How would the Orthodox view the The Five Articles of Remonstrance? Which ones would you agree or not agree with?
Conditional election
Unlimited atonement
total depravity
Prevenient grace
Conditional preservation
I would say that the entire debate between Roman Catholics, Calvinists, and Arminians on these issues stems from all three lacking a good sense of the tension between tropos (manner) and nature (and I must freely admit here that I am shamelessly stealing this from Joseph P. Farrell who is an excellent patristics scholar, despite his love of alternative history, aliens, and other weird things).
Following St. Maximus' threefold scheme of being, well-being, and ever-being, we understand that man acquired being at the creation, and that he will acquire ever-being from the resurrection. Those two pertain to human nature in general, but the other, well-being (and the deprivation of well-being, ill-being), pertains only to the individual.
All of the faculties of human nature (the will being the most important among them) are employed by each individual in a certain manner (tropos). This manner can either be in accordance with nature or against nature. It is natural for humans to be good and virtuous, but since not all humans exercise their faculties equally, we see that individual are unequal according to goodness and virtue. He who exercises his natural faculties in accordance with nature acquires well-being, while he who exercises his natural faculties against nature acquires instead ill-being. The former shall be blessed, and the latter shall be damned.
So where does this leave the five articles of remonstrance?
Conditional election we would probably disagree with in one sense, and maybe agree with in another. God has given grace unconditionally to the whole world through His death and resurrection. All will be raised from the dead on the last day, and all will experience God's power and might on that day. But the damned suffer from their exposure to God's power, because they shall be eternally sustained in a state of ill-being, while the blessed shall rejoice in seeing the face of God, for they eternally shall exist in a state of well-being. Since, however, one's acquiring well-being is contingent upon his own virtues, I suppose one could say that we think that the blessed are elected conditionally. By nature, we are all unconditionally predestined for eternal-being, by hypostasis, however, we are only predestined for well-being according to our use of will.
Unlimited Atonement: We certainly would agree with the idea that the incarnation, sacrifice upon the cross, and resurrection were performed for the sake of all mankind.
Total depravity: We do not agree with this one. For us, humans after the fall have become shattered in some sense, but not to the point of total depravity. The natural faculties which we had received at creation and which were meant to be directed towards the end of human nature, union with God, are now instead directed towards our own survival (a consequence of mortality), and as such, sometimes we apply our faculties against nature, but sometimes we also use them in accordance with nature. It is not so much that humans after the fall are incapable of doing good, or doing something in service of God, but that they are incapable of acquiring well-being or ever-being without a Savior, which then necessitates the coming of our Savior, as foretold by the prophets.
Prevenient Grace: on this, I'm not sure. We certainly need the regeneration of baptism to free our will, allowing us to exercise our faculties in accordance with nature, for the acquisition of well-being. But then Prevenient Grace is inseparably tied up with the concept of Total Depravity, which we do not accept.
Conditional preservation: Probably. We certainly believe that it is possible for one who has been regenerated by baptism to apostatize and fall away.