- crystalline clarity and a steely persistence to carry out the work
mission" to the will of God, as if it were a passIve acceptance of mission.
 MISSION IN CHRIST'S WAY

affirmation of Peter of his love for Christ was not answered by

C
the promise of a life of comfort and honors, but the prediction
A SENSE OF POWERLESSNESS
that his love would culminate in sacrifice (John 21:15-19).
AND OF POWER
And yet, all external afflictions and sorrows are unable to
Parallel to the inner certainty and power offered by the self- shake the inner certainty and the enthusiasm of love, which
consciousness of those who serve in missionary work is the in- animates and strengthens the one who has been sent by Jesus.
ternal problematic and sense of weakness. In their narratives, the "Who shall separate us from the love of Christ? Shall tribulation,
Evangelists do not conceal the doubts of man~ of t~ose who are or distress, or persecution, or famine, or nakedness, or peril, or
mighty and well-known regarding Jesus Chnst !1lmself. Th.ey sword?" (Rom 8:35). The dual experience of personal powerlessness
do not present all things bright, as for example m the descnp- and at the same time of God's power constitutes the two poles of the
tions in the texts related to Buddha. Very often indeed the New apostolic life: "We have this treasure in earthen vessels, to show
Testament presents the criticism and questioning of the theo- that the transcendent power belongs to God and not to us ... "
logical and sociopolitical circles of Jesus' time; which reach the (2 Cor 4:7-9; d. 1 Cor 4:12-13).
point of identifying Him with Satan-"He casts out dem.ons by Even a serious illness does not bring discouragement and
the prince of demons" (Matt 9:34). The disput~ and ~em~l cul- despair; it becomes a hidden source of power. "When I am
minates in the confrontation and rejection that is fulfilled m the weak, then I am strong" (2 Cor 12:10). This is the most astonish-
Crucifixion outside the walls of the city. ing paradox of the Christian experience, an experience which
These doubts came from various circles and continued defines the character, ethos and power of the Christian mission-
during the apostolic age, not only from the ?a~an and Judaic ary to the end of the ages.
side but also from certain self-seekmg eccleSIastIcalgroups. St.
Paul's letters are full of reports about disputes and defamations
concerning even his apostolic status. He, who so intensively D
lived "mission in Christ's way," affirming that: "It is no longer EXISTENTIAL EXPERIENCE
I who live but Christ who lives in me" (Gal 2:20), defined, in
OF THE RESURRECTION
an astonishingly dramatic way, the identity of the apostolic l~fe:
"For I think that God has exhibited us apostles as last of all, hke This dynamic attitude even in the depths of powerlessness
men sentenced to death; ... We are fools for Christ's sake ... We is not merely the fruit of a simple theoretical certainty, but is
are weak ... We (are) in disrepute ... " (1 Cor 4:9-10). first and foremost an existential experience of Christ's Resurrec-
One of the great gifts given by God to those who offer the~- tion. The theme of the Resurrection was so strong in the kerygma
selves to missionary work is a personal experience of such dif- of St. Paul that the Athenians formed the impression that Jesus
ficult hours and circumstances. Thanks to this gift the texts of and the Resurrection (which is a feminine noun in Greek), which
the New Testament do not remain simply a historical narration, Paul proclaimed, were a couple, two new deities (Acts 17:18).
but they summarize new, existential, and revelatory experiences. The promise of resurrection and eternal life is directly re-
This type of questioning, denial and weakness belo~gs to the na- lated to the will of God. Jesus repeats emphatically: "For this
ture of mission and, very often, underlines its genumeness. L~ve is the will of my Father, that everyone who sees the Son and
for Christ is related in one way or another to the Cross. The tnple believes in him should have eternal life; and I will raise him up
at the last day" (John 6:40). The good news reaches its zenith our li~e.One of t~e tragedies of Christian history and a reality in
in the proclamation of the resurrection of the dead, the onto- today s Church ISthe selection by Christians of some Christian
logical regeneration of human nature. Any concealment of this principles and commandments, and the rejection-theoreti-
central truth leads to a dangerous and catastrophic distortion of cally or practically-of others. We speak fluently for freedom,
the Christian message. The acceptance of the Resurrection re- love, human con:~unity, but we stammer when speaking for
mains always the presupposition for salvation (Rom 10:9). For ~elf-control,~~mIhty, repentance, crucifying the old person, the
this reason, in the Orthodox Church the whole spiritual life, all narr~w gate and self-sacrifice. We forget that the will of God
things, revolve around the axis of the Resurrection. c.onstItutes one unity, one all-embracing reality. With this holis-
What transforms powerlessness into power is the final" au- tIc understanding of mission, it is time to emphasize the need to
thority" given to the risen Christ. "All authority in heaven and understand the will of God as a whole.
on earth has been given to me" (Matt 28:18). The correspon-
dence and similarity of the second part of this phrase to: "on
earth as it is in heaven" of the Lord's prayer is very important.
E
Christian mission is essentially related to this "authority." In
this verse, the word "therefore" (ovv) that consequently con-
A PROCESS WITH COSMIC DIMENSIONS
nects the two sentences is often overlooked. Because" All au- . .the same crucial word "all" (ta panta) appears again in the
thority in heaven and on earth has been given to me," therefore, VISIOnand perspective of the Apostle Paul when he gazes at
for this reason, with this certainty, with this as the basis, "Go the awaiting faces of Church of the future anticipating the final
therefore and make disciples of all nations." The first and last end of the cosmos. Through the pouring out of the Holy Spirit
word in history and in the world, "in heaven and on earth" be- and the form~ti.onof the Church, through the continuous pres-
longs to the Resurrected One. Without fear or hesitation, bring ence of the SpIrIt, a process of transformation of human life has
this good news to the whole creation. begu~ which elevates humanity and transforms the world. In
The opening to "all" the world-which means the whole of all t~ISevol~tion there is a mystery: "the mystery of His will, ac-
humankind and the so-called secular reality-is a consequence cordmg to hISpurpose which he set forth in Christ as a plan for
of the Resurrection and is clearly the will of God. The opening the fullness of time" (Eph 1:9-10). Before this splendid vision
of the mission of Church to "all" is defined very distinctly and human tho~ght reels with vertigo. All things will find their Own
is proclaimed as the will of God. It is a new perspective embrac- reason, theIr purpose, which is Christ. All "things in heaven
ing the whole of creation. and things on earth ... "
But to this horizon is related another aspect of the catholicity T . It is in thi~ "mystery of God" that we participate in mission.
(katholou) of God's will. The first "all" (all nations) is followed hIS perspectIve frees us from every individualistic piety, and
by a second" all": "... teaching them to observe all that I have t~n~ency to mar?inalize. the apostolic effort. We take part in a
commanded you." It is inconceivable then to confine oneself se- ~lVl11eprocess havl11g cosmzc dimensions. Mission is-let us repeat
It-G d' " .
lectively to only some of the commandments. The awareness of o s mISSIon,not ours. In HIS magnificent initiative God
the fullness of the commandments must become stronger and calls ~s to be His co-workers and ambassadors. God's pla~ will
stronger every time we proclaim that we belong to the "catholic certaml~ be realized. Our strength and endurance are based
and apostolic Church." The whole will of God must determine upon thIStruth. This is the Source of Ourjoy and optimism.
 Christ is revealed as the center of creation, the entelechy strength for giving witness, even under the most difficult per-
(goal and purpose) of the world. The decisively new element secutions. The certainty that, by accepting the will of the Lord
that Christ offers is not a body of certain truths or principles of the universe, we undertake a clear and crucial role in the ec-
such as that taught by a few wise men (as, for example, Gau- umene, now and until the end of the ages, fills our hearts with
tama Buddha or Confucius), or by some "prophets" (such as enthusiasm.
Zoroaster or Mohammed). Jesus Christ, uniting divine and hu- It is this confidence in the wisdom and power of God's will
man nature in a unique and umepeatable way, remolds human that fills us with the excitement to pray "Your will be done on
nature and communicates, I dare say, new chromosomes-spiri- earth as it is in heaven." Because we know in this will there is
tual chromosomes, which determine a mystic code of evolu- found life, freedom, hope, beauty and, most especially, love.
tion: Moving from the human person to the Christ-like person,
from the rational to union of the human person with the Logos,
from human community to a fellowship (koinonia) of Love; and
by extension, it constitutes a transformation of all creation.
Christ as love constitutes the Omega (ultimate) in the evolu-
tion of the world. We Christians continue the journey with this
intuitive certainty, through all the adventures that humankind
experiences in every era, with faith that all things, the entire
universe and the whole creation, are in a process of transforma-
tion, evolving toward union with Christ who is the Logos of the
universe. Incorporation in Christ constitutes the Christian pro-
posal for a creative transcendence of the robot-like chaos which
presages a cold technology, indifferent to human existence.
By the expression, "Your will be done-Mission in Christ's
way," we usually focus our attention upon the earthly life of
Christ, from the Incarnation to the Crucifixion. But Christ, in
whom we believe, is also the resurrected one, the ascended
one; He who will come again, the Lord, .and Logos of the world.
Upon this faith is based the solution to the problem of power
and powerlessness. It is this faith that keeps our hope for the
future alive.
The contemplation of the work of the Logos, before the Incar-
nation and after, especially after the Resurrection, is the center
of liturgical experience and remains steadfast in the conscience
of the catholic and apostolic Church.
Faith and confidence in the Lord determine the self-aware-
ness of the Church, offering her an astonishing vitality and
 O rthodox witness is interwoven with the longing to carry
out God's will in a loving and heroic manner. To "live in
Christ" and to "follow in his steps" has always been the ideal,
the heart of Orthodox spirituality. This central longing of Or-
thodox worship is expressed in the petitions of the Liturgy of
the Presanctified Gifts, when the faithful pray to the Father:

So that by partaking of these divine gifts and receiving

new life through them, we may be united unto thy Christ
himself that with thy Word, 0 Lord, dwelling in us, and
walking among us, we may become temples of thy Holy
and ever venerated Spirit.

• «'Ope6So~11 'h:pa1tO(J"tOA~.I1ap£Ae6~-I1ap6~-~tAAOV,» fE- The transforming glory and power of the Trinitarian
''T'W ,6 etAIJua crov. 'H anocr,oA1] ,fj~ opeoSo~ta~ crIJI1Epa. ed. G. God must shine forth in time, in every manifestation of hu-
VIJeIJ '[' . . 69 95 • "Orthodox
Lemo oulos, Neapolis-Thessalomkl 1989, pp. -. .' man life, and throughout creation through the mission of
· .P Past Present Future" Your Will Be Done. Orthodoxy In M1S- the Church.
MlSSlon" ' ' . . 63-92
. d G Lemopoulos Tertios-Katenm-Geneva 1989, pp. . Since the key word "mission," around which our discus-
swn, e. . , nh' G t Zu-
• German: "Orthodoxe Mission. Vergange elt, egenwar, h sions will revolve, is often used with different nuances, it is
kunft," Die Orthodoxe Kirche. Bine Standortbestimmung an d.er Ja r necessary to state that by this word we mean: witness to the
Taus endwende. Festschrift fUrAnastasios Kalis, Hrsg. Eumemus von
. h L b k F nkfurt living Trinitarian God, who calls all to salvation and binds to-
L fk aAthanasios Basdekis und Nlkolaos T om, em e., ra
gether within the Church, people who otherwise do not belong
e M ,. 1999 pp 93-121. • "Orthodoxe Mission," Leltfaden Oku-
am am , . . 5 h ltze D. to her or who have lost their connection to her. This character-
menische Missionstheologie, Hrsg. Chr. Tahlm-Sander, An c ~13-{29
istic distinguishes the Church from mere pastoral care, which
Werner, H .' Wrogemann Chr. Kaiser, Guttersloch 2003, pp. .
, A' "A' is directed towards those already incorporated in the Church .
• 'IEpanocr,oA1] cr,a LxvIJ ,of} XPlcr,Of}. eEOAOrlKE~ fiE E,E~ Kal Ofil lE~,
The field of Christian mission today is not only the distant geo-
l\e~va 2007.
191
 MISSION IN CHRIST'S WAY

graphical regions of the so-called third world (more precisely,

crete historical circumstances, the evangelical activity of local
two-thirds of the total population of the worldt and the rest of
Churches had slowed down and interest in various missions
the inhabited world. It is henceforth a question of mission to the had become lethargic.
whole world.
This year's (1989) anniversary of the millennium of the Bap-
For every local Church, mission is "domestic" or "internal"
tism of Rus' sheds further light both on the missionary initia-
when it takes place within its geographical, linguistic and cul-
tives of the Byzantines and on the apostolic activities of their
tural boundaries, and "external" when it reaches beyond these Russian disciples in later centuries.
boundaries to other peoples, and countries.
The Church, "the one, holy, catholic and apostolic Church," 1. Throughout the millennium of its existence, Orthodox Byz-
is obliged to witness to those near and afar, and to show inter- antium concerned itself with spreading the Christian faith, ei-
est in the whole human being, both on a personal and a societal ther to the heathen within its boundaries, or to the pagan tribes
level, for the progress of the whole world. Nothing relating to invading the Empire, as well as to neighboring countries. More
human existence is out of the scope of interest for Orthodox particularly, we can distinguish two periods of intense mission-
mission. ary zeal: (a) from the fourth to the sixth century, culminating
at the time of Justinian; and (b) during the ninth and eleventh
A centuries, under the Macedonian Dynasty. In the first period
A QUICK GLANCE AT THE PAST: as well as the second, apostolic activity was combined with a
BASIC PRINCIPLES OF ORTHODOX MISSION deeper theological search and spiritual flowering.
During the first period, enlightened bishops labored in the
When in 1958 there was a revival in contemporary Ortho- mission field, such as St. John Chrysostom (t407), and holy
doxy of the ideal of an external mission, we had to face two monks, such as Saints Hilarion (t371), Euthymios (t473) and
difficulties: The surprise of Westerners, who thought the Ortho-
Sabbas (t532). The Byzantines took an interest in the evangeli-
dox Church was introspective and uninterested in mission; and
a passive internal opposition from Orthodox, who considered 8 (1962), pp. 22-52. A. Yannoulatos, "Orthodoxy and Mission," St.
such an interest as something imported. For this reason, during Vladimir:s Theologic~l Quarterly 8 (1964), pp. 139-148. Idem, The Purpose
the first decade, not only was external mission stressed as an and ~otlVe of MISSIOn (from a Theological Point of View), Athens 1966.
Orthodox theological and ecclesiological necessity, but a special Repr.Inted from Theologia 37 (1966) (in Greek). [See the republication in
prevIOUSchapters of this volume]. Idem, "Initial Thoughts toward an
attempt was made to study its history.
Orthodox Foreig~ Mission," Porefthendes-Go Ye 10 (1968), pp. 19-23,
From the relevant documents published during these last 50-52, and Ecclesla, 55 (1968). Idem, Indifference for Mission Means Deni-
decades, it has become clear that the apostolic duty is a basic el- al of Orthodoxy, Athens 1971 (in Greek). J. Meyendorff, "The Orthodox
ement of Orthodox self-awareness. 1 Even if, under certain con- Church and Mission: Past and Present Perspectives," in St. Vladimir's
Theological Quarterly 16 (1972), pp. 59-71. E. Voulgarakis, "Orthodoxe
1. A. Schmemann, "The Missionary Imperative in the Orthodox Mission," in Lexikon Missionstheologischer Grundbegriffe, eds. K. MiHler
Tradition," G. H. Anderson, ed., The Theology of the Christian Mission, and Th. Sundermeier, Berlin 1987. Martyria-Mission. The Witness of
New York, 1961, pp. 250-257. G. Khodre, "Church and Mission," Pore- the Orthodox Churches Today, ed. 1. Bria, Geneva 1980. For a broader
fthendes-Go Ye 3 (1961), pp. 40-42, 56-58. N. Nissiotis, "The Ecclesio- ~resentation of the subject and a detailed bibliography see J. Stamoo-
logical Foundation of Mission," The Greek Orthodox TheologIcal ReVIew lIs, Eastern Orthodox Mission Theology Today, New York, 1986. (See also
note 10 below.)
zation of peoples bordering on the Empire, such as the Goths, tion to local circumstances gave them an ecumenical charac-
the Huns, the Iberians and certain tribes of Colchis and the Cau- ter and made them a bond connecting the various Orthodox
casus. Moreover in the South, following the Christianization of peoples. At the same time, the development of the vernacu-
the Ethiopians, they took an interest in the evangelization of lar and of a national temperament among these peoples, for
Nubian tribes, and to the northern regions of what is today Tu- which many Byzantine missionaries toiled with such rever-
nisia. Little is known about this first period because this mis- ence and tenderness, helped preserve the personality of the
sionary activity took place in areas where later there would be a converted peoples. Far from indulging in an administrative
great mingling of populations. centralization and a monolithic conception of the Church, the
The second period, linked to the conversion of the Slavic Byzantine missionaries saw the unity of the extended Church
world, has been investigated more thoroughly; especially in its common doxology-albeit with many voices, but in
during the last few years worldwide interest has focused on "one spirit" -and in their sacramental participation in the
the celebration of the 1l00th anniversary of the missions of cup of life, "Because there is one bread, we who are many are
Saints Cyril and Methodios, as well as the aforementioned one body" (l Cor 10:17).
millennium. Finally, missionary work in Byzantium was not carried
The Byzantine mission was based on a few clear-cut, basic out by a handful of "specialists." Bishops, priests, monks, em-
principles. Let us remember, at the forefront of which was a de- perors-whether of great or of medium stature-princesses,
sire to create an authentic local Eucharistic community. Thus, diplomats, officers, soldiers, merchants, mariners, emigrants,
precedence was given to translating the Holy Scriptures, the li- travelers, and captives2 were all involved. The modest and pa-
turgical texts and the writings of the Fathers, as well as to the tient heroism shown in this direction by thousands of known
building of beautiful churches which would proclaim, with the and unknown Byzantines during the centuries-long life of
eloquent silence of beauty, that God had come to dwell amongst the Empire, forces the student of history to agree with what
humanity. The importance attached by Byzantine theology to Charles Diehl wrote concerning the conversion of the Slavs:
a life of worship and "deification" (theosis) did not hinder Or- "Missionary work was one of the glories of Byzantium."3
thodoxy from taking a direct interest in the social and cultural
dimensions of life. Together with the Gospel, the Byzantines
transfused into the peoples being Christianized, the whole of 2. See also A. Yannoulatos, "Byzantium, Work of Evangelization,"
their experience-political, artistic, economic, and cultural- Encyclopaedia of Religion and Ethics, (in Greek) vol. 4 (1964), col. 19-59.
permeated by evangelical principles and the Christian vision Idem, KvplUo~ Kai Mt;8681O~, bElICTal JropEia~, reprinted from Ecclesia 53
(1966) (in Greek). Idem, "Monks and Mission in the Eastern Church
of life. They contributed to this work so that the young nations
during the Fourth Century," in International Review of Mission 58
could formulate their own self-awareness and develop their (1969), pp. 208-226. For specific aspects of Byzantine mission see: F.
own culture. Dvornik, Les Slaves, Byzance et Rome au IXe siecle, Paris, 1929.M. Lacko,
By the power of the Gospel, which it infused into the waves Sain.ts ~yril and Methodius, Rome, 1963. M. Spinka, A History of Chris-
of uncivilized peoples invading Europe, Christian Byzantium tlanzty In the Balkans, Hamden, CT, 1968. D. Gonis, "Life and Work of
brought to them a completely new life; spiritually, socially, and St. Methodios," llaVTa Ta HE8vIJ 4 (1985) vol. 15, pp. 6-9 (in Greek). See
other articles in the same commemorative volume.
politically. The flexibility and understanding with which the
3. C. Diehl, Les grands problemes de l'histoire byzantine, Paris, 1943,
Greek missionaries adapted the Byzantine liturgy and tradi- p.17.
 2. Russian missionary activity also exhibits very broad inter- of translation and missionary work among the Tartars. The
ests and extraordinary variety. During the first period, which Russian missionary efforts were directed towards many
extends from the baptism of the inhabitants of Kiev to the tribes and the Gospel was translated into many languages.
Mongol conquest (988-1240), monasteries and convents were In all this missionary effort, a great contribution was made
created and became missionary bases. Enlightened bishops, by the Orthodox Missionary Society, which was founded in
priests, and monks worked heroically for the evangelization of Moscow in 1870; and which undertook the economic support
the Slavic tribes of the North. of the Russian missions. Another great contribution was made
In the second period, from the Mongol invasion to roughly by the Kazan Academy, which became a center for missionary
the end of the fiftteenth century, a great number of monks re- studies. Their department of translations published books in
treated to the forests and made their hermitages centers of dozens of languages for the regions of the Volga, Siberia, and
missionary and cultural activity. Prisoners of war became the the Caucasus and many others.
first apostles to the Tartars. Apart from the various anonymous Russian missionaries were active as well outside the
evangelists, this period is famous for its great missionary per- boundaries of the Empire, in China, Korea and Japan, with
sonalities, such as Stephen of Perm (+1396). such champions, and enlightened personalities as Bishop Inno-
During the third period, from the sixteenth to the eigh- kentiy Figurovsky in China and Archbishop Nikolai Kasatkin
teenth centuries, hundreds of thousands of Moslems from (1836-1912) in Japan.4
the local population around Kazan converted to Orthodoxy. The Russian missionaries were inspired by the Orthodox
As the Empire extended into Siberia, where Christianity principles of Byzantium, and they developed them with origi-
was until then unknown, churches and monasteries mush- nality and daring. They created an alphabet for unwritten lan-
roomed, and yet their numbers were insufficient to cover the guages. The Bible and liturgical texts were translated into new
local needs. During this time, state policy was often hostile
4. For more on the Russian missions see: E. Smirnoff; A Short Ac-
to mission. Nevertheless, great missionary figures, such as
count of the Historical Development and Present Position of Russian Ortho-
St. Tryphon of Novgorod (+1583), who brought the Gospel to dox Missions, London 1903. Otis Cary, Roman Catholic and Greek Ortho-
the Lapps, Bishop Philotheos of Tobolsk (+1727) and others, dox Missions, Vol. 1: A History of Christianity in Japan, New York, 1909.
through their missionary zeal drew thousands to Christ. S. I3olshakoff, The Foreign Missions of the Russian Orthodox Church, Lon-
The fourth period, lasting from the nineteenth century to don, 1943. J. Glazik, Die russisch-orthodox Heidenmission seit Peter dem
the Russian Revolution (1917), presents a more ecclesial char- Grosse, Munster 1954. Idem, Die Islammission der russisch-orthodoxen
Kirche, Munster 1959. A. Yannoulatos, "Orthodoxy in China," Pore-
acter and is distinguished by its fruitfulness. The missionar-
fthendes-Go Ye 4 (1962), pp. 26-30, 36-39, 52-55. Idem, "Orthodoxy in
ies were numerous: distinguished bishops, priests, monks, and Alaska," Porefthendes-Go Ye 5 (1963), pp. 14-22,44-47. Idem, "Ortho-
laypeople: Such as, the monk Macarios Gloukharev (+1847), doxy in the Land of the Rising Sun," Orthodoxy 1964. A Pan-Orthodox
apostle to the warlike tribes of the forbidding Altai mountain Symposium, Athens 1964, pp. 300-319, 338-340. E. Voulgarakis, Mis-
range; Bishop Innocent Veniaminov (+1879), (later Metropoli- sion according to the Greek Texts from 1821 to 1917, Athens 1971. E. Wid-
tan of Moscow), who worked among the Aleutians, the Eski- mer, The Russian Ecclesiastical Mission in Peking During the Eighteenth
Centu.ry, Cambridge, MA, 1976. P. D. Garrett, St. Innocent, Apostle to
mos and other Alaskan tribes; St. Herman, also in Alaska; the
Amerzca, Crestwood, NY, 1979. J. J. Oleksa, "Orthodoxy in Alaska. The
merchant Sidenikoff among the Samoyeds; the linguist and Spiritual History of the Kodiak Aleut People," St. Vladimir's Theologi-
theologian, Nicholas Ilminsky, who introduced new methods cal Quarterly 25 (1981), pp. 3-19.
 ORTHODOX MISSION PAST, PRESENT AND FUTURE

tongues. The Liturgy was celebrated in various local dialects, 4. We should look, however, at another aspect of the past.
and they carried out systematic linguistic efforts. They pre- When we Orthodox find ourselves in a Western setting, we au-
pared and promoted native clergy as quickly as possible and tomatically tend to describe how excellent everything is in our
encouraged the joint participation of clergy and laity, with an Church. Often we also have a tendency to compare our own
emphasis on the mobilization of all the faithful. They provided achievements with the shortcomings of others. It is now time,
for education in agriculture, technological development, and when analyzing the past, to become more objective. This is,
generally, the sociocultural evolution of the tribes and peoples moreover, imposed by the Orthodox ethos, which is guided by
attracted to Orthodoxy. Continuing the Orthodox tradition, the light of the Holy Spirit: "Por the fruit of light is found in all
they gave a central position to liturgical life, to the harmonious that is good and right and true" (Eph 5:9).
architecture of the churches, to the beauty of worship and to Studying the historical facts with such an "Orthodox" spirit,
the social consequences of life in Christ. Certain fundamental we need to pay attention not only to the high-water marks of
principles, which have only recently been adopted by Western Orthodox mission, but also to periods of bleakness and lethargy.
missionaries, were from the beginning the unquestioned foun- The former led to new creations, such as the Christianization of
dations of the Orthodox missionary efforts. numerous peoples, and especially the Slavic peoples. While the
hours of lethargy and omission provoked historical evolutions
3. Many Orthodox Churches, forced to live under Islamic and socio-religious upheavals that were unbelievably costly
regimes-four centuries of Turkish occupation in the Balkans
for Orthodoxy. The weakening of interest in Byzantium for a
and thirteen centuries of Arab domination in Egypt-were, of
proper, consistent, and perpetual external mission contributed
course, not in a position to organize missions abroad. On the
to the evolution of a spiritual vacuum that propelled Islam in
contrary, in order to confront the terrible danger of the conver-
the Arabic world, and finally to the collapse of the Byzantine
sion of the Christian population to Islam, they were obliged to Empire. If, in the fourth, fifth and sixth centuries, the Byzan-
fight hard to keep control of their flock and to win back, from
tine Church had made a systematic and essential effort for the
time to time, those who had strayed. This lengthy missionary proper translation of the Holy Scriptures into Arabic, in order to
effort, which amounted to a heroic resistance to varied and
foster a cultural identity among the Arabic tribes, as it did later
powerful pressures from another religion, added thousands of
in the ninth and tenth centuries for the Slavic tribes and the
new martyrs to the Church.
Russian peoples of the North, the evolution in the South, and its
Even in the twentieth century, in countries ruled by fanati- Ownjourney, would have been quite different.
cal antireligious regimes, the Orthodox Church has lived her
Later on, too, the lukewarm "internal mission" in the vast
mission as resistance, in a steadfast manner, peacefully, in ac-
regions of Russia, the lack of sensitivity to social developments
cordance with the ethos of the early Christians. It has provided
some of the most heroic and authentic chapters of church his- th~ Enslaved Nation, 3 vols., Athens 1927 (in Greek). A. Vakalopoulos,
tory, which await a systematic study.s Hzstory of Modern Hellenism, vol. 2, Thessaloniki 1976 (in Greek) (es-
pecially pp. 236-242). I. Menounos, Biography and Teachings of Kosmas
5. For the neo-martyrs see: Nicodemos of the Holy Mountain, New Az~olos, Athens 1976 (in Greek). D. Constantelos, "The 'Neomartyrs' as
Martyrologion, Athens, 19613rd ed. (in Greek). Chrysostomos Papado- EVIdence for Methods and Motives Leading to Conversion and Mar-
poulos, The Neomartyrs, Athens, 1934, 2nd ed. (.in Greek). I. P,erant.onis, tyrdom in the Ottoman Empire," The Greek Orthodox Theological Review
Lexicon of Neomartyrs, from the Fall of Constantmople to the Lzberatzon of 23 (1978), pp. 216-234 (in Greek).
and to the application of Christian ideals in the social and polit- Churches formed in the twentieth century in Africa and Asia,
ical realms, contributed to the development of Marxism-Lenin- and the centers responsible for supporting external missions.6
ism, which took hold of most of the Orthodox countries in the The missionary Orthodox Churches of Africa and Asia, even
twentieth century. Both of these so very different sociopolitical though they still remain limited in numbel~ have opened up a
realities, Islam and Communism, sprang up in the geographi- serious chapter in the history of Orthodoxy. They are contrib-
cal, and also frequently cultural, areas in which Orthodoxy had uting to transplanting Orthodoxy into new regions, although
developed and flourished; each of them eclectically absorbing their numbers are not impressive. Compared to other Churches,
some of her particular elements. One could even be so bold as the results are poor, but in comparison with the past, they show
to see in the initial formation of these two systems radical "her- serious growth, and are a hopeful nursery for the future.
esies" of the Orthodox East. Islam adopted, fragmentally, ele-
ments of Orthodox Christianity, altering and distorting them; 1. We shall start with the mission being carried out un-
while the socialist ideology of Lenin reshaped other characteris- der the immediate ecclesiastical jurisdiction of the Ecumenical
tics of the Russian Orthodox mentality, such as the heroic ideal Patriarchate of Constantinople. The Orthodox Church in Ko-
of struggle and the eschatological vision of a brotherhood of rea today (1989) has four church buildings and parishes in
humankind. relatively large cities, two Korean priests and about 2,000
members. They are supported by two missionary priests,
B two laymen and three nuns, all from Greece. To prepare na-
tive leaders, a seminary functions three afternoons a week.
THE CONTEMPORARY PERIOD
In recent years, many Orthodox books have been translated
Sociopolitical conditions, such as those which have de- into the Korean language; both liturgical or of a more gen-
veloped in many local Orthodox Churches, and the danger eral, historical or edifying nature. Orthodox nuclei have
of deviation on the part of the people, have in the twenti- also been developed in Hong Kong and Singapore. In India
eth century brought about a particular emphasis on "inter- recently two Orthodox parishes in Arabachi, 100 km from
nal mission." We can distinguish three separate settings in Calcutta, have been created. Two Indian priests have been
which the local Orthodox Churches have been obliged to ordained, and one missionary is working there.
live and give their witness today (1989): (a) The Moslem set-
ting, in which move chiefly the dioceses belonging to the an- 2. More extended is the missionary effort undertaken under
cient Orthodox Patriarchates. (b) The socialist-Marxist setting, the jurisdiction of the Patriarchate of Alexandria and All Africa. The
in which many Churches continue to develop in Eastern Europe first Orthodox groups have been formed in East Africa through
(1989).(c)The new, secularized, pluralistic and technocratic set- the initiative of the Africans themselves. Today (1989)there are
ting, with its swollen agnostic current, in which the Orthodox roughly 210 Orthodox parishes and small communities, served
Churches of the Diaspora find themselves in Western Europe,
America and recently in Greece. 6. For the recent development of the missionary Churches see (in
All these settings exercise a multifaceted dynamic, often Greek) the reports and chronicles in the periodicals: Porefthendes-
with disruptive influences, in certain local Churches. I shall re- Go Ye 1 (l~5:) to, 10 (1:~8); <Pw~E8vwv, Patras; 'E~wTEPldry 1EpaJroeJTOAry,
Thessalomkl; IIavra ra E8vry, Athens; and Mission-1EpaJrocrroAry, St.
strict myself here to mentioning a few facts relative to the new Augustine, FL.
 MISSION IN CHRIST'S WAY

by seventy-five African clergy and fifty reader-catechists. The In Central Africa, two big missionary centers have been es-
main body of Orthodox Christians is in Kenya, where there are tablished, one in Kanaga and the other in Kolwezi, Zaire. There
eighty-five parishes and sixty-seven smaller communities. They are forty-nine parishes and roughly 9,000Orthodox in the coun-
run ten nursery schools, five primary schools, one secondary try, served by twenty-two Zairian clergy. The local Church is
school and three dispensaries. The number of faithful exceeds assisted by two Greek archimandrites and twelve laypeople.
60,000.The missionary team consists of the bishop, a priest, two There is also a secondary school, a primary school, a small
nuns and eight laypeople, sent and financed by the Churches seminary for future priests, a hostel for young people, and a
of Greece, Finland, America and Cyprus. This inter-Orthodox dispensary. For purposes of worship and catechism, French,
collaboration is a new characteristic in the history of Orthodox Swahili and local dialects are used.
missions. In West Africa we have the following information: In Cam-
The Orthodox Church in Uganda has twenty-nine par- eroon, there is one Orthodox community with two native
ishes, served by an African auxiliary bishop and fourteen Af- priests. In Ghana (since 1977) there are twelve Orthodox par-
rican priests. The number of faithful is roughly estimated to ishes, with nine church buildings served by five native priests
be 10,000.A number of Ugandans have studied in theological and two deacons. The Divine Liturgy, a summary of Church
schools and other universities abroad. The mission runs two history, and the Baptism, Marriage and Burial services have all
secondary schools, ten primary schools and a medical clinic. been translated into Fanti. In Nigeria there are sixteen parishes,
There are also four dispensaries. The country has suffered from served by one missionary priest and nine native priests, with
civil war, and many plans for rebuilding churches and other twelve church buildings, four primary schools and a number of
centers have been delayed. nursery schools.
The Orthodox Church in Tanzania, which has taken shape The Orthodox missionary efforts in Africa continue with
in the last eight years, has nine parishes, twenty-one small com- intensive rhythm. Orthodox Churches are also developing in
munities and nine church buildings. The number of faithful is the countries of Madagascar, Mozambique, Congo, South Af-
estimated at 8,000. Recently three dispensaries were built and rica, Zambia, and Zimbabwe. For more information see the offi-
equipped. The African clergy totals four priests and two dea- cial periodical of the Patriarchate of Alexandria and All-Africa:
cons. Pantainos (in Greek), also see the publication, Orthodox Christian
In Nairobi, the Macarios III, Archbishop of Cyprus, Ortho- Mission Center, St. Augustine, FL.
dox Patriarchal School has been functioning since 1982 for the The prayer and vision of us all is for the establishment of
education of native clergy. In 1988 it had twelve professors and truly local African Churches, capable of assuming by them-
forty-seven students. selves the proclamation of the Gospel, self-governed and self-
The Orthodox Christians of East Africa belong to different supported. However, in order for these Churches to develop
tribes. To meet liturgical needs, the Divine Liturgy of St. John and consolidate during the coming decades, serious and con-
Chrysostom has been published in Swahili, Kikuyu, Luya ~nd tinuous assistance needs to be given by the older Orthodox
Luganda; other liturgical translations have also been made ~nto Churches, together with theological and pastoral guidance.
these languages, as well as into Haya and Lwo, and translatIons
with a view to publication are systematically being developed 3. Other Orthodox missionary hearths. Since 1991 a specific
into Nandi and Lango. missionary effort has been developed in Albania, for the evan-
gelization of the people and the restoration from ruins of the upkeep of 150 churches, and are served by an Archbishop-
Orthodox Autocephalous Church, which during twenty-three Metropolitan and thirty-five Japanese priests. Certainly cooper-
years of absolute religious persecution had been completely ation with the older, larger Orthodox Churches would contrib-
destroyed.? ute to her development, but the form of spiritual assistance re-
The spectrum of missionary work is very broad, and it quired will need to be determined and decided on by the Church
grows ever broader, for example, when we consider the respon- herself.
sibility of the local Church for supporting people in matters of The case of the Church of China is more complicated. All
health, education and culture. All the expressions of human life that remains of the earlier Russian Orthodox missionary ef-
need to be transformed by the grace of the Triune God. fort is a flickering candle flame. Most of the Orthodox Church
In our time, the Churches of Alaska, Japan and China still re- buildings have been pulled down (Beijing,Tianjin, and Harbin).
main special cases. The Church in Alaska now belongs to the In 1983 a church building was inaugurated in Harbin, and it is
United States of America. It mainly confronts mission as "in- now served by a Chinese Orthodox priest. Recently there have
terna!," stabilizing the populations there (Aleutians, Eskimos been rumors of another Orthodox community in Urumchi. The
and others) in the Orthodox faith, and resisting the technologi- most immediate problem is the preparation and ordination of
cal current of American society, which is undermining their ra- new Chinese clergymen to hold on to the "small remnant" of
cial traditions, and with it their Orthodoxy. The Church there Orthodox in this vast country, given that foreign missionaries
is served by twenty-six native priests under a Russian bishop. are strictly forbidden to establish themselves. It may be that the
The training of native clergy is carried out by the St. Herman new candle of Orthodoxy that was lit in Hong Kong will prove
Theological Seminary, which has been functioning on Kodiak valuable for preserving the flame of Orthodoxy in China.
Island since 1972, and has close ties with St. Vladimir's Ortho-
dox Theological Seminary in New York. 4. In many local Orthodox Churches, alongside a growing
The Church of Japan is already one hundred years old. The interest in biblical studies, patristic texts and liturgy, we are still
leadership and all the activities are in Japanese hands. Like a living a dual flowering: First, a longing for monasticism, with,
tiny islet amid the archipelago of a dynamic Japanese society, at its peak, the renewal taking place on Mount Athos; and, sec-
hastening dizzily towards the new era of electronics, it also has ond, a revival of missionary zeal. This latter began first as an
to face the great technological challenges upsetting the Western ~xpression of "internal mission," and during the last few years
world. At the moment, the Japanese Orthodox Church has in It has been complemented by the revival of "external mission."
its bosom some 30,000 Japanese Orthodox, who attend to the The resurgence of monasticism, with its emphasis on
7. SeeA. Yannoulatos,"TheRestorationof the OrthodoxChurchof personal repentance (metanoia) as a way of life, expresses the
Albania (1991-2000), pp. 495-506 in 2000 Years of Church Art and Cul- n~ed for a more consistent experience of the Gospel; it cer-
ture in Albania, Papers of the InternationalSymposium,Tirana, 16-28 tamly contributes to the coming of the Kingdom of God and
November 2000, Tirana 2005. Jim Forrest, The Resurrection of the Or- the realization of His will, both in personal life and in the
thodox Church of Albania. Voices of Orthodox Christians, Geneva 2002;
world as a whole. The missionary revival, with its accent on
LynetteHoppe, Resurrection -1991-2003. The Orthodox ~utoceph.al~us
Church of Albania, Tirana 2003. L. Veronis,Go Forth, Stones of MZSSlOn the apostolicity and catholicity of the Church, is a reminder
and Resurrection in Albania, Ben Lomond, 2009. (Seealso pp. 289-290 that the gift of repentance and salvation should by no means
in the present book.) be turned into a private, individual affair. Our duty is to live
it "ecclesiastically," within the Church and with a view to tical ~issionary activity. So, with members of Porefthendes as
the" fullness" (katholou) of the ecclesiastical horizon which the pIOneers, the "Bureau of External Mission" was founded in
is ecumenical. It is a gift destined for the whole world, given 1968 within the framework of the Apostoliki Diakonia, a minis-
to transform all things. Christ was crucified for the sake of try organization of the Synod of the Church of Greece. Soon
the whole world. And whoever is crucified with Him is co- after, a "~eek of External Mission" was adopted by all the
crucified for the sake of the whole world. They are set apart MetropolIses of Greece. In 1969 its director was invited to as-
from the world, but his prayer, attuned to the prayer of sist in the creation of the "Desk for Research and Relations
Christ, embraces the suffering and the hopes of all human- with Orthodox Churches" at the World Council of Churches.
ity and all creation. "Blessed is the monk who is separated In. 1971, the "Center for Missionary Studies" was organized,
from all and joined (synermosmenos) with all," maintain the WIth the collaboration of the Holy Synod and the Theological
first books of the Philokalia.8 Faculty of the Uni:rersity of Athens, and functioned up until
I believe that from those two currents, and especially the 197.6.In 1972, the first women's monastic group was founded,
combination of the monastic rebirth and the revival of the Or- whIch later developed into the Convent of St. John the Fore-
thodox missionary awareness, excellent fruits may come to runner, Karea, with the aim of serving mission. In 1976 at Ath-
ripen to maturity and be of significance to contemporary Or- ens University, a Chair of Missiology was created. Sin~e 1981
thodoxy. The whole world is secretly longing for an authentic Porefthendes has taken on the editing of the official missionar;
expression of the Gospel of freedom, of love, and of the new life magazine of the Church of Greece, IIeivra rei "Eev1'J.
in Christ. It yearns for holiness. At the beginning of the 1960s, efforts were made to ex-
More particularly, during the past decades, great strides tend the organization of Porefthendes to other Orthodox
have been made in the development and support of external mission. Churches as well, and similar groups of Syndesmos were
Centers and groups have been created for the exclusive pur- created in Finland, America, and other countries with Or-
pose of supporting and promoting foreign missions. The old- thodox youth movements. However, the well-known au-
est, Porefthendes, in order to collect funds for this purpose was tonomy of the ecclesiastical jurisdictions did not favor this
incorporated as a legal entity in Greece in 1961, and yet, never effort at coordination and, finally, ~neach local Church there
lost its inter-Orthodox approach to matters. Later its example developed other structures, in accordance with local con-
was followed, on a local level, by "The Friends of Uganda," in ditions. In Finland, a "Mission Desk of the Finnish Ortho-
Thessaloniki (1963), which later changed the name to "Greek dox Church" (Ortodoksinen Liihetysry) is functioning (1981).
Brotherhood of Orthodox External Mission," and by "The First- In the Americas there is the "Mission Center of the Greek
Called," in Patras (1974). In the decade of the 1980's, other Orthodox Archdiocese of North and South America." (Ed.
smaller groups were formed in various Greek cities. note: Now the Orthodox Christian Mission Center). The lat-
From its inception, Porefthendes declared that the intent ter was organized on a permanent basis in 1985, systemati-
was not to found a particular "movement," but to put all its ef- c~lly extending the work of the old "Commission for Mis-
forts, projects, programs, research, publications and personnel SIon," which had begun in 1963.
at the Church's disposal for the creation of a wider ecclesias- In the realm of theoretical investigation into mission in the
8. St. Neilos the Ascetic, On Prayer, 124, Philokalia of the Holy Neptic Orthodox tradition, a significant contribution has been m d b
th liD k a e y
Fathers, Athens 1957, vol. I, p. 187 (in Greek). e es for Research and Relations with Orthodox Churches,"
 MISSION TN CHRIST'S WAY

of the World Council of Churches, which has organized a series to a nationalistic, psychological imperviousness. There is thus
of consultations on specific themes.9 Thus an opportunity has a syndrome that often inhibits Orthodox mission: the idea that
been given both to Orthodox circles to make a systematic study our own responsibility is restricted to our own area, and that
of mission and to ecumenical missionary environments to be the problems of others are "not our problems." But on this
planet, no one people or social unit can live in isolation. There
enriched from the Orthodox perspectives.
is a reciprocal influence, and in our times, interdependence is
5. In spite of the facts mentioned thus far, we have to admit increasing with geometric progression.
that the missionary work of the Orthodox Church on new fron- The lack of continuity in Orthodox missionary endeavors has
tiers in non-Christian regions remains very limited. Of course, been and remains another of our basic weaknesses. Frequently
we have never stopped confessing our faith in the "one, holy, the call to mission appears as the sudden spiritual excitement of
catholic and apostolic Church." Yet, it would not be an exag- an era, as an exception, which does not leave in its wake pan-Or-
geration to say that, in many cases, the Orthod~x s:lf-aw.are- thodox structures and institutions that ensure an Orthodox pres-
ness and faithfulness to the catholic and apostolIc dlmenslOns ence on difficult fronts. It is time we asked ourselves why the
of the Church appears to be rather weak. The excessive nation- Orthodox mission to China, after centuries of hard struggle, has
alism of the local Churches has contributed considerably to had such poor results. As the snows of persecution are melting
in China in our days, and as hundreds of Protestant and Roman
this situation.
Certainly, every nation that has become Orthodox owes Catholic communities are sprouting like wheat, the Orthodox
a lot to Orthodoxy, which has strengthened not only the per- communities are limited to only two. Was the Orthodox mission
sonal dignity, but also the value of its entity as a people. But perhaps tainted with too much nationalism?
this national gratitude and self-consciousness has often led to Why, in these twentieth century trials, were not other Ortho-
a turning inward, to a dangerous deviation theologically, and dox called in to help and to continue the race? For example, such
continuity happened when the German Lutherans in East Africa
9. A. Yannoulatos, "Confessing Christ Today," Cernica, Romania, turned over the responsibility for continuing their mission to the
June 4-8, 1974, International Review of Mission 64 (1975),pp. 64-94.
Scandinavians. Also why, while the Orthodox mission began
Idem, "Confessing Christ Through the Liturgical Life of ~he Church
Today," Etchmiadzin, Armenia, Sept. 12-21, 1975,InternatIOnal Revzew almost simultaneously with the Protestant mission in Korea,
of Mission 64 (1975),pp. 417-423. Idem, "The Role and Place of th~ do the Protestants in that country today number five and one-
Bible in the Liturgical and Spiritual Life of the Orthod~x Churc~1, half million and the Orthodox a mere two thousand? Still other
Prague, Czechoslovakia, September 12-~8, 1.977,InternatIonal ~:vzew painful questions need to be asked when we review sixty years
of Mission 66 (1977),pp. 385-388. ContnbutIOn to the theme: ~our of Orthodox Church presence in Uganda. Can its development
Kingdom Come," Paris, France, September 25-28, 1978, InternatlOn~1
be considered satisfactory in comparison with the progress of
Review of Mission 68 (1979),pp. 139-147. "The Place of t~e MonastiC
Life within the Witness of the Church Today," Al Anba Blshoy Mon- the other Churches? We should stop generalizing, simplifying
astery, Egypt, April30-May 5, 1979,International Revi~w .of Mis~ion 68 and beautifying the facts. Sobriety is needed, and an unbiased
(1979),pp. 448-451. "Preaching and Teaching the ChnstIan Falt~ To- study of the past. Not, of course, in order to judge or to con-
day," Zica Monastery, Yugoslavia,September 20-25,1980,Internatwn~l demn others, but to set out aright on the path to planning the
Review of Mission 70 (1981),pp. 48-59. For a.summary of the t~eologl~ future, with a sense of responsibility, with sufficient seriousness
cal positions emphasized in these consulta:IOns,see GoForth In Peace. of purpose, and in accordance with our possibilities.
Orthodox Perspectives on Mission, ed. Ion Bna, Geneva 1986.
 MISSION IN CHRIST'S WAY

Finally, there is the danger of thinking that the missionary 1. The theological understanding of mission is a necessity not
obligation is fulfilled when the faithful indulge in simple mu- only for theologians. It is of decisive importance for the whole
tual assistance. Mission, howevel~ is not accomplished by just Church. For this reason, I consider it necessary to underline
attending to the care of "our own." It is not synonymous with briefly some fundamental theological truths.ll
pastoral careflo even though it is closely linked to it. It is not (a) The firm basis of every missionary effort is the vision of
right to call every spiritual effort "mission," and to be content mission within the light of the Revelation and especially of the mys-
and at ease with ourselves that we have fulfilled our missionary tery of the Holy Trinity. The starting point of any apostolic activ-
ity on our behalf is the promise and commandment of the risen
duty by a few pastoral activities.
Mission is principally the binding of "nonbelievers" to the Lord in its Trinitarian perspective: "As the Father has sent me,
Church; those who have become indifferent or hostile to the even so I send you ... 'Receive the Holy Spirit'" (John 20:21-22).
faith; those who deny, in theory or in practice, the teachings The love of the Father has been expressed through the send-
and principles of that faith. The type of sensitivity needed is ing of the Son. "For God so loved the world that he gave his only
one that leads the bishops, priests and frequent churchgoers to Son ... " (John 3:16).The Son then sends His disciples, with the
another attitude towards those outside the faith. Not an atti- power of the Holy Spirit, to call all the children of God, those
tude of antipathy or conflict, but an effort to understand their who have been scattered, into His Kingdom. All of humanity cre-
language, problems, reservations, temptations, doubts, sins, ated in the likeness of God, must return to the freedom of love
even their hostility. It leads, finally, to an attempt to overcome and share in the life of love of the three persons of the Holy Trin~
existing barriers through the power of truth, prayer and love. ity. God's glory, which illuminates and gives life to all creation,
must transform all things, and "be exalted over all the earth and
above the heavens."
C The sending of the Son forms the beginning, and defines
TOWARD THE DEVELOPMENT more especially Christian mission. The work of Christ is not sim-
OF ORTHODOX MISSION IN THE FUTURE ply an announcement it is an event, the event par excellence of
For the steady growth and fruitfulness of Orthodox mission world history, which opens the way for the ultimate end, for the
in the future, I consider two things to be of fundamental im- completion of the upward evolution of the world. It is a matter
portance: First, the development of missionary theological
11. Other theological aspects of the same subject have been devel-
thought and the awareness, if possible, by all members of
oped in my previous studies, such as: "A la redecouverte de l' ethos
the Church that mission is a basic expression of our eccle- Missionnaire de l'Eglise Orthodoxe," in Aspects de l'Orthodoxie, Stras-
siastical self-awareness and self-consciousness, and then to bourg 1978, pp. 78-96. "Eucharist, Service, Witness in Mutual Reci-
transfer this certainty to our ecclesiastical infrastructures procity," IIa.vra ra "E8v1] 4 (1985) vol. 13, pp. 6-8. "The Doxological
and institutions. Second, simultaneously, a sober study of the Understandmg of Life and Mission," IIavra ra 'E8v1] 5 (1986) vol. 17,
modern world, the new, electronic, global civilization which is pp. 20-32; 18 (1986), pp. 4-7. (Ed. note: These studies have been re-
emerging with the setting of the second millennium and the un- edited and published in previous chapters of this volume.) "Culture
and Gospel: Some Observations from the Orthodox Tradition and Ex-
derstanding of its pluralistic character is necessary. perience," International Review of Mission 74 (1985), pp. 185-198; "Re-
membering Some Basic Facts in Today's Mission," International Review
of Mission 77 (1988), pp. 4-11. (See also footnote 1 of this study.)
 MISSION IN CHRIST'S WAY

of the assumption of human nature, for its regeneration within (b) The strengthening of the Orthodox missionary con-
the life of the Holy Trinity.This assuming in love, the continuous science contributes also to a deeper understanding of Orthodox ec-
transfer of the life of love, the recreation of all things in the light clesiology. In a time when there were so many terms to define the
of God's glory is being continued in space and time through the different religious communities, groups and societies, the first
mission of the Church, the body of Christ. faithfut in order to define and express their self-understand-
The conjunction "as/' which is found in John 20:~1, ing chose the word ecclesia: a word that means the assembly or
"As the Father has sent me/, remains very decisive. Chnst gathering of the people of the whole community. In the new re-
stresses, it is I who always remains your prototype. You must w~lk ality in the new eschatological "city" which was erected upon
in the way that I have walked, and follow my example. ~he Chn.s- the Cross and the empty tomb of the risen Lord, God is the one
tological dogma defines the way by which the faIthful WIll calling and the community being called is the whole oikoumene,
continue the mission of the Trinitarian God. The most cru- the entire inhabited earth. This is the catholic "Church of God."
cial point in mission is not what one announces, but how one In an age of empires and kingdoms, the new community gath-
actually lives, what one is. Humankind "becomes" what he ered by the Triune God, in choosing the term ecclesia to identify
or she is by remaining in Christ. "Being in Chl:ist". forms .t~e herself, wanted also, through it, to underscore the responsible
heart of mission. "He who abides in me, and I 111hIm, he It IS participation of all its members.
that bears much fruit, for apart from me you can do nothing" We cannot forget that we belong to the "catholic" Church,
which embraces all things, the whole of humanity all of life. We
(John 15:5). . . .
From the very beginning, the Holy Spirit partlClpates 111 Orthodox stress the tradition of the ancient Church, according to
the sending of the Son. The incarnation is realized "by t~e which, when speaking about the "catholic" Church of a concrete
Holy Spirit and the Virgin Mary." The Spirit coope.rat.eswIth city,is meant the Church which is constituted and held in unity
what is the best in the human race: the All-holy VUg111, who in each Eucharistic local gathering. Just as Christ is fully pres-
without reservation and with much joy submits herself to the ent in the sacrament of the Holy Eucharist in the same way the
will of God, for the realization of the mission of the Son. It Church, His mystical body, keeps its fullness in the local "catho-
is the Spirit in the form of a dove, who at the Jordan River lic" Church. .
seals the beginning of the public ministry of th~ Son. 11: th~ This basic thesis does not abolish the other great truth.
form of tongues of fire and "like the rush of a mIghty wl~d,. Which is, that the perspective of the Apostles, from the begin-
the Spirit creates the Church, transforming the scared dISCI- ning, had been to spread the Gospel "to the end of the earth/' to
ples into heroic Apostles, full of divine light, knowledge and invite all nations to enter the Church. "Go therefore and make
power. It is the Spirit that unceasingly gives life to the Chu~ch, disciples of all nations" (Matt 28:19). No one is excluded. No
transforming each member into a living cell of the mystl.cal local Church has the right to individually enjoy the Christian
body of Christ, enabling them to share in the safeguard111g tradition and keep it exclusively as her own treasure. The basic
of Christ's mission for the salvation of the whole world. The duty of every local "catholic" Church remains to live the whole
energies of the Trinitarian God are always ~e~so~al: fr?m the ~radition and offer it in its fullness, peacefully, but decisively,
Father through the Son in the Spirit. This Tnmt~nan f.alth and 111a universal perspective. The word Orthodox was first used
thought must be found in the depth of our conslderatlons and as an adjective: "Orthodox Catholic Church"; that is, a truly
"catholic" Church, having a true faith and a true worship, with
activities.
 MISSION IN CHRIST'S WAY

the two meanings previously mentioned. The understanding of But the final judgment is a universal event. "Before him will
these two aspects of the "catholicity" of our Church must be be gathered all nations ... " (Matt 25:32). All things within the
eschatological era have universal dimensions. The basic ele-
studied and emphasized more.
It is time for us to live this apostolicity of the Church in a ment which remains is surprise, the breaking down of things
more consistent way, not only placing emphasis on the apos- conventionally accepted. Neither those who have done well,
tolic succession, but by living the apostolic dynamic and self- nor those who have done evil had ever thought that the crite-
awareness of the Church and by strengthening the apostolic ria of the Last Judgment would be whether they had been able
mentality and the apostolic responsibility of all the faithful. to recognize Christ in the humble and poor of the earth, with
When we confess our belief in the "one, holy, catholic and apos- which He identifies himself. "As you did it to one of the least
tolic Church," we simultaneously declare our duty to share in of these my brethren, you did it to me" (Matt 25:40). The par-
ticipation in the suffering of the poor is essentially an encounter
her mission.
Since the Church is "Christ extended into the ages," we with the Lord who suffered for us. This view makes Christian
have the obligation to continue His salutary work for the ref- eschatology always revolutionary, missionary and opportune
ormation of all humanity. Orthodox mission cannot become in- in every age.
dividualistic; it is personal and "ecclesiastical." It is in organic According to Orthodox thought and tradition, the whole
communion with the Body of Christ, the Church, with the oth- world is being led toward transformation. The whole universe
ers who are communicants, the others who yearn for the love has been invited to enter the Church, to become the Church
of this Body, and ultimately, with all people who are created in of Christ, in order to be transformed at the end of time into
the heavenly Kingdom of God. "The Church is the center of
the image of God.
The center of Orthodox spiritual and missionary life is the the universe, the sphere in which her destiny is decisively
Holy Eucharist by which we become one body in Christ. By determined."12
sharing in His life, we share in His mission. "Being" in Christ The idea, developed mainly by the Greek Fathers, that the
is not expressed through a mystical or emotional escape, rather human person must include the whole world in the ascent to
in continuously walking in the same way He walked. "He who the personal God, defines and develops the specific Orthodox
says he abides in him ought to walk in the same way in which respect, not only for every human person, but also for creation.
All things will be recapitulated in Christ (Eph 1:10). All things
he walked" (1 John 2:6).
(c) By participating in mission we share in a divine plan, which will find their own logos, reason, and purpose, which is Christ
is still in evolution and has cosmic dimensions. We are already Himself. This includes "all things in heaven and things on
moving within the eschatological era. Through the outpouring ~arth." It is this mystery of the will of God that we participate
of the Holy Spirit and the founding of the Church, and through In when we work for mission. This perspective frees us from
His abiding presence in the Church, a process of transforma- any individualistic piety, any tendency to marginalize the ap-
tion of human life has already begun which raises humanity
12. Cf. V. Lossky,Theologie mystique de l'Eglise d'Orient, Paris 1944,
and transforms the universe. Mission is a presupposition of the p: 1?5. Accordingto O. Clement,"TheChurch,as a mysteryof thanks-
coming of the Kingdom. "And this gospel of the kingdom will gIvmg,grants .us the knowledge of a universe created with the pur-
be preached throughout the whole world, as a testimony to all pose of becommg,as a whole, thanksgiVing."Theology after the 'Death
nations; and then the end will come" (Matt 24:14). of God,' Athens 1973, p. 118 (in Greek).
 MISSION IN CHRIST'S WAY

ostolic effort and gives to mission a universal eschatological comprise about one half of the world's population (1987).There
perspective. are about 3,050 cities having a population of more than 100,000,
and approximately 296 "megacities," each with over one mil-
2. In the Gospel of Mark, mission is connected more inten- lion in population.13
sively with "the whole world" and "the whole creation." "Go However at the same time, together with the search for the
into all the world and preach the gospel to the whole creation" ways to spread the Gospel of hope within these new situations
(Mark 16:15).It is "this world" that the Church must take seriously and new languages is the need for an understanding of the
into consideration and continuously study and observe its evolution, new existential problems that are created by modern atheism,
and its multiformed dynamic. agnosticism, and absorption by daily earthly activities, which
(a) Many Orthodox are often absorbed by the marked his- push every spiritual interest into the shadows of indifference.
torical consciousness that characterizes our Church, and fre- Our basic obligation is for a responsible and serious dialogue
quently orient their selves towards the past. Nevertheless, with the contemporary currents of thought which shape the
the eschatological dimension, which we have already spoken achievements of science.
about, remains a basic aspect of the Orthodox theological inher- In many instances, the leadership of the Orthodox Church
itance. We constantly refer to Him "who is who was and who has been limited to a liturgical and regional role and has been
is to come, the Almighty" (Rev 1:8). Consequently, the future indifferent to approaching the intellectuals and artists, who are
must also be for us a basic field of vision. more receptive to the vibrations of modern thoughts and ideas,
Within this perspective, it is imperative to conduct a se- and thus grasp, transmit and create new ideas through their
rious theological study of the new emerging civilization and art. This is a difficult area, one which needs special sensitivity,
new means of communication, which connect humanity and cultivation, patience and labor. In any case, the Church cannot
contributes to interpenetration of thoughts, insights and cus- be indifferent to this area of concern. The word of life, freedom,
toms. It is incumbent on us to study seriously the tremendous justice and hope, which it continues to transfer through the cen-
revolution which is pushing humanity from the old industrial turies, has to reach, in a dynamic way, the thought and heart of
era to a universal electronic culture, to a world society of inter- even the most troubled of her children.
dependence. (b) As our planet is becoming a megalopolis of which Chris-
In a former time, the passage from the" oral word" to the tians constitute a minority of the world population, less than
"written" one, created tremendous possibilities for human- one third, the need for Christian unity and dialogue with peo-
kind for storing knowledge and experience, and decisively ac- ple of other religious convictions are taking on new dimensions
celerated human progress and evolution. The current passage and a new intensity.
from the "written word" to the "electronic word" has opened More direct and imperative, indeed, is the obligation of
infinite possibilities for accumulating new universal knowl- Christians to achieve a more essential rapprochement.14 We Chris-
edge and for the creation of a new human intelligence. The
13. D. Barrett, "Annual Statistical Table on Global Mission: 1987," in
Gospel must also playa crucial role in the forthcoming new
International Bulletin of Missionary Research 11 (1987), p. 24.
culture. 14. E. Voulgarakis, "Mission and Unity from a Theological Perspec-
Closely related to this is the new way of life experienced tive," Porefthendes-Go Ye 7 (1965), pp. 4-7, 31-32, 45-47. A. Yannou-
in the great urban centers or megacities. Today, city dwellers latos, "Reflex ions d'un Orthodoxe sur la cooperation inter-confession-
 ORTHODOX MISSION PAST, PRESENT AND FUTURE

tians are now aware that we cannot offer our witness in a con- Christians of the Orthodox Churches have to give, as a counter-
vincing manner as long as we are divided. Reconciliation and weight to the pressure and the mistakes of Western Christianity,
unity of Christians has direct missionary dimensions and re- the weight of our own experience and our own martyrdom in
percussions. For the Orthodox, priority has to be given to closer the long history of sufferings of and pressures by Moslem coun-
collaboration with the ancient Churches of Africa and Asia, tries and majority populations (Middle East, Balkans, Egypt,
which have lived throughout history being faithful only to the and Syria).
first three Ecumenical Councils. These are Churches of heroism Concerning the theological understanding of non-Christian
and martyrdom. Miraculously they have survived, despite the religious beliefs from an Orthodox point of view, Iwill limit my-
terrible conditions they have had to confront for centuries; and self to the reminder 15 that: According to biblical history, several
yet today, they are vibrant lungs able to breathe out the Gospel "covenants" between God and humankind have been made at
to Asia and Africa. different times and still keep their importance and validity. The
The recent decades have shown that we Orthodox have first was made with Adam and Eve, that is, with the representa-
the possibility, and also the obligation, to contribute in a deci- tives of the whole of humankind (Gen 2). The second was with
sive way to the ecumenical quest, using the richness of twenty Noah and the new humanity who were saved from the flood
centuries of theological experience from various historical and (Gen 8). The third covenant was made with Abraham (Gen 12),
social circumstances. Moreover, our participation in the relative the father of a nation of people who were to playa basic role
conferences and consultations of the World Council of Churches within God's plan for the salvation of the whole human race.
has proved fruitful, not only for others, but also for ourselves; The final and definitive new covenant of the "New Testament"
due to the new insights into our own theological problems, and was in the person of Jesus Christ, the new Adam. All human
new themes provoked by the experiences and the successes or beings, created in the likeness of God, are in a relationship with
mistakes of others. God through some covenant.
Finally, in the new interreligious dialogue, which has al- Acknowledging the presence of serious values existing in
ready begun, we have been given the opportunity to practice the religious convictions of others, even the "seeds of reason"
another kind of "Orthodox witness"; through a positive and es-
sential unfolding of the theology and experience of our Church. ~5. See~ore on this subjectin L. Philippides, Religionsgeschichte als
This has often helped to transcend the one-sided trends that ~ellsgeschlchte in del' Weltgeschichte, Athens 1953. N. Arseniev,Revela-
tIOn of Life Eternal: An Introduction to the Christian Message, Crestwood,
have developed in the thought and the ethos of other Churches.
NY,1965. G. Khodre, "Christianity in a Pluralistic World-The Econ-
A serious study in the science of religion is to the general mis- omy of the Holy Spirit," The Ecumenical Review 23 (1971), pp. 118-128.
sionary effort what mathematics is for the development of the A..Yar:noulato~,Various Christian Approaches to the Other Religions: A
physical sciences. In addition, we Orthodox, with our experi- Hlsto:lcal Out/me, Athens 1971. Idem, "Emerging Perspectiveson the
ence of the weaknesses and trials of the past, can counterbal- RelatIonshipof Christians to People of Other Faiths:An Eastern Or-
ance the accusation by the followers of other religions expressed thodox Cont~ibution,"International Review of Mission 77 (1988), pp.
332-346: ~ee,:nGree~:Idem,. Globalization and Orthodoxy, Athens 2004.
against Christianity, that it has been aggressive and colonial. We
I. Karmms, The UmversalItyof Salvationin Christ," Minutes of the
Academy of Athens for 1980 55 (1981), pp. 261-289. Idem, "TheSalvation
nelle dans la Mission," 40e semaine de Missiologie de Louvain, Louvain
of the People of God Outside the Church," Minutes of the Academy of
1970, pp. 101-110. J. Meyendorff,"Unity and Mission," Worldmission Athens for 198156 (1982), pp. 391-434.
26 (1975), Vol. 3, pp. 39-42.
 MISSION IN CHRIST'S WAY

(spermaticos logos), we also admit that they possess the possibili- group activity, disconnected from the Body of Christ. For those
ties for a new flowering from within. Justin Martyr concluded
who work for it, it is the Church that they serve, the Church that
his brief reference to the logos spermaticos with a basic principle they represent; it is the life of the Church that they transplant.
which, strangely enough, is not stressed sufficiently by those
No one is saved alone; no one offers Christ's salvation alone.
referring to his position. He emphasizes the difference between One is saved within the Church, one acts within the Church,
"seed" (sperma) and the realization of the fullness of the life in- and what one lives and offers to others is done in the name of
herent in it; and he also differentiates between inherent "force" the Church.
(dynamis) and "grace" (charis). "Because a seed of something,
All that the Church possesses is for the sake of the whole
a type given according to the inherent force, is not the same world. The Church radiates it and offers it, transforming "all
with this, through the grace of which the transformation and things." "The whole world," "the whole creation," not only hu-
copying (of it) is realized."16 [... ]
manity, but the whole universe participates in the restoration,
*** which has been realized by the redeeming work of Christ, and
Let us summarize by repeating some of our basic points: finds again its destination in glorifying God.
In today's existential quest by the entire human race, the Or-
Mission is the extension of the love of the Trinitarian God,
thodox Christian experience and ethos bring together a unique for the transformation in love of the whole world.
richness for humanity. Our mission is to assimilate it, to live it,
and to develop it creatively within the new conditions which
are taking form. Always keeping our antennas sensitive to
the messages given to us by the world-or better yet, by God
through His people and creation-investigating them seriously
and realistically, we are called to re-evaluate our position and
life within an Orthodox Trinitarian, ecclesiological and eschato-
logical perspective.
Mission, like everything else in Orthodox life, is not only
realized "in the name of the Father, and of the Son, and of the
Holy Spirit," but mainly, it is a participation in the life of the
Holy Trinity, "with all (our) hearts, and with all (our) souls, and
with all (our) minds." It forms a cry for action, for the fulfill-
ment of God's will "on earth as it is in heaven." Allow me to
repeat again a basic point that we have been emphasizing for
the past twenty-five years; that indifference to mission is a de-
nial of Orthodoxy.
Orthodox mission-internal or external-is by nature
"ecclesiastical." It cannot be understood as an individual or a
16. Justin Martyr, Second Apology, 13, PC 6:1-3. (See more on this
subject in Chapter 12 of this volume.)
 A
INTER-RELIGIOUS DIALOGUE
he Orthodox stance may be critical of other religions as
T systems and organic units, but towards the people who
live in the climate of other religions and Confessions the stance
is always one of respect and love according to the example of
Christ. For man continues to bear within himself the "image"
of God and the possibility of "likeness" by virtue of the innate
components of his existence-free will, a mind capable of rea-
son, the disposition and the possibility of love.

1. From the beginning Christians were obliged to be in dia-

logue with people of other religious convictions, offering their
witness of faith, their self-consciousness and their hopes. Some
of the main theological principles were formulated within the
processes of dialogue. Dialogue belongs to the tradition of the
Church and served as a motivating factor for the development
• Last section of the study: "Dialogue and Mission-An Eastern Or- of Christian theology. The greater part of patristic theology is
thodox View with Special Reference to Islam," Bulletin, Pontificium the fruit of either a direct or indirect dialogue with the ancient
Concilium pro Dialogo inter-Religiones 26 (1991),pp. 61-76. • Published Hellenic world, with its religious currents, as well as the purely
as the third part in the study, "Relations of Orthodoxy with Other philosophical systems that were sometimes in opposition, and
Religions," in Living Orthodoxy in the Contemporary World, eds. A. other times in synthesis.
Walkel~K. Karras, Athens 2001. (The first two parts were republished
With the spread of Islam, the Byzantines sought a dialogue
in Greek in my recent book, "IxvIJ ,bra Tryv avatryTIJCTIJ ToD 'YnEp~aTl-
with the Moslems, but did not always receive an analogous re-
KoD. L,UAAOY~ ep1']CTK£LOAOYlKWV ll£A£T1']llcrrwv. Ae~va 2006, 3rd ed.) sponse.!
• 'IEpanoCTToAry CTTIl LxvIJ TaD XplCTTOD. eEOAorlKE~ /l-EAETt;~ Kai 0/l-lAiE~,
1. Emperor John VI Kantakouzenos (1383)notes characteristically:
Ae~va 2007.
"The Moslems opposed some of their own from having a dialogue
225
 DIALOGUES AND MISSION

Today,in the vast megalopolis which we call earth, in a new out the world by means of different channels. At this point the
emerging culture, religious and ideological fermentations, the contribution of dialogue can be decisive.
dialogue presents itself as a new possibility and challenge.2 Liv- In such a perspective, the new questions arising from the
ing together and sharing the common human adventure and recent revolution in technology, electronics, and the new chal-
looking forward to a global community of peace, justice and lenges shaking global society could become more edifying; for
brotherhood, each person and each tradition has an obligation example: the appeal for world peace, justice, and human dig-
to offer the best that they have inherited from the past and, in nity; the significance of human life and history; the protection
light of the experience and criticism of others, to cultivate the of the physical environment, bioethics, human rights.4 While
healthiest seeds of truth that they possess. at first sight these may appear too "external," a closer look
The dialogue can contribute to the transplanting of new from a religious point of view could possibly offer to these
seeds from one civilization to another, to the sprouting of related concerns new ideas and new horizons. The teaching
seeds that have been dormant in the fields of other religions, about the Incarnation, bridging the gap between transcen-
and to their development. As we have noted,3 religions re- dence and imminence in the Person of Christ, gives a unique
main organic wholes and, as they are experienced by living value to humanity that is inconceivable to any other non-
persons, they become "living organisms" evolving and devel- Christian anthropology.
oping. They have their own inner dynamism and their own
entelechy (purpose and goal). They are influenced by and as- 2. Orthodoxy, as it proceeds (1991) into the third millen-
similate new ideas coming from their environment, and adapt nium with confidence in her self-consciousness and identity,
themselves to new challenges. is neither uneasy nor fearful; it does not attack, nor despise
Various religious leaders and intellectuals introduce or dis- people of other religious persuasions. Orthodoxy is open to
cover in their traditions elements that correspond to the new dialogue. Her word is a positive word. The primates of the
needs of society. Through this dynamic, Christian ideals pen- Orthodox Churches, in their festal Message during the first
etrate and develop during the various religious quests through- co-celebration in Bethlehem on January 7, 2000, emphasized
without reservation: "We look to the other great religions, par-
with the Christians, as expected, lest perhaps in the course of such ticularly the monotheistic ones of Judaism and Islam, and we
discussions among themselves they come to know clearly the truth. are prepared to build up even further the presuppositions for
The Christians on the other hand, encouraged by their pure faith and
the correct and true doctrines that they adhere to, in no way prevent 4. Characteristically, the French original thinker, Rene Girard,
any of their own, but with every permission and authority, each of Professor at Stanford University in California, in an interview with
them discuss with all that are interested and willing," Against Islam, Christos Makarian (L'Express, and reprinted in the Greek newspaper
PG 154:380BC. Kathimerini, January 20, 2002, p. 50) observed: "The system of values
2. See more on this in A. Yannoulatos, "Problems and Prospects of created [by Christianity] in the past two thousand years will not cease
Inter-religious Dialogue," It is no longer I who live, but Christ who lives in to be of .valu~,.indepen.dent of whether or not more people will es-
me. Dedicated to Archbishop Demetrios, eds. S. Damaskenos, F.Doris, pouse thISrelIgIOn.... Fmally, all people are partaking of the Christian
B. Kyrkos, E. Moutsoulas, G. Babiniotis, K. Beis, Th. Pelegkrines, A. N. system of :ralues..What oth:r .meaning does human rights have than
Sakkoulas, Athens 2002, pp. 1-8. the protectIOn of Innocent VIctIms?Christianity in its secular form has
3. A. Yannoulatos, Facing the World, Orthodox Christian Essays on b~come so predominant that it is no longer recognized as just one reli-
Global Concerns, New York, 2003. gIOnamong others. The real globalization is Christianity!"
 MISSION IN CHRIST'S WAY

dialogue with them, looking to achieve a pe~ceful c~e~iste~ce B

of all peoples. . . . The Orthodox Church reJects relIgIOus m- RIGHT AND OBLIGATION
tolerance and condemns religious fanaticism wherever these OF ORTHODOX WITNESS
phenomena may appear."5 In general, the. ?rthodox Ch~r.ch 1. In every authentic spiritual communication there is al-
supports the harmonious co-existence of relIgIOus commumtIes ways a critical moment, when we touch the real problem that
and minorities and the freedom of conscience of each person makes a difference. During his encounter with the Athenians on
and each nation. the Areopagus, the Apostle Paul, after the dialogue (Acts 17:17),
We have an obligation to proceed into interreligious ~ia- proceeds to a direct witness (17:22-31). In his preaching, having
logue with respect, with discretion, with love and ~1~pe,seeking referred to a common religious foundation, he proceeded on
to understand the vital points of others, and aVOIdmgtenden- to the critical core of the Gospel: the significance of the Person
cies to confine ourselves to a sterile array of opposing points of and the work of Christ. This message was completely outside
view. The followers of other religions have a right to explain for the ancient Greek world view and in opposition not only with
themselves how, in the light of the new challenges of our time; the popular and complex polytheism, but also with the more
they are reinterpreting their religious convictions under these refined atheism of the Epicurean philosophers and the panthe-
new conditions. From this sincere dialogue new understand- ism of the Stoics.
ings arise for all religions. . In unsettling the understanding of a closed, self-con-
At the same time, we do not have the right to under estI- tained cosmic system that was autonomous and impersonal,
mate the significance of difficult problems in order to appear the Apostle Paul was bringing a message of the actions of
polite. No one desires a superficial type of ~e~igiousdialogue. the one, personal God; who created the universe from noth-
In the final analysis, the essence of the relIgIOus problem. re- ing, who provided for the world and intervened decisively
mains the quest for the highest Truth. And no one ha~ the ng~t in history. In contrast to the concept of an individual func-
or the interest to castrate this power of human eXIstence m tioning autonomously, the emphasis was now placed upon
order to achieve a naive consent in the name of a conventional freedom and love, which are activated in the communion of
agreement, which might contribute to some ideological com- God and man. With this paradox, which for the Athenians
promise. . . approached the boundaries of the irrational, Paul intro-
In this perspective, the essential contnbutIOn ~f the. C?r- duced a new type of thought. He proposed a radical revision
thodox is not to keep silent, but to reveal their partIculantIes of Hellenic wisdom, by accepting Christ as the center of cre-
and their own more profound spiritual experiences and be- ation and the entelechy-the goal and purpose of the world.6
liefs. And here we come to the sensitive subject of Orthodox Up until then, Greek thought had based itself and was
mission, or-as I proposed thirty years ago-the "Orthodox enthralled in the concept that man is a thinking being who be-
witness." comes conscious of himself and his environment through the

5. "A Message of love without discrimination is sent by the pr~- 6. A. Yam1oulatos, «Ae~va, TCOAll(J'uv£Xou~e£OAOYlK~~Kat TCOAl"n(J'1'lK~~
(J'Ufl~OA~~». Lecture for the Symposium (with the same name) of the
mates of the Orthodox Churches from Jerusalem," newspaper Kathl-
.. January,. 8 2000',. cf newspaper Ele{therotypia, January 8, 2000, Theological School of the University of Athens, 'En{(JI1/AolA6yol) vol. 28,
mennL, )' A.e~va 1988, pp. 361-369.
pp. 8, 18,47 and other newspapers of that day.
 DIALOGUES AND MISSION

development of his logic. For Paul, "repentance," the basic c~st .oflife itself, with martyrdom. The most profound spiritual
turning of humankind, must take place in the direction of that stlrnngs that kindle within the human being cannot be ignored.
which is the inaccessible for the mind of man, that is, the love Everything that the human race possesses must be utilized, and
of God, which was revealed by the Crucified and risen Christ. each person must remain absolutely free as to the final choice.
Here we have a clear example of understanding and re- The respect for the freedom of each person will always remain
specting the old religious concepts and, at the same time, their a basic principle of Orthodoxy.
transcendence with the truth and the power of the Christian
revelation. Orthodox "witness" (or mission) means precisely 2. The Church, being the "sign," the mystery of the King-
the deposit of experience and conviction. We confess our faith, not dom of God, the first-fruits of the new humanity transfigured
as our own intellectual discovery, but as a gift of the grace of by the Holy Spirit, must be offered to the whole world. She can-
God. Underestimating or putting off this obligation of personal not ~e a closed c~mmunity. Everything she has and everything
witness would mean the denial of the Gospel. she lIves are destmed for the entire human race.
The personal experience of "the love of Christ which sur- ?h~ Orthod~x "witness" starting out in silence, and partici-
passes knowledge" (Eph 3:19) remains the most profound patmg m the ~am and suffering of others, advances with joy to
Christian experience and is related absolutely with the authen- the proclamatIOn of the Gospel and to its summit in worship.
tic Christian mission and evangelization. Love liberates inner Her goal remains the creation of Eucharistic communities in
strengths and opens to life new horizons, which the mind is n~w places, where the people will celebrate the mysteries of the
helpless to imagine. The believer's sense of being united with Kmgdom of God in their own particular cultural environment
all of humanity, and his love for each human being, motivates and radiate His presence and glory in a specific area. Orthodo~
him to be interested, at every instance in informing his neigh- witness co~stitutes a personal participation in the process of the
bor about the great good which he has discovered. The gifts of transformatIOn of the world, which has already begun "in Christ"
God cannot be held tightly, selfishly.They must be placed at the and will be fulfilled at the end of the eschatological age?
disposal of all. The particular energies of God, even if referring For the re-evangelization of the world, the Orthodox Church
to one people, or one person, have to do with all of human- does not need to rely upon authoritative and insincere meth-
kind. If we are convinced that the highest human right is the ods: which from time to time have traumatized the integrity of
right to transcend the simple biological and intellectual human vanous "Christian missions." She respects the particularity of
existence by participation in the relationship of the love of the the person and of his or her culture, but works with her own
Triune God, then we cannot keep this conviction to ourselves. means; her liturgical life, the offering of her Holy Sacraments
This would be the worst injustice. and her unfeigned love. Orthodox mission cannot be limited to
This obligation does not mean an offering to others out of
compulsion, and even more so, not as a cover-up for other goals, 7. For the Orthodox view of mission see Chapters 3 and 14 of the
political or economic. It is not a matter of imposition, but an of- p.resent v?lume, as well as A. Yannoulatos, "All of Us Are in a Mis-
fering of a conviction, a personal experience. It is definitive that SIOnary Slt~,ation," Inter~ational Review of Mission 71 (1982), pp. 452-
during the first centuries the Christians spoke about "witness" 454. Idem, Understandmg and Witnessing to Christ in a Pluralistic
World, from an Orthodox Perspective," From Baar I to Baar II, Current
(martyria) and "martyrdom" (martyrion), which meant the testi- Dzalogue, Geneva, No. 26, June, 1994, pp. 43-49. Idem "Unde t d'
mony of an eye- and ear-witness, which was often made at the · . "0 h
MISsIOn, ' rs an mg
rt odox Christian Mission Center 18 (2002) , No . 1,pp. 5-7 .
the offering of education, health care and other means of exter-
nal development. She is bound to offer to each person, particu-
larly to the poor and oppressed, the faith that each person has
a unique personal worth; that because each person is created
in the "image and likeness" of God, he or she is destined for
the highest possible achievement: to become "Christ-like," to
partake of the divine glory, to attain, by grace, deification (theo- THE GLOBAL VISION
sis). This is the basis for every other expression of human dig- OF PROCLAIMING THE GOSPEL
nity. The Christian faith offers the most dignified anthropology,
(1995)
one that transcends every type of merely humanistic theories. If
people in the end accept it or not is a matter of their own free-
dom and choice.
The followers of other religions practice a harsh criticism
against certain Christian missions, when they see them associ-
ated with arrogance, with egotism, with state power and other
nonreligious interests. Nevertheless, it is not right to identify
Christian mission with the mistakes of Western Christendom in
a specific period of history, such as that of colonization.
The austere criticism is directed to the "Christians," but not
to Christ. The great change will come in the world when the
Christians will live, will practice, will respond to our mission,
walking in Christ's way. The power of God is often expressed in
the paradox of the absence of worldly power and can be lived
only within the mystery of love with external simplicity.
We need a constant, sincere self-criticism and repentance.
This does not mean a limitation of the Orthodox witness to
achieve some colorless dialogue, but free acceptance of the logic
of love, the ever revolutionary logic of Christ, who "emptied
himself" in order to enter and to dwell within the specific re-
ality of humanity. It also means acceptance of His way of life
and His death, in an ongoing personal transfiguration "from
one degree of glory to another" (2 Cor 3:18). The quest for the
Orthodox is not to limit or to reduce our "witness," but to live
out our mission in Christ's way.
 "May God be gracious to us and bless us and make his
face to shine upon us" (Ps 67:1). This verse from the
Psalms is repeated by Orthodox Christians in the daily services
of the Church; it summarizes our yearnings and our petitions.
This biblical verse continues and is followed by two other criti-
cal verses whose meaning usually remains unknown. Indeed,
we absolutely need God to show pity towards us, to bless us
and to have mercy upon us; we long for Him to reveal His face
to us. And yet, all these things do not end with "us." These
blessings must not be confined to our own circle, as large as it
may be. There exists a clear goal which must be fulfilled and
follows as a natural consequence of our having been blessed by
God. And this something is that the way of salvation must be
made known to the whole earth so that all peoples may share
in the glorification of God: "That thy ways may be known upon
earth, thy saving power among all nations. Let the peoples
praise thee, 0 God; let all the peoples praise thee" (Ps 67:2-3).
This hidden side of universality, which must accompany
every demand for personal or collective blessings and salva-
tion, is illuminated and revealed in the Resurrection Vigils of
Pascha and is repeated throughout Bright Week. In the second
• The keynote address at the International Conference on Missio~ ~nd Antiphon of the Paschal Liturgy, Psalm 67, in its entirety, is
Evangelism, Brookline, MA, August 6-11,1995. • "The Global ~lslOn interwoven with the prayer, "Save us, 0 Son of God, who are
of Proclaiming the Gospel," The Greek Orthodox Theologi~al ReVIew 4~ risen from the dead." It is within the light of the Resurrection
(1997), pp. 401-417.• 1EpanocrroAf] crra LxvI] rou Xptcrrov. eEOAortKE~ especially, that the universal perspective and meaning of the
I-lEAErE~Ka{ Ol-ltA{E~,Ae~va 2007. Gospel of salvation is manifested.
235
 The global vision is not something complementary, it is not nations shall worship before him. For dominion belongs to the
an appendix to Orthodox thought and consciousness-some- Lord, and he rules over the nations" (Ps 22:27-28), "Praise the
thing to consider, if you want, and if you do not, to set it aside. Lord, all nations! Extol him, all you peoples!" (Ps 117:1).1
This dimension forms a most basic element of: (a) Orthodox
teaching, (b) of Orthodox worship; and (c) the decisive factors 2. From the beginning of the New Testament and onwards,
that must determine our ecclesiastical action and life. there is a global meaning and message. The incarnation of
the Word of God takes place in a specific place and time, and
A among a specific people. Nevertheless, it embraces all of hu-
STEADFAST FRAMEWORK AND manity. Without exception, Jesus Christ invites all people to
CLEAR PERSPECTIVE OF THE GOSPEL His Kingdom, shOWinga special affection towards the least, to-
ward those that are suffering and being persecuted. This great
1. As we have stressed in another context, the universal joy must be transmitted to give new life to all people without
vision appears in biblical thought from the very first verse of discrimination of race, language, and origin. The elder Sime-
the Old Testament ("In the beginning God created the heavens on, receiving in his arms the forty-day old Jesus, blessed God
and the earth ... " Gen 1:1);it penetrates and is interwoven in because his eyes had seen the Savior whom God prepared "in
the Scriptures and seals the last chapters of the New Testament the presence of all peoples, a light for revelation to the Gen-
with the vision of the new heaven and the new earth (Rev 21:1). tiles ... " (Luke 2:31-32). The Logos of God, through His Incar-
The Sacred Scripture refers to the adventure of all humanity, to nation, assumes all of humanity, the depth of human nature,
universal salvation. It is preoccupied with the entanglement of and not just something of its external shell. By assuming hu-
human freedom and existence in the process of the death and man nature, the inaccessible God granted special value to the
corruption of the entire world; and it is especially concerned human person, including the human body-His masterpiece
with the transcendence of this process through the saving in- of creation-as well as to the whole of creation, in which man
tervention of the God-man and His Second Coming. The Bible participates organically. The world does not form something
maintains a steadfast universal perspective and dimension, that exists outside, parallel or independent of the Creator.
even within the pages which extensively refer to specific issues, Finally, the universality of the Gospel of Jesus Christ tran-
peoples or persons. For example, Israel's adventure, which scends the meaning of "all of humanity," it extends to the
is referred to in the books of the Old Testament and extends whole creation.
through the ages, foretells the coming of the Messiah and leads The teaching of Christ unfolded at a specific place and time,
to the salvation of all nations. Israel's story contains the way for but it always had a steadfast universal and eschatological char-
the realization of God's plan for the whole world. acter. With complete clarity, the Lord declares that "this gospel
Especially in the prophetic books of the Old Testament and
in the Psalms of David, the ecumenical vision repeatedly oc- 1. See also the follOWing:"Clap your hands all you peoples! Shout
curs. Besides the verses of the Psalm with which we began, let to God with lo~d songs of joy. For the Lord, the Most High, is awe-
us be mindful of other often repeated verses. "The earth is the some, a great kmg over all the earth" (Ps 47:1~2). In the New Testa-
Lord's and all that is in it" (Ps 24:1). "All the ends of the earth ment so~e o.f th~ verses of the Psalms take on an added apostolic
shall remember and turn to the Lord; and all the families of the nuance: The1rVOIcegoes out through all the earth and their words to
the ends of the world" (Ps 19:4; ct. Rom 10:18).
of the kingdom will be proclaimed throughout the whole world, the victory, love, and joy of the Resurrection. Through Christ's
as a testimony to all nations; and then the end will come" (Matt resurrection "the whole visible and invisible world" is re-
24:14).And when referring to the final judgment of humankind, newed and Christ receives "all authOrity in heaven and on
He points to its universal framework: "When the Son of man earth ... " (Matt 28:18).After the Resurrection, the horizon be-
comes in his glory, and all the angels with him, then he will sit on came the whole world.
his glorious throne. Beforehim will be gathered all the nations ... " The setting for the sending of the disciples is defined with
(Matt 25:31-32). absol~te clarity before the Ascension of the Lord (Acts 1:8).
Jesus Christ, the spiritual Sun, illumines and gives life to The WItness must be given "both in" the specific places where
the whole world: "The true light that enlightens every man was the Apostles were born and had lived until then, "and to"
coming into the world" (John 1:9).John the Evangelist repeat- the end of the earth. In order to make this enormous jump
edly proclaims that Jesus came in order "that the world might from the local to the universal, the Apostles needed to receive
be saved through him" (John 3:17). "And we know that this is "power" from above. The coming of the Holy Spirit, who now
indeed the Savior of the world" (John 4:42).His sacrifice on the uph~lds the C~1Urchinto the future, empowers the disciples,
Cross, although it takes place at a specific place and time, is of- abolIshes barners that divide people, such as language and
fered for the salvation of the entire human race, for the salvation race, and opens before the apostles the worldwide horizon
of the whole world. His Resurrection brings a definite libera- for the transmission of the Gospel of salvation "to the end of
tion to the entire human race from the bonds of sin and death. the earth." The Apostles each turn towards different and con-
The essential message of the Church is not only that Christ rose crete directions, however, the apostolic vision remains firmly
from the dead, but that His victory has an overall importance universal.
for the whole of humanity, for human nature, which He as- Within the providence of God, for the writing and first phase
sumed as a second Adam. Inasmuch as disobedience, the sin of the transmission of the Gospel into the world, the Greek lan-
of the first Adam led to death all of humanity, in the same way guage and culture were used, of which one of its main charac-
the obedience through love unto sacrifice on the Cross, leads all teristics was ecumenicity (OIKOVttEVIK6T1J~).2
of humanity to the Resurrection. "Christ has been raised from In the Letters of the Apostle Paul the ecumenical dimen-
the dead, the first fruits of those who have fallen asleep ... sion and universality are repeatedly emphasized in relation to
For as in Adam all die, so also in Christ shall all be made alive the mystery of the Church. God "has put all things under his
(1 Cor 15:20,22). Consequently this light, which is emitted by (the Son's) feet and has made him the head over all things for
the risen Savior, is not intended exclusively for a few chosen the Church, which is his body" (Eph 1:22-23; d. Co12:10: "...
people or nations; or is it confined only to them. But, this light the head of all rule and authority," and Col1:18, "... the head
must embrace all, without discrimination of nation, race, color, of the body, the church"). Christ rules over all the universe ,
language, and origin.
He who was resurrected from the dead transforms all 2. The ecumeni~ity of Greek culture was cultivated in many ways
things, every form of life, relationship, and development. through Greek phIlosophy, science, art and language, and with the
Through His Resurrection, "Christ lifted up from the depths of use of reason, .argument, and dialogue, giving birth to dialectical
thought; also WIththe constant seeking, the extraordinary blosso .
Hades all of humanity and raised it to the heights of Heaven." of creat"t
IVIy an d mnovatIOnin
. . all areas, as well as through d mmg .
All human beings, all peoples have the right to participate in ". a ynamIc
commumcatIOnamong mdividuals and peoples.
 MISSION IN CHRIST'S WAY

inasmuch as, "in him all things were created ... He is before The Church is called catholic: (a) because she ex-
all things, and in him all things hold together" (Col 1:16-17). ists within the world, from one end of the earth to the
The words "all things," (ta panta) "everyone," and "all" are re- other; (b) because she integrally and completely teaches
peatedly used in the Letters of Paul, especially those written all dogmas which must be made known to all people;
(c)because she subjects every race of men to piety, [and he
during his imprisonment. It is within this sense that the Gospel
adds] independent of their social rank and education (rul-
embraces "everything" and has been destined to be preached
ers and those being ruled, the scholars and the illiterate);
"to every creature under heaven" (Col 1:23) that the life and (d) because she heals and cures every kind of sin ... ; and
work of the Apostle moves. St. Paul preaches Christ "the head (e) because she possesses within herself all that is called
of the body, the church; he is the beginning, the first-born from virtue, in words and deeds, and spiritual gifts.4
the dead, that in everything he might be pre-eminent" (Col
1:18).And in the "proclaiming," of Him, St. Paul exhorts and The global apostolic vision reaches its culmination in Paul's
teaches "every man" to present themselves "mature in Christ reference to the secret will of God, to "the mystery of his will"
Jesus" (Col1:28). "The grace" given to Paul is "to preach to the which is to be realized "as a plan for the fullness of time, to
Gentiles the unsearchable riches of Christ and to make all men unite all things in him, things in heaven and things on earth"
see what is the plan of the mystery hidden for ages in God who (Eph 1:9-10). "All things" must be recreated, transformed in
created all things" (Eph 3:8-9). Thus, the work of the apostles Christ. Nothing remains outside of His radiance and influence.
is this spreading of the "mystery," of this salvation to all of hu- All these aspects illumine particular characteristics of the
manity, within the Church, of which Christ is the head. global vision concerning the proclamation of the Gospel to the
modern world. In our approach to the mystery of the Church as
3. Orthodox ecclesiology firmly moves toward this perspec- "communion" (koinonia), being guided by Trinitarian theology,
tive of universality. Our Church, being "the Church of God," Christology, Pneumatology, and also by the steadfast relation-
rooted in the life of the Holy Trinity, embraces with her prayer ship to Eschatology, we always have before us the indisputable
and concern all that He has created and for which He pro- global vision of universality. The Church was, is and will re-
vides; her care enfolds" all things." Each local Church, being main the "body (of Christ), the fullness of him who fills all in
the gathering of all those who believe in Christ in a concrete all" (Eph 1:23).
place, witnesses and manifests the catholicity of the Church in
that place and forms an eschatological "sign of the Kingdom
of God" which dominates the universe and will be completed
4. "It is called Catholic then because it extends over all the world,
in the eschata. from one end of the earth to the other; and because it teaches univer-
According to St. Cyril of Jerusalem, "The church is given the sally and completely one and all the doctrines which ought to come to
name ecclesia, because she calls all people to gather in the same men's knowledge, concerning things both visible and invisible, heav-
place for a common cause."3Within the meaning of the catholic- enly and earthly; and because it brings into subjection to godliness
ity of the Church, St. Cyril includes the ecumenical, as well as the the whole race of mankind, governors and governed, learned and un-
learned; and because it universally treats and heals the whole class
qualitative dimensions. He writes, of sins, which are committed by soul or body, and possesses in itself
every form of virtue which is named, both in deeds and words, and in
every kind of spiritual gifts." Catechesis 18, 23, PC 33:1044B.
 MISSION IN CHRIST'S WAY

B vision. But this will need to be even more vividly illumined dur-
THE GLOBAL VISION IN THE ing our Eucharistic assemblies and be experienced with greater
LITURGICAL EXPERIENCE OF THE GOSPEL consistency as well in our daily life after the Liturgy. So that the
Orthodox witness and mission may be extended and developed
All of Orthodox liturgical life steadily moves within this in a liturgy after the Liturgy.
universal vision, which embraces all Christian teaching. The daily cycle of prayer (Midnight prayers, Matins, Hours,
Vespers, and Compline), parallel with ancient tradition, is based
1. The Orthodox rhythm of the daily and weekly life of worship, especially on the Psalter in which, as we have already men-
together with personal ascesis, vibrates with the spirit of the tioned, the global vision is obvious. But also in the Parakletike,
universality of salvation. First of all, this spirit is found most the basic hymnological text of our Church, the subject of the
vibrantly at the heart of the Orthodox prayer and spirituality global vision of salvation in Christ is repeated often in several
given to us by the Lord-the Lord's Prayer. We beseech and re- troparia, in order for it to be firmly fixed in the conscience of the
iterate daily: "Your kingdom come, your will be done, on earth believers. So it is in the troparia of the Crucifixion on Wednes-
as it is in heaven." It is not simply that His will be done "in day and Friday, as well as in the apostolic troparia of Thursday,
me" or "in us," but "on earth." The heart of the Christian, be- but particularly in the troparia for Pascha, Saturday Vespers
fore praying for daily problems, for daily bread, must first focus and Sunday Matins, the emphasis is unmistakable: "Your life-
upon the steadfast universal horizon. Immediate and personal bearing Resurrection, 0 Lord, has illumined the whole world
concerns do not prevent the believers from seeing the global ... and the light of Your Resurrection has brought joy to all."
view, nor does the global vision prevent them from dealing "Rejoice, 0 heavens, be glad, 0 earth ... " (Tone Three, Saturday
with daily realities. Vespers). "Your Resurrection, 0 Christ the Savior, has given
In every Divine Liturgy, which sums up the mystery of sal- light to all humanity ... " (Tone Two, Saturday Vespers).5
vation, we begin our supplication: "Let us pray for peace in the
5. This theme recurs often in the hymns of the Parakletike. Phrases
whole world," and the Anaphora culminates with the offering of
are repeated frequently referring to the whole world, such as: "Pro-
the Holy Gifts "in all and for all." This reasonable and spiritual viding great mercy to the world," "granting life to the world," "that
worship is offered "for the whole world, for the catholic and ap- You,0 Christ, might redeem our race from death," "through the Holy
ostolic Church" (Liturgy of St.John Chrysostom) which extends, Spirit all creation is renewed" (Tone One, Sunday Matins). flOut of
"from one end of the inhabited world to the other" (Divine Lit- Your good will and love, 0 Lord God, Youhave brought all things into
urgy of St. Basil the Great). After Holy Communion, the priest being through Your Logos and Your Spirit" (Tone One, Sunday Ves-
pers). More particularly, the Crucifixion hymns remind us: "0 merci-
offers incense, and expresses the Church's universal longing
ful One, having spread Your arms upon the Cross, You have gathered
with the verse: "Be exalted, 0 God, above the heavens, and let the nations that were far from You to glorify Your great goodness"
Your glory be over all the earth." The Divine Liturgy, while lib- (ToneOne, Wednesday Matins). "At Your Resurrection Youhave filled
erating us from absorption in the cares of our small egos, opens all things with joy" (Tone Four, Sunday Matins). "Come, all nations,
the horizon for us, helping us to live existentially the universal- know the awesome power of the mystery; for Christ our Savior, the
ity of salvation in Christ. The liturgical revival that has appeared Logos in the beginning, was crucified for us, and willingly was bur-
ied; and He rose from the dead to save us all, let us therefore worship
in many local Orthodox Churches in the twentieth cen~ury,has Him." "All things are filled with joy, when they receive the experience
contributed a great deal to regaining the awareness of this global of Your Resurrection." "For You rose from the dead, granting life to
 All the great Orthodox feasts, celebrated throughout the it was strengthened" (Easter Canon, Ode 3). The whole creation
year, provide an opportunity for us to remember the ecumenic- receives new light.
ity and the universality of the Gospel. First of all, the biblical Through your Resurrection, 0 Lord, the universe was illu-
texts which are read on those occasions, underline the truths minated and Paradise was opened again; thus, the whole cre-
we referred to in the first part of this study. The related hymnol- ation praising Thee, offers you daily hymns" (Tone 3, Bright
ogy that comments on and develops the meaning of the gr.eat Monday evening).? The tradition, according to which the hymn
Orthodox festal cycles steadily points to the universal meamng "Christ is Risen" is sung in different languages, proclaims the
of each feast. For example, in the Feast of the Transfiguration, great truth, that the Gospel of Christ is intended for all people,
we characteristically sing: "Today on Tabor in the manifestation races and languages, and that the Church has the duty to pro-
of Thy Light, 0 Word, Thou unaltered Light from the Light of claim it everywhere. It is this that bridges disputes and con-
the unbegotten Father, we have seen the Father as Light and tradictions, and brings people together in brotherhood, peace,
the Spirit as Light, guiding with Light the whole creation" mutual respect and solidarity to the world community.
(Exapostilarion).6 The ecumenicity of the Church also appears in the Feast
of Pentecost in a most joyful way. The disciples receive the
2. The universal perspective is emphatic in the troparia of Holy Spirit in order to fulfill the commandment of Christ,
the Triodion, and is particularly illumined in the Pentecostarion that is to be witnesses of Him "to the end of the earth," "to
(in which many of the hymns of the Parakletike are included). attract the ecumene" (Apolytikion hymn).8 The Holy Spirit
The global importance of the Cross and the Resurrection is in- will remain forever He who is "ever present and fills all
terwoven with Orthodox hymnology. "Come, all ye faithful, let things." Nothing can remain outside His enlightening, puri-
us worship Christ's Holy Resurrection; for behold, through the fying and sanctifying grace. "And thus through Him all Cre-
Cross, joy has come to the whole world" (Hymn of Resurrec- ation is illumined and guided to worship the Holy Trinity"
tion). The Paschal hymns steadfastly refer to the global vision of (Exapostilarion).9 The Holy Spirit, who "gathers the whole in-
the Gospel. The Church, in ecstasy before the universal dimen-
sions of the event of the Resurrection, sings: "Today the whole 7. Cf. also: "Having illumined the world in Your Resurrection
creation, heaven and earth and the underworld are filled with on the third day, 0 Lord, deliver Your people from the hand of Your
joy. Let the whole creation celebrate the Resurrection by which enemies, 0 Lover of mankind" (Tone Three, Saturday Vespers). "0
light-giving Lord, You have shown the light of the Resurrection to the
nations" (Tone Five, Saturday Vespers).
all mankind, that all creation may glorify You" (Tone Three, Sunday 8. Since then the old prophecy of the Prophet Joel is being fulfilled
Matins). "Angels and humans, 0 Savior, praise Your Resurrection on without interruption. "And it shall come to pass afterward, that I will
the third day, through which all places of the inhabited earth were pour out my spirit on all flesh ... " (Joel2:28 [LXX:3:1]).The hymn writ-
granted a new dawn of light" (Tone Four, Saturd~y Vesper~). er comments: "As you promised, Lord, You did pour out Your Spirit
6. Cf. "Thou hast put Adam on entire, 0 Chnst, changmg the na- abundantly on all flesh and it was all filled with Your knowledge"
ture grown dark in past times, thou hast filled it with glory and made (Sunday of Pentecost, Canon, Ode 6). "The light of the Paraclete has
it god-like by the transfiguration of your face" (KontaklOn, Hymn of come to illumine the world" (Kathisma hymn, Matins of Pentecost).
the Transfiguration). "In the divine Transfiguration today, all of ~u- 9. With the coming of the Holy Spirit, the tragedy of confusion
man nature receives the first light of deification" (pre-feast KontaklOn, which began with the tower of Babel, finds its solution and the cen-
Hymn of the Transfiguration). trifugal tendency of mankind toward separation is corrected: "When
God distributed the tongues of fire, He called all to unity" (Kontaki-
 MISSION IN CHRIST'S WAY

stitute of the Church," uninterruptedly grants all things, so

their most holy preaching in a manner wholly Orthodox" (Ves-
that the mystery of salvation is preached in all the world. For pers of Sunday for All Saints).
that reason, the believers praise Him: "0, You, the Renova-
The immediate conclusion from this short review is that the
tor of the universe, blessed are You" (Iambic Canon, Ode 7).
apostolic pulse vibrates the Orthodox liturgical worship and
"Let us praise the Holy Spirit who sanctifies the universe"
the global vision remains its dynamic perspective.
(Thursday of Pentecost, Vespers).IO
Finally, the feast of All Saints proclaims that those who re-
ceive the Holy Spirit and become sanctified belong to the whole C
ecumene. Their witness and martyrdom adorn the Church. THE GLOBAL VISION IN
"Adored in the blood of Thy Martyrs throughout all the world ECCLESIASTICAL ACTION AND LIFE
as in purple and fine linen" (Vespers of Sunday of All Saints).
"As the creation's Planter, all the world doth offers unto Thee While the global vision dominates so intensely the teaching
as nature's first-fruits the God-bearing martyrs ... " (Kontakion). and the worship of the Orthodox Church, this vision does not
From the first apostolic generation, the Gospel was preached in have a corresponding influence upon her everyday spirituality.
every direction. "Speaking with the Spirit's words, th~ ~~vior's If we want to be sincere in our self-criticism, we must accept
blessed disciples, who by faith became as well the Spmt s true that among the immediate ecclesiastical Orthodox interests, the
instrument, sowed and cast abroad to the earth's farthest ends national issues of the different autocephalous Churches prevail,
while the global vision of the proclamation of the Gospel still
on Hymn of Pentecost). In the Antiphons and the Prokeim.eno.n. of the
remains dim and weak. Indeed, the historical reasons which led
Epistle readings, the verse from the Psalms, with its new sIgmficanc~, us to this situation were quite important, but we will not refer
is prominent: "Their word has gone out into all the eal~t~,~nd then to them now. Nevertheless, today's reality imposes upon us the
message has reached the ends of the earth." The Holy Spmt has no';," need to evaluate again what Orthodox theology and worship
filled the Apostles with wisdom to preach throughout the world has already revealed to us.
(Tuesday Matins after Pentecost). "All the ends of the earth have be~n
filled with heavenly power through the Apostles and the good ':I~l
1. "Globalization"-New worldwide problems. The older gen-
of God" (Thursday Vespers after Pentecost). Throug~ th~ ~oly Spmt
"all things are brought into being and preserved, whIle hfe ISaffected
eration experienced the "hot war" (1940-45), as well as the "cold
to live, to abide and to be saved" (Thursday Vespers after Per:tecost). war," due to the competition of the two superpowers (1945-1990).
10. This universal vision of the action of the Super-essentIal ~oly With the collapse of the socialist regimes, the second war also
Trinity is also presupposed in the Prayers ofPen tecost, which are reCIted came to an end, and great expectations were created for human-
on bent knees: "Who didst create heavens and the earth and the sea a~d ity for a new period of peace in the world. Unfortunately, instead
all that was fashioned therein." (First Prayer) Then the tongues of fire
of the "New Order" that we were expecting, we find ourselves
are mentioned, with which the lips of the Apostles were endowed, so
that "... we, even every race of men, receiving divine knowledge by
confronted with a "New Disorder," with many new problems
the hearing of the eaI~each in his own tongue" (Second Praye~). The prevailing on humanity and, in many instances, creating chaos:
Father, the Holy God, "created all things through the Son WIth the with the new wars in various regions of Our planet; with the
synergy of the Holy Spirit." "And all creation that was made dot.h transfer of great masses of populations; with the new prolifera-
bless the only Savior and creator of all, as their benefactor" (Iambtc tion of nuclear weapons; and with the newly established regimes
Canon of Pentecost, Ode 8). which need guidance and assistance in the process of establish-
 THE GLOBAL VISION OF PROCLAIMING THE GOSPEL

ing a stable democracy. In a parallel way, the chasm between . The believers are not surprised by these new global situ-
"North and South," between rich and poor countries continues atIOns. The teaching and worship of the Church have already
to deepen; terrorism, the spread of drugs, and the damage to the opened our visual field and our heart's perception to the dimen-
environment all constitute new threats for humanity. However, sions of the ecumene. Especially now we have new possibilities
the basic characteristic of our time is the fact that these problems to face, in common, these global issues with people from other
have become the problems of all of humanity. c~ltures, based on different religious beliefs. These possibilities
We continually hear that we are proceeding towards a global gIve us the opportunity for witnessing the Gospel in new situ-
community. Science, technology, mass media, arts, commerce, ations, in new ways, penetrating into environments and influ-
and finance are moving today within universal frames and are encing mentalities which have been previously closed to Chris-
shaping a new, international economic culture. Moreover, a de- tianity. Thus, the Gospel of Jesus Christ is not proclaimed only
fining role is being played by the 2,000 multi-ethnic local and by classical" didactical" preaching; it may also be proclaimed as
international news media organizations on the world stage. The a proposal, as a display of its principles and of the "logic" of the
mutual influence among national traditions and local cultures, W?r~ of.God. So, the new problems can be confronted by trans-
which, of course, were not absent in the past, are more intense mIttmg Its content as the personal experience of all those who
today. New problems have also appeared which have presented have wholeheartedly received the Gospel and live in Christ. But
global economic dimensions from the first moment of their cre- here the need becomes intensely obvious for the creation of new
ation; such as: the ecological issue, with the immediacy of its codes of communication within the global environment and the
many critical aspects for our planet; the issues arising from the obligation of clergy and laypeople to think and act from a per-
developing bioethics and eugenics; the situations created by the spective that is both "catholic" and eschatological.
invasion of a multiplicity of electronic computer products and
their application with the worldwide internet and in our social 2. Toward new codes of communication. In the process of com-
and private life. These new issues tend to alter not only human municating the Gospel to the modern world, it is necessary to
relations, but the very essence of human life. study carefully, and to synchronize the relationship between
At the same time, old problems, such as social exploitation, the sender and the receiver, as well as the relationship between
injustice, and crime are acquiring new forms and dimensions the message and code of communication. Each culture has its
on multinational and intercultural levels. The globalization of Own ways and "codes of communication" that are based upon
these issues demands that a new, global approach be under- and are mainly defined by the one who receives, the situations
taken by the national leaders, as well as by "public opinion." of life, the structures of thought, the new problema tics of each
But as a rule, the multidimensional size of the problems has not sOcie.ty;which in our case is the formation of a new global com-
yet been realized by either party and they remain absorbed in mumty. These codes of communication must not be confronted
"their own" internal affairs. The great problems of today de- as enigmas or threats, but as new languages for transmission of
mand a new holistic approach. They form new challenges for the eternal message of the Gospel.
theology and the ecclesiastical conscience and actions. They In order to confront these theme correctly, it will be nec-
constitute the new, global, "multiform" culture, within which essary for us to realize more intensely that the centre of our
we are called to proclaim the Christian message, a culture the message is He "who is and who was and who is to come, the
Gospel must oriented and transform. Almighty" (Rev 1:8). In many instances, our Orthodox orien-
 THE GLOBAL VISION OF PROCLAIMING THE GOSPEL
MISSION IN CHRIST'S WAY

"Come, receive the light from the unwaning light." Immedi-

tation concerning the proclamation of the evangelical message ately~all people come to receive and then to give to another
looks to the past; to the description of the marvelous things that the lIght of t~e Resurrection- men and women of all ages, of
God has done for the sake of humankind. At the same time, every educatIOnal or spiritual level. Ultimately, this contempo-
however, the Gospel unceasingly refers both to the present mo- rary world, which is often tormented by the madness and odor
ment and to that which is to come, to the eschaton. Without this of death, ~swaiting to hear and learn how the certainty of the
clear, eschatological vision, the preaching of the Gospel loses Resur.rectIoncan penetrate their darkness and anguish and give
its warmth, its resonance, and its truth. The Kingdom of God, meamng to human existence, hope, the abundance of love the
which has already come, is coming, and is expected definitely power for life. '
to come, remains the center of the Christian message. Missionary activity is closely connected with the new prob-
For a correct understanding and acceptable approach to the lem~tic. In the past, when the Gospel entered a new cultural
contemporary realities which will form the new codes of com- ~ealIty and a local Church was created, this same Church, dur-
munication, initially, the role of conscientious lay members of mg the process of her formation, adopted certain cultural ele-
the Church is of basic and primary importance because they ments, rejected others, and transformed others.l1 In a similar
are directly involved in modern scientific, economic, and social way, ev.en within the new contemporary culture, the process
problematics. It is a special blessing of God that laypeople can of ~or~mg the Church will have to move towards the world in
be found leading a deep and genuine religious life in the fron- a SImIlar way: sometimes in "communion," sometimes in con-
tiers of the modern world. Their experience, thoughts, methods, frontatio~, an~ at other times, by attempting to give the world
and intuitions constitute precious material for the formation of a new onentatIon.
the new code of communication with the modern world. The
same applies also to persons with artistic sensitivities, politi- 3. Harmonizing local and global obligations. What has already
cians, journalists, and the mass media. All these people, men been said is easily a.ccepted by the Orthodox world today. As a
and women, who find themselves at the very heart of this quest r~le,.however, our mterests are confined within the local, eth-
and articulation of the new problems, are precious collabora- mc field. ~hus, ~n astonishing depression emerges when we are
tors for the transmission of the Gospel. They must be seriously called.to lIve WIth this global vision in new environments, tran-
invited to participate in this work. Surely their contribution to sc.endmg the classic frontiers of traditionally Orthodox coun-
forming new codes of communication in the new global culture tnes and peoples.
and their proper use will be decisive and invaluable. During the past decades, serious attempts have been un-
The Gospel of salvation, which is addressed to all peoples d~r~aken and significant progress has been accomplished in
and transforms all things, cannot be proclaimed only by the or- raIsmg awareness of the ecumenical dimension, and apostolic
dained clergy. All the members of the Eucharistic community, re~p~nsibility of the Orthodox Church. The title of the first
those who through baptism and the Holy Eucharist participate mISSIOnarymanifesto: "Indifference for mission means denial
in the cross and the Resurrection of Christ, are invited to and of Orthodoxy," no longer sounds strange and heretical. The
must participate in the communication of the message of the duty for an Orthodox world mission has, by now, been theo-
Gospel to the modern world. What takes place at the Vigil of
11. A. Yannoulatos, IIayKoiT[uOT1JTa Kat 'Op8oSot[a AKpl,ar 'A8'
Pascha constitutes the basic symbolism of the transmission 2004, pp. 109-136. s , ~, .n !']va
of the Christian message. First, the bishop or the priest sings:
logically justified. Nevertheless, that granite-like "but"-the "0 Lord, make all the peoples of the earth to know Your love
absorption by our immediate local, "our own," needs-will and the sweetness of the Holy Spirit, so that they forget the
often check and suspend the Orthodox worldwide activity. pains of the earth, abandon every evil thing, adhere to Youwith
One of the most dangerous checks to outreach to the contem- love and live peacefully doing Your will for Your glory." And
porary ecumene for Orthodox apostolic responsibility seems on other occasions, he prayed: "Lord, make me worthy to weep
to come each time from the popular proverb: "When your for myself and for the whole world. Mayall the peoples come
own garden is thirsty, do not pour the water outside." Thus, to know You and live eternally with You." [... ]
all the energy is absorbed by "our garden," which, as a rule, In every local Orthodox Church there needs to be an organi-
is determined by national or local criteria. Only a few drops- zation for the cooperation, support and assistance of the weaker
and these by mere evaporation-irrigate other "gardens." Orthodox Churches. The gifts possessed by each Church, ought
This secular logic is one of the secret weaknesses and sins of to be utilized to help one another. The Ecumenical Patriarch-
modern Orthodoxy. It seems to dominate on various levels: ate and the Patriarchate of Alexandria have included mission in
in the parish, in the monastery, in the diocese, in the auto- their activities. Similarly in the Churches of Greece and of Fin-
cephalous local Church. On other occasions we have repeat- land, several considerable initiatives for external mission have
edly attempted to confront this argument, which like an in- developed. The Mission Center of the Greek Orthodox Archdio-
vincible "virus" sickens the Body of the Church with chronic cese of North and South America, which was reorganized with
infections of localism that lead a large part of the Church to an inter-Orthodox character as the Orthodox Christian Mission
suffer respiratory insufficiency and inertia.12 Center, forms a special blessing in the realization of the vision
The correct understanding and implementation of our ap- and purpose that was communicated and developed, for the
ostolic duty in the local, as well as in the global framework is a first time, in the framework of the youth initiatives of Syndesmos
primary demand of Orthodox life today. Every form of polar- and Porefthendes in the beginning of the 1960s.Something anal-
ization between local and universal, I believe, leads to a false ogous should form a basic section of every Orthodox Church
spirituality which finally denies the Orthodox mentality and for the help of Orthodox Churches who are in greater need.
ethos (phronema). This does not mean that we must all hurry At first glance this proposal appears to be quite modern,
towards new missionary frontiers. But it does demand that but it belongs to a very old patristic command. According to
more and more young people and adults make such resolu- St. John Chrysostom: "The leader of the Church ought to care
tions. Primarily, what we must ask is how the global vision of not only for the Church that has been entrusted to Him by the
proclaiming the Gospel will inspire us towards the fulfillment Spirit, but also for the entire Church existing throughout the
of our missionary duty, in the place where the will of God has ecumene .... If he must pray for the catholic Church which ex-
led us. And how we will actively participate, in thought, in tends to the ends of ecumene, he must all the more show care
prayer, and in our practical contributions to make this global for the entire Church, concern for all Churches."13[... ]
vision a conscientious and living reality in our Churches. And now, please allow me a personal note. The experience
Even in the absolute quietness of the ascetic life in the des- of these last years in Albania has revealed to me what kind of
ert, one of the saints of our century, Saint Silouan, used to pray: surprises God reserves for us in our effort to live the global vi-
13. St. John Chrysostom, Eulogy for our Father among the Saints, Eu-
stathios, Archbishop of Antioch, PC 50:602,26-35.
 MISSION IN CHRIST'S WAY

sion of spreading the Gospel. During the first phase of my mis- foreign priests, monks, nuns, and hundreds of laypeople. The
sionary search and diaconia, the words "to the end of the earth" Protestants (which comprise less than one percent of the popula-
were rather colored by geographical meaning-the depths of tion) are being helped by 450 foreign missionaries. The Moslems
Africa or Asia. I had never thought that "the end of the earth" are being assisted by thousands of foreigners. In all of this, the
could be so near geographically. That it could be in Albania, only foreign assistance the Orthodox Church has is six priests,
where for decades the breath of Hades reigned; where they had three nuns, three laymen and three lay women, all foreigners. I
crucified and buried Christ again. Where, during the second half have noted these numbers because they symbolically reflect how
of the twentieth century, the Albanian government proclaimed, other religious communities hasten to one region that has urgent
definitively, with statements from conferences and with articles needs and how big appears the inertia of many local Orthodox
in the country's Constitution, that God had died; there, where Churches. Of course, Divine grace which "heals the weak and
they had also killed, together with God, the human p:rson.by fulfills the lacking," has given other solutions. So our Lord is
distorting and deviating human conscience and by dissolvmg granting us blessings in the ongoing restoration of the Orthodox
finally human freedom and society. Autocephalous Church of Albania from ruins.
Albania today, I believe, is a microcosm within the broader
macrocosm of the modern ecumene. The majority of the popu- Let us summarize: The global vision is the correct Orthodox
lation belonged traditionally-before the Communist regime- framework for everything that we do or transmit on the local,
to Moslem families. This fact causes the situation to present parish level. No correct understanding of the living Orthodox
similarities with those faced by the ancient Orthodox Patriarch- tradition can exist when this perspective of universality is miss-
ates. The majority of the people, including the new generation, ing. This is not a vision we observe as spectators, but an area of
are still imbued with the theories of atheism, which for almost existence, of thought, of activity within which we live. Whoever
fifty years dominated the country; a fact that makes th~~ re- looks with a sense of doxology at the mystery of the Holy Trin-
semble the other regions that were influenced by a-religiOus ity, the Almighty God, the "Creator and keeper of all things,"
socialism. Due to the recent democratic and economic changes, is concerned with "all things." Whoever has become one body
a fast-paced secularization is taking place, creating problems with Christ tries to think, feel and acts like Him. Whoever re-
and conditions similar to those that are faced by the Orthodox ceives the Holy Spirit becomes inspired from the universality
Churches living in western cultural regions, with the exception of His activities. We address ourselves to the All-holy Spirit in
that the economic situation is so low that it is creating phenom- the beginning of each Orthodox prayer service and ask Him to
ena primarily found only in the Third World. . come and to live "in us." But this finally means that we are ready
The activities of different religious communities concermng to be coordinated with His realm, His presence and activity. A
Albania, highlights the weakness of Orthodoxy throughout the person bearing the Spirit (pneumatophoron) thinks, feels and acts
world to come to the support, as she should, of a needy Church with a universal perspective. His reflection, his prayer, his in-
which had been completely dissolved and is only now being re- terests and efforts acquire a global horizon. The Holy Spirit, like
constituted from the ashes of a fifty year persecution. Let me say, the rush of a "mighty wind," carrying away the small airtight
as an indication only, that the Roman Catholic Church (repre- self, opens our soul to the ecumene (the inhabited world). All of
senting about 10%of the population and less than.hal.fthe num- the Spirit-bearing people, men and women, beginning with the
ber of Orthodox) is being helped in her reorgamzatIon by 300 Apostles, lived in this manner the presence of the Spirit in their
life. The Holy Spirit is not offered for individual possession or
enjoyment. The direct and immediate result of a Spirit-filled life
is missionary witness.
The Psalm with which we began may form a summary of
our subject and a constant remembrance of it. We beseech with
intensity in our daily prayers, that "God may be gracious to REDISCOVERING OUR APOSTOLIC IDENTITY
us and bless us and make His face to shine upon us" (Ps 67:1).
IN THE 21sT CENTURY
However, a genuine Orthodox spiritual life is realized and com-
pleted within the wider global context, which determines as our (2003)
goal what follows in this Psalm: "That your way may be known
upon the earth, your saving power among all nations. Let the
peoples praise you, 0 God; let all the peoples praise you." (Ps
67:2-3) Let us add these verses to the end of our daily prayers
and understand them in the light given to them by the event
of the Resurrection Christ and the descent of the Holy Spirit
on Pentecost, as well as by twenty centuries of the witness of
the saints who lived the Gospel. "Let the peoples praise you, 0
God; let all the peoples praise you."
 oone questions it in theory. On the contrary, we confess
N it solemnly and repeat it nearly every time we gather to
worship. We profess our belief in the "one, holy, catholic and
apostolic Church" and proclaim our membership in it. In prac-
tice, however, it would seem that many Orthodox believers, and
even many local Churches, commonly embrace a rather limited
definition of apostolicity. As a rule, most of the handbooks on
dogmatic theology, with which generations of clergy of the Or-
thodox Church are educated, emphasize primarily three main
points: (a) The Church is apostolic in that it was instituted by
Christ and its foundations laid by the Apostles. (b) The Church
preserves intact and unchanged the teaching of the Apostles,
the apostolic faith and tradition. (c)The Church is erected firmly
upon the unbroken succession of Bishops from the Apostles.
These are incontrovertible truths which have already been
vividly described, and yet, there is another fundamental di-
mension, essential shading, to this colorful portrait of aposto-
licity that I would like us to focus on. Our guide to a deeper
understanding of this theme will be the New Testament.

A
• A paper given at the Symposium on Missions,St. Vladimir's Semi- THE WORDS "AIIOL:,TEAAD," "AIIOL:,TOAH,"
nary, February,2003.• "RediscoveringOur Apostolic Identity in the AND "AIIOL:,TOAOL:," IN THE NEW TESTAMENT
21stCentury," St. Vladimir's Theological Quarterly 48:1(2004),pp. 3-20.
• 1Epa1CocrroAt] crra LxvI] rov Xptcrrov. eEOAortKi~ I-lEAErE~ Kat 0l-ltAiE~1
1. The idea of a divine mission appears in other religions
(for example, Zoroaster, Mohammed, N anak, and in the Greek
Ae~va 2007.
world: Epictetus and Hermetism). In biblical revelation, how- from them twelve, whom he named apostles" (Luke 6:13).
ever, this idea is directly related to the salvation of the whole Jesus did not found a static community that withdrew from the
world and is expressed in language that draws especially from world. Nor did He attach Himself to one particular place. He
the basic verb anocrTiAAw (I send out), and its related forms. traveled from town to town, village to village, and was con-
Christ's awareness that He has been sent by the Father is viv- stantly on the move. He sent out His disciples, still imperfect
idly portrayed in the Gospels. He is the one "whom the Father beings with weaknesses and shortcomings, who were at once
consecrated and sent into the world" (John 10:36; d. 5:36 "The His "disciples" and His "apostles." The community which He
Father has sent me" 5:38; 6:29; 6:57; "1have not come of my own had gathered around Himself had mission (anocrToAIJ) as its in-
accord; he who sent me is true ... and he sent me" John 7:28-29; ner dynamic. Their work had a centrifugal energy, moving out-
d. John 8:42). ward from the Lord, the Teacher, to the others; and at the same
In the Gospel of John, in particular, we encounter this truth time, a centripetal attraction back to the one person, the Person
forty times, like an impressive refrain. The absolute unity of the of Christ.
Father and Son is such that the attitude one takes towards Jesus As His earthly deeds drew to a close, Christ associated His
is directly referred to the Father (John 5:233, 12:44 ff.). own mission with that of His apostles. The theme is pronounced
This witness constitutes the basic point of the preaching of in His high priestly prayer: "As thou didst send me into the
the Apostles: "And we have seen and testify that the Father has world, so I have sent them into the world" (John 17:18). When
sent his Son as the Savior of the world" (1 John 4:14). "In this Christ completed His salvific work, through His Crucifixion
the love was made manifest among us, that God sent his only and Resurrection, the mission of His disciples was made ex-
Son into the world, so that we might live through him ... he plicitly clear. The risen Lord appeared to them while they
loved us and sent his Son to be the expiation for our sins" 1 were still terrified and shaken by the tragic events, and en-
John 4:9-10; Gal 4:4). "Therefore, holy brethren, who share in a trusted to them the continuation of His work. "As the Father
heavenly call, consider Jesus, the apostle and high priest of our has sent me, even so I sent you. And when he had said this, he
confession" (Heb 3:1). breathed on them, and said to them, 'Receive the Holy Spirit'"
From the beginning, others were also called to participate (John 20:21-22). He clearly indicated to them that their mission
in the work of announcing the salvation that was completed in would be accomplished through the power of the Holy Spirit.
Christ. At the time of Jesus, there were various understandings At Christ's Ascension, He again reassured them, fl ••• you
about perfection in man, as well as different groups of pious shall receive power when the Holy Spirit has come upon you"
seekers. The well-known Essene community comes to mind, as (Acts 1:8).
does the circle of disciples that gathered around John the Bap-
tist. Such groups usually were localized geographically. The 2. The opinion has been formulated that the apostolic iden-
characteristic of the new group that gathered around Jesus was tity was limited exclusively to the Twelve who were eye- and
the fact that from the first year of their discipleship, He sent ear-witnesses to the life, death and resurrection of Jesus Christ.
them on a mission: "And he appointed twelve, to be with him, Naturally, the Twelve hold a unique position in the life of the
and to be sent out to preach and have authority to cast out de- Church. They are the bedrock of the New Israel and will be its
mons" (Mark 3:14-15). Christ Himself gave His disciples the judges at the end of time (Matt 19:28). The election of a twelfth
name of apostles (an6crToAo~). "He called his disciples, and chose disciple, in the place of Judas, was made in order to maintain
 REDISCOVERING OUR APOSTOLIC IDENTITY

the symbolic type of the New Israel that had come into being tivity is the work of every disciple who is "the salt of the earth"
(Acts 1:15-26). At the same time, however, the election of Mat- and "the light of the world" (Matt 5:13-14).
thias demonstrated the recognition that others too possessed Of course, apostolic tradition is based on the witness of the
the attributes of eye- and ear-witnesses to the sacrifice and res- original Apostles, par excellence. But the apostolic work was
urrection of Christ. The Twelve will always be the foundation not completed with the generation of the first Twelve, it is con-
of the Church. "And the wall of the city had twelve founda- tinued in time. The Lord's final commandment to the Eleven
tions, and on them the twelve names of the twelve apostles (Judas had by then definitively cut himself off from their cir-
of the Lamb" (Rev 21:14). Nevertheless, the apostolic obliga- cle) did not concern only those particular disciples. In the same
tion is not limited to the activities of the Twelve; they in turn way, Christ's teaching and the other commandments given in
passed on to others the exercise of their apostolic work. a broader or narrower circle of disciples, did not exclusively
Already in the Gospel of Luke we find the tradition accord- concern those particular audiences, but were of relevance to the
ing to which Jesus" appointed seventy others, and sent them on entire Church.
ahead of him, two by two" (Luke 10:1). The purpose expressed Let us consider how absurd it would be to interpret in such
here, to send them out into the world, was the same as that as- an exclusive fashion the Lord's words at the Last Supper, when
signed to the Twelve; both have the same formal character: "He He said to His disciples "Do this in remembrance of me" (Luke
who hears you hears me, and he who rejects you rejects me, 22:19). Would it be possible to support the proposition that this
and he who rejects me rejects him who sent me" (Luke 10:16; commandment was of concern only to His circle of Twelve?
d. Matt 10:40). Consequently, the work of those who are sent If that were the case, there would be no Church. Instead, this
out, the apostolic work, is not limited to the apostleship given commandment concerns the entire lifespan of the Church. Like-
to the Twelve. wise, the final commandment given to the Eleven is determi-
Besides the Twelve and the Seventy, the risen Lord also sent native not only for those eleven, but for all who believe in the
out Paul, with a special calling from heaven. Paul's vocation Gospel message, for the entire Body of the Church that would
widened the apostolic circle and the nature of apostolic work. come into being from the seeds of the first Apostles' words and
Paul insists again and again that he is "a servant of Jesus Christ, deeds. Apostleship is a basic element-permit me the term-in
called to be an apostle, set apart for the Gospel of God (Rom 1:1; the genetic code of the Church.
d. Eph 1:1; 1 Tim 1:1; Titus 1:1; "I am an apostle to the Gentiles"
Rom 11:13). The manner in which Paul himself understood his 3. The Lord's last commandment, as it is preserved in the
apostleship reveals that it is possible for the Lord to entrust Gospel of Matthew, defines the Church's scope and character.
a particular mission to new persons. In the New Testament, From the stirring words with which the risen Christ directs His
the name apostle is given to other less prominent personali- apostles emerge all the propositions that constitute the seam-
ties: Barnabas, Sosthenes, Epaphroditus, Timotheus, Titus. The less, organic whole (Matt 28:18-20). [... ]
Churches of Antioch and Rome already existed when the lead- Many people prefer to focus their attention on the last sen-
ers of the Church arrived there.! Broadly speaking, apostolic ac- tence, "And 10, I am with you always, to the close of the age,"
(Matt 28:20) which reinforces intellectually and emotionally, the
1. See Xavier Leon-Dufour et al., eds. Vocabulaire de theologie biblique, certainty of Christ's presence in our everyday life.
Paris 1974, 3rd ed., s.v. "ap6tres."
 No doubts have been expressed as to whether the first, as Christ completed His salvific work, but the transmission of
well as the last verses refer to the fullness of the Church, that His message to the whole world was not to be done by Him.
is to say, to all believers, without exception. Still it is peculiar He entrusted the responsibility to His Apostles (the Church He
and inconsistent to consider that the middle link, the verse "Go founded). The Apostles in turn entrusted the continuation of
therefore and make disciples of all nations," refers exclusively their work to their successors; this spiritual relay race is contin-
to the Twelve. If we take away the conjunctions therefore (ovv), ued by the Church as a whole "until He comes." This charac-
and lo (18015), the logical connections are lost. The revelation that, teristic of apostleship is indelibly wrought in the very nature of
"All authority in heaven and on earth has been given" to Christ the Church and should be lived in every age. Apostolicity is an
implies a specific obligation on the part of the Apostles and innate element of the Church. Mission is part of the Church's
their successors. This obligation is the consequence of the great genetic material, a fixed element in its DNA. It is a gift of grace
truth described in the first verse. Upon the fulfillment of their organically ordered in the Church, nourished by the Eucharistic
apostolic duty, they will have the guarantee of Christ's pres- community, which it constantly renews. And it will continue to
ence. Without the" and" (kai), connecting the last phrase to the be so constituted with the uninterrupted presence and energy
preceding ones, the promise of Christ's constant presence is cut of the Holy Spirit, within an eschatological perspective. Apos-
off and remains in suspension. tolicity is a process that has both historical and eschatological
The obligation belongs to the whole Body of the Church. dimensions.
The Church, as the Eucharistic community of the Resurrection, I believe that the perpetuation of the apostolic dynamic in
shoulders the responsibility to proclaim the mystery of the Tri- historical time, in other words, the preservation of the apostles'
une God, the divine Economy (Oikonomia) in Christ through the flame and spirit, is a distinguishing feature of the Church in its
Holy Spirit. entirety. An awareness of the magnitude of apostleship is ut-
A basic characteristic of apostolicity is that the disciples terly essential for our understanding of the very nature of the
must "go." Their lives will unfold on an open horizon, with Church.
challenges, dangers, successes and failures; forever in mo-
tion. They must not be limited or obstructed by any boundar-
B
ies whatsoever. Their duty is to go out and teach" all nations,"
without exception. From the very start, the universal character
LIVING THE APOSTOLICITY
of the Church's mission is clearly defined.
OF THE CHURCH TODAY
The advent of the Holy Spirit at Pentecost dynamically Circumstances in the world at the dawn of the third millen-
constitutes the new community of disciples and empowers her nium after Christ are certainly not the same as those of the first
for her mission "to all nations." The commandment is firmly or second. So many events have intervened; so many different
bound up with the promise of the Holy Spirit's advent that was conditions have been formulated and consolidated. How then
given by Christ. The Holy Spirit comes for the inauguration of a will the Church's apostolic identity be lived out in our age?
global mission. The gift of tongues was not given, of course, to
demonstrate linguistic prowess, but as a tool for their mission 1. To begin with, it is necessary to stimulate our slumbering
and work among foreign peoples with different means of com- awareness that we belong to a Church that is "apostolic, in the 1/

munication. sense that we have elaborated above, and that this" apostolic"
vocation belongs to the entire Church. Each one of us person- certainly, be content with a museum-like preservation of the
ally, bears his or her share of responsibility, as a living cell of glorious Orthodox past of far away homelands. Something
this organic whole. Interest in apostleship, in mission, is not the substantially new and important ought to arise from this sit-
specialty of particular groups or individuals, but a definitive uation. We live in an age of extraordinary human creativity,
characteristic of the Church herself. It is designated as the oc- the fruits of which are especially apparent in the realm of sci-
cupation of the Church. It is the sine qua non of its life. entific achievement. I believe that a basic characteristic of our
Through the grace of God significant progress has been human nature, of being created in the image of God, together
made in this direction during the last decades. [... ] with freedom, reason, and love is creativity. In each new gen-
Many Orthodox believe that the local Church to which eration, with its unique challenges, we are called to offer the
they belong fulfills her obligation to the final commandments eternal treasure contained in the Church, thinking and acting
of Christ through pastoral care of her flock, or, at the most, creatively, and in organic continuity with the original, the ap-
through reaching out to those sheep that have strayed in order ostolic tradition.
to bring them back into the fold to which they were born. This Of course, what we do not need are a few isolated mission-
activity has been called" domestic mission" (without most peo- ary activities in distant lands. Let me repeat: It would be a great
ple suspecting that this term has been adopted from pietistic mistake to restrict the apostolic reawakening in our generation
Protestant terminology). The consequence of taking onboard to the exotic escapades of a handful of zealots and others, as
what is immediately at hand has been an indifference to that the peculiar, marginal activity of a few romantic types with a
part of the Church's obligation that extends beyond the local craving for adventure. Nor do we need to propagate the rumor
to the universal. Let us make here a short parenthesis in order that missionary work represents Protestant influences on Or-
to consider a working hypothesis. If humanity had waited for thodoxy, whereas the true Orthodox spirit is expressed through
Orthodox Christians to make a move toward the mission "to all asceticism and monasticism. Instead, firm foundations must be
nations," innumerable areas, Africa, for example, would have laid: (a) through serious theological study; (b) through prob-
been lost to Christianity and the great victor would have been ing deeply into the dynamic meaning of the Church's apostolic
Islam. identity; (c) through educating the ecclesiastical congregation,
Many local Orthodox Churches, with thousands of clerics both clarifying and invigorating the apostolic awareness of the
and monks, are circumscribed within their ethnic boundaries. faithful; (d) through honest self-criticism regarding the direc-
They do not even dare to think of sending even a few properly tion Orthodoxy is taking and should take, while disposing our-
prepared missionaries-with an appropriate ecclesiastical un- selves toward repentance. (e) Moreover, we must always be
derstanding-to work in other places, to strengthen the already sensitive to the contemporary world, to its new challenges and
existing, often small, cells of Orthodox believers. This exclusive, inclinations.
turning-inward to one land or one people simply does not cor- The world "outside" the Church-that mission field par
respond to the meaning of apostleship, of mission, as it is de- excellence-is inconceivably complex. One must be constantly
fined in the New Testament. drawing new maps and staying alert to new developments.
In North America especially, the Orthodox witness is of- Such mission also demands creative thinking about how best
fered within a dynamic society with universal interests. In such to execute and make viable the apostolic idea within each
a society Orthodoxy is in a state of mission-and she cannot, context.
 REDISCOVERING OUR APOSTOLIC IDENTITY

2. It is enough to mention just a few characteristics of our time: ity embraces other religions; islets of Christianity still rise above
The amazing speed with which information circulates around sea level and need encouragement and reinforcement.
the globe. The electronic revolution and continuous advances The mission of the Church must keep a clear horizon to "all
that hasten further the spread of information with the speed of nations," without exception. In geographical terms, those who
light. We have the pursuit and, at the same time, the undermin- lie "outside" the Church may be close at hand, or far away, but
ing of Christian unity. On a day-to-day basis, we have a politi- neither can be ignored for reasons of ease. Apostleship is the ob-
cal, social, and educational co-existence with people of different ligation of the "whole" Church and there is no justification for
faiths, or no faith at all. One could also mention the penetration focusing solely on those who belong to our nation or resemble
of the Western world by ideas from the religious traditions of ourselves. The field of responsibility and action is the whole
India. The return to, and airtight isolation of various religious world and that cannot change. The Lord's commandment is:
communities, whose proprietors appeal to the need for security, "Go into all the world and preach the gospel to the whole cre-
the preservation of ethnic self-consciousness and cultural iden- ation" (Mark 16:15).
tity. One could include the multifaceted revival of Islam whose We also must realize that responsibility for those "outside"
dynamic presence is assuming a central place on the world is incumbent upon all of us. It is not a matter of disinterest for
stage. A basic feature of this revival is the growing attempt, the faithful. Rather, it is of direct concern to the apostolic Church,
using intensive proselytism and the mobilization of violent of which we are members. The Church ought to be "present"
means, to resist the so-called Christian world. Finally, people constantly through its emissaries.
everywhere are waking up to the tragedy wreaked across most
of the planet by poverty and illness at epidemic levels, as in the 3. Apostolicity requires that the Church-and I stress the
case of AIDS. whole Church-not limit herself to pastoral care of those with-
Amidst this constant flux, these endless shifts in the land- in; to cultivating what comes easily, what is beautiful and spir-
scape of the inhabited world, how can we discern the path toward itually inspiring for the benefit of those who are "within the
"all nations"? Clearly, not on the basis of the old geographical Church." The Church is called constantly to dare to make an
representations of the nineteenth and twentieth centuries, that exodus, to reach out. [... ]
assumes the existence of a "Christian oikoumene," from which We are called to go out from the confines of our closed, en-
heralds of the Gospel can be sent out to other nations. Frontiers trenched communities, to transcend our prejudices, misgivings,
are no longer defined geographically-between the Christian and fears and to bear witness together-to the best of our abili-
and the non-Christian worlds. Just as the boundaries between ties-to the risen Lord. We are called to meet our contemporaries
good and evil do not lie outside us, but are drawn across each where they are grappling with the most pressing problems. We
of our hearts-and these are shifting boundaries-so we must must do this "not to be conformed to this world" (Rom 12:2),
realize that in the same way the boundaries between Christian but to help in its orientation toward the sacramental grace of the
and non-Christian should be sought within those countless Church and the power of her truth. We must do this with earnest
people who are Christian in name. Among many people with respect for the distinctiveness of every people and culture, for the
a Christian tradition, vast swathes of the population are either freedom and dignity of each human being and with unfeigned
totally ignorant about or indifferent to religion. These people love for the whole person. It is a matter of personal spiritual con-
are found "outside" the Church. Amidst peoples whose major- cern and not a political matter.
 MISSION IN CHRIST'S WAY REDISCOVERING OUR APOSTOLIC IDENTITY

her internal problems. In each generation, the right people must

The issue is not for the Church to conquer "all nations," but
be sought and sent out to those" outside" -both geographically
for the Church to teach" all nations"; to share with" all nations"
and socially.
the knowledge, salvation and experience she possesses. Every
Those who will dedicate themselves to this mission in the
individual, every people are free to accept or reject the Gospel
modern context should be prepared to avoid simplifications or
message. They have the right, however, to be informed respon-
naive romanticism. As soon as possible, they must become ac-
sibly-not catch it in bits and pieces, or from dubious sources,
customed to being "strangers in a strange land." It will be their
but from the apostolic Church.
~otto be the "other," to live as minorities, sometimes enveloped
111 a cloud of suspicion and circumspection. We must all also
4. I would like to underscore just two essential elements of
our contemporary apostolic responsibility. free ourselves from the concern for immediate and large-scale
(a) We must be present as persons, conscientious members results.
of the Church, and where possible, as a Eucharistic commu- Throughout history, the attempt to establish the Christian
nity proclaiming in peace the Kingdom of God. We must pres- ideal has produced two solutions: "the flight to the desert and
ent in the countryside and in cities, and in the gatherings of the creation of the Christian empire." As Fr. Georges Floro-
those who are "outside." We must present as living members vsky pointed out, "We are well aware that these two solutions
of the Church, at conferences, at meetings, both intra-Christian were shown to be unsuccessful because it was never possible
and interfaith; but also even at scholarly, scientific, political, for everyone to escape to the desert, and the Christianity of the
and economic occasions; offering calmly and humbly the Or- empires was never anything but nominal."2 Nonetheless, the
thodox view and witness, helping to find worthy solutions to Church continues to impart the Gospel message of salvation
vexing problems. In our day, divine providence has opened for and the grace of the mysteries to all nations; she continues to
the Orthodox doors into areas that were previously hermeti- give meaning to life and death and to the history of the world.
cally sealed. The Orthodox witness should by all means be pro- Her mission preserves both its historical and eschatological di-
claimed in these areas as well. mensions. "And this gospel of the kingdom will be preached
(b) We have to share with others whatever we have, whatever throughout the whole world, as a testimony to all nations; and
goods God has granted us, both material and spiritual; knowl- then the end will come" (Matt 24:14). "The failure of all utopian
edge, sacred and profane, means, capabilities, joys and hopes, hopes cannot overshadow the Christian message and the Chris-
the experience and power of love, the peace of God "which tian hope. The King came, the Lord Jesus, and His Kingdom
passes all understanding" (Phil. 4:7). To such "sharing" belong shall come."3
the innovative ideas and programs for the development of ar-
eas dominated by grinding poverty.
The presence of every living member of the Church radiates 2. G. Florovsky, "The Body of the Living Christ, An Orthodox In-
terpretation of the Church," in Three Theological Essays, trans. I. K. Pa-
not simply thoughts and ideas, but also something of the grace
~adopoulos, Thessaloniki 1972, (in Greek) pp. 92-93. Cf. Idem, "An-
of God. The apostolic service remains the duty of the Eucharistic tmomies of Christian History: Empire and Desert," in Christianity and
community. It must be assumed by that community and expe- Culture. The Collected Works of Georges Florovsky, vol. 2, Belmont, MA,
rience by it. The Church, as a whole, in order to remain faith- 1974, pp. 67-100.
ful to her apostolic self-awareness has no right to be absorbed in 3. Ibid, p. 94
 MISSION IN CHRIST'S WAY

The Orthodox Church is called to be an apostolic people, sity. "For if I preach the gospel, that gives me no ground for
the light and salt of the world, offering an ongoing, living wit- boasting," states the Apostle Paul. "For necessity is laid upon
ness to the living God. me. Woe to me if I do not preach the gospel" (1 Cor 9:16). This
need applies to the Church as a whole. The love burning in their
hearts for Christ and for humanity needs to be expressed. One
C searches for ways to share with others the divine gifts that have
RENEWING THE APOSTOLIC CONSCIENCE been received, not to impose them on others. It is the gift of the
A revival of the Church's apostolic consciousness means grace of God, which was given "by the working of his power"
also a rediscovery and the living-out by the Orthodox clergy to St. Paul "to preach to the Gentiles the unsearchable riches of
and peoples: (a) of the apostolic vision, (b) of the apostolic zeal, Christ, and to make all men see what is the plan of the mystery
and (c) of the apostolic ethos. hidden for ages in God who created all things" (Eph 3:7-9). This
love is a flame that is nourished by the fire of Pentecost and
1. The apostolic vision embraces all the world's peoples, as the must be passed on to other souls (d. 2 Tim 2:2).
risen Lord had directed in His last commandment. This vision
had nothing to do with today's globalization of the economic 3. The apostolic ethos is described in amazing terms and pre-
market. The sending of Christ's disciples "to all nations" had served in the Letters of St. Paul. It is an ethos of self-renuncia-
in view the universalization of the love that elevates the human tion, filled with unfeigned love, spontaneous joy, and vigorous
being toward the theanthropos, recreating him anew. That vision hope.
lives on as the goal of the Eucharistic community, made up of The apostolic service is sustained and upheld by the unique
those joined by the Holy Spirit in each and every place. Their treasure given to the Apostles by grace, and not thanks to any
mission is to create a community of solidarity, a community of particular worth or strength of their own. "But we have this
free persons filled with love for one another. The Apostle Paul treasure in earthen vessels," writes Paul, "to show that the tran-
refers to the honor, glory and power granted to the risen Lord scendent power belongs to God and not to us" (2 Cor 4:7). St.
and emphasizes that "all things" are under His authority (Col Paul even approaches boldly the rather sensitive matter of un-
1:16-21; Eph 1:21-22). This vision extends not only to the entire derestimating the Apostles by those with authority in his time.
inhabited world, but reaches even unto the last things, prepar- "We are fools for Christ's sake, but you are wise in Christ. We
ing the way for the fullness of time, "to unite all things i~ him" are weak, but you are strong. You are held in honor, but we
(Eph 1:10). The teaching and the worship of the cathohc and in disrepute ... When reviled, we bless; when persecuted, we
apostolic Orthodox Church broadens our optical view and the endure; when slandered, we try to conciliate" (1 Cor 4:10-13).
range of our heart to the dimensions of the whole ecumene, and An apostle's worth and power does not derive from his per-
ultimately, to the end of time. sonal virtue or knowledge. "But by the grace of God I am what
I am, and his grace toward me was not in vain. On the contrary,
2. The apostolic zeal that typifies the dynamic work of the I worked harder than any of them, though it was not 1,but the
Apostles is not something external, a straightforward task, a grace of God which is with me" (1 Cor 15:10). This grace is ex-
formal execution of one's duty. Their work sprang forth unceas- perienced, rather, in the sense of personal sinfulness, even in a
ingly from the depths of their beings. It was an inner neces- state of utter powerlessness.
 MISSION IN CHRIST'S WAY REDISCOVERING OUR APOSTOLIC IDENTITY

It is toward such apostolic spirituality that St. Paul directs (1) She was established by the One sent by God, His Son, Je-
the members of the Eucharistic community of Corinth-a spiri- sus Christ, and its foundations were laid by the Apostles;
tuality which preserves a crystalline inner purity, even under (2) She understands herself as being directly identified with
the most difficult external conditions. He summarizes the apos- the apostolic community as it was described in the New Tes-
tament and in Holy Tradition; the womb from which was
tolic ethos in an extraordinary manner in the Second Letter to
?orn also the Canon of the New Testament; (3) She preserves
the Corinthians: mtact and unchanged the teaching of the Apostles with an
unswerving consciousness of its uninterrupted continuation
Working together with him, then, we entreat you not
throughout history and its faithfulness to the Word of God'
to accept the grace of God in vain ... but as servants of
as it was understood in the apostolic age and was preserved
God we commend ourselves in every way; through great
across the course of time, guided by the Holy Spirit; (4) She
endurance ... by purity, knowledge, forbearance, kind-
has rooted her life in the celebration of the Sacraments as
ness, the Holy Spirit, genuine love, truthful speech, and
Christ o:'dained and as was passed down by the Apos;les;
the power of God ... as sorrowful, yet always rejoicing;
(5) She IS unshakable, erected on the unbroken apostolic
as poor, yet making many rich; as having nothing, and yet
succession of bishops and the clergy they themselves have
possessing everything (2 Cor 6:1-10).
consecrated.
. T~ere is~ however, yet another aspect of this apostolic
Finally, throughout the entire course of the apostolic work
Iden~Ity whIch 1 have tried to bring out by the points em-
there prevails a distinct awareness of Christ's continuous pres-
phasIzed above. (6) Our Church is apostolic because: (a) She
ence. "And 10, 1 am with you always" (Matt 28:20). (1 prefer
is ~n a state of ~onstantly being sent out to do mission; (b)
the translation, "all the days"-pasas tas imeras-which we can It IS necessary, m that case, that the whole Church, follow-
understand as in all sorts of days.) This presence enlightens their ing the example of the Apostles, continue to proclaim the
existence, whatever difficulties each day may bring. Everything Gospel to the whole of humanity, until the end of the world;
is done with the power of the Lord through the Holy Spirit. (c) Our local Churches, but also each and everyone of us,
This awareness has emboldened the apostles across the ages to should, as members of the "one, holy, catholic and apostolic
confront even the most painful moments. It brings them com- Ch~rch," take up our corresponding share of the apostolic
fort and peace along the most tortuous paths they must walk, callmg. We should do this with consistency and with the
at times of sorrow and suffering. It fills them with constant re- use of our creativity, in both thought and deed. And finally,
joicing and the light of tranquility. This is not something grasp- (d) ~e ought then to carryon the diaconia of the logos (the
able by the mind, something belonging to the realm of abstract serVIce of the word), of the sacraments, and of reconcilia-
tion with apostolic vision, zeal and ethos. The whole world
thought. Rather, we are confronted with the radiance of grace
is our stage, throughout the course of history that remains
pouring out from the Holy Spirit that penetrates and enlightens
until the "coming of the Lord."
all existence. This is what it means to live and work in Christ
(d. Gal 2:20).

Summarizing the views about the Church's apostolicity we

discern these main features. Our Church is apostolic because:
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 T here are three major themes in the risen Christ's final
words to His disciples. They form an indivisible, organic
whole. First, a statement of universal significance: "All au-
thority in heaven and on earth has been given to me." Second,
a final commandment: "Go therefore and make disciples of all
nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit." Third, the promise which follows
as a consequence of the commandment and vouchsafes it:
"And 10, I am with you always." The conjunctions "therefore"
and "and" reinforce this cohesion. The three themes are inter-
dependent just as the three systems of our bodies-muscular,
circulatory and nervous-are interdependent.

A
AUTHORITY IN THE UNIVERSE
The event of universal significance which seals Matthew's
Gospel is that, after the crucifixion and resurrection, Christ is
granted all authority over the whole universe (Matt 28:18).The
• Lecture given in French at the celebration of the 75th anniversary teacher, the prophet, the Messiah is now declared to be "the
of the inter-Christian theological movement, "Faith and Order," Lau- Lord." This development changes the rhythm and the mean-
sanne, France August 25, 2002. • «!(a[ [Sou tyw lAEe'ulAwv dlAlna(J'a~ ing of human history. The substance of what has happened is
'ta~~lA£pa~ £W~ 't~~ (J'uV'tEAda~ 'tau a[wvo~» (Matt. 28:20), Synaxis of different from what it seems to be. True power is no longer in
Thanksgiving, honoring the Elder Aimilianos, Indictos, Athens, 2003, the hands of the emperor and of the Roman administrative ma-
pp. 111-118 .• 'If.panoaroArJ (mf 'xvI] roD XpuJ'roD. ef.OAorl1d~ /A-£7tirf.~ chine. The progress of history does not depend upon the ac-
Kai O/A-lAif.~,l\e~va 2007. cumulated knowledge of the erudite and the wisdom of people
279
on earth. Authority has been granted by the Almighty and Om- seeking to become "superhuman," they may, in fact, degenerate
nipotent Father, the God of love, to His Son, who is love incar- into subhumans. The purpose of the missionary commission
nate in its utmost form, who accepted even the Cross. This truth of Christ's disciples "to all nations" is the universality of love
constitutes the central axis of Christian faith. The real strength which raises humanity to the God-Man (theanthropos), a "new
and influence of Christians depends upon the extent to which creation." The purpose of the Eucharistic community, which
they live out and proclaim this reality. the faithful in Christ constitute through the Holy Spirit, in all
The Church continues to proclaim the mystery of God as places, is the creation of a community of solidarity, a commu-
Trinity and the divine plan of salvation through Christ by the nity of free human beings who love one another.
Holy Spirit. As "the mystical body of Christ," the Church ra- In the past many Europeans and Americans understood this
diates the glory of the living Lord to the whole universe. She last commandment of the Lord in geographical terms: Go unto
lives throughout the ages with the intense eschatological hope the ends of Africa and Asia, where the Gospel has not yet been
that "the mystery of his [God's] will" is "set forth in Christ as a proclaimed. And yet it is obvious today that the most danger-
plan for the fullness of time to unite all things in him, things in ous form of alienation-more dangerous still than religious ig-
heaven and on earth" (Eph 1:9-10). norance-is the religious indifference which reigns in many tra-
As we proceed into the twenty-first century, with multi- ditionally Christian countries. Thus, in the twenty-first century
tudes of studies and proclamations related to the critical subject the commandment of the risen Christ acquires a far broader
of Christian unity and authentic Christian witness in today's dynamic: "Go therefore and make disciples of all nations" (Matt
world, it will be necessary to once again point out what is pri- 28:19). Go to those nations which know little about Christ. Go
mary, essential: Our faith in Him to whom: "All authority in also to the nations of Europe and America, some of whom have
heaven and on earth has been given," and our continued faith persecuted Christ in the twentieth century for decades. Go to
that the Church is His body, "the fullness of him who fills all in those nations which, through arrogance or indifference, have
all" (Eph 1:23). pushed Christ to the margins and have replaced Him with their
own "deities," such as money, sex or material well-being.
The work of the apostles of Christ has a dynamic that is de-
B fined by two components: the sacramental, "baptizing them,"
JOURNEY TO ALL NATIONS and the didactic, "teach them." The sacramental, as defined by
The commandment to "Go therefore and make disciples the conscience of the early Church, acquires its perfect form in
of all nations" (Matt. 28:19)-accentuated by the conjunction the Trinitarian formula: "In the name of the Father, and of the
"therefore"-springs from the assurance of the Lord that, "All Son, and of the Holy Spirit." This sums up the inaccessible mys-
authority has been given to me." The first vision of universal- tery of divinity and underlines that "learning" is completed by
ity is fixed by the risen Lord. However, this universal dimen- the power of God's grace. Whereas in the didactic, the emphasis
sion is in no way linked to the current globalization of economic is given not only to knowledge, but also to observance of all the
markets. The term globalization, which we speak of so often commandments: "Teach them to observe all that I have com-
nowadays, brings with it the hidden danger that human beings manded you" (Matt 28:20).
will return to a law of the jungle, to a competitiveness that lacks We are often tempted in our local churches, citing a variety
moral sensibility and ethics. At a time when human beings are of excuses, to put the most demanding of the commandments
 INSTEAD OF AN EPILOGUE

to one side; for example: the love of enemies, purity, humility, It is sometimes proposed that the contribution of theology
forgiveness, self-control, temperance, self-denial. However, and the Church's activities should be limited exclusively to the
Christian life is a single organic whole and the insistence on so-called religious sphere. However, the Church's horizon in-
cludes the whole of humanity and the whole of creation. The
observing all the commandments does not constitute a kind of
characteristic term in the words of the Lord, with which we are
"moralizing" with which only conservatives can agree. It is ac-
occupied, is the word: "all" (na~, nacra, mivra) "All authority has
tually the most fundamental of freedoms from every form of
been given to me ... All the nations ... All that I have com-
conventionality. In any case, the observance of the command-
manded you ... All the days."
ments is intimately linked to love of Christ and with "life in
Christ." The Lord assures us that, "He who has my command-
ments and keeps them, he it is who loves me; and he who loves C
me will be loved by my Father, and I will love him and manifest "ALL THE DAYS"
myself to him" (John 14.21).
"And 10, I am with you." I, the Word, the Logos, the wis-
It is imperative that careful attention be given to recon-
dom of the Father, the beginning and the end, the Alpha and
necting theological thought and daily life in agreement with
the Omega- I am with you" all the days." Both on cloudless
the commandments of Christ. We must not lose ourselves in
days when all is well, and on cloudy days when the mists of un-
abstract theology which has no relation to Church life, or in a
certainty surround you, and even on days of doubt and weak-
morality lacking in theological truth.
ness when the storms rage; I am with you in times of hesitation
In this century of surprises which we have already begun,
when you lack courage; and will repeat to you as to Peter: "Oh
if we are to accomplish these things, it will be necessary to
man of little faith, why did you doubt?" (Matt 14:31).I am with
move into new areas; but also we must move away from the
you at the moment of unintentional betrayal to lead you back
established order, systems of organization and ways of think-
to repentance, and at times of witness or martyrdom which you
ing. The commandment to "go" contains the implicit mes-
suffer for love of me when the demonic powers of hatred and
sage that we must leave behind the place where we are and
injustice attack you.
to which we are attached. Any journey to an unknown region
Awareness of the presence of the "Beloved"-He who is the
holds hidden dangers. It is only natural then for the journey to
fullness of love, constitutes the most essential element of the
"all the nations" to be characterized by unexpected hardships
Christian experience. This awareness gives strength to us even
and adventures.
in the most painful moments. It consoles and calms our exis-
Our age has seen the accomplishment of a new distribu-
tence when the destructive torrents overtake us and the "cords
tion of technological knowledge, political power and wealth,
of Sheol" tightened about us (Ps 18:5).He strengthens and in-
but also new forms of poverty, destitution, injustice, and vio-
spires us at times of creative endeavour. His presence fills us
lence; which is not restricted, in fact, only to terrorism-linked
with long-lasting joy and calm light.
in recent times to religious ideas-but include every form of
It is not a matter of some mental process, taking place in
violence. As Christians we are called to study together a whole
the noetic realm. It is the illumination of our whole existence
host of problems, to look again at our duty and our potential
by the radiating grace of the Holy Spirit. It is about a life "in
to bring about Christian unity and to be a creative force in the
Christ." The awareness and feeling of His presence can be ex-
world. [... ]
perienced at times of prayer, of meditation on the Word of God, us continue to struggle "until the end of time" in whatever
but primarily in times of worship. It is in the mysteries of the situation humanity finds itself, whatever its state of scientific
Divine Eucharist that we experience mystical union with the or technological development, its discoveries or its achieve-
risen Lord. Progress in the spiritual life consists in continually ments.
deepening this personal relationship, but also by "continuing
the liturgy after the Divine Liturgy" in every moment of our Let me conclude with a personal experience. It took place
lives. The more we are aware of the presence of the risen Christ twelve years ago in August in Uganda. It was already dark
in our lives, the more each of our days will be filled with peace, when we arrived in Kampala, the capital, on our way back from
with strength and with creativity. a missionary camp in the centre of the country. In the complete
What characterized the pioneers of the "Faith and Order" darkness our old car violently hit an obstacle. The windshield
theological movement was an enthusiasm to struggle in order broke into 1000pieces and fell on me. Many of the pieces of glass
to overcome enmity and incomprehension accumulated from fell into my eyes and I could no longer open them. In the aban-
the past and which still divide the Christian churches and com- doned African hospital where we went, our despair mounted.
munities. There is no doubt that real steps forward have been There were neither doctor, nor nurse, neither distilled water, nor
made, and we give thanks for the excellent theologians who for even simply water. It seemed inevitable that I would lose my
these seventy-five years have contributed to these advances by sight. I could see nothing. At this tragic moment a vital ques-
the study of, not only what unities Christians, but also of what tion, one with which I had begun my missionary service came
is holding them back from unity. Thus, they have facilitated to me: Is God enough for you? An inexplicable peace entered
realistic coexistence and acceptance of that which is "other," my soul. I felt the presence of He who promised His disciples:
different. Events have shown that opposition to the dream of "I will be with you always." It was midnight when, finally, a
unity is strong and difficult to overcome. Those of us who today young Ugandan optician appeared, Christopher Magibi, whom
continue this work are also marked, among other things, with we had helped to study in Athens. By the light of a special oph-
a wide variety of criticisms from those who are our so-called thalmologicallamp, he struggled to remove the glass that had
"own." What is important is that, no matter what happens, we gone into my eyes. He took out twenty-four pieces of glass.
continue our dialogue, reflecting together, meeting together, in The next day we returned to Nairobi and then on to Europe for
faith, hope, and love. Of course, no one is ready to compromise follow-up medical examinations and to start the healing pro-
matters of faith. However, in no way do we have the right to cess. My healing was accompanied by the radiating certainty:
return to the closed fortresses of past centuries. We cannot "I am with you always"-in all the days. While it seemed that
ignore our responsibility towards the whole world, and the this would end all my missionary endeavors, on the contrary, it
fervent prayer of Christ to His Father: "That they may all be gave birth to a new diaconia, a new service, with renewed faith,
one ... that the world may believe that you have sent me" in an even more demanding mission field: Albania.
(John 17:21). I'm sure that many people here today have had similar ex-
While preserving that which is most precious in our tradi- periences at critical moments in their lives and perhaps my little
tion, without simplifications or embellishments, we continue story contributes to help them remember these times. The prom-
our efforts for "rapprochement" and common witness, "look- ises of the risen Christ are relived in the life of every generation
ing to Jesus the pioneer and perfecter of faith" (Heb 12:2).Let in myriads of circumstances. It is not only on days of mist and
storm that the presence of the risen Christ enlivens our soul
with His mystical warmth, but even more so on the most aston-
ishing days of our lives, the most creative ones, when the pres-
ence of the "Beloved" is felt the most. It is He who remains pres-
ent on our journey like the sun that supports life on earth, day
and night, summer and winter. We persevere then with hope in
our efforts for unity and common Christian witness. We do not
base this on our own capacities, knowledge or intelligence, but
on the certainty that we are not alone in this endeavour, that we
obey Christ's will. We continue on our way with total trust in
Him to whom" All authority in heaven and on earth has been ANASTASIOS YANNOULATOS, Archbishop of Tirana,
given," with the joyous certainty His promise has given us: "I Durres and All Albania (1992 f.), has served as Professor of His-
am with you always, (all the days) to the end of time." tory of Religions at the National and Kapodistrian University of
Athens (1972-1992) and today is Professor Emeritus of the same
University and Honorary Member of the Academy of Athens.
He was born in Piraeus (November 4,1929). He studied the-
ology at the University of Athens, the history of religions, mis-
sion and ethnology at the Universities of Hamburg and Mar-
burg in Germany, with a scholarship from the Alexander von
Humboldt Foundation. He speaks Greek, English, French, and
German; he reads Ancient Greek, Latin, Italian, Spanish, and
Albanian; and he has worked with two African languages.
• Ordained to the Diaconate (August 7, 1960), to the Priest-
hood (May 24, 1964), and to the Episcopate as Bishop of
Androussa (November 19, 1972), to be the General Direc-
tor of the "Apostoliki Diaconia of the Church of Greece"
(1972-1991).
• Studied and came to know the various religions-Hin-
duism, Buddhism, Taoism, Confucianism, Islam, African
religions-in the countries where these flourish (India,
Thailand, Sri Lanka, Korea, Japan, China, Kenya, Uganda,
Tanzania, Nigeria, Mexico, Caribbean, and so forth.)
• He was awarded the Doctorate of the Theological School
of the University of Athens (summa cum Laude) (1970), has
served as Dean of the same Faculty (1983-1986) and as
 BIOGRAPHICAL SKETCH

corresponding member of the Academy of Athens (1993- the Apostoliki Diaconia he promoted various theological,
2005). He has been awarded honorary doctorates of the- educational, edifying and publishing programs of the
ology or of philosophy from eighteen Universities or Church; particularly, he developed the sector of Foreign
University Schools or Departments. He is a member of Missions with support to the missionary regions of Af-
many international scholarly societies. rica, Korea, India, and with the organization of the Week
of Foreign Mission.
• On the day after his ordination, he traveled to Eastern Af-
Missionary Ministries
rica in May, 1964. A serious attack of malaria caused him
• As lay theologian (1954-1960), he worked as a preacher to return to Europe. He visited Africa repeatedly in 1967,
and catechist (Higher Catechetical School of St. Con- 1968, 1974, and 1978, and during the following decade
stantine of Omonoia); as a responsible leader for student (1981-1990), as Locum Tenens (Acting Archbishop) of the
circles, Bible study groups, seminars for young church Holy Metropolis of Eirenoupoleos (East Africa: Kenya,
leaders; as a leader in the youth and student camps of the Uganda, Tanzania), he undertook the organization and
Christian movement of "Zoe" (from which he resigned in development of the Orthodox Missions. There he founded
1963). As a presbyter, during his post-graduate studies in and organized the Patriarchal School, Archbishop of Cy-
Germany (1965-1969), he served the Greek immigrants prus Makarios III, which he directed for ten years. He
and students there. ordained sixty-two African priests (among them the first
• He played a pioneering role in rekindling interest for Or- for Tanzania) and blessed forty-two Reader-Catechists
thodox Foreign Mission (from 1958). He served as Gen- from eight African tribes. At the same time he promoted
eral Secretary of the Executive Committee for Foreign the work of translation of the Divine Liturgy into four Af-
Mission of "Syndesmos" (1958-1961), and as founder rican languages; he labored for the stability of 150 Ortho-
and president of the Inter-Orthodox Missionary Cen- dox parishes and cells and for the construction of dozens
ter "Porefthendes" (from 1961). He was a member of the of churches; he erected seven missionary stations; and di-
International Committee for Missionary Studies of the rected the creation of schools and medical clinics.
WCC (1963-1969), the Secretary for Missionary Research • As Archbishop of Albania (1992 to the present), within
and Relations with the Orthodox Churches in the WCC tremendously difficult circumstances, he succeeded in
(Geneva 1969-1971), the Moderator of the Committee of resurrecting and reconstructing the Autocephalous Or-
World Mission and Evangelism (1984-1991) and of the thodox Church of Albania, which had been dissolved for
Conference on World Mission and Evangelism in San twenty-three years (more than 400 parishes have been
Antonio, Texas (1989). He is a member of the German organized). He founded the Orthodox Theological Acad-
Society for Mission and of the International Society for emy "Resurrection of Christ"; he educated and ordained
Missionary Studies. He organized and directed the Cen- 145 new clergy; he founded an orphanage, a residential
ter for Missionary Studies at the University of Athens facility for teenagers, three elementary schools and sev-
(1971-1976) and the Inter-Orthodox Center of Athens for enteen nursery schools; two residential Ecclesiastical
the Church of Greece (1971-1975). As General Director of Lyceums, one Technical Lyceum, two Institutes for pro-
 fessional training and Logos University, as well as fifty the Conference of European Churches, (2003-2009). He
Youth Centers in various cities; and he led the effort for has been honored with the medals and awards of many
the translation and publication of liturgical and other Orthodox Churches and various countries (24),including
books. He led the effort to build 150 new churches, the the Silver Medal of the Academy of Athens" as the inspi-
restoration of sixty ancient churches, and the repair of 160 ration and the pioneer of missionary theology and action"
damaged churches, as well as the erection of forty-five (1989),the Great Cross of the Order of Honor of the Greek
ecclesiastical centers (as a whole 450 buildings). In addi- Republic (1997), the Athenagoras Human Rights Award
tion, he also promoted the work of building and repairing for 2001 (New York) and the Award for "distinguished
roads, aqueducts, bridges, clinics, hostels and schools. He activities for the unity of the Orthodox Nations" for 2005
developed the charitable work of the Church through the (Moscow); the Great Cross of the Apostle Mark, of the
distribution of hundreds of tons of food, clothing, and Patriarchate of Alexandria and All Africa, (2009); and the
medicines. He also promoted the publication of a news- Medal of Gjergj Kastrioti Skenderbeu by the President of
paper, periodicals, and books. He organized a printing Albania (2010) for his contribution to religious harmony
press, a candle factory, a woodworking shop, an iconog- and peaceful coexistence in Albania. He is President of
raphy studio for the painting and the restoration of icons. the World Council of Churches (since 2006) and Honor-
Together with the work of revitalizing the Orthodox ary President of the World Conference of Religions for
Church, he also developed innovative programs in the Peace (since 2006).
areas of health (such as the Annunciation Diagnostic
Medical Center), in social welfare, in education, in agri-
cultural developments, in culture and in ecology. At the
same time, he struggled tirelessly to assist in relieving
the many tensions in the Balkans. In 2000, after the pro-
posal of thirty-three members of the Academy of Athens
and many personalities of Albania, he has been nomi-
nated for the Nobel Peace Prize.

• His studies and articles have been translated into twelve

foreign languages. (For his published writings see the
section Publications of the Author.)
• His contributions to theology, to contemporary witness,
to inter-Christian rapprochement, to the inter-Christian
dialogue and to the peaceful coexistence of people have
been recognized internationally. He has been repeatedly
elected to distinguished positions of leadership in Inter-
national Organizations. He has been Vice~President of
• Ta JrVEV!"ara !" '!"JraVTOVa Kai Ta JrAaicna Tij~ AaTpt:ia~ TWV. E>PIJOXEtOAOruaj
SlEPEVVIJIJt~ JrAWPWV Tij~ a<ppllcavlKij~ eplJoxt:ia~. ~laTpl~~ £Jt[ 8l8aKTop[<:t,
£K8. rrOpWe£"'E~, Ae~vaL 1970, <JEA.294 +KY' + X JrtVaKE~.
• «KVPLO~ Tij~ Jla!"Jrp6TIJTO~». '0 E>E6~ TWV Jrapa T6 6po~ Kivva <pVAWV.
BP'1<JKELOAOYlK~£p£uva, £K8. rropwe£",£~, Ae~vaL 1971, <J£A.246. 2a £K8.
£Jr'1u~'1f-l£v'11973, 0'EA.272. 3'1 £K8. 1983.
• '0 6pepo~ Tij~ 'OpeoSo~ia~ t:i~TIjV 'IaJrwviav, £K8. rropwe£",£~, Ae~vaL 1971,
<J£A.70.
• Various Christian Approaches to the Other Religions. A Historical Outline.
Porefthendes, Athens 1971, p. 134.
• Mop<pai a<pplKavlKov Tt:AETOVprlKOV. MU'1<Jl~Kat 1tVwf-laTOA'1'!tia avaTOAlKW~
TOU «POU£V1;0Pl». "Epwva ep'1<JKELOAOYlK~,£K8. rrOp£Ue£"'E~, Ae~val
1972, <J£A.176. 2a £K8. 1973, 0'£A.I92. 3'1 £K8. 1981.
• PovXav 'rKa - '0 L11J!"LOvpr6~. LUf-l~OA~ d~T~V £pwvav TWV Jr£p[ Bwu Kat
aVepW1tOU a<pplKavlKWv 80~a<JlWV, £K8. rrop£Ue£",£~, Ae~va 1975, <J£A.
138. 2a £K8. 1983.
• E>i(m~ TWV xpumavwv EvavTI TWV aUwv eplJOXEIWV (rraV£1tl<JT'1f-llaK£~
1tapaSo<J£l~), Ae~va 1975, 0'£A.144.
• "01/1El~ 'IvSovi"opov - BOVSSUT!"OV (rrav£Jrl<JT'1f-llaK£~ JrapaSo0'£l~), Ae~va
1985, <J£A.176.
• 'IIJAa!". E>PIJIJKEtOAOrIKIj im1JK6JrIJIJt~, £KS. rropwe£",£~,
Ae~va 1975, <J£A.
340. 14'1 £K8. AKptTa~, Ae~va 2004. N£a £K8o<J'1 (15'1) £K<JUYXpOVl0'f-l£V'1,
<JT~8'1f-l0TlK~, [A£1tpo0'eno <pWToypa<plKO VALKO,
Ae~va 2006, 0'EA.506.
Translations:
-Serbian: Islam, Kristianski Kulturni Tsentar, Belgrade 2005.
-Romanian: Islam, ed. Bizantina, Bucharest (to be published).
293
 PUBLICATIONS OF THE AUTHOR

• IIvwflaTLKry nopt:ia, A.noCf'OAtK~ l.taKovia, A.e~vat 1962, CfEA.348. Z' £K8.

-English: Islam. St. Vladimir's Seminary Press (to be published). 1981.
• IIaYKOO'fllorrrra Ka{ 'OpBoSo?{a. MEA£'t~lAa-ra 'Opeo86~ou npof3A1']lAa-rtCflAOU,
• Mesazhe Hyjnore (Albanian), Tirana 2009, p. 269.
A.Kpi-ra~, A.e~va 2000, CfEA.286, 61']£K8. 2006.
Translations:
-Serbian: Globalizam i Pravoslavie, Bogoslovskok Facultet, Belgrade
2002.
• Ei~ Tryv ypaflflryv TWV IIaTipwv.'H 8uvalAtK~ Ka-ravo1'](Jl~,~~ napa8oCfEw~
-English: Facing the World. Orthodox Christian Essays on Global Concerns, ,wv T ptWV'IEpapxwv. B' £K8. 'E,ollAacria, A.e~val 1971, CfEA.32. A' 81']lAOCf.:
published jointly by St. Vladimir's Seminary Press: Crestwood, NY and
AKTlvE~ 24 (1961).
Wce: Geneva, 2003. • To BP1JeJKWTLKOVnpo~A1Jfla t:i~ TryVAqyplKryV. B' £K8. rrOp£uetv-rE~, A.e~VaL
-Romanian: Ortodoxia si problemele lumii contemporane, ed. Bizantina, 1971, CfEA.24. A' 81']lAOCf.:IIopwBivTE~ 3 (1961).
Bucharest 2003.
• KUPIUO~ Ka{ MEBoStO~ - l.dK'aL rrop£ia~. A.e~vat 1966, CfEA.21. A.vcnunov
-Albanian: Globalizmi dhe Orthodhoksia, Ngjallja, Tirana 2004. ana 'EKd1JeJ{a 53 (1966).
-Bulgarian: Pravoslaviete i Globalizatsiyata, Fontatsiya, Demos, Sofia • TunOI lEpiwv aqyplKavIKwv lEpo~a(J{At:iwvJ A.e~VaL 1968, CfEA.28. A.va-runov
2005. ana -rov -rtlA1']-rtKOV
,olAov 8ta -rov Kae1']Y. B. Btnav: IIov1Jfla EDyvwflov,
lAE-
• "Ixv1J ano T/]V avasryT1JeJ1JTOU'YnEp~aTIKou. L,UAAOY~ep1']CfKElOAOYlKWV A.e~val 1968.
A£'t1']lA'l-rWV,
A.Kpi-ra~, A.e~va 2004, CfEA.496, 31']£K8. 2006. • LKono~ Ka{ K{V1JTpOVTry~ 'IEpanoeJToAry~ (E? EnotEw~ BWAOYIKry~). A.e~VaL
• BEO~ EqyavEpwB1JEVeJapK{JMaTCf-rpo~,A.e~va 2006. 1966, CfEA.21. A.va-runov ana BWAoy{a 37 (1966). 2a £K8. 1971.
_ Translation in Albanian: Perendia u shfaq ne mishJ Ngjallja, Tirana 2006. • Monks and Mission in the Eastern Church during the Fourth CenturYJ Ath-
• MIa liU1J linot1JJ K£ilAEva Kai ~xoypa'P~CfEl~ (CD) a'P1']Y~CfEWV,0lAlAlWV, ens, 1966, p. 46. Reprinted from Go Ye 8 (1966). Republished: Interna-
Cf-r0xaCflAwv,
Bond-us music, A.e~va 2007. tional Review of Mission 58 (1969), pp. 208-226.
• Nuv nav-ra nEnArypwTal qywTO~JMaTCf-rpo~,A.e~va 2007. • Movaxo{ Ka{ 'IEpanoeJToAry KaTa TOV L1 •aiwva Ei~ Tryv AvaToAryvJ A.e~val 1967,
CfEA.47. Ava-runov ana IIopwBivTE~ 8 (1966),21 £K8. 1969.
_ Translation in Albanian: Tani te gjitha u mbushen me driteJ Ngjallja,
Tirana 2007. • AqyET1JplaKa{ eJKitEI~ Sla TryV'E?WTEpIKryV'IEpanoeJToAryV. A.e~vat 1968, CfEA.
24. A.va-runov ana IIopwBiv-rE~ 10 (1968), 2a £K8. 1969. l.1']lAOCflEUe1']KE
• 'IEpanoeJToAry eJTa fxv1J TOUXpleJTOUJA.noCf-roAtK~l.laKovia, A.e~va 2007, 21']
tniCf1']~Cf-ronEpL08. 'EKd1JeJ{a 55 (1968).
£K8. 2009, Cf.374.
• Movaxo{ Ka{ 'IEpanoeJToAry KaTa TOU~ 4° Ka{ 9° aiwvE~, A.Kpi,a~, A.e~va 2008,
• The Purpose and Motive of Mission - From an Orthodox Point of View.
Athens, 1968, p. 40. 1st publication: International Review of Mission 54
Cf.98.
(1965), 2nd publication: Go Ye 9 (1967).
• "Ew~ EeJXll-rOVTry~ yry~J A.noCf-roAtK~l.taKovia, A.e~va 2009, Cf.388.
• Initial Thoughts toward an Orthodox Foreign MissionJ Athens, 1969, p. 24.
LTryv AqyplKryJ A.noCf-roAlK~l.laKovia, A.e~va 2009. Reprinted from Go Ye 10 (1968).
• Eine Kirche erwiicht zur MissionJ Athens 1970, p. 8. Reprinted from Jahr-
buch Evangelischer Mission, Hamburg 1970.
• ASlaqyop{a Yla Tryv 'It:panoeJToAry eJ1Jfla{VEIapv1JeJ1Try~ 'OpBoSo?{a~, A.noCf,o-
BEla fl'lvufla-ra (CfUvEpyacria lAt E. Bin1']), A.noCf'OAtK~ l.taKovia ,~~ AtK~ l.taKovia, A.e~val 1971. r .£K8. 1973, CfEA.30.
'EKKA1']Cfia~ -r~~ 'Ena8o~, A.8~vaL 1960, CfEA.346 + K' . Z' £K8. 1978.
• :rpoO~TLKa~ K_a{ BWAoY'Ka{ npovnoBieJEI~ TOU «L1tOpBoSo?ov KivTpOV
• II{eJT!~ Ka[ swry, A.noCf-roAtK~l.laJeovia, A.8~vaL 1961, CfEA.300 + K~ , . Z' £K8. AB1Jvwv» J A.81']val 1971, CfEA.16, A.vcnunov ana 'EKd1JeJ{a 48 (1971).
1982.
• The Inter-Orthodox Centre of Athens - Perspectives and Presuppositions, • "Missions Orthodoxes", Parole et Mission 8 (1965), pp. 5-18.
Athens, 1973, p. 12. • "Mission aus der Sicht eines Orthodoxen", Neue Zeitschrift fur Mission-
• «Iva i' K6CJ/A-0~
mCJTEvCJn»,Ae~va 1975, O'£A.10. AVCHV1toV cmo 'EKd1JCJ{a swissenschaft - Nouvelle Revue de science missionnaire 26 (1970), pp. 241-
252.
52 (1975).
a avepwno~. Ae~va 1976, O'EA.56.
• AEwv{oa~ 'Iw. <PIAI1m{o1J~''0 brlCJTIJ/A-WV, • "Ref1exions d'un Orthodoxe sur la cooperation inter-confessionnelle
Avcrrunov crreo,~v 'EmCJT1J/A-0VIKIJV 'EnET1JP{oaTfj~ 8EOAOYIKfj~LxoAfj~ ToD dans la Mission", Oecumenisme en Mission, 40e semaine de Missiologie de
llaVE1rlCJT1J/A-{OV
Ae1Jvwv, 1'0[-1KA' . Louvain, Louvain, 1970, pp. 101-110.
Theologie, mission et pastorale. Ae~va 1979, p. 20. Reprinted from Proche- • "Les Missions des Eglises d'Orient", Encyclopaedia Universalis, vol. 11
Paris, 1972, pp. 99-102.
Orient Chretien 29 (1979).
• "Pour que Ie monde craie," Contacts 27 (1975), pp. 319-322.
• "Growing into Awareness," Primal World Views: Christian Dialogue with
STUDIES AND ARTICLES IN REVIEWS AND Traditional Thought Forms, ed. J. B. Taylor, Ibadan, Nigeria 1976, pp. 72-
COLLECTIVE WORKS 78. Republished, "Christian Awareness of Primal World-Views," Mission
trends No 5, eds. G. Anderson, T. Stransky, New York - Toranto: Paulist
• "The Forgotten Commandment, Mt 28:19," The World 3 (1959), pp.
Press, 1981, pp. 249-257.
3-5.
• "Theology - Mission and Pastoral Care;' Proces-Verbaux du Deuxieme
~w~~», AKTTvE~23 (1960), 0'.361-366.
«To npo~Alwa 1'~~1tP0O'W1ClK~~ Congres de Theologie Orthodoxe a Athenes, 19-29 AoM 1976, Athenes,
• «'H i£pa1toO'1'OAlK~
SpiiO'l~1'WV'EKKA'1O'lWV1'~~AVa1'OA~~ d~ K£V1'PlK~V
Ka[ 1978, pp. 292-311. See also The Greek Orthodox Theological Review 22
AVa1'OAlK~VAO'lav», llOpWeEVTt:~ 3 (196l),1'£uX' 10,0'.26-31. (1977), pp. 157-180.
• "The Missionary Activities of the Churches of the East in Central and • "Mexico City 1963: Old wine into fresh wineskins," International Review
Eastern Asia," Go Ye 3 (1961), vol. 10, pp. 3-6. of Mission 67 (1978), pp. 354-364.
Stv <peav£l», LKamiv1J (Anp. 1961),0'.22-23.
• «'H t1ClO'1'~[-I'1 • "A la redecouverte de l'ethos missionnaire de l'Eglise Orthodoxe': As-
iivepwno~», LKanav1J (<D£~p.1962), 0'.35-37.
• «'0 OiKOU[-l£VlKO~ pects de l'Orthodoxie, Strasbourg 1978, pp. 78-96.
• «'H 'opeoSo~la d~ 1'~VK[vav», llOpWeEVTE~ 4 (1962), 1'£uX'14,0'.26-30, • «8£OAoyla - 'I£panoO'1'OA~Kat Ilol[-laV1'lK~». llpaKTIKa ToD L1WTEpov LV-
1'£uX'15,0'.36-39, 1'£uX'16,0'.52-55. VEOp{OV'Opeoo6?ov 8EOAoy{a~, AeIJva12-19 AvyovCJTov 1976, Ae~va 1980,
• «'H 'opeoSo~la d~ 1'~VAAaO'Kav», llOpWeEVTE~ 5 (1963), 1'£uX' 17-18, 0'.291-309.
0'.14-22,1'£uX' 19-20,0'.44-47. Nta t1t£~£pYaO'[a, «AACtO'Ka»,8P1JCJKW- • "Discovering the Orthodox Missionary Ethos," Martyria-Mission. The
TIKIJ Ka{ HelKIJ 'EyKvdonaloEia, 1'0[-1.2 (1963), 0'. 11-19. Witness of the Orthodox Churches, ed. I. Bria, Geneva, 1980, pp. 20-29.
• "Orthodoxy in Alaska," Go Ye 5 (1963), vol. 17-18, pp. 14-22, vol. 19- • "Relations between Man and Nature in the World Religions," Bulletin -
20, pp. 44-47. Synopsis, Orthodoxy 1964. A Pan-Orthodox Symposium, Secretariatus pro non Christianis, 47 (1981), pp. 134-142. See also Pro-
Athens, 1964,pp. 333-349,pp. 433-435. ceedings - World's Religionists Ethics Congress, Tokyo 1983, pp. 149-159.
8p1JCJKWTIKIJKa{ HelKIJ 'EyKvdonal-
• «Bu~Ctv'['loV,(Pyov EuaYY£AlO'[-IOU», • "The Ascent of Human Nature," International Review of Mission 69
oEia, 1'0[-1.4 (1964), 0'. 19-59. (1980), pp. 202-206. See also, Your Kingdom Come. Mission Perspectives,
Geneva, 1981, pp. 237-242.
• «t.LOpeOSO;o~ IlpoO'tYYlO'l~», 'Ope6oo?0~ llapoVCJ{a 1 (1964), 0'.29-35.
• «"E~l xplO"lavlKt~ etO'£l~ 0',0 et[-la 1'WVtK1'pWO'£wv»,'EK1'PWO'£l~ Ka[ S'1-
"Orthodoxy in the Land of the Rising Sun," Orthodoxy 1964 - A Pan-
[-Ioypa<plKonpo~A'1[-1a(KtV1'po OiKoy£v£laKou Ilpoypa[-l[-la1'lO'[-IouMaLEU-
Orthodox Symposium, Athens, 1964, pp. 300-319, pp. 438-460.
1'lK~~Ka[ rUVaLKOAOYlK~~ IO..lVlK~~Ilav£1ClO'1''1
[-I[ou'Iwavv[vwv), 'Iwavvlva
• "Orthodoxy and Mission," St. Vladimir's Theological Quarterly 8 (1964), 1982,0'.59-65,71,75-79.
pp.139-148.
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,~~ 8fOAOYLK~~LXOA~~ ,OU IlavfJrLa,!'] [liou • «Mla 'EKKA!']aia at [laKpoxpoVLOnOAu,pono OlWY[lO». 'O[llAia Ka,a
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• "May Peace and Justice Once More Reign in the Balkans," For the Peace ~a[laaK'1VOe;,<D. ~wp~e;, B. KupKoS, '1. Mou1"aouAae;,f. MTCa[lmvlW1"'1e;,
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1"OU
Tij~ 'OpeoSo~ia~ 2000. 1(JTopia} /-IvIJ/-I£Ta}
TEXVIJ,B' 1"o[lOS,'EKb01"lK~A8'1vwv, a[wvoe;» (Ma1"8. 28:20), Lvva~l~ EvxapuJTia~. Xapla1"~pla EiS1"l[l~V1"OU y£-
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A[[lIAlavou, 'IvblK1"Oe;,

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cilitating Freedom of Religion or Belief: A Desk Book, eds. T. Lindholm, W.
ama1"WaEle;Kai TCp01"aaEle;»,L1!1:eVE~'EmaTIJ/-I0vIKOLVVESpW: 'EmaTij/-lE~}TE-
Colterham, Jr., and Bahia G. Tachsib Leek, Netherlands, Kluwer Law
xvoAoyiE~ alX/-lij~Kai 'OpeoSo~ia, 4-8.10.2000, 'IEpa Luv080s 1"~S'EKKA'1aiae;
International, G. Reuben Clark Law School, Brigham Young University,
1"~e;'Ena80e;, A8~va 2002, a. 33-43. Kai 'ECPIJ/-IEPW~, 49, 1"EUX·II, No-
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Provo, Utah, 2004.
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• «T pia KpiaL[la blaxpovlKa 8£[la1"a», 'EAw8EpoTvTCia, 19.11.200 1.
Umversal Values, InternatIOnal Symposium Proceedings, eds. L.G.
 o «IToAUep'1<YK£U'lK~ Eupwn'1 Kat 'ope080~La», .!\.vaaramo~ .!\.pXlf.1t{aK01tO~
Christophorou and G. Contopoulos, Academy of Athens, May 26-28,
Tlpavwv} L1vppax{ov Ka{1tM'1~.!\.A.~av{a~,'Enl'l[AO~ ~18aKTWP TOUT[A~[Aa,o~
2004, pp. 279-293.
'I<YTOpta~,20 MapT. 2007, 'I6vLO ITaVE1tl<Y'~[ALO,
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o «2£vlT£la», Kae'1/-1f.plvtj, 23 ~£K. 2007, <Y.29.
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<YTaBaAxavla», 'EKS'1Awa£l~rl/-lfj~
«I1p6~ [Ala<Y,ae£p~ dP'1VlK~ <YU[A~LW<Y'1
21.
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v{a~ K. .!\.vaaramo, BOAO~31 Malou 2005, Aapl<Ya 1 'IOUVLOU2005, ITav£m- o «'H 'Opeo8o~o~ Au,oK£<paAo~ 'EKKA'1<YLa
,~~ A.A~avLa~ I,~[A£pa» (2008),
<YT~[ALO
e£<Y<YaALa~,
<Y.33-39. '!arop{a rfj~ 'OpeoSo~{a~} £K8. Road, A.e~va 2008.
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[A£yaA£~a~L£~~w~~», Eve. av., ITav£m<YT~[ALO
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<YaALa~,<Y.69-75. 'Iwavvou ,OU XPV<YO<YT0[A0U (1980), ITaAaLa ~lae~K'1 (1981), Kalv~ ~l-
ae~K'1 (1981) <YTL~<Y£IP£~:«'Enl ,a~ n'1ya~»(1973), «AOYlK~ Aa,pda»
o «'H OLKoy£v£la, Kunapo T~~ KOlvwvLa~nou £[A1tVU£l
Kael1/-1f.plVl},24 ~£K. 2006, <Y.24.
~ xpl<YTlaVlK~1tL<Y''1»'
(1980 to. WCe: Your Will be Done-Orthodoxy and Mission (1989).
Orthodox Editions
(Nairobi-Athens): e. A£l,oupyLa <Y'L~a<pplKavlK£~
o «'H ep'1<YK£U'IK~<Yuvd8'1<Y'1KaAci,aL va av-rI<Y,aeci», , EA.f.vef.pO~TV1to~, YAW<Y<Y£~:Kl<YouaXlAl (1985), KlKOUYLOU(1986), AouYKavra (1987).
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o «'0 ,pl1tA6~ epta[A~o~», Kael1/-1£plvtj, 7-8 A.1tp. 2007. <Y.8. ~1~ALa<Y,aA.A~avIKa (1992-2003). Kat <YT6~l~Alo TOUK. Clemens, The
o "La manifestation de la gloire de Dieu a taus les hommes", Chemins de Churches in Europe as Witnesses to Healing, Geneva 2003.
la Christologie orthodoxe, ed. A. Argyriou, Desclee, Paris 2005, <Y.23-36.
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Review 58 (January/April 2006) No. 1-2, pp. 6-15. o Founder and editor of the bilingual missionary quarterly Porefthendes-
o "Transform Ie monde, Dieu, dans ta grace", SOP 307 (April 2006), pp. Go Ye (1960-1970), of the quarterly review Panta ta Ethne (All the Na-
19-26. tions) (1981-1992), in Greek. And in Albanian: the monthly journal
o «'H [Ana[A6p<pw<Y'1
TOUKO<Y[AOU»,.!\.va1tA.am~,ap. <po423, MaLO~-' IOUVLO~ Ngjallja (Resurrection) (since 1992) and the quarterly review Kcrkim
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Assembly Report of the World Fellowship of Orthodox Youth - Syndesmos From the 230 essays and articles some have also been translated into Rus-
14-22 July 2003, Durres, Albania, Athens, 2006, pp. 37-51. sian, Swedish, Finnish, Serbian, Romanian, Bulgarian, Spanish and Alba-
nian.
o «Xpl<Y'lavlK£~ apx£~ T~~ dP'1VIK~~ <Yuvunap~£w~» . .!\.vr{Swpov rw M'1-
rp01tOA{rn Mf.aa'1v{a~ Xpvaoar0/-lw E>E/-IEAn,
KaAa[Aa,a 2006. '0!-l. lo~, <Y.
179-187.
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KE~ rfj~ Evpw1t'1~' ITpaKTlKa tAA'1voy£p[AavlKou <Yu[Ano<Ytou.'Em [A. W.
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Africa, 75, 201 Anthony of Padua, Saint, 14
ancient Churches of, 218 Anthony the Great, Saint
effect of Islam and Communist acceptance of God's will,
ideologies, 107 14
Africa, Central, Orthodox Church anticipation, dynamic, 55
in,203 apocalyptic age, and powers
Africa, East, Orthodox Church in, of evil, 85
126,202 apostolic
Africa, West, Orthodox church activity and the Trinitarian
in, 203 perspective, 8
African Independent Churches, ethos, 273-274
126 identity, rediscovering of,
agnosticism, contemporary, 17 259-275
AIDS, 268 vision, 272
anthropocentrism, egocentric, 71 vocation, 266
Alaska, 196 zeal, 272-273
Orthodox Church in, 204 apostolocity
Alaska, Aleutians of, and of the Church and mission,
incorporation into the 275
Church,32 essential element of Orthodox
Albania ecclesiology, 25-27
activities of different religious genetic code (DNA) of the
communities, 254-255 Church, 263, 265
atheism under communist preserves unextinguished
rule, 254 apostolic spirit, 119
injustice in, 18 Apostoliki Diakonia, 206
missionary effort in, 203-204 Ascension of Christ
Aleutians, 196 consummation of decisive
Alexandria and All Africa, phases in Christ's life,
Patriarchate of, 201-203, 253 138
Ascension of Christ (continued) charismata (gifts), possession of establishment of goal of Cyril and Methodios
deification (theosis), local churches, 20 mission, 52-53, 166-167 collapse of their work in
137-138, 143 China, 110, 123, 197, 209 has obligation for extension of Moravia, 133
value of material world and China, Orthodoxy in, 205 doxology of God, 62 conversion of Slavic world,
human beings, 140 Christ prelude of the Kingdom of 194
Asia, 110 identified with the humble, 10 God, 120 dispersion of their disciples to
ancient Churches of, 218 incorporation into, starting suffered long periods of Slavic lands, 133
Athanasius the Great, Saint point of participation, 54 oppression, 133 Cyril of Jerusalem, Saint,
Christianization of foreign prototype for mission, 212 veiled separation between catholicity of the Church,
countries, 31 Christian life ecclesiallife and 240-241
authority, 279-280 has dynamic, evolutionary theological thought, 67
autonomy, administrative character, 112 Chrysostom, Saint John deaconesses, revival of the
of local Orthodox Churches, Christian message Christianization of foreign institution of, 83
34-35 immense value and countries, 31 deification (theosis)
potentiality of the labored in mission field, 193 basis for human dignity, 232
Basil the Great, Saint human person, 128, 129 leader of the Church must final destination of mankind,
definition of Christianity, 74 Christian oikoumene, 268 pray for entire Church, 137-138
distinction between essence Christian Union of Scientists, 94 253 in the glorious life of the Holy
and energies of God, 158 Church prayer for whole world, 19 Trinity, 120
piety without cost, 10 basic duty "to seek and to will of God be done, 6 perpetual transformation
Bria, Fr. Ion, 95 save," 76 Clement, Olivier, 108 leads to, 174
brotherhood of man call to mission, 25 clergy Devil
love, 9 called to make an "exodus," neglect of pastoral care for, can only pervert creation, 137
Buddha, 182, 186 269 79 dialogue
Buddhism, 69, 90 Christ centeredness, 8 spiritual malaise, 77 Christian witness, 109
in Asia, 108-109, 110 isolationism, 25 codes of communication, 249-251 interreligious, 218, 225-228
Bulgaria, 133 need for missionary life, 20 Communism, 105, 110 with Moslems, 225
Byzantine Church profound inner necessity of, Confucianism, 110 Orthodoxy open to, 227
basic principles of missionary 63 Confucius, 186 tradition of Church, 225
activity, under obligation to testify, 70 Congo, 203 diaspora, 200
121-123 unifying factor the common consolation Diehl, Charles, 195
Byzantium. See missionaries, doxology, multilingual in giving of perpetual task of the Divine Liturgy
Byzantium form, 53 Holy Spirit, 88 doxological announcement of
without mission is a Gospel a word of life and, 88 the kingdom, 148
capitalism, 105 contradiction in terms, Convent of St. John the extended into daily life, 95
"catholic," classical definition of, 61-62 Forerunner, 207 participation in great event of
93 Church, indigenous Orthodox co-operation, difficulty of, 84 liberation, 96
catholicity, aspects of, 213-214, development of, 32 creation, transformation of, 21 prayer "for the catechumen,"
240-241 growth of, 33-34 Cross 62
celestification Church, local Orthodox Glory of God, 43 translated into Swahili,
mission, 13 circumscribed within ethnic mystery and power of, 12 Kikuyu, Luya, and
Origen,6 boundaries, 266 sacrifice of and humility, 11 Luganda, 202
divine mission, 259-260 Etchmiadzin, Armenia, 94, 95 global apostolic vision perfection, 173-174
divine will. See will of God Orthodox Conference in, basic element of Orthodox Gregory Palamas, Saint
divisions, a permanent 151 teaching, worship, distinction between essence
characteristic of Christian Ethiopia, Christianization of, action, 236 and energies of God, 158
world, 84 32 correct framework for
docetism, opposition of Church Nubian tribes, 194 everything done on local, harmony, and love, 8
to, 8 ethnic self-consciousness, 268 parish level, 255 Herman of Alaska, Saint, 196
doubt, not concealed by the Eucharist, Holy in ecclesiastical action and life, Hilarion, Saint
Evangelists, 182 Pentecost constantly 247-255 labored in mission field, 193
experienced in, 149 liturgical revival and Hinduism, 69, 90
Eastern African Orthodox pre-eminent missionary event awareness of, 242-243 in Asia, 108-109
Churches, emergence of renewal of the Church, Paschal hymns, 244 history
indigenous, 126, 202 16 secret will of God, 241 Christ compels us to be
ecclesiology, Orthodox sacrifice of, must be extended globalization actively present in, 55
essential elements of, 25 in personal sacrifices for hidden danger, 280-281 goal of, 61, 104
from perspective of mission, the needy, 96 new worldwide problems, recapitulation ultimate
41 Eucharistic community, apostolic 247-249 movement of, 49
ecology, and reverence for service duty of, 270-271 Glory of God, 42-45 Second coming event of, 17
physical universe, 21 Euthymios, Saint, labored in called to participate in, 46 Holy Eucharist
Ecumenical Movement, mission field, 193 concealed by egotism, 159 center of spiritual and
Orthodox participation in, evil, self-sacrifice prerequisite for consummation in the Parousia missionary life, 214
109 elimination of, 90 47 the rallying point of unity in
Ecumenical Patriarchate of evolution, of the world, and cosmological principle of, 168 Christ, 52
Constantinople, 201, 253 Christ, 186 His presence perceptible with Holy Spirit
ecumenicity manifestation of, perpetual task of, 88
essential element of Orthodox "Faith and Order" theological participation in, 162 Saint Seraphim and
ecclesiology, 25-27 movement, 284 recapitulation, 46 acquisition of, 16
Feast of Pentecost, 245 fanaticism, religious, 228 Gloukharev, Macarios, 196 sanctification of human
egotism, danger of, 180 Figurovsky, Bishop hmokentiy Gospel (good news) persons, 51
"electronic word" and the 197 brought to Lapps, 193 "the One sent" (Apestalmenos),
Gospel, 216, 268 Finland, 207, 253 possession of not limited, 19 7
entelechy (purpose and goal), 226, Florovsky, Fr. George, 271 word of life and consolation, Holy Trinity
229 freedom 88 and mission in Christ's way,
eschatology concrete application of God's Goths, evangelization of, 194 8
beginning of era, 45 will, 21 Greece, Church of, 206-207, 253 Hong Kong, 110, 201
hope, 12 love, 9 Gregory Nazianzus, Saint, 130 humanity, devalued by post-
Orthodox spirituality, 49 Formosa (Taiwan), 110 social justice assumes Augustinian theology, 141
orientation of the Church, 160 Christological human rights
perspective of, 5 genetic code (DNA) of the dimensions in thinking struggle for highest, 142
from perspective of mission, Church, 263, 265 of Saints, 132 humility
41 Gerontikon, 163, 171 Gregory of Nyssa, Saint paradox of and the cross, 11
Eskimos, 196 global community, 180, 248 always advancing toward Huns, evangelization of, 194
Iberians, evangelization of, 194 universal,180 vision of the apostolic work, testimony of eye- and ear-
Ilminsky, Nicholas, 33, 196-197 Justin Martyr, 220 99 witnesses, 230, 262
Incarnation Kingdom of heaven and witnessing, 152
definitive event in history, 8-9, Kasatkin, Archbishop Nikolai, gift of God requiring intense martyrs, apparent "failure" of,
17 32, 197 human effort, 112 133
embraces all of humanity, 237 Kazan Academy, 197 Saint Macarius of Egypt, 111 martyrs, new, 198
India, 201 kenosis (self-emptying) Kodiak Island, 204 Marxism-Leninism, 200
indifference, religious, 281 divine philanthropy in, 44 koinonia agapes (community of "massification," 108, 128-129
"indigenization," slogan of, 107 love),128 metanoia (personal repentance),
mystery of, 121
injustice, suffered by those power of God's love, 11 Korea, 75, 109, 123, 197,209 205
deprived of Gospel, 30 Korea, Orthodox Church of, mission
Kenya, 126-127,202
Innocent Veniaminov, Saint, 32, Kingdom, proclaiming it in 201 beginning of transfiguration,
123-124, 196 various regions of the Kosmas Aitolos, Saint, 124 50-51
and Aleutians of Alaska, 29 world binding of "nonbelievers" to
intolerance, religious, 228 in the Eastern world, Latin America, 108 Church,210
Islam, 69 104-105 liberation centrality of Cross and
in Asia, 108 in the Third world, 106-110 love, 9 Resurrection, 12
Christians minority in world in the Western world, life, fullness of collaboration of all Orthodox
of,107 105-109 love, 9 Churches, 31-32
conversion of Christians to, Kingdom of God "liturgy after the Divine Liturgy," contemporary problems of,
198 experience of, resides in the 94-96,131,243,284 125-127
attempt to dialogue with, life of worship, 114 love continuation of Christ's work,
225 how precisely understood by concrete application of God's 36-37
will,21 cooperation in the Holy Spirit,
isolationism, and the Church, 25 Jesus, 101
inaugurated by Jesus's mission is extension of 56
presence and work, 100 Trinitarian love, 221 duty of all generations, 73
Japan, 32, 109, 123, 197
is not of this world, 114 kenosis (self-emptying), 10 eschatological dimensions,
Japan, Orthodox Church in,
and Kingdom of heaven, 100 intoxication of, 16 73
204-205
local Church prelude of, 120 liberates inner strengths, expression of ethos of
Jesus Prayer
mystery of faith, 112 230 Orthodox spirituality,
emphasized by Eastern
participation in implies radical and eternally new 119
Church,l71
jubilation and element, 9 expression of repentance,
and presence of Risen Christ,
tribulations, 115 Macarius of Egypt, Saint, 111 30-32
149
Marcarios III, Archbishop external, revival of interest in,
joy, and love, 9 proclamation of and
of Cyprus, Orthodox 126-127
jurisdictions, different its eschatological
Patriarchal School, 202 growth of indigenous Church,
inhibiting effect on missionary fulfillment, 102
Madagascar, 203 33-34
initiatives, 81 Trinitarian in Orthodox
theological tradition, 102, martyrdom (martyrion) holistic understanding of,
justice and monks and nuns in the 185
concrete application of God's 107
urgency of its announcement, desert, 152-153 in light of Holy Trinity, 8
will,21 participation today in,
114-115 indifference for, 251
and love, 9 153 ilmer necessity of, 58
miss on (continued) deprived of the Word, 59 Mohammed, 186, 259 the mystical Body of the
interdependent with pastoral do not act as individuals, 113 monasteries, Orthodox Church,104
care, 76, 93 greatest lived the Gospel ascetic ideal and experience Orthodox ecclesiology
invitation to a doxological uncompromisingly, 129 expressed in, 90 and mission, 213
participation in the event have nothing essential to offer beacon of missionary radiance, and perspecti ve of
of salvation in Christ, 130 if unable to transmit 91 universality, 240
local church is "domestic" Glory of God, 121 centers of Christian expansion Orthodox ethos in Christian
or "internal," and importance of "now," 58 in Russia, 123 witness, 128-134
"external," 192 no missionary life without monasticism, resurgence of, Orthodox Christian Mission
meaning of, 120 crucifixion with Christ, 205-206 Centel~ 203, 253
obligation of whole Church, 115 organized doxological Orthodox Church, ascetic ethos
119,269 opposed to any monolithic, communities, 168-169 not limited to monasteries,
pastoral care, 75 administrative concept spreading of Christianity, 129
periods of bleakness and of Church, 53, 195 169 The Orthodox Missionary
lethargy, 199 personal experiences of Mongols, invasion of, 196 Society, 123, 197
polyphonic multidimensional difficulties a gift of God Moravia, 133 Orthodox self-awareness, basic
manifestation of Glory of to, 182-183 Mount Athos, 205 element of, 192-193
God,161 saints most significant, 164 Mozambique, 203 Orthodox spirituality, Saints
prototype of mission is Christ, sanctification of, 36-37 having stronger influence
212 missionaries, Byzantium, nationalism and mission, 208, than preachers, 130
purpose and motive of, 29, 193-195 209 Orthodox tradition
41-64, 160 and adaptation of liturgy Nikon Metanoete, Saint, and holiness of life of each
purpose is not conquest of and tradition to local and period of Turkish believer to radiate the
world,73 circulTlstances, 194 occupation, 124 Gospel, 129
resistance, as, 198 development of vernacular,
sine qua non of Church's life, 195 oppression Pan-Orthodox Committee for
268 direct interest in social and continues in our day, 89 Missions, 82
social progress, indirect goal cultural dimensions of Eastern Christendom was pan-Orthodox mission
of, 56 life, 194 familiar with internal structures, lack of, 209
theological understanding is a evangelization of peoples experience of Cross, Parousia, and the Glory of God,
necessity, 210-211 bordering Empire, 193 133 47,120,121
ultimate goal of, 45-49 not carried out by handful of Islamic-Turkish domination pastoral care
undoubted obligation of "specialists," 195 in Asia Minor, Greece, of clergy neglected, 79
Orthodox, 25-29 two periods of missionary Yugoslavia, Bulgaria, giving comfort one of main
universal, ecumenical, 27 zeal, 193-194 Romania, 124 tasks of, 89
mission field" outside" the missionaries, Russia, 196-198 Origen, importance of, in new life of
Church, 267-269 conversion of Muslims, 196 celestification, 6 believers, 74
four periods of missionary right of theologians to interdependent with mission,
Mission Office of the Finnish
activity, 196 theologize, 80 76,93
Orthodox Church, 207
missionary efforts "Thy kingdom come," 99-100 peace
missionaries
basic characteristics of, 35-36 doxological movement, 164 Orthodox communities, concrete application of God's
serious disadvantage, 99 minorities "signs" of will,21
believe those who suffer are
 sanctification, and following Tanzania, Orthodox Church in,
Pentecost religious morphology, complex
divine will, 15 202
Feast of and ecumenicity of in modern world, 69
Second Coming is an historical Taoism
the Church, 245 repentance
event, 17 in Asia, 108-109
Glory of God revealed and and carrying out God's will,
secularism, phenomenon of, 71 China, 110
manifested, 160 15
"seeds of reason," (spermaticos Tartars, 196
Philokalia, 90-91,131-132,206 missionary work expression
logos), 220 Theological Faculty of the
Philotheos of Tobolsk, Bishop, of, 30-32
self-sacrifice (kenosis), University of Athens,
196 Resurrection
prerequisite for elimination 207
Photios the Great, Saint, and backbone of Orthodox
of evil, 90 theology
Christianization of foreign worship, 28
Seraphim of Sarov, Saint abstract, 282
countries, 31 brings liberation to entire
acquisition of the Holy Spirit, contribution of, 283
piety human race, 238
16 theology, Orthodox
individualistic, private Cross, 12
salvation of souls by example, post-traumatic attitude,
Christianity, 17 ecumenical mission, 27
75 83
without cost, 10 existential experience of,
Shintoism, 69 truths regarding duty of
poor 183-185
Silouan, Saint witness "to all nations,"
concern for, 10 Glory of God, 43
grace of the Holy Spirit, 17 72
Porefthendes, 127, 206, 207, 253 message of hope, 13
prayer for missions, 252-253 theology, modern
post-traumatic theological sharing Christ's apostolate,
Singapore, 110, 201 Ascension of Christ, 138-139
attitude, 83 12-13
Slavs, and Cyril and Methodios, new problem how to express
priesthood Roman Catholic Church,
133 the Eternal to modern
expectations of society of, 78 Orthodox contacts wi th,
social justice, assumes man, 86
serious people shrink from, 77 126
Christological dimensions spiritual languidness, 79, 121
prophecy, voice of, Church's Russia
in thinking of Saints, 132 theosis. See deification
obligation, 18 Christianization of, 32
soteriology, Orthodox from translation, of Bible and Divine
providence of God, 239 and Cyril and Methodios, 133
perspective of mission, Liturgy
provincialism, 26 Russian Church, and systematic
41 uninterrupted tradition of
internal and external
South Africa, 203 Eastern Church, 32-33
rapprochment,284 missionary activity,
spiritual chromosomes, 186 traumas of aspects of
rationalism, and traditionally 123-124
Spiritual (Theological) Academy ecclesiastical reality, 83-84
Orthodox countries, 104 of Kazan, 123 Trinity
recapitulation in Christ Sabbas, Saint, labored in mission
spirituality, Orthodox false and erroneous belief
expressed in Orthodox field, 193
"being in Christ" and mission, about, 166
hymnology, 48 Saint Herman Theological
28-30 perspective of, 8, 16
goal of history, 61 Seminary, 204
criterion of, 29 truth
mission participation in Saint Vladimir's Orthodox
heart of, 191 love, 8
process of, 50, 56, 215 Theological Seminary, 204
Stephen of Perm, Saint, 196 Turkey, occupation by,
orientated to eternal glory of saints Symeon the New Theologian, Saint Kosmas Aitolos, 124
God, 49 identify with Christ, 11
Saint, imitating the liturgical life of faithful,
ultimate movement of history, most significant missionaries,
sufferings of Christ, 172 92-93
49 163
Syndesmos,253 Tryphon of Novgorod, Saint, 196
re-evangelization, need for, 19 Samoyeds,196
Uganda, 126-127,202,206,209, result of Spirit-filled life, 256
285 witness (martyria), 230-231
universality, perspective of, 240 women, and more active
participation of, 83
Vincent of Lerins, and classic World Council of Churches, 94
definition of catholic," 93
II Desk for Orthodox Studies
and Relations, 95, 207
will of God Orthodox participation in, 126
Anthony the Great and, 14 World Fellowship of Orthodox
Chrysostom and, 6 Youth-Syndesmos, 127
conformity to, 16 Porefthendes-Go Ye, 127
continuous repentance and, 15 worship, Orthodox
demands active participation eschatological insight of, 85
in mission, 22 experience of has pastoral and
ecology, 21 missionary implications,
essential heritage of Church to 91
world,20 Resurrection backbone of,
excludes individualistic piety, 27-28
17 service, like two phases of one
minimize cost of doing, 14 breath,150
must be known throughout
world,19 youth, protest against
Origen and united to, 6 "establishment," 105
physical universe and sphere
of,21 Zaire, 127
sanctification and, 15 Orthodox Church in, 203
witness for Christ Zambia, 203
of the individual is Zimbabwe, 203
ecclesiastical, 113 Zoroaster, 186, 259
 The contrib\ltion of your charismatic and
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and abundantly fruitful. Therefore, Wewoul:t
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Way
- His All-Holiness Ecumenical Patriarch 8 01 mew

From his first year, in 1947,as a student at th~ Theological School of the Univ rsity
of Athens until today, Archbishop Anastasios has been fully, inte 'ally, and
inseparably identified with the missionary work of the Church. Hi' thin 'ng,
vision, planning, and actions have been focused exclusively on m on shm;J,ng'
the Gospel of Christ's truth, love, and peace with every h man being. T e pr 'sent,
beautiful b~ok is an eloquent witness of the unquenchabl~ mission~ ion of
Archbishop Anastasios, a passion well known from his many other bo
- Archbishop Dem.trios of A erica

We were privileged in the World Council of Churches to be enriched, very early in

your academic journey, with your reflections and findingS on inter·reli 'ous
dialogue, ,Later on, we have benefited from your genui e missionary visio and
experience highlighting both the challenges and tpe tremendous spiritual p ten-
tial of religious pluralism, Now we are happy that all this is embodied, in a 'ble
way, in your genuine pastoral concern for all p~ople and all religious tr ti S.
. - Rev. Dr: Olav Fykse Tveit,.Gener r ry
World Council of r hes '

There are some persons, who by virtue of their faithful and eff'ecti e 1
transcend their particular church community to become leaders ~or all
Archbishop Anastasios Yann0ulatos is such a figure. This colleetl 0
deserves to be read by all Christians who care about the theology. d
mission. Many readers, especially those involved ·in the ecumemc 1
p
will be heartened by his passionate insistence that mission is an ess
teristic of the church. All readers will surely be challenged by the '
vision. of mission "in Chris~'s way."
_ Rev. Dr. Michael Kinnamon, Ge ~
National Council of Chur~hes In

I+C
ORTHODOX
HBISHOP ANASTASIOS