Sweet Revival
I am going to quote without amendment or abridgement from on a number of the views held by -
His All Holiness Bartholomew: Archbishop of Constantinople and New Rome, Ecumenical Patriarch of Constantinople
on the Eastern Orthodox Credal Alignment and Catechism.
I am using his Liturgical and Ecclesiastical title out of respect to the denominational ecclesiology of the Eastern Orthodox Church.
A number of the Bishops in the Greek, Antiochian and Russian Orthodox Denominations within Ecumenical Orthodox Heterodoxy are aware of my Ecclesiology and approach to Holy Communion (The Divine Liturgy, the Sacraments, the Elements, the Ordinances) and we still have communion in spirit in the Holy Spirit.
Eastern Orthodox Creed
GOD THE FATHER:
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
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
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
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
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
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
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.
NEW BIRTH
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
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
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
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.
EUCHARIST
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
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
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.
CREED
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.
Blessings.
Mark