INTERNATIONAL CONFERENCE ON THE SOCIAL WITNESS AND SERVICE OF THE ORTHODOX CHURCHES. Monday 3 may Finnish evening in Joensuu Orthodox seminary

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1 1 INTERNATIONAL CONFERENCE ON THE SOCIAL WITNESS AND SERVICE OF THE ORTHODOX CHURCHES Valamo Monday 3 may Finnish evening in Joensuu Orthodox seminary Abbess Marina, Lintula convent: Mission and Diakonia: tools of witness: An experience from Kenya GENERAL BACKGROUND INFORMATION The awareness of the Church s call to mission has always been alive in the Orthodox Church. External reasons have forced the Orthodox Church, at many different times, to abandon mission work in those areas where great political and social changes have occurred in the structure of societies. Even the very beginning of Orthodoxy in Finland is the result of the two missionary monks, SS Sergius and Herman of Valamo Monastery, who were the first bringing Orthodox Christianity to Finland from the East in the twelfth century. The two World Wars, especially the second in 1939, caused many changes and losses in the Orthodox Church of Finland. It was forced to concentrate all her efforts on preserving her identity in the midst of the overwhelming Lutheran majority. Driven away from their homes to other sections of the country, the Orthodox people were faced with a new and insecure religious environment. In the beginning of the 1970 s, however, the Church was strong enough and believers began turning their interests outside the country and the Church. 1 The rapid communications brought all the continents nearer to each other. Thus, the Africans began studying abroad. Ugandan priests, future Metropolitan of Uganda Theodoros Nankyama and father Elias Buzinde, visited Finland 1964 attending the Syndesmos meeting, and that awakened an enthusiastic missionary zeal in the Orthodox faithful. (Greek emigrants had brought the Orthodox faith to Kenya in the beginning of the last century. Ugandan men Spartas and Bassijakitalo, who were Anglicans discovered the faith in The Patriarchate of Alexandria took these countries wit Tanzania under its jurisdiction in 1946.The Holy Archbishopric of Irinoupolis was founded in 1958.) But not earlier than in 1977 the first two missionaries left for Kenya. I was one of them. The other one was Siina Taulamo, who for years has given her heart to the Mission. We were full of energy and ready to give all our skills and love for African people. We were assured that all the official documents and agreements were in order. Archbishop Paul and the head of the Mission Board Metropolitan Johannes of Helsinki, had had wide correspondence with Metropolitan Frumentios. But what happened? On the day, we first time met the hierarch, the Metropolitan of Irinoupolis and East-Africa, he at once asked us to return home. He asked: Who sent you here? We answered: Metropolitan John. Who is this Mr. John? and so 1 Maria Iltola. Missionary activities of the Orthodox Church in Finland. Orthodoxy in Finland, Past and Present, 1981.

2 2 on. Accusations were very heavy. He even said: If this Mr. John comes here I will cut his legs. Sister Sina had problems with her heart and every time we went to visit the Archbishop several nitro pills were needed. Actually no help was needed. Later we understood that it was money what they really wanted. Anyhow, we stubborn Finnish ladies, did not obey. We were received warmly by African priests with their auxiliary bishop, African by born. We built the small hut on the Kikuyu area and started our work. Later on, after two years we received the blessing for our work from the Archbishop. Gathuna, the assistant bishop was defrocked 1979 and bloody fights were seen in the churches. Gathuna had worked in the Church since 1936 as a priest and since 1973 as a bishop. He had joined Mau mau group and attended the fight for the independence of Kenya and was prisoned for many years. Africans could not understand the defeat of their own bishop. People, especially those of Gathuna s age group, those who were circumcised at the same time, continued to work with Gathuna who still acted as a bishop. There were violent riots in the churches. Priests were beating, the Holy Gifts poured upon the ground, the altars were desecrated. Gathuna became like a magic man and a tribal priest and was made a martyr. We tried to be neutral, but in Africa it is not possible. You are working with someone and against the other one. Once we were locked with Father Eleftherios, the supporter of Metropolitan Frumentios, inside the church during the Liturgy. It was a great surprise to the Gathuna s people outside when I suddenly stood in front of them. I had climed out from the church window. Not earlier than 1980 when Archbishop Anastasios, nowadays the primate of the Albanian Orthodox Church, was nominated the Archbishop, the climate in the church received the peace. The Orthodox Patriarchal Ecclesiastical School in Nairobi, built in 1971 by the late Archbishop Makarios, the President of Cypros, is now the chief Theological School for the whole of the Patriarchate of Alexandria. It had been for years empty and unused earning the title of sleeping white elephant. It was opened in 1981 and African young men from Kenya, Tanzania and Uganda and all over Africa are studying for priesthood. This year, the last Gathuna s group joined to the official church. Before us in the country had been working several Greek missionaries. People remembered especially very much loved father Chrysostomos Papasarantopoulos. Mama Stavritsa Zachariou Greek borne, from the USA had come there before us. Missionaries from Greece and from the USA were working with Finnish missionaries some periods.

3 3 In Kenya there are today about over hundred African priests and approximately 400 parishes and perhaps faithful. 2 The church must have servants who understand local ways of life and are able to distinguish those attitudes and features which are naturally good, just and positive. They must see also the negative aspects such as some moral practises, polygamy, discrimination of women, female genital mutilation. 3 The opening of the seminar was a highlight event in Africa. THE RELIGIOUS MIND, AN AFRICAN SPECIAL FEATURE. In Africa, there are more than one thousand different tribes and each has its own religious system. In these systems there are no differences between the sacred and secular; between the spiritual and material areas of life. Where the African is, there is his religion. He carries it with him to the fields, schools, universities, and even to the Parliament. For the African, it is not enough to have active religion only once a week as in the Western countries where the churches and the minds of the people are locked for six days. Traditional religion occupies the whole man and his life, therefore, conversion to Christianity must embrace his language, his thought, and customs. Otherwise the conversion will be only temporal and the converts will revert to their old believes and customs during the crisis. 4 NEW EUROPEAN BETTER VALUES When Europeans, in great numbers, arrived in East-Africa, during the middle of the 19th century, they brought with them Western religion and values. Many old African values were lost and replaced by those of Europeans which were taught to be better. During the colonization the African lost his identity. Man was not anymore African, but he could not be a white European. 5 In the beginning, the Africans surrendered to the leadership of Europeans, but today, a hundred years later, the situation is totally different. Liberation, both politically and in religion, has been achieved. The African does not want someone to conduct him. He wants to feel home. During the colonization the African was free only on Sundays. Then no one could compel him to go to the church of whites. Families gathered together under a tree and served God in free way. African themselves accuse missionaries of having brought to Africa superficial form of Christianity. In our small village Muguga we were shown the big tree mugumo in front of which the ancestors of the Kikuyus had made offering to God who lived in a big mountain Kirinyaga, Mount Kenya. For the Kikuyus, it was very easy to accept the Orthodox Christianity because in some respects, it is very close to his own traditional religion. For Example, when an Orthodox priest lifts up the Holy Gifts in the Holy Eucharist, the African who belongs to the 2 Makarios Tillyrides, Adventures in the unseen, Harare Archimandrite Johannes` information, , March John S. Mbiti: African Religions and Philosophy, London 1960, pp Raimo Harjula, saarna Rauman kirkossa ,

4 4 Kikuyu tribe remembers at once the way his forefathers, the tribe s priest, offered the lamb to their own god. Nowadays the Orthodox Church of Kenya has managed to balance the Orthodox and African tradition at worship. Some African songs without instrument are sung during the distribution of Communion. After the Liturgy normal African songs are allowed with clapping, dancing and beating the drums. MISSION AND CULTURE Many Africans who in the past have been content within the western expression of Christianity, are today searching for an African Christian identity. They hold that God has spoken to their ancestors in many and diverse ways before speaking to them in the person of Jesus Christ. 6 Africans have never been people without faith. The God of the African permeates all aspects of his life and culture. The sun rises the sun sets, there is birth and there are children, there is soil, the planting, the harvest. There are the cuttle and the nourishment of life. There is death and life beyond death. Hundred years ago it was generally expressed that Africa was a dark continent. But - it is one of the oldest centres of Christianity in the world. St. Mark the Evangelist brought Christ to Africa after the first Pentecost when our faith began. Orthodox tradition includes such famous contributors as Origen, St. Augustine, St. Athanasios, St. Anthony the Great. Nowadays there are still alive and working years old Churches of Ethiopians and Coptics. The family traditions are strong. The family is the centre of spirituality and as long it is maintained it will grow. In African cultures the family is within a greater family which is the community. Everyone has a part in the community. Diakonia The word diakonia literally means to live for the others, or to become the servant of others. Diakonia is sacrifice for our neighbour. St. John of Krondstadt says: It is necessary that the following words should be engraved upon our hearts: Thou shalt love your neighbour as Thyself.` These words may guide our 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 curry on a perpetual war with yourself for the observance of these living words of our Lord. Force yourself to love. 7 Father John himself built special houses for the poor where he gave food for thousands. The church itself is diakonia. Diakonia is service. Apostle Luke says (Luke: 4:18-19) The spirit of Lord is upon me, because he has anointed me, to preach the Gospel to the poor, he has sent me to heal the broken heart, to proclaim liberty to the captives and recovery of sight 6 Makarios Tillyrides: Adventures in the unseen, page 389, Spiritual Counsels, Selected Passages from MY LIFE IN CHRIST by St. John of Krondstadt, Edited by W Jardine Grisbrooke, p 185.

5 5 to the blind, to set a liberty those who are oppressed, to proclaim the acceptable year of the Lord. Apostle James says: What does it profit, my brethren, if someone says he has faith, but does not have works? Can such faith save him? If a brother or sister, is naked and destitute of daily food, and one of you says to them: Depart in peace, be warm and filled, but you do not give them the things that are needed for the body, what does it profit? Thus also faith itself if it does not have works, is dead (James 2:14-17). If we live in Christ we love our neighbour. We help the sick and afflicted. From the very beginning the diakonia was in many ways within the work of missionaries. It is not possible to separate mission and diakonia. 8 We, who serve Mission and the work of diakonia, have taken up the Cross of Jesus. Everyone who believes serves the 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 its is the Will of God we serve. 9 FINNISH WORK The Finnish mission work in Kenya was started by laywomen. Our task was from the very beginning included teaching in Sunday schools, primary schools, youth groups and women groups, and also instructing those who would be baptized. Seminars were held all over the country for the priests, catechists and youth. Even handicrafts, home economy and health care were the part of the program. Orthodox customs and feasts tradition were taught for the support to the priests. We taught women to bake prosphoras, cleaning and advice in all kind of practical matters. Later on a priest from Finland brought his own talents to the work. In addition to educational and spiritual assistance, our Mission has also been working to improve the living standard of Christians, according to the wishes of the Kenya Government. With the help of Finnish Government aid for developing countries, schools and dispensaries has been erected and also the wells. Finnish mission friends, parishes and the church also have given material help. Two flour mills for local communities were donated, motorcycles and bicycles were purchased. Scholarships were given to the students. Very important matter has been to have godchildren and pay their school fees. Always the usual clothing has been very important issue. In addition to this, the robes have been presented to the priests and the seminarians, also even sport clothing to them. Sewing machines, typewriters and computers have been brought to them. Actual need is to support the library of the seminar so that it can grow and develop. We also learnt very much from our African brothers and sisters. Every day we could see how an African woman went to her field to work but before starting she prayed and asked blessing for the work from God. The prayers before and after the meals were never omitted. 8 Tillyrides s Archimandrite Johannes`s to igumenia Marina

6 6 Diakonia also was seen in their action. When the girl started her studies in the university, a big harambee, money collection feast was arranged to her. During the lenten season there was also a collection in the church during the Liturgy for some poor family in the parish. People wanted to give extra money they had saved eating the lenten food. When I myself had a very severe car accident in Kenya, people came to see me consoling and praying at my bed. They brought enormous amount food stuff. When they looked totally smashed car, they said: God really loves you, because you were saved. In Finland people would say: You were very lucky. MISSION SERVES THE HUMANITY Our seminary is held here in famous Valamo monastery. It has a long history of Mission and service in Christ. One of the greatest missionaries Valamo has sent faraway, is St. Herman of Alaska. According to the tradition, St. Herman upon his arrival to the shores of Spruce Island in Alaska, crossed himself saying, this will be that blessed place which will render my soul salvation. 10 Two very important things create the atmosphere, the motivation of someone to serve the Christ in His Mission. These two things are the Grace of God and fulfilment of the commandment: What St. Herman says upon his arrival to Alaska, 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. The church brings the Word of God to the people, and that Word must be converted into daily life. Under the leadership of Petros VII, Pope and Patriarch of Alexandria and All Africa, the Patriarchate 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 area of health. Orthodox Medical Facilities have assisted the local population very much., teaching to read and working to accomplish the human rights are the essential parts of the mission work. PROGRESSING IN TWENTY YEARS IN THE ORTHODOX CHURCH IN KENYA - TRANSLATIONS Twenty years ago the Liturgy was translated only in major languages of Kenya. (Nearly 60 languages are spoken in the country.) Today liturgical services are now available in sixteen African dialects. Archbishop Makarios with the help of the students has made an enormous work. Even the book Wisdom from Mount Athos by Archimandrite Sophrony, comprising the edited writings of Holy Starets Siluan, has been published in Kiswahili and Kikuyu. Mission in Africa has encouraged to construct schools. Twenty five years ago illiteracy was far more common, but today the Orthodox Church has doctors, teachers, and advocate or two and so on. Parishes has developed their own activities and many parishes have Nursery 10 The Orthodox Word, No 115, Pascha 1984, p.74.

7 7 School or Clinic. Now in Nairobi, one of the many encouraging activities is St. Clement of Alexandria College for Early Childhood Education where young Orthodox Christian receive training as teachers WOMEN WORKS Women in Kenya are the heart of the family. Children are many. Therefore the most important task also in diakonia work is to educate women. I myself was very much impressed the way the women were able to speak and express their ideas and thoughts in the meetings. In the Orthodox of Kenya there are many married priests. Their wives belong to the different denominations. This brings many practical problems. The Association of the Priests wives try to help the situation. There is at least once a year a seminar for all in the Diocese Centre, usually in August when the seminarians are on vacation. With the local money collections the association tries to arrange every year three regional meetings in different parts of the country. National committee of 14 women is responsible of the work. This year Archbishop Jonah of Uganda will chair the meeting of one week for the representatives of wives of Uganda, Tanzania and Kenya. The Kenyans are asking the support of sending ten representatives to the meetings. It will cost about 100 euros. 12 Mother Union is working very actively in the country. It is an organization of the state and Orthodox women take part in its work. - Church and the health care Finnish Orthodox Mission continues to erect clinics on the compounds of the Church with the support of the Finnish funds for developing countries. Finnish Foreign ministry and the Great Embassy of Finland have given support for the years The children receive the vaccination against different diseases nine times a year. In one of clinics it has been planned to establish a working place for the first HIV/aids- test centre. The Orthodox Church has co-operation with the Kenyan Lutheran and Pentecostal churches through CUAHA- (Churches United Against HIV/AIDS) network. Kenya is a dark country if we count the number of patients of HIV. 13 Malaria is a great plague in the country. Our missionary archimandrite Johannes has taught in villages in Western Kenya to dry swamps. Once there was a seminar in Kenya about this matter. One Mzee (old man) listened and listened to the lecturer and said in the end: You are speaking and speaking about those small insects (mosquitoes) but you do not say a single word about the big elephants who destroy our maize and banana fields. SOME WISHES It were very important to concentrate the training of the missionaries from different countires in one place. Some times the jurisdictions bring many difficulties. Hopefully in the future the 11 Archimandrite Johannes, see above. 12 Maria Kurten. Lähetysviesti 1/2004 page Maria Kurten Lähetysviesti 1/2004/ page 7.

8 8 Orthodox World could unite their strengths so that all work could be done in peace, love and unity. This was the motto of the Late Kenyan President Jomo Kenyatta. Very important is the attitude of the bishops to the mission. There is still much work to do in Africa. The harvest truly is plentiful, but the laborers are few. Therefore let us pray the Lord of harvest to send out laborers into His harvest (Mt. 9:37).