Part,  Chapter, Paragraph

  1     I       |                                   Part I: History.~ ~ ~
  2     I,Intro |           Europe was once as much part of Orthodoxy ~as Greece
  3     I,Intro |           available. For the most part the figures indicate nominal
  4     I,Intro |          the U.S.S.R., but is not part of the Russian ~Church,
  5     I,Intro |       Catholic Church, it is ~not part of the Roman Catholic Church;
  6     I,Intro |     belong to their Church, it is part of the aim of this ~book
  7     I, 1    |      particularly in its ~eastern part, an empire of cities: This
  8     I, 1    |      which each local ~body forms part of a larger and more inclusive
  9     I, 1    |        who is present, not just a part of Him. Therefore each local
 10     I, 1    |        that ~each possesses not a part but the whole. .The episcopate,.
 11     I, 2,1  |     motives for this move were in part economic and political,
 12     I, 2,2  |           in turn undermined some part of this ~vital affirmation.
 13     I, 2,2  |     concentrated upon the earlier part (that Christ ~must be fully
 14     I, 2,2  |   centuries, turned to the second part (the fullness of Christ.
 15     I, 2,2  |            but Rome for the most ~part stood firm. When hard pressed
 16     I, 2,2  |       Nestorians lay for the most part outside the Empire, ~and
 17     I, 2,3  |          to God alone. ~ Icons as part of the Church.s teaching.
 18     I, 2,3  |       P.G. xcv, 325c. Icons are a part of Holy Tradition [see p.
 19     I, 2,3  |        the Spirit. The icons were part of the transfigured cosmos (
 20     I, 2,4  |     religious questions by every ~part of society, by laity as
 21     I, 2,4  |     Monasticism played a decisive part in the religious life of
 22     I, 2,4  |         Antony himself. The first part of his life, from eighteen
 23     I, 2,4  |          Emperor played an active part in the affairs of ~the Church.
 24     I, 2,4  |         theory, and such in great part was the practice also. Admittedly
 25     I, 2,4  |        true . but they are only a part of the ~truth. For behind
 26     I, 3,1  |          The Byzantines for their part remained enclosed in their
 27     I, 3,1  |        did not play a very active part in the Councils themselves;
 28     I, 3,1  |            usurpers. For the most part it was the Papacy alone
 29     I, 3,1  | circumstances, the Pope assumed a part which the Greek Patriarchs
 30     I, 3,1  |          the ~whole Church, and a part of the Church has no right
 31     I, 3,2  |          The Byzantines for their part ~were willing to allow appeals
 32     I, 3,2  |      Papacy that was for the most part weak and disorganized, and
 33     I, 3,3  |        which the west had neither part nor share, although there
 34     I, 3,3  |      placing such emphasis on the part ~of the body in prayer,
 35     I, 4,1  |           Dacia, corresponding to part of modern Romania, was a
 36     I, 4,1  |       after ~the Romans withdrew. Part of the Romanian people was
 37     I, 4,1  |        became in time an integral part of the daily ~life of the
 38     I, 4,2  |  monasteries played an important ~part. The most influential of
 39     I, 4,3  |          Sergius played an active part in politics. A close friend
 40     I, 5,1  |            have remained in great part unpublished until 1959. ~
 41     I, 5,1  |           be divided for the most part into two broad groups, the .
 42     I, 5,2  |        Poland; this south-western part ~of Russia is commonly known
 43     I, 5,2  |            who ~were for the most part willing to cooperate (they
 44     I, 5,2  |          a particularly brilliant part was played by Peter of ~
 45     I, 5,2  |       Jesuit opponents for ~their part used the diplomatic representatives
 46     I, 5,2  |           ceased. In 1724 a large part of the Orthodox ~Patriarchate
 47     I, 5,2  |          to accept as an integral part of his faith. ~ Many western
 48     I, 6,1  |          Christendom. The greater part of Bulgaria, Serbia, and
 49     I, 6,1  | obligations of monasticism: it is part of the work of monks to
 50     I, 6,1  |        State, they took an active part in politics, as Sergius
 51     I, 6,1  |         Non-~Possessors for their part had a sharper awareness
 52     I, 6,1  |       them both. Each inherited a part of the tradition of Saint
 53     I, 6,1  |      Sergius, but no more than ~a part: Russia needed both the
 54     I, 6,2  |        the ~Church played a large part. The reforming movement
 55     I, 6,3  |        separate table and took no part in the ~discussions, in
 56     I, 6,3  |           of the Patriarchate was part of a wider ~process: Peter
 57     I, 6,3  |           criminals. ~ The second part of the Synodical period,
 58     I, 6,3  |      Innocent played an important part in the devel-~opment of
 59     I, 6,3  |      sequently played a prominent part in the life of the Russian
 60     I, 7,1  |           Greeks, but the greater part of these were either massacred
 61     I, 7,1  |          contempt, and this is in part responsible for the ~lack
 62     I, 7,4  |    movements of Greece, a leading part is ~played by the laity. ~ ~
 63     I, 7,5  |           same time. For the most part they were elderly peasants,
 64     I, 7,6  |       rocky pinnacles in a remote part ~of Thessaly, which were
 65     I, 7,6  |          begins to play an active part in the life of his local
 66     I, 7,7  |          This explains the double part, both political and religious,
 67     I, 7,9  |       unity, and played a leading part in the Faith and Order Movement
 68     I, 7,9  |           Meanwhile in the second part of the nineteenth century,
 69     I, 7,9  |          They must take an active part in ~the intellectual and
 70     I, 7,9  |           Churches has played its part here: at the ~great gatherings
 71     I, 7,9  |          at cooperation a leading part is naturally played by the
 72    II       |                                   Part II: Faith and Worship~Holy
 73    II, 0,11 |       Note that the Bible forms a part of Tradition. Sometimes
 74    II, 0,11 |         or worse), but not a true part~of the one Tradition, the
 75    II, 0,12 |        decided which~books form a part of Holy Scripture; and it
 76    II, 0,12 |         and are to be accepted as part of God’s continuing revelation.~
 77    II, 0,12 | Deutero-Canonical Books, although part of the Bible,~stand on a
 78    II, 0,12 |       statements of faith have in part been received by the whole
 79    II, 0,12 |           Orthodox~Church, but in part set aside or corrected.~
 80    II, 0,12 |  Orthodoxy, it is therefore not a part of Orthodox~Tradition, but
 81    II, 0,12 |          the services which are a part of Tradition; the various
 82    II, 0,12 |           sense the Canons form a part of Holy Tradition.~7. Icons~
 83    II, 0,12 |      world. Because the icon is a part of Tradition, the icon~painter
 84    II, 0,12 |           up a single whole, each part being understood in the
 85    II, 0,12 |           Ages. Orthodoxy for its part has~always tried to avoid
 86    II, 1,1  |       been mentioned in the~first part of this book, so that here
 87    II, 1,1  |          over which east and west part company~— the filioque.
 88    II, 1,1  |       already seen how decisive a part this one word played in
 89    II, 1,2  |         he must~also play his own part: man as well as God must
 90    II, 1,3  |       Incarnation~must be seen as part of the eternal purpose of
 91    II, 2,1  |      become apparent in the first part of this book. Unlike Protestantism,
 92    II, 2,1  |          not yet fully~so. Only a part of the humanity of the Church —
 93    II, 2,3  |        council and take an active part in the proceedings (as Constantine
 94    II, 2,3  |           further thinking on the part of theologians. With this~
 95    II, 2,3  | Autocephalous Churches have taken part in it, but because it has
 96    II, 2,4  |     Orthodoxy, while for the most part denying the doctrine of
 97    II, 3,1  |        Holy Liturgy, and~37~takes part with unconscious and unstudied
 98    II, 3,2  |          Roman rite Nocturns is a part of Matins, but in the Byzantine
 99    II, 3,2  |     chairs or pews in the central part of the church, although
100    II, 3,2  |          symbols, involving every part of the church building and
101    II, 3,2  |           they are taking no real part in the~service; nor does
102    II, 3,2  |           the Liturgy and to take part in the action of the rite
103    II, 3,2  |    quality, an effect produced in~part by the constant repetition
104    II, 4,3  |           the Antidoron~The first part of the Liturgy, the Office
105    II, 4,3  |           beginning of the public part of the service, but~at present
106    II, 4,3  |          priest reads the opening part of the Thanksgiving in a
107    II, 4,3  |  Epiclesis — all form an~integral part of the one act of consecration (
108    II, 4,4  |   penitent, but in any convenient part of the church, usually in
109    II, 4,4  |          this is not an essential~part of the sacrament and is
110    II, 4,5  |           west today the deacon’s~part at High Mass is usually
111    II, 4,6  |    Christian~marriage. The second part of the service culminates
112    II, 5,2  |         Church plays a far larger part in his religious experience
113    II, 5,2  |    Manuals~are taken for the most part directly from the Service
114    II, 5,2  |         recite daily in~church as part of the Divine Office. Husbands
115    II, 5,2  |         extraordinarily important part in the life of Orthodoxy~—
116    II, 6,1  |           are not willing to take part in a ‘minimal’ reunion scheme,
117    II, 6,1  |  Tradition, to tamper with any~61~part of which is to spoil the
118    II, 6,1  |        held by Orthodox~are not a part of the one Tradition, but
119    II, 6,2  |   political or otherwise — on the part of the Russians. In 1905
120    II, 6,2  |        Catholics are for the most part very close~indeed.~Since
121    II, 6,2  |           Orthodox should take no part in the World Council (or
122    II, 6,2  |    forbidden~its children to take part in the Ecumenical Movement,
123    II, 6,2  |        argues), Orthodox can take~part in the Ecumenical Movement
124    II, 6,2  |          And if Orthodox can~take part, then they must do so: for
125    II, 6,2  |         fuller and more effective part in~the Ecumenical Movement