Living Faith: An Orthodox Christian Conversation with Evangelicals

by Lawrence R. Farley

Much has been written about the similarities and differences between the Orthodox and Evangelical faiths. In this book, Fr. Lawrence Farley provides a concise and non-confrontational summary of the major issues that divide the two. Evangelicals inquiring into Orthodoxy, Orthodox Christians who want to speak knowledgeably with evangelical friends, and Orthodox Christians who simply wish to understand and appreciate their own tradition more fully will find this book useful and accessible.

Genres: Theology

112 pages, Paperback

Published January 1, 2024

About the author

Father Lawrence, born in 1954, completed his M. Div. at Wycliffe College, Toronto School of Theology in 1979. After 6 years in pastoral ministry with the Anglican Church of Canada, he entered the Orthodox Church and completed a Certificate program at St. Tikhon’s Seminary in Pennsylvania and was ordained to the priesthood in 1986. Since 1987 he has served as the pastor St. Herman of Alaska Church in Langley BC, a missionary parish of the OCA (Archdiocese of Canada) founded by local laity, which has since grown to attain regular parish status and purchased its own building. Several priests, deacons, and lay members of new missions have emerged from the membership of St. Herman’s. Fr. Lawrence is the author of the Orthodox Bible Study Companion Series from Conciliar Press, and of a number of other books and articles, and appears in regular weekday podcasts on Ancient Faith Radio. He lives in Surrey B.C. with his family.

Reviews

[Nat (Photini) C. · Rating 5 out of 5]

I really appreciate how thoughtful and precise Farley is while being concise and brief. Because of the small nature of this book, it leaves much out so one must read through the nuance and decide whether or not to continue with further study. He graciously presents the Evangelical’s beliefs, biases and thoughts. He then proceeds to share the Orthodox understanding of each belief. This is an excellent introduction to Orthodoxy for Evangelicals and a very necessary read for the Orthodox Christian who would like to have a conversation with Evangelicals.

[Jeremy · Rating 5 out of 5]

Quotes:

“Concerning the teachings of the Church, whether publicly proclaimed or reserved to members of the household of faith, we have received some from written sources [i.e., the New Testament], while others have been given to us secretly, through apostolic tradition. Both sources have equal force in true religion. No one would deny either source—no one, at any rate, who is even slightly familiar with the ordinances of the Church. If we attacked unwritten customs, claiming them to be of little importance, we would fatally mutilate the Gospel, no matter what our intentions.” St. Basil, On the Holy Spirit, ~374 AD

The practice of “asking Christ into your heart” non-sacramentally is not found in the New Testament and was unknown in the entire history of the Church until the rise of American Evangelicalism.

As a number of the Fathers taught, “God became man so that man could become God”—obviously not in the sense of ceasing to be a creature and becoming the Creator, but in the sense of partaking in the divine nature insofar as this is possible for creatures to do (see 2 Pet. 1:4). All that Christ is by nature, He shares with us by grace, so that He becomes the firstborn of many brothers (Rom. 8:29): He is the Son of God by nature; we become sons of God by grace. He is holy by nature; we become holy by grace. He is immortal by nature; we become immortal by grace. It is this entire process of theosis/divinization that is our goal; this is what the Orthodox understand by the word salvation. Salvation does not consist merely of being forgiven but of finally becoming entirely like Christ, our elder brother and Savior.

Unacknowledged impatience, anger, lust, resentment, or other sins lurking within us need to be acknowledged and removed before we can experience joy to the full. These sins are not so much debts we must pay off by suffering before God can bless us and admit us to heaven, as dark spots on the windows of our soul that must be removed before the divine light can fully flood into us.

It was the apostles themselves who regulated what was to be done at the assembly of the Christians early on Sunday morning. This being so, the Church recognized that it had no authority to alter something so fundamental that was set down by the apostolic founders. Certain things could be added—such as psalms sung after assembling, which were once sung on the way to church, or the Creed, or certain entrances into the altar area—but nothing set down by the apostles could be omitted or taken away. This apostolic structure and content still form the liturgical backbone of the Eucharist in the Orthodox Church to this day. Other services have been added (such as Vespers in the evening and Matins in the morning), but the main gathering of the Christians on Sunday morning is still that of the Eucharist.

The formality that attends this service is the result of the Christians knowing what they are doing—namely, eating and drinking the Body and Blood of the Incarnate God. Such an awe-inspiring event precludes lighthearted levity and inculcates a degree of joyful solemnity. At the Eucharist the Christians rejoice, but they rejoice with trembling (see Ps. 2:11).

For Protestants, the command “This do in remembrance of Me” (Luke 22:19 KJV) is interpreted through a modern and unbiblical understanding of what a memorial is. In this modern misunderstanding, remembrance and memory are seen as functions of the mind… The [biblical] concept of “remembering” and “memorial” is that of doing something so that God may remember you—and when God remembers, He always takes action. When He remembered Israel because they made a memorial by blowing the trumpets in a time of war, He took action by saving them from their enemies… A memorial (Hebrew zakar, zikaron; Greek mneosunon, anamnesis) refers to something done so that God may remember and take action. This is what our Lord established at the Last Supper: eating bread and drinking wine at the gathering of His people served as an anamnesis of Him and His sacrifice. In Luke 22:19, He says that His disciples should do this eis ten emen anamnesin—“for My memorial.” It is this action that will cause God to remember Him and His sacrifice and bring it into their midst—not by way of repetition of the sacrifice but through anamnesis.

Justin Martyr (d. ca. 165) asserted that “not as common bread and common drink do we receive these” but that the Eucharist “is the flesh and blood of Jesus who was made flesh” (Apology, ch. 66). Note once again: not “represents” or “symbolizes,” but “is.”

In his Letter to the Smyrnaeans [107 AD at the latest], St. Ignatius of Antioch again warns of the heretics and describes them as those who “abstain from Eucharist and prayer because they refuse to acknowledge that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins and which the Father by His goodness raised up.” Again we see that the Eucharist not only represents the Savior’s flesh; it “is the flesh of our Savior.”

“We offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly, so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.” St. Irenaeus, ~180 AD

The Eucharist was so widespread and unanimous in the second-century Church because it was the teaching that all the churches received from the apostles. It is this tradition the Orthodox Church continues to preserve to this day.

The Church from its inception has steadfastly refused to commune those who are outside it. If one cannot properly belong to the Church because one cannot confess the Church’s Faith or accept the Church’s moral discipline, one cannot be communed, because communing would unite one to a body to which one cannot properly belong… Orthodoxy has a different eucharistic theology, and in this theology confining reception of Holy Communion to the members of the Orthodox family does not mean that Communion is “closed” to others but that it is organic—that Communion unites the communicant to the living body and the fullness of the Church. Holy Communion not only expresses gratitude for the death of Christ on the Cross; it also unites believers to other believers in the one body. The legitimacy of open Communion depends on an individualistic understanding of the Eucharist—an understanding foreign to the Orthodox Church.

Christ’s Church forever remains one Church, with its members united to one another and to God. It is incapable of substantial division, for it maintains the unity for which Christ prayed. Substantial division of His Church is therefore impossible: a group or individual could split from the Church, but the Church itself could not be split or divided. In the early Church, heresy and the consequent establishment of a rival altar constituted not a split within the Church but the setting up of a group apart from the Church. This is what is meant in the Creed by the confession that we believe in “one, holy, catholic, and apostolic Church.”

Given the problems afflicting the Western church in the medieval period following its schism from the Orthodox East, one understands the insistence of the Protestant Reformers that separation from the papal West was imperative. The early Reformers regarded the pope as the eschatological antichrist, and this could not help but make schism from the papal church an urgent necessity. Nonetheless, the ultimate result was the acceptance of schism as a defining feature of the Protestant churches… Protestantism gradually came to lose the primitive Christian horror of schism… The concept of schism has all but vanished from the theological glossary of Evangelicals: if one doesn’t like one’s church, one simply leaves and starts another one down the street. What the Fathers decried as schism is now regarded as normal church growth.

The Orthodox believe that they are the one, holy, catholic, and apostolic Church confessed in the Creed. Converts to Orthodoxy are invited not only to agree with its teaching but to join its family. In converting to Orthodoxy, they are not simply joining a different denomination but returning from schism. It should hardly need stating that all this does not mean that the Orthodox are better than others, or that there is no grace or salvation to be found outside the Church’s borders, or that the Orthodox have nothing to learn from other Christians. To err is human, and there is more than enough humanity in Orthodoxy to go around. The issue here is not one of merit but solely of the nature of the Church and of its unity.

[Regarding “Once saved, always saved,”] the New Testament is replete with warnings not to apostatize, which would not be necessary unless apostasy were really possible… We only warn about dangers that are real—such as apostasy. Judas Iscariot is one example that comes to mind: he certainly fell away to the point of damnation (see John 17:12; Mark 14:21), and he certainly was once saved (Matt. 19:27–28; Acts 1:17). If one of the Twelve could fall away, then anyone can. The Epistle to the Hebrews was written to warn Christians against the possibility of such drifting away and apostasy… The trembling soul should not be given the false medicine of eternal security but the true medicine of the Eucharist. Salvation is not just a single experience; it is also an ongoing journey. On that journey one continually returns to God for renewal, forgiveness, and cleansing. Penitent reception of the Eucharist assures us that we will be saved if we continue along the faithful eucharistic path.

[Kevin Godinho · Rating 5 out of 5]

I grabbed this book, hoping I might be able to glean a nugget or two that may help with difficult conversations. However, I was pleasantly surprised to find that there is much more in here than I suspected. The author does a great job framing many topics first through an evangelical lens and then showing by contrast how the Orthodox approach the same topic. It really helped me frame where I've come from from an Orthodox perspective. It was very helpful to have what I used to believe broken down and what I have come to believe effectively presented right next to each other. He does a great job of keeping the chapters short and concise. What he writes stays at the heart of the topic, and he provides examples from Scripture and history when explaining the Orthodox Church's teaching. Really good stuff!

[Jason · Rating 5 out of 5]

This is a short book - barely more than 100 pages - and it's an explanation of some basic Evangelical beliefs and their basis. He then provides Orthodox perspective on the same topic and the basis for the Orthodox position.

I don't understand Evangelicalism. I lived in Oklahoma. I attended an Evangelical youth group in high school. I should get it, but I don't. It just doesn't click for me. When friends of mine who were raised in Evangelical homes and were fervent in their beliefs renounce their Faith and decry Christianity, my first thought is "Well, the Christianity you are leaving doesn't make sense to me either, and I wouldn't have stuck around either."

This book helped me get a better grasp on what Evangelicals believe. One of the book's strengths lies in Farley's ability to navigate complex theological concepts with clarity and accessibility. He delves into topics such as soteriology, ecclesiology, and the interpretation of Scripture, providing readers with a nuanced understanding of both Orthodox and Evangelical perspectives. He covers the major areas of disagreement between the Evangelicals and more traditional Christians in short, easy to read chapters. He starts with an explanation of the Evangelical belief, why they think that way, and then gives the Orthodox belief.

Furthermore, Farley's pastoral sensitivity shines throughout the book, as he addresses the practical implications of theological beliefs on Christian life and worship. Father Lawrence is a priest in Canada and a convert from Anglicanism. The Evangelicals are the heirs of the Dissenters in the English tradition - Evangelicals:Anglicans::Protestants:Roman Catholics, if you will. He recognizes the diverse experiences and backgrounds within both Orthodox and Evangelical communities, offering insights that resonate with readers from various theological persuasions. By grounding his reflections in the lived experiences of believers, Farley underscores the importance of faith as a lived reality rather than merely an abstract set of doctrines. This pastoral dimension adds depth to the book, making it not just an academic exercise but a heartfelt conversation between brothers and sisters in Christ.

Fr. Lawrence avoids reductionist approaches that oversimplify or misrepresent either tradition, opting instead for a nuanced exploration that honors the richness and complexity of both. By acknowledging areas of agreement while respectfully addressing areas of disagreement, he creates a space for meaningful conversation and mutual learning. This book isn't going to convince your uncle to leave his evangelical church to join the Orthodox, but this book will give you some understanding to have an honest conversation that he might not like, but should at least respect.

Who should read this book? Evangelicals interested in Orthodoxy but concerned that leaving their faith tradition will separate them from Christ. (spoiler alert, it won't!) Orthodox who don't understand the Evangelicals and want a better understanding of them, with an eye to their own tradition on the topics of concern. Orthodox with Evangelical friends and family who want to understand the gap between the Evangelical tradition and Orthodox Christianity.

I definitely learned some things, by reading this. I was shocked to read that Evangelicals don't pray for the dead. In retrospect, that makes sense, but it still strikes me as terribly sad.

Here are the chapter titles to give you an idea of the topics covered and the flow of the book:

The Role of Scripture-

The Nature of Salvation -

Mary -

The Saints -

Praying for the Dead -

Role of Parish Clergy -

Continuity of Worship -

The Meaning of the Eucharist -

Communion -

Pictures of Christ and the Saints -

The Baptism of Infants -

The Use of Church Vestments -

Conclusion: An Interior Revolution/Conversion to Orthodoxy -

Appendix A: Doctrine of Eternal Security

Appendix B: Musical Instruments and Orthodox Worship

[Anna · Rating 5 out of 5]

Living Faith: An Orthodox Christian Conversation with Evangelicals, by Archpriest Lawrence Farley, is a book I wish I had available years ago when I converted from Baptist to Orthodoxy. Most of the Orthodox Christians I knew after my conversion were cradle Orthodox (Greek, Russian, Romanian) and we sometimes had challenging conversations because they did not understand my background. In the same respect, my family and friends did not understand my conversion and often questioned a great deal of my “new” beliefs, and I was certainly not equipped to answer and fear some of my conversations may have alienated me from both my Orthodox friends and my Evangelical friends and family. Many of the challenging conversations happen because although we use the same words, like salvation and communion, the meanings are quite different. I have been Orthodox now for almost 30 year and I still have trouble explaining the differences, but I would feel completely comfortable offering this book to someone to provide explanation and context. While there are multiple books written about the differences between the two denominations (for lack of a better word), Fr. Lawrence’s book is a quick and “easy” read. He is matter of fact in his explanations of the differences and how the Orthodox viewpoint impacts the walk of Faith and path to Salvation. Where some of the other books on this topic are more academic, Living Faith seems to be almost pastoral in explanation. He also takes time to explain the Evangelical viewpoint along with its history, which I believe is extremely helpful both to a new convert as well as someone exploring or challenging Orthodox beliefs. I really enjoyed this book, not only for the contrasts and comparisons, but also for the reminder of all the riches and fullness of the Orthodox Faith. Thanks be to God. I listened to the audible version and narrator John Maddex was superb (as always).

[Kristina · Rating 5 out of 5]

I was happy to see this book come out because this is such an important, ongoing topic of discussion in Orthodoxy – but even those of us who are longtime converts from evangelicalism may not always have succinct answers to questions like those discussed in the book!
As others have mentioned, this book fits a lot of helpful info into a short space, which is a draw for those of us with busy lives. Despite its brevity, it still provides in-depth theological explanation rooted in church history. Father Farley did a skillful job of organizing the main ways in which evangelicals differ from Orthodox in theology and traces the ways in which those differences arose. As a former evangelical, it even helped me better understand what was going on theologically in the non-denominational churches I attended and why I often received conflicting answers to questions I had as an evangelical about evangelicalism itself.
As someone who did convert to Orthodoxy, and who did my homework to understand the theological “strangeness” of Orthodoxy, this book provides such a concise summary that I wish I would have had back then. It will be very useful to anyone who is trying to understand or explain the differences between evangelicalism and Orthodoxy, including those of us who, even 25 years later, may still have evangelical family members who remain concerned about our salvation and conversion!
My one note of complaint was the frequent use of the word “cult” in its lesser known definition as devotion to a person or belief, ie, “cult of the martyr.” Most readers, particularly evangelicals, will likely think of heretical or fringe groups when they read “cult,” ie, Mormons, Jehovah’s Witnesses, Branch Davidians, rather than understand the nuance of its other definitions.
I recommend this book for anyone who wants to better understand Orthodoxy as well as evangelicalism.

[Benjamin Linnabary · Rating 5 out of 5]

"Living Faith" by Lawrence Farley is a great examination of Evangelical theology from an Orthodox perspective. However, rather than being polemical, the book seeks to help an Orthodox person understand the perspective of their Evangelical brother while giving an appropriate Orthodox response. While this book would also be great for Evangelical inquirers, I believe it would be particularly useful for those Orthodox who want to have more beneficial conversations with their Evangelical friends and family. The book highlights that frequently both sides will use words like "salvation", "communion", "works", and mean vastly different things. As such the book then, after giving a general definition of Evangelicalism, spends each chapter looking at an element of Orthodox worship (such as communion, vestments, salvation, music, etc) and tries to explain how someone in an Evangelical church might approach the subject, and then gives the justification for the Orthodox perspective.

It must be highlighted that the book is not designed to be polemical; it does not set out to shame the Evangelical church or try to defend Orthodoxy from the genuine questions by Evangelical inquirers; as someone who spent many years in Evangelical churches and groups, I had many of the same questions and concerns highlighted in the book. What I found helpful about the book, as a recent convert, is that it even answered questions that I had about Orthodoxy that were yet unclear to me but that I had pushed to the side until a later time.

Overall I would highly recommend "Living Faith", both to Evangelicals and especially to the Orthodox who may have friends and family asking questions; I could also see this being a great catechetical tool for a priest to use for inquirers.

[Jamey Bennett · Rating 5 out of 5]

In "Living Faith: An Orthodox Christian Conversation with Evangelicals," Fr. Lawrence R. Farley presents a compelling and accessible introduction to Orthodoxy for non-denominational and Evangelical Christians. With great skill, Farley navigates the diverse landscape of Evangelicals, striving to represent their beliefs fairly and accurately. This thought-provoking book, endorsed by former Evangelicals Hank Hanegraaff and Bradley Nassif, offers a fruitful exploration of key Orthodox teachings and practices, inviting Evangelicals into a deeper understanding of the ancient faith.

From the very beginning, Farley adeptly addresses topics that are often sources of curiosity and confusion for Evangelicals. He skillfully covers a range of subjects, including the veneration of Mary and the saints, prayers for the dead, the role of icons, the authority of the Church and Scripture, and other basic doctrinal issues of the Christian faith. With clarity and respect, he covers matters such as the nature of salvation, the baptism of infants, the doctrine of "eternal security" held by some Protestants, liturgical worship and historical continuity, the use of church vestments, and the profound significance of the Eucharist and communion.

What sets this book apart is Farley's charitable approach. He presents Evangelical beliefs with accuracy and empathy before offering the corresponding Orthodox understanding of each belief. This balanced perspective fosters understanding and encourages fruitful dialogue between the two traditions. Whether you are an Evangelical seeking to explore Orthodoxy or an Orthodox Christian hoping to engage in conversations with Evangelicals, "Living Faith" serves as an excellent resource and a necessary read.

Despite its concise length of just over 100 pages, this book is a comprehensive-enough explanation of essential evangelical beliefs and their basis. Farley's writing style, marked by both its lightness and intelligence, ensures that even complex concepts are made accessible to readers. His ability to distill profound theological concepts into straightforward language is a testament to his skill as a writer and teacher.

Personally, I found "Living Faith" to be an excellent read. I have been so impressed by its content that I have purchased a physical book to go along with the audio book, even gifting a hardcopy to a recent convert from an Evangelical megachurch. This individual, upon receiving the book, exclaimed, "This is exactly the book I've been looking for!" Such an enthusiastic endorsement speaks to the value and relevance of Farley's work.

In his opening remarks, Fr. Lawrence R. Farley states, "This book is intended to make the case for Orthodoxy to...Evangelicals.... This book has a...modest and narrowly focused aim: to respond to the Evangelicals who often visit my humble Orthodox parish and who wonder, since we don't issue altar calls, if we really are born again, if icons are actually idols, why they can't take Communion, and whether we worship Mary." These words capture the book's purpose and Farley's intention to bridge the gap between Evangelical and Orthodox beliefs.

In conclusion, "Living Faith: An Orthodox Christian Conversation with Evangelicals" is an insightful exploration of Orthodoxy in language evangelicals can understand. Farley's ability to convey complex theological concepts with clarity, his respect for Evangelicals and their perspectives, and his commitment to fostering understanding make this book an invaluable resource. Whether you are an Evangelical seeking to deepen your understanding of Orthodoxy or an Orthodox Christian engaging in conversations with evangelicals, this book offers a compelling and necessary guide.

[Sara · Rating 4 out of 5]

The audiobook was a super quick listen that felt comprehensive, but also approachable for someone who isn't deeply knowledgeable about theology. I think a lot about Thinking Orthodox: Understanding and Acquiring the Orthodox Christian Mind and the idea that when you're steeped in the Orthodox tradition, it can be hard to see from outside of your own phronema. In many ways, Living Faith did that for me.

Thank you to Ancient Faith Publishing for a complimentary copy of the audiobook in exchange for an honest review. All opinions are my own.

[Brad Bevers · Rating 5 out of 5]

I really enjoyed this one. It was written to explain evangelical beliefs to the Orthodox believers, and as a Protestant I found his reasoning and approach very helpful. This is the fourth book I've read of this sort and I continue to find value in reading critiques and perspectives from those outside my own denomination. This one was especially valuable and succinct, well worth your time and effort. Highly recommended.

[Adrian · Rating 3 out of 5]

A basic but good introduction to the Orthodox faith. Converts or inquirers reading this might find some of the arguments for the Orthodox position lacking. I recommend further research and visiting your local Orthodox parish with your questions.

[Michael Galdamez · Rating 5 out of 5]

Very helpful and short read that has helped me get my toes wet and begin to know what questions I want to ask about the Orthodox faith.