12 Questions and Answers on Orthodox Confession and Worship.
Transcribed by A.D Kondogianakopoulou
On Monday 5 September, following an invitation from a Protestant theological school (postgraduate level) located outside Seoul, the Most Reverent Metropolitan of Korea, Fr. Ambrose, gave two lectures to 35 postgraduate students, all pastors. The lessons, within which the lectures were given, were on missions and the Liturgy. We have recorded the discussions for the most part that followed after each lecture and provide it below since we believe that the topics raised as well as the manner of their delivery of the Orthodox confession in Korea is of particular interest.
1st Question: What is your understanding of missionary activities in the Orthodox Church?
Answer: To start with, the term “mission” does not express the spirit of the Orthodox Church. We use it compromisingly because it has universal prevalence. Instead we prefer the term “witness.” The term mission, which derives from Western theology, does not exist in Holy Scripture, while the corresponding term, witness, is found many times. The teaching of the Gospel does not mean to say beautiful words about Christ but to give a daily witness of Christ with one’s words and with one’s silence, with works and by example. And if need be, if necessary, to martyr for Christ, namely, to spill one’s blood for Christ, as was done by millions of martyrs and confessors of the faith.
2nd Question: What is your opinion on proselytism?
Answer: In the Orthodox Church we consider proselytism a great sin because it does not honour man. It tramples upon the precious divine gift of freedom and debases man’s personality. Proselytism means to impose on someone else your beliefs by lawful and unlawful means, while confessing Christ means to struggle, to live according to Christ and to repeat by one’s words and life, the perennial “come and see” of the Apostle Philip to any well-intentioned “Nathanael” – your neighbour. The disastrous results of proselytism of the so-called missionary countries by Western Christianity, which we face to this day, I believe, does not leave any margin for the indefinite condemnation of the proselytising process.
3rd Question: What process is followed in the Orthodox Church for someone to work as a missionary?
Answer: In the Orthodox Church, the deacons of the Bible are not self-called but other-called. In other words, someone does not decide by himself to work as a missionary but is sent by the Church. Obedience to the Church is the only soul-saving route. If we remember, for example, the case of Barnabas and Paul, we see that the Holy Spirit chose them and the Church through prayer and fasting sent them to preach. (Acts 13:3) And when they returned to Jerusalem they informed the Church which sent them of “everything that God did through them.” (Acts 15:4)
This subject has great theological significance for the spreading of the true faith and for the unity of the Church. If everyone acts according to his opinion and desire, then the faith and unity of the Church is in danger.
At this point permit me to mention the following event: Once I flew from America to Greece with an American woman, a self-appointed missionary. When I asked her why she chose Greece for her missionary work, she told me that she admired the Greeks a lot because she knew a lot about their glorious ancient history, and that is why she had great zeal to Christianize them.
“Do you know what modern-day Greeks believe in?” I asked her.
“Of course, the twelve gods of Olympus!” she answered.
“Do you know,” I told her, “that 2000 years before you some other apostle, the Great Apostle of the Nations Paul went to Greece and preached Christianity? And that Greeks have had an uninterrupted Christian Orthodox tradition ever since?”
Such waggishness and much worse happens when behind every self-called missionary it is not the Church doing the sending.
4th Question: You accused the woman from America who went to Greece as a missionary. Why did you come to Korea? Are you not doing the same?
Answer: No, I did not do the same, nor did I accuse the lady. I simply mentioned the event to show what can happen if the missionary work of someone does not have proper ecclesiological foundations. You know better than me that in Korea there are millions of people who are not only non-Christians but are also pagans. However, Greece is a country with two thousand years of Christian history with a population of over 90% Christian. If Korea was a Christian country, the Ecumenical Patriarchate wouldn’t have sent me here.
To be more clear allow me to add the following: At the University where I teach, the parents of one of our female students are in Greece as self-appointed missionaries. And, in fact, the place they chose for their missionary activities, was the holy island of Patmos! The island of the Revelation, where the traces of the Evangelist of love, Saint John the theologian, are still fully obvious. On this island, where many Christian saints lived and acted, there are an innumerable number of churches and monasteries where the Orthodox faith of its inhabitants has its roots in the apostolic period. One could ask what could they teach the Orthodox inhabitants of the island, two Koreans who became Christians a few years earlier? Don’t you think that it is not honest to try to change the faith of people who carry in their DNA a tradition of twenty centuries?
In the same way, it was not honorable what the Roman Catholic Church did during the 90’s, after the fall of communism in Russia. Immediately after, the Uniates ran to underhandedly convert the Russians with their centuries-old tradition into Roman Catholics. If one wishes to do missionary work, let him turn to other non-Christian countries.
5th Question: Would you like to tell us about the personality of a missionary (hierapostle)?
Answer: In answering your very substantial question, I will try to explain very briefly what the theoretically ideal missionary is like. Of course, I am not maintaining that what should be done is always what is done. The one doing the missionary work of the Church must first have Christ as their prototype and all those who followed the steps of Christ, namely the saints. The missionary must without doubt be a person of many virtues, the main one being that of a person struggling against his passions. The cleansing for the acquisition of the Holy Spirit is the first step. From cleansing one then progresses to enlightenment and theosis (deification). You cannot transfer to somebody something that you do not have. To give a witness of Christ you yourself must necessarily have tasted the presence of Christ in your life.
Question 6: What is the method for missionary work in the Orthodox Church?
Answer: In the Orthodox Church we follow the practice of the early Church as we find it in the Book of Acts. When the Apostles saw that their numerous cares for the service of the tables would “steal” time away from their main work, they proposed to elect seven deacons. For themselves they announced to all the following decision: “But we will give ourselves continually to prayer, and to the ministry of the word” (Acts 6:4). In other words, the Orthodox Church following the apostolic tradition places worship before preaching. One can easily see this, if they visit a worship service at an Orthodox Church and then does the same at a protestant assembly. The emphasis in a congregation of the Orthodox is dedicated to the worship of God, while for the Protestants it is preaching. That is why we often hear from the Protestants who have come to know Orthodoxy that “in our congregations we hear many words, but in the Orthodox Church we pray a lot and hear few.”
We Orthodox are taught the Holy Gospel, which we always have at the centre of the Holy Altar to remind us that the word of God must be at the centre of our daily life, during our Divine Worship in three ways. Firstly, we read it. At every holy service, holy readings are read. Specifically, at every Divine Liturgy we hear the word of God from the Apostole and Gospel readings and from the divine preaching that follows. Secondly, we sing it. The wonderful, most theological hymns of Orthodox worship are for the most part full of direct and indirect scriptural references. In fact, in many cases if one compares the texts they can see that certain hymns are word-for-word quotes from the scriptural texts. In other words, we have “melodised” the text of Holy Scripture. And thirdly, we see it. We see the Gospel in Orthodox icons. That is, icons are an “illustrated” Gospel. If, for example, we pay attention to the icon of the Transfiguration of the Lord, we shall note that the iconographer through the designs and colours repeats iconographically the words of the evangelists who described the miracle of the Transfiguration. In conclusion we say that in the worship of the Orthodox Church we have a perfect audiovisual system of the Gospel teaching.
7th Question: You said that in the Orthodox Church worship takes precedence over preaching. However, the Apostle Paul only preached when at the Areopagus.
Answer: The Apostle Paul was speaking to the Athenian idolaters for the first time. It was logical to start the preaching about the “unknown God.” To which God could he pray with the idolaters? During any other situations though as we learn from Acts, the Apostles followed the hierapostolic method of worship and then preaching. Their gatherings had as their main purpose the “Breaking of bread” and teaching.
8th Question: You have spoken in great length on worship and its centre point, which is, as you said, the Holy Eucharist? How do you believe that the bread and wine is the body and blood of Christ?
Answer: In the Orthodox Church we believe that the greatest work that is performed on earth is the Divine Liturgy. And this is because during the Divine Eucharist we relive the occasion of the Last Supper for the redemption of the human race. Just as then when in the upper room in Jerusalem Christ surrendered His Body and His Blood to His disciples, so it is that at every Divine Liturgy Christ Himself is invisibly present hypostatically and essentially as victim and sacrificer and imparts His Body and His Blood to the baptized faithful, who occupy the place of the Apostles. And, of course, we who receive Holy Communion believe that we commune the same holy Body and Blood of Christ “for the redemption of sins and unto life eternal.” Not symbolically, because Christ did not say during the Last Supper to His disciples, “Receive, eat, this is like My Body” or “Drink from this all of you, this is like my blood” but “this is My Body” and “this is My Blood.”
9th Question: In other words, what we do in our worship is nothing?
Answer: The great difference between Orthodox worship and yours is the fact that in your worship an imaginary representation is made of the sacrifice of Christ, namely a fictitious act of the Last Supper. In contrast, in the Orthodox Divine Liturgy the Last Supper, the Crucifixion and the Resurrection of Christ are present, and Christ is given “again and many times” to “be eaten and be drunk” by the faithful – “Always consumed but never spent”. The Apostles received the tradition of the celebration of the “Last Supper” from the Lord. They passed it on to their disciples and the Orthodox Church continues this tradition to this day without interruption. In the ecclesiastical history of the Early Church there are great number of references to the time of the persecutions and the catacombs that testify to the zeal of the first Christians and the dangers they ignored by participating in the Eucharistic gatherings to commune the Body and Blood of Christ.
For us Orthodox, it is incomprehensible how Protestant theology interprets passages of Holy Scripture that speak most clearly about the heavenly Bread, such as those found in the sixth chapter of the Gospel of St. John: “He who eats of my Body and drinks of my Blood has eternal life and I shall raise him in the last day” (John 6:54) and “he who eats of my Body and drinks of my Blood dwells in Me and I in him.” (John 6:56) Just as our body has absolute need of actual, and not symbolic, food and drink to be sustained in life, likewise our soul has absolute need of the Body and Blood of Christ that it may not die spiritually. We cannot live either in this or the next life if we do not eat the flesh and drink the blood of Christ. Perhaps this sounds harsh. However, let us remember that many of the disciples ceased to follow Christ after everything He told them about His flesh and His blood. And addressing the twelve He asked them “Don’t you too wish to leave?” (John 6:67) He repeats the same even today to all who wish to be Christians but do not wish to believe and accept the whole teaching of Christ.
10th Question: Is man not saved only by preaching? Why do you insist so much on the topic of worship?
Answer: The salvific work of the Church is not accomplished only through preaching. Someone listening to the word of God and saying, “I am saved” does not mean that he has already been saved. The Orthodox Church apart from the word of God also offers man the sacramental life. Man, by participating in the Mysteries (Sacraments) of the Church, is sanctified and achieves theosis. The offering, for example, of Holy Communion to the faithful is done “for the remission of sins and life eternal.” The faithful through the Holy Eucharist are mystically unified with Christ and become “partakers of the divine nature…” (2 Pet. 1:4) What else is the salvation of man beyond this?
11th Question: How can you explain to us what a Mystery (Sacrament) is?
Answer: It is hard for one to believe in the sacramental life of the Church if he does not first understand what the word “Mystery” means. A Mystery is something we see being performed but is impossible for man’s mind to comprehend how it is performed. If we could understand the manner in which the Mystery is taking place then it would not be a Mystery, but a common daily human activity.
We say, for example, that God is Triune. I ask you: Who of us understands the Mystery of the Holy Trinity? Three Persons, one Essence! This Mystery when considered with human logic is absurd. However, if a person sees it through the dimension of Faith then he will understand that it is not illogical but beyond logic. Who could understand what God is? What is, for example, the essence of God? NO ONE! Nevertheless, we believe in God. Not because we understand it, but because we feel His presence mystically and we heartily feel His love. In other words, we can understand the uncreated energies of God, as the great fathers of the Orthodox Church have so beautifully theologized about, but not His Essence. Let us see what God said to Moses when he asked God to show him His glory: “I will make my glory pass before you…but you cannot see my face: for there shall be no man see me and live…” (Ex 33:18-20) The same happens in all matters of faith that surpass natural laws. We “see them without seeing them,” we “know them without knowing them” for they are all wrapped up in the “divine darkness” (Gregory of Nyssa). We experience and participate in them only through the power of Faith. If we insist on believing only in what we understand with our finite logic then we narrow extremely our spiritual horizon and in the end cannot be Christians. For ultimately “faith is the substance of things hoped for, the evidence of things not seen.” (Heb 11:1) And, of course, faith is conditional to true humility, with which we attract the grace of God. For “God resists the proud but gives grace to the humble.” (James 4:6) The humble man who trusts God more than his logic, with the grace of God, can understand the Mysteries of the Church.
12th Question: How can one study Orthodox theology in Korea?
Answer: Because Orthodox theology is almost unknown in Korea, the Orthodox Metropolis of Korea is trying to build an Orthodox School of Theology, which will be the first not only in Korea but in the whole of East Asia, to provide the possibility to anyone wishing to approach this precious treasure. Pray that our wish soon becomes a reality for the glory of God.
[The lectures with question sessions lasted more than three hours (with a 10 minute interim break) were concluded with the following epilogue.]
My dear, before I leave the rostrum, I would first like to thank you for your polite invitation and for your particularly concise questions. Secondly, I apologize, for it is possible that some of you may have been disturbed by my answers. My intention was not to annoy anybody. Because I believe that for a dialogue to be meaningful and fruitful (for I believe that no one came here to hear empty idle talk and waist one’s time), without doubt, frankness and love must govern, that is why I told you what I believe with the language of truth and love. “Speaking the truth in love…” (Eph. 4:15) and “You shall know the truth and the truth shall make you free.” (John 8:32) was the scriptural foundation of my thoughts. Finally, I wish to add, to avoid any misunderstanding, that I did not tell you that we, the Orthodox are all holy. Our goal, of course, is our sanctification for which we struggle. However, what everyone does in his personal life is what will be judged by God. What I tried to tell you is that we Orthodox believe steadfastly that we have the correct Faith. We continue in the Faith of the one undivided Church of the first millennium, keeping in mind the apostolic admonition: “Therefore, brethren, stand fast and hold fast the traditions you have been taught, whether by word or by epistle of ours.” (2 Thess. 2:15).
I warmly thank you.
Source (in greek): All the Nations (Panta Ta Ethni)
Trimonthly Hierapostolic Journal