Text

  1 Text|           essence as love (cf. I John 4:8), which is the foundation
  2 Text|         essence as love (cf. I John 4:8), which is the foundation
  3 Text|          family unit, one is ready to accept the same order and discipline
  4 Text|            female does not signify an accidental or secondary phenomenon
  5 Text|         institution of the family may achieve its divine goals.~The level
  6 Text|         already given in the original act of creation, is enforced
  7 Text|           members in one's family.~In addition to the above, one should
  8 Text|               describing, in the most adequate manner, the mystery of unity
  9 Text|              Italians, Turks etc. -is admittedly still so strong that normally
 10 Text|             Thus the Christian family aims at the mutual sacrifice
 11     | already
 12     | Although
 13     | an
 14 Text|              Christian Church, but it appears that the soteriological
 15 Text|               the same adverbs can be applied to describe the communion
 16 Text|             relations will be able to appreciate different qualities of other
 17 Text|             is particularly true when atheism or persecution render the
 18 Text|      institution may be traced as far back as the creation of male
 19 Text|               essence is harmoniously balanced by virtue of divine interpenetration
 20     | became
 21     | become
 22     | becomes
 23 Text|           secondary phenomenon in the biological development of the species,
 24 Text|        wherein more persons share the blessings of communion and mutual
 25     | both
 26 Text|              the family does not feel bothered by the coexistence of the
 27     | can
 28     | cannot
 29 Text|             of God's essence as love (cf. I John 4:8), which is the
 30 Text|          Fourth Ecumenical Council of Chalcedon has coined two adverbs which
 31 Text|              Person of our Lord Jesus Christ. In both these doctrines
 32 Text|            namely the Trinitarian and Christological, the tension between the
 33 Text|    preparation of the individual as a citizen.~In practical terms, all
 34 Text|              said Council in order to clarify as best as possible the
 35 Text|             all the above, one should clearly say that the significance
 36 Text|              Council of Chalcedon has coined two adverbs which became
 37 Text|           enrichment in complementary communication.~According to all the above,
 38 Text|              sacrament was instituted comparatively late in the Christian Church,
 39 Text|            from such demands are also compensated by a real and manifold support
 40 Text|               as mutual enrichment in complementary communication.~According
 41 Text|              to the above, one should conclude that the family, as structured
 42 Text|              essence), and still more concretely and empirically on the unity
 43 Text|        adverbs also signify the ideal conditions under which the institution
 44 Text|           creation of children or the continuation of the species, but rather
 45 Text|               the species, but on the contrary reflects God's free will
 46 Text|              in most Eastern Orthodox countries, and more recently the situation
 47 Text|             and sanctification of the couple in a divine unity which
 48 Text|         coexistence of the others. Of course, one cannot overlook the
 49 Text|        between male and female in the crown of all creation, namely
 50 Text|     facilitates the experience of the deepest form of love as mutual enrichment
 51 Text|            lies in God's essence.~The definition of God's essence as love (
 52 Text|             adverbs can be applied to describe the communion and interpenetration,
 53 Text|            the whole Christian era as describing, in the most adequate manner,
 54 Text|          phenomenon in the biological development of the species, but on the
 55 Text|         enforced by the fact of their difference that facilitates the experience
 56 Text|           official life of the Church difficult, if not impossible. The
 57 Text|              family in every possible difficulty of life. This wonderful
 58 Text|           Jesus Christ. In both these doctrines of the Christian Church,
 59 Text|             Holy Trinity.~There is no doubt that the said two adverbs
 60 Text|              of human coexistence the driving force remains a social motivation,
 61     | during
 62 Text|               family becomes the most dynamic and effective unit for the
 63     | each
 64 Text|            Turkish occupation in most Eastern Orthodox countries, and
 65 Text| interpenetration and love.~The Fourth Ecumenical Council of Chalcedon has
 66 Text|          becomes the most dynamic and effective unit for the formation of
 67 Text|             still more concretely and empirically on the unity of the two
 68 Text|          original act of creation, is enforced by the fact of their difference
 69 Text|            manifold support which one enjoys from all members of the
 70 Text|           between husband and wife is enriched in the family through a
 71 Text|               only the nucleus of the entire Church body but also the
 72 Text|               person.~The fundamental equality of male and female, already
 73 Text|     monumental in the whole Christian era as describing, in the most
 74     | etc
 75 Text|              first line, given in the event of communion between male
 76     | every
 77 Text|              not impossible. The best examples of this are the survival
 78 Text|             of God, the motivation is existential and sacramental. This is
 79 Text|          ideal presupposition for its expansion into the form of family
 80 Text|       difference that facilitates the experience of the deepest form of love
 81 Text|              of their difference that facilitates the experience of the deepest
 82 Text|          creation, is enforced by the fact of their difference that
 83 Text|           also the ultimate refuge of faith. This is particularly true
 84 Text|          institution may be traced as far back as the creation of
 85 Text|             at large, one should have felt the security and enrichment
 86 Text|               all Christian theology, finds its fullest justification
 87     | first
 88 Text|               coexistence the driving force remains a social motivation,
 89 Text|            and effective unit for the formation of the human personality.
 90 Text|       personality. While in all other forms of human coexistence the
 91 Text|               John 4:8), which is the foundation stone of all Christian theology,
 92 Text|               of Orthodoxy during the four hundred years of Turkish
 93 Text|        interpenetration and love.~The Fourth Ecumenical Council of Chalcedon
 94 Text|               contrary reflects God's free will whose reason lies in
 95 Text|               one cannot overlook the frequent and truly high mutual demands
 96 Text|         Christian theology, finds its fullest justification in the distinction
 97 Text|          namely the human person.~The fundamental equality of male and female,
 98 Text|           female, as presented in the Genesis narration.~In other words,
 99 Text|         family may achieve its divine goals.~The level of interpersonal
100 Text|           among Mediterranean people -Greeks, Italians, Turks etc. -is
101 Text|               the unity of essence is harmoniously balanced by virtue of divine
102     | have
103 Text|     individuals in a secular society. Having experienced the discipline
104 Text|       overlook the frequent and truly high mutual demands between the
105     | However
106 Text|             Orthodoxy during the four hundred years of Turkish occupation
107 Text|       interpersonal relations between husband and wife is enriched in
108     | I
109     | if
110 Text|              and Church are of unique importance in the preparation of the
111 Text|              Church difficult, if not impossible. The best examples of this
112 Text|              in the one Person of God Incarnate, the same adverbs can be
113 Text|             not only unknown but also incomprehensible to a modern Western family.
114 Text|             in the preparation of the individual as a citizen.~In practical
115 Text|          different qualities of other individuals in a secular society. Having
116 Text|             Marriage as sacrament was instituted comparatively late in the
117 Text|            and, at the same time, the integrity of persons living in communion
118     | into
119 Text|       Although these two adverbs were introduced by the said Council in order
120     | it
121 Text|         Mediterranean people -Greeks, Italians, Turks etc. -is admittedly
122 Text|            the one Person of our Lord Jesus Christ. In both these doctrines
123 Text|              s essence as love (cf. I John 4:8), which is the foundation
124 Text|           theology, finds its fullest justification in the distinction between
125 Text|     themselves. These adverbs are, as known, 'unconfusedly' and 'undividedly'
126 Text|             way within the society at large, one should have felt the
127 Text|              instituted comparatively late in the Christian Church,
128 Text|            sacrament is, in the first line, given in the event of communion
129 Text|              the integrity of persons living in communion among themselves.
130 Text|              in the one Person of our Lord Jesus Christ. In both these
131     | makes
132 Text|             compensated by a real and manifold support which one enjoys
133 Text|      describing, in the most adequate manner, the mystery of unity and,
134     | many
135 Text|             The sense of family among Mediterranean people -Greeks, Italians,
136 Text|              strong that normally one member of the family does not feel
137 Text|           according to ones place and mission in the whole body of the
138 Text|               a divine unity which is modelled on the mystery of the Holy
139 Text|            also incomprehensible to a modern Western family. Yet the
140 Text|              two adverbs which became monumental in the whole Christian era
141 Text|               feel one's physical and moral powers multiplied by the
142 Text|             physical and moral powers multiplied by the number of members
143 Text|              presented in the Genesis narration.~In other words, this means
144     | no
145 Text|       admittedly still so strong that normally one member of the family
146 Text|               may become not only the nucleus of the entire Church body
147 Text|              powers multiplied by the number of members in one's family.~
148 Text|              hundred years of Turkish occupation in most Eastern Orthodox
149 Text|             or persecution render the official life of the Church difficult,
150     | often
151 Text|              each person according to ones place and mission in the
152 Text|          female, already given in the original act of creation, is enforced
153 Text|              this are the survival of Orthodoxy during the four hundred
154     | our
155 Text|         others. Of course, one cannot overlook the frequent and truly high
156     | own
157 Text|            level of relations between parents and children, as well as
158 Text|              refuge of faith. This is particularly true when atheism or persecution
159 Text|            family among Mediterranean people -Greeks, Italians, Turks
160 Text|     particularly true when atheism or persecution render the official life
161 Text|            the formation of the human personality. While in all other forms
162 Text|               accidental or secondary phenomenon in the biological development
163 Text|        sometimes makes one feel one's physical and moral powers multiplied
164 Text|              person according to ones place and mission in the whole
165 Text|               the tension between the plurality of persons and the unity
166 Text|               able to react in such a positive way within the society at
167 Text|              one's physical and moral powers multiplied by the number
168 Text|           individual as a citizen.~In practical terms, all this means that
169 Text|              and sacramental. This is precisely why family and Church are
170 Text|              unique importance in the preparation of the individual as a citizen.~
171 Text|            and enrichment through the presence of others in one's own family.~
172 Text|       creation of male and female, as presented in the Genesis narration.~
173 Text|             female. This is the ideal presupposition for its expansion into the
174 Text|     sacredness of marriage and family primarily lies not in the creation
175 Text|               to appreciate different qualities of other individuals in
176 Text|            species, but rather in the quality of communion.~Thus the Christian
177     | rather
178 Text|                in order to be able to react in such a positive way within
179 Text|               the family unit, one is ready to accept the same order
180 Text|             are also compensated by a real and manifold support which
181 Text|        reflects God's free will whose reason lies in God's essence.~The
182     | recently
183 Text|          species, but on the contrary reflects God's free will whose reason
184 Text|            body but also the ultimate refuge of faith. This is particularly
185 Text|               as best as possible the relationship between the two natures
186 Text|         coexistence the driving force remains a social motivation, in
187 Text|           when atheism or persecution render the official life of the
188 Text|            experienced the discipline required as respect towards each
189 Text|              Yet the sacrifices often resulting from such demands are also
190 Text|         motivation is existential and sacramental. This is precisely why family
191 Text|          respect. In other words, the sacredness of marriage and family primarily
192 Text|             family aims at the mutual sacrifice and sanctification of the
193 Text|               Western family. Yet the sacrifices often resulting from such
194 Text|              the mutual sacrifice and sanctification of the couple in a divine
195 Text|             above, one should clearly say that the significance of
196 Text|               in the family through a second level of relations between
197 Text|              signify an accidental or secondary phenomenon in the biological
198 Text|             of other individuals in a secular society. Having experienced
199 Text|              one should have felt the security and enrichment through the
200 Text|              in one's own family.~The sense of family among Mediterranean
201 Text|           family wherein more persons share the blessings of communion
202 Text|      countries, and more recently the situation in the Soviet Union.~    ~
203     | sometimes
204 Text|               but it appears that the soteriological significance of this institution
205 Text|         recently the situation in the Soviet Union.~    ~
206 Text|               which is the foundation stone of all Christian theology,
207 Text|                is admittedly still so strong that normally one member
208 Text|          conclude that the family, as structured in the Orthodox world, may
209 Text|              and discipline in social structures. However, in order to be
210 Text|             interpenetration, without subordination, of the three Persons in
211 Text|              examples of this are the survival of Orthodoxy during the
212 Text|               and Christological, the tension between the plurality of
213 Text|               a citizen.~In practical terms, all this means that the
214     | their
215     | themselves
216 Text|     foundation stone of all Christian theology, finds its fullest justification
217     | There
218 Text|              as well as through yet a third level of relations among
219     | Thus
220 Text|             of unity and, at the same time, the integrity of persons
221     | towards
222 Text|               this institution may be traced as far back as the creation
223 Text|          Christian Church, namely the Trinitarian and Christological, the
224 Text|           faith. This is particularly true when atheism or persecution
225 Text|             overlook the frequent and truly high mutual demands between
226 Text|             the four hundred years of Turkish occupation in most Eastern
227 Text|             people -Greeks, Italians, Turks etc. -is admittedly still
228 Text|              Church body but also the ultimate refuge of faith. This is
229 Text|               adverbs are, as known, 'unconfusedly' and 'undividedly' Although
230     | under
231 Text|            known, 'unconfusedly' and 'undividedly' Although these two adverbs
232 Text|               situation in the Soviet Union.~    ~
233 Text|              family and Church are of unique importance in the preparation
234 Text|             demands that are not only unknown but also incomprehensible
235 Text|               Church, experienced the variety of love on various levels
236 Text|              harmoniously balanced by virtue of divine interpenetration
237     | was
238 Text|              react in such a positive way within the society at large,
239     | well
240     | were
241 Text|          incomprehensible to a modern Western family. Yet the sacrifices
242     | when
243     | wherein
244     | While
245     | who
246     | whose
247     | why
248 Text|         relations between husband and wife is enriched in the family
249     | With
250     | within
251     | without
252 Text|              difficulty of life. This wonderful support sometimes makes
253 Text|            structured in the Orthodox world, may become not only the
254 Text|               during the four hundred years of Turkish occupation in