MariaRegina
10th February 2004, 04:19 AM
From the Executive Director: Missions - Is this what the world needs now?
Feb 6, 2004
(Below is an editorial article from OCMC’s Fall 2003 Mission Magazine written by the Executive Director, Fr. Martin Ritsi.)
This past summer, an article was featured on the cover of the June 30, 2003 edition of Time magazine with the caption, “Should Christians Convert Muslims?” A subtitle of this went on to say that growing numbers of Evangelical missionaries are going to Muslim lands and, in light of this, asks, “Is this what the world needs now?” These questions are not uncommon. I remember my first journey to Africa and a discussion with a flight attendant who after learning I was a missionary told me, “I don’t think we should do missionary work. We should leave people to believe in God as they have found Him.” Ultimately, a response to this depends on what we believe about other religions and our own Christian faith. It is also at the heart of the primary objections to mission work mentioned in the Time article. Should we be converting Muslims? Does the world need missionaries now? These questions are pertinent to the work being done today through and by the Orthodox Christian Mission Center.
The Time magazine article opens with a lively description of a missionary to Muslims as she concludes a class in the United States to future missionaries. “Islam is a religion in which God requires you to send your son to die for him,” she says. “Christianity is a faith in which God sends his son to die for you.” The class then moves into a time of prayer and the missionary offers these words: “We pray that the weapon of mass destruction, Islam, be torn down. Lord, we declare that your blood is enough to forgive every single Muslim.” Later in the article another missionary is quoted as equating Islam in Iraq with Satan (…diplomacy does not work with Satan). And still another refers to Islam as “a very evil and wicked religion.” What is common among these missionaries is a view that Islam (and probably all religions outside of Christianity) is of the devil and that people following these religions are doomed to damnation.
Many people would recoil at such religious arrogance. In a book of essays by His Beatitude Anastasios (Yannoulatos), Archbishop of Tirana and all Albania recently released by St. Vladimir’s Seminary Press, Facing the World: Orthodox Christian Essays on Global Concerns, one essay gives an in-depth look at the historical development of Christian perspectives towards other religions and then reviews these perspectives from an Orthodox point of view. Though originally written in 1987, the essay seems to be almost written directly in response to the questions raised by the Time magazine article. The essay sheds light on the questions at hand as it explores these various viewpoints towards other religions.
Several different perspectives towards other religions exist in various Christian circles. These theories alternate from one extreme to another. One view, held by quite a few early Christians and the same as the apparent position of the missionaries presented in the Time article I have highlighted, is that other religions are the work of the devil. Later, a more moderate view arose that would say all human beings have the ability to recognize the existence of God. From this came the thought that pre-Christian religions were part of an evolutionary process. At the opposite end of the spectrum, His Beatitude notes, is a perspective which places Christianity as merely one of many attempts to understand that which is beyond understanding. This position asserts that Christianity cannot possess the full truth and can be nothing more than the ‘first-born’ among its brothers ( p. 132-137).
Where among these theories do the Orthodox lie? After taking us through a historical development of Orthodox theological views, Archbishop Anastasios brings us to a perspective that is both balanced and at the heart of the best Orthodox missionary efforts. This view, rather than discrediting all other religions, challenges us to acknowledge the inspiration that exists in them. Religions “are born out of humanity’s yearning for the ‘sacred,’ and they keep the gates of human experience open to the infinite….every human person has the ability to receive intimations of the divine will. The rays of divine glory that embrace the entire universe are received by everyone. All human beings benefit from the activities of the Holy Spirit – activities that promote life, love and truth.”(p. 151-152). In regards to Islam, the Archbishop even states in a footnote that of “…all the living religions, Islam is the closest, both spiritually and geographically, to Orthodox Christianity.” (p. 119).
To have this perspective requires maturity and sensitivity because concepts are easier to grasp when they are presented in black and white, but here there are definite shades of gray. There are elements of divine revelation in other religions, which means that other religions are not necessarily all bad, as the missionaries presented by Time seem to believe. This also raises many questions. What, for example, does this mean in regards to mission work and towards persons who follow these religions? Do they have enough revelation? Do we need to adopt the revelation that is in them and possibly absent from Christianity? Should we just leave other people to follow “God as they have found Him,” as the flight attendant mentioned to me on that trip to Africa?
Archbishop Anastasios clarifies in his essay that, for an Orthodox Christian, the criterion by which all religious ideas and principles are evaluated is Jesus Christ. In Christianity, a radically different message is revealed to the world and at the center of that message is the truth that God is love. In addition, God became a human being and, through his Passion and Resurrection, He shatters the power of death and elevates humanity’s nature to the right hand of the Father. A new creation begins and humanity, after Christ, becomes different from humanity before Christ (p. 143-144, 152). This is radically different from anything found in other religions because no other serious religious teacher claimed to be God and no other religious teacher could alter the course of human destiny. Thus, even though other religions may contain elements of divine revelation, there is something unique, something ultimate, something which has changed the course of all humanity that is found through Jesus Christ and the Christian faith. That means that the Christian message does have something to offer people regardless of their religious background. It is a light that shines to illumine all people and it is a well of eternal water ready to give drink to a thirsty world.
Where do these reflections leave us, then, in regards to mission work and the questions raised by the Time article? There are two important conclusions I would draw. The first is that Archbishop Anastasios’ perspective of the world and the world’s religions is not compatible with the attitudes and potentially destructive missionary activity that the Time article portrayed. Rather, it is the foundation of an Orthodox approach to other religions whereby one is encouraged to reach out with respect, love and with a sincere desire to understand and to acknowledge the good in people and in other religious ideas. Rather than focusing on equating another Faith with Satan, an Orthodox mission approach is to find that which is good and from there to lead a person to the ultimate revelation of Jesus Christ Himself. Secondly, this perspective leaves no room to question, “Is this what the world needs now?” Jesus Christ has come for the world. He has come that the world might have life and have it abundantly (John 10:10). There is no time or circumstance that can make this reality irrelevant or not needed at any moment.
To finally answer the question, “Missions, is this what the world needs now?” I will end with a quote from the conclusion of Archbishop Anastasios’ essay. “The world is asking us to reveal the beauty of the Christian message by conscientiously living its principles, in the light of the Crucifixion and the Resurrection. The world is looking for us to reveal, in the course of our daily reality, the beauty, radiance, glory and power in a life that has been made new in Christ. The world is calling upon us to radiate the presence of the Holy Spirit….It longs for the virtual transformation of human existence and for a communion with the transcendent power of Love” (p. 153). Yes, this is what the world needs now!
Reference: Facing the World: Orthodox Christian Essays on Global Concerns, Archbishop Anastasios (Yannoulatos), St. Vladimir’s Seminary Press, Crestwood NY, 2003 - Translated by Pavlos Gottfried.
Feb 6, 2004
(Below is an editorial article from OCMC’s Fall 2003 Mission Magazine written by the Executive Director, Fr. Martin Ritsi.)
This past summer, an article was featured on the cover of the June 30, 2003 edition of Time magazine with the caption, “Should Christians Convert Muslims?” A subtitle of this went on to say that growing numbers of Evangelical missionaries are going to Muslim lands and, in light of this, asks, “Is this what the world needs now?” These questions are not uncommon. I remember my first journey to Africa and a discussion with a flight attendant who after learning I was a missionary told me, “I don’t think we should do missionary work. We should leave people to believe in God as they have found Him.” Ultimately, a response to this depends on what we believe about other religions and our own Christian faith. It is also at the heart of the primary objections to mission work mentioned in the Time article. Should we be converting Muslims? Does the world need missionaries now? These questions are pertinent to the work being done today through and by the Orthodox Christian Mission Center.
The Time magazine article opens with a lively description of a missionary to Muslims as she concludes a class in the United States to future missionaries. “Islam is a religion in which God requires you to send your son to die for him,” she says. “Christianity is a faith in which God sends his son to die for you.” The class then moves into a time of prayer and the missionary offers these words: “We pray that the weapon of mass destruction, Islam, be torn down. Lord, we declare that your blood is enough to forgive every single Muslim.” Later in the article another missionary is quoted as equating Islam in Iraq with Satan (…diplomacy does not work with Satan). And still another refers to Islam as “a very evil and wicked religion.” What is common among these missionaries is a view that Islam (and probably all religions outside of Christianity) is of the devil and that people following these religions are doomed to damnation.
Many people would recoil at such religious arrogance. In a book of essays by His Beatitude Anastasios (Yannoulatos), Archbishop of Tirana and all Albania recently released by St. Vladimir’s Seminary Press, Facing the World: Orthodox Christian Essays on Global Concerns, one essay gives an in-depth look at the historical development of Christian perspectives towards other religions and then reviews these perspectives from an Orthodox point of view. Though originally written in 1987, the essay seems to be almost written directly in response to the questions raised by the Time magazine article. The essay sheds light on the questions at hand as it explores these various viewpoints towards other religions.
Several different perspectives towards other religions exist in various Christian circles. These theories alternate from one extreme to another. One view, held by quite a few early Christians and the same as the apparent position of the missionaries presented in the Time article I have highlighted, is that other religions are the work of the devil. Later, a more moderate view arose that would say all human beings have the ability to recognize the existence of God. From this came the thought that pre-Christian religions were part of an evolutionary process. At the opposite end of the spectrum, His Beatitude notes, is a perspective which places Christianity as merely one of many attempts to understand that which is beyond understanding. This position asserts that Christianity cannot possess the full truth and can be nothing more than the ‘first-born’ among its brothers ( p. 132-137).
Where among these theories do the Orthodox lie? After taking us through a historical development of Orthodox theological views, Archbishop Anastasios brings us to a perspective that is both balanced and at the heart of the best Orthodox missionary efforts. This view, rather than discrediting all other religions, challenges us to acknowledge the inspiration that exists in them. Religions “are born out of humanity’s yearning for the ‘sacred,’ and they keep the gates of human experience open to the infinite….every human person has the ability to receive intimations of the divine will. The rays of divine glory that embrace the entire universe are received by everyone. All human beings benefit from the activities of the Holy Spirit – activities that promote life, love and truth.”(p. 151-152). In regards to Islam, the Archbishop even states in a footnote that of “…all the living religions, Islam is the closest, both spiritually and geographically, to Orthodox Christianity.” (p. 119).
To have this perspective requires maturity and sensitivity because concepts are easier to grasp when they are presented in black and white, but here there are definite shades of gray. There are elements of divine revelation in other religions, which means that other religions are not necessarily all bad, as the missionaries presented by Time seem to believe. This also raises many questions. What, for example, does this mean in regards to mission work and towards persons who follow these religions? Do they have enough revelation? Do we need to adopt the revelation that is in them and possibly absent from Christianity? Should we just leave other people to follow “God as they have found Him,” as the flight attendant mentioned to me on that trip to Africa?
Archbishop Anastasios clarifies in his essay that, for an Orthodox Christian, the criterion by which all religious ideas and principles are evaluated is Jesus Christ. In Christianity, a radically different message is revealed to the world and at the center of that message is the truth that God is love. In addition, God became a human being and, through his Passion and Resurrection, He shatters the power of death and elevates humanity’s nature to the right hand of the Father. A new creation begins and humanity, after Christ, becomes different from humanity before Christ (p. 143-144, 152). This is radically different from anything found in other religions because no other serious religious teacher claimed to be God and no other religious teacher could alter the course of human destiny. Thus, even though other religions may contain elements of divine revelation, there is something unique, something ultimate, something which has changed the course of all humanity that is found through Jesus Christ and the Christian faith. That means that the Christian message does have something to offer people regardless of their religious background. It is a light that shines to illumine all people and it is a well of eternal water ready to give drink to a thirsty world.
Where do these reflections leave us, then, in regards to mission work and the questions raised by the Time article? There are two important conclusions I would draw. The first is that Archbishop Anastasios’ perspective of the world and the world’s religions is not compatible with the attitudes and potentially destructive missionary activity that the Time article portrayed. Rather, it is the foundation of an Orthodox approach to other religions whereby one is encouraged to reach out with respect, love and with a sincere desire to understand and to acknowledge the good in people and in other religious ideas. Rather than focusing on equating another Faith with Satan, an Orthodox mission approach is to find that which is good and from there to lead a person to the ultimate revelation of Jesus Christ Himself. Secondly, this perspective leaves no room to question, “Is this what the world needs now?” Jesus Christ has come for the world. He has come that the world might have life and have it abundantly (John 10:10). There is no time or circumstance that can make this reality irrelevant or not needed at any moment.
To finally answer the question, “Missions, is this what the world needs now?” I will end with a quote from the conclusion of Archbishop Anastasios’ essay. “The world is asking us to reveal the beauty of the Christian message by conscientiously living its principles, in the light of the Crucifixion and the Resurrection. The world is looking for us to reveal, in the course of our daily reality, the beauty, radiance, glory and power in a life that has been made new in Christ. The world is calling upon us to radiate the presence of the Holy Spirit….It longs for the virtual transformation of human existence and for a communion with the transcendent power of Love” (p. 153). Yes, this is what the world needs now!
Reference: Facing the World: Orthodox Christian Essays on Global Concerns, Archbishop Anastasios (Yannoulatos), St. Vladimir’s Seminary Press, Crestwood NY, 2003 - Translated by Pavlos Gottfried.