Orthodox Christianity and Free Christianity: Differences, Common Ground, and Dialogue
What Can We Learn from Each Other? — A Thorough Theological Analysis
Between two great Christian traditions — Eastern Orthodoxy and evangelical Free Christianity — there often exists a silence heavy with mutual misunderstanding and unexamined assumptions. Yet both traditions share the same foundation: faith in Jesus Christ as Lord and Saviour. When we take the time to look one another in the eye — not with condescension, but with a humble and curious openness — it becomes clear that the space between them holds far more light than it first appears.
This article is written for those who wish to go deeper: for Free Christians who are drawn to the rich spirituality of the Eastern Church, for Orthodox believers who want to understand the strengths of the contemporary evangelical movement, and for all who believe that truth is best sought in dialogue rather than behind walls.
Keywords: Orthodox Christianity, Free Christianity, evangelicalism, theological dialogue, Christian unity, tradition, salvation, worship, the Bible, Church Fathers
1. Historical Background: Two Paths, One Beginning
Orthodoxy is one of the oldest Christian traditions in the world, with roots reaching directly back to the apostolic era. In 1054, the so-called Great Schism divided Western Christianity (Rome) from Eastern Christianity (Constantinople). Orthodoxy preserved the Eastern tradition and flourished in countries such as Greece, Russia, Romania, Serbia, Georgia, and Estonia.
Free Christianity — or evangelical Christianity — emerged from the Protestant Reformation of the sixteenth and seventeenth centuries and was further shaped by the revival movements of the eighteenth through twentieth centuries. It encompasses Baptists, Pentecostals, Charismatics, free evangelical congregations, and many others. Its defining characteristics include the emphasis on personal conversion, the central authority of Scripture, and active missionary engagement.
Interesting fact: Orthodox communities have been present in Estonia since the twelfth century, while the evangelical movement arrived in the nineteenth century through the Herrnhuter Brethren, followed by Baptists and Methodists.
2. Key Theological and Practical Differences
There are significant divergences between the two traditions. Below are five foundational differences that must be honestly understood before any meaningful dialogue can begin.
2.1 The Source of Authority: Holy Tradition vs. Sola Scriptura
For Orthodoxy, authority rests in both Holy Scripture and Holy Tradition — the teachings of the Church Fathers, the decisions of the Ecumenical Councils, and the Church’s liturgical practice. Scripture is understood as part of a larger, living Tradition rather than a self-standing document interpreted in isolation.
Free Christianity follows the Reformation principle of Sola Scriptura (“Scripture alone”), meaning the Bible is the sole supreme authority in matters of faith and life. The writings of the Church Fathers are valued but not binding.
Biblical reference: 2 Timothy 3:16–17 — “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”
2.2 The Form of Worship: Liturgy vs. Free Worship
Orthodox worship is deeply liturgical — sung prayers, ceremonial actions, the veneration of icons, incense, a liturgical calendar. The service is largely carried by chant, and the sermon plays a secondary role.
Free Christianity emphasises the sermon, contemporary praise music, spontaneous prayer, and a form of worship grounded in immediate personal encounter with God. The aim is direct access to God, without intermediaries.
2.3 The Doctrine of Salvation: Process vs. Event
In Orthodox theology, salvation is understood as an ongoing process — theosis, or deification (Greek: θέωσις). This refers to the gradual transformation of the human person into the likeness of God through the sacraments, prayer, and spiritual discipline. Salvation is not conceived merely as the avoidance of judgement, but as full participation in the very life of God.
Free Christianity tends to emphasise a definite moment of salvation — “I was converted on…” — when a person makes a personal profession of faith. This is a clear, identifiable event to which one looks back as a source of assurance.
Biblical reference: Philippians 2:12–13 — “…work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfil his good purpose.”
2.4 Church Structure: Apostolic Succession vs. Congregationalism
The Orthodox Church holds to apostolic succession (Latin: successio apostolica) — bishops today remain connected by an unbroken chain of the laying on of hands stretching back to the apostles themselves. The Church is understood as a single, visible, and hierarchical body.
In Free Christianity, governance is often congregational, with the local church holding the greatest decision-making authority. Some streams (such as evangelical churches close to the Anglican tradition) also recognise an episcopal structure.
2.5 Sacred Objects and Practices: Icons, Relics, and Sacraments
Orthodoxy makes full use of icons, candles, incense, holy water, and seven sacraments in its worship: baptism, chrismation, the Eucharist, confession, holy orders, marriage, and the anointing of the sick. These are not merely symbols but vehicles of divine grace.
Free Christianity is generally cautious about physical sacred objects, viewing them as potentially leading to idolatry. Most Free Christian churches recognise only two sacraments: baptism and the Lord’s Supper.
3. Common Ground — A Bridge Between Two Worlds
Despite these considerable differences, Orthodoxy and Free Christianity share a number of fundamental convictions. These constitute the foundation upon which genuine dialogue can be built.
- The Creed: Both traditions affirm the Apostles’ Creed — faith in the triune God (Father, Son, and Holy Spirit), the divine nature of Jesus Christ, his death on the cross, and his resurrection.
- The Authority of Scripture: Both hold the Bible to be the Word of God, though they differ in how it is interpreted and where it is situated within the broader life of the Church.
- The Centrality of Jesus Christ: Both believe that Jesus Christ is the only way to the Father (John 14:6). This is the irreducible core that unites them.
- Prayer: Both regard prayer as an essential spiritual practice — differing in form and intensity, yet each sustaining a deep and serious prayer life.
- Ethical Foundation: Both traditions are rooted in traditional Christian ethical values — the sanctity of human life, the institution of marriage, and responsibility toward society.
- Missionary Calling: Both believe in the calling to share the Gospel with the world, though the methods and emphases differ considerably.
- The Holy Spirit: Both acknowledge the role of the Holy Spirit in the life of believers, though they differ in how that role is understood and expressed.
Biblical reference: Ephesians 4:4–6 — “There is one body and one Spirit… one Lord, one faith, one baptism; one God and Father of all…”
4. Where Can Common Ground Be Found?
Common ground need not be sought only at the level of doctrine — it is often found in practical life and in the shared longing for a deeper walk with God. Here are four areas where dialogue tends to be most fruitful.
4.1 A Shared Stand Against Postmodern Secularism
Both Orthodoxy and Free Christianity face the same challenge: the spread of secularism, the rise of moral relativism, and the marginalisation of a distinctly Christian way of life. On this front, the two traditions have much in common — defending God’s role as Creator, the dignity of the human person made in his image (imago Dei), the sanctity of marriage, and the value of human life.
4.2 A Shared Interest in the Early Church
Many Free Christians wish to return to the practice of the early Church — and it is precisely there that the greatest points of contact are to be found. The early Church used liturgical prayer, observed the sacraments, and relied on the interpretations of the Church Fathers. When a Free Christian picks up the writings of Ignatius of Antioch, Irenaeus, or Athanasius, he discovers that they are not “Catholic” or “Orthodox” in some sectarian sense — they are simply Christian.
4.3 Spirituality and the Life of Prayer
The Orthodox hesychast tradition of prayer — the so-called prayer of stillness, centred on the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner” — has attracted unexpected interest among contemplative and charismatic Free Christians. Both seek the living God, and this common seeking is a powerful unifying force.
4.4 Mission and Social Engagement
Both traditions possess a strong culture of compassion, care, and witness in the public square. In many parts of the world, Orthodox and evangelical organisations work side by side in humanitarian aid, refugee support, and education.
5. What Free Christianity Can Learn from Orthodoxy
This question demands humility — not an admission of inferiority, but an openness to receiving wisdom. Here are five areas in which Orthodoxy offers genuine enrichment to the Free Christian tradition.
5.1 Recovering the Transcendence of God
In much of contemporary Free Christianity, there is a danger of speaking of God in overly familiar terms — he becomes the “best friend,” a life-coach, a comforting presence reduced to emotional experience. Orthodox liturgy reminds us of God’s holiness and his unapproachable glory. The prophet Isaiah, upon beholding the heavenly temple, cried out: “Woe to me!” (Isaiah 6:5). That holy awe belongs at the heart of Christian worship.
5.2 The Rich Legacy of Church History and the Fathers
Free Christianity sometimes tends to begin from what it imagines is a clean slate, as if Christian history is an obstacle rather than a gift. Orthodoxy, by contrast, is a living two-thousand-year memory. The Church Fathers — Basil the Great, John Chrysostom, Gregory Palamas — have already wrestled with nearly every theological question that contemporary congregations face. Their wisdom is freely available. Proverbs 22:28 says: “Do not move an ancient boundary stone set up by your ancestors.”
5.3 Bodily Worship and the Liturgical Rhythm of Life
The human person is an embodied being. Orthodoxy acknowledges this fully: worshippers bow and prostrate, make the sign of the cross, light candles, inhale incense, and receive the bread and wine of the Eucharist. This physicality reflects the truth of the Incarnation — God himself took on a body (John 1:14). Free Christianity would do well to consider how the body might be more fully drawn into the act of worship.
5.4 The Practice of Fasting and Self-Discipline
Orthodox Christians fast regularly — during Great Lent, on Wednesdays and Fridays, and across several other periods throughout the year. This is a spiritual discipline with deep biblical roots (Matthew 6:16–18) and one that Jesus himself practised. Much of contemporary Free Christianity has largely abandoned this practice, and its recovery would be a significant enrichment.
5.5 Theosis — Deification as the Goal of Christian Life
Perhaps Orthodoxy’s greatest theological contribution is the doctrine of theosis — the idea that humanity’s ultimate destiny is not simply to enter heaven, but to participate in the very nature of God (2 Peter 1:4). Athanasius of Alexandria wrote famously: “God became man so that man might become God.” This does not mean that the human person literally becomes God, but that we are ever more fully drawn into his love, holiness, and life. It is one of the most inspiring visions in all of Christian thought.
6. Dialogue Today — What Are the Next Steps?
The Lausanne-Orthodox Initiative (LOI) is one of the most significant international platforms on which evangelical and Orthodox theologians have met over the years for sustained dialogue. Bradley Nassif, a scholar deeply versed in both traditions, has argued compellingly that Orthodoxy possesses its own evangelical heart — one that is simply clothed in a rich liturgical form that can obscure it from outsiders.
Practical steps towards dialogue:
- Visit one another’s services with an open mind and a prayerful heart, setting aside the critical gaze.
- Read the Church Fathers together — for example, John Chrysostom’s homilies on the Gospel of Matthew are entirely accessible to Free Christians and remarkably rich.
- Organise ecumenical evenings of prayer, giving each tradition the opportunity to share something of its own prayer life.
- Work together on projects of social justice — poverty, human trafficking, and refugee care do not ask which denomination you belong to.
- Acknowledge honestly, before one another, the historical wounds and failures on both sides — without prior reconciliation, there can be no deep dialogue.
Biblical reference: John 17:21 — Jesus’ own prayer: “…that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.”
7. Conclusion: One Christ, Many Windows
Orthodoxy and Free Christianity are like two different windows looking out onto the same garden. Neither window is the garden itself — both reveal it. And that garden is the glory of Christ, for whom both traditions exist.
Dialogue does not mean denying differences or rushing toward an artificial union. It means humble listening — trusting that God speaks through the other tradition something we ourselves see only in part. As the Apostle Paul writes: “For now we see through a glass, darkly… but then face to face” (1 Corinthians 13:12).
When Christians — whether Orthodox or Free — meet in Christ, they do not meet as two hostile parties. They meet as brothers and sisters, united by one Lord, one faith, one baptism.
Sources and Recommended Reading
- Bradley Nassif — The Evangelical Theology of the Orthodox Church (2021)
- Timothy Ware (Kallistos Ware) — The Orthodox Church (1963, revised 1993)
- Lausanne-Orthodox Initiative (loimission.net)
- Athanasius of Alexandria — De Incarnatione (On the Incarnation)
- East-West Report — Evangelicals and Orthodox: Crossing Paths and Crossing Swords
© This article has been written for educational purposes. All biblical quotations are taken from the New International Version (NIV) unless otherwise indicated.
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