Part,  Chapter, Paragraph

 1     I, 3,3 |            of the unknowable God, a personal union with Him who is un-~
 2     I, 3,3 |           the living God Himself, a personal confrontation between creature
 3     I, 6,1 |    discipline, Nilus the inner ~and personal relation between God and
 4     I, 7,6 |             whom his flock can have personal contact, and in ~ 71~whom
 5     I, 7,10|           1920s, not as a result of personal contact with other Ortho-~
 6    II, 0,11|      propositions — it is a life, a personal encounter~with Christ in
 7    II, 0,12|          error if he trusts his own personal interpretation.~“Do you
 8    II, 0,12|      mysticism, between liturgy~and personal devotion, which existed
 9    II, 1,1 |              Our private lives, our personal relations,~and all our plans
10    II, 1,1 |      concrete situations.~3. God is personal, that a to say, Trinitarian.
11    II, 1,1 |            a God of energies,~but a personal God. When man participates
12    II, 1,1 | distinguished from the other two by personal characteristics. ‘The divine
13    II, 1,1 |         principle of~God’s unity is personal, in Roman Catholicism it
14    II, 1,1 |          Trinitarian theology~has a personal principle of unity, but
15    II, 1,1 |             so much in concrete and personal terms, but as an essence~
16    II, 1,1 |          the persons — they are~the personal characteristics of Father,
17    II, 1,1 |            Gregory Palamas put it)~‘personal characteristics do not constitute
18    II, 1,1 |       encounter~with a concrete and personal God.~Such are some of the
19    II, 1,5 |          themselves. This idea of a personal and~organic union between
20    II, 1,5 |            to God, retains~his full personal integrity. Man, when deified,
21    II, 1,5 |   themselves do not sacrifice their personal characteristics. When Saint
22    II, 1,5 |          preserving the distinctive personal traits in a saint’s physiognomy
23    II, 2,1 |          one God, yet each is fully personal; in the~23~Church a multitude
24    II, 2,1 |              yet each preserves his personal diversity~unimpaired. The
25    II, 2,1 |            it is at the same time a personal gift, appropriated by each
26    II, 2,2 |       Church, not on account of any personal merit, but by the grace
27    II, 2,3 |           there is no such thing as personal infallibility.~3. The bishop,
28    II, 2,4 |           but as contemporaries and personal friends.~At Baptism an Orthodox
29    II, 3,2 |      separation between liturgy and personal devotion from which the
30    II, 4   |           daily.~The sacraments are personal: they are the means whereby
31    II, 5,2 |           in the same words as~he. ‘Personal prayer is possible only
32    II, 5,2 |            there is another type of personal~prayer which has for many
33    II, 6,1 |         Orthodox who have had close personal contact with other Christians.
34    II, 6,2 |             done informally~through personal contacts. Invaluable work
35    II, 6,2 | constructive encounters on the more personal and informal level. Two