Part,  Chapter, Paragraph

  1     I,Intro |           Orthodoxy ~as Greece and Christian Russia are today. ~ Robert
  2     I,Intro |           in coun-~tries where the Christian population is entirely or
  3     I, 1    |          taken for descriptions of Christian worship under Nero or Diocletian. ~
  4     I, 1    |       course of nineteen centuries Christian history has ~traveled through
  5     I, 1    |            becoming once more. The Christian Church in its ~early days
  6     I, 1    |   governments. The first period of Christian history, extending from
  7     I, 1    |              So the history of the Christian Church begins, with the
  8     I, 1    |           baptized, and the first ~Christian community at Jerusalem was
  9     I, 1    |       tonishingly short time small Christian communities had sprung up
 10     I, 1    |          through which these first Christian missionaries traveled was,
 11     I, 1    |          of bishops from the whole Christian world, and claim-~ing to
 12     I, 1    |            Emperor to embrace the ~Christian faith. On that day in France
 13     I, 1    |         led to the creation of the Christian Empire of ~Byzantium. ~ ~
 14     I, 2,1  |       official tolera-~tion of the Christian faith. And though at first
 15     I, 2,1  |            form the center ~of the Christian Empire which he had in mind.
 16     I, 2,1  |          Ecumenical Council of the Christian ~Church at Nicaea in 325.
 17     I, 2,1  |           Roman Empire was to be a Christian Empire, then Constantine ~
 18     I, 2,2  |       fundamental doctrines of the Christian faith . the Trinity and
 19     I, 2,2  |         the central message of the Christian faith, and it is this message
 20     I, 2,2  |        infidel control; within the Christian Empire of the East, the
 21     I, 2,3  |         Christ.s human nature, the Christian atti-~tude towards matter,
 22     I, 2,3  |        matter, the true meaning of Christian redemption. ~ The Iconoclasts
 23     I, 2,3  |           all the mysteries of the Christian religion. If a ~pagan asks
 24     I, 2,4  |       because they cared about the Christian faith. Perhaps disorder
 25     I, 2,4  |        fled. ~ At the heart of the Christian polity of Byzantium was
 26     I, 2,4  |           Empire and the idea of a Christian society for which it stands.
 27     I, 2,4  |           create a polity entirely Christian in its principles of government
 28     I, 3,1  |         but sought to create a new Christian civilization of their own.
 29     I, 3,1  |          Europe there had been one Christian civilization, in thirteenth-century
 30     I, 3,1  |            had each approached the Christian Mystery ~in their own way.
 31     I, 3,1  |         stands at the heart of the Christian faith, a small change of
 32     I, 3,2  |            humanist, and a genuine Christian, generous enough to forgive
 33     I, 3,2  |            itself, now divided the Christian population between them ~.
 34     I, 3,2  |         did it make to the average Christian in Syria or Palestine? But ~
 35     I, 3,2  |         there can be no doubt that Christian ~east and Christian west
 36     I, 3,2  |           that Christian ~east and Christian west were divided into two. ~
 37     I, 3,3  |         secure reunion between the Christian east and west, ~the first
 38     I, 3,3  |       doubtless sincerely desiring Christian unity on religious grounds,
 39     I, 3,3  |         apostasy,. was deprived of Christian burial. ~ Meanwhile east
 40     I, 3,3  |        manner of understanding the Christian life. Byzantium continued
 41     I, 3,3  |           hours of 29 May the last Christian service was held in the
 42     I, 4,1  |          Rostislav, who asked that Christian missionaries be sent, ~
 43     I, 4,1  |      replaced by Slavonic, and the Christian culture of Byzantium was
 44     I, 4,1  |           during 106-~271; but the Christian communities founded there
 45     I, 4,1  |        fully articulated system of Christian doc-~trine and a fully developed
 46     I, 4,1  |        trine and a fully developed Christian civilization. When the conversion
 47     I, 4,1  |       vacuum; with it went a whole Christian culture ~and civilization,
 48     I, 4,2  |           Rus-~sia, but this first Christian foundation was exterminated
 49     I, 4,2  |     continued to undergo a steady ~Christian infiltration from Byzantium,
 50     I, 4,2  |       Russian Princess Olga became Christian in 955, but her son Svya-~
 51     I, 4,2  |       laugh at him if he received ~Christian baptism. But around 988
 52     I, 4,2  |            deeply conscious of the Christian law of mercy, and when he
 53     I, 4,2  |        place of suffer-~ing in the Christian life. ~ In Kievan Russia,
 54     I, 5,1  |            years men had taken the Christian Empire of Byzan-~tium for
 55     I, 5,1  |     themselves, who treated ~their Christian subjects with remarkable
 56     I, 5,1  |        Moslem eyes, therefore, the Christian religion is incomplete but
 57     I, 5,1  |         role once exercised by the Christian Emperor. Thus Christians
 58     I, 5,1  |            convert a Moslem to the Christian faith. From the material
 59     I, 5,1  |         was every inducement for a Christian to apostatize to Islam.
 60     I, 5,1  |       hostile parties. .Every good Christian,. wrote an English resident
 61     I, 5,1  |        miraculous tenacity ~to the Christian civilization which they
 62     I, 5,2  |        taxes and tithes from their Christian sub-~jects, subjected them
 63     I, 5,2  |         daily life of the ordinary Christian, who was still able to worship
 64     I, 6,1  |            had different ideas of ~Christian piety and prayer. Joseph
 65     I, 6,2  |            discipline, and saw the Christian life in ~terms of ascetic
 66     I, 6,2  |     whereby ~the inner belief of a Christian is expressed. In the eyes
 67     I, 6,3  |         Seraphim on the Aim of the Christian Life, printed in A Won-~
 68     I, 6,3  |            ennobled from within by Christian humility.. The Russian ~
 69     I, 6,3  |      Article in the periodical The Christian East, vol. XVI ~(1936),
 70     I, 7,1  |          the anti-Greek (and anti-~Christian,) riot of 6 September 1955,
 71     I, 7,1  |        sacked, the total damage to Christian property being ~reckoned
 72     I, 7,1  |      indefatigable as a worker for Christian ~unity . and his successor
 73     I, 7,6  |            indifference, remains a Christian nation in a sense of which
 74     I, 7,6  |          Zoe, Sotir, the ~Orthodox Christian Unions, and others. The
 75     I, 7,6  |          at which the ~young Greek Christian begins to play an active
 76     I, 7,9  |      widely known for his work for Christian ~unity, and played a leading
 77     I, 7,9  |      conscious of the value of the Christian civilizations developed
 78     I, 7,9  |            in the movement towards Christian unity,  in the ~many forms
 79     I, 7,9  |              in the ~many forms of Christian social action. They need
 80     I, 7,9  |           of Orthodoxy with other ~Christian Churches (.ecumenism.),
 81     I, 7,10 |         the same effect? ~ ~ Every Christian body is today confronted
 82    II, 0,11 |            none but members~of the Christian family could attend the
 83    II, 0,11 |            ancestors to posterity.~Christian Tradition, in that case,
 84    II, 0,11 |          15:3). But to an Orthodox Christian, Tradition means something~
 85    II, 0,11 |        over the ages. The Orthodox Christian of~today sees himself as
 86    II, 0,11 |            distinct sources of the Christian faith. But in~reality there
 87    II, 0,11 |           Tradition, the essential Christian message.~It is necessary
 88    II, 0,12 |          Bible and the Church. The Christian Church is a Scriptural Church:
 89    II, 0,12 |  Patriarchate of Constantinople on Christian unity and on~the ‘Ecumenical
 90    II, 0,12 |          in the~daily life of each Christian. Thus in a relative sense
 91    II, 0,12 |         Through icons the Orthodox~Christian receives a vision of the
 92    II, 0,12 |        that he should be a sincere Christian, living within the spirit
 93    II, 1,1  |     practical importance~for every Christian. Man, so the Bible teaches,
 94    II, 1,1  |         all our plans of forming a Christian society depend upon a right
 95    II, 1,1  |           at the very heart of the Christian faith, a tiny~difference
 96    II, 1,1  | repercussions upon every aspect of Christian~life and thought. Let us
 97    II, 1,2  |         primary affirmation~in the Christian doctrine of man. But man,
 98    II, 1,2  |          the second fact which all Christian anthropology takes into
 99    II, 1,3  |            in so many of the early Christian writings~(P. Hammond, The
100    II, 1,4  |           the whole purpose~of the Christian life as nothing else than
101    II, 1,4  |     fasting, vigils, and all other Christian practices,~however good
102    II, 1,4  |          constitute the aim of our Christian~life: they are but the indispensable
103    II, 1,4  |            For the true aim of the~Christian life is the acquisition
104    II, 1,4  |           of each day,~an Orthodox Christian places himself under the
105    II, 1,5  |       Divine Nature~The aim of the Christian life, which Seraphim described
106    II, 1,5  |          final goal at which every Christian must aim: to become god,
107    II, 1,5  |           Saint Paul, who sees~the Christian life above all else as a
108    II, 1,5  |          the normal goal for every Christian without~exception. Certainly,
109    II, 1,5  |           with God. But every true Christian tries to love God and to~
110    II, 2,1  |         and His Church~An Orthodox Christian is vividly conscious of
111    II, 2,1  |    sacraments. At~Baptism, the new Christian is buried and raised with
112    II, 2,3  |            the Church nor the name Christian could exist or be spoken~
113    II, 2,3  |            bishop is guided by the Christian~law of love. He is not a
114    II, 2,3  |          and the unerring truth of Christian dogma does not depend~upon
115    II, 2,3  |            the assent of the whole Christian people, an assent which
116    II, 2,4  |             In private an Orthodox Christian is free to ask for the prayers
117    II, 2,4  |       actual birthday.~An Orthodox Christian prays not only to the saints
118    II, 2,5  |            The last things~For the Christian there exist but two ultimate
119    II, 3,1  |            possession of the whole Christian people:~‘The normal Orthodox
120    II, 3,2  |        make to~the whole spirit of Christian worship. There is in Orthodox
121    II, 4    |         Great).~The chief place in Christian worship belongs to the sacraments
122    II, 4    |    spiritual grace. At Baptism the Christian undergoes an outward washing
123    II, 4    |         stands at the~heart of all Christian life and experience in a
124    II, 4    |          rigid division: the~whole Christian life must be seen as a unity,
125    II, 4    |           is appropriated to~every Christian individually. For this reason,
126    II, 4    |            the priest mentions the Christian name of each person as he
127    II, 4,1  |            the three sacraments~of Christian initiation — Baptism, Confirmation,
128    II, 4,1  |           woman, provided they are Christian. But whereas~Roman Catholic
129    II, 4,2  |            the second sacrament of Christian initiation: in the west
130    II, 4,3  |     Antidoron, as an expression of Christian fellowship and love.~
131    II, 4,6  |       there can be no sacrament of Christian~marriage. The second part
132    II, 5    |        certain hours of the day. A Christian~has to feel himself personally
133    II, 5,1  |                                The Christian year~If anyone wishes to
134    II, 5,1  |     contained the services for the Christian year — that annual sequence~
135    II, 5,1  |         experience of the Orthodox Christian: ‘Nobody who has lived and
136    II, 5,1  |        realized that for the Greek Christian the Gospel is inseparably
137    II, 5,2  |        that of the~average western Christian. Of course this does not
138    II, 5,2  |         the community. Nobody is a Christian by~himself, but only as
139    II, 5,2  |      solitude, “in the chamber,” a Christian prays~as a member of the
140    II, 5,2  |       wives are following the same Christian way as~monks and nuns, and
141    II, 5,2  |      framework of prayer; and each Christian is also free to pray spontaneously
142    II, 5,2  |          But while of course every Christian can use the Prayer at odd
143    II, 6    |        reconstitution of~the great Christian unity” (General Alexander
144    II, 6,1  |      believe), but there are other Christian communions which possess
145    II, 6,1  |            the Church.~Workers for Christian unity who do not often encounter
146    II, 6,1  |  intercommunion’ between separated Christian bodies, and admits no form
147    II, 6,2  |     reconciliation of this ancient Christian community forms an encouraging
148    II, 6,2  |          published a magazine, The Christian East, now replaced by a
149    II, 6,2  |          abiding~custodian, is the Christian Faith in its true and essential
150    II, 6,2  |      equality of all religions and Christian confessions.~67~But — so
151    II, 6,2  |         imply that they regard all~Christian confessions as equal, nor
152    II, 6,2  |      cooperation between separated~Christian bodies, and suggesting an
153    II, 6,3  |            tackles the problems of Christian witness~within a secularized
154    II, 6,3  |          value of suffering in the Christian life.~
155    II, 7,1  |       doctrine).~• J. Pelikan, The Christian Tradition, vol. 2, The Spirit
156    II, 7,6  |           London, 1969.~• C. Lane, Christian Religion in the Soviet Union.
157    II, 7,9  |        prayers used by an Orthodox Christian, see: A Manual of Eastern