Orthodox Catechism 5


Orthodox Christianity and Some Contemporary Moral Questions 
(From The Russian Church Abroad)

ECUMENISM: 
One has to welcome rejection of the age-old separation of Christians, but only if this is done with the objective of disclosing the treasures of Orthodoxy, to bring those who have fallen away from the Church back to unity in Orthodoxy.
The attitude of the Russian Orthodox Church Abroad toward ecumenism has always been of a sober, strictly Orthodox character, in accordance with the teachings of the Holy Fathers. The outlook of our Church was particularly well-defined in a statement issued on December 31, 1931, when the Russian Church Abroad appointed its representative to the Committee for the Continuation of the World Conference on Faith and Order: "Preserving the Faith is the One, Holy, Catholic and Apostolic Church, the Synod of Bishops confesses that the Church has never been divided. The issue lies only in who does and who does not belong to Her. Moreover, the Synod of Bishops fervently welcomes all attempts by the heterodox to study the teaching of Christ about the Church, in the hope that through such investigation, especially with the participation of representatives of the Holy Orthodox Church, they will eventually arrive at the conviction that the Orthodox Church, which is the `pillar and the ground of truth' (I Timothy 3:15), has fully and without any adulteration retained the doctrine taught by Christ the Savior to His disciples."
The Ecumenical Movement takes as its guiding principle the Protestant view of the Church. Protestants hold that there is no single truth and no single visible Church, but that each of the many Christian denominations possesses a particle of the truth, and that these relative truths can, by means of dialogue, lead to the One Truth and the One Church. One of the ways of attaining this unity, as perceived by the ideologues of the Ecumenical Movement, is the holding of joint prayers and religious services, so that in time communion from a common chalice (intercommunion) may be achieved.
Orthodoxy can never accept such an ecclesiology. It believes and bears witness that there is no need to assemble particles of the truth, since the Orthodox Church is the repository of the fullness of the Truth, which was given to Her on the day of Holy Pentecost.
For the Orthodox, joint prayer and Communion at the liturgy is an expression of an already existing unity within the bounds of the One, Holy, Catholic and Apostolic Church. St. Irenaeus of Lyons (2nd century) concisely expressed this: "Our Faith is in accord with the Eucharist, and the Eucharist confirms our Faith." The Holy Fathers of the Church teach that the members of the Church comprise the Church -- the Body of Christ -- because in the Eucharist they partake of the Body and the Blood of Christ. Outside the Eucharist and Communion there is no Church. Communing together would be an admission that all those receiving Communion belong to the One Apostolic Church, whereas the realities of Christian history even of our time unfortunately point out the deep dogmatic and ecclesiastical division of the Christian world.

ABORTION:
is the termination of a pregnancy by taking the life of the baby before it comes to full term. The Scriptures teach, "For You have formed my inward parts; You have covered me in my mother's womb" (Jeremiah 1:5). When a child is aborted, a human being is killed. For the Christian, all children, born or unborn, are precious in God's sight, and are a gift from Him. Even in the rare case in which a choice must be made between the life of the child and the life of the mother, decision-making must be based upon the recognition that the lives of two human persons are at stake.

CULTS:
The word "cult" has several meanings. The usage to which we refer designates a group of people who focus on a religious doctrine which deviates from the tradition of the historic Church as revealed by Jesus Christ, established by His Apostles, and guarded by the seven Ecumenical Councils of the Church. A cult usually forms around an individual who proclaims a heresy as truth. The error itself assures the separation of the group from historic Christianity. Many cults claim the Bible as their basis, but they alter the historic interpretation of Scripture to persist in their own idea. Cults may do some things that are good (e.g. care for the poor, emphasize the family) and thus at least appear, to casual observers, to be part of true Christianity. St. Paul's counsel on cults is: "From such withdraw yourself" (I Timothy 6:5). The danger of the cult is that it removes those in it from the life of Christ and the Church, where the blessings and grace of God are found. All cults die; the Church lives on.

MARRIAGE:
in the Orthodox Church is forever. It is not reduced to an exchange of vows or the establishment of a legal contract between the bride and groom. On the contrary, it is God joining a man and a woman into "one flesh" in a sense similar to the Church being joined to Christ (Ephesians 5:31, 32). The success of marriage cannot depend on mutual human promises, but on the promises and blessing of God. In the Orthodox marriage rite, the bride and groom offer their lives to Christ and to each other -- literally as crowned martyrs.

DIVORCE: 
While extending love and mercy to divorcees, the Orthodox Church is grieved by the tragedy and pain divorce causes. Though marriage is understood as a sacrament, and thus accomplished by the grace of God, and permanent, the Church does not deal with divorce legalistically, but with compassion. After appropriate pastoral counsel, divorce may be allowed when avenues for reconciliation have been exhausted. If there is a remarriage, the service for a second marriage includes prayers offering repentance for the earlier divorce, asking God's forgiveness, and protection for the new union.

PRE-MARITAL SEX:
The Orthodox Christian faith holds to the biblical teaching that sexual intercourse is reserved for marriage. Sex is a gift of God to be fully enjoyed and experiences only within marriage. The marriage bed is to be kept "pure and undefiled" (Hebrew 13:4), and men and women are called to remain celibate outside of marriage. Our sexuality, like many other things about us human beings, affects our relationship with God, ourselves, and others. It may be employed as a means of glorifying God and fulfilling His image in us, or it may be perverted and abused as an instrument of sin, causing great damage to us and others. St. Paul writes, "Do you know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body..." (I Corinthians 6:19, 20).

HOMOSEXUALITY:
Although there is much more open discussion about homosexuality in the twentieth century than in previous times, there is sufficient reference to it in ancient writings. The frequently used synonym, sodomy, comes from the apparent homosexual activity among men of Sodom (Genesis 19), and the severity of strictures set forth in the Holiness Code with nothing short of the death penalty being imposed, suggested that the need for discipline must have been great, (Leviticus 18:22; 20:13). The Old Testament understood normal sexual intercource as not only a way of expressing a loving relationship, but also as a divinely appointed way of creating new life.
In the New testament, St. Paul condemns male prostitutes and homosexuals (I Corinthians 6:9-11). In the first chapter of his epistle to the Romans (Romans 1:24-32), he also judges it as unnatural . Homosexuals are included elsewhere among the immoral persons who, St. Paul says, deserve judgement by God (I Timothy 1:10). There is no example in all of the New Testament of approval, acceptance, or even tolerance of homosexuality.
Throughout Christian history, this disapproval has continued to be the case. In the patristic era freedom from homosexuality was seen as a mark of the Christian's ethical superiority to the wanton way of life that converts had left. Patristic thinking, like scriptural references, were directed to the practice of homosexuality, not to the desire itself. The Orthodox Church does not condemn the person who keeps this propensity in check, and ministers to homosexuals who wish to find release from this inclination.



A Final Note

These, briefly, are some of the characteristics of the Orthodox Church. The Church is One, since our Lord Jesus Christ founded only one Church. It is Holy through its sanctification by its Founder and Head, Jesus Christ, and through the operation of the Holy Spirit. It is Catholic, since it is universal, and knows no limitations of place or time. It is Apostolic since it was founded by the Holy Apostles and has maintained unbroken the apostolic succession through the Laying-on of Hands. This is the Orthodox Church -- the One, Holy, Catholic, and Apostolic Church.
For those desiring to learn more about the Holy Orthodox Church we recommend the following literature:

1. The Orthodox Church by Timothy Ware. A clear, detailed introduction to the Orthodox Church, written for the non-Orthodox, as well as for Orthodox believers. Part One decribes the history of the Eastern Church over the last 2,000 years and particularly its life in 20th century Russia. Part Two explains the beliefs and worship of the Orthodox today.

2. The Church Is One by Alexei Khomiakov. An excellent essay on the nature and faith of the Orthodox Church.

3. The Faith We Hold by Archbishop Paul of Finland. This book was written "to describe Orthodoxy from the inside to those outside." It deals with the Orthodox faith in its most basic elements in three main sections: doctrinal, liturgical, and spiritual, revealing with remarkable simplicity and directness its message of salvation for all mankind.

4. How Does Orthodoxy Differ from the Western Denominations? by Metropolitan Anthony, founder of the Russian Orthodox Church Abroad. Translated from the Russian, this brochure is an excellent treatment of the spiritual and moral differences between East and West caused by the divergent theologies which developed.

5. Orthodox Spirituality by a monk of the Eastern Church. This classic covers the historical development of Orthodox spirituality, its essentials, the Baptizing Christ and Christ our Passover.

Orthodox Catechism 4

An Orthodox Christian believes:


CONFESSION 
is the open admission of known sins before God and man. It means literally "to agree with" God concerning our sins. St. James the Apostle admonishes us to confess our sins to God before the elders, or priests, as they are called today (James 5:16). We are also exhorted to confess our sins directly to God (I John 1:9). The Orthodox Church has always followed the New Testament practices of confession before a priest as well as private confession to the Lord. Confession is one of the most significant means of repenting, and receiving assurance that even our worst sins are truly forgiven. It is also one of our most powerful aids to forsaking and overcoming those sins.

DISCIPLINE
may become necessary to maintain purity and holiness in the Church and to encourage repentance in those who have not responded to the admonition of brothers and sisters in Christ, and of the Church, to forsake their sins. Church discipline often centers around exclusion from receiving communion (excommunication). The New Testament records how St. Paul ordered the discipline of excommunication for an unrepentant man involved in sexual relations with his father's wife (I Corinthians 5:1-5). The Apostle John warned that we are not to receive into our homes those who willfully reject the truth of Christ (II John 9,10). Throughout her history, the Orthodox Church has exercised discipline with compassion when it is needed, always to help bring a needed change of heart and to aid God's people to live pure and holy lives, never as a punishment.

MARY 
is called Theotokos, meaning "God-bearer" or "the Mother of God", because she bore the Son of God in her womb and from her He took His humanity. Elizabeth, the mother of John the Baptist, recognized this reality when she called Mary, "the Mother of my Lord" (Luke 1:43). Mary said of herself, "All generations shall call me blessed" (Luke 1:48). So we, Orthodox, in our generation, call her blessed. Mary lived a chaste and holy life, and we honor her highly as the model of holiness, the first of the redeemed, the Mother of the new humanity in her Son. It is bewildering to Orthodox Christians that many professing Christians who claim to believe the Bible never call Mary blessed nor honor her who bore and raised God the Son in His human flesh.

PRAYER TO THE SAINTS 
is encouraged by the Orthodox Church. Why? Because physical death is not a defeat for a Christian. It is a glorious passage into heaven. The Christian does not cease to be a part of the Church at death. God forbid! Nor is he set aside, idle until the day of judgement.
The True Church is composed of all who are in Christ -- in heaven and on earth. It is not limited in membership to those presently alive. Those in heaven with Christ are alive, in communion with God, worshipping God, doing their part in the body of Christ. They actively pray to God for all those in the Church -- and perhaps, indeed, for the whole world (Ephesians 6:8; Revelation 8:3). So we pray to the saints who have departed this life, seeking their prayers, even as we ask Christian friends on earth to pray for us.

APOSTOLIC SUCCESSION 
has been a watershed issue since the second century, not as a mere dogma, but as crucial to the preservation of the faith. Certain false teachers came on the scene insisting they were authoritative representatives of the Christian Church. Claiming authority from God by appealing to special revelations, some were even inventing lineages of teachers supposedly going back to Christ or the Apostles. In response, the early Church insisted there was an authoritative apostolic succession passed down from generation to generation. They recorded that actual lineage, showing how its clergy were ordained by those chosen by the successors of the Apostles chosen by Christ Himself.
Apostolic succession is an indispensable factor in preserving Church unity. Those in the succession are accountable to it, and are responsible to ensure all teaching and practice in the Church is in keeping with Her apostolic foundations. Mere personal conviction that one's teaching is correct can never be considered adequate proof of accuracy. Today, critics of apostolic succession are those who stand outside that historic succession and seek a self-identity with the early Church only. The burgeoning number of denominations in the world can be accounted for in large measure by a rejection of apostolic succession.

COUNCILS OF THE CHURCH: 
A monumental conflict (recorded in Acts 15) arose in the early Church over legalism, the keeping of Jewish laws by the Christians, as means of salvation. "So the apostles and elders came together [in council] to consider the matter" (Acts 15:6). This council, held in Jerusalem, set the pattern for the subsequent calling of councils to settle problems. There have been hundreds of such councils -- local and regional -- over the centuries of the history of the Church, and seven councils specifically designated "Eucumenical", that is, considered to apply to the whole Church. Aware that God has spoken through the Ecumenical Councils, the Orthodox Church looks particularly to them for authoritative teaching in regard to the faith and practice of the Church.

CREED: 
comes from the Latin credo, "I believe". From the earliest days of the Church, creeds have been living confessions of what Christians believe and not simply formal, academic, Church pronouncements. Such confessions of faith appear as early as the New Testament, where, for example, St. Paul quotes a creed to remind Timothy, "God...was revealed in the flesh..." (I Timothy 3:16). The creeds were approved by Church councils, usually to give a concise statement of the truth in the face of the invasion of heresy.
The most important creed in Christendom is the Nicene Creed, the product of two Ecumenical Councils in the fourth century. Delineated in the midst of a life-and-death controversy, it contains the essence of New Testament teaching about the Holy Trinity, guarding that life-giving truth against those who would change the very nature of God and reduce Jesus Christ to a created being, rather than God in the flesh. The creeds give us a sure interpretation of the Scriptures against those who would distort them to support their own religious schemes. Called the "symbol of faith" and confessed in many of the services of the Church, the Nicene Creed constantly reminds the Orthodox Christian of what he personally believes, keeping his faith on track.

SPIRITUAL GIFTS:
When the young Church was getting under way, God poured out His Holy Spirit upon the Apostles and their followers, giving them spiritual gifts to build up the Church and to serve each other. Among the specific gifts of the Spirit mentioned in the New Testament are: apostleship, prophecy, evangelism, pastoring, teaching, healing, helps, administrations, knowledge, wisdom, tongues, interpretation of tongues. These and other spiritual gifts are recognized in the Orthodox Church. The need for them varies with the times. The gifts of the Spirit are most in evidence in the liturgical and sacramental life of the Church.

SECOND COMING: 
Amid the current speculation in some corners of Christendom surrounding the Second Coming of Christ and how it may come to pass, it is comforting to know that the beliefs of the Orthodox Church are basic. Orthodox Christians confess with conviction that Jesus Christ "will come again to judge the living and the dead", and that His "kingdom will have no end". Orthodox preaching does not attempt to predict God's prophetic schedule, but to encourage Christian people to have their lives in order so that they might be confident before Him when He comes (I John 2:28).

HEAVEN: 
is the place of God's throne, beyond time and space. It is the abode of God's angels, as well as of the saints who have passed from this life. We pray, "Our Father, who art in heaven..." Though Christians live in this world, they belong to the kingdom of heaven, and that kingdom is their true home. But heaven is not only for the future. Neither is it some distant place billions of light years away in a nebulous "great beyond". For the Orthodox, heaven is part of Christian life and worship. The very architecture of an Orthodox Church building is designed so that the building itself participates in the reality of heaven. The Eucharist is heavenly worship, heaven on earth. St. Paul teaches that we are raised up with Christ in heavenly places (Ephesians 2:6), "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). At the end of the age, a new heaven and a new earth will be revealed (Revelation 21:1).

HELL: 
unpopular as it is to modern people, is real. The Orthodox Church understands hell as a place of eternal torment for those who willfully reject the grace of God. Our Lord once said, "If your hand makes you sin, cut it off. It is better for you to enter into life maimed, than having two hands, to go to hell, into the fire that never shall be quenched -- where their worm does not die, and the fire is not quenched" (Mark 9:44-45). He challenged the religious hypocrites with the question: "How can you escape the condemnation of hell?" (Matthew 23:33). His answer is, "God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:17). There is a day of judgement coming, and there is a place of punishment for those who have hardened their hearts against God. It does make a difference how we will live this life. Those who of their own free will reject the grace and mercy of God must forever bear the consequences of that choice.

CREATION: 
Orthodox Christians confess God as Creator of heaven and earth (Genesis 1:1, the Nicene Creed). Creation did not just come into existence by itself. God made it all. "By faith we understand that the worlds were framed by the word of God..." (Hebrews 11:3). Orthodox Christians do not believe the Bible to be a science textbook on creation, as some mistakenly maintain, but rather to be God's revelation of Himself and His salvation. Also, we do not view science textbooks, helpful though they may be, as God's revelation. The may contain both known facts and speculative theory, but they are not infallible. Orthodox Christians refuse to build an unnecessary and artificial wall between science and the Christian faith. Rather, they understand honest scientific investigation as a potential encouragement to faith, for all truth is from God.

Orthodox Catechism 3

An Orthodox Christian believes:


NEW BIRTH 
is receipt of new life. It is how we gain entrance into God's kingdom and His Church. Jesus said, "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5). From its beginning, the Church has taught that the "water" is the baptismal water and the "Spirit" is the Holy Spirit. The new birth occurs in baptism where we die with Christ, are buried with Him, and are raised with Him in the newness of His resurrection, being joined into union with Him in His glorified humanity (Acts 2:38; Romans 6:3, 4). The idea that being "born again" is a religious experience disassociated from baptism is a recent one and has no biblical basis whatsoever.

JUSTIFICATION 
is a word used in the Scriptures to mean that in Christ we are forgiven and actually made righteous in our living. Justification is not a once-for-all, instantaneous pronouncement guaranteeing eternal salvation, regardless of how wickedly a person might live from that point on. Neither is it merely a legal declaration that an unrighteous person is righteous. Rather, justification is a living, dynamic, day-to-day reality for the one who follows Christ. The Christian actively pursues a righteous life in the grace and power of God granted to all who continue to believe in Him.

SANCTIFICATION 
is being set apart for God. It involves us in the process of being cleansed and made holy by Christ in the Holy Spirit. We are called to be saints and to grow into the likeness of God. Having been given the gift of the Holy Spirit, we actively participate in sanctification. We cooperate with God, we work together with Him, that we may know Him, becoming by grace what He is by nature.

THE BIBLE 
is the divinely inspired Word of God (II Timothy 3:16), and is a crucial part of God's self-revelation to the human race. The Old Testament tells the history of that revelation from Creation through the Age of the Prophets. The New Testament records the birth and life of Jesus as well as the writings of His Apostles. It also includes some of the history of the early Church and especially sets forth the Church's apostolic doctrine. Though these writings were read in the Churches from the time they first appeared, the earliest listings of all the New Testament books exactly as we know them today, is found in the 33rd Canon of a local council held at Carthage in 318, and in a fragment of St. Athanasius of Alexandria's Festal Letter in 367. Both sources list all of the books of the New Testament without exception. A local council, probably held at Rome in 382, set forth a complete list of the canonical books of both the Old and New Testaments. The Scriptures are at the very heart of Orthodox worship and devotion.

WORSHIP
is to render praise, glory, and thanksgiving to God: the Father, the Son, and the Holy Spirit. All humanity is called to worship God. Worship is more than being in the "great-out-of-doors", or listening to a sermon, or singing a hymn. God can be known in His creation, but that doesn't constitute worship. And as helpful as sermons may be, they can never offer a proper substitute for worship. Most prominent in Orthodox worship is the corporate praise, thanksgiving, and glory given to God by the Church. This worship is consummated in intimate communion with God at His Holy Table.
As is said in the Liturgy, "To Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen." In that worship we touch and experience His eternal kingdom, the age to come, and we join in adoration with the heavenly hosts. We experience the glory of fulfillment of all things in Christ, as truly all in all.

EUCHARIST 
means "thanksgiving" and early became a synonym for Holy Communion. The Eucharist is the center of worship in the Orthodox Church. Because Jesus said of the bread and wine at the Last Supper, "This is my body", "This is my blood", and "Do this in remembrance of Me" (Luke 22: 19,20), His followers believe -- and do -- nothing less. In the Eucharist, we partake mystically of Christ's Body and Blood, which impart His life and strength to us. The celebration of the Eucharist was a regular part of the Church's life from its beginning. Early Christians began calling the Eucharist "the medicine of immortality" because they recognized the great grace of God that was received in it.

LITURGY 
is a term used to describe the shape or form of the Church's corporate worship of God. The word liturgy derives from a Greek word which means "the common work". All the biblical references to worship in heaven involve liturgy.
In the Old Testament, God ordered a liturgy, or specific pattern of worship. We find it described in detail in the books of Exodus and Leviticus. In the New Testament we find the Church carrying over the worship of the Old Testament Israel as expressed in both the synagogue and the temple, adjusting them in keeping with their fulfillment in Christ. The Orthodox Liturgy, which developed over many centuries, still maintains that ancient shape of worship. The main elements in the Liturgy include hymns, the reading and proclamation of the Gospel, prayers, and the Eucharist itself. For Orthodox Christians, the expressions "The Liturgy" or "Divine Liturgy" refer to the eucharistic rite instituted by Christ Himself at the Last (Mystical) Supper.

COMMUNION OF SAINTS:
When Christians depart this life, they remain a vital part of the Church, the body of Christ. They are alive in the Lord and "registered in heaven" (Hebrews 12:23). They worship God (Revelation 4:10) and inhabit His heavenly dwelling places (John 14:2). In the Eucharist we come "to the city of the living God" and join in communion with the saints in our worship of God (Hebrews 12:22). They are that "great cloud of witnesses" which surrounds us, and we seek to imitate them in running "the race set before us" (Hebrews 12:1). Rejecting or ignoring the communion of saints is a denial of the fact that those who have died in Christ are still part of his holy Church.

Orthodox Catechism 2

What do Orthodox Christians believe about:  ?

GOD THE FATHER 
is the fountainhead of the Holy Trinity. The Scriptures reveal the one God is Three Persons -- Father, Son, and Holy Spirit -- eternally sharing the one divine nature. From the Father the Son is begotten before all ages and all time (Psalm 2:7; II Corinthians 11:31). It is from the Father that the Holy Spirit eternally proceeds (John 15:26). God the Father created all things through the Son, in the Holy Spirit (Genesis 1 and 2; John 1:3; Job 33:4), and we are called to worship Him (John 4:23). The Father loves us and sent His Son to give us everlasting life (John 3:16).

JESUS CHRIST 
is the Second Person of the Holy Trinity, eternally born of the Father. He became man, and thus He is at once fully God and fully man. His coming to earth was foretold in the Old Testament by the prophets. Because Jesus Christ is at the heart of Christianity, the Orthodox Church has given more attention to knowing Him than to anything or anyone else.
In reciting the Nicene Creed, Orthodox Christians regularly affirm the historic faith concerning Jesus as they say, "I believe... in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father before all ages, Light of Light, true God of true God; begotten, not made; of one essence with the Father; by Whom all things were made; Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose kingdom shall have no end."

THE HOLY SPIRIT
is one of the Persons of the Holy Trinity and is one in essence with the Father. Orthodox Christians repeatedly confess, "And I believe in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified..." He is called the "promise of the Father" (Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God's love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7-13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through chrismation (anointing) at baptism (Acts 2:38). We are to grow in our experience of the Holy Spirit for the rest of our lives.

INCARNATION 
refers to Jesus Christ coming "in the flesh". The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was (and is) one divine Person, fully possessing from God the Father the entirety of the divine nature, and in His coming in the flesh fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue -- and ultimately, death. The Incarnation is indispensable to Christianity -- there is no Christianity without it. The Scriptures record, "...every spirit that does not confess that Jesus Christ has come in the flesh is not of God" (I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity.

SIN
 literally means to "miss the mark." As St. Paul writes, "All have sinned and fall short of the glory of God" (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin "He condemned sin in the flesh" (Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. "If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness" (I John 1:9).

SALVATION 
is the divine gift through which men and women are delivered from sin and death, united to Christ, and brought into His eternal kingdom. Those who heard St. Peter's sermon on the day of Pentecost asked what they must do to be saved. He answered, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38). Salvation begins with these three steps: 1) repent, 2) be baptized, and 3) receive the gift of the Holy Spirit. To repent means to change our mind about how we have been, to turn from our sin and to commit ourselves to Christ. To be baptized means to be born again by being joined into union with Christ. And to receive the gift of the Holy Spirit means to receive the Spirit Who empowers us to enter a new life in Christ, to be nurtured in the Church, and to be conformed to God's image.
Salvation demands faith in Jesus Christ. People cannot save themselves by their own good works. Salvation is "faith working through love". It is an ongoing, life-long process. Salvation is past tense in that, through the death and Resurrection of Christ, we have been saved. It is present tense, for we are "being saved" by our active participation through faith in our union with Christ by the power of the Holy Spirit. Salvation is also future, for we must yet be saved at His glorious Second Coming.

BAPTISM 
is the way in which a person is actually united to Christ. The experience of salvation is initiated in the waters of baptism. The Apostle Paul teaches in Romans 6: 1-6 that in baptism we experience Christ's death and resurrection. In it our sins are truly forgiven and we are energized by our union with Christ to live a holy life. The Orthodox Church practices baptism by full immersion.
Currently, some consider baptism to be only an "outward sign" of belief in Christ. This innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory obedience to Christ's command (cf. Matthew 28:19, 20). Still others, ignoring the Bible completely, reject baptism as a vital factor in salvation. Orthodoxy maintains that these contemporary innovations rob sincere people of the most important assurances that baptism provides -- namely that they have been united to Christ and are part of His Church.

What Is the Orthodox Church?

 Taken from "An Orthodox Catechism" 
http://www.ocf.org/OrthodoxPage/reading/catechism.html

Orthodox Catechism 1

What is the Orthodox Church?

     Almost two thousand years ago, Jesus Christ, the Son of God, came to earth and founded the Church, through His Apostles and disciples, for the salvation of man. In the years which followed, the Apostles spread the Church and its teachings far; they founded many churches, all united in faith, worship, and the partaking of the Mysteries (or as they are called in the West, the Sacraments) of the Holy Church.
The churches founded by the Apostles themselves include the Patriarchates of Constantinople, Alexandria, Antioch, Jerusalem, and Rome. The Church of Constantinople was founded by St. Andrew, the Church of Alexandria by St. Mark, the Church of Antioch by St. Paul, the Church of Jerusalem by Sts. Peter and James, and the Church of Rome by by Sts. Peter and Paul. Those founded in later years through the missionary activity of the first churches were the Churches of Sinai, Russia, Greece, Serbia, Bulgaria, Romania, and many others.
 
      Each of these churches is independent in administration, but, with the exception of the Church of Rome, which finally separated from the others in the year 1054, all are united in faith, doctrine, Apostolic tradition, sacraments, liturgies, and services. Together they constitute and call themselves the Orthodox Church.
The teachings of the Church are derived from two sources: Holy Scripture, and Sacred Tradition, within which the Scriptures came to be, and within which they are interpreted. As written in the Gospel of St. John, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world could not contain the books that should be written" (John 21:20). Much teaching transmitted orally by the Apostles has come down to us in Sacred Tradition.

     The word Orthodox literally means right teaching or right worship, being derived from two Greek words: orthos (right) and doxa (teaching or worship). As the encroachments of false teaching and division multiplied in early Chrstian times, threatening to obscure the identity and purity of the Church, the term Orthodox quite logically came to be applied to it. The Orthodox Church carefully guards the truth against all error and schism both to protect its flock and to glorify Christ whose body the Church is.

     An astonishing number of religious groups today claim to be the successors of the early Church. A yardstick for truth is needed by which to compare what the Church originally believed and practiced with what these groups proclaim.  Certainly we all have the right to believe whatever we choose. But it is also just good sense to be acquainted with the options before we make our final choices.
 The Christianity espoused and instituted by the Apostles of Jesus Christ  is the yardstick of truth by which our choices in Christianity need to be measured.