Part, Chapter, Paragraph
1 I,Intro | Introduction~Orthodoxy is not just a kind of Roman
2 I,Intro | was once as much part of Orthodoxy ~as Greece and Christian
3 I,Intro | conscious of the relevance of Orthodoxy, and ~anxious to learn more
4 I,Intro | of this ~first division, Orthodoxy became restricted on its
5 I,Intro | Orthodox Church of the East. ~Orthodoxy was now limited on its westward
6 I,Intro | it has come about that in Orthodoxy the primary cultural influence
7 I,Intro | character). There is ~in Orthodoxy no one with an equivalent
8 I,Intro | misunderstood, for while Orthodoxy considers itself to be the
9 I,Intro | Catholic Church; and although Orthodoxy calls itself eastern, it
10 I,Intro | the Orthodox ~Church. ~ Orthodoxy claims to be universal .
11 I,Intro | local bodies. The word .Orthodoxy. has the double ~meaning
12 I, 1 | relevance for contemporary Orthodoxy. ~ ~.Suddenly there came
13 I, 1 | place in Orthodox tradition. Orthodoxy still thinks ~of the Church
14 I, 1 | inner, sacramental life; and Orthodoxy still emphasizes the cardinal
15 I, 1 | discuss their common problems. Orthodoxy has always ~attached great
16 I, 2,1 | position in the ~history of Orthodoxy. ~ The three events . the
17 I, 2,2 | Church; but at the same ~time Orthodoxy does not deny to the Holy
18 I, 2,2 | Chalcedon were a rock of Orthodoxy, but they were also a terrible
19 I, 2,3 | known as .the Triumph of Orthodoxy,. and is commemorated ~in
20 I, 2,3 | special service celebrated on .Orthodoxy Sunday,. the first Sunday
21 I, 2,3 | ser-~vice the true faith . Orthodoxy . is proclaimed, its defenders
22 I, 2,3 | unintentionally as the protector of Orthodoxy. ~ One of the distinctive
23 I, 2,3 | distinctive features of Orthodoxy is the place which it assigns
24 I, 2,3 | Council, the ~Triumph of Orthodoxy in 843 . these mark the
25 I, 2,4 | is bet-~ter than apathy. Orthodoxy recognizes that the Councils
26 I, 2,4 | found within the bounds of Orthodoxy, but monasticism ~remains
27 I, 2,4 | western with active work; in Orthodoxy a monk.s ~primary task is
28 I, 2,4 | Emperor was the protector of Orthodoxy, but not its expo-~nent.
29 I, 3,1 | been an accepted figure in Orthodoxy: some of the most learned ~
30 I, 3,1 | theological dis-~cussion. Orthodoxy, while assigning to the
31 I, 3,1 | reaction was sharply critical. Orthodoxy objected (and still objects)
32 I, 3,2 | Eastern Church, p. 13). ~ Orthodoxy and Rome each believes itself
33 I, 3,2 | doctrine; and so Rome and Orthodoxy since the schism have each
34 I, 3,3 | Constantinople, far less the end of Orthodoxy. ~ ~
35 I, 4,1 | significance, for the future of Orthodoxy, of the Slavonic trans-~
36 I, 4,1 | century. Those ~who think of Orthodoxy as being exclusively .eastern,.
37 I, 4,1 | close identification of Orthodoxy with the life of the people,
38 I, 4,1 | tionalism has been the bane of Orthodoxy for the last ten centuries.
39 I, 4,2 | of the Byzantine Emperor. Orthodoxy became the ~State religion
40 I, 5,1 | became also the protector of Orthodoxy, taking over ~the role once
41 I, 5,1 | a sad confusion between Orthodoxy and na-~tionalism. With
42 I, 5,1 | Turkish Empire .Hellenism. and Orthodoxy became inextricably intertwined,
43 I, 5,1 | certain west-~ernization. Orthodoxy under the Turks felt itself
44 I, 5,1 | and become cut ~off from Orthodoxy as a living tradition. It
45 I, 5,2 | in-~fluence whatever upon Orthodoxy. There were many means of
46 I, 5,2 | first major contact between Orthodoxy and the ~Counter-Reformation.
47 I, 5,2 | embittered relations between Orthodoxy and Rome from 1596 ~until
48 I, 5,2 | issued books in defense of Orthodoxy; to ~counteract the influence
49 I, 5,2 | manded that all converts to Orthodoxy be baptized anew. .The baptisms
50 I, 5,2 | the veneration shown by Orthodoxy to ~the Mother of God, the
51 I, 5,2 | Church. It was important for Orthodoxy to express its mind on these
52 I, 5,2 | western people learn about Orthodoxy either from studying the
53 I, 5,2 | to pity in the state of Orthodoxy during the ~Turkish period,
54 I, 5,2 | Holy Liturgy which kept Orthodoxy ~alive in those dark days. ~ ~
55 I, 6,1 | champion and protector of Orthodoxy, and now the auto-~crat
56 I, 6,2 | stronghold and norm of ~Orthodoxy; and now Nicon told them
57 I, 6,2 | of Greek versus Russian Orthodoxy. The Greek form with ~three
58 I, 6,3 | in the history of Russian Orthodoxy is usually represented as
59 I, 6,3 | Roman Catholicism than of Orthodoxy; ~in his own life of prayer
60 I, 6,3 | true spiritual forces of Orthodoxy. Hand in hand with this
61 I, 6,3 | theology, as in spirituality, Orthodoxy freed itself from ~a slavish
62 I, 6,3 | example of how much Rus-~sian Orthodoxy has in common with Byzantium
63 I, 6,3 | developments in contemporary Orthodoxy. In 1964 he was ~proclaimed
64 I, 6,3 | devel-~opment of American Orthodoxy, and millions of American
65 I, 6,3 | which has always existed in Orthodoxy. Khomiakov argued that all
66 I, 6,3 | fundamental point of view, while Orthodoxy is something entirely distinct.
67 I, 6,3 | influences to distort their Orthodoxy. In the years following
68 I, 7 | the next the position of Orthodoxy in the .second ~world..
69 I, 7,1 | illustration of the continuity of Orthodoxy. ~ Athos faces many problems,
70 I, 7,1 | the classic traditions of Orthodoxy. One such monk was Father
71 I, 7,2 | in the western witness of Orthodoxy. (J. Meyendorff, L.Eglise
72 I, 7,6 | and spiritual treasures of Orthodoxy, a development which bodes ~
73 I, 7,6 | there not also ~room in Orthodoxy for .active. religious orders,
74 I, 7,9 | Western Orthodoxy~ Let us look briefly at
75 I, 7,9 | chief centers of Russian Orthodoxy in western Europe are Munich
76 I, 7,9 | development of American Orthodoxy. A list of ~books and articles
77 I, 7,9 | which was reconciled to Orthodoxy. The future Patriarch Tikhon
78 I, 7,9 | which confronts American Orthodoxy is that of nationalism and
79 I, 7,9 | internal development of Orthodoxy ~in America and its witness
80 I, 7,9 | they not drift away from Orthodoxy, if their Church insists
81 I, 7,9 | obscuring the universality of Orthodoxy? ~ Most of those who favor
82 I, 7,9 | duty to tell others what Orthodoxy is. They must bear witness
83 I, 7,9 | rediscover the universality of Orthodoxy. ~ If Orthodox are to present
84 I, 7,9 | and to deepen their own Orthodoxy. Secondly, they need to
85 I, 7,9 | Without abandoning their Orthodoxy, they ~must enter into the
86 I, 7,9 | normal to speak of .Eastern Orthodoxy.. But many Orthodox in Europe
87 I, 7,9 | western.. Thus a ~.Western Orthodoxy. has come into existence.
88 I, 7,9 | born Orthodox, this Western Orthodoxy ~includes a small but growing
89 I, 7,9 | place in the fullness of Orthodoxy. ~ This conception of a
90 I, 7,9 | conception of a western-rite Orthodoxy has not remained merely
91 I, 7,9 | the west, the relations of Orthodoxy with other ~Christian Churches (.
92 I, 7,10 | in the west to say that Orthodoxy is not a ~missionary Church.
93 I, 7,10 | faithful; how much of Chinese Orthodoxy survives today it is difficult ~
94 I, 7,10 | between the two World Wars, Orthodoxy in Japan is ~now reviving.
95 I, 7,10 | from the start, African Orthodoxy did not ~arise through the
96 I, 7,10 | they ~were converted to Orthodoxy in the 1920s, not as a result
97 I, 7,10 | canonical position of Ugandan Orthodoxy was in some doubt, as originally
98 I, 7,10 | unsympathetic account of Orthodoxy in ~Uganda). The rise of
99 I, 7,10 | in ~Uganda). The rise of Orthodoxy in Uganda has of course
100 I, 7,10 | certain political undertones, Orthodoxy in Central Africa is a genuinely
101 I, 7,10 | these Africans have embraced Orthodoxy has caught the imagi-~nation
102 I, 7,10 | converted themselves to Orthodoxy. Perhaps the Orthodox, encouraged
103 I, 7,10 | than most. In contemporary Orthodoxy it is not always easy .to ~
104 I, 7,10 | countries, today as ~in the past Orthodoxy has its martyrs and confessors.
105 I, 7,10 | The spiritual treasures of Orthodoxy . for example, ~the Philokalia
106 I, 7,10 | a very small scale, but Orthodoxy is showing a greater aware-~
107 I, 7,10 | manifest human ~shortcomings, Orthodoxy can at the same time look
108 II, 0,11 | stranger on encountering Orthodoxy~is usually its air of antiquity,
109 II, 0,11 | and Georges Florovsky, in Orthodoxy, A Faith and Order Dialogue,
110 II, 0,11 | worship, and art which Orthodoxy has articulated over the
111 II, 0,11 | creative fidelity; for true Orthodoxy can~never rest satisfied
112 II, 0,12 | is a Scriptural Church: Orthodoxy believes~this just as firmly,
113 II, 0,12 | fear from honest inquiry. Orthodoxy, while regarding the~Church
114 II, 0,12 | Orthodoxie, p. 241, note 96).~Orthodoxy regards the Bible as a verbal
115 II, 0,12 | Chrysostom. In the eyes of Orthodoxy the ‘Age of the Fathers’~
116 II, 0,12 | proclaimed as a dogma by Orthodoxy, it is therefore not a part
117 II, 0,12 | expressed in their prayer. Orthodoxy~has made few explicit definitions
118 II, 0,12 | the mistake of regarding Orthodoxy as an organization~with
119 II, 0,12 | the contrary, the life of Orthodoxy has many rules, often~of
120 II, 0,12 | in the later Middle Ages. Orthodoxy for its part has~always
121 II, 1,1 | the dogma of the Trinity. Orthodoxy~believes most passionately
122 II, 1,1 | This absolute transcendence Orthodoxy safeguards by its emphatic
123 II, 1,1 | and finest all things.’ Orthodoxy therefore distinguishes
124 II, 1,1 | it is in this sense that Orthodoxy talks of the~‘monarchy’
125 II, 1,1 | three persons share. In Orthodoxy the principle of~God’s unity
126 II, 1,1 | Father and the Son, and when Orthodoxy says that He~proceeds from
127 II, 1,1 | ever the world was. But Orthodoxy, while disagreeing with
128 II, 1,1 | the Bible teaches, and so Orthodoxy believes. What Orthodoxy
129 II, 1,1 | Orthodoxy believes. What Orthodoxy does not teach, and what~
130 II, 1,1 | Abraham, Isaac, and Jacob. Orthodoxy, on the other hand, has
131 II, 1,2 | God and free will of man, Orthodoxy uses the term cooperation
132 II, 1,2 | close agreement between Orthodoxy, Roman Catholicism, and
133 II, 1,2 | do not entirely concur. Orthodoxy, holding~as it does a less
134 II, 1,2 | to the idea of synergy, Orthodoxy repudiates~any interpretation
135 II, 1,3 | would be wrong to think of Orthodoxy simply as the cult of Christ’
136 II, 1,3 | of Resurrection joy lead Orthodoxy to minimize the importance~
137 II, 1,3 | the Resurrection.~18~Where Orthodoxy sees chiefly Christ the
138 II, 1,3 | Christ the Victim. While Orthodoxy interprets the Crucifixion
139 II, 1,5 | or ‘divinization.’ For Orthodoxy man’s salvation and redemption
140 II, 1,5 | must never be forgotten. Orthodoxy, no less than western Christianity,
141 II, 1,5 | other men must be practical: Orthodoxy rejects all forms of Quietism,~
142 II, 2,1 | book. Unlike Protestantism, Orthodoxy~insists upon the hierarchical
143 II, 2,1 | departed. Thus far~Rome and Orthodoxy agree — but where Rome thinks
144 II, 2,1 | jurisdiction of the Pope, Orthodoxy thinks in terms of the college
145 II, 2,1 | doctrine of the~Church held by Orthodoxy is vague, incoherent, and
146 II, 2,1 | lives in both Ages at once.~Orthodoxy, therefore, while using
147 II, 2,1 | point in Orthodox teaching. Orthodoxy does not believe merely
148 II, 2,1 | a concrete reality.~Yet Orthodoxy does not forget that there
149 II, 2,1 | Such is the way in which Orthodoxy approaches the mystery of
150 II, 2,2 | visible unity of the Church, Orthodoxy stands far closer to Roman~
151 II, 2,2 | with his fellow bishops.~Orthodoxy, believing that the Church
152 II, 2,2 | the unity of the Church. Orthodoxy also teaches that outside~
153 II, 2,2 | at the Last Supper; and Orthodoxy believes that Christ’s promise
154 II, 2,3 | this fundamental truth of Orthodoxy: both materialize the presence~
155 II, 2,3 | in a concrete form. For Orthodoxy,~the sole ‘criterion of
156 II, 2,4 | sin? In other words, does Orthodoxy agree with the Roman~Catholic
157 II, 2,4 | heretic for so doing.~But Orthodoxy, while for the most part
158 II, 2,4 | or ‘Falling Asleep.’ But~Orthodoxy, unlike Rome, has never
159 II, 2,5 | revival in contemporary Orthodoxy is the renewed awareness
160 II, 3,1 | third characteristic of Orthodoxy which the story of Vladimir’
161 II, 3,1 | coincidence that the word ‘Orthodoxy’ should signify~alike right
162 II, 3,1 | Those who wish to know about Orthodoxy should~not so much read
163 II, 3,1 | of worship in the life of Orthodoxy, an incident such as the
164 II, 3,1 | the liturgical approach of Orthodoxy, without~necessarily endorsing
165 II, 3,1 | worship which it contains!).~Orthodoxy sees man above all else
166 II, 3,2 | action of the rite itself. Orthodoxy has never undergone~that
167 II, 3,2 | iconostasis, and so on). Yet in Orthodoxy the scope of this Liturgical
168 II, 4,1 | the candidate’s~forehead. Orthodoxy regards immersion as essential (
169 II, 4,1 | can administer Baptism.~Orthodoxy holds that this is not possible.
170 II, 4,3 | but the reality. But while Orthodoxy~has always insisted on the
171 II, 4,3 | The general position of Orthodoxy in the whole matter is clearly
172 II, 4,3 | it is received standing. Orthodoxy~insists on a strict fast
173 II, 4,4 | learnt in confession.~In Orthodoxy confessions are heard, not
174 II, 4,4 | to a priest). There is in Orthodoxy no strict rule~laying down
175 II, 4,5 | clergy and laity together.~In Orthodoxy today it is usually the
176 II, 4,5 | to the priesthood, but in Orthodoxy it has remained a permanent
177 II, 4,6 | an exception. Certainly Orthodoxy regards the marriage bond
178 II, 4,7 | bodily and spiritual ills. Orthodoxy does not of course~believe
179 II, 5,2 | important part in the life of Orthodoxy~— the Jesus Prayer: “Lord
180 II, 6,1 | while it is true to say that Orthodoxy is the Church, it is false
181 II, 6,1 | are very close~indeed to Orthodoxy, others less so; some are
182 II, 6,1 | degree a genuine measure of Orthodoxy. All these facts must be
183 II, 6,1 | group, who hold that since Orthodoxy is the Church, anyone who
184 II, 6,1 | reconciliation of all Christians to Orthodoxy. Yet it must not be~thought
185 II, 6,1 | power~and jurisdiction (‘Orthodoxy does not desire the submission
186 II, 6,1 | communities can be integrated~into Orthodoxy without forfeiting their
187 II, 6,1 | forfeiting their autonomy: Orthodoxy desires their reconciliation,
188 II, 6,1 | alike: for there is room in Orthodoxy for many different cultural~
189 II, 6,1 | diversity cannot be permitted. Orthodoxy insists upon unity~in matters
190 II, 6,1 | fullness of the faith; for Orthodoxy looks on the faith as a
191 II, 6,1 | unity already attained. Orthodoxy rejects the~whole concept
192 II, 6,2 | Monophysites. In many ways~Orthodoxy stands closer to the ‘Separated’
193 II, 6,2 | ecumenical’ contacts of Orthodoxy, the friendship with the
194 II, 6,2 | the Anglicans with whom Orthodoxy~has at present the most
195 II, 6,2 | Roman Catholics with whom Orthodoxy~has by far the most in common.
196 II, 6,2 | common. Certainly between Orthodoxy and Rome there are many~
197 II, 6,2 | realistic: reunion between Orthodoxy and Rome, if it ever~comes
198 II, 6,2 | Constantinople.’ In the~third place, Orthodoxy is extremely reluctant to
199 II, 6,2 | but if Anglicanism and Orthodoxy were to reach full~66~unity
200 II, 6,2 | who stand very close to Orthodoxy, as can be~seen by anyone
201 II, 6,2 | two remarkable pamphlets: Orthodoxy and the Conversion of England,~
202 II, 6,2 | Chitty; and Anglicanism and Orthodoxy, by H. A. Hodges. ‘The ecumenical~
203 II, 6,2 | life, and that means to Orthodoxy ... The Orthodox Faith,
204 II, 6,2 | essential form’ (Anglicanism and Orthodoxy, PP-~46-7). Yet there are
205 II, 6,2 | judgment, and who regard~Orthodoxy as corrupt in doctrine and
206 II, 6,2 | without endangering their Orthodoxy. And if Orthodox can~take
207 II, 6,2 | in~turn is important for Orthodoxy: it has helped to force
208 II, 6,3 | that the Orthodox~can help. Orthodoxy stands outside the circle
209 II, 6,3 | is the ecumenical role of Orthodoxy: to question the~accepted
210 II, 6,3 | acquire~a new vision of Orthodoxy.~The two sides are only
211 II, 7,1 | Historical Road of Eastern Orthodoxy, New York, 1963 (deals also~
212 II, 7,6 | Orthodoxy today~• Orthodoxy 1964:A
213 II, 7,6 | Orthodoxy today~• Orthodoxy 1964:A Pan-Orthodox Symposium,
214 II, 7,6 | Anatomy of a Church. Greek Orthodoxy Today, London, x966.~• W.
215 II, 7,8 | the World: Sacraments and Orthodoxy, New York, 1973.~! Of Water
216 II, 7,11 | 1963.~• J. Meyendorff, Orthodoxy and Catholicity, New York,
217 II, 7,11 | Archbishop Methodios Fouyas, Orthodoxy, Roman Catholicism, and
218 II, 7,11 | Hodges, Anglicanism and Orthodoxy, London, 1955~• H. M. Waddams (
219 II, 7,11 | 1958.~• V. T. Istavridis, Orthodoxy and Anglicanism, London,
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