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A '''missionary''' is one who is sent by the Church to preach the [[Gospel]] of Christ to a non-Christian people group. The English word "missionary" is derived from the Latin, the equivalent of the Greek-derived word, "[[apostle]]," which means both meaning “send,” since Christ ''sent out '' his disciples to proclaim preach the [[Gospel]] ([https://www.biblegateway.com/passage/?search=Matthew+10%3A5&version=NKJV Matthew 10:5]), first to the Jews, then to all the nations.
==Theological Foundations==
[[Image:Rublev Trinity.jpg|left|thumb|399 × 500 pixels|Rublev's Icon of the Trinity]]
In Orthodox theology, the missionary vocation of the Orthodox Church originates from the Trinitarian relations of the Godhead, in that the Father sent the Son into the world for the salvation of mankind (cf. [https://www.biblegateway.com/passage/?search=Psalm+57%3A3&version=NKJV Psalm 57:3], [https://www.biblegateway.com/passage/?search=John+4%3A34&version=NKJV John 4:34], [https://www.biblegateway.com/passage/?search=John+6%3A44&version=NKJV John 6:44], [https://www.biblegateway.com/passage/?search=John+6%3A57&version=NKJV John 6:57], [https://www.biblegateway.com/passage/?search=John+12%3A49-50&version=NKJV John 12:49], [https://www.biblegateway.com/passage/?search=John+17%3A18&version=NKJV John 17:18], [https://www.biblegateway.com/passage/?search=Galatians%204%3A4-5&version=NKJV Galatians 4:4-5], [https://www.biblegateway.com/passage/?search=Hebrews%203%3A1&version=NKJV Hebrews 3:1]). The Holy Spirit is was likewise sent into the world to sanctify it (cf. [https://www.biblegateway.com/passage/?search=Psalm%20104%3A30&version=NKJV Psalm 104:30], [https://www.biblegateway.com/passage/?search=Luke+24%3A49&version=NKJV Luke 24:49], [https://www.biblegateway.com/passage/?search=John+14%3A26&version=NKJV John 14:26], [https://www.biblegateway.com/passage/?search=John+15%3A26&version=NKJV John 15:26], [https://www.biblegateway.com/passage/?search=John+16%3A7&version=NKJV John 16:7], [https://www.biblegateway.com/passage/?search=Galatians%204:6&version=NKJV Galatians 4:6]).
Christ passed His mission on to the Apostles when He commanded them to share the Good News of salvation with all peoples: “This [[Gospel]] of the Kingdom shall be preached throughout the whole world as a witness to all nations; and then the end of the world shall come” (Matthew 24:14). The Lord’s final commandment before ascending to the Father is known as the Great Commission and is recorded in all four [[Gospel]] accounts:
::* "So Jesus said to them again, 'Peace to you! As the Father has sent Me, I also send you.' And when He had said this, He breathed on them, and said to them, 'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.' " (John 20:21-23)
Saint Luke also gave an account of recounts the Great Commission in the [[Acts of the Apostles]]: “ ‘But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’ ” (Acts 1:8)
The missionary calling of the Orthodox Church finds its fulfillment in the beautiful eschatological vision of Saint [[John the Theologian]]: “After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’ ” (Revelation 7:9-10) The Orthodox Church has consistently upheld this vision of the worship of God in every language. Historically, Orthodox missiology has been characterized by its incarnational approach of learning the culture of the audience, translating the Scriptures and liturgical texts into the language of the people, training native clergy, imparting the full Orthodox theological heritage of doctrines and patristic wisdom; and ultimately establishing a regional, self-ruled hierarchy.
The missionary hierarch, [[Anastasios (Yannoulatos) of Tirana and All Albania]], has done much to articulate the missiology of the Orthodox Church. The following are selections from Archbishop Anastasios’ missiological reflections, teachings, and writings:
The missionary Archbishop [[Makarios (Tillyrides) of Kenya]] has expressed similar themes of Orthodox missiology, as well as the practical implications of evangelism for Orthodox Christians:
* "The mission of the Church is to free the world from the dominion of Satan and the slavery of death and of sin and all other bondages. This liberation is the real Gospel for mankind. Therefore the ministry of evangelization is a ministry of liberation. The Messiah was anointed 'to preach deliverance to the captives … to set at liberty them that are bruised'(Lk.Luke 4:18)... Evangelism invades Satan's dominion."
* "Our sinfu1ness sinfulness is [an] obstacle [to evangelism]. It prevents the fire of the Holy Spirit from burning within us and filling us with sacred zeal, faith and enthusiasm so that we can transmit the light of Christ to others, as happened in the case of the Apostles."
* "There is no true evangelism, if the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed."
*"The fishing of men requires patience in every situation and circumstance. As laborers of the Lord's harvest, we should work patiently and persistently. Conversions may not be instant. Perhaps we shall only sow the seed, another will water and someone else will reap. But this does not matter. God will reward all His workers according to their '''efforts'''."
*"Evangelism requires discretion and politeness. Without sulkiness and a style of reprimanding, with meekness and, even more, with respect, full of the joy which is a fruit of the Holy Spirit, we should tell others about the good news of salvation through faith in Jesus Christ. St Paul commends 'Let your words be always full of grace, seasoned with salt, so that you may know how to answer everyone' (Col.4:6)."
*"For any Christian worker, prayer has to be his continuous resource, his solace and his weapon. Through prayer he will receive divine strength and illumination and words will be given to him so that he will fearlessly make known the mystery of the Gospel ([https://www.biblegateway.com/passage/?search=Ephesians%206:19-21&version=NKJV Eph.6:19]). It is by no means accidental that St. Paul asks for the prayers of believers so frequently. Nowadays, we need people who like Epaphras will be always wrestling in prayer for those engaged in evangelistic work ([https://www.biblegateway.com/passage/?search=Colossians%204%3A12&version=NKJV Col. 4:12]). Through prayer also we can ask God to open the hearts of those to whom we are witnessing, as He did in the case of Lydia."
*" [T]he Church is sent into the world to call people and nations to repentance, to announce forgiveness of sin and a new beginning in relationship with God and with neighbors through the Lord Jesus Christ."
*"To be united with the Lord Jesus Christ through the work of the Holy Spirit is the greatest blessing of the Heavenly Kingdom and the sole abiding ground of our missionary activity in the world. The same Lord who challenged Joshua about the un-possessed land, is the One who still today commands His laborers to cross all frontiers and to enter into the most unknown territories in His Name, and assures them " 'Surely I will be with you always, to the very end of the age" ' (Mt. 2 8Matthew 28:20)."
Metropolitan [[Kallistos Ware]] has spoken about the evangelistic implications of the [[Divine Liturgy]]: "The celebrant says just a little before the blessing [at the end]: 'Let us go forth in peace.' ... Peace means: Go out into the world and impart to those around you the Eucharistic life and hope which you have yourselves been filled with. You have received the Holy Gifts. Gifts are meant to be shared with others. Christ has given Himself to you; now you are called to give yourselves to your neighbors... Peace here means: Translate the Eucharistic mystery into practical [[social action]], into kenotic service. Render to all who are broken and lonely, to all who are suffering and in need... Peace makes us into [[apostles]] and missionaries, healers of the sick and [[servants of the poor]]. Peace means that thanksgiving has to become [[evangelism]]; doxology has now to become [[diakonia]]."
The Orthodox Church has a rich and vibrant missionary tradition. Beginning with the Apostles, the Church sent out missionaries to spread the Christian faith to all peoples. The Church at [[Antioch]] sent the [[Apostle Paul]] and [[Apostle Barnabas]] on their first missionary journey to Asia Minor and Greece. The Apostle Paul completed three such journeys, each time extending further out and founding new churches. In addition to the missionary work of the Apostles (and later of bishops, priests, and monks), [[evangelization]] took place in a variety of other ways (through trade relations, personal friendships, [[philanthropic]] institutions and acts of [[charity]], the inspirational witness of the Church as a role model community, etc.). In other words, laypeople played a highly significant role at the local level of [[evangelization]].
Christian communities arose in major urban centers first, before spreading to rural areas through monasticism from 270 onward (first in Egypt and Syria, then elsewhere). The faith spread rapidly, helped by a number of external factors. First, Roman infrastructure greatly aided the speed of travel. Second, the conquests of Alexander the Great and his Hellenization campaign had made the Greek tongue a universal language throughout the Roman Empire, extending even into the Far East. Third, due to the Jewish Diaspora, there were synagogues strewn far and wide throughout the Mediterranean basin and penetrating into Asia and Africa. [[Image:Patrick of Ireland.jpg|right|frame|St. [[Patrick of Ireland]] ]]These pious monotheistic communities provided inroads for the [[Gospel]] to be preached, rendering many contexts compatible contexts for the new faith to be embraced.
The Christian faith took root in all corners of the Roman Empire, including Spain, France (Saints [[Irenaeus of Lyons]] and [[Martin of Tours]]), Britain (Saints [[Augustine of Canterbury]] and [[Aidan of Lindisfarne]]), and North Africa. The [[Apostle Mark]] had founded the Church in Egypt in the 1st century. In the 4th century, Saint [[Frumentius of Axum]] preached the [[Gospel]] to the Ethiopian royalty at Axum, and was later consecrated the first Bishop of the Ethiopian Orthodox Church by Saint [[Athanasius of Alexandria]].
In Europe, the situation became dire for converts as early as the 2nd century. The Romans began major campaigns of persecution against Christians in France in the 2nd century and in Spain in the 3rd century. Britain’s first martyr, Saint [[Alban]], died in 303. However, with the adoption of Christianity as the official religion of the Empire in 380, Christian [[evangelists]] were given free reign to spread the faith.
===Medieval Church===
The seventeenth century saw Russian missionaries go to China. The Chinese Orthodox Church would produce a number of martyrs during the Boxer Rebellion (St [[Mitrophan Yang]] of Beijing) in 1900. On the whole, however, the Russian Church’s missionary fervor languished during Russia’s period of westernization in the 17th and 18th centuries.
A remarkable revival in missions took place in the 19th century, corresponding to widespread spiritual renewal in the Church (due in large part to the translation of the Philokalia into Slavonic by St [[Paisius Velichkovsky]]). At the Kazan Academy, established in 1842, numerous translation projects were undertaken and native clergy received training (Ilminsky). In 1793, a small group of monks from Valaam monastery was sent to [[evangelize]] Alaska, a Russian territory since 1867. The most famous members of this small group are were Saint [[Herman of Alaska]] and Saint [[Juvenal of Alaska]]. Saint Juvenal was martyred by a heathen Alaskan tribe whom he sought to convert. Most of the company died or returned to Russia, and in the end only Saint Herman remained, choosing to stay in Alaska out of love for the native inhabitants, the Aleuts. He lived as a hermit on Spruce Island and cared for the poor Aleuts, guiding them to Christ and raising many orphans. Saint Herman’s missionary career spanned 40 years.
Saint Innocent of Alaska mentored two other great missionary saints: Saint [[Jacob Netsvetov]] of Alaska and Saint [[Nicholas of Japan]]. Saint Jacob was born in Alaska to a Russian father and an Aleut mother. Thus, he grew up knowing both the Russian and the Aleut languages and cultures. After completing his studies at a seminary in Russia, he was ordained to the priesthood by the same Archbishop who had ordained St Innocent a priest. St Jacob longed to return to his native Alaska to preach Christ to his own people. He and his wife traveled to Alaska in 1828. His first parish encompassed five islands. In this role, he founded a school and trained the future leaders of the Aleut Church. He corresponded with St Innocent regarding translation issues, and himself undertook the translation of the Scriptures into the language of his parishioners. After the death of his wife, he requested permission to join a monastery. Instead, by God’s providence, he met Saint Innocent, Bishop of Kamchatka at the time, who counseled him during this difficult time. In the end, Saint Innocent appointed him head of the new Kvikhpak Mission. Saint Jacob traveled hundreds of miles along the Yukon and Kuskokwim Rivers to proclaim Christ to the Yupik Eskimos and the Athabascan peoples. Over the course of 20 years, he learned various Alaskan languages, invented a new alphabet, baptized hundreds, built churches, and developed Christian communities. Yet towards the end of his life, the saint was slandered and had to undergo ecclesiastical investigation at Sitka. While at Sitka, Saint Jacob served at the Tlingit chapel. Though he was cleared of charges, he died before he could return to the mission field, in 1864.
[[Image:Innocent of Alaska.jpg|right|frame|St. [[Innocent of Alaska]] - Apostle to Alaska and Siberia]]
Saint Innocent of Alaska also directly inspired and personally guided another extraordinary missionary: Saint [[Nicholas of Japan]]. While at St Petersburg Theological Seminary, Saint Nicholas volunteered for the request of the Russian Consulate in Japan for a priest. He providentially met St Innocent on his way to Japan in 1860 (and again in Japan in 1861). Saint Innocent graciously mentored Saint Nicholas, counseling him to absorb learn the language, religious ethos, and culture of Japan with studious dedication. When Saint Nicholas arrived at Hakodate in 1861, Japanese society was hostile towards [[evangelization]], so he spent the next eight years learning the language, customs, and history of the Japanese people. This time was foundational for his work of translating the Scriptures and the liturgical services of the Church into classical Japanese. His small congregation grew slowly. In 1869, Saint Nicholas reported on his work to the Holy Synod of Russia, who decided "to set up a special Russian Ecclesiastical Mission to preach God's Word among pagans," with Father Nicholas as head. The saint returned to Japan and moved to Tokyo, the new center of his missionary endeavors. There he established a number of schools, including a theological school, which became a seminary in 1878. Raising up native clergy was a high priority for Saint Nicholas, and his method was always to catechize converts in such a way that they could effectively share the [[Gospel]] with their countrymen as lay catechists. In 1880, he was consecrated bishop of Tokyo. Shortly after his consecration, he ordained the first Chinese Orthodox priest, Saint [[Mitrophan Yang]], who would be martyred in the Boxer Rebellion. Saint Nicholas completed the construction of the Holy Resurrection Church in 1891. By 1911, there were 266 Orthodox parishes; the Orthodox faithful numbered 30,000. The Archbishop, revered by many in Japan and abroad, died in 1912.
With the Communist Revolution of 1917, the Russian Church was forced into a similar situation as the captivity of the Byzantine Church from 1453 to 1821. Discrimination, persecution, and intimidation were the new order of the day for Russian Orthodox Christians. As a result, the mission work of the Russian Church all but ceased, and the energy of the clergy was focused on the preservation of the faith.
He encouraged both men and women to come to Africa to help labor in the Lord’s vineyard. And those who could not join him as missionaries (ιεραπόστολοι), he exhorted to support the work of the Church as senders of missionaries. Towards the end of his life, he wrote the following words: “I beseech you since I have been brought to the midst of the sea, pray and implore that our ‘fishing for people’ may not tarry to fill nets.’ ”
One month before he died, he wrote from Congo: “I love the Africans and am fully convinced that the Lord has brought me here. I hope to use the few remaining days of my old age preaching and teaching here. The place I am now located in is a large city (Kananga) or of 50,000 people near the central part of the Congo (Zaire). The people are eager to learn about Orthodox Christianity. But I am old and alone and my capacities are now limited. I don’t know how I’ll manage, but the Lord Jesus will show me, as he always has in the past. Remember me in your prayers.”
In 1973, his friend Archimandrite Chariton (Pneumatikakis) took over his role in Kananga, Congo. Father Chariton’s enduring missionary legacy can be summed up in his last words, “Ring the bells of Orthodoxy in every corner of Africa.”
Another great Greek Orthodox missionary was Father [[Cosmas (Aslanidis) of Grigoriou]]. At a young age, he began a correspondence with Fr Chrysostomos. He traveled to Congo (then called Zaire), where the fire of missionary fervor blazed forth in his heart. Under the guidance of [[Amphilochios (Tsoukos) ]] (in Congo at the time; now in New Zealand), he built an astonishing 10 churches in 14 months. He was advised to receive his monastic tonsure on Mount Athos before returning to the mission field. At his tonsuring, he was named Cosmas in honor of the great Saint [[Cosmas of Aetolia]] (+1779), also an Athonite missionary. Renewed in his love for God and in spiritual strength, Father Cosmas returned to Zaire.
First Father Cosmas went to Kananga, to assist Father Chariton and Sister Olga. Then, receiving the blessing of Metropolitan Timothy of Central Africa, he journeyed to Kolwezi. There he began to build many churches. Over the course of his missionary labors, he baptized 15,000 Africans, catechized, preached, provided the sacraments of the Church, abd organized a large agricultural complex that would provide food and jobs for many, including lepers and prisoners. Having learned Swahili and Afrikaans, he faithfully passed on to the Africans the Orthodox Tradition as he had learned it in Greece and on Mount Athos – most especially the Jesus Prayer – for the salvation and transformation of the people and their deliverance from demonic magic.
From the beginning, Orthodox mission work in Africa emphasized the importance of translating church services into the local languages. Archbishop [[Makarios III (Mouskos) of Cyprus]] was very active in East Africa, where he personally baptized thousands of people. In the late 1970s, Makarios helped establish a seminary in Nairobi, Kenya. He asked Andreas Tillyrides (now Metropolitan Makarios) to organize the seminary. The newly built seminary opened its doors to students from East Africa in 1982 and later, in 1995, received students from West Africa, Zimbabwe, and Madagascar. During his time as dean at the Orthodox Patriarchal Seminary of Archbishop Makarios III in Nairobi, Andreas Tillyrides began a program which guided students to translate services of the Orthodox Church into more than 15 African dialects. Andreas was tonsured a monk in 1992, receiving the name Makarios. Shortly after this, he was ordained to the priesthood and then consecrated bishop by Metropolitan Petros and Bishop Theodoros of Uganda. As Archbishop of Kenya, he currently oversees more than 430 churches, and is fluent in multiple African dialects. He was instrumental in the consecration of Bishop [[Athanasios (Akunda)]] of Kisumu and West Kenya in 2015 and Bishop Neophytos (Kongai) of Nyeri and Mt. Kenya in 2016.
[[File:Kananga.jpg|thumb|right|Metropolitan Theodosius of Kananga visiting one of his many parishes in the Democratic Republic of Congo]]
The current Pope and Patriarch of Alexandria and all Africa, [[Theodoros II (Choreftakis) of Alexandria]], is renowned for his missionary zeal. In 1997, he served as the Metropolitan of Cameroon, which he greatly expanded through the building of churches, hospitals, and schools. In 2002, Metropolitan Theodoros was called upon to serve the holy Metropolis of Zimbabwe. There, he founded four missionary centers, nursery schools, technical schools, and two additional mission centers in Malawi. He was also active in forming Orthodox communities in Botswana and Angola. Following the sudden death of Petros VII, the Patriarch of Alexandria at the time, Theodoros was unanimously elected to the Throne on October 9, 2004.
What began as a small committee in 1962 became the Greek Orthodox Archdiocesan Mission Center in 1984. The Mission Center was first based in New York, then transferred to the St Photios shrine in St Augustine, Florida, where Greek Orthodox Christian immigrants had first stepped foot in North America in 1768.
Starting in 1987, the Mission Center sent short-term mission teams to East and West Africa, later expanding to 25 other countries. At the suggestion of Charles Ajalat, Archbishop Iakovos “moved forward advanced the idea” idea to make the Mission Center an agency of SCOBA (Standing Conference of the Canonical Orthodox Bishops in the Americas). “This This concept was unanimously approved and embraced by all involved,” and in light of its taking on a pan-Orthodox nature, the GOA Mission Center was renamed the [[Orthodox Christian Mission Center]] (OCMC). “By 2014, 2500 short term and 115 long term missionaries have served in thirty different countries under the OCMC,” consisting of “clergy, physicians, nurses, teachers, catechists, social workers, church builders, translators, and volunteers of all ages.” The approach OCMC takes in cross-cultural missionary work is to seek the blessing of the Orthodox hierarchs in the sending nations and to work closely with and support the initiatives of the Orthodox hierarchs in the receiving nations.
===Other Recent Orthodox Mission Work===
Since the fall of Communism, the Russian Orthodox Church has also been very active in sending missionaries around the world, often alongside Greek missionaries. Orthodox churches under the direction of Russia the Russian Patriarchate or of the Ecumenical Patriarchate have been founded in the following countries in Asia: South Korea (where there is a native clergy), the Philippines, China, Hong Kong, Cambodia, Indonesia (Father [[Daniel (Byantoro)]]), Pakistan (Father Joseph Farooq), India, Thailand, Singapore. The Orthodox Church is also is actively growing in Central and South America, especially in Cuba, Mexico, Haiti, and Guatemala. The case of Guatemala is particularly noteworthy: 200,000 Guatemalan “Indians” indigenous natives mass converted to the Orthodox faith under the spiritual guidance of the charismatic social justice figure, Father Andres Giron. There is currently an Orthodox orphanage in Guatemala City ([[Hogar Rafael Ayau]]) run by the [[Monastery of the Holy Trinity (Guatemala)]], as well as a medical clinic in Aguacate. The Greek Orthodox Bishop of Australia, [[Amphilochios (Tsoukos)]], who previously served in the Congo, has established churches in Oceania, including New Zealand, Fiji, Tonga, and Samoa.
==Orthodox Missionary Saints==
:that all may know Thy love. . . O Lord, pour down Thy grace on the earth. Let all the nations of the earth come to know Thy love;
:to know that Thou lovest us with a mother’s love, and more than a mother’s love for even a mother may be forgetful of her children,
:but Thou forgettest never, because Thy love for Thy creation is boundless, and love cannot forget. O merciful Lord, by the riches of Thy mercy, :save all peoples” (''St Silouan the Athonite'', page 276).
:O Lord, let all Thy peoples discern Thy love, and the sweetness of the Holy Spirit, that men may forget the sorrows of this world,
:and forsake all that is evil, and cling unto Thee in love, and live in peace, doing Thy will to Thy glory… I pray Thee, O merciful Lord,
:for all the peoples of the earth, that they may come to know Thee by the Holy Spirit. As Thou didst suffer my sinful self to know Thee in Thy Holy :Spirit, :so let all the peoples of the earth know Thee, and praise Thee day and night. I know, O Lord, that Thou dost love Thy people, but men do not :comprehend Thy love, :and the nations are flung about the surface of the earth… People have forgotten Thee, their Creator, and seek after their own freedom, :not perceiving that Thou art merciful, and lovest the repenting sinner, and givest him the grace of Thy Holy Spirit. Lord, Lord, :grant the strength of Thy grace, that all nations may know Thee in the Holy Spirit, and praise :Thee in joy, :just as Thou didst give to my unclean and odious self the joy of desiring Thee, so that my soul is drawn day and night to crave Thy love” :(''St Silouan the Athonite'', pages 273-275).
*[https://www.ancientfaith.com/specials/culture_community_and_children/it_takes_a_village_the_incarnation_of_god_in_community Homily by Orthodox missionary Nathan Hoppe on "The Incarnation of God in Community" (transcript included)]
*[https://www.ancientfaith.com/specials/culture_community_and_children/incarnating_the_word_of_god_in_our_hearts_and_transmitting_it_to_our_childr Homily by Orthodox missionary Nathan Hoppe on "Incarnating the Word of God in Our Hearts and Transmitting it to Our Children" (transcript included)]
*[https://static1.squarespace.com/static/5e78f10494c7b26bc99e2fd2/t/5e7e1fa9844cdb3584ffeef5/1585323945878/18.We_Are_Going_to_Live_in_Paradise.pdf "We are going to live in Paradise: Orthodoxy in the Congo"] in ''Road to Emmaus''
*[https://static1.squarespace.com/static/5e78f10494c7b26bc99e2fd2/t/5e7e1fa247c7f816da9670a7/1585323938576/18.Letters_from_an_Apostle.pdf "Letters from an Apostle: The Inner Life of Father Cosmas of Zaire"] in ''Road to Emmaus''
*[https://static1.squarespace.com/static/5e78f10494c7b26bc99e2fd2/t/5e7e2002abb56b3bf6b01d51/1585324034841/23.EVERYTHING_IN_LOVE.pdf Interview with Fr Luke Veronis on "The Making of a Missionary"] in ''Road to Emmaus''
*[https://static1.squarespace.com/static/5e78f10494c7b26bc99e2fd2/t/5e7e1e8cb042e9754b2b89c0/1585323660490/06.ORTHODOX_MISSION_PROFILE.pdf Article on Indonesian missionary priest, Arch. Daniel Byantoro] in ''Road to Emmaus''
==Bibliography==
'''Missiology'''
[https://missions.hchc.edu/missions/articles/articles/discovering-the-orthodox-missionary-ethos "Discovering the Orthodox Missionary Ethos"]
by Archbishop Anastasios of Albania
[http://pravoslavie.ru/53813.html "The What Where, When, and Why of Orthodox Missions"] by Father Martin Ritsi (see also this ([https://pemptousia.com/2017/05/the-what-where-when-and-why-of-orthodox-missions/ link])
Stamoolis, James J. ''Eastern Orthodox Mission Theology Today.''
Smirnov, Eugenii K. ''A Short Account of the Historical Development and Present Position of Russian Orthodox Missions.''
Bolshakoff, Serge. ''The Foreign Missions of the Russian Orthodox Church.''
