Eastern Orthodox Christian theology - Revision history

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	====The Concept of Hell====		====The Concept of Hell====
	{{See also\|Damnation}}		See also Damnation

	Some Orthodox theologians see another example of distinction between East and West in the teaching of Hell as a created place<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup>. For the Orthodox, Heaven is not a place in the sky, it is being with God.<sup>[]</sup> Salvation in the East, is not salvation from the [[wrath of God]],<sup>[]</sup> as [[St. Isaac the Syrian\|St Isaac]] teaches that the [[Love of God]] is the [[Tree of life (Judeo-Christian)\|Tree of Life]].<sup>[]</sup> According to Eastern Christianity people are not sent down to Hell by an angry God.<sup>[]</sup> Hell as professed in the East is ''not the absence of God'' nor the separation of one from God but rather the opposite both are being with God in the presence of God.<sup>[]</sup><sup>[]</sup><sup>[]</sup> Finally the theological concept of [[hell]] or eternal damnation also via [[theoria]] is expressed different in the West,{{Citation needed\|date=January 2009\|reason=the citation does not state this}} than in the East.<sup>[]</sup>		Some Orthodox theologians see another example of distinction between East and West in the teaching of Hell as a created place<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup>. For the Orthodox, Heaven is not a place in the sky, it is being with God.<sup>[]</sup> Salvation in the East, is not salvation from the [[wrath of God]],<sup>[]</sup> as [[St. Isaac the Syrian\|St Isaac]] teaches that the [[Love of God]] is the [[Tree of life (Judeo-Christian)\|Tree of Life]].<sup>[]</sup> According to Eastern Christianity people are not sent down to Hell by an angry God.<sup>[]</sup> Hell as professed in the East is ''not the absence of God'' nor the separation of one from God but rather the opposite both are being with God in the presence of God.<sup>[]</sup><sup>[]</sup><sup>[]</sup> Finally the theological concept of [[hell]] or eternal damnation also via [[theoria]] is expressed different in the West,{{Citation needed\|date=January 2009\|reason=the citation does not state this}} than in the East.<sup>[]</sup>

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	==Consensus of the Fathers==		==Consensus of the Fathers==
	~~{{seealso\|~~Theoria\|Hesychasm}}		see also Theoria\|Hesychasm
	Orthodoxy interprets truth based on three witnesses: the consensus of the Holy Fathers of the Church; the ongoing teaching of the Holy Spirit guiding the life of the Church through the ''[[nous]]'', or mind of the Church (also called the "Catholic Consciousness of the Church"<ref>Pomazansky, ''op. cit.'', p. 35</ref>), which is believed to be the Mind of Christ (~~{{bibleverse\|~~1\|Corinthians\|2:16\|KJV}}); and the [[praxis]] of the church (including among other things [[asceticism]], [[liturgy]], hymnography and [[iconography]]).		Orthodoxy interprets truth based on three witnesses: the consensus of the Holy Fathers of the Church; the ongoing teaching of the Holy Spirit guiding the life of the Church through the ''[[nous]]'', or mind of the Church (also called the "Catholic Consciousness of the Church"<ref>Pomazansky, ''op. cit.'', p. 35</ref>), which is believed to be the Mind of Christ (1 Corinthians 2:16 KJV); and the [[praxis]] of the church (including among other things [[asceticism]], [[liturgy]], hymnography and [[iconography]]).

	The consensus of the Church over time defines its [[catholicity]]—that which is believed at all times by the entire Church.<ref>St. [[Vincent of Lerins]], wrote in his ''Commonitoria'' (434 AD), that Church doctrine, like the human body, develops over time while still keeping its original identity: "[I]n the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all" (Chap. XXIII, §§ 54–59)</ref> Those who disagree with that consensus are not accepted as authentic "Fathers." All theological concepts must be in agreement with that consensus. Even those considered to be authentic "Fathers" may have some theological opinions that are not universally shared, but are not thereby considered heretical. Some Holy Fathers have even made statements that were later defined as heretical, but their mistakes do not exclude them from position of authority ([[heresy]] is a sin of [[pride]]; unintended error does not make one a heretic, only the refusal to accept a dogma which has been defined by the church). Thus an Orthodox Christian is not bound to agree with every opinion of every Father, but rather with the overall consensus of the Fathers, and then only on those matters about which the church is dogmatic.		The consensus of the Church over time defines its [[catholicity]]—that which is believed at all times by the entire Church.<ref>St. [[Vincent of Lerins]], wrote in his ''Commonitoria'' (434 AD), that Church doctrine, like the human body, develops over time while still keeping its original identity: "[I]n the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all" (Chap. XXIII, §§ 54–59)</ref> Those who disagree with that consensus are not accepted as authentic "Fathers." All theological concepts must be in agreement with that consensus. Even those considered to be authentic "Fathers" may have some theological opinions that are not universally shared, but are not thereby considered heretical. Some Holy Fathers have even made statements that were later defined as heretical, but their mistakes do not exclude them from position of authority ([[heresy]] is a sin of [[pride]]; unintended error does not make one a heretic, only the refusal to accept a dogma which has been defined by the church). Thus an Orthodox Christian is not bound to agree with every opinion of every Father, but rather with the overall consensus of the Fathers, and then only on those matters about which the church is dogmatic.

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	Many modern Christians approach the Bible and its interpretation as the sole authority to the establishment of their beliefs concerning the world and their salvation. From the Orthodox point of view, the Bible represents those texts approved by the church for the purpose of conveying the most important parts of what it already believes. The Church more or less accepted the preexisting Greek [[Septuagint]] version of Hebrew Scriptures as handed down to them from the Jews; but the [[New Testament]] texts were written to members or congregations of the Church which already existed. These texts were not universally considered [[Canon of Scripture\|canonical]] until the church reviewed, edited, accepted and ratified them in 368 AD.		Many modern Christians approach the Bible and its interpretation as the sole authority to the establishment of their beliefs concerning the world and their salvation. From the Orthodox point of view, the Bible represents those texts approved by the church for the purpose of conveying the most important parts of what it already believes. The Church more or less accepted the preexisting Greek [[Septuagint]] version of Hebrew Scriptures as handed down to them from the Jews; but the [[New Testament]] texts were written to members or congregations of the Church which already existed. These texts were not universally considered [[Canon of Scripture\|canonical]] until the church reviewed, edited, accepted and ratified them in 368 AD.

	The Greeks, having a highly sophisticated and philosophical language, have always understood that certain sections of Scripture, while containing moral lessons and complex truth, do not necessarily have to be interpreted literally. The Orthodox also understand that a particular passage may be interpreted on many different levels simultaneously. However, interpretation is not a matter of personal opinion (~~{{bibleverse\|~~2\|Peter\|1:20\|KJV}}). For this reason, Orthodox depend upon the [[consensus]] of the [[Holy Fathers]] to provide a trustworthy guide to the accurate interpretation of Scripture.~~<sup>[]</sup> <sup>[]</sup>~~		The Greeks, having a highly sophisticated and philosophical language, have always understood that certain sections of Scripture, while containing moral lessons and complex truth, do not necessarily have to be interpreted literally. The Orthodox also understand that a particular passage may be interpreted on many different levels simultaneously. However, interpretation is not a matter of personal opinion (2 Peter 1:20 KJV). For this reason, Orthodox depend upon the [[consensus]] of the [[Holy Fathers]] to provide a trustworthy guide to the accurate interpretation of Scripture.

	Orthodox Christianity is a strongly biblical church. A large portion of the [[Daily Office]] is made up of either direct portions of scripture ([[Psalms]], [[lections]]) or allusions to scriptural passages or themes (hymnography such as that contained in the [[Octoechos (liturgy)\|Octoechos]], [[Triodion]], [[Pentecostarion]], etc.) The entire [[Psalter]] is read in the course of a week (twice during [[Great Lent]]). The entire New Testament (with the exception of the [[Book of Revelation]]) is read during the course of the year, and numerous passages are read from the [[Old Testament]] at [[Vespers]] and other services.		Orthodox Christianity is a strongly biblical church. A large portion of the [[Daily Office]] is made up of either direct portions of scripture ([[Psalms]], [[lections]]) or allusions to scriptural passages or themes (hymnography such as that contained in the [[Octoechos (liturgy)\|Octoechos]], [[Triodion]], [[Pentecostarion]], etc.) The entire [[Psalter]] is read in the course of a week (twice during [[Great Lent]]). The entire New Testament (with the exception of the [[Book of Revelation]]) is read during the course of the year, and numerous passages are read from the [[Old Testament]] at [[Vespers]] and other services.

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	==Essence and Energies==		==Essence and Energies==
	~~{{main\|~~Essence-Energies distinction}}		[[Essence-Energies distinction]]

	In discussing God's relationship to his creation a distinction is made within Orthodox theology between God's eternal essence and uncreated energies, though it is understood that this does not compromise the divine simplicity. Energies and essence are both inseparably God. The divine energies are the expressions of divine being in act. According to Orthodox doctrine, whereas the Persons of the Holy Trinity are divine by nature, created beings are united to God through participation in the divine energies.		In discussing God's relationship to his creation a distinction is made within Orthodox theology between God's eternal essence and uncreated energies, though it is understood that this does not compromise the divine simplicity. Energies and essence are both inseparably God. The divine energies are the expressions of divine being in act. According to Orthodox doctrine, whereas the Persons of the Holy Trinity are divine by nature, created beings are united to God through participation in the divine energies.
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	==Sin==		==Sin==
	~~{{main\|~~Eastern Orthodox view of sin}}		[[Eastern Orthodox view of sin]]

	<!-- Unsourced image removed: [[Image:Adam and Eve.jpg\|thumb\|200px\|left\|Adam and Eve cast out of Paradise for disobeying God]] -->		<!-- Unsourced image removed: [[Image:Adam and Eve.jpg\|thumb\|200px\|left\|Adam and Eve cast out of Paradise for disobeying God]] -->
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	==Theotokos==		==Theotokos==
	[[Image:Vladimirskaya.jpg\|thumb\|150px\|The [[Theotokos of Vladimir]], one of the most venerated of Orthodox Christian icons of the [[Blessed Virgin Mary\|Virgin Mary]].]]		[[Image:Vladimirskaya.jpg\|thumb\|150px\|The [[Theotokos of Vladimir]], one of the most venerated of Orthodox Christian icons of the [[Blessed Virgin Mary\|Virgin Mary]].]]
	~~{{main\|~~Theotokos}}		[[Theotokos]]
	A great many traditions revolve around the Ever-Virgin [[Mary, the mother of Jesus\|Mary]], the [[Theotokos]], the Birth-giver of God, which are theologically paramount. It is believed by Orthodox Christians that she was and remained a Virgin before and after Christ's birth. Many of the Church's beliefs concerning the Virgin Mary are reflected in the [[apocrypha]]l text "The Nativity of Mary", which was not included in scripture, but is considered to be accurate in its description of events. The child Mary was consecrated at the age of three to serve in the temple as a temple virgin. Zachariah, at that time [[Kohen\|High Priest]] of the Temple, did the unthinkable and carried Mary into the [[Holy of Holies]] as a sign of her importance – that she herself would become the ark in which God would take form. At the age of twelve she was required to give up her position and marry, but she desired to remain forever a virgin in dedication to God. And so it was decided to marry her to a close relative, [[Saint Joseph\|Joseph]], an uncle or cousin, an older man, a widower, who would take care of her and allow her to retain her virginity. And so it was that when the time came she submitted to God’s will and allowed the Christ to take form within her. It is believed by many Orthodox that she, in her life, committed no sin; however, the Orthodox do not accept the [[Roman Catholic]] doctrine of the [[Immaculate conception]]. The Theotokos was subject to [[original sin]] as the Orthodox understand it, yet she lived her life stainless and pure. In the theology of the Orthodox Church, it is most important to understand that Christ, from the very moment of conception, was fully God and fully man. Therefore Orthodox Christians believe that it is correct to say that Mary is indeed the Theotokos, the Birth-giver of God, and that she is the greatest of all humans ever to have lived (except, of course, for Christ her Son). The term 'Theotokos' has tremendous theological significance to Orthodox Christians, as it was at the center of the [[Christological]] debates of the 4th and 5th centuries AD.		A great many traditions revolve around the Ever-Virgin [[Mary, the mother of Jesus\|Mary]], the [[Theotokos]], the Birth-giver of God, which are theologically paramount. It is believed by Orthodox Christians that she was and remained a Virgin before and after Christ's birth. Many of the Church's beliefs concerning the Virgin Mary are reflected in the [[apocrypha]]l text "The Nativity of Mary", which was not included in scripture, but is considered to be accurate in its description of events. The child Mary was consecrated at the age of three to serve in the temple as a temple virgin. Zachariah, at that time [[Kohen\|High Priest]] of the Temple, did the unthinkable and carried Mary into the [[Holy of Holies]] as a sign of her importance – that she herself would become the ark in which God would take form. At the age of twelve she was required to give up her position and marry, but she desired to remain forever a virgin in dedication to God. And so it was decided to marry her to a close relative, [[Saint Joseph\|Joseph]], an uncle or cousin, an older man, a widower, who would take care of her and allow her to retain her virginity. And so it was that when the time came she submitted to God’s will and allowed the Christ to take form within her. It is believed by many Orthodox that she, in her life, committed no sin; however, the Orthodox do not accept the [[Roman Catholic]] doctrine of the [[Immaculate conception]]. The Theotokos was subject to [[original sin]] as the Orthodox understand it, yet she lived her life stainless and pure. In the theology of the Orthodox Church, it is most important to understand that Christ, from the very moment of conception, was fully God and fully man. Therefore Orthodox Christians believe that it is correct to say that Mary is indeed the Theotokos, the Birth-giver of God, and that she is the greatest of all humans ever to have lived (except, of course, for Christ her Son). The term 'Theotokos' has tremendous theological significance to Orthodox Christians, as it was at the center of the [[Christological]] debates of the 4th and 5th centuries AD.

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	==Resurrection==		==Resurrection==
	~~{{main\|~~Death and Resurrection of Jesus}}		[[Death and Resurrection of Jesus]]
	The Resurrection of Christ is the central event in the [[Eastern Orthodox Church calendar\|liturgical year]] of the Orthodox Church and is understood in literal terms as a real historical event. Jesus Christ, the Son of God, was crucified and died, [[Harrowing of Hell\|descended into Hades]], rescued all the souls held there through man's original sin; and then, because Hades could not restrain the infinite God, rose from the dead, thus saving all mankind. Through these events, he released mankind from the bonds of Hades and then came back to the living as man and God. That each individual human may partake of this immortality, which would have been impossible without the Resurrection, is the main promise held out by God in his [[New Covenant]] with mankind, according to Orthodox Christian tradition.		The Resurrection of Christ is the central event in the [[Eastern Orthodox Church calendar\|liturgical year]] of the Orthodox Church and is understood in literal terms as a real historical event. Jesus Christ, the Son of God, was crucified and died, [[Harrowing of Hell\|descended into Hades]], rescued all the souls held there through man's original sin; and then, because Hades could not restrain the infinite God, rose from the dead, thus saving all mankind. Through these events, he released mankind from the bonds of Hades and then came back to the living as man and God. That each individual human may partake of this immortality, which would have been impossible without the Resurrection, is the main promise held out by God in his [[New Covenant]] with mankind, according to Orthodox Christian tradition.

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	<br>		<br>
	{{Christian theology}}		{{Christian theology}}

			{{Donate}}

	[[Category:Eastern Orthodox theology]]		[[Category:Eastern Orthodox theology]]

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	The Eastern Orthodox theologian [[Olivier Clement]],<ref>[http://www.oca.org/news/1757 In Memoriam: Olivier Clément]</ref> wrote:		The Eastern Orthodox theologian [[Olivier Clement]],<ref>[http://www.oca.org/news/1757 In Memoriam: Olivier Clément]</ref> wrote:
	~~{{Quote\|~~There is no need for Christians to create a special theory for justifying God (theodicy). To all the questions regarding the allowance of evil by God (the problem of evil) there is one answer - Christ; the Crucified Christ, Who burns up in Himself all the world's sufferings for ever; Christ, Who regenerates our nature and has opened the entry to the Kingdom of everlasting and full life to each one who desires it.		:There is no need for Christians to create a special theory for justifying God (theodicy). To all the questions regarding the allowance of evil by God (the problem of evil) there is one answer - Christ; the Crucified Christ, Who burns up in Himself all the world's sufferings for ever; Christ, Who regenerates our nature and has opened the entry to the Kingdom of everlasting and full life to each one who desires it.

	The Orthodox Church teaches that from the time of Christ's coming into the world, the fullness of Divinity Love is revealed to those who believe in Him, the veil is fallen, and the Lord's sacrifice has demonstrated His Divine in His Resurrection. It only remains for the faithful to partake of this Love: "O taste and see that the Lord is good," exclaims David the Psalmist.<ref name="fatheralexander.org"/> }} These concepts [[theodicy]] and the [[problem of evil]] from an Eastern Orthodox perspective stems from misconception about the anthropology of man (i.e. free will, divine omnipotence).<ref name="fatheralexander.org">http://www.fatheralexander.org/booklets/english/parables_potapov.htm Gospel parables, an Orthodox commentary By Father [[Victor Potapov]] ]</ref>{{Failed verification\|date=September 2010}} In the earliest years of the Christian community a group of [[syncretic]] sectarians (whom sought to reconcile the [[gnosis]] of their religo-philosophical metaphysical systems of the ancient [[Mystery Religions]] with Judeo-Christian belief) labeled [[gnostics]] (by Church Fathers such as St [[Irenaeus]]) attacked the Jewish God and the story of cosmic creation contained in the Torah. Much of these gnostics sects attacked the Jewish creator Yahweh as inferior due to the Judeo-Christian God allowing his creation to be imperfect or allowing the occurrence of negative events. The clearest example of this "flawed" or imperfect God is in modern terms expressed in the philosophical concept termed "[[the problem of evil]]." Western Roman Catholic philosophers (such as [[Problem_of_evil#Augustinian_Theodicy\|Augustine]], [[Anselm of Canterbury]], [[Thomas Aquinas]] following Augustinian theodicy)<ref name="ISBN-10 pg 94">God and evil: an introduction to the issues By [[Michael L. Peterson]]		The Orthodox Church teaches that from the time of Christ's coming into the world, the fullness of Divinity Love is revealed to those who believe in Him, the veil is fallen, and the Lord's sacrifice has demonstrated His Divine in His Resurrection. It only remains for the faithful to partake of this Love: "O taste and see that the Lord is good," exclaims David the Psalmist.<ref name="fatheralexander.org"/> }} These concepts [[theodicy]] and the [[problem of evil]] from an Eastern Orthodox perspective stems from misconception about the anthropology of man (i.e. free will, divine omnipotence).<ref name="fatheralexander.org">http://www.fatheralexander.org/booklets/english/parables_potapov.htm Gospel parables, an Orthodox commentary By Father [[Victor Potapov]] ]</ref>{{Failed verification\|date=September 2010}} In the earliest years of the Christian community a group of [[syncretic]] sectarians (whom sought to reconcile the [[gnosis]] of their religo-philosophical metaphysical systems of the ancient [[Mystery Religions]] with Judeo-Christian belief) labeled [[gnostics]] (by Church Fathers such as St [[Irenaeus]]) attacked the Jewish God and the story of cosmic creation contained in the Torah. Much of these gnostics sects attacked the Jewish creator Yahweh as inferior due to the Judeo-Christian God allowing his creation to be imperfect or allowing the occurrence of negative events. The clearest example of this "flawed" or imperfect God is in modern terms expressed in the philosophical concept termed "[[the problem of evil]]." Western Roman Catholic philosophers (such as [[Problem_of_evil#Augustinian_Theodicy\|Augustine]], [[Anselm of Canterbury]], [[Thomas Aquinas]] following Augustinian theodicy)<ref name="ISBN-10 pg 94">God and evil: an introduction to the issues By [[Michael L. Peterson]]

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Protected "Eastern Orthodox Christian theology" [edit=autoconfirmed:move=autoconfirmed]

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Hell

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Original sin

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	In Eastern Orthodoxy, God created man perfect with free will and gave man a direction to follow. Man (Adam) and Woman (Eve) chose rather to disobey God by eating from the [[Tree of Knowledge of Good and Evil]], thus changing the "perfect" mode of existence of man to the "flawed" mode of existence of man. This flawed nature and all that has come from it is a result of that "[[original sin]]". All humanity shares in the sin of Adam because like him, they are human. The union of humanity with divinity in Jesus Christ restored, in the Person of Christ, the mode of existence of humanity, so that those who are incorporated in him may participate in this mode of existence, be saved from sin and death, and be united to God in deification. Original sin is cleansed in humans through baptism or, in the case of the [[Theotokos]], the moment Christ took form within her.		In Eastern Orthodoxy, God created man perfect with free will and gave man a direction to follow. Man (Adam) and Woman (Eve) chose rather to disobey God by eating from the [[Tree of Knowledge of Good and Evil]], thus changing the "perfect" mode of existence of man to the "flawed" mode of existence of man. This flawed nature and all that has come from it is a result of that "[[original sin]]". All humanity shares in the sin of Adam because like him, they are human. The union of humanity with divinity in Jesus Christ restored, in the Person of Christ, the mode of existence of humanity, so that those who are incorporated in him may participate in this mode of existence, be saved from sin and death, and be united to God in deification. Original sin is cleansed in humans through baptism or, in the case of the [[Theotokos]], the moment Christ took form within her.

	This view differs from the Roman Catholic (Augustinian) doctrine of Original Sin in that man is not seen as inherently guilty of the sin of Adam.<~~ref~~>~~Protopresbyter Michael Pomazansky, ''Orthodox Theology'', Part II: God Manifest in the World,~~		This view differs from the Roman Catholic (Augustinian) doctrine of Original Sin in that man is not seen as inherently guilty of the sin of Adam.<sup>[]</sup> According to the Orthodox, humanity inherited the consequences of that sin, not the guilt. The difference stems from Augustine's interpretation of a Latin translation of Romans 5:12 to mean that through Adam all men sinned, whereas the Orthodox reading in Greek interpret it as meaning that all of humanity sins as part of the inheritance of flawed nature from Adam. The Orthodox Church does not teach that all are born deserving to go to hell, and Protestant doctrines such as [[Predeterminism]] that derive from the Augustinian understanding of original sin are not a part of Orthodox belief.
	5. Concerning Evil and Sin Footnote on Augustine and Original Sin. Man's fall into sin Perhaps no doctrine of the Orthodox Church has caused such heated discussions and misunderstandings in our day as has this doctrine of original or ancestral sin. The misunderstandings usually occur either from the desire to define the doctrine too precisely, or from overreactions to this over-definition. The expressions of the early Fathers in general (apart from Blessed Augustine in the West) do not go into the “how” of this matter, but simply state:“When Adam had transgressed, his sin reached unto all men” (St. Athanasius the Great, Four Discourses Against the Arians, 1, 51, Eerdmans English tr., p. 336). Some Orthodox Christians have mistakenly defended the Augustinian notion of “original guilt" — that is, that
	all men have inherited the guilt of Adam's sin — and others, going to the opposite extreme,have denied altogether the inheritance of sinfulness from Adam. Fr. Michael rightly points out, in his balanced presentation, that from Adam we have indeed inherited our tendency towards sin, together with the death and corruption that are now part of our sinful nature, but we have not inherited the guilt of Adam's personal sin. The term “original sin” itself comes from Blessed Augustine's treatise De Peccato Originale, and a few people imagine that merely to use this term implies acceptance of Augustine's exaggerations of this doctrine. This, of course, need not be the case. In Greek (and Russian) there are two terms used to express this concept, usually translated “original sin” and “ancestral sin.” One Orthodox scholar in the Greek (Old Calendar) Church describes them as follows: “There are two terms used in Greek for 'original sin.' The first, progoniki amartia is used frequently in the Fathers (St. Symeon the New Theologian, St. Maximus the Confessor). I have always seen it translated 'original sin,' though Greek theologians are careful when they use the term to distinguish it from the term as it is applied in translating St. Augustine. The second expression one sees is to propatorikon amartima, which is literally 'ancestral sin.' John Karmiria, the Greek theologian, suggests in his dogmatic volumes that the latter term, used in later confessions, does not suggest anything as strong as Augustinian 'original sin,' but certainly suggests that 'everyone is conceived in sin.' “There are sometimes extreme reactions against and for original sin. As recent Greek theologians have pointed out, original sin in Orthodoxy is so tied to the notion of divinization (theosis) and the unspotted part of man (and thus to Christology) that the Augustinian overstatement (of man's fallen nature) causes some discomfort. In the expression 'original sin' the West often includes original guilt, which so clouds the divine potential in man that the term becomes burdensome. There is, of course, no notion of original guilt in Orthodoxy. The Western notion compromises the spiritual goal of man, his theosis and speaks all too lowly of him. Yet rejecting the concept because of this misunderstanding tends to lift man too high — dangerous in so arrogant a timeas ours. The balanced Orthodox view is that man has received death and corruption through Adam (original sin), though he does not share Adam's guilt. Many Orthodox, however, have accepted an impossible translation of Romans 5:12, which does not say that we have all sinned in Adam, but that, like Adam, we have all sinned and have found death” (Archimandrite Chrysostomos, St. Gregory Palamas Monastery, Hayesville, Ohio). The King James Version rightly translates Romans 5:12 as: “And so death passed upon all men, for that all have sinned.” The Latin translation of the latter clause, “in whom all have sinned,” overstates the doctrine and might be interpreted to imply that all men are guilty of Adam's sin. [~~http://www.intratext.com/IXT/ENG0824/_P1J.HTM~~]</~~ref~~> According to the Orthodox, humanity inherited the consequences of that sin, not the guilt. The difference stems from Augustine's interpretation of a Latin translation of Romans 5:12 to mean that through Adam all men sinned, whereas the Orthodox reading in Greek interpret it as meaning that all of humanity sins as part of the inheritance of flawed nature from Adam. The Orthodox Church does not teach that all are born deserving to go to hell, and Protestant doctrines such as [[Predeterminism]] that derive from the Augustinian understanding of original sin are not a part of Orthodox belief.

	In the book ''Ancestral Sin'', [[John S. Romanides]] addresses the concept of original sin, which he understands as an inheritance of ancestral sin from previous generations. Romanides asserts that original sin (as inherited sin) is not a doctrine of the church nor cohesive with the Eastern Orthodox faith, but an invention of later church fathers such as [[Augustine of Hippo\|Augustine]]. In the realm of ascetics it is by choice, not birth, that one takes on the sins of the world.<~~ref~~>~~{{cite book \|title=Ancestral Sin \|first=John S. \|last=Romanides \|year=2002 \|isbn=0970730314 \|publisher=Zephyr Pub. \|location=Ridgewood, NJ}}~~</~~ref~~> Recent essays have emerged by various contemporary Orthodox scholars which attempt to reconcile and react to both the [[Creationist]] interpretation of Genesis 1-2 and the strict [[Darwinist]] theory of human evolution.<~~ref~~>{{cite journal \|title=Let There Be Light: An Orthodox Christian Theory of Human Evolution For The 21st Century \|first=John P. \|last=Maletis \|journal=Theandros \|volume=5 \|issue=3 \|year=2008 \|issn=1555-936X}}</~~ref~~>		In the book ''Ancestral Sin'', [[John S. Romanides]] addresses the concept of original sin, which he understands as an inheritance of ancestral sin from previous generations. Romanides asserts that original sin (as inherited sin) is not a doctrine of the church nor cohesive with the Eastern Orthodox faith, but an invention of later church fathers such as [[Augustine of Hippo\|Augustine]]. In the realm of ascetics it is by choice, not birth, that one takes on the sins of the world.<sup>[]</sup> Recent essays have emerged by various contemporary Orthodox scholars which attempt to reconcile and react to both the [[Creationist]] interpretation of Genesis 1-2 and the strict [[Darwinist]] theory of human evolution.<sup>[]</sup>

	===Hell===		===Hell===

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 ==Bible==
-[[File:Raising of Lazarus.jpg|150px|thumb|A page from a rare [[Georgian language|Georgian]] Bible, 1030 A.D, depicting the [[Lazarus Saturday|Raising of Lazarus]].]]
+[[image:Raising of Lazarus.jpg|150px|thumb|A page from a rare [[Georgian language|Georgian]] Bible, 1030 A.D, depicting the [[Lazarus Saturday|Raising of Lazarus]].]]
 Many modern Christians approach the Bible and its interpretation as the sole authority to the establishment of their beliefs concerning the world and their salvation. From the Orthodox point of view, the Bible represents those texts approved by the church for the purpose of conveying the most important parts of what it already believes. The Church more or less accepted the preexisting Greek [[Septuagint]] version of Hebrew Scriptures as handed down to them from the Jews; but the [[New Testament]] texts were written to members or congregations of the Church which already existed. These texts were not universally considered [[Canon of Scripture|canonical]] until the church reviewed, edited, accepted and ratified them in 368 AD.
-The Greeks, having a highly sophisticated and philosophical language, have always understood that certain sections of Scripture, while containing moral lessons and complex truth, do not necessarily have to be interpreted literally. The Orthodox also understand that a particular passage may be interpreted on many different levels simultaneously. However, interpretation is not a matter of personal opinion ({{bibleverse|2|Peter|1:20|KJV}}). For this reason, Orthodox depend upon the [[consensus]] of the [[Holy Fathers]] to provide a trustworthy guide to the accurate interpretation of Scripture.<ref>{{Cite book
+The Greeks, having a highly sophisticated and philosophical language, have always understood that certain sections of Scripture, while containing moral lessons and complex truth, do not necessarily have to be interpreted literally. The Orthodox also understand that a particular passage may be interpreted on many different levels simultaneously. However, interpretation is not a matter of personal opinion ({{bibleverse|2|Peter|1:20|KJV}}). For this reason, Orthodox depend upon the [[consensus]] of the [[Holy Fathers]] to provide a trustworthy guide to the accurate interpretation of Scripture.<sup>[]</sup> <sup>[]</sup>
 Orthodox Christianity is a strongly biblical church. A large portion of the [[Daily Office]] is made up of either direct portions of scripture ([[Psalms]], [[lections]]) or allusions to scriptural passages or themes (hymnography such as that contained in the [[Octoechos (liturgy)|Octoechos]], [[Triodion]], [[Pentecostarion]], etc.) The entire [[Psalter]] is read in the course of a week (twice during [[Great Lent]]). The entire New Testament (with the exception of the [[Book of Revelation]]) is read during the course of the year, and numerous passages are read from the [[Old Testament]] at [[Vespers]] and other services.

Nick: /* Trinity */

2011-01-21T03:05:17Z

Trinity

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	[[Image:Andrej Rublëv 001.jpg\|thumb\|The "Hospitality of Abraham" by [[Andrei Rublev]]: The three angels represent the [[Godhead (Christianity)\|three persons]] of God.]]		[[Image:Andrej Rublëv 001.jpg\|thumb\|The "Hospitality of Abraham" by [[Andrei Rublev]]: The three angels represent the [[Godhead (Christianity)\|three persons]] of God.]]

	Orthodox Christians believe in a single God who is both three and one (triune): Father, Son, and Holy Spirit, "one in essence and undivided". The Holy [[Trinity]] is three "unconfused" and distinct divine persons (''[[hypostasis (religion)\|hypostases]]''), who share one divine [[essence]] (''ousia'')—uncreated, immaterial and [[eternity\|eternal]]. The Father is the eternal source of the Godhead, from Whom the Son is begotten eternally and also from Whom the Holy Spirit proceeds eternally. The [[ousia\|essence]] of God being that which is beyond human comprehesion and can not be defined and or approached by human understanding.<~~ref~~>~~{{cite book \|title=The Mystical Theology of the Eastern Orthodox Church \|first=V. \|last=Lossky}}~~</~~ref~~>		Orthodox Christians believe in a single God who is both three and one (triune): Father, Son, and Holy Spirit, "one in essence and undivided". The Holy [[Trinity]] is three "unconfused" and distinct divine persons (''[[hypostasis (religion)\|hypostases]]''), who share one divine [[essence]] (''ousia'')—uncreated, immaterial and [[eternity\|eternal]]. The Father is the eternal source of the Godhead, from Whom the Son is begotten eternally and also from Whom the Holy Spirit proceeds eternally. The [[ousia\|essence]] of God being that which is beyond human comprehesion and can not be defined and or approached by human understanding.<sup>[]</sup>

	== Christology ==		== Christology ==