[InChristAlone]

I don't have time to comment everything. I'd just recommend to study Orthodoxy from original sources. Anyway, let me leave some explanation.

Orthodoxy teaches that Adam and Eve were created in the image of God. They were to develop into the likeness of God. When they sinned in Paradise, the image of God was tarnished, disfigured (although not totally lost or destroyed), and the capability to develop into the likeness was lost as sin, evil and death now reigned. Thus, mankind became diseased or sick, i.e. corrupted and mortal. Jesus through His Incarnation, Crucifixion and Resurrection reunited mankind with God by healing the sickness and destroying our enemy death through His Death, becoming the life-giving spirit. The Lord, the last Adam, succeeded in doing what the first Adam failed in.

Originally Posted by Tomes

According to the Orthodox, through the Fall, mankind did not inherit guilt through Adam, but instead man inherited death, mortality and corruption. When mankind fell in Adam, it was a ‘departure from the path,’ not a drastic plunge from a state of blessedness.” Hence Orthodoxy rejects Calvin’s dictum of the ‘total depravity of mankind’ (Rom. 3:10-18).

That's true. In Orthodoxy the term ancestral sin is preferred (to Original Sin) and is used to define the doctrine of man's "inclination towards sin, a heritage from the sin of our progenitors" and that this is removed through baptism. It means we are not guilty of what Adam's guilt but we bear the consequences (sickness).

"The Orthodox Church presents a view of sin distinct from views found in Roman Catholicism and in Protestantism, that sin is viewed primarily as a terminal spiritual sickness, rather than a state of guilt, a self-perpetuating illness which distorts the whole human being and energies, corrupts the Image of God inherent in those who bear the human nature, diminishes the divine likeness within them, disorients their understanding of the world as it truly is, and distracts a person from fulfilling his natural potential to become deified in communion with God." - Wikipedia

Originally Posted by Tomes

Orthodoxy’s view of sin, mankind’s fall and salvation differs drastically from key evangelical tenets. Professor Donald Fairbairn, in a sympathetic presentation (quoting Orthodox writers) observes,5 “Orthodoxy holds a somewhat different concept of sin than that of Western Christians.

That's correct. Protestants hold to Roman Catholic concept of sin which is different from Eastern Orthodox. "The Biblical Greek term for sin, αμαρτία (amartia), means "sin": it implies that one's aim is out and that one has not reached the goal, one's fullest potential. As in Western Christianity, in Eastern Orthodoxy the goal is union with God. Orthodoxy also understands sin as a disease of the soul, a condition where the soul is lacking in God's grace. Union with God, as made possible through Christ, is the ultimate medicine." - Wikipedia

"Most Orthodox theologians reject the idea of ‘original guilt,’ put forward by Augustine and still accepted (albeit in a mitigated form) by the Roman Catholic Church. Men (Orthodox usually teach) automatically inherit Adam’s corruption and mortality, but not his guilt: they are only guilty in so far as by their own free choice they imitate Adam. Many western Christians believe that whatever a man does in his fallen and unredeemed state, since it is tainted by original guilt, cannot possibly be pleasing to God: ‘Works before Justification,’ says the thirteenth of the Thirty-nine Articles of the Church of England, ‘...are not pleasant to God ... but have the nature of sin.’ Orthodox would hesitate to say this. And Orthodox have never held (as Augustine and many others in the west have done) that unbaptized babies, because tainted with original guilt, are consigned by the just God to the everlasting games of Hell (Thomas Aquinas, in his discussion of the fall, on the whole followed Augustine, and in particular retained the idea of original guilt; but as regards unbaptized babies, he maintained that they go not to Hell but to Limbo — a view now generally accepted by Roman theologians. So far as I can discover, Orthodox writers do not make use of the idea of Limbo.The Orthodox picture of fallen humanity is far less sombre than the Augustinian or Calvinist view.

But although Orthodox maintain that man after the fall still possessed free will and was still capable of good actions, yet they certainly agree with the west in believing that man’s sin had set up between him and God a barrier, which man by his own efforts could never break down. Sin blocked the path to union with God. Since man could not come to God, God came to man." (Orthodox Church by Bishop Kallistos Ware)

Originally Posted by Tomes

Mankind’s fall was not so serious. Orthodoxy contends that sin is merely a short-term sickness, it did not impart the sinful nature to the human race and it was a minor misstep, a misdemeanor.

That's not true. Mankind’s fall was extremely serious. If it were not serious, God would not come to earth. He could have just sent a prophet or an angel. Besides, how can this sickness be short-term if it's as long as the history of mankind?

Originally Posted by Tomes

“Orthodox do not agree that man is bound by a totally corrupt, sinful nature.

That's right. This concept would be accepted by Witness Lee who believed that human body/flash was of Satan but Orthodoxy rejects such a radical view on mankind. The Orthodox believe that, while the Fall was a disaster that plunged mankind into sin, they do not agree that man is bound by a totally corrupt, sinful nature.

"Orthodoxy, holding as it does a less exalted idea of man’s state before he fell, is also less severe than the west in its view of the consequences of the fall. Adam fell, not from a great height of knowledge and perfection, but from a state of undeveloped simplicity; hence he is not to be judged too harshly for his error. Certainly, as a result of the fall man’s mind became so darkened, and his will-power was so impaired, that he could no longer hope to attain to the likeness of God. Orthodox, however, do not hold that the fall deprived man entirely of God’s grace, though they would say that after the fall grace acts on man from the outside, not from within. Orthodox do not say, as Calvin said, that man after the fall was utterly depraved and incapable of good desires. They cannot agree with Augustine, when he writes that man is under ‘a harsh necessity’ of committing sin, and that ‘man’s nature was overcome by the fault into which it fell, and so came to lack freedom’. The image of God is distorted by sin, but never destroyed; in the words of a hymn sung by Orthodox at the Funeral Service for the laity: ‘I am the image of Thine inexpressible glory, even though I bear the wounds of sin.’ And because he still retains the image of God, man still retains free will, although sin restricts its scope. Even after the fall, God ‘takes not away from man the power to will — to will to obey or not to obey Him’. Faithful to the idea of synergy, Orthodoxy repudiates any interpretation of the fall which allows no room for human freedom." (Orthodox Church by Bishop Kallistos Ware)