EXCERPTS FROM:
Q & A: Bishop Kallistos Ware on the Fullness and the Center
Interview by David Neff posted 7/06/2011 10:18AM
http://www.christianitytoday.com/ct/article_print.html?id=92826
Neff: In open countries where Orthodoxy has never been an established religion, how does Orthodoxy reach out to unchurched people?
Ware: In Britain, we have until very recently been concerned simply to be able to minister to our own people, to the children of Orthodox immigrants, who have lost a living link with their own church. Building our parishes from nothing—no church building, no accommodation for the priest—is not easy, and many of our priests in Britain still have to earn their living with secular work, because the community wouldn't be able to support them full-time. We need to have a much more effective home mission before we reach out to others.
We Orthodox would certainly be against proselytism, by which I mean negative propaganda aimed at practicing members of other churches, criticizing what they already believe. That is not the way of Christ. But evangelism is something different.
We Orthodox are still certainly too inward looking; we should realize that we have a message that many people will listen to gladly. I see our mission not primarily to practicing members of other churches, but to the unchurched who are very numerous in Britain, less so in the United States.
To me, the most important missionary witness that we have is the Divine Liturgy, the Eucharistic worship of the Orthodox Church. This is the life-giving source from which everything else proceeds. And therefore, to those who show an interest in Orthodoxy, I say, "Come and see. Come to the liturgy." The first thing is that they should have an experience of Orthodoxy—or for that matter, of Christianity—as a worshiping community. We start from prayer, not from an abstract ideology, not from moral rules, but from a living link with Christ expressed through prayer.
Neff: To draw in the unchurched, evangelical churches often strip away things that might be mysterious or strange. But when you invite someone into an Orthodox liturgy, you hit them full-on with strange symbolism and unfamiliar words.
Ware: Yes, and let them understand what God gives them to understand. Throw them in at the deep end of the swimming pool and see what happens. That is very much our Orthodox approach. I would not want to offer a watered-down version of Orthodoxy.
The basic rules of Christianity, our relation to Christ, are very simple. Because they are simple they are also often difficult to understand.
On the other hand, we should not be content with a bare minimum. We should offer people the fullness of the faith in all its diversity and depth. I would wish people, when they come to the Orthodox liturgy, not to think that they understand everything the first time. I hope, rather, that they have an experience of mystery, a sense of awe and wonder. If we lose that from our worship, we have lost something very precious.
There's a bad expression of mystery, which is just mystification. But there's a good sense of mystery—to realize that in our worship we are in contact with the transcendent, with that which far surpasses our reasoning brains. I hope that this sense of living mystery, which is entirely bound up with a personal experience of Christ, is conveyed through our worship.
Neff: We've talked about evangelizing the unchurched. That's one area where Orthodoxy hasn't done a whole lot. Why is that?
Ware: You are not entirely fair to the Orthodox. From the ninth century on, the Orthodox undertook an immense missionary outreach to Slavic peoples—Bulgaria, Serbia, Russia. In that period they were every bit as dynamic in their missionary outreach as the Western church.
You have to take into account the effect of being under Muslim rule, when any form of missionary outreach was forbidden. Christians survived under Islam as self-contained communities, but to attempt to convert a Muslim to the Christian faith would have led immediately to a death sentence. So, naturally, under Islam the Orthodox could not undertake notable missionary work. In the 19th century, there were Russian missions in China, Japan, Korea, and among the Muslim tribes within the Russian Empire. Then came Communism, and it made outward missionary work more or less impossible.
We Orthodox ought to be doing much more than we are doing in this field, but you have to allow for the historical circumstances. The West in the last five centuries has been dominant, rich, influential, colonial, imperial, expansionist. That made missionary work much easier. The East had none of these privileges except for a limited extent in Russia.
Neff: Jaroslav Pelikan, an important historical theologian who became Orthodox late in life, once told me, "You evangelicals talk too much about Jesus and don't spend enough time thinking about the Holy Trinity." Can one talk too much about Jesus?
Ware: I would not want to contrast faith in Jesus with faith in the Holy Trinity. My faith in Jesus is precisely that I believe him to be not only truly human, but also to be the eternal Son of God. I cannot think of a faith in Jesus that does not also involve faith in God the Father.
How is Jesus present to us personally at this moment? How is it that he is not merely a figure from the distant past, but that he also lives in my own life? That is through the Holy Spirit. Therefore, I cannot understand a faith in Jesus Christ that would not also involve faith in the Holy Spirit.
I don't think we can have too much faith in Jesus. But faith in Jesus, if it is to be truly such, is necessarily Trinitarian. If you look at the lives of the Orthodox saints, you will find a very vivid faith in Jesus. Their affirmation of the Trinity did not in any way diminish their sense of Jesus as their personal Savior.
