10. The most difficult stage of the conversation is the discussion of the question of what exactly in Protestantism causes criticism from the Orthodox.

If our disagreement is not in the rites, then in what?

If Orthodoxy does not merge with Protestantism, but perceives its spread in Russia with obvious pain, then from the point of view of the Orthodox there is something in Protestantism that they assess as something mortally dangerous. What is it that in the perspective of Christian theology, which looks at everything under the sign of "for our sake and for our salvation," in the perspective of the salvation of the soul, turns out to be a fatal flaw of Protestantism?

This is the question of the Eucharist. Orthodoxy believes that we must truly become the Body of Christ, and only then will our resurrection be a "resurrection unto life."

Protestantism believes that the Eucharist is nothing more than a symbolic rite reminiscent of the teaching of Christ.

The entire life of Orthodoxy is built around the Liturgy (just as the life of Protestants is built around the preaching of the Gospel). And from the Orthodox perspective, the denial of the Eucharist is not just a distortion of one of the lines of Christ's teaching, but something much more terrible: it is the rejection of the very gift of salvation, the substitution of words about Christ for the sanctifying and saving communion of Christ. This is the substitution of God's gift for human words about the greatness of this gift.

There are some Protestant communities that claim that they recognize the Eucharist as a sacrament. But here we must distinguish between two questions: one is what people themselves think about their actions, and the other is whether their actions are really as grace-filled as they seem to be. In Protestant communities there is no apostolic succession, which means that there is no continuous stream of agapes, the breaking of bread, the sacraments pouring from the apostles to us through all the centuries. This means that there is no participation in the Apostolic Eucharist, but only self-activity, imitating the Apostolic Sacrament...

This is a complex question, and it is not sufficiently addressed in this book. Well, those who wish can get acquainted with the early Christian understanding of the Eucharist from the works of priests Cyprian Kern, Nikolai Afanasiev, Alexander Schmemann...

11. In conclusion, one more reminder for the Orthodox: it is never shameful for a Christian to repent.

Yes, our church life is far from normal. Yes, there are many sins in our history and in the present. Not everything that is and has been in church life or in parish practice needs to be justified. About something else, it must be said directly: this is a sinful habit that has taken root in our churches contrary to the teaching of our own Church (for example, the icon of the New Testament Trinity, depicting God the Father in the form of an old man, contrary to the decree of the Seventh Ecumenical Council and the Hundred Chapters Council of the Russian Church).

Protestants do not know how to talk about the illnesses or sins of their communities. They are brought up in the spirit of incessant boasting, incessant self-praise: "I used to be a sinner because I was an atheist, but now I am a saint, and he is a saint, and all our people are holy!" This is something that should not be imitated by Protestants.

A repentant, honest conversation about Orthodoxy is, among other things, a means of disarming sectarian criticism against us. We live within the Church, so we know our illnesses better than strangers. But in addition to them, we also know the spiritual light that exists in Orthodoxy. We extinguish this light with our sins – but it still shines. Through all the centuries the Church's lament for herself passes: "Or do you not know that the body of the Church is subject to greater illnesses and misfortunes than our flesh; is it more likely to be damaged and heal more slowly?" (St. John Chrysostom).258 "You ask, what are our affairs? Extremely bitter. Churches without pastors; the good perishes, the evil is outward; It is necessary to sail at night, the guiding stars do not shine anywhere. Christ is asleep" (St. Gregory the Theologian).259 "And the Church is in almost the same position as my body: there is no good hope in sight: things are constantly leading to the worst" (St. Basil the Great).260

It is unwise to pretend that everything is fine with us, if only because in most cases a Russian Protestant is a person who tried to be Orthodox, he came to our church, but something frightened him, pushed him away.

So, theologically, historically, the sin of schism lies with the Protestants, and humanly – with us. "Man looks at us with inquiring eyes: Do we not have the compassionate face of God?" 261, and because he does not see him with us, he goes to others.