Chapter, Paragraph

 1  4,12|      with Byzantium's holiest relics — reputedly Christendom'
 2  9,38|     immense reverence for the relics of saints. They understand
 3  9,38|       remains active in their relics after their repose, and
 4  9,38|       and that God uses these relics as a channel of divine power
 5  9,38|       that the honor shown to relics has a firm foundation in
 6  9,38|  Orthodox Christians venerate relics, they venerate not the matter
 7  9,38|      Orthodoxy's reverence of relics to the realm of superstition
 8  9,38|    always shown honor to holy relics (in Greek, ta leipsana,
 9  9,38|       that the honor given to relics has been expressed a) in
10  9,38|       and translation of holy relics; c) in the building over
11  9,38|   rule of the Church to place relics of holy martyrs at the dedication
12  9,38|      altars, or to place holy relics in the holy antimension
13  9,38| stating that in revering holy relics, Christians do not believe
14  9,38|       those saints whose holy relics are before them. These relics
15  9,38| relics are before them. These relics arouse in their hearts a
16  9,38| Jordanville also writes about relics. He notes that by the will
17  9,38|       and miraculous power of relics. St. Ephraim the Syrian,
18  9,38|       always inherent in holy relics [Quoted in Archimandrite
19  9,38|   invited all to approach the relics of St. Ignatius the God-Bearer,
20  9,39|   soul, Orthodoxy reveres the relics of saints. This reverence
21  9,39|     theology of the body. The relics of the saints contain the
22 11,4 |     tomb. A fragment from the relics of a saint (bone) is sewn
23 11,4 |       where traditionally the relics of saints and sacred books