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A Christian’s Pocket Guide to Eastern Orthodox Theology: An Evangelical Perspective
We may associate a number of images with the Eastern Orthodox church – ornate church buildings, services with candles and incense, men wearing embellished robes – but what does the Eastern Orthodox church actually believe? What are the similarities and differences between them and western evangelical churches? What is their history? In this short book Panagiotis Kantartzis introduces us to Eastern Orthodoxy from an Evangelical perspective and tells us what we need to know.
- GenresTheologyChurch History
128 pages, Paperback
Published March 5, 2021
15 people want to read
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Displaying 1 - 10 of 10 reviews
May 12, 2024
Surprisingly deep, nuanced and fair introduction to Eastern Orthodox beliefs and practices. It's only 95 pages of actual text!
February 1, 2026
A helpful book in Eastern Orthodox theology. The most helpful chapters were those on how EO views the cross, theosis, and justification/sanctification. It’s not necessarily an easy read although it’s a short read
January 19, 2024
Good intro to Eastern Orthodox theology and the Evangelical critique of it.
May 18, 2025
Kantartzis seems to have done his research on the subject, and he interacts intelligibly with EO, critiquing while also recognizing how evangelicals can learn from it.
December 28, 2023
The Orthodox deserve better critics.
The only Orthodox positions that Kantartzis might be said to "have taken down" are those made by David Bentley Hart who is a renown universalist heretic who though subscribing to the Orthodox faith doesn't comprehend Orthodoxy's distinction between 'human nature' and 'human persons' in his metaphysical anthropology.
A number of times, Kantartzis "proposes" new solutions so as to satisfy the criticism that Orthodoxy implicitly lays upon Evangelical & Reformed theological positions. This line of reasoning betrays the fundamental flaw in his analysis that he is no way concerned with identifying a capital-C Christianity which can be traced through history.
When the Orthodox articulate the faith, they define their terms in historical Christian leaders dating all the way back to the first few centuries of Christianity's existence. They aim to demonstrate they did not invent any of the ideas they have. Kantartzis demonstrates no intention to consider whether the church of history has any say in identifying which theological tradition present in the 21st Century stands upon the true capital-T Tradition handed down by the Apostles.
As far as I can tell, Kantartzis only cares to compare the Orthodox church (at least, his selection of Orthodox theologicans, Hart notwithstanding) to his own tradition which includes his own private theological positions and interpretations of Scripture (hence his "proposed solutions" - novel ideas he hopes to contribute to the Christian theological conversation). He doesn't seem to understand that Orthodoxy entails the repudiation of novelty.
Finally, the worst aspect about this book is Kantartzis failure to explain "the Jesus Prayer" until the last few paragraphs of the entire book. The prayer goes:
This quote was so thoroughly entrenched into the first millennium of Christianity that in The Ladder of Divine Ascent it is simply reffered to as "the prayer." The Jesus prayer frames the beginning and the end of Orthodox theology and practice. The Orthodox say the phrase "Lord have mercy" perhaps more than one hundred times in each and every liturgy (read: church service). Failing to provide that information to his readers creates a dishonest frame for who the Orthodox are and what it is they aim to accomplish through their particular articulation of the Christian faith.
The only Orthodox positions that Kantartzis might be said to "have taken down" are those made by David Bentley Hart who is a renown universalist heretic who though subscribing to the Orthodox faith doesn't comprehend Orthodoxy's distinction between 'human nature' and 'human persons' in his metaphysical anthropology.
A number of times, Kantartzis "proposes" new solutions so as to satisfy the criticism that Orthodoxy implicitly lays upon Evangelical & Reformed theological positions. This line of reasoning betrays the fundamental flaw in his analysis that he is no way concerned with identifying a capital-C Christianity which can be traced through history.
When the Orthodox articulate the faith, they define their terms in historical Christian leaders dating all the way back to the first few centuries of Christianity's existence. They aim to demonstrate they did not invent any of the ideas they have. Kantartzis demonstrates no intention to consider whether the church of history has any say in identifying which theological tradition present in the 21st Century stands upon the true capital-T Tradition handed down by the Apostles.
As far as I can tell, Kantartzis only cares to compare the Orthodox church (at least, his selection of Orthodox theologicans, Hart notwithstanding) to his own tradition which includes his own private theological positions and interpretations of Scripture (hence his "proposed solutions" - novel ideas he hopes to contribute to the Christian theological conversation). He doesn't seem to understand that Orthodoxy entails the repudiation of novelty.
Finally, the worst aspect about this book is Kantartzis failure to explain "the Jesus Prayer" until the last few paragraphs of the entire book. The prayer goes:
Lord Jesus Christ, Son of God, have mercy on me, a sinner.
This quote was so thoroughly entrenched into the first millennium of Christianity that in The Ladder of Divine Ascent it is simply reffered to as "the prayer." The Jesus prayer frames the beginning and the end of Orthodox theology and practice. The Orthodox say the phrase "Lord have mercy" perhaps more than one hundred times in each and every liturgy (read: church service). Failing to provide that information to his readers creates a dishonest frame for who the Orthodox are and what it is they aim to accomplish through their particular articulation of the Christian faith.
December 8, 2025
In A Christian’s Pocket Guide to Eastern Orthodox Theology: An Evangelical Perspective, Panagiotis Kantartzis offers a concise yet deep exploration of Eastern Orthodox theology through the lens of an evangelical and Reformed perspective. Drawing on both scholarly sources and personal pastoral experience in Greece, Kantartzis provides a balanced and respectful dialogue between Orthodox and evangelical traditions. The book is structured thematically, addressing core topics such as the mode of theologising (mystery and apophaticism), the relationship between Scripture, Tradition, and the Church, the doctrine of sin, the meaning of the cross, deification, and the process of salvation.
Kantartzis excels in presenting Orthodox positions clearly, often quoting leading Orthodox theologians, before engaging in thoughtful critique and comparison with evangelical beliefs. He highlights both the strengths and challenges of Orthodox theology, encouraging evangelicals to reflect on their own assumptions while fostering genuine dialogue. The book’s tone is irenic rather than polemical, aiming to build understanding rather than division.
I would recommend this book for anyone with a theological background who wants to get into greater depth in understanding Orthodox theology. This will be helpful in understanding Orthodox converts who tend to be better read than those born into it.
However, I think the main benefit is to our understanding rather than to fuel our Gospel conversations. The risk of confronting Orthodox people with the flaws in Orthodox doctrine is that defensiveness will be the most likely result. My preference is to challenge Orthodox people with the Gospel. This book will help us with common starting points as well as understanding subsequent questions and objections.
Kantartzis excels in presenting Orthodox positions clearly, often quoting leading Orthodox theologians, before engaging in thoughtful critique and comparison with evangelical beliefs. He highlights both the strengths and challenges of Orthodox theology, encouraging evangelicals to reflect on their own assumptions while fostering genuine dialogue. The book’s tone is irenic rather than polemical, aiming to build understanding rather than division.
I would recommend this book for anyone with a theological background who wants to get into greater depth in understanding Orthodox theology. This will be helpful in understanding Orthodox converts who tend to be better read than those born into it.
However, I think the main benefit is to our understanding rather than to fuel our Gospel conversations. The risk of confronting Orthodox people with the flaws in Orthodox doctrine is that defensiveness will be the most likely result. My preference is to challenge Orthodox people with the Gospel. This book will help us with common starting points as well as understanding subsequent questions and objections.
June 20, 2024
I was looking for an evangelical's explanation of oriental orthodoxy, but I couldn't find one. So I thought this book might get me half way there.
Unfortunately, it was a difficult read. The purpose of looking for an evangelical's perspective was because I knew that there is a vast chasm in terminology and thought between the western and eastern churches. I wanted someone who understood my way of thinking to be able to explain their way of thinking. But I do not feel that Kantartzis did well at this. The presentation of orthodox theology was often abstract and foreign, cloaked in expressions that I am not familiar with. I think part of the problem is that Kantartzis tries to use orthodox theologians' own language, but he does not always translate this language well to the mind of a western evangelical. Another problem that I felt a few times was that Kantartzis seems to assume that "evangelical" means "reformed evangelical", and he forgets that the rest of us exist.
With all that said, I am definitely more aware of the major issues involved after reading this book, and Kantartzis does well to bring out the "so-what" in his final chapter "how are we saved?". Ultimately, the evangelical's greatest grievances with orthodoxy are their rejection of penal substitutionary atonement, and their neglect of justification. I did really appreciate how Kantartzis is prepared to praise orthodox theology where appropriate and use it to point out common shortcomings in evangelicalism.
Unfortunately, it was a difficult read. The purpose of looking for an evangelical's perspective was because I knew that there is a vast chasm in terminology and thought between the western and eastern churches. I wanted someone who understood my way of thinking to be able to explain their way of thinking. But I do not feel that Kantartzis did well at this. The presentation of orthodox theology was often abstract and foreign, cloaked in expressions that I am not familiar with. I think part of the problem is that Kantartzis tries to use orthodox theologians' own language, but he does not always translate this language well to the mind of a western evangelical. Another problem that I felt a few times was that Kantartzis seems to assume that "evangelical" means "reformed evangelical", and he forgets that the rest of us exist.
With all that said, I am definitely more aware of the major issues involved after reading this book, and Kantartzis does well to bring out the "so-what" in his final chapter "how are we saved?". Ultimately, the evangelical's greatest grievances with orthodoxy are their rejection of penal substitutionary atonement, and their neglect of justification. I did really appreciate how Kantartzis is prepared to praise orthodox theology where appropriate and use it to point out common shortcomings in evangelicalism.
December 4, 2023
A super easy read. Before I get too sassy I will say it's very respective book on Orthodoxy from a Protestant who appreciates the good while disagreeing with parts of Orthodoxy. Every chapter shows the Orthodox way and then and then what is good and Evangelicals can learn from and what they can't.
Maybe I am too pessimistic with Protestantism but I find it deeply amusing when a Protestant critique 's Orthodoxy with "this doesn't quite make sense" or "but I don't agree with x" because that's exactly why they can never be right. It's not about what you think or about it making in a strictly rationally sense, this leads to constant change and fragmentation.
The author really likes the penal substitution and guilt part of Western Christianity and while in words they agree with the Orthodox view their actions don't with the result that Protestants have no real idea what to do after salvation besides evangelize.
If you want the quickest of quick reads and to see the meeting point of these two Traditions I recommend this book even if I don't endorse the view point of the author.
Maybe I am too pessimistic with Protestantism but I find it deeply amusing when a Protestant critique 's Orthodoxy with "this doesn't quite make sense" or "but I don't agree with x" because that's exactly why they can never be right. It's not about what you think or about it making in a strictly rationally sense, this leads to constant change and fragmentation.
The author really likes the penal substitution and guilt part of Western Christianity and while in words they agree with the Orthodox view their actions don't with the result that Protestants have no real idea what to do after salvation besides evangelize.
If you want the quickest of quick reads and to see the meeting point of these two Traditions I recommend this book even if I don't endorse the view point of the author.
September 7, 2024
Some of this went over my head, but it did help clear up for me a few questions I'd had about the Orthodox faith. For the most part, the explanations of various Orthodox beliefs were much clearer than the Evangelical "rebuttals", which I often found confusing.
April 14, 2023
Great!
Easy to read in a single setting, not dissimilar from Letham's through western eyes, but much easier reading.
Easy to read in a single setting, not dissimilar from Letham's through western eyes, but much easier reading.
Displaying 1 - 10 of 10 reviews