Part,  Chapter, Paragraph

 1     I,Intro |        Christi-~anity. Because of human failings and the accidents
 2     I, 2,2  |          since ~manhood without a human will would be incomplete,
 3     I, 2,2  |          true God, He must have a human will as well as a divine. ~
 4     I, 2,3  |   religious art which represented human beings or God, demanded
 5     I, 2,3  |         the character of Christ.s human nature, the Christian atti-~
 6     I, 2,4  |        re-~deemed every aspect of human existence, and they held
 7     I, 2,4  |          possible to baptize ~not human individuals only but the
 8     I, 3,2  |           must admit ~that on the human level it has been grievously
 9     I, 3,3  |        apprehended by man.s mind; human ~language, when applied
10     I, 3,3  |        soul. Christ, by ~taking a human body at the Incarnation,
11     I, 3,3  |           as a unity. Christ took human flesh and saved the whole
12     I, 4,2  |         only ruins and countless ~human skulls. But if Kiev was
13     I, 6,1  |        tolerance ~and respect for human freedom. ~ The question
14     I, 6,1  |         Trisagion, here below the human multitude raises the same
15     I, 6,2  |           made few concessions to human weakness, and was too ambitious ~
16     I, 7,10 |        many problems and manifest human ~shortcomings, Orthodoxy
17    II, 0,11 |          past has handed down are human and accidental — pious opinions (
18    II, 1,1  |      marks a saving revolution in human thought (D. J. Chitty, ‘
19    II, 1,2  |           God, each member of the human race, even the most sinful,
20    II, 1,2  |            This respect for every human being is visibly~expressed
21    II, 1,2  |          forces: divine grace and human will (A Monk of the Eastern
22    II, 1,2  |           mysterious unity of the human race, not only~Adam but
23    II, 1,2  |        and of the devil. Each new human being is born into a world
24    II, 1,2  |          which allows no room for human freedom.~Most orthodox theologians
25    II, 1,3  |     thinks not simply of Christ’s human pain and suffering by~itself,
26    II, 1,5  |         becomes god,’ cease to be human:~‘We remain creatures while
27    II, 1,5  |          Orthodox doctrine of the human body and the Orthodox~doctrine
28    II, 2,1  |          23~Church a multitude of human persons are united in one,
29    II, 2,1  |           mean the ironing~out of human variety, nor the imposition
30    II, 2,1  |        invisible, both divine~and human. It is visible, for it is
31    II, 2,1  |      saints and the angels. It is human, for its earthly members~
32    II, 2,1  |        not forget that there is a human element in the Church as
33    II, 2,1  |           two natures, divine and human, so in the Church there
34    II, 2,1  |        between the divine and the human. Yet between Christ’s humanity
35    II, 2,1  |        members often misuse their human freedom. The Church on~earth
36    II, 2,1  |            visible and invisible, human and divine.~
37    II, 2,2  | undeniably true that, on a purely human level, the Church’s~life
38    II, 2,3  |        element~does not expel the human. The bishop remains a man,
39    II, 2,4  |          God, who always respects human liberty,~did not wish to
40    II, 4,6  |           necessary concession to~human sin; it is an act of oikonomia (‘
41    II, 5,2  |          of Jesus, present in the~human heart, communicates to it
42    II, 7,8  |        Criticism, New York,~1972.~Human nature, the Church, the