Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)