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Evangelicalism and the Orthodox Church

Unconvincing

EVANGELICALISM AND THE ORTHODOX CHURCH
A report by the Evangelical Alliance
Paternoster. xii + 163 pages. £7.99
ISBN 9 95329 924 4

Those of us who have travelled in countries where the Orthodox Church is the major one will have discovered that life is often made difficult for evangelicals by the Orthodox priests.

This is because the Orthodox Church regards other churches as having no right to operate in their country. This is especially true in Greece, when I have had most experience. There, it is even against the law of the land for any believer to proselytise, and those who do not belong to the state church are regarded as heretics.

It was a surprise then, to find this book which is dedicated to encouraging closer contact between evangelicals and Orthodox Christians. It was even more of a shock to see that it is a 'Report by the Evangelical Alliance (UK) Commission on Unity and Truth among Evangelicals (ACUTE).'

While the book does not seek to hide the reality of the great opposition there is to the work of evangelicals in some lands, it does aim to encourage active discussion and co-operation between the two groups - especially in Britain. It details much which has already been done and is being pursued. It longs that 'we may all draw closer to our God and Saviour, for in drawing closer to him, so we will draw closer to each other' (p.xii).

There have been prominent evangelical Christians who have joined the Orthodox Church in comparatively recent years - e.g. Michael Harper (one time curate to John Stott) and Frank Schaeffer (son of the founder of L'Abri Fellowship). Also some British men have become priests of a number of the 200 or so Orthodox Churches in this country.

There is some common ground between evangelicals and Orthodox people. Much of this is in regard to basic Christian doctrine e.g. we are all agreed on the Trinity and the Person of Christ. Many evangelicals would also have sympathy with the Orthodox view that ecumenism is 'a by-word for compromise' (p.92).

There is a very helpful appendix on the ecumenical councils as well as a glossary of terms used. The suggestions for further reading are extensive, pointing the way for those who wish to know more about the Orthodox churches.

The final chapter consists of 18 recommendations designed to encourage closer fellowship between Orthodox and evangelical Christians. However, these are handled honestly, without seeking to minimise the difficulties of such a task.

Personally I fail to be convinced by the arguments in the book, but if I knew of an Orthodox Church meeting near me I would certainly seek to have contact with the leaders with the hope that we could learn from one another - but I have a sneaking suspicion that they would not want to know what evangelicals believe.

Michael Bentley, Bracknell