of the inheritance from Adam of a mortal nature. The Orthodox Church does not teach that all are born guilty and deserving of damnation, and Protestant doctrines such as predestination which are derived from the Augustinian theory of original sin and are especially prominent in the Lutheran and Calvinist traditions, 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 (understood as innate guilt) is not an apostolic doctrine of the Church nor cohesive with the Eastern Orthodox faith, but rather an unfortunate innovation of later church fathers such as Augustine. In the realm of ascetics it is by choice, not birth, that one takes on the sins of the world. Hell The Eastern Orthodox Church, as well as the Non-Chalcedonian Churches (i.e., Oriental Orthodoxy and Assyrian Church of the East), teach that both the elect and the lost enter into the presence of God after death, and that the elect experience this presence as light and rest, while the lost experience it as darkness and torment. The Orthodox see this doctrine as supported by Scripture and by the patristic tradition. Hell as professed in the East is neither the absence of God, nor the ontological separation of the soul from the presence of God, but rather the opposite—Heaven and Hell are the fully manifest divine presence, experienced either pleasantly as peace and joy or unpleasantly as shame and anguish, depending upon one's spiritual state and preparedness. Satan In Eastern Orthodoxy, Satan is one of the three enemies of humanity along with sin and death. Salvation Disrupted communion with God Eastern Orthodox Christians hold that man was originally created in communion with God, but through acting in a manner contrary to his own nature (which is intrinsically ordered to communion with God), he disrupted that communion. Because of man's refusal to fulfill the "image and likeness of God" within him, corruption and the sickness of sin whose consequence is death entered man's mode of existence. But when Jesus came into the world he was perfect man and perfect God united in the divine Hypostasis of the Logos, the Second Person of the Holy Trinity. Through his assumption of human nature, human existence was restored, enabling human beings to bring creation to its