59 minute read
Communication approach in the missionary magazine Porethentes
from Theology & Culture-Volume 2
by Departamenti i Theologjisë dhe Kulturës, Kolegji Universitar Logos
Nikolaos G. Tsirevelos
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Adjunct Lecturer of Department of Theology & Culture, University College Logos
Corespondence:
e-mail: ntsirevelos@hotmail.com
Abstract
The study of the journal, named Porefthedes (Go Ye) emphasizes its historic contribution to the transmission and intake of the Gospel’s message worldwide. Additionally, it resulted in the recrudescence of Greeks’ interest in The Mission. The current Archbishop of Tirana and all Albania Anastasios was the founder of this journal. The former, Porefthedes, arose from the processes of “Syndesmos” (Association) in 1959, and was published from 1961 up to 1969 under the care of the “Inter-Orthodox Missionary Centre Porefthedes”, setting the foundations for the revival of The Mission. This paper’s first attempt is to record the journal’s publishing history and secondly to describe the publication process of the journal Porefthedes (artistic elaboration, linguistic means) and to investigate the specific features of the editors (transmitters); it also provides facts concerning the readers (receivers). Moreover, the theological documentation of the Orthodox martyria (message) has been recorded, divided into thematic categories.
Keywords:
Archbishop of all Albania Anastasios, Communication approach, Porefthedes, Christian witness (mission). Citation:
Tsirevelos N. The awakening of the Orthodox witness to the nations. Communication approach in the missionary Journal Porethentes.Theology & Culture. 2021; 2: 11-33. Doi: 10.13140/RG.2.2.34487.24482
Coverpage of the Journal Porethentes, designed by the artist Ntinos Xylopoulos
In the Orthodox Christian world, the interest in preaching the Gospel to the nations arose in the late 1950s and early 1960s. It has increased to the present day. This event led to the gradual establishment of new ecclesiastical communities in various countries of Africa, America, Asia and Oceania, with the support of the Churches of Greece and Cyprus, but also from the coordination of the Ecumenical Patriarchate of Constantinople and the Patriarchate of Alexandria. Nowadays, the culmination of this awakening is the missionary character that governs the texts of the Holy and Great Synod of the Orthodox Church, which took place in June 2016 in Crete (Great and Holy Synod, 2016).
Greek-language missionary journals published by the Church of Greece and by various private missionary associations (Tsirevelos, 2014:12), undoubtedly have contributed to the revival of this interest in mission in the modern history of Orthodoxy.
The first missionary journal printed in Greece was Porefthedes/Go Ye and published in 1959. The publication of the journal is associated with specific events of that time that led to the gradual missionary awakening in Greece and later in the wider Orthodox world. However, the starting point for the awakening of the Greek-speaking missionary witness can be traced to the Fourth Congress of the Organization “Syndesmos” in Thessaloniki in 1958 (Association; Meyendorff, 2003). In this, the “Committee for Foreign Mission” was elected with theologian Anastasios Yannoulatos (current Archbishop of Tirana and all Albania) as General Secretary (Maczewski, 2002: 138). The following year, the General Secretariat released the Duplicate edition of Porefthedes in Greek and English.
The founding of the journal that year (1959) marked the historic milestone in the revival of Orthodox witness. According to the apt observation of the theologian Thanasis Papathanassiou, “the awakening of the missionary conscience and the systematic activity in the field of foreign mission was triggered in our country by this nucleus (ie of the Marching)” (Papathanasiou, 2009: 372). He also notes that “the image that dominates today for the emergence of missionary thinking starring the ‘Walking’, is that of rising from a sleep” (Papathanasiou, 2009: 373).
The publication of Porefthedes contributed to the primary missionary en-
lightenment of Greeks and foreign Orthodox. It made known the theology of the Orthodox witness (martyria) in Christ to the nations and took care of the primary journalistic information of the readers about the events in the few new missionary churches. Simultaneously, it took care of the mobilization of the people, in order to assist in various ways and to support further continuation of the missionary work.
Of course, the work of those in charge and its authors was not limited to missionary articles. It worked much more as a movement-initiative to awaken interest in Orthodox witness. According to the journal’s articles, during 1959-60 missionary tutorials were created, a special staff of young scientists, lectures, Bible study circles with missionary focus, speeches in parishes and Christian fraternities were organized, while contacts of the Greek Church were developed and the Archdiocese of Athens (Yannoulatos, 1960).
Concurrently, the editors of the journal Porethentes founded in 1961 the “Inter-Orthodox Missionary Center ‘Porethentes’”. The work of the Center increased the previous missionary activity with more mobilizations, more systematic scientific work, as well as the preparation and training of the mission of the first missionaries in Africa, such as that of Archimandrite Anastasios Yannoulatos in 1964.
The basic purpose of this article is to capture the theology of the mission, as it was codified in the journal Porefthentes during its ten-year publication. Special emphasis is given to the theological documentation of the testimony in Christ, which is recorded in the articles of the journal, in addition to the care of the columnists for the theological study of the readers. Furthermore, this article aims to highlight the contribution of this theological form to the revival of missionary witness in the nations.
For the needs of the research, all the texts of the ten-year edition of the journal from 1959 to 1969 (issues 1-44) were studied. The basic methodology is based on the form of human communication (Koukoura, 2006: 12), which has been adapted to the needs of this research and is developed in the following factors: the transmitter (writers), the message (basic theological and historical positions), the subject (central concept), the conduit (the journal Porefthentes) and its form (for example the text and the layout of the material), the code (Greek language) and the recipients (Greek-speaking Orthodox readers). At the same time, the genesis and dissemination of the journal is part of its historical context in order to make their action more understandable.
The title of the journal is inspired by the first word of the verse: “Go ye therefore and make disciples of all the nations” (Mt. 28:19), in Greek: “πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη”. Its publication arose through the processes of the “International Orthodox Youth Organization Syndesmos” in 1959 and continued in 1961 with the support of the “Inter-Orthodox Missionary Center ‘Porefthenes’”. The founder and general manager of the journal was theologian and current Archbishop of Tirana Anastasios (Yannoulatos).
The journal was published in two languages, Greek and English. Common modern Greek is the language he used to convey his messages, although purgatory was the official language in public life at the time. This marks the journal’s commitment to getting its message across in a way that is understandable to a wide range of readers.
The collaborating writers represent a multinational team. The majority is Greeks and the participation of Greek women for that time is equally important. At the same time, the contribution of orthodox foreign writers is considered remarkable, who emphasize its orthodox character and heterodox foreign columnists who point out the opening of the journal in the inter-Christian (ecumenical) space. The balanced cooperation of clergy and laity reveals its ecclesiastical character, while the participation of academic theologians reveals its scientific dimension.
The editorial team of the journal included the current Archbishop of Albania Anastasios Yannoulatos (Tsirevelos, 2015), the theologians (later archimandrite) Eusebius (pronounced Asterios) Vittis and Elias Voulgarakis (Voulgaraki-Pisina, 2001). Also working together were the later Bishop of Acheloos Efthymios (Stylios), the current Metropolitan of Mount George (Khodre), as well as the professors of Faculty of Theology in Athens Nikos Nisiotis, Leonidas Filippidis etc.
The aims of the journal were the pioneering study of the theology of Christian witness at that point in time and the cultivation of missionary interest in the Orthodox clergy and people, with the ultimate goal of reviving Christian witness in the nations. In this context it tried to connect the Orthodox readers with the new churches of Uganda, Korea and Japan that were then newly established. Also, from the first issue, the institutional Church was invited to give the “trumpet of the expedition” to the workers of the Gospel. At the same
time, the “movement” of the “Porefthedes” from the beginning was placed “under the blessing of the Church” (Mourouka, 1959), awaiting the official undertaking of the missionary work.
These goals were served through its material, which was distinguished in theological articles of scientific documentation and news journals.
The theological positions aimed at awakening the Church for its mission to the nations, which go hand in hand with the re-evangelization of the baptized Orthodox. The message clearly stated that indifference to mission means denial of Orthodoxy. In particular, it emphasized that the Church’s mission to the world begins with the love of the Triune God and obeys Jesus’ commands to preach the Gospel by the grace of the Holy Spirit throughout the universe. At the same time, the missionary nature of the Church and the importance of sharing in the sacrament of the Eucharist, pushes the believer to the testimony of the Kingdom of God in the world, are highlighted. In addition, this theological discourse invites all the members of the Church, and especially younger ages, to assist in the missionary ministry.
Special reference is made to the methods of organized witnessing (martyria). This theme emphasizes the respect for the peoples preached about in the Gospel, and underlines the need to “incarnate” the word of God in every language and culture and to support new communities in native leaders. The social dimension of Christian witness is understood as a practical manifestation of love in Christ to everyone. In addition, the common Orthodox testimony of the nations is proposed, in order to reveal the unity of the Orthodox and to cure ecclesiastical nationalism. The above theological positions are further documented by the historical example of the Christian missions throughout the centuries.
The need for pan-Orthodox participation in ecumenical events is clearly stated. At the same time, the missionary theology of Western Churches and the work of the World Council of Churches (WCC) are presented with a sober approach.
Many of the above positions appear in the first article of the journal, entitled “The Forgotten Commandment” signed by the current Archbishop of Tirana and all Albania Anastasios (Yannoulatos). This article really served as the first theological “declaration” of the revival of Orthodox witness to all the nations (Yannoulatos, 1959). The author within a few pages handed over the theological documentation of the Gospel of the nations based on the biblical
and historical foundation, while he reconstructed the objections to the exercise of the apostolic work. Concurrently, his anguish about the practical apostolic awakening of all the Orthodox and their witness throughout the universe is diffused. Essentially, this text was the guide to the entire subsequent circulation of the journal. The quintessence of his theological direction is reflected in the following passage. “It is not a question of ‘Can we?’, but of an imperative command: We must! ‘Go ye therefore and teach all the nations’. ‘“Go ye to the entire world and preach the gospel to every creature.’. There is no ‘consider if you can’, there is only a definite, clear-cut command of our Lord”(Yannoulatos, 1959).
In addition, the image plays an important role in coding the journal’s messages. The paintings of Ntinos Xylopoulos and Apostolos Filippou, which adorn the covers, have a strong symbolism and aim to convey the message of the universality of Orthodoxy.
The photographs on the covers and articles, which are the first supervisory missionary material, capture the ecclesiastical life of the new ecclesiastical communities, with special emphasis on the cult experience of the neo-enlightened. The corresponding activities of the “Inter-Orthodox Missionary Center” Porethentes” aim at the presentation of his work and the activation of the interest for the mission.
The journal ceased publication in the winter of 1969. Later, his scientific team undertook the editing of the present journal “Panta ta Ethni (All the Nations), the official missionary publication of the Church of Greece” (Tsirevelos, 2014: 49)
The journal Porefthentes essentially created the conditions for the development of modern missionary theology that follows the spirit of the Church Fathers (Tsirevelos, 2014:101). The messages of the articles aimed the “study” of the readers to the theology of the mission of the Church. The total numbers of relevant texts that refer to the mission through the research of various scientists are 40 and their percentage is 23.4% of the total publications. The following is the imprint of the message per conceptual sub-section, which is written in italics.
This group of articles includes texts with the central idea of the mission of the Church as a manifestation of the actions of the Holy Trinity for the salvation of the world.
A common point of the message in the articles is the infinite love of the Triune God, which is manifested as a call for salvation of all people. In this context, it is noted that the plan of the divine economy expresses a timeless work of salvation of the universe (Voulgarakis, 1965), with a simultaneous testimony of the experienced love of the Triune God by the Church (Panos, 1961). At the same time, the mission of the Son of God spreads the practical example of unity, building the reconciliation of the human race with God. But the completion of the historic mission of Jesus is carried out by the Holy Spirit, who instructs all the Disciples of Christ and guides them in building the unity of all. Characteristically, Elias Voulgarakis observes that “It is this voice of the Spirit and the Church’s prayers ‘for the union of all’, that give us our assurance that finally the unifying love of God will conquer human smallness humility and bring the unity desired.” (Voulgarakis, 1965b:47).
2.2 Christology and Christian witness
The mission of the Church is based on the emergence of the historical mission of the Incarnate Son and Word of God, who is considered “the First Apostle in the Church” (Yannoulatos, 1968: 51).
In the first theological article of the journal “The Forgotten Commandment”, Anastasios Υannoulatos directly connects evangelism with the work of the Lord. “Christ entrusted His cause –the spreading of His Kingdom upon to earth- for which He came down to us and sacrificed Himself, to His disciples” (Yannoulatos, 1959: 2). Mission of Christ is closely related, not morally but ontologically, to His sent disciples. All the historical events of Jesus’ life - the Birth, the Crucifixion and the Resurrection - are signs and examples of the way to call for salvation of all nations. “Even the Cross: again looked upon as an emblem, can signal the comprehensive crossroads where two personalities accost each other, the catechist’s and the catechumen’s, who meet at the heart of both the Cross and the Crucified” (Romaios, 1968: 54). However, there remains intense concern about the missionary inaction of His modern-day disciples, who constitute His Secret Body, without truly realizing the responsibility of their mission as a continuation of Jesus’ own mission (Yannoulatos,
The awakening of the Orthodox witness to the nations 1960b).
2.3 Holy Spirit and Christian witness
This group includes articles highlighting the leading role of the Holy Spirit in Christian witness. The influence of the Holy Spirit on the members of the ecclesiastical event is prepared by Christ himself through the Father, according to His explicit promise that after His Ascension into Heaven he will not leave the Church alone (Jn 16:7). Thus, on Pentecost, “when the Holy Spirit, in the form of fiery tongues, was instructed in the Apostles, they acquired a new dynamic: to be occupied by all the peoples of the commune” (Meyendorff, 1959: 2). The Holy Spirit forms and unites the Church, transforming it into a living community that testifies to the existence of God. With His enlightenment, its members are constantly called upon to generously give His fruits to all people. Ultimately, the Spirit of God is the force responsible for sustaining and transforming the whole world, as it is energetically conveyed in a prayer.
2.4 The biblical foundation of Christian witness
The beginnings of the Church’s testimony are described in the Bible. This view is divided into three axes, which correspond to the three phases of the plan of the divine economy, as they unfold in the books of the Bible.
The first axis highlights Israel’s primary mission in the Old Testament, as the “prehistory” of testimony in Christ (Vittis, 1969). The theological foundation begins with the preaching of Monotheism, as historically proclaimed by the Patriarchs, Moses and the Prophets, and was typologically interpreted in the New Testament. This course, which is considered irrational and impossible, was finally achieved from one generation to another generation “and it reached the stage where the mace was taken over by the Son of God Himself” (Vittis, 1969: 21-22).
The face of the Son of God, in whom the prophecies of the Old Testament were fulfilled, expresses the second axis on which these articles move. In this context it is noted that “Jesus’ path is a path through Jerusalem to the Father” (Vittis, 1969: 25), where His sacrifice on the cross was the example of the way of life of His disciples. By His Resurrection and His unquestionable authority He gives the command to the disciples to begin the witness to the universe.
The mission of the Church expresses the third axis of the issue. The command of those who “walked” to the disciples is a call for “fellowship” with the Lord in the Holy Spirit and is delivered to the later disciples-missionaries of
every age. In particular, the Acts of the Apostles highlights the self-sacrificing mind and preaching of the Apostles, while special emphasis is given by all columnists to the diligent and organized missionary work of the Apostle Paul.
2.5 Ecumenism – Christian witness
This central idea refers to texts that study the ecumenical character and universality/catholicity of the Church, based on the monuments of the Old and New Testaments, as well as the patristic tradition.
In particular, the multinational salvage character of the Psalms and the messianic preaching of the Prophets are described. It is important to note that the above positions are understood as opposed to “the racial beliefs of the people about a national kingdom and proclaim the universality of the message of salvation” (Hatzimihalis, 1962: 52). However, “the Gospel of Jesus ultimately gives the true dimension of prophetic ecumenism, which is none other than the ecumenism of heaven” (Vittis, 1969b: 54). Christ’s entire life from His birth to His Ascension is a supernatural call, so shortly before His conception, “He prayed for all Christians, for all nations and centuries and asked of His heavenly Father for their Unity.” (Hatzimihalis, 1962b: 28).
According to Nektarios Hatzimichalis, the book that is characterized “as the Book of ecumenism of the external mission is that of the Acts” (Hatzimihalis, 1962b: 28). Starting from the truly universal event of Pentecost, the universal character of many events from the life of the Apostles is interpreted, who, thanks to their testimony all over the world, are characterized as “the reformers of all mankind” (Hatzimihalis, 1962b: 30). However, special emphasis is placed on the tours and the words of the Apostle Paul, who pointed out that “God’s wealthy people are all people who will freely accept the discipleship at the feet of Jesus and the sacrament to join Him” (Vittis, 1969b: 53).
In addition, the subject is examined on the basis of paternal sources, where various annotated passages are quoted for the universality, catholicity and mission of the Church by Maximos the Confessor, John Chrysostom, Gregory of Nyssa, Ambrose of Mediolana and the Great Vasilius. The common denominator of all this is the connection of universality with the mission of the members of the Church, with the attainment of unity and the salvation of all peoples in Christ (Hatzimihalis, 1962b: 52-55).
Another common denominator in all studies is that the mission expresses the love to every human being, regardless of gender, ethnicity, religion and social class. This position is particularly emphasized in the essay “For the
complete man” by the Metropolitan of Calabria Emilianos (Timiadis): “This is the Gospel that Christians are obliged to preach. […] The preaching of the Gospel is a case of trumpeting the love of God, in such a way that it is possible, through words or deeds, or even both” (Timiadis, 1969b: 44).
2.6 The nature of the Church and the Christian witness
The relationship between nature and the mission of the Church is illuminated from various aspects with articles that have already been published from the first pages onwards. The studies with this message are 5 in total, which occupy a large number of pages and present four common points:
The first concerns the identification of the “being” of the Church with its mission. The second, as a natural continuation of the first, mentions that the mission is not a separate piece of work or “external” function of the Church. The third refers to the participation of the Orthodox in the ecumenical dialogue, as a form of witness. The latter follows the way of the Fathers; that is, it describes the Church without any priori definition. The message is immediately imprinted in five semantic levels, in the order of publication numbers to be issued.
a) According to Georges Khodre, the existence of the Church aims at the loving recapitulation and redemption of all in Christ Jesus. “The mission is the Church itself in action. Thus there is no question of the mission as an ‘institution’ of the Church. One could not speak of the Church and of the Mission as being different things. Everything within the Church: theology, liturgy, pastoral, youth movements must be conceived in terms of universal love” (Khodre, 1961: 41). In this context it is emphasized that the nature of the Church is apostolic, “because, like the Apostles, it is also an apostle, (Khodre, 1961: 56), that is, it expresses the very existence of Christ, who is chosen in time in the universe.
b) “The life of Church is salvation, communion with God, external and internal unity and mission” (Nisiotis, 1963: 3-6). In this way, the Church operates the manifestation of the Holy Trinity and the transmission of the Holy Spirit’s grace, as Nikos Nisiotis claims. In particular, he emphasizes that the Church, as the Body of Christ, “cannot cease to be apostolic and evangelical” (Nisiotis, 1963: 4-5), because experiencing the fruits of the Holy Spirit transmits them to every man. Ultimately, “life of the Church means life within the Church and life outside of it; life for the universe, which is also contained within the Church by power, and which awaits, as men expected to do in the
Pre-Pentecostal period, the coming of salvation” ( Nisiotis, 1963: 6). c) The position that the Church identifies with the Kingdom of God and collectively calls for the salvation of all people, without secularized criteria. In this context, it is noted that the Church expresses the continuation of the mission of Christ, whose quintessence of work is the witness of the Kingdom of God. However, he immediately clarifies who has this mission within the ecclesiastical event.”The internal and external missionary work is primarily the work of the Church, assisted in this by believers according to each one’s power and talent” (Demetropoulos, 1965: 21). Therefore, the mission is the duty of all members who participate in the Body of Christ. d) The archimandrite (current Archbishop of Albania) Anastasios Yannoulatos describes the “being” of the Church with universal, ecumenical and salvage conditions that lead to the revelation of the glory of God in the universe. His view is based on all the saving events of the plan of the divine economy, but focuses on the Resurrection of Christ. “Moreover, gazing on the face of the resurrected Lord and His glorious presence, and being transfigured ‘from one degree of glory to another’, they are called to live, to be ‘themselves’ - ontologically- ‘for the praise of God’s glory’ (Eph. 1:6,12)” (Yannoulatos, 1967: 9). The resurrection experience shocks the members of the Church psychosomatically through the sacramental rituals and, overcoming all kinds of selfishness, pushes them with existential command and from an inner necessity to the glorious testimony of God. God’s testimony is not an egocentric requirement of Himself, but arises as an existential need of Christians who wish to pass on their redemptive experience to their neighbor.
“Church without mission is a contradiction in terms. The Church ‘has been anointed’, ‘has been sent’, as Christ was, to continue His work. […] Our Church’s call to mission must be preached, not only or not so much, in terms of external reasons (such as the existence of still uncivilized tribes, the spread of hunger, the expansion of illiteracy), but explicitly, as a call to repentance, to the rediscovery of the real meaning of the Church; for the experience of the mystery of our incarnation in Christ; to a true orientation in the face of both the immediate and the ultimate future, and to the right doxology (orthodox) of God (sic)” (Yannoulatos, 1967: 35-36).
Consequently, the “being” of the Church is described as an announcement/ testimony and a simultaneous call (mission) of all people to the empirical share of the saving (for each man) glory of the Triune God.
e) The latest approach to the issue is in an article by the Metropolitan of Calabria Aimilianos (Timiadis). His analysis is based on the Christological view of the testimony: “The foundations of all missionary work must not be rooted in a passing impulse of momentary enthusiasm […] redemption that has been given once and for all in Christ, must become invariably relevant to the daily life of every Christian and of the Church as a whole. It must be made concrete within history by spreading the message to all people. Only in this way can the Body of Christ, the Church, be built” (Timiadis, 1969: 12). It also excludes the work of the synergy of the laity with the clergy within the limits of orthodox canon law, against any covert clericalism. Finally, he considers the testimony as a share in the life in Christ that transforms and pushes every believer to “open” his nearby ministry and personal acceptance of the “common responsibility of all to build the kingdom of God” (Timiadis, 1969: 13).
2.7 Worship and Christian witness
The missionary extensions of the worship act of the Church are the main theme of these texts. The effort of the writers aims to highlight the close relationship between the meanings of worship and everyday life.
In this context, the article “A Prayer campaign” linked the dynamics of prayer as communication with God and spiritual exercise, with missionary draft. In particular, the request was made to orient the content of individual and collective wishes to achievement, as a practical concern of the evangelization of nations (Yannoulatos, 1959b). This position was reinforced by the publication on the same page of a modern prayer with the same message.
In the following articles, the central idea is interspersed through the meaning of the liturgical-worship texts themselves. First of all, the missionary significance of the Holy Eucharist was highlighted. The basic message is that Divine Liturgy of the Presanctified Gifts with its hymns and prayers cultivates the development of the universal apostolic consciousness in the faithful. Simultaneously, the formalistic “external” obsession of Lent is stigmatized, especially when it is accompanied by conscious indifference to the evangelization of nations (Yannoulatos, 1962).
Moreover, in the same surrounding liturgical atmosphere of Great Lent writers of Porefthedes, the missionary call of the book Trinity was examined. By researching specific hymns, it was pointed out that the Church with its experience calls the world to the crucifixion truth of Christ. The quintessence of this experience is the social ministry, which contributes “to the perspec-
tive and the ultimate purpose of Christ’s mission: The realization of the ‘One, Holy’ through the participation of all the people of the universe into ‘one flock under one shepherd’.” (Jn. 10:16), the Lord Jesus Christ, ‘the Light of the world’ (Jn. 8:12)” (Stylios, 1962: 12).
In this context of these messages, the harmonious connection of the sacrament of Holy Eucharist with the testimony was also studied. As archimandrite Anastasios Yannoulatos notes, “it is impossible to consciously participate in Christian worship without reference to the world mission, and it is impossible to engage in a true Orthodox mission without conscious participation in Holy Communion” (Yannoulatos, 1964:58). This proposal moved on a double axis. In the first it is analyzed that the participation in the mystery of the mysteries (Holy Eucharist) creates a new family, the one according to Christ, which is athletically fighting for the unity of the world. The second emphasizes liberation from selfishness, in order to cure evil in the world. However, the successful realization of this effort is judged in the mysterious connection of the faithful with the first missionary, the Incarnate Word of God (Yannoulatos, 1964: 59).
This theological issue was fully analyzed in one study. Dimitris Coutroumbis, following the patristic theological tradition, considers the Church as an image of the Kingdom of God in the present. Through its sacraments, Christians have the opportunity to taste the New World of God, experiencing this future world in the present. As Coutroumbis aptly observes: “In order to express and describe the theological content of this ‘spiritual’ Sabbath, Fathers called Sunday the eighth day, a day which takes us beyond the ordinary time, beyond the life of the rest of the week, beyond the life of the ‘world’ and ‘flesh’, and introduces us from here, after the resurrected Christ, in the life of the Triune God” (Coutroumbis, 1960: 8). However, this in no way implies a fundamentalist attitude of isolation from the world, due to eschatological beliefs. On the contrary, it highlights the time of witness in Christ to the surrounding Christian social environment and nations. “It is this new creation and this time of Resurrection, that the Church reveals every Sunday when she gathers together; it is from that which she draws her strength and energy, it is its life that she lives and it is its peace that she rests in, in the middle of the struggles and the sorrows of this world. And it is this Sunday –the eighthly day- that she is called upon to witness, not only in the environment that God’s will has placed her, but –at least through chosen children of hers, the missionaries, ‘to
The awakening of the Orthodox witness to the nations the end of the earth’ “(Coutroumbis, 1960: 13).
2.9 The role of the laity in the Christian witness
Another group of articles is related to the missionary awareness of the popular element with the promotion of the “global apostolic responsibility” (Yannoulatos, 1968: 20) of the royal priesthood.
A common web of the messages of this group is the manifestation of the variety of gifts of the whole ecclesiastical body (A Cor. 12:4-14). The first view focuses on the work of the youth, as Porefthedes had as its starting point the initiatives of the Association. The youth are looking for ideals, especially in the 60’s at the international and pan-Hellenic level, of the ideal of peace. Thus, it is emphasized that the witness of Christ works for the supremacy of peace in the world, “and the missionaries have been described by the Spirit of God as messengers of peace: ‘how beautiful are the feet of those proclaiming good news of good things’ (Rom. 10:15)” (Stylios, 1960: 4) Therefore, in this way the youth is called to cooperate in the mission, in order to prevail the unity of all.
The second is addressed to lay people, such as doctors and nurses, who can offer their services, following the example of Christ. “Lord always complemented His saving work, the evangelization of souls, with the healing and passions of the body. […] The model of the Good Samaritan and the One who created it, has always found many imitators” (Piperakis, 1960: 12). At the same time, these encouragements are strengthened by the examples of modern and historical initiatives of popular service (Yannoulatos, 1961) as well as by a prayer in the vernacular language, which calls for the promotion of Gospel workers (Porefthedes, 1961).
The contribution of monasticism to Orthodox ecumenical testimony is developed in two studies. Both document the contribution of monasticism to orthodox witness. Their arguments are supported by many historical examples of monks-missionaries. The following are particularly emphasized: a) the self-sacrificing-ascetic life, the cultivation of virtues and the unceasing prayer of the monks are a model for all believers around the world. b) The historical tradition that shows the contribution of monasticism to the mission highlights the practical tactics and ways of teaching the monks-missionaries, so that with correctness and completeness a new Church is built (Hatzimihalis, 1962: 14-15).
The fivefold message is delivered in the following passage: “When one studies monastic life, one ascertains an astounding differentiation in the missionary activation of their desire for the coming of the God’s Kingdom, viz. from Alexander’s embattled form of action, to the dynamic immobility of Stylites, who by their presence alone and their mind all enwrapped in the life of prayer, availed to attract numerous Arabs to the faith”(Yannoulatos, 1966: 58).
2.11 The missionary call
The central idea of the two texts is the missionary awakening of the Church as a whole. In the first, Metropolitan Germanos Polyzoidis calls on the Orthodox to “go out” to give the world the witness of Christ’s life. “In other words, we must not remain unaccompanied, closed to ourselves, but expand ourselves, live for others. Each of us is a small part of the whole. And we must ALL offer our power for the full enlightenment of humanity (sic)” (Polyzoidis, 1965: 3). The same positions are found in the short poem “Difference of Perceptions” by Anastasios Yannoulatos. The lyrical style expresses the dissatisfaction for the avoidance of the mission and the selfish “closure” of the Orthodox to themselves, completely forgetting the Lord’s commands for witnessing in the world (Yannoulatos, 1961b: 48).
2.12 The distinction between internal and external mission
To this pervasive atmosphere of missionary call of the whole Church belongs the answer given by the journal to those who reacted and insisted on the development of the “internal mission”. The reactions were based on a double argument. First they highlighted the need to re-evangelize Christians who belonged to the Greek society and then stressed the lack of financial capacity of the Orthodox Churches and states (Yannoulatos, 1959). The reconstruction of these posts does not correspond to specific texts but was done with the overall articles of the journal. However, sometimes some clarifications had to be given about the missionary work, which can be understood as indirect responses to the reactions.
The direct answer was printed mainly in texts about “Inter-Orthodox Missionary Central of Porefthedes”. Through logical, theological, historical arguments, characterized by sobriety, respect for dialogue and the absence of apology, was presented the purpose of the mission which directly intertwined with the Church. First of all, the universality of the Church was emphasized, which works for the salvation of the whole world, in combination with the special
gift of each of its members, such as that of the missionary (Yannoulatos, 1959: 4-5). Moreover, pioneering the mission of the Church, whether internal or external, was considered united, “in all directions” (Yannoulatos, 1968: 52). In this context, the main argument was that the “exit” of the Church to the universe would function as self-criticism and re-evangelization of Christians and in no case as an escape from internal problems. More specifically, Anastasios Yannoulatos observes that “it may be accepted as redemptive for the interior as well”, because it will bring “the rebirth of our spiritual being” (Yannoulatos, 1968: 52). Finally, the quintessence of all arguments is included in the motto “Church without evangelism is α Church without mission”.
2.13 Imperialism and Christian witness
In the context of a more sociological view of the mission, Demosthenes Savramis highlights the urgent need for the missionaries of all Christian Churches to exercise their self-criticism towards the colonial exploitation of the peoples of Africa. He considers that the purpose of the Church is separate from all kinds of interests, political, economic, national and cultural. Its duty refers to the promotion of freedom, equality and love. He concludes “that ‘underdeveloped’ nations constitute the mirror in which we see the truth that the civilized peoples are by and large morally ‘underdeveloped’ “ (Savramis, 1963: 11).
Conclusion
Porethentes/Go Ye was the first missionary journal published in Greece. It received its title from the first word of the Quote Mt. 28:19. Its publication emerged through the processes of the “Association of Syndesmos” in the year 1959 and continued in 1961 with the support of the “Inter-Orthodox Missionary Center Porefthedes” until the year 1969, when it ceased to circulate.
The theologian (current Archbishop of Tirana and all Albania) Anastasios Yannoulatos was the founder, general manager, author of many news texts and scientific studies, as well as coordinator of both the journal Porefhtedes / Go Ye and the “Inter-Orthodox Missionary Center Porefthedes”. The theologian and later professor at the University of Athens Elias Voulgarakis was one of the main contributors and columnists of the journal. The editorial team consisted of many popular members among who were Asterios (later Archimandrite Eusebius) Vittis, George Patronos (later professor at the University of Athens), Argyro Kontogeorgi, Kalliopi Karanikola, Eleni Ganouri and Sotiria Dogani.
The aims of the journal were the pioneering study of the theology of Christian witness at that time and the cultivation of missionary interest in the Orthodox clergy and people, with the ultimate goal of reviving Christian witness in the nations. In this context Porefhtedes tried to connect the Christian Orthodox readers with the new churches of Uganda, Korea and Japan that were then newly established.
The journal was published in two languages, Greek and English. Common Modern Greek is the language he used to convey his messages, although purgatory was the official language in public life at the time. This highlights the journal’s concern to get its message across in an understandable way to a variety of readers.
All writers represent a multi-faceted and multinational team. The majority is Greeks and the participation of Greek women for that time is equally important. At the same time, the contribution of Orthodox foreign writers is considered remarkable, who emphasize its orthodox character and heterodox foreign writers who point out the opening of the journal in the inter-Christian and ecumenical space. The balanced cooperation of clergy and laity reveals its ecclesiastical character, while the participation of academic theologians reveals its scientific dimension. Anastasios Yannoulatos, Elias Voulgarakis, Efthymios Stylios and Asterios (Eusebius) Vittis are registered as permanent collaborators of the journal.
Its readers were Orthodox, of Greek and foreign origin, from every educational level, who showed a gradual increase during the years of its publication.
The articles are distinguished for their theological and informative content. The theological content emphasizes Orthodox theology and the history of Christian witness, without the absence of texts of ecumenical theology as well as articles that transmit the missionary theology of other Christian Churches-Confessions.
The orthodox theological positions of Porefhtedes aim at awakening the self-consciousness of the Church for its mission to the nations, which goes hand in hand with the re-evangelization of the baptized Orthodox. The message is clearly stated that indifference to mission means denial of Orthodoxy. In particular, it is emphasized that the Church’s mission to the world begins with the love of the Triune God and obeys the commands of Jesus to preach the Gospel by the grace of the Holy Spirit throughout the universe. At the same time, the missionary nature of the Church and the importance of shar-
ing in the sacrament of the Eucharist, pushes the believer to the testimony of the Kingdom of God in the world, is highlighted. In addition, this theological discourse invites the entire Church staff, and especially the younger ages, to assist in the missionary ministry.
Finally, the first missionary journal Porefhtedes contributed to the revival and practical development of Orthodox Christian witness in the world. In particular, through his pages he highlighted the theology of Christian mission with articles that are scientifically substantiated. It pioneered the news coverage of the events in the first missionary churches of Africa and Asia, cultivated the awareness of Greek readers about missionary work and was the model for the publication of later Greek-language missionary journals. Essentially, the journal Porefhtedes was the voice, while the homonymous “Inter-Orthodox Missionary Center” was the action for the missionary revival.
Through the journal Porefhtedes and the homonymous “Inter-Orthodox Missionary Center” an explosion was created that rapidly restored the interest in the evangelization of nations in the theological space and at the same time in society. His missionary ministry in modern ecclesiastical history expressed the harmonious coupling of theory and practice. Finally, and according to the characterization of the founder of the current Archbishop of Tirana, Anastasios, Porefhtedes was “the candle that lit the flame of the mission within the Church of Greece” (Yannoulatos, 2014: 18).
Nowadays, the evangelization of nations but also the re-evangelization of traditional Christian societies is continued by the Orthodox Church. The transmission and reception of the message concerning the theology of Christian witness and the news coverage of the events in the new missionary churches continue to be channeled through the printed missionary journals as well as their electronic publications.
Certainly the reception and response to the call of the missionary printed and online lawsuits now depends on each reader (recipient) and his/her willingness to relay in practice to his neighbor that with the resurrection of Jesus Christ “The last enemy to be abolished and put to an end is death”!
Coverpage of the Journal Porethentes-Archbishop Anastasios when he was a priest
References
Coutroumbis, D. (1960), “The day of the Lord and the mission”, Porefthedes, iss. 7, p. 8 Demetropoulou, P. (1965), “The Kingdom of God as the starting point of Foreign Mission”, Porefthedes, iss. 26, pp. 18-23. Hatzimihalis, N. (1962), “Orthodox monasticism and external mission”, Porefthedes, iss. 13, pp. 12-15. Hatzimihalis, N. (1962b), “Orthodox ecumenism and external mission”, Porefthedes, iss. 16, pp. 60-63. Holy and Great Synod, “Message” and “Circular”, last accessed 3/1/2021: https://www.holycouncil.org/home Khodre, G. (1961), “Church and Mission”, Porefthedes, iss. 11, p. 41 Koukoura D. (2006), Methodological approach to Oral texts (Speeches of
Bishops), Τhessaloniki: P. Pournaras. Koukoura D. (2011), “Transmitting the Message”, Theology, vol. 82, vol. 2 (Apr.-Jun. 2011), pp. 203-219. Maczewski C. (2002), The movement of “Zoe” in Greece. Contribution to the problem of the tradition of the Eastern Church, translated by G. Metallinos, Athens: Armos.
Meyendorff, J. (1959), “Make disciples of all the nations”, Porefthedes, iss. 4, pp. 1-2. Meyendorff J. (2003), “The Orthodox Church Tradition and the Missionary Task of Syndesmos”, The Bond of Unity Syndesmos, Fifty years of Work for Orthodox Youth and Unity (Hildo Boss ed.), Athens: The World Fellowship of Orthodox Youth «Syndesmos». Mourouka, S. (1959), “An Beginning”, Porethentes, iss. 1, p. 7. New Testament: Novum Testamentum Graece, Nestle-Aland, 28th Edition, 2012, online edition, last accessed 3/1/2021: http://www.nestle-aland.com/en/ read-na28-online
Nisiotis, N. (1963), “The ecclesiological foundation of the Mission”, Porefthedes, iss. 17-18, p. 6 Panos, S. (1961), “The meaning of mission”, Porefthedes, iss. 9, p. 13. Papathanassiou, T. (2009), “The generation of the ‘60s and the mission”, Turmoil in Post-War Theology -’ The Theology of the ‘60s’, edited by Kalaitzidis P., Papathanassiou T., Ambatzidis T., the Academy of Theological Studies I.M. Demitriados and the journal Synaxis, Athens: Indictos, pp. 367-427. Polyzoidis, A. (1965), “Thoughts around the ‘Walked’”, Porefthedes, iss. 25, p. 3.
Porefthedes/Go Ye (journal), issues 1-44, publication period 1959-1969, last accessed 3/1/2021: https://porefthentes.gr/%ce%b1%cf%81%cf%87%ce%b5% ce%af%ce%bf-%ce%b1%ce%b3%ce%b3%ce%bb%ce%b9%ce%ba%cf%8e%ce %bd-%cf%84%ce%b5%cf%85%cf%87%cf%8e%ce%bd/ Romaios, An. (1968), “Cross and Mission”, Porefthedes, iss. 40, p. 54. Savramis, D. (1963), “Christianity and ‘underdeveloped’ countries”, Porefthedes, iss. 17-18, p. 11 Stylios, E. (1960), “The mission as an ideal of the modern youth”, Porefthedes, iss. 8, p. 4.
Stylios, E. (1962), “Missionary narratives of the Triodion”, Porefthedes, iss. 13, pp. 10-12 Syndesmos: official website of the World Orthodox Brotherhood “Link”, last accessed 3-2-2021: http://syndesmostemporary.blogspot.gr/ Timiadis, Α. (1969), “The missionary nature of the Church”, Porefthedes, iss. 41-42, pp.10-14 Timiadis, Α. (1969b), “For the complete man”, Porefthedes, iss. 43, p. 44 Tsirevelos N. (2014), The missionary journals and the imprinting of the Orthodox testimony during the post-war period. Communication approach, doctoral dissertation, Thessaloniki Department of Theology of the Theological School of AUTH.
Tsirevelos N. (2015), Theological foundation of Orthodox witness. Study in the work of the Archbishop of Albania Anastasios, Thessaloniki: Ostracon Publishing. Vittis, Ε. (1969), “The prehistory of a course”, Porefthedes, iss. 41-42, p. 22. Vittis, Ε. (1969b), “The way out to universality”, Porefthedes, iss. 44, pp. 49-54 Voulgaraki-Pisina Ev. (2001), Love and Martyrdom. Searches for Speech and Ethics in the Work of Elias Voulgarakis, Athens: Akritas. Voulgarakis, Ε. (1965), “Mission and unity”, Porefthedes, iss. 25, p. 7. Voulgarakis Ε. (1965b), “Mission and Unity”, Porefthedes, iss. 27-28, pp. 46-47 Yannoulatos, Α. (1959) “The Forgotten Command”, Porefthentes, iss. 1 and 2 (1959), pp. 1-6 and 3-6. Yannoulatos, A.(1959b), “Prayer mobilization”, Porefthedes, iss. 3, pp.1-3 Yannoulatos, A. (1960), “An account”, Porefthedes, iss. 8, pp. 9-11. Yannoulatos, A. (1960b), “He was not born there”, Porefthedes, iss. 5, p. 1 Yannoulatos, A. (1961), “The missionary activity of the East in Central and East Asia”, Porefthedes, iss. 10, Yannoulatos, A. (1961b), “Difference of Perceptions”, Porefthedes, iss. 11, p. 48.
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Georgios Keselopoulos Charalampos Machairas
Lecturer of Liturgy, Department of Theology & Culture, Univerity College Logos, Tirana Doctor of Byzantine Art, Department of History, Archaeology and Social Anthropology,Volos
Corespondence:
e-mail: gkeselop@gmail.com, xaralampos.maxairas@gmail.com
Abstract
The current paper studies a Sinaitic icon depicting Christ in a roundel and two other persons. They are identified as Melchizedek and David. According to byzantine liturgical commentators Melchizedek and David are connected with the rite of the Prothesis so the icon could have decorated the Prothesis of a church.
Keywords:
byzantine liturgical commentary, icon, prothesis, Sinai. Citation:
Keselopoulos G. & Machairas Ch. Christ, Melchizedek and David. A Sinaitic Icon of the Prothesis?. Theology & Culture. 2021; 2: 35-49. Doi: 10.13140/RG.2.2.26098.63688
Arelatively small icon is now kept in the reach collection of byzantine icons of the Sacred Monastery of the God-Trodden Mount of Sinai [Fig. 1]1. Two important researchers of byzantine art and of Sinai studied in the previous century the icon and each of them proposed a different dating. First Kurt Weitzmann proposed that the icon dates from the beginning of the 12th century (Weitzmann K. 1975). Later Doula Mouriki suggested that it should be dated to the beginning of the 13th century (Mouriki D. 1994). Although the present article does not focus on the dating of the icon rather to its iconography and theological meaning it should be noted that modern researchers find more possible a dating to the beginning of the 12th century2. In addition both of the former researchers recognized in the figures of the two represented standing persons those of Abraham to the left and Melchizedek to the right. Their identification was mainly based on the inscriptions of the icon. The person on the left side is flanked by the inscription ὁ πατριάρχ(ης) Ἁβραάμ (patriarch Abraham) while that on the right side by the following inscription (Με)λχισεδέκ ἱερεὺς τοῦ Θεοῦ τοῦ Ὑψίστου (Melchizedek priest of the most High God). In an effort to recognize the depicted persons it is necessary to begin with a thorough description of the icon’s iconography which will also allow understanding better the illustrated subject matter and its theological meaning. As we will also see the iconography reflects the theology of several texts of Byzantine liturgical commentators and is connected with the service of the Prothesis thus making possible that the icon decorated the prothesis of the church where the holy Gifts are prepared.
1. The Icon’s Iconography
A roundel of Christ, who looks frontally, is depicted in the middle of the upper part of the central panel. He blesses with His right hand while He holds a closed roll with His left hand. Under this roundel are depicted two fulllength figures that are turned three-quarters to the right and left accordingly and look at each other as if they communicate. The figure at the right is shown as an elderly man with long grey hair and a pointed white beard. He wears a tunic (chiton) and a cloak (chlamys, mantle). The cloak passes through his shoulder and covers his left hand with which he holds a patten while he blesses with his right hand. The other figure at the left is dressed as a king. He has a
1 The size of the icon in its outer sides is 47,7×38,8 cm. 2 See for example (Parpulov G. R. 2010), 379, X.I.145 with previous bibliography.
gemmed crown under which grow long grey hair. He has also a pointed beard as his companion. He wears a tunic which is decorated with precious stones at its hem and has also sleeves with gold cuffs. His cloak is adorned with an embroidered tablion. His right hand is raised towards the bust of Christ in a gesture of supplication and his left hand is stretched towards the figure of a bishop who prostrates at his feet. The bishop is identified by an inscription as abbot Abramios of Mount Sinai3 .
But are the two subtended to Christ holy persons those of Abraham and Melchizedek? The key point to the identification of one of these persons is the patten that holds the figure on the right. According to the Book of the Genesis of the Old Testament when the king of Salem Melchizedek met Abraham offered as a sacrifice bread and wine4. The representation of the meeting of Abraham and Melchizedek can be found for example in a miniature on fol. 68r of the codex Vat. gr. 746 that is dated to the middle of the 12th century [Fig. 2] (Weitzmann K., Bernabò M., Tarasconi R. 1999). Yet this scene is in general more complex than the one in the icon as it includes more persons although one could support that the small dimensions of the icon would have made it difficult to represent more than two full-figures. Another point is that it was Melchizedek who made the offering of bread and wine and not Abraham and thus he should have held the patten in the icon instead of Abraham. However these are only two indications for the argument. Further evidence can be found in illustrated manuscripts and specifically in miniatures of marginal psalters that in fact form a pictorial commentary on the psalms.
2. Iconographic Parallels
A miniature, which has a similar iconography with that of the icon, can be found on fol. 4v of the codex 265 which is now kept in the National Library of Russia in Saint Petersburg [Fig. 3] (Dufrenne S. 1966). In fact this leaf belonged to the Pantocratoros 61 manuscript of Mount Athos which is dated to the end of the 9th century (Dufrenne S. 1966). The miniature, that illustrates the margin of Psalm 109, depicts two full-standing persons who turn toward
3 Ἁβράμιος ἐπίσκοπος το(ῦ) Σινᾶ ὄρους (καὶ) τῆς Ραϊθοῦ. Although the inscription dates also from the 18th century. For a general discussion of the subject matter of the icon and the person of Abramios see (Μαχαίρας Χ. 2015), 43-47, 49-50. 4 «καὶ Μελχισεδὲκ βασιλεὺς Σαλὴμ ἐξήνεγκεν ἄρτους καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου. καὶ εὐλόγησε τὸν ῞Αβραμ καὶ εἶπεν· εὐλογημένος ῞Αβραμ τῷ Θεῷ τῷ ὑψίστῳ, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν» (Now Melchizedek the king of Salem brought out bread and wine; he was the priest of God Most High. He blessed Abram and said, “Blessed be Abram of God Most High, Creator of heaven and earth), Genesis, 14:18-20.
a medallion of Christ. They are identified by inscriptions as king David to the left (Δα(υί)δ) and the king-priest Melchizedek to the right (Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, οὐ κατὰ τὴν τάξιν Ἀαρών, ἀλλὰ κατὰ τὴν τάξιν Μελχισεδέκ, You are a priest forever, after the order of Melchizedek, not in the order of Aaron, but in the order of Melchizedek). We observe that in the scenes of the icon and manuscript the holy persons make almost the same gestures and they are dressed with nearly the same clothes. David is dressed as a king and points to the roundel of Christ and Melchizedek is dressed as a priest and holds a patten with his hands which are covered by a mantle. The only difference is that the persons are depicted at a different side of Christ, a detail which, as we shall see, can be found also in other miniatures.
The Pantocratoros 61 Psalter is often connected with two other manuscripts that are also dated to the 9th century. They are the Chludov Psalter and the Paris gr. 20 (Anderson J. C. 1998). However in these two manuscripts the medallion of Christ in the middle of the scene is replaced by a representation of the Communion of the Apostles.
The Chludov Psalter (Hist. Mus. Man. D. 129), now in the State Historical Museum in Moscow, is a richly decorated marginal psalter dated to the middle of the 9th century (Schepkina M. V. 1977). The Communion of the Apostles is depicted among two figures on fol. 115 [Fig. 4]. The inscription of the miniature refers that the figure in the left is David who prophesizes that ‘You are a priest for ever after the order of Melchizedek’ (Psalm 109). David is represented in the same way as the figure at the left of the icon. He wears a crown and a long mantle and one of his hands is extended. Melchizedek is depicted at the right of the Communion of the Apostles. He holds with both hands a patten and a ewer. His head is covered with a diadem in the form of a phylactery and he is dressed with a tunic and mantle.
Another example can be founded in Paris gr. 20, which is dated to the end of the 9th century (Dufrenne S. 1966). On the edge of folio 25r we see David to the right and Melchizedek to the left [Fig. 5]. The center of the miniature is missing yet we can easily understand that it would have been decorated with a depiction of Christ who offered bread and wine to the Apostles because a group of them bow with reverence to receive the Body of the Lord. Once more David is represented as a king with his hand raised and Melchizedek holds with both hands a patten and a ewer while in his head he wears a phylactery.
The Barberini Psalter (Barb. gr. 372) of the Bibliotheca Apostolica Vaticana that is dated to the second half of the 11th century preserves also a miniature
with the same subject on folio 194r (Anderson J. C. 1983). This time Melchizedek, depicted as in the other miniatures, stands to the right of the Communion of the Apostles and King David to the left [Fig. 6].
A last example can be found in the Theodore Psalter (Add. 19.352) now kept in the British Library, a work dated to 1066 (Barber C. 2000). The margin of folio 152r is decorated with the figures of David to the left and Melchizedek to the right and also with the scene of the Communion of the Apostles [Fig. 7].
There is also another indication that supports our argument. The figure dressed as king on the left side of the icon extends his arm pointing to the bust of Christ. King David makes this same or almost the same gesture in other representations. For example in a miniature on fol. 12 of the Chludov Psalter David looks toward the medallion of Christ while an inscription states that ‘David foresaw the Son of God’ [Fig. 8]. Another example can be found on fol. 3v of the Par. gr. 20 in which David speaks in front of a gathered crowd while pointing at a medallion of Christ [Fig. 9]. The text above him, as in the Chludov Psalter, clearly states that he prophesises for the coming of Christ. In this case David makes exactly the same sign towards the roundel of Christ as in the icon where too he is extending his hand as if in a predictive speech by which he speaks for Christ. There is of course no better place for the illustration of such a ‘speech’ than the margins of the text of Psalm 109. All miniatures that represent Melchizedek and David decorate the folio with the text of this specific Psalm the 4th verse of which is: «Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ» (“You are a priest for ever after the order of Melchizedek”).
3. Theological Context
Until now we have supported that the icon, which is dated to the beginning of the 12th century, portrays Melchizedek and David. It is then possible that the preserved inscriptions of the icon were overpainted at a later date and thus David was recognized as Melchizedek and Melchizedek became Abraham. Mouriki proposed that the inscriptions were probably added during the 18th century but she also recognized the two persons as Abraham and Melchizedek (Mouriki D. 1994). If the inscriptions are not contemporary with the painting it is possible that the depicted persons were reidentified by the person who rewrote the inscriptions. This person was possibly confused from the verses 18-20 of the 14th chapter of the book of Genesis which refers: «καὶ Μελχισεδὲκ βασιλεὺς Σαλὴμ ἐξήνεγκεν ἄρτους καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου. καὶ εὐλόγησε τὸν ῞Αβραμ καὶ εἶπεν· εὐλογημένος ῞Αβραμ τῷ Θεῷ
τῷ ὑψίστῳ, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν» (Now Melchizedek the king of Salem brought out bread and wine; he was the priest of God Most High. He blessed Abram and said, “Blessed be Abram of God Most High, Creator of heaven and earth). According to this biblical verse the priest of the charismatic priesthood Melchizedek offers to Abraham bread and wine and this offer is a clear prefiguration of the Holy Communion.
The study of the iconography has shown that the depicted persons should be Melchizedek, who holds bread and wine, and David. We have here to stress that all miniatures that were brought as examples decorate the margins of Psalm 109 verse 4 that refers «Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ» (“You are a priest for ever after the order of Melchizedek”) which is obviously a statement about the charismatic priesthood. Accordingly, this time with a promise of God for the salvation of humans, the verse 11 of the Psalm 131 begins «ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου» (“The Lord swore an oath to David, a sure oath He will not revoke, one of your own descendants I will place on your throne”) a reference to the charismatic kingship of David that is bestowed by God. The First book of Kings and specifically the 6th verse of the 21st chapter refer also to King David. David takes from the priest Abimelech the breads of the Prothesis which could only be eaten by the priests. Here we see that according to the plan of God the breads of the Prothesis were destinated also for his chosen ones and not only for the priests as the Hebrews believed. Christ also reminds this biblical event to the Pharisees in the New Testament.
There are two mentions in the New Testament to the Prothesis of the bread. Three of the Evangelists narrate that the Pharisees accused Christ that He did not follow the laws of Sabbath5. Christ answered to them by reminding what have David done with the breads of the Prothesis which typically only the priests had the right to eat. By this way Christ wanted to show that He is above the Law and that He rules also the Sabbath. The last mention to the breads of the Prothesis in the New Testament is found in the 9th chapter verse 2 of the Epistle to the Hebrews. Here Apostle Paul compares the Old with the New Testament. The sacrifice of Christ is the highest act that confirms the new agreement of God with His people. The Old Testament is the prefiguration and also a preliminary work and a preparation for the New. The breads of the Prothesis are a prefiguration of the new worship which celebrates the Holy Passion and the Resurrection of Christ. In this new worship people receive bread and wine
which is converted into the Body and Blood of Christ. The worship of Christ is beyond any formalism and is based on the real connection of the faithful with God, a relation that is no longer a ritual under the shadow of the Law but in the endowment of the Divine Grace. It is an essential communion of God with man, which in his repentance accepts and follows the will of God.
As we said the Sinaitic icon was painted at the beginning of the 12th century. In the same period Nicholas-Theodore bishop of Andida wrote a treatise that is called Protheoria, which is an interpretation of the holy liturgy (Κεσελόπουλος Γ. 2018)6. The paragraph 8 of this work, always according to the edit of Migne’s Patrologia Graeca, is a comment on the Prothesis. At first the writer poses a rhetorical question and asks for the prophetical evidence which show that bread and wine should be offered in the Holy Communion. Then he recalls the example of the charismatic priest Melchizedek, which can be found to Psalm 109 verse 4, who is a typos of Christ and offers the sacrifice with bread and wine. Also the example of David is brought into the discussion as the Saviour will come from the sperm of David according to Psalm 131 verse 117. Thus we understand that this specific passage of the Protheoria completely describes the theme of the Sinaitic icon and the persons who are there represented.
A century later (13th century) another commentary of the liturgy was written that is wrongly attributed to the Patriarch of Jerusalem Sophronios and has
6 Προθεωρία κεφαλαιώδης περὶ τῶν ἐν τῇ θεία λειτουργία γινομένων συμβόλων καὶ μυστηρίων, PG 140, 417-468 (11th-12th c.). For historical information for this treatise as well as for a discussion of the Prothesis see the aforementioned study. 7 η΄. Ἀλλ’ ἴσως ἔροιτό τις τῶν ἀντιθέτων: “Ὑμεῖς δὲ ἐκ ποίων προφητικῶν ἀποδείξεων τὸν παρ’ ὑμῶν προσφερόμενον ἄρτον καὶ οἶνον εἰς τύπον τοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ προσφέρειν παρελάβετε;” Φαμὲν οὖν κατὰ πρῶτον λόγον ὡς τὰ παρὰ τῆς αὐτοαληθείας Χριστοῦ τοῦ Θεοῦ πραχθέντα καὶ παραδοθέντα οὐδεὶς ἀντεξετάζειν δύναται· “Τοῦτο γὰρ ποιεῖτε,” φησίν, ἵνα καὶ αὖθις ἐρῶ, “εἰς τὴν ἐμὴν ἀνάμνησιν.” Εἰ δὲ προφητικὰς περὶ τούτων προῤῥήσεις ζητεῖς, ἄκουσον προφήτου καὶ βασιλέως ἀμφοῖν τὸ ἀξιόπιστον ἔχοντος· μᾶλλον δὲ αὐτοῦ τοῦ ἐπουρανίου Πατρὸς πρὸς τὸν πρὸ ἑωσφόρου γεννηθέντα ἐξ αὐτοῦ ἀῤῥήτως καὶ ἀπαθῶς· “Ὤμοσε Κύριος, καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.” [Ψαλμ. 109:4] Καὶ τί τὰ παρ’ αὐτοῦ προσφερόμενα τῷ Θεῷ; Ἄρτος καὶ οἶνος, οἷς τὸν Ἀβραάμ ἐδεξιοῦτο θεοπρεπῶς, νίκην ἐπεργασάμενον. Εἰ οὖν ἐξ ἑτέρας φυλῆς ὁ Μελχισεδέκ, τύπος δὲ
τοῦ Χριστοῦ καὶ λογίζεται καὶ πιστεύεται, ἐκβέβληται ἄρα ἡ λευϊτικὴ ἱερωσύνη· ἀδύνατον γὰρ ψεύσασθαι Θεὸν, καὶ ταῦτα μεθ’ ὅρκου ἐπαγγειλάμενον κατὰ τὴν τάξιν Μελχισεδὲκ ἀναστήσεσθαι τὸν ἐκ σπέρματος Δαβὶδ τὸ κατὰ σάρκα, ἀρχιερέα τὸν αὐτὸν ὄντα καὶ Θεὸν
προαιώνιον. Τῶν ἐκ τῆς λευϊτικῆς τοίνυν φυλῆς ἐκβεβλημένων, ὡς προγέγραπται, ἀναγκαῖον πάλιν ἐστὶ καὶ τοῦ παλαιοῦ νόμου καὶ τῆς λατρείας γενέσθαι μετάθεσιν· ὥς που καὶ Παῦλος ὁ μέγας φησί· Πᾶσα γὰρ ἡ τῆς λατρείας τῶν Ἰουδαίων πραγματεία καὶ ἐντολὴ διὰ τῶν λευϊτῶν καὶ συμφυλετῶν αὐτῶν ἐνεργεῖσθαι τῷ νόμῳ ἐκτέτακται. [Ἑβρ. 7:11], Προθεωρία, PG 140, 428429.
the title Church History (Ἐκκλησιαστικὴ Ἱστορία)8. Here the writer mentions also the bread of the Prothesis at paragraph 9 according to Migne’s edition and connects it with Melchizedek but this time in relation with the sacrifice of bread that took place when Abraham met Melchizedek9. During the 15th century Symeon archbishop of Thessaloniki wrote a commentary about the holy liturgy (Κεσελόπουλος Γ. 2018). The hierarch of Thessaloniki made an interpretation of the Prothesis and a commentary on the holy bread, which should be leavened and not unleavened like the one the Latins used, and he thus recalls the event of the meeting of Abraham and Melchizedek10 .
Conclusion
We thus saw that the theme of the Sinaitic icon derives from a subject matter that is found in manuscripts. At the same time this iconography reflects theological commentaries on the holy liturgy. Actually the ‘original’ form of the icon with the persons of Melchizedek and David dates to the same period with the book of Protheoria that may have influenced the production of such an icon. The works of commentators of the next centuries could have led to a restoration with overpainted inscriptions that identify the depicted persons as Melchizedek and Abraham. At any case it could be possible that the liturgical use of the icon in the church, either at the beginning as Melchizedek – David
8 For a discussion for this text and its connection with the Prothesis see (Κεσελόπουλος Γ. 2018). 9 θ΄. Τὸ γοῦν προσαγόμενον πολλοῖς ὀνόμασιν ὀνομάζεται· καλεῖται γὰρ εὐλογία, προσφορά, ἀπαρχή, ἄρτος· εὐλογία μὲν ὡς τῆς ἀρᾶς τῶν πρωτοπλάστων ἀναίρεσις· προσφορὰ δέ, ὡς ἐξ ὅλου τοῦ ἀνθρωπείου φυράματος, οἷα τῆς φιλοτιμίας τῷ Θεῷ καὶ Κτίστῃ εἰς τὰ τῶν ἁγίων Ἅγια προσηνέχθημεν· ἀπαρχὴ δέ, ὡς πάντων τῷ Θεῷ προσενηνεγμένων τυγχάνουσα ἱερωτέρα καὶ ἀνωτέρα. Ἄρτος δὲ λέγεται, ὡς τὸν οὐράνιον ἄρτον παραδηλοῦν, τροφὴ ἡμῶν μεταλαμβανόντων γινόμενον. Τὸ δὲ σφραγίζεσθαι τὴν προσφορὰν ὁ μέγας Βασίλειος παρέδωκεν· προσκομίζεται ἡ προσφορὰ διὰ τὸ κοινωνεῖν τὸν λαὸν ἕκαστον μερίδα· εἰ δὲ πληθύνει ὁ ὄχλος, χρὴ μελίζειν τὰς μερίδας, προ(σ)κομίζοντες τὸν ἄρτον καὶ ἀποτιθέντες αὐτὸν ἐν τῷ δίσκῳ, ὡς ἐν νεφέλῃ, λέγομεν οὕτως: “Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη.” Ἡ πρόθεσις ἰσοδύναμος πέφυκε τοῖς τῶν ἁγίων Ἁγίοις, μᾶλλον δὲ καὶ πολὺ ταύτης μείζων· ἢ καὶ τοῦ σπηλαίου τῆς Βηθλεέμ· ἢ τὸ ἐστρωμένον ἀνώγειον, ἐν ᾧ συνδειπνήσας ὁ Κύριος τοῖς μαθηταῖς ἔφη: “Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν·” λέγει δέ: “Εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.” Ἀλλὰ τίς ἡ τάξις Μελχισεδέκ, καὶ τί παρ’
αὐτοῦ προσφερόμενα; ἄρτος καὶ οἶνος οἷς τὸν Ἀβραὰμ ἐδεξιοῦτο· εἰ οὖν ἐξ ἑτέρας φυλῆς ὁ Μελχισεδὲκ, τύπος δὲ τοῦ Χριστοῦ καὶ λογίζεται καὶ πιστεύεται, ἐκβέβληται ἄρα ἡ Λευϊτικὴ ἱερωσύνη· ταύτης δὲ ἐκβαλλομένης, ἀνάγκη πᾶσά ἐστιν καὶ τοῦ παλαιοῦ νόμου καὶ λατρείας
γενέσθαι μετάθεσιν. Σωφρονίου, Ἐκκλησιαστικὴ Ἱστορία ψευδεπίγραφο, PG 87c, 3989. 10 Καὶ κοινωνὸς ἔσω τῆς μεγάλης τοῦ Μελχισεδὲκ θυσίας, ἧς ἄρτος οὐκ ἄζυμος καὶ οἶνος, προοίμια τῆς τοῦ Μελχισεδὲκ καὶ ἀρχιερέως μόνου Ἰησοῦ Χριστοῦ, περὶ οὗ γέγραπται·”Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.” [Ψαλμ. 109:4]. Συμεών Θεσσαλονίκης, Περὶ τῆς ἱερᾶς λειτουργίας, (Φουντούλης Ι. 2003), p. 290.
or later as Melchizedek – Abraham, may well have been devoted for the holy Prothesis as a prefiguration of the true worship of Christ since the byzantine theologians and commentators connect those two specific persons and the events that have to do with them when they write commentaries about the holy Prothesis.
Fig. 1 Christ, Melchizedec and David, Sacred Monastery of the God-Trodden Mount of Sinai
Fig. 2 The meeting of Abraham and Melchizedec, Vat. gr. 746, Vaticano
Fig. 3 Christ, Melchizedec and David, cod. 265, Saint Petersburg, originally from Pantocratoros 61
Fig. 4 The Communion of the Apostles, Melchizedec and David, Chludov Psalter, Moscow
Fig. 5 The Communion of the Apostles, Melchizedec and David, Par. gr. 20, Paris
Fig. 6 The Communion of the Apostles, Melchizedec and David, Barberini Psalter, Vaticano
Fig. 7 The Communion of the Apostles, Melchizedec and David, Theodore Psalter, London
Fig. 8 Christ and David, Chludov Psalter, Moscow
Fig. 9 Christ and David, Par. gr. 20, Paris
Primary Sources
Bible (English): https://www.goarch.org/chapel/bible New Testament (Greek): http://www.apostoliki-diakonia.gr/bible/bible. asp?contents=new_testament/contents.asp&main= Nicholas-Theodore of Andida (11-12th c.), Προθεωρία (PG 140, 417-468). Old Testament (Greek): http://www.apostoliki-diakonia.gr/bible/bible. asp?contents=old_testament/contents.asp&main=OldTes PG: J.-P. Migne, Patrologia Graeca. Συμεών Θεσσαλονίκης (beginning of the 15th c.), Περὶ τῆς ἱερᾶς λειτουργίας, Φουντούλης Ι. επιμ., Δράμα 2003. Σωφρονίου (13th c.), Ἐκκλησιαστικὴ Ἱστορία ψευδεπίγραφο (PG 87c, 39814002)
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