Evangelical: The Orthodox Church Follows Many Traditions not found in Holy Scripture.

Orthodox: The Orthodox Church does keep traditions that are not expressly found in the Scriptures. St. Paul wrote: "Hold to the traditions you were taught by us, whether by word of mouth or letter" (II Thess. 2:15). The Orthodox Church adheres to the complete Apostolic teaching, whether this is contained in the Bible or comes to us by oral tradition in the Church. The Apostle Paul did not write "Don't hold any traditions unless they are found in Scripture."

Evangelical: Jesus condemned the Pharisees for following the traditions of men instead of the Words of God (Mark 7:13). Doesn't the Orthodox Church do the same thing?

Orthodox: Jesus did not condemn the Pharisees merely for having traditions; he rejected the false traditions that the Pharisees practiced (cf. mark 7:9-13) and condemned them for making the observance of certain legitimate traditions more important than following the teachings of God's Word (cf. Matt. 23:23). The Pharisees were obsessed with practicing external observances in meticulous detail, while at the same time neglecting God's commandments. Jesus taught his disciples to keep the legitimate traditions, but to avoid being hypocritical as the Pharisees were (cf. Matt. 23:1-3). This is exactly the position of the Orthodox Church. The Orthodox Church rejects traditions that are at variance with the Scriptures, and practices only those which are proper expressions of the Christian Faith. The Orthodox faithful are warned in the services of the Church not to fall into the same errors as the Pharisees did.

Evangelical: Some Orthodox traditions are paganistic, like worshiping the Virgin Mary as the "Mother of God."

Orthodox: First of all, Orthodox Christians do not worship Mary. Worship is reserved for God alone. However, Mary is greatly esteemed and honored as the one chosen by God to bring forth His Only Begotten Son into the world. Because of this, she is the most exalted of all creatures. She herself prophesied "All generations shall call me blessed" (Luke 1:48).

Jesus Christ is an eternal, divine Person who took on a complete human nature through the Virgin Mary (cf John 1:1, 14). He is expressly called "God" in Scriptures (cf. John 20:28). As Mary gave birth to and nurtured a divine Person, she is rightly called the "Mother of God." This, of course, does not imply that she is the mother of God the Father. Many of those who question the title "Mother of God" (Theotokos) are those who also doubt the full divinity of Jesus Christ. There is nothing paganistic in the Church's veneration of the Mother of Our Savior.

Evangelical: How can you know if the saints can even hear you?

Orthodox: The experience of the Church confirms that they do. God has been pleased to grant many miracles and blessings by the intercessions of the saints. The prayers of a righteous person are just as effective after death as they are before, if not even more so. God glorifies his saints in the Holy Spirit (cf. John 17:22). A holy Russian monk, Silouan, explained it like this: "Once upon a time I did not understand how it was that the holy inhabitants of heaven could see our lives, but . . . I realized that they see us in the Holy Spirit and know our entire lives . . . In the Kingdom of Heaven the holy saints look upon the glory of our Lord Jesus Christ; but through the Holy Spirit they see too the sufferings of men on earth." It is through their intimate union with God that the saints see us, hear us, and know us. Jesus showed that the departed can be aware of events on earth when he asserted "Your father Abraham rejoiced to see my day. He saw it and was glad" (John 8:56).

Evangelical: At any rate, such a practice is unknown in the Scriptures and the early Church.

Orthodox: Scripture makes it clear that some men were especially powerful intercessors with God (Jas. 5:16-18, Job 42:8). Yet this is not limited to this life only.  In the second book of Maccabees, dropped by the Protestants from the Bible a thousand years later, the prophet Jeremiah is represented as constantly praying before God for the people of Israel (II Macc. 15:14). This doctrine was known and accepted in the early church as well; inscriptions on early Christian tombs ask the prayers of the departed, and documents such as "The Martyrdom of Polycarp," testify to it. Church Fathers that are often revered by Protestant Evangelicals, such as St. Augustine, St Athanasius, and St. John Chrysostom, all accepted this catholic and orthodox practice.

Evangelical: If we are saved by the blood of Christ, why do we need to pray to saints? Jesus is the only mediator between God and man.

Orthodox: Jesus is the only Savior of mankind and Mediator between God and man. Yet, is it true that because Christ has saved us we no longer need each other's prayers? Scripture and Christian tradition witness to the necessity and power of prayer for fellow Christians (cf. 2 Cor. 1:11). The departed saints are intercessors, not mediators. And their prayers are most powerful before the throne of God.

Evangelical: The Scriptures say that all Christians are saints. It is wrong to canonize just some.

Orthodox: The New Testament epistles refer to all faithful Christians as "saints." While fully recognizing this, the Orthodox Church also uses the title "saint" in a special way to refer to certain persons who have manifested Christian virtue to an outstanding degree. By canonizing "saints," the Church does not say that those who are uncanonized are not saints in the Biblical sense. The Church canonizes saints to hold up individual Christians as images of the work of the Holy Spirit and examples of the fullness of life in Christ. Though all Christians are saints in the New Testament sense, not all are saints in the secondary use of the word. The Church calls us to imitate the virtues of those whom she has canonized as saints.

Evangelical: The true Christian faith is based on the Bible alone.

Orthodox: The Bible never has been and never can be "alone." It was the Orthodox Church that finally decided what books belonged in the Bible and what did not. In the era following the death of the Apostles, there were many books that claimed to be Apostolic Scripture. The Church decided what books were authentic and what were not, based on whether or not those books conformed to the oral tradition she had received from the Apostles. Without the Church there would be no Bible. Heresies and distortions result when the Bible is torn away from the Church or interpreted privately outside the orthodox tradition of the Church (cf. 2 Pet. 3:16). The same Holy Spirit that inspire the Scriptures is promised to guide the Church unto all truth and preserve her from error (cf. John 16:13). The Bible is not "alone"—it belongs to the Church.

Evangelical: The Church of Christ is invisible. I don't believe in the Orthodox Church or any other denomination.

Orthodox: The Orthodox Church is not a "denomination." It is identical to the Church that was established by the Apostles, that vanquished early heresies such as Gnosticism and Arianism, that proclaimed the canon of Scripture, and that defined the great Christian doctrines relating to the Trinity and the divine and human natures of Christ. Orthodox Church history can be traced from Jesus himself directly to modern times without interruption (No Reformation or counter-reformation, nothing added to or taken away). It is impossible to claim that the Church is invisible. Were the local churches established by the Apostles invisible? Did the formation of the Bible take place outside of history? Were not the great heresies defeated in history by the historical Church? The truth is, then, that the Church is visible, it has a history, and it is identical to the Orthodox Church of Today.

Evangelical: But Orthodoxy de-emphasizes the Bible and stresses the importance of tradition.

Orthodox: Orthodoxy does not de-emphasize the Bible. The Orthodox Church accepts the Bible as the divinely-inspired, infallible Word of God. The Bible has unparalleled authority in the Church of God when it comes to faith and practice. But the Orthodox Church insists that the Scriptures must be interpreted according to the orthodox tradition of the Church. This "orthodox tradition" is based on the oral teaching of the Apostles as it has been handed down in the Church (cf. 2 Thess. 2:15). It is the result of the fact that the Holy Spirit lives in the church (cf. John 14:26). it is enshrined in the teachings of Ecumenical Councils of the Church and the teachings of the saints and Church Fathers. Those who live in the fullness of the Holy Spirit are our best guides to the Scriptures; it is they who testify to the deep union between Holy Scripture and Holy Tradition of the Church.

Evangelical: Scripture forbids the making of images. Yet this is practiced in the Orthodox tradition.

Orthodox: Under the Old Testament Law, the making of images was forbidden. Yet this prohibition was not absolute. God himself commanded that two images of the cherubim be made and placed on the mercy seat of the Ark of the Covenant (cf. Exod. 25:18). What the Scripture condemns is making an image of a false god and bowing down to worship it. God was forbidding idolatry, not the making of images themselves.

The scripture seems to forbid the making of any image at all: "Thou shall not make unto thyself any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth" (Exod. 20:4). In the next verse, however, it is clear that it is idolatry that is the issue (cf. Exod. 20:5). Otherwise God would not have commanded images to be made.

There is a deeper principle involved here, though. We are "No longer under the law, but under grace" (Rom. 6:14). "And if we seek to be justified by the law, we are fallen from grace" (Gal. 5:4). The fact that God has become man in Jesus Christ has revolutionized the principles of God's relationship with man. The laws of the Old Covenant do not, of course, take this into account. St. John of Damascus, one of the great Church Fathers, expressed the correct teaching that God, being invisible, inconceivable, and limitless, could not be represented. At the same time, St. John contended that because God has in Christ taken on human nature, Jesus Christ the God-man could legitimately be depicted in His human form. This teaching was accepted by the whole Church at the 7th Ecumenical Council in 787 AD

Obviously, if Exodus 20:4 is taken out of context and interpreted literally, it would be impossible to paint a picture of anything, or even to take a photograph! This is not forbidden by God. Only idolatry is condemned, the worship of false gods.

To call images of Christ and his saints "idols" can only be described as blasphemous.

Evangelical: I once saw an Orthodox praying to an icon. Such a practice directly contradicts the Scriptures.

Orthodox: The Orthodox Church does keep traditions that are not expressly found in the Scriptures. St. Paul wrote: "Hold to the traditions you were taught by us, whether by word of mouth or letter" (II Thess. 2:15). The Orthodox Church adheres to the complete Apostolic teaching, whether this is contained in the Bible or comes to us by oral tradition in the Church. The Apostle Paul did not write "Don't hold any traditions unless they are found in Scripture."

Evangelical: Orthodox also bow to and kiss icons. This is blatant idolatry and an abomination to God.

Orthodox: If a person kisses a picture of his mother, is he honoring a piece of paper? Or is it an expression of love for his mother? Idolatry occurs when an object is worshiped as a god in itself. It was practiced as such by ancient peoples, and by primitive peoples, and some Hindus today.

Christians make an act of reverence before an icon in so far as it is a symbol of the person represented. The love and devotion expressed are for Christ or a saint, not for wood, or paper, or paint. St. John of Damascus wrote: "I do not worship matter, but Him who took on matter for the sake of my salvation." Thus the Orthodox Church understands that the reverence paid to an icon is referred to the person depicted therein.

The Protestant objection to the proper use of icons in the Church came eight centuries too late. In the year 787, the Christian Church defined the correct doctrine concerning the use of icons in the Church against the heresy of the iconoclasts. The Church that defined the canon of the New Testament, the doctrine of the Trinity, and the doctrine of the Person of Christ, also established the doctrine concerning the proper veneration of icons. The doctrine was accepted by the entire Christian world, both East and West. In rejecting this, the Protestants have deviated from Christian truth.

Evangelical: On the basis of the Scripture, I cannot accept such a decision of the Church.

Orthodox: If you do not accept the authority and infallibility of the Church, how can you accept the authority and infallibility of the Scriptures? It was the Orthodox Church that decided what books constitute Holy Scripture. At the time that the New Testament was compiled, there were many "Gospels" and other books that claimed to be apostolic scripture. The Church rejected some as spurious and accepted others as being genuinely apostolic and divinely inspired. If the Church erred regarding icons, then it is possible that she erred regarding Scripture. Thus you are left without the Scripture as well as the Church.

The truth is that Christ promised to guide the Church unto all truth, and that the gates of Hell would not prevail against her (cf. John 16.13, Matt 16:18). The decisions of the Ecumenical Church as defined by her Holy Councils must be accepted by all Christians. Without the Church, there is no Bible.

Evangelical: I always see the Orthodox kissing crosses. Why do they do this?

Orthodox: Orthodox Christians venerate the cross as the symbol of that upon which our salvation was accomplished. The Apostle Paul wrote: "God forbid that I should glory, save in the cross of our Lord Jesus Christ . . ." (Gal. 6:14).

Evangelical: The Orthodox call their priests "Father." Jesus forbids this (Matt. 23:9).

Orthodox: Christ was teaching Christian humility and reminding us that our only true Father is our Father in heaven. Today, even extreme Evangelical Fundamentalists do not hesitate to call their earthly fathers "Father." Jesus was certainly not speaking of the current Catholic and Orthodox practice, as "Father" was not an ecclesiastical title in His time.

The Apostle Paul, whom Jesus personally chose to proclaim the gospel, was not ashamed to apply the title "father" to himself. He wrote "For though you have ten thousand instructors in Christ, you do not have many fathers; for in Christ Jesus I have given you birth through the gospel" (1 Cor. 4:15). The Orthodox Church has continued this custom in regard to those who are our "spiritual fathers," as St. Paul was to the Corinthians.

St. Paul also did not hesitate to call the male parents in Ephesus by the title "father" (Eph. 6:4). Thus both Scripture and Christian tradition witness to the fact that Jesus' words are not meant to be taken literally. If they were, titles such as "Reverend," "Pastor" or "Doctor" would be equally admissible for Christians on the basic premise of Jesus' statement. But when we examine the statement in context, however, we find that Jesus was teaching people to avoid pompousness and to seek humility (cf. Matt. 23:5-7, 11-12).

Evangelical: The Bible says that all Christians are priests. Why does the Orthodox Church call its pastors "priests?"

Orthodox: If all Christians are priests, then it cannot be wrong to call Christian pastors priests. The official title of an Orthodox priest is "presbyter" in Greek, which translates to "elder" in English. The word priest is commonly used, however. The Orthodox Church teaches the "Royal Priesthood" of all believers, (cf. I Pet. 2:9) but this is not to say that all believers may function as ordained priests. It is clear from Scripture that Jesus gave his Apostles special authority and special functions that were not given to all his followers (cf. Matt. 16:19, 18:18, John 20:22). This Apostolic ministry has been passed down in the Church by the laying on of hands (cf. Acts 14:23, I Tim. 4:13), and continues today in the priesthood of the Orthodox Church.

Evangelical: Jesus is the only Priest in that He offered Himself once for sin. How can the Orthodox believe that the Liturgy is a sacrifice offered by the priest?

Orthodox: The Orthodox Church knows and teaches the doctrine that Christ's one offering of Himself is the one perfect sacrifice for sin, to which nothing may be added. In addition, the Orthodox Church never accepted the doctrine of the "Sacrifice of the Mass" as it was taught in medieval Roman Catholicism.

Yet the Divine Liturgy has always been described as a sacrifice from the earliest Christian times. In documents such as the "Didache," (50-100 A.D.), it is described as the sacrifice by the Prophet Malachi (cf. Mal. 1:11). This is a consistent teaching of the Church Fathers. The Apostle Paul brings out the sacrificial connotations of the Eucharist in I Corinthians 10. That the Liturgy is a sacrifice consists in the fact that it is our sacrifice of praise and thanksgiving (cf. Heb. 13:15). In it, we offer material gifts to God (cf. Phil. 4:18), as well as the gift of "ourselves, each other, and our whole lives" (cf. Rom. 12:1). But even more profoundly, the Liturgy is a sacrifice because in it the sacrifice of Calvary is made mystically present on the altar for our salvation. Christ's sacrifice is not repeated, but we offer Christ's sacrifice on Calvary to God in union with our prayers and intercessions. It is the supreme form of "pleading the blood of Jesus," as evangelicals say. In this, the Church as the body of Christ enters into Christ's eternal High Priestly act of offering his one sacrifice in intercession before the Father (cf. Heb. 7:24-5, 8:1-3). Thus the Liturgy is a sacrifice in that the Church offers her worship and intercession in union with the one sacrifice of Christ: the body which was broken for us, and the blood poured out for our salvation.

Evangelical: Why is the Orthodox Service so full of pomp and ceremonial? Worship in the New Testament Church was simple.

Orthodox: God is not opposed to ritual or ceremonies. He specifically commanded very elaborate rites to be performed under the Old Covenant. The book of Revelation shows us that physical acts of worship take place in the heavenly kingdom (cf. Rev. 5:6-14, 8:1-4, etc.). The Orthodox Church believes that the Church is the presence of the Kingdom of God on earth.  Therefore, her worship reflects the glory of that Kingdom.

We know, however, that the Orthodox Liturgy is essentially the same as that which was celebrated in the early Church. It has grown more elaborate over the centuries, but this is a result of natural historic development. We know from early documents, such as the Apologies of Justin the Martyr (Apology 1:67), that the basic elements have remained the same.

Unfortunately, the same cannot be said of Protestant Evangelical worship. The early Christians met on the first day of the week to hear the Word of God proclaimed and to partake of the Lord's Supper. They believed that the bread and wine were consecrated to become the Body and Blood of Christ. In rejecting this both in theory and in practice, Evangelicals have departed from the tradition of the New Testament Church.

Evangelical: Orthodoxy emphasizes ritual rather than winning souls for Jesus.

Orthodox: Orthodox worship is the worship of a Christian community; therefore it is orientated to those who already believe and know Christ. In the early Church, non-believers were not even permitted to attend Christian worship. The modern evangelical practice of orienting Sunday morning worship toward evangelism and those who do not know Christ is a deviation from the correct Christian practice.

The Orthodox Church does not neglect the necessity of missionary work, however. If at times Orthodox missions have been relatively inactive, it has been due to Moslem or Communist domination. In recent years there have been active Orthodox missions in such traditionally non-Orthodox countries such as Japan, China, Korea, and several modern African countries, as well as in the state of Alaska. The true Orthodox faith, however, calls all Orthodox Christians to be missionaries and witnesses for Christ.

Evangelical: Jesus said, "You must be born again." Yet Orthodox Christians are not "Born Again" believers.

Orthodox: The New Testament teaches that those who believe in Jesus Christ are granted a "new birth" by the Holy Spirit in baptism: "Except a man be born of water and the Spirit, he cannot enter the kingdom of heaven" (John 3:5). The Apostle Paul presents this same teaching when he speaks of Baptism as "the washing of regeneration and renewal in the Holy Spirit" (Titus 3:5). Thus a person who was previously spiritually dead is granted the gift of receiving God's eternal life. This spiritual birth is essential to salvation. This is the teaching of the Orthodox Church and therefore Orthodox Christians are truly "born again."

The phrase "born-again Christian" today is often used to refer to someone who has experienced a certain type of emotional conversion experience. This is not a Biblical teaching. The new birth is a spiritual event which may or may not have emotional consequences.

Evangelical: Why does the Orthodox Church deny that true believers are saved?

Orthodox: The Orthodox Church does not deny that a believer is "saved;" it only denies that a person can infallibly know he is going to heaven. According to the New Testament, when a person is baptized into Christ, he is saved from the power of sin and death and transferred from the power of darkness into the kingdom of Christ (cf. Col. 1:13). Yet it is also possible to fall away from Christ through sin (cf. Heb. 6:4-6). Christians are not fully saved until they enter the heavenly kingdom (cf. I Pet. 1:5).

Evangelical: I thank God for the blessed doctrine of assurance. I know that I am saved and am going to heaven.

Orthodox: You may thank God for such a doctrine, but the fact remains that it is absolutely unscriptural. Scripture clearly teaches that it is possible for a believer to fall away through sin or unbelief and forfeit his salvation. St. Paul warns: "Let him who thinks he stands take care lest he fall" (I Cor. 10:12). He uses the example of the Israelites who passed through the Red Sea with Moses, and yet later fell away and were punished, as a warning to Christians. The Book of Hebrews uses the same example and warns, "Take heed, brethren, lest there be in any one of you an evil heart of unbelief, departing from the living God" (Heb. 3:12). Our eternal salvation depends on our perseverance in Christ: "For we are made partakers of Christ, if we hold the beginning of our confidence steadfast to the end" (Heb. 3:14).

St. Paul did not consider himself to have attained "eternal security" but considered it necessary to keep pressing for the goal of the resurrection (cf. Phil. 3:9-14). He disciplined his body so that after preaching to others, he might not be cast away himself (cf. I Cor. 9:27). Christian salvation does not depend on just one instance of faith; it demands a daily walk of repentance and continuing trust in Christ. Otherwise it will be for us as it was for those who Peter addressed: "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it would have been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them" (II Pet. 2:20-1). Clearly, then, it is possible to know Christ and then fall away. If this is so, how can we know "I am saved?" It is possible that any one of us might fall away. The only insurance against it is continual, daily trust in Christ and struggle against sin. Let us remember the words of Jesus: "Not every one who says to me Lord, Lord, will enter the kingdom of heaven, but he that does the will of my Father who is in heaven" (Matt. 7:21). We must, as Peter says, "strive to make our calling and election sure" (II Pet. 1:10).

Evangelical: But the Scripture teaches that salvation comes by faith, not by works (Eph. 2:8-9).

Orthodox: We receive our salvation by faith and we persevere in that salvation by continuing in faith. The New Testament makes it clear that the true saving faith naturally issues forth in good works (Eph. 2:10, Jas. 2:17-26, I John 2:4).

*For most of Church history, salvation was seen as comprehending all of life: Christians believed in Christ, were baptized, and were nurtured in their salvation in the Church. Key doctrines of the faith centered around the Holy Trinity, the Incarnation of the Son of God, and the atonement.

In Western Europe during the sixteenth century, however, and even before, justifiable concern arose among the Reformers over a prevailing understanding that salvation depended on human works of merit, and not upon the grace and mercy of God. Many involved with the Reformation experienced a rediscovery of Romans 5. Their slogan of salvation became sola fides (Latin): justification was by faith alone.

This Reformation debate in the West was late-breaking news for the Orthodox East: why this new polarization of faith and works? It had been settled since the apostolic era that salvation was granted by the mercy of God to righteous men and women. Those baptized into Christ were called to believe in Him and do good works. A discussion of faith versus works was unprecedented in Orthodox thought.

The Orthodox understanding of justification differs from the Protestant in several ways.

    (1)  Justification and the New Covenant. When Orthodox Christians approach the doctrine of salvation, the discussion centers around the New Covenant. Justification (being or becoming righteous) by faith in God is part of being brought into a covenant relationship with Him. Whereas Israel was under the Old Covenant, wherein salvation came through faith as revealed in the law, the Church is under the New Covenant, Salvation comes through faith in Christ who fulfills the law, and we receive the gift of the Holy Spirit who dwells in us, leading us to the knowledge of God the Father. Whereas some Christians focus on justification as a legal acquittal before God, Orthodox Believers see justification by faith as a covenant relationship with Him, centered in union with Christ (Rom. 6:1-6).

    (2)  Justification and God's mercy. Orthodoxy emphasizes it is first God's mercy—not our faith—which saves us. "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God" (Rom. 5:1, 2). It is God who initiates or makes the New Covenant with us.

    (3)  Justification by faith is dynamic, not static. For Orthodox Christians, faith is living, dynamic, continuous—never static or merely point-in-time. Faith is not something a Christian exercises at one critical moment, expecting it to cover all the rest of his life. True faith is not just a decision, it's a way of life.

This is why the modern evangelical Protestant question, "Are You saved?" gives pause to an Orthodox believer. As the subject of salvation is addressed in Scripture, the Orthodox Christian would see it in at least three aspects: (a) I have been saved, being joined to Christ in baptism; (b) I am being saved, growing in Christ through the sacramental life of the Church; and (c) I will be saved, by the mercy of God at the Last Judgment.

A final difficulty for Orthodox Christians is the word alone. Justification by faith, though not the major New Testament doctrine for Orthodox as it is for Protestants, poses no problem. But justification by faith alone brings up an objection. It contradicts Scripture, which says: "You see then that a man is justified by works, and not by faith only" (James 2:24). We are "justified by faith apart from the deeds of the law" (Rom. 3:28), but nowhere does the Bible say we are justified by faith "alone." On the contrary, "faith by itself, if it does not have works, is dead" (James 2:17).

As Christians we are no longer under the demands of the Old Testament law (Rom. 3:20), for Christ has fulfilled the law (Gal. 2:21; 3:5, 24). By God's mercy, we are brought into a New Covenant relationship with Him. We who believe are granted entrance into His Kingdom by His Grace. Through His mercy we are justified by faith and empowered by God for good works or deeds of righteousness which bring glory to Him.

Evangelical: Why doesn't the Orthodox Church teach people to accept Jesus as their personal Lord and Savior?

Orthodox: The Orthodox Church does not use those particular words, and neither does the New Testament. But the Orthodox Church teaches the necessity for personal faith in Christ. In her baptismal service, the candidate is asked, "Do you unite yourself to Christ? Have you united yourself to Christ?" The candidate then responds affirmatively, confessing his faith in Christ as "King and God." In her Eucharistic Liturgy as well, the priest repeatedly exhorts the faithful with these words: "let us commend ourselves, each other, and our whole life unto Christ our God." The Orthodox Church does not employ "alter calls," but teaches that faith in Christ is the foundation of our salvation.

Evangelical: But receiving the sacraments of Baptism and Communion does not save anyone.

Orthodox: Christ's saving power is mediated through the sacraments if they are received according to the intention of the Church. Mere mechanical or formalistic reception of the sacraments does not save. In fact, if we partake unworthily, we receive damnation, not salvation (cf. I Cor. 11:29). However, God's grace is available in the sacraments to those who approach with a living faith in Christ.

Evangelical: Why does the Orthodox Church practice infant baptism? Infants cannot have faith in Christ.

Orthodox: Not only the Orthodox, but the vast majority of Christians in the world practice infant baptism. Roman Catholics, Anglicans, Lutherans, Methodists, Presbyterians and others follow this practice. It is the Baptists and other Evangelicals who are the innovators in this regard.

The children of Orthodox Christians are baptized, not after profession of faith, but in anticipation of faith. If a young child is raised in a truly Christian home, he will undoubtedly come to believe in Jesus at a very young age. Who can claim that the faith of a two-year-old, for instance, is not salvific? Christ pointed to the faith of children as an example for adults (cf. Mark 10:15). Of course, it is possible for one baptized as an infant to fall away later in life, but the same can be said of those baptized in adulthood, as well. The parents and sponsors of the infant to be baptized pledge that the child will "unite himself to Christ" as he is raised within a Christian home and the family of the Church.

Evangelical: Why do the Orthodox confess sins to a priest? God alone can forgive sin.

Orthodox: The Orthodox Church teaches that indeed it is God alone who forgives sin, on the basis of our redemption in Christ. However, during His earthly ministry Jesus forgave sins, and the New Testament clearly shows that He gave his apostles the power to remit or retain sins (cf. Jn 20:23). This same authority is still possessed by the Church.

In the early church, those who committed serious sin were required to confess to the entire congregation. Later, the practice of privately confessing to the priest developed. Formal absolution is necessary when serious sin is committed, as such sin disrupts one's relationship not only to God, but to the Body of Christ, His Church, as well. Therefore forgiveness is proclaimed by the pastor of the community, who is a direct successor of the apostles. Confession is not restricted to the formal sacrament, however. The Orthodox Church teaches that repentance is an important aspect of daily walk of Christians. Christians should confess sin to God as soon as it has been committed. Serious sin, however, results in excommunication from the sacramental life of the community (cf. I Cor. 5:1-5), and thus the individual is restored to the community by the absolution of the priest upon evidence of repentance.

Evangelical: The bread and wine of the Lord's Supper cannot possibly be the real Body and Blood of Jesus Christ. They are symbols only.

Orthodox: Protestant Evangelical teaching upon this point unfortunately does not reflect the Word of God, but rather the teachings and opinions of men. Such teaching about the Eucharist is totally unscriptural. The Scriptures say that when the Lord took bread and blessed it at the Last Supper, he stated "This is my Body" (cf Matt. 26:26). Taking the cup, he spoke these words: "This is my Blood . . ." (Matt. 26:27). Many who consider themselves "Bible Fundamentalists," however, cannot accept the plain truth as Jesus stated it. Yet the teaching of Jesus is clear: "He that eats my flesh and drinks my blood, dwells in me, and I in him" (Jn 6:56). And, "Except you eat the flesh of the Son of Man, and drink His blood, you have no life in you" (John 6:54). Just as in the present, there were many then who heard this teaching of the Lord but could not accept it. The Scripture tells us that these disciples ceased to follow the Lord rather than accept His teaching (John 6:60-66). They were in truth the first Protestants!

This teaching of the Lord has never been a subject of debate in the Orthodox Church. The Church's doctrine has been consistent from the Apostolic times through the Patristic period up to the present. The great Fathers of the Church all witness to her literal understanding of the words of Jesus.

Evangelical: But how can the bread and wine literally be Body and Blood?

Orthodox: The Orthodox Church, unlike some western churches, has never been anxious to inquire into the "how." The Church knows what the teaching of the Lord is, and accepts it in humility and faith. It is truly a "mystery." The Church may not know the "how," but firmly believes that Christ, through the Holy Spirit, takes those holy gifts unto Himself and communicates Himself to us through them.

Evangelical: But why would Christ want to feed us his body and blood? It sounds cannibalistic.

Orthodox: If you think it is cannibalistic, then you had better take your complaint to Christ, because it was He who taught us that we must eat His flesh and drink His blood. In partaking of His blood, poured out for our salvation, we are participating fully in the reality of our salvation. Christ personally nourishes us with His resurrected Life, uniting us to one another in Him.

Evangelical: Why do the Orthodox pray for the dead? It is too late for prayers once a person has died.

Orthodox: The Orthodox Church teaches that all persons are dependent upon God's mercy, whether living or dead. Christians as well as unbelievers will stand before the "dread judgment seat of Christ." According to St. Paul, our works will be "tried by fire" (cf. I Cor. 3:13). We will be held responsible for "every idle word" that we have uttered (cf. Matt. 12:36). In the face of such a rigorous judgment, our prayer goes up to God for those who have departed this life.

Evangelical: But Christians are cleansed by the blood of Christ.

Orthodox: Yes, they are, and we pray that whatever sins and iniquities a person has died with will be forgiven him on the basis of Christ's shed blood. A person is not finally or fully saved until he or she enters God's Kingdom.

Evangelical: Why does the Orthodox Church attack the beliefs of other denominations?

Orthodox: The Orthodox Church is not interested in "attacking" other Christians. She is convinced that she has retained the fullness of Christian faith and life. If other Christians have departed from that fullness, the Orthodox Church hopes to show them what the fullness is and the way back to it. Thus the Orthodox Church actively cooperates with other Christians in the ecumenical movement.

Evangelical: What is the purpose of life according to the Orthodox Church?

Orthodox: The Orthodox Church believes that the purpose of life is for men and women to be reunited with God now and for all eternity. This is accomplished by being spiritually "born anew" and transformed into the likeness of God by the Holy Spirit. The Spirit of God is personally received by being baptized into Jesus Christ, God's self-revelation to humanity. All the doctrines of the Orthodox Church depend on this basic teaching.