This has been posted here before, but since we have so much more room for database growth...
There is a buzz word here which may catch Chrysostomos' attention: hesychasm 
I think the point made below which answers Tom is that the apostles who were already spiritually transformed themselves, were specifically sent out into the world by the Lord Himself for the purpose of "evangelism", and they had been given the gifts to do it, but this is not and never has been an "order of the Church".
I cannot think of a single person in the history of Orthodoxy, especially the Holy Fathers, who were Protestant style missionaries. Even Sts Cyril and Methodius were not out to "convince" people, but rather they were on a planned journey to teach people who already wanted to be taught.
And to the point made below, I can think of many saints such as this one who is of prominent memory: St. Symeon the Stylite. Here is an Orthodox "missionary" who wanted to be secluded, yet because his outward form reflected what was in his heart, people came from all over the empire to see him, even the emperors.
“...WITHIN YOU”
By Dr. Alexandre Kalomiros
What is the profoundest characteristic of Orthodox life, the quintessential characteristic of Orthodox piety, the sign of authentic Orthodoxy as well as a premise of the true faith?
It is a turning inward.
Orthodoxy is nothing but a thirsting for the Kingdom of Heaven, a search for the Kingdom of God and communion with the Persons of the Holy Trinity. But, “the Kingdom of God”, said the Lord, “is within you” (Lk.ll:21). The Kingdom of God is within us because we can meet God and come into communion with Him only inside of us, in our hearts.
It is charaeteristic of antiorthodox teachings of recent years that the Lord’s words, “within you”, have been interpreted not as “inside of yourselves” but as “in your midst.” With this most cunning misinterpretation everythinq has changed, and the Lord’s saying has been utterly overturned. Thus, instead of learning to seek the Kingdom af God inside of themselves, the Orthodox have learned the opposite - to search for it outside of themselves in their relations with other people.
“The church community”, said the faith’s distorters, “is a communion with other Christians, a giving to others, and love for one another. On the contrsry”, they said, “turning inward is an entrenchment in the ego; it is being out of touch with others, navel-gazing, a pathological egocentricity”.
These distortions are the results of not knowing God. Such people do not know that without God no communion of men is possible.
God is the place, the means, and the power of any communion. God is the communion itself, the love itself, because God is a Trinity, a loving communion of Persons. Only communion with God is capable of providing the communion of created persons. Any attempt whatever at direct communion among humans is doomed to failure because it is enervating. There is no other power of communion than the Divine Energy. Only communion with the Divine Energy actuates communion between us. Any direct attempt at communion that overlooks or ignores God comes to self-delusion.
If a communion of persons exists in the Church, it exists to the extent that those persons have communion with God. Without personal communion with Him, a simple gathering of persons in the house of God, even around the table of sacrifice and even in the communion of His Body and Blood, can be blasphemy against God and unworthiness before the Church’s most sacred mystery.
For communion with God is a personal matter in the Holy Spirit. Whether a Christian is in church, in the street, at home, in a crowd of people, or alone, the matter of communion with God is a matter of turning inward. It is in our heart that we will encounter God; and when we do, He will take us by the hand and put us in communion with others. And in our communion with others our bond will always be God Himself.
So there is no other path to the Kingdom of God but the one which leads to our heart, the one which leads “within you”. It is the path of hesychasm [quietude]. This hesychasm is the deepest characteristic of Orthodox life, the sign of orthodox genuineness, the premise of right thinking and of right belief and glory, the presupposition of faith and Orthodoxy. In all of the Church’s external and internal battles, we had the hesychasts on one side defending Orthodoxy, and the anti-hesychasts on the other side fighting against it. The very fabric of heresy is anti-hesychastic. And above a1l, Papism and Protestantism are anti-hesychastic. And within Orthodoxy, those who were under heretical influence, little by little became anti-hesychastic, acquiring the anti-hesychastic spirit and inclinations. They became either outwardly oriented or intellectualists.
There is no criterion of Orthodoxy more certain than genuine hesychasm. Genuine hesychasm is an inward disposition. One can be a monk in the desert, and his heart can still be in the world. The foes of the Kollyvades of Athos were in name and appearances hesychasts, but their mind and heart spoke otherwise. In the beginning, western monasticism was orthodox, that is, hesychastic. Little by little, the spirit of an outward orientation entered into it. It became missionary, philanthropic, intellectual, scholarly.
Temptation for Christians is not always animalistic. Most of the time it is very clever, or the devil would not have been called cunning. The call of the world is never sent naked but cloaked in the delusion of love. “Go save your brothers. Don’t you see that they seek help?” And the hesychast goes into the world or concerns himself with the world, and ceases to be a hesychast. And once a Christian believes he will save and help people, he has become a victim of the evil one. None of us can help or save anyone. The only savior and helper is God. And once we lose this truth, we lose everything.
The Orthodox had never lost this truth. That is why their gaze was always inward and never outward. And that is why, without pursuing it themselves, they became instruments of divine providence for the salvation of men. The apostles themselves, who were clearly sent to men for this purpose by the Lord, were men of inner reflection. They were not men of action but of prayer. And thus their word had power. It was the word of God. They bore no resemblance to today’s missionaries.
The missionaries of Orthodoxy carried out missions without trying and without even knowing it, because missionaries are not members of an order in the Church. All Orthodox Christians are missionaries, if they are truly people of God. And therefore they would not be the ones who seek disciples and think of themselves as teachers. Rather, disciples would seek after them.
Orthodox Christians do not seek after the salvation of others. They labor for their own salvation and leave the salvation of others to God. And thus if they are made worthy of becoming an abode of God, and God speaks through their eyes and their mouths and their hearts, they might become instruments of the salvation of others. But they will never seek on their own to become such an instrument. And if in fact they were to become instruments of the salvation of others, only God would know it.
The more intensely we live with God and the more deeply we penetrate our hearts and meet God who abides in the hearts of baptized Christians, the more will people around us be saved, without our even having an inkling of it. It is not we who would save them but God who dwells in us. We should have no concern about it unless God has given us a specific and clear commandment as He gave the apostles. And if He gives us such a commandment, we take it up as if it were a cross He placed on our shoulder; though, like the fishes in the sea, we ever long for quiet. “The Kingdom of God is within you.” (Lk. 17:21)
(From “Epignosis,” Summer, 1990. English translation by George Gabriel, copyright 1991)
