A major preamble: For a long time I used to mean "encountered by a missionary" by using the French past participle or the qualifying French adjective "missionné". I thought I could permanently use that word in this sense, which is totally opposed to the French word usage, just as I use French words like pénitence or pénitent. However, pénitence and pénitent appear in The Revelation of Arès, so I cannot keep clear of them. This is not the case for the French verb missionner, to the French meaning of which I have to come back.
As the blog is read by a lot of curious persons or foreigners who make use of dictionaries, I have to give meaning of "sent out on mission" to the French past participle or the qualifying French adjective "missionné". So the title of this entry "Vers qui suis-je missionné?" means "Whom am I sent to missionize?"

Whom am I sent to missionize? I am not sent out to the men and women, the multitude, whom I would like to convert, but I am sent out to the ripe or ripened wheat heads, the people worth harvesting  (Rev of Arès 5/2, 6/4), those who almost always unknowingly bear premises of penitence and love, which are bound to save the world from the sin of sins (38/2). Other people may possibly be converted by my mission, indeed, but this would happen fortuitously; they are not the persons the Father sends me out to missionize. They are the scarce inextinguishable miracles of the eternal childbirth by Life (24/5).

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At first I thought I was sent to missionize the global humanity, because The Revelation of Arès gets to speak to all of men. Next, I read the Word of Arès more carefully, so I understood that Its readers were supposed to be people capable of understanding It quickly, gifted with metaphysics, qualified to imagine the True beyond religious commonplaces and clichés or mental stereotypes, in the breath­takingly distant infinite of The Revelation of Arès.
I have had some indication as to the existence of the Inexpressible, the Power (Rev of Arès 12/4) or Life (24/3-5), that expresses Itself always obliquely through Messengers or Theophanies and never shows up other than through the vast cosmos and all of the manifestations of life.
I have sometimes ventured to talk about eternal depths or profundities or about absolute freedom (Rev of Arès 10/10) to utterly unprepared people, but I have forever found that I soon exceeded the spiritual accessibility threshold of the system's captives, that is, a vast number of human beings. I disconcerted them but failed to enlighten them. I came to understand that it was prudent not to come to topics about the freedom sub specie æternitatis, marked by eternity, a major which hermeneutic principle, which prompts people to a way of timeless reading of the Bible, a way neither diachronic nor social or political : "In the Word you do not find either a front-word or a post-word".
On the sinful Earth, ever since Adam (Rev od Arès 2/1-5), ever since the noise entered his head (vii/7), freedom has never been given; freedom can only be gained through penitence and  love. On Earth there are just resistances which man has to conquer, barriers which man has to overcome; all of dreams are abstract and there are not many humans able to make them come true. The small remnant (Rev of Arès 24/1) is able to do so. Moreover, even the most zealous missionary cannot tell all that he has to tell. He or she has to speak elliptically. Should I warn a casual interlocutor that the tree of Evil is shaky and might well fall upon the world, I do not need to make a speech ; I scream only, "Just be careful of the sin of sins (38/2), a disaster!", but how many people understand me ?
"A work of the mind is inevitably allusive," said Sartre, but as much as we can tell unkown persons on the street is worse than allusive, it is inevitably very summary, rudimentary. Barring a miracle, which may occur at times, who is capable of changing his or her way of life (Rev of Arès 30/11) just hearing a word by a street missionnary? It too is almost always useless to prompt anyone to read The Revelation of Arès, because such a reading by any disassociated mind is very soon given up; what is more, that mind is unfavourably impressed, due to a feeling of emptiness, weirdness or  pointlessness.
Unless he is specially clear-headed, the average human is not rashly prone to jump into the Fire (Rev of Arès xLi/7) barrier, which separates him from the eternal Universe (12/4), to which the Word calls him on to join. Except when the uncommon wheat ear appears, very few men nowadays think that that which we have to tell them is worth the time and effort required to examine it. Not because the men of today do not wait for a message. They wait for a message, but our messsage is not the message they are waiting for. They wait for a message that religion, or politics, or science will never send. Our problem is that we have to drive home that discrepancy, which has pushed the world into a blind alley and prevented it from finding the right way towards the Marvels (33/8).
Who is that ripe wheat ear that I am sent to missionize? There is no indication in The Revelation of Arès. After a few minutes dialog on a sidewalk, I can only feel the slight warmth of the candlestick (Rev of Arès 32/5), the lampshade of which the human being might well be. But my acumen distorted by my love of the neighbor and my incessant hope, cannot guarantee anything. The candlestick may be an atheist likeable even though incurable or a devout believer who thinks with a great religious passion that his or her relation to God is a personalized relationship, or a definitive follower of the "Eastern wisdom" or the "occult arts", or a naïve human who has the vague faith of the coalman, in short, he or she may be anyone among the vast masses of people clinging to any principle loosely connected to my own ideal. Will that person I encounter be able to help me change History? Then I start thinking back of Hippolyte Taine and his environmental theory (I discuss this lately). The principle that the ripe wheat ear seems to adhere to, which quite often makes the missionary locate him or her, may be anything the apostle may detect through love, but not through his or her intellect, because love is the funnel through which an unseen breeze of profound spirituality continuously passes, a spirituality that some human beings emit..
We are taught that Hyppolite Taine, the inventor of the environmental theory, wanted to build a scientific History. I doubt it. I think that he actually was looking for a historical man easy to spot or locate. I likewise strive to locate a forthcoming Arès Pilgrim of the small remnant, a builder of the world changed, the beginning of another History. History either past or future is never built from sources substantiated, because nothing is ever totally substantiated, but the small remnant's Arès Pilgrim to come will build up without any observable roots, because he is not at the time of the encounter the one he or she will later be when he is a penitent and havester. On the one hand, I never venture onto a too early assessment of the reasons to be of the human being I encounter. On the other hand I believe in miracles, I believe in re-creation, which may be a self-recreation qui peut-être son auto-recrétion, which may make him or her a modeller of the future. Thus, the time of the encounter may be in touch with the future as well as the past: the ripe wheat is and will be. My intuition, which has been refined by faith and prayer, has forebodings, it never keeps away uncertainty as well as certainty.
It is inevitable that you cannot catch the feelings, even those reduced to a minimum, in a human being casually encountered. You can only make a guess at them. Everything is possible as well as impossible; which takes me to the need to find him or her out and, what is more, create him or her. Things whether mental or spiritual have dependencies and conditions. Will the man or woman I encounter have the essential prerequisite for taking part in the change of the world?  There are three ways in which the events of History whether past or future may be ranked: Race, environment, time.  The same goes for uncovering the ripe wheat ear. The race has nothing to do with the skin color; it is nothing else than the race The Book (Rev of Arès xii/5) tells about. It is that which the apostle senses at first before he senses the environment in wich no fierce intolerance should rule, for the environment where the being encountered lives is major. As for the time we are highlighted by the general mechanism of human life — Is the piston at the top? below? halfway? — and by the usual dialectics of the subject, that one can localize during the the verbal exchange.
Actually, during the encounter the apostle can only catch sight or rather hope for the range of capabilites of the person encountered. Of course, nothing gives any argument to conclude that there is no mistake, because anything important that man creates in History is never more than a hunch in the beginning. Taine — why am I thinking of that guy that assiduously? — told about "laws of human vegetation," , if I remember correctly. Is there any human being that would not be filled with metaphores with regard to the trend of man vegetation towards continual changes and complexity? "The circumstances, that influence the human plants, change again and again in order to develop some species, but etiolate others." Taine wrote in substance, "Sometimes there is a cold greenhouse, sometimes a tepid one, sometimes a hot one." To see a real Arès Pilgrim of the  small remnant developping does not only depend on the person, it also depends on his or her environment and on time (Rev of Arès 12/6). At the beginning I can only evaluate whether the person I have encountered is endowed with the necessary spiritual subtelty.
The ripe wheat ear is not sitting on a decree of Providence. We have to make him or her an Arès Pilgrim of the small remnant, if that may happen ever. The Father has not made each of us only a harvester. He has made each of us a miller, too, and then a baker. Every person encountered might well be a prophet one day, who will help change the world (Rev of Arès 28/7) by dint of changing the persons encountered into prophets. Prophetism is a global movement; I am just the precursor of it.