Part, Chapter, Paragraph
1 I, 1 | accounted as a Cross to a man, ~white martyrdom, green
2 I, 1 | martyrdom consists in ~a man.s abandoning everything
3 I, 2,2 | mysteries. which lie beyond hu-~man understanding and language.
4 I, 2,2 | purpose: the salvation of man. Man, so the New Testament
5 I, 2,2 | purpose: the salvation of man. Man, so the New Testament teaches,
6 I, 2,2 | the initiative: He became man, was ~crucified, and rose
7 I, 2,2 | setting up a barrier between man and ~God, and so making
8 I, 2,2 | making it impossible for man to attain full salvation. ~
9 I, 2,2 | sense, and dared to speak of man.s ~.deification. (in Greek,
10 I, 2,2 | in Greek, theosis). If man is to share in God.s glory,
11 I, 2,2 | this means in effect that man must be .deified.: he is
12 I, 2,2 | nation by saying: .God became man that we might be made god. (
13 I, 2,2 | Saviour must be ~both fully man and fully God. No one less
14 I, 2,2 | one less than God can save man; therefore if Christ is
15 I, 2,2 | only if He is also truly a man, as we are, can we men participate
16 I, 2,2 | is formed between God and man by the Incarnate Christ
17 I, 2,2 | descending upon the Son of Man. (John 1:51). Not only angels
18 I, 2,2 | that ladder, but the hu-~man race. ~ Christ must be fully
19 I, 2,2 | must be fully God and fully man. Each heresy in turn undermined
20 I, 2,2 | not presented as truly man (Monophysitism, Monothelitism).
21 I, 2,2 | the Incarnation and with man.s salvation. ~ The main
22 I, 2,2 | than God, was to ~render man.s deification impossible.
23 I, 2,2 | God Himself can open to man the way of union. Christ
24 I, 2,2 | and the Cappadocians. A man of strict and austere ~life,
25 I, 2,2 | explaining the union of God and man in a single person. They ~
26 I, 2,2 | to be called .Mother of Man. or at the most ~.Mother
27 I, 2,2 | What Mary bore was not a man loosely united to God, but
28 I, 2,2 | person, ~who is God and man at once. The name Theotokos
29 I, 2,2 | bridge between ~God and man and erecting within Christ.
30 I, 2,2 | manhood, truly God and truly ~man. acknowledged in two natures
31 I, 2,2 | abstraction. Since Christ is true ~man as well as true God, He
32 I, 2,3 | His eternal nature: .No man hath seen God at any ~time. (
33 I, 2,3 | depicted because He became man and took flesh. Material
34 I, 2,3 | body; it is to forget that man.s body as well as his soul
35 I, 2,3 | tion and the salvation of man. ~ God took a material body,
36 I, 2,3 | dynamic manifestations ~of man.s spiritual power to redeem
37 I, 2,4 | if, without ill-will, a man were to strip the rich right
38 I, 2,4 | monasticism is the .elder. or .old man. (Greek geron; ~Russian
39 I, 2,4 | who lived on earth as a man, has re-~deemed every aspect
40 I, 3,2 | and deliberately to omit a man.s name ~from them is tantamount
41 I, 3,2 | guilty of mistakes on the hu-~man level. Orthodox, for example,
42 I, 3,3 | properly apprehended by man.s mind; human ~language,
43 I, 3,3 | rather than of the whole man, and he seemed to allow
44 I, 3,3 | allow no posi-~tive role to man.s body in the process of
45 I, 3,3 | a more Biblical idea of man . not a soul imprisoned
46 I, 3,3 | heart includes the whole man . not only intellect, but
47 I, 3,3 | the phrase mean? When a man begins to pray, at first
48 I, 3,3 | spontaneously by the whole being of man . lips, ~intellect, emotions,
49 I, 3,3 | gross materialism. How can a man see God.s essence with his
50 I, 3,3 | He upheld a doctrine of man which allowed for the use
51 I, 3,3 | the Biblical doctrine of man and of the Incarnation.
52 I, 3,3 | and of the Incarnation. Man is a ~single, united whole:
53 I, 3,3 | united whole: not only man.s mind but the whole man
54 I, 3,3 | man.s mind but the whole man was created in the image
55 I, 3,3 | God ~ 35~(P.G. cl, 1361C). Man.s body is not an enemy,
56 I, 3,3 | Homilies; the same emphasis on man.s body, as we have seen, ~
57 I, 3,3 | to apply this doctrine of man to the ~Hesychast methods
58 I, 3,3 | the Biblical doctrine of man as a unity. Christ took
59 I, 3,3 | flesh and saved the whole man; there-~fore it is the whole
60 I, 3,3 | there-~fore it is the whole man . body and soul together .
61 I, 3,3 | two affirmations, that ~man knows God and that God is
62 I, 3,3 | mankind. In relation to man, the divine energy is in
63 I, 3,3 | Transfiguration), since when a man is deified, his bodily faculties ~
64 I, 3,3 | a gulf between God and man. Gregory.s fundamental concern
65 I, 3,3 | General Councils: to safeguard man.s direct approach to ~God,
66 I, 3,3 | approach to ~God, to uphold man.s full deification and entire
67 I, 4,2 | the mighty to destroy no man. (Quoted in G. Vernadsky,
68 I, 4,3 | prophet,. exclaimed one man in disgust, .and you show
69 I, 5,1 | Sultan deliberately ~chose a man of anti-Latin convictions:
70 I, 5,1 | 1927, p. 304). The same man ~sometimes held office on
71 I, 5,2 | possibly the most brilliant man to have held office as Patriarch
72 I, 6,1 | liturgical prayer: ~ ~A man can pray in his own room,
73 I, 6,2 | most brilliant and gifted ~man ever to become head of the
74 I, 6,2 | not a gentle or a tactful man, but pressed on with his
75 I, 6,2 | issued. Nicon was not a man to tolerate any disagreement,
76 I, 6,3 | and Motovilov asked how a man ~could be sure of .being
77 I, 6,3 | midday rays, the face of a man talking to you. You see
78 I, 6,3 | Spirit of God comes down to ~man and overshadows him with
79 I, 6,3 | of His presence, then the man.s soul ~overflows with unspeakable
80 I, 6,3 | a Pa-~tristic scholar, a man in close contact with the
81 I, 7,1 | background, a simple and humble man, his life ~was outwardly
82 I, 7,6 | commonly farming; he is not a man of higher learning than
83 II, 0,12| expression~of God’s revelation to man, and Christians must always
84 II, 0,12| whereby God is revealed to man. Through icons the Orthodox~
85 II, 1 | God and man~“In His unbounded love,
86 II, 1,1 | importance~for every Christian. Man, so the Bible teaches, is
87 II, 1,1 | dogma of the Trinity that man can~understand who he is
88 II, 1,1 | but a personal God. When man participates in the divine
89 II, 1,1 | God. God has come down to man, not only through His energies,~
90 II, 1,1 | from true God,’ was~made man: “The Word became flesh
91 II, 1,1 | important is~not that a man should argue about the deity,
92 II, 1,1 | in~the daily life of each man.~Orthodox writers also argue
93 II, 1,2 | Man: his creation, his vocation,
94 II, 1,2 | Augustine,~Confessions, 1, 1) Man was made for fellowship
95 II, 1,2 | the Christian doctrine of man. But man, made for fellowship
96 II, 1,2 | Christian doctrine of man. But man, made for fellowship with
97 II, 1,2 | anthropology takes into account. Man~12~was made for fellowship
98 II, 1,2 | rather than literally).~Man everywhere repudiates that
99 II, 1,2 | mankind.~The Creation of Man. “And God said, let us make
100 II, 1,2 | And God said, let us make man according to our image and
101 II, 1,2 | the plural: “Let us make man.” The creation of man, so
102 II, 1,2 | make man.” The creation of man, so the~Greek Fathers continually
103 II, 1,2 | the icon, of God signifies man’s free will, his reason,
104 II, 1,2 | everything, in short, which marks man out from the animal creation
105 II, 1,2 | communion with Him. And if a man makes proper use of this
106 II, 1,2 | powers with which every man is endowed by God from the
107 II, 1,2 | is not an endowment which man possesses from the start,~
108 II, 1,2 | degrees. However sinful~a man may be, he never loses the
109 II, 1,2 | it is destroyed by sin.~Man at his first creation was
110 II, 1,2 | According to Augustine, man in~Paradise was endowed
111 II, 1,2 | associated the image of God with man’s intellect. While many
112 II, 1,2 | others would say that since man is a single unified whole,
113 II, 1,2 | God is said to have made man according~to His image,’
114 II, 1,2 | Gregory Palamas, ‘the word man means neither the soul by
115 II, 1,2 | 150, 1361C). The fact that man has a body, so Gregory~argued,
116 II, 1,2 | are ‘pure’ spirit,~whereas man’s nature is ‘mixed’ — material
117 II, 1,2 | with richer potentialities. Man is a microcosm, a~bridge
118 II, 1,2 | emphasis on the image of God in man. Man is a~‘living theology,’
119 II, 1,2 | the image of God in man. Man is a~‘living theology,’
120 II, 1,2 | The best icon of God is man (P. Evdokimov,~L’Orthodoxie,
121 II, 1,2 | have seen, the fact that man is in God’s image means
122 II, 1,2 | might seem to infringe upon man’s freedom. To describe the~
123 II, 1,2 | of God and free will of man, Orthodoxy uses the term
124 II, 1,2 | with God” (1 Cor. 3:9).~If man is to achieve full fellowship
125 II, 1,2 | also play his own part: man as well as God must make
126 II, 1,2 | greater importance than what man does. ‘The incorporation~
127 II, 1,2 | does. ‘The incorporation~of man into Christ and his union
128 II, 1,2 | not ascribe too much to man’s free will, and too little
129 II, 1,2 | God knocks, but waits for~man to open the door — He does
130 II, 1,2 | imagined that be-~14~cause a man accepts and guards God’s
131 II, 1,2 | are always~free gifts, and man can never have any claims
132 II, 1,2 | claims upon his Maker. But man, while he cannot ‘merit’~
133 II, 1,2 | is immortality and life, man put himself in a state that
134 II, 1,2 | evil and hard to do good. Man’s will is weakened~and enfeebled
135 II, 1,2 | does a less exalted idea of man’s state before he fell,
136 II, 1,2 | as a result of the fall man’s mind became so darkened,
137 II, 1,2 | hold that the fall deprived man entirely of God’s grace,
138 II, 1,2 | after the fall grace acts on man from the outside, not from
139 II, 1,2 | say, as Calvin~said, that man after the fall was utterly
140 II, 1,2 | Augustine, when he writes that man is under ‘a harsh necessity’
141 II, 1,2 | committing sin,~and that ‘man’s nature was overcome by
142 II, 1,2 | freedom’~(On the perfection of man’s righteousness, 4 (9)).
143 II, 1,2 | retains the image of God, man still retains free will,
144 II, 1,2 | God ‘takes not away from man the power to will — to will
145 II, 1,2 | believe~that whatever a man does in his fallen and unredeemed
146 II, 1,2 | although Orthodox maintain that man after the fall still possessed
147 II, 1,2 | the west in believing that man’s sin had set~up between
148 II, 1,2 | and God a barrier, which man by his own efforts could
149 II, 1,2 | to union with God. Since man could not come to God, God
150 II, 1,2 | come to God, God came to man.~
151 II, 1,3 | have argued that even if~man had never fallen, God in
152 II, 1,3 | would still have become man: the Incarnation~must be
153 II, 1,3 | 1265-1308).~But because man fell, the Incarnation is
154 II, 1,3 | Jesus~Christ, by uniting man and God in His own person,
155 II, 1,3 | own person, reopened for man the path to union with~God.
156 II, 1,3 | likeness once again within man’s reach. Christ, the~Second
157 II, 1,3 | Chapter 2:true God and true man, one person in two natures,
158 II, 1,3 | energies.~True God and true man; as Bishop Theophan the
159 II, 1,3 | Incarnate Christ lived as a man, where as a man He ate,
160 II, 1,3 | lived as a man, where as a man He ate, taught, suffered,~
161 II, 1,3 | morbid sympathy~with the Man of Sorrows, rather than
162 II, 1,5 | deification. Basil described man as a creature~19~who has
163 II, 1,5 | know, said that God became~man that man might become god. ‘
164 II, 1,5 | that God became~man that man might become god. ‘In my
165 II, 1,5 | divinization.’ For Orthodoxy man’s salvation and redemption
166 II, 1,5 | deification there lies the idea of man made according to the image~
167 II, 1,5 | unceasing movement of love, so man,~made in the image of the
168 II, 1,5 | organic union between God and man — God dwelling in us, and
169 II, 1,5 | mystical union between~God and man is a true union, yet in
170 II, 1,5 | religions which teach that man is swallowed up in the deity,
171 II, 1,5 | has always insisted that man, however closely linked
172 II, 1,5 | full personal integrity. Man, when deified, remains distinct (
173 II, 1,5 | the will of God. Nor does man, when he ‘becomes god,’
174 II, 1,5 | remained God when becoming~man by the Incarnation (V. Lossky,
175 II, 1,5 | Eastern Church, p. 87). Man does not become~God by nature,
176 II, 1,5 | involves the body. Since man is a unity of body and soul,
177 II, 1,5 | saved and redeemed the whole man, it follows that ‘man’s
178 II, 1,5 | whole man, it follows that ‘man’s body is~deified at the
179 II, 1,5 | that divine~likeness which man is called to realize in
180 II, 1,5 | within their~souls. What a man has now, the same then comes
181 II, 1,5 | theology of the body.~Not only man’s body but the whole of
182 II, 1,5 | Revelation 21:1). Redeemed man is not to be snatched away
183 II, 1,5 | commandments; and so long as a man sincerely seeks to do that,
184 II, 1,5 | Secondly, the fact that a man is being deified does not
185 II, 1,5 | order to be deified. If a man asks ‘How can I become god?’
186 II, 1,5 | love are inseparable. A man can~love his neighbour as
187 II, 1,5 | loves God above all; and a man cannot love God if he~does
188 II, 1,5 | loves his neighbour can a man be deified. ‘From our neighbour
189 II, 1,5 | Apophthegmata (P.G. 65), Antony 9). Man,~made in the image of the
190 II, 1,5 | dwell’ in one another, so a~man must ‘dwell’ in his fellow
191 II, 1,5 | appointed by God whereby man may acquire the sanctifying
192 II, 2,1 | Holy Trinity. Just as each man is made according to the
193 II, 2,1 | It is only in relation to man~that it is possible to recognize
194 II, 2,1 | speak only in relation to man (ibid., section 1).~The
195 II, 2,1 | p. 247)).~But the sin of man cannot affect the essential
196 II, 2,2 | between God and His Church.~‘A man cannot have God as his Father
197 II, 2,2 | saving power is mediated to man in His Body, the Church. ‘
198 II, 2,3 | human. The bishop remains a man, and as such he may make
199 II, 2,3 | Grant, O Christ, that this man, who~has been appointed
200 II, 2,4 | expiatory character; for when a man dies in the grace of God,
201 II, 2,4 | deity and the free will of man. God, who always respects
202 II, 2,5 | outwardly manifest. And not only man’s body but the whole material
203 II, 2,5 | place where God imprisons man, as a place where man, by
204 II, 2,5 | imprisons man, as a place where man, by misusing~his free will,
205 II, 3,1 | contains!).~Orthodoxy sees man above all else as a liturgical
206 II, 4 | performed but once in a man’s~life, others perhaps daily.~
207 II, 4,1 | performed by a deacon, or by any man or woman, provided they
208 II, 4,6 | the doctrine of marriage. Man is made in the image of
209 II, 4,6 | blessing to the union of man and woman. Marriage is not
210 II, 4,6 | where Our Lord says: “If a man divorces his wife, for any
211 II, 4,7 | faith will save the sick man and the Lord will raise
212 II, 4,7 | things go together, for man is a unity of body and soul
213 II, 5,1 | Orthodox Church, regarding man as a unity of soul and~body,
214 II, 5,1 | s saving economy towards man is re-presented in~55~psalm
215 II, 5,2 | continuing even when a man~talks or writes, present
216 II, 5,2 | its dwelling-place in a man he does not cease to pray,
|