Part,  Chapter, Paragraph

  1     I,Intro |          the fullness ~of Orthodox tradition. ~ While the Orthodox Church
  2     I, 1    |        others are preserved in the tradition of the Church. The legends ~
  3     I, 1    |        permanent place in Orthodox tradition. Orthodoxy still thinks ~
  4     I, 2,2  |        protagonist of the opposite tradition of Alexan-~dria, started
  5     I, 2,3  |      Asiatic protest against Greek tradition. But there are difficulties
  6     I, 2,3  |           a split within the Greek tradition. ~ The Iconoclast controversy,
  7     I, 2,3  |           Icons are a part of Holy Tradition [see p. 214]). ~ The doctrinal
  8     I, 3,1  |         lived within the classical tradition which the Church had taken
  9     I, 3,1  |            began to interpret this tradition in increasingly divergent
 10     I, 3,1  |           the fullness of Catholic tradition. But now that the two sides
 11     I, 3,3  |            in west-~ern Europe the tradition of the Fathers was replaced
 12     I, 3,3  |           way of union,. with ~the tradition of the mystics or hesychasts. (
 13     I, 3,3  |           but firmly rooted in the tradition of the past; yet he was
 14     I, 4,3  |   messengers from the Pope. ..The ~tradition of the Holy Fathers of the
 15     I, 5,1  |            main-~tain the Orthodox tradition substantially unimpaired.
 16     I, 5,1  |         from Orthodoxy as a living tradition. It was difficult for them
 17     I, 5,1  |        fundamentally Orthodox. The tradition was at times distorted by
 18     I, 5,2  |           and grace, Scripture and Tradition, the sacraments, prayers
 19     I, 5,2  |         does not find the Orthodox tradition in its fullness. Nevertheless
 20     I, 6,1  |         Transvolga hermitages. The tradition of Saint Nilus was driven ~
 21     I, 6,1  |           the Byzantine Hesychast ~tradition at first hand. ~ The Russian
 22     I, 6,1  |            inherited a part of the tradition of Saint Sergius, but no
 23     I, 6,1  |            conflict, and that the ~tradition of Nilus was largely suppressed:
 24     I, 6,2  |            of what was best in the tradition of Saint Joseph of ~Volokalamsk.
 25     I, 6,2  |         belonged to the Josephite ~tradition. They regarded Moscow as
 26     I, 6,2  |            embody-~ing the ancient tradition of the Church, and this
 27     I, 6,2  |           Church, and this ancient tradition, so they held, had been
 28     I, 6,2  |         Russian Christianity . the tradition of the Possessors. The defects
 29     I, 6,3  |       firmly rooted in the classic tradition of Orthodox ~spirituality.
 30     I, 6,3  |          hand ~about the Hesychast tradition, and he was in close sympathy
 31     I, 6,3  |           of the Church.s life the tradition of ~the Non-Possessors,
 32     I, 6,3  |         and the universal Orthodox tradition throughout ~the ages. ~
 33     I, 6,3  |          Khomiakov belonged to the tradition ~of lay theologians which
 34     I, 6,3  |       rediscover the true Orthodox tradition, which in its basic presuppositions
 35     I, 7,6  |      expense of their own Orthodox tradition. Theology in Greece today
 36     I, 7,6  |       favor of the older Byzantine tradition. A number of churches at
 37     I, 7,9  |           and frescoes in the best tradition of Russian religious art. ~
 38     I, 7,9  |     learning ~more about their own tradition. ~ It is normal to speak
 39     I, 7,10 |           the meaning of their own tradition: may not a closer involvement
 40    II       |             Faith and Worship~Holy Tradition:~The Source of the Orthodox
 41    II, 0,11 |               The inner meaning of tradition~Orthodox history is marked
 42    II, 0,11 |           Orthodox in the one word Tradition. ‘We do~not change the everlasting
 43    II, 0,11 |         Damascus, ‘but~we keep the Tradition, just as we received it’ (
 44    II, 0,11 |           are always talking about Tradition. What do they mean by the
 45    II, 0,11 |           they mean by the word? A tradition,~says the Oxford Dictionary,
 46    II, 0,11 |            to posterity.~Christian Tradition, in that case, is the faith
 47    II, 0,11 |          to an Orthodox Christian, Tradition means something~more concrete
 48    II, 0,11 |          the Bible forms a part of Tradition. Sometimes Tradition is
 49    II, 0,11 |            of Tradition. Sometimes Tradition is defined as ‘the oral~
 50    II, 0,11 |             treating~Scripture and Tradition as two different things,
 51    II, 0,11 |            Scripture exists within Tradition. To separate and contrast~
 52    II, 0,11 |            the various elements of Tradition, a~unique pre-eminence belongs
 53    II, 0,11 |        revised. The other parts of Tradition do not have quite~the same
 54    II, 0,11 |           is a difference between ‘Tradition’ and ‘traditions:’ many
 55    II, 0,11 |         not a true part~of the one Tradition, the essential Christian
 56    II, 0,11 | distinguish~more carefully between Tradition and traditions. The task
 57    II, 0,11 |        liberalism which undermined Tradition.~Yet despite certain manifest
 58    II, 0,11 |            behind them. Loyalty to Tradition, properly~understood, is
 59    II, 0,11 |          Orthodox thinker must see Tradition from within, he must enter
 60    II, 0,11 |            In~order to live within Tradition, it is not enough simply
 61    II, 0,11 |            system of~doctrine; for Tradition is far more than a set of
 62    II, 0,11 |         Christ in the Holy Spirit. Tradition is not only kept by the
 63    II, 0,11 |         The Orthodox conception of Tradition is~not static but dynamic,
 64    II, 0,11 |        Holy~Spirit in the present. Tradition, while inwardly changeless (
 65    II, 0,11 |            Councils will meet, and Tradition will be enriched by~fresh
 66    II, 0,11 |            the faith.~This idea of Tradition as a living thing has been
 67    II, 0,11 |   expressed by Georges Florovsky:~‘Tradition is the witness of the Spirit;
 68    II, 0,11 |           To accept and understand Tradition we must live within the
 69    II, 0,11 |         the Holy~Ghost in it . . . Tradition is not only a protective,
 70    II, 0,11 |      growth and regeneration . . . Tradition is the constant abiding
 71    II, 0,11 |            Gregory Palamas and the Tradition of the Fathers in the periodical
 72    II, 0,11 |            165-76; and V. Lossky, ‘Tradition and Traditions,’ in Ouspensky
 73    II, 0,11 |            I am heavily indebted).~Tradition is the witness of the Spirit:
 74    II, 0,11 |           the Orthodox devotion to Tradition.~
 75    II, 0,12 |   different outward forms in which Tradition is expressed:~1. The Bible~
 76    II, 0,12 |         not separate Scripture and Tradition). It is from the Church
 77    II, 0,12 |   therefore not a part of Orthodox~Tradition, but merely a matter of
 78    II, 0,12 |        received from the Apostolic Tradition handed down to us in a mystery;~
 79    II, 0,12 |      Spirit, 27 (66)).’~This inner Tradition ‘handed down to us in a
 80    II, 0,12 |       services which are a part of Tradition; the various gestures and
 81    II, 0,12 |         Canons form a part of Holy Tradition.~7. Icons~The Tradition
 82    II, 0,12 |            Tradition.~7. Icons~The Tradition of the Church is expressed
 83    II, 0,12 |      Because the icon is a part of Tradition, the icon~painter is not
 84    II, 0,12 |        living within the spirit of Tradition,~preparing himself for his
 85    II, 0,12 |          point of view make up the Tradition~of the Orthodox Church —
 86    II, 0,12 |           the Orthodox attitude to Tradition. If we do not love one~another,
 87    II, 0,12 |           into the inner spirit of Tradition, for there is no other way
 88    II, 1,2  |      brought up in the Augustinian~tradition — particularly Calvinists —
 89    II, 1,4  |        sums up the whole spiritual tradition of the Orthodox Church’ (
 90    II, 2,3  |        constitutes~the guardian of Tradition. This emphasis on the need
 91    II, 2,4  |      belongs~to the Church’s inner Tradition: ‘It is hard to speak and
 92    II, 2,4  |         fruit of faith, ripened in Tradition. Let us~therefore keep silence,
 93    II, 3,2  |      developed their own style and tradition of ecclesiastical music.~
 94    II, 4,3  |            no support in Patristic tradition). But~this of course means
 95    II, 5,2  |            Those brought up in the tradition of the Jesus Prayer are
 96    II, 6,1  |     Orthodox said in effect: ‘…The Tradition is a concrete fact. Here
 97    II, 6,1  |          or do you reject it?’ The Tradition is for the Orthodox one
 98    II, 6,1  |            indivisible organism of Tradition, to tamper with any~61~part
 99    II, 6,1  |        Christians that they accept Tradition as a whole; but it must
100    II, 6,1  |            is a difference between Tradition and traditions. Many beliefs
101    II, 6,1  |          are not a part of the one Tradition, but are simply theologoumena,
102    II, 6,2  |     Councils, the Fathers, and the Tradition~of the ‘undivided Church.’
103    II, 6,2  |          relation of Scripture and Tradition, the Procession of the~Holy
104    II, 6,3  |           ancient Church,~with the Tradition of the Apostles and the
105    II, 6,3  |           primitive and unchanging Tradition.~Today in the west there
106    II, 6,3  |          lives still in that older Tradition of the Fathers which so
107    II, 6,3  |          must understand their own Tradition~better than they have done
108    II, 6,3  |            of~the inner meaning of Tradition, assisting them to look
109    II, 7,1  |             Pelikan, The Christian Tradition, vol. 2, The Spirit of Eastern
110    II, 7,9  |         writer in the ‘Philokalic’ tradition, see T. Colliander, The