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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.
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.
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- The idea that being "born again" is a religious experience disassociated from baptism is a recent one and has no biblical basis whatsoever.
He reads somebody's questions about the latest acts and statements of in-the-movement. At a more subtle level, the Orthodox theologians representing the American Permanent Conference of Orthodox bishops and other official Orthodox bodies perform "dialogues" with the Roman Catholics and Protestants and issue "joint statements" on issues such as Eucharist, spirituality and the like - the Orthodox The Church is the Church of Christ in whom all are invited that only its own Mysteries grant grace that Orthodox spirituality can only be understood by those who are empirically aware of the Orthodox Church that all these "dialogues" are common caricatures of the genuine Christian conversation - a discussion that aims to save souls. Indeed, many of the Orthodox who participate in these "
Roman Catholicism has so far been a very special piety, a piety limited to "heartbeat," "paradise", "liquidation" and "subsidies," revealing various "mystics" and the like. and an Orthodox observer observer can detect the practical results of theological errors of Rome in such aspects of modern Latin spirituality. Charitable (honorary) protestantism also has its own approach to propaganda, characteristic of religions, the approach of religious rebirth: all these can recognize the application, the religious life of fundamental mistakes in Christian teaching.