Mission and Diakonia in Orthodoxy in Africa

“It is a far, far better thing that I do than I have ever done; it is a far, far better rest
I go to than I have ever known.”
This was said by Charles Dicken’s character, Sydney Carton, as he went to be
guillotined in The Tale of Two Cities. You might well wonder what this has to do
with Mission and Diakonia. Sydney Carton goes to his death, so that others might
live. The word diakonia literally means to live for the others, or to become the
servant of others. Diakonia is sacrifice for our neighbour.
“It is necessary that the following words should be engraved indelibly upon our
hearts: ‘Thou shalt love Thy neighbour as T hyselfi ’ These words may guide oufx
hearts upon meeting with anyone at any time, whether he comes to us, or we go to
him; whether we have to do some work for him, or to give him anything, or simply
converse with him, or her. Bear in your heart the words love him as thyself, and
carry on a perpetual war with yourself for the observance of these living words of
Our Lord. Force yourself to love.”
P 185, Spiritual Counsels. Selected Passages from MY LIFE IN CHRIST by St.
John of Kronstadt, Edited by W. J ardine Grisbrooke.
Both of these quotations have something very serious to say to us about Mission and
about diakonia, which begin and end with loving your neighbour as yourself. Our
Lord, Jesus Christ, was given an earthly birth to commence His own Mission and
His own service of diakonia. We see His service commence at the wedding at Cana
where He performed His first miracle:
“Jesus said to them, ‘Fill the water pots with water.’ And they
filled them up to the brim. And he said to them, ‘Draw some
out now, and take it the Master of the Feast.’
This is the beginning of signs Jesus did in Cana of Galilee, and
manifested His Glory; and His Disciples believed in Him.”
John 2: 7-8, 11.
Our Lord gives sublime example of His love for His neighbours in Cana by
providing them with wine, not just vin ordinaire, but with a superb wine to show
them his love and his honour.
Throughout His earthly life, Jesus Christ, always loves His neighbour in every
instant of His Being. And His command to us is to act as did He, yet our very
mortality and humanity restrict us because we are all sinners. We have no recourse,
but Him.
J airus begged the Lord earnestly, “My little daughter lies at the point
of death. Come and lay your hands on her, that she may be healed,
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and she will live.’

Now a certain woman had a flow of blood for twelve years, and had
suffered many things from many physicians. She had spent all that she
had and was no better, but rather grew worse.
‘If only I may touch his clothes, I shall be made well.’
Immediately the fountain of her blood was dried up, and she felt in her
body that she was healed of the affliction.”’ Jesus recognized in himself
that power had gone out of him. He asked who had touched him and this
woman confessed that it was she. He said to her,
“Daughter, your faith has made you well. Go in peace and be healed of
your affliction.”
Someone came to where they were and said that there was no need for Jesus
to go to the home of Jairus as the child was already dead.
He then turned to J airus and said, “Do not be afraid; only believe.”
Jesus went to the house of J airus and asked, “Why make this commotion
and weep? The child is not dead, but sleeping.” then he took the child
by the hand and said to her, “Little girl, I say to you, arise.”
Mark 5: 23,25, 28-29, 34,36, 39, 41.
These verses tell how Jesus re-acted to those who believed in him. He never denied
those who seek him and he ever struggled for those who did not. He is ever ready to
help those in need. His love for them is so very great. His love for others leads him
to persecution, suffering and abandonment, and, finally, to crucifixion upon the
Holy Cross. And there, he laments,
“My God, my God, why have you forsaken me?”
Mark 15:34.
Even He, The Son of God, knew pain and sorrow in his humanity. Yet, Jesus
becomes Immortal and grants life eternal to all of us, Jew, or Gentile.
We, who serve Mission and the work of diakonia, have taken up the Cross of Jesus.
But, who serves Mission and the work of diakonia? Who are these special people?
Everyone who believes serves Mission and Mission serves diakonia. Believing makes
us all messengers, and, thereby, makes all sent to serve the Word of Christ in the
world in which we live. We do this service wherever we are and with those talents
given us through God’s grace and God’s love for us. For it is the Will of God we
serve.

“For by grace you have been saved through faith and that not of
yourselves; it is the gift of God, not of works, less anyone should
boast.” Ephesians 2: 8-9.
The Monastery of Valamo has had a long history of Mission and service in Christ.
From the times of great missionary endeavour from the West to the East, Orthodox
Missionaries were spreading The Word of Christ from the East to the West.
Valaaml Valamo became the heart of Mission in the Great Desert of the North. It
sent Missionaries to the West and to the North; and further to the South and the
East.
St. Herman of Alaska upon his arrival, according to Tradition, to the shores of
Spruce Island (in North America), crossed himself saying, “this will be that blessed
place which will render my soul salvation.’ THE ORTHODOX WORD, No. 115,
Pascha 1984, p 74.
Two very important things create the atmosphere, the motivation and the
mobilization of someone to serve Christ in His Mission. These two things are the
Grace of God and fulfillment of the commandment,
“A new commandment I give to you, that you love one another,
as I have loved you, that you also love one another.” John 13: 34.
St. Herman of Alaska went to his place of Mission in the Northern Desert, yet He
went to serve Christ among his neighbours there. Spruce Island was St. Herman’s
oasis, but it was an oasis of humanity. He remarked, from the Saviour, about his
spiritual children,
“What is hidden from the wise and prudent is revealed to infants.”
Mission serves humanity. One does not lock the door to life. One becomes one in
Jesus Christ by dwelling among his brothers and sisters in whatever place he, or she
is. We accept the call of God, as did the Holy Theotokos, saying,
“My soul magnifies the Lord, and my spirit rejoices in God my
Saviour. For he has regarded the humility of his handmaid; “
Magnificant, Luke 1: 46-48.
We live in our sea of humanity, accepting what we meet; accepting our brothers and
sisters as they are and helping them to Salvation within the context of their normal
lives. We do not impose; we do not colonise; we do not change the fabric of the local
culture and language. We emphasise the love of God and the love of one another
within the framework we meet, whether it is in our building of flats, or within our
local parish, or even far away in exotic lands. We must imitate Christ within the
ambiance of the life at hand whether it is in a monastery, or in a slum, or even in a
palace, or in the bush.

What St. Herman of Alaska says upon arrival in his venue of Mission, is very true of
the work of Orthodox Mission in Africa. With the commitment to diakonia we
literally become servants of others. We dedicate our lives to the service of others.
What does this mean? Life becomes altruistic and empathetic. The church brings
the Word of God to the people, and that Word must be converted into daily life.
“It is written, man shall not live by bread alone, but every word
that proceeds from the mouth of God.” Matthew 4:4.
We teach people to pray and to establish a talking relationship with the Lord, but
we must, also, provide them with the means of a Christ-oriented attitude and
behaviour within the existence of their daily lives.
We may build a church, a Holy Temple to God, yet the people must understand that
that God dwells within them and God surrounds them in their natural environment.
We praise God; we sing to God, but must not b‘e limited to shouting and
proclaiming, “Bwana asifiwe! (God be praised, or praised be God)”. Singing,
“Alleluia! Alleluia! Alleluia!” is not an end in itself, but a part of spiritual growth
and reality. It must lead to a Christian behaviour and a Christ view of life. It
targets an ideal, but it must accept that we are human and we are mortal and we are
sinners, therefore, there has to be an atmosphere of love which emphasizes
forgiveness. The sinner proclaims “Alleluia!” in a time of positive expression, but
he, or she, must understand the need for repentance when error, or sin, has been
committed. We must understand the Parable of the Publican and the Pharisee
which teaches us how God loves the repentant sinner. We are in constant need of
God’s love. It is very positive to human spiritual behaviour to say, “God have
mercy upon me a sinner.”
We may build a school, putting a roof over the heads of children, to allow them to
learn in relative comfort, yet the atmosphere of education is built with and within
the relationships of teacher to student, teacher to teacher, student to student. The
learning must be suitable to the learner. It must generate positive attitudes and
behaviours; aim at self-efficiency and self-discipline; provide direction toward
economic sufficiency; instill a community responsibility.
Mission in the Vineyards of Africa has encouraged the construction of schools. It
has invested very positively in education of the young. Twenty-five years ago
illiteracy was far more common, but today even the Orthodox Church has a doctor,
teachers, an advocate or two, and so on. Parishes have developed their own
activities and many parishes have Nursery School. Now, in Nairobi, one of the
many encouraging activities is St. Clement of Alexandria College for Early
Childhood Education where young Orthodox Christians receive training as
teachers.

Earlier, Seminary training was not very conclusive, but since the Orthodox
Patriarchal Ecclesiastical School opened in 1981, the quality and number of
Catechists and Priests Candidates has improved and grown. The Orthodox
Patriarchal Ecclesiastical School in Nairobi is now the chief Theological School for
the whole of the Alexandrine Patriarchate with students coming from many African
nations. Within the last twenty-five years, the number of African clergy has risen
from less than a score to more than one hundred and thirty priests in the
Archdiocese of Kenya and Irinoupolis alone. Under the dynamic leadership of
Petros VII, Pope and Patriarch of Alexandria and all Africa, the Patriarchate of the
Poor has been making many steps forward with a renewal of Orthodox spirituality
and enlightenment. Mission supporters have begun to realise the need for long term
investment in education and the area of health. Orthodox Medical Facilities have
assisted the local populations very much.
Presently, the Orthodox Archdiocese of Kenya and Irinoupolis has taken seriously
the challenge of the scourge of the Pandemic HIV/AIDS and has joined forces with
other Christian Churches to combat it. It has bieen actively involved in creating
awareness, encouraging changes of attitude and behaviour as well as supporting
care programmes for the infected, affected and those at risk.
Since the ethos of humanity is equally divided among three parts: mental, physical
and spiritual, we must always think in terms of balance, harmony and melody. The
wisdom of Solomon is desired; the rhythm and music of David a goal; but it is the
love of Jesus Christ for all of mankind and the humility and obedience to God’s Will
of the Holy Theotokos that is an essential need. We cannot serve in any sense of
Mission or offer any assistance through diakonia without this understanding of
those with whom we share a common faith, or faith-to-be. We cannot separate
ourselves from one another.
In, The Triads, St. Gregory Palamas refers to us and our relationship to God as,
“...we carry the Father’s light in the face of Jesus Christ in earthen
vessels, that is our bodies, in order to know the glory of the Holy
Spirit.”
Mission is not we and they, but we and us. The messenger/missionary can not cry
out to God, saying, “Look, Lord, I am saving them.” The missionary must seek
Salvation on behalf of all and for all. There can be no love for the neighbour if there
is an attitude, or behaviour, in which the missionary is separated from those who
receive the Word of Truth. The messengers must become one with those who
receive the message. They must live with and among the receivers. St. Herman of
Alaska did not go to that far post in the Northern Desert to be alone because his
mission was to carry the Word of Christ to those dwelling there.
We are all made in the image and likeness of God and we cannot make any division
which interferes with our union with Him. We all have various diversities in

culture, language, economic awareness, sense of community. Each of these

diversities must be respected and regarded with esteem. His Eminence, Archbishop
Makarios of Kenya and Irinoupolis has made significant steps in translating
Orthodox Religious Sacraments and Services in local languages of which there are
many throughout Africa. Even material has been translated regarding Orthodox
Spirituality. Recognition of local culture has helped people to sustain their societies,
traditional practices and languages. It has empowered them to strengthen their
human identity, integrity, well-being, sense of freedom and creativity within their
own cultural diversity, but also encompassing the love of God in a religious context.
Orthodox Missionaries have, since the time of Sts. Cyril and Methodios, made every
effort to take the Word of the Truth to people as they are in their own cultural and
linguistic foundations without imposition of strong foreign elements.
The Lord, Our God, teaches us through His Holy Gospel to love the Holy Trinity
and to love one another. This is the essence of faith. It is that we are joined together
through this great goodness and love. Jesus loves all and because He does we must
always oppose injustice, discrimination and any kind of abuse. We have the
Christian responsibility to advocate for fairness and what is right. Jesus sets the
tone and has given us the guidelines and commands for life, the life of all. We must
pray for one another, man and woman, and to treat all with respect and honour
because are the creation of the Lord. We must respect and honour all in the World
as God created it and has given us charge of it. We must respect human dignity as
we are created for that purpose in His image and likeness.
“By human resources it is impossible, but not for God: because
for God everything is possible.” Mark 10:27.