1-500 | 501-510
Part, Chapter, Paragraph
1 I,Intro | teaches the true belief about God and which glorifies Him
2 I, 1 | wrote, .presides in place of God.. .Let no one do any of
3 I, 1 | everything he loves for God.s sake.. Green martyrdom
4 I, 1 | the chief organ whereby God has chosen to guide His
5 I, 2,1 | some heavenly messenger of God. as one of those present,
6 I, 2,1 | midst of ~these the men of God proceeded without fear into
7 I, 2,2 | teaches, is sepa-~rated from God by sin, and cannot through
8 I, 2,2 | sinfulness has created. God has therefore taken the
9 I, 2,2 | barrier between man and ~God, and so making it impossible
10 I, 2,2 | may achieve union ~with God: .And the glory which thou
11 I, 2,2 | If man is to share in God.s glory, they argued, he
12 I, 2,2 | be .per-~fectly one. with God, this means in effect that
13 I, 2,2 | to become by ~grace what God is by nature. Accordingly
14 I, 2,2 | Incar-~nation by saying: .God became man that we might
15 I, 2,2 | man that we might be made god. (On the Incarnation, 54). ~
16 I, 2,2 | Now if this .being made god,. this theosis, is to be
17 I, 2,2 | both fully man and fully God. No one less than God can
18 I, 2,2 | fully God. No one less than God can save man; therefore
19 I, 2,2 | is to save, ~He must be God. But only if He is also
20 I, 2,2 | bridge is formed between God and man by the Incarnate
21 I, 2,2 | promised, .and the angels of God ascending ~and descending
22 I, 2,2 | Christ must be fully God and fully man. Each heresy
23 I, 2,2 | Christ was made less than God (Arianism); or His manhood
24 I, 2,2 | that Christ ~must be fully God) and formulated the doctrine
25 I, 2,2 | divid-~ing line between God and creation, he placed
26 I, 2,2 | and ~the transcendence of God, but the effect of his teaching,
27 I, 2,2 | making Christ less than God, was to ~render man.s deification
28 I, 2,2 | Only if Christ is truly God, the Council answered, can
29 I, 2,2 | answered, can He ~unite us to God, for none but God Himself
30 I, 2,2 | us to God, for none but God Himself can open to man
31 I, 2,2 | or superior creature, but God in the ~same sense that
32 I, 2,2 | sense that the Father is God: .true God from true God,.
33 I, 2,2 | the Father is God: .true God from true God,. the Council
34 I, 2,2 | God: .true God from true God,. the Council proclaimed
35 I, 2,2 | whom it affirmed to be God even as the Father and Son
36 I, 2,2 | as the Father and Son are God: ~.who proceeds from the
37 I, 2,2 | emphasized the unity of God . Father and Son are one
38 I, 2,2 | the Cappadocians stressed God.s threeness . Father, Son,
39 I, 2,2 | threeness and the one-~ness in God, they gave full meaning
40 I, 2,2 | agreed that Christ was fully God, one of the Trinity, but
41 I, 2,2 | explaining the union of God and man in a single person.
42 I, 2,2 | Virgin Mary .Mother of ~God. (Theotokos). This title
43 I, 2,2 | flesh. (John 1:14): Mary ~is God.s mother, for .she bore
44 I, 2,2 | for .she bore the Word of God made flesh. (See the first
45 I, 2,2 | a man loosely united to God, but a single and undivided
46 I, 2,2 | undivided person, ~who is God and man at once. The name
47 I, 2,2 | down the bridge between ~God and man and erecting within
48 I, 2,2 | perfect in manhood, truly God and truly ~man. acknowledged
49 I, 2,2 | bishop, is appointed by ~God to be a teacher of the faith;
50 I, 2,2 | true ~man as well as true God, He must have a human will
51 I, 2,3 | of Christ, the Mother of God, and the Saints, which were
52 I, 2,3 | represented human beings or God, demanded the destruction
53 I, 2,3 | and the worship due to God alone. ~ Icons as part of
54 I, 2,3 | opened books to remind ~us of God. (P.G. xciv, 1276A); they
55 I, 2,3 | Iconodules ~agreed that God cannot be represented in
56 I, 2,3 | nature: .No man hath seen God at any ~time. (John 1:18).
57 I, 2,3 | religious art possible: God can be depicted because
58 I, 2,3 | material body: ~ ~Of old God the incorporeal and uncircumscribed
59 I, 2,3 | depicted at all. But now that ~God has appeared in the flesh
60 I, 2,3 | I make an image of the God who ~can be seen. I do not
61 I, 2,3 | repudiating all representations of God, failed to take full account
62 I, 2,3 | the salvation of man. ~ God took a material body, thereby
63 I, 2,3 | 21 [P.G. xciv, 1253B]). God has .dei-~fied. matter,
64 I, 2,3 | belief that the whole of God.s creation, material as
65 I, 2,4 | identifying the kingdom of God with ~an earthly kingdom.
66 I, 2,4 | Christians that the ~kingdom of God is not of this world. ~
67 I, 2,4 | practical way what the will of God is in relation to each person
68 I, 2,4 | truth about himself and God: Then, after this long and ~
69 I, 2,4 | no ordinary ~ruler, but God.s representative on earth.
70 I, 2,4 | icon of the monarchy of God in ~heaven; in church men
71 I, 2,4 | and in the palace before ~God.s living icon . the Emperor.
72 I, 2,4 | status as vicegerent of God. .By such means,. wrote
73 I, 2,4 | the harmonious movement of God ~the Creator around this
74 I, 2,4 | Bishops were appointed by ~God to teach the faith, whereas
75 I, 2,4 | Byzantium with the Kingdom of God, the Greek people ~with
76 I, 2,4 | the Greek people ~with God.s people. Certainly Byzantium
77 I, 2,4 | on earth a living icon of God.s government ~in heaven. ~ ~
78 I, 3,1 | feet with the words: .Let God look and judge.. A deacon ~
79 I, 3,2 | dedicated themselves to God.s service treat the things
80 I, 3,2 | service treat the things of God in such a way? ~As the Byzantines
81 I, 3,3 | involved the doctrine of God.s nature and the methods
82 I, 3,3 | often called . ~speaks of God in negative terms. God cannot
83 I, 3,3 | of God in negative terms. God cannot be properly apprehended
84 I, 3,3 | negative ~language about God rather than positive . to
85 I, 3,3 | to refuse to say what God is, and to state simply
86 I, 3,3 | knowledge and vision of God consist in this . ~in seeing
87 I, 3,3 | repeated by many others. .God is infinite and incomprehensible,.
88 I, 3,3 | and incomprehensibility.. ~God does not belong to the class
89 I, 3,3 | 800B]). ~ This emphasis on God.s transcendence would seem
90 I, 3,3 | any direct ex-~perience of God. But in fact many of those
91 I, 3,3 | true ~mystical union with God; they combined the .way
92 I, 3,3 | experience of the unknowable God, a personal union with Him
93 I, 3,3 | to be reconciled? How can God be both knowable and ~unknowable
94 I, 3,3 | conferred by the grace of God. ~ When Orthodox writers
95 I, 3,3 | Lord Jesus Christ, Son of God, have mercy on me. (In modern
96 I, 3,3 | mechanical means of acquiring God.s grace, and no techniques
97 I, 3,3 | the apophatic doctrine of God the transcendent and unapproach-~
98 I, 3,3 | concerning the transcendence of God, the role of the body in
99 I, 3,3 | stated the doctrine ~of God.s .otherness. and unknowability
100 I, 3,3 | Dionysius, he argued that God can only be known indirectly;
101 I, 3,3 | immediate experience of God, for any such experience
102 I, 3,3 | materialism. How can a man see God.s essence with his bodily
103 I, 3,3 | essence and the energies of God. It was Gregory.s achievement
104 I, 3,3 | the apophatic doctrine ~of God. His teaching was confirmed
105 I, 3,3 | created in the image of God ~ 35~(P.G. cl, 1361C). Man.
106 I, 3,3 | together . that prays to God. ~ From this Gregory turned
107 I, 3,3 | affirmations, that ~man knows God and that God is by nature
108 I, 3,3 | man knows God and that God is by nature unknowable.
109 I, 3,3 | we know the ener-~gies of God, but not His essence. This
110 I, 3,3 | This distinction between God.s essence (ousia) and His
111 I, 3,3 | Cappadocian Fathers. .We know our God from His energies,. wrote
112 I, 3,3 | negative theology, that God is in essence absolutely ~
113 I, 3,3 | absolutely ~unknowable. .God is not a nature,. he wrote, .
114 I, 3,3 | essence, yet in His energies God has revealed Himself to
115 I, 3,3 | something that exists apart from God, not a gift which God confers
116 I, 3,3 | from God, not a gift which God confers upon men: they ~
117 I, 3,3 | confers upon men: they ~are God Himself in His action and
118 I, 3,3 | revelation to the world. God exists complete and entire
119 I, 3,3 | charged with the ~grandeur of God; all creation is a gigantic
120 I, 3,3 | ineffable and wondrous fire of God.s energies. (Compare Maximus,
121 I, 3,3 | through these energies that God enters into a direct and
122 I, 3,3 | nothing else than the grace of God; ~grace is not just a .gift.
123 I, 3,3 | is not just a .gift. of God, not just an object which
124 I, 3,3 | not just an object which God bestows on men, but a direct
125 I, 3,3 | festation of the living God Himself, a personal confrontation
126 I, 3,3 | deified. by the grace of God, what we mean is that they
127 I, 3,3 | a direct experience ~of God Himself. They know God .
128 I, 3,3 | of God Himself. They know God . that is to say, God in
129 I, 3,3 | know God . that is to say, God in His energies, not in
130 I, 3,3 | energies, not in His essence. ~ God is Light, and therefore
131 I, 3,3 | therefore the experience of God.s energies takes the form
132 I, 3,3 | therefore a true vision of ~God in His divine energies;
133 I, 3,3 | Palamas, therefore, preserved God.s transcendence and avoided
134 I, 3,3 | leads; yet he allowed for God.s immanence, for His continual
135 I, 3,3 | pres-~ence in the world. God remains .the Wholly Other,.
136 I, 3,3 | His energies (which are ~God Himself) He enters into
137 I, 3,3 | relationship with the world. God is a living God, the ~God
138 I, 3,3 | the world. God is a living God, the ~God of history, the
139 I, 3,3 | God is a living God, the ~God of history, the God of the
140 I, 3,3 | the ~God of history, the God of the Bible, who became
141 I, 3,3 | 36~direct knowledge of God and in asserting that the
142 I, 3,3 | too wide ~a gulf between God and man. Gregory.s fundamental
143 I, 3,3 | man.s direct approach to ~God, to uphold man.s full deification
144 I, 4 | Russian people. The gra-~cious God who cared for all other
145 I, 4,2 | instituted. The great idol of the god ~Perun, with its silver
146 I, 4,2 | incense that ascended towards God. Monasteries stood on the
147 I, 4,3 | and sought to show forth God as the God not of truth
148 I, 4,3 | to show forth God as the God not of truth only, but of
149 I, 5,1 | as a permanent element in God.s providential dispensation
150 I, 5,1 | associated with the things of God than they had ever been
151 I, 5,2 | he ~wrote in his diary: .God perpetuate the Empire of
152 I, 5,2 | Orthodoxy to ~the Mother of God, the saints, and the Holy
153 I, 6 | Petersburg~ ~.The sense of God.s presence . of the supernatural .
154 I, 6,1 | vestiges of ~Tartar suzerainty: God, it seemed, was granting
155 I, 6,1 | Caesar and the things of God. The Possessors were ~great
156 I, 6,1 | identifying the Kingdom of God with a kingdom ~of this
157 I, 6,1 | personal relation between God and the soul. Joseph stressed
158 I, 6,1 | music comes between him and God. (In this suspicion of ~
159 I, 6,1 | voices rises united towards God, where all ~have but one
160 I, 6,2 | and 100 to the Mother of God, accompanied by 300 ~prostrations (
161 I, 6,3 | being in the Spirit of God.: ~ ~ Then Father Seraphim
162 I, 6,3 | moment in the Spirit of God. Why don.t you look at me?. ~ .
163 I, 6,3 | fullness of the Spirit of God; ~otherwise you would not
164 I, 6,3 | my ear: .Thank ~the Lord God for His infinite goodness
165 I, 6,3 | continued: .When the Spirit of God comes down to ~man and overshadows
166 I, 6,3 | deification and union with God. It shows how the Orthodox
167 I, 6,3 | transfigured by the grace of God. We may note that neither
168 I, 6,3 | judgment of the Holy Fathers. God ~be praised, such startsi
169 I, 6,3 | intonation: he called out to God; he shouted; he ~wept in
170 I, 7,9 | Lesna icon of the Mother of God, at Provemont in Normandy (
171 I, 7,9 | scattered across the world with God.s permission, so that ~they
172 I, 7,10 | to discern the power of God fulfill-~ing itself in weakness,
173 II, 0,11 | inwardly changeless (for God does not change), is constantly~
174 II, 0,11 | Church,’ in The Church of God, edited E. L. Mascall,~pp.
175 II, 0,12 | the supreme expression~of God’s revelation to man, and
176 II, 0,12 | to be accepted as part of God’s continuing revelation.~
177 II, 0,12 | Orthodox Church for the Word of God.~2. The Seven Ecumenical
178 II, 0,12 | next~world, the Mother of God, the saints, and the faithful
179 II, 0,12 | one of the ways whereby God is revealed to man. Through
180 II, 0,12 | another, we cannot love God; and if we do not love God,
181 II, 0,12 | God; and if we do not love God, we cannot make a true confession
182 II, 0,12 | no other way of knowing God~than to love Him.~
183 II, 1 | God and man~“In His unbounded
184 II, 1 | In His unbounded love, God became what we are that
185 II, 1,1 | God in Trinity~Our social programme,
186 II, 1,1 | is made in the image of God, and to Christians~God means
187 II, 1,1 | of God, and to Christians~God means the Trinity: thus
188 II, 1,1 | understand who he is and what God intends him to be. Our private
189 II, 1,1 | new way of~thinking about God, in the power of which the
190 II, 1,1 | the Orthodox doctrine of God have already been mentioned
191 II, 1,1 | be summarized briefly:~1. God is absolutely transcendent. ‘
192 II, 1,1 | positive statements about God — that He is good, wise,
193 II, 1,1 | nature.’~‘That there is a God is clear; but what He is
194 II, 1,1 | P.G. 94, 800B, 797B)).~2. God, although absolutely transcendent,
195 II, 1,1 | world which He has made.~God is above and outside His
196 II, 1,1 | therefore distinguishes between~God’s essence and His energies,
197 II, 1,1 | transcendence and divine~immanence: God’s essence remains unapproachable,
198 II, 1,1 | energies come down to us. God’s~energies, which are God
199 II, 1,1 | God’s~energies, which are God Himself, permeate all His
200 II, 1,1 | divine light. Truly our God is a God who hides Himself,
201 II, 1,1 | light. Truly our God is a God who hides Himself, yet He
202 II, 1,1 | Himself, yet He is also a~God who acts — the God of history,
203 II, 1,1 | also a~God who acts — the God of history, intervening
204 II, 1,1 | concrete situations.~3. God is personal, that a to say,
205 II, 1,1 | to say, Trinitarian. This God who acts is not only a God
206 II, 1,1 | God who acts is not only a God of energies,~but a personal
207 II, 1,1 | energies,~but a personal God. When man participates in
208 II, 1,1 | person. Nor is this all:~God is not simply a single person
209 II, 1,1 | perpetual~movement of love. God is not only a unity but
210 II, 1,1 | unity but a union.~4. Our God is an Incarnate God. God
211 II, 1,1 | Our God is an Incarnate God. God has come down to man,
212 II, 1,1 | God is an Incarnate God. God has come down to man, not
213 II, 1,1 | Person of the Trinity, ‘true God from true God,’ was~made
214 II, 1,1 | Trinity, ‘true God from true God,’ was~made man: “The Word
215 II, 1,1 | union than this~between God and His creation there could
216 II, 1,1 | creation there could not be. God Himself became one of His
217 II, 1,1 | agree in their doctrine of God with the overwhelming majority~
218 II, 1,1 | Orthodox: all alike worship One God in Three Persons and~confess
219 II, 1,1 | Christ as Incarnate Son of God (In the past hundred years,
220 II, 1,1 | point in the doctrine of God the Trinity over which east
221 II, 1,1 | essence in three persons. God is one and God is three:
222 II, 1,1 | persons. God is one and God is three: the Holy Trinity
223 II, 1,1 | answers that there is one God because there is~one Father.
224 II, 1,1 | Orthodoxy the principle of~God’s unity is personal, in
225 II, 1,1 | concerns the relation of God to creation. Thus when the~
226 II, 1,1 | principle in the essence of~God. In Latin Scholastic theology,
227 II, 1,1 | by the~common nature, and God is thought of not so much
228 II, 1,1 | This way of thinking about God comes to full~development
229 II, 1,1 | persons,~comes near to turning God into an abstract idea. He
230 II, 1,1 | metaphysical arguments — a God of the philosophers, not~
231 II, 1,1 | the philosophers, not~the God of Abraham, Isaac, and Jacob.
232 II, 1,1 | philosophical proofs of God’s existence: what is important
233 II, 1,1 | a concrete and personal God.~Such are some of the reasons
234 II, 1,1 | expense of His threeness; God is regarded~too much in
235 II, 1,1 | over-emphasis on the unity of God — have helped to bring about
236 II, 1,1 | the western doctrine of God unity was~stressed at the
237 II, 1,2 | made for fellowship with God: this is the first and primary
238 II, 1,2 | made for fellowship with God, everywhere repudiates~that
239 II, 1,2 | made for fellowship with God: in the language of the
240 II, 1,2 | language of the Church, God created Adam according~to
241 II, 1,2 | The Creation of Man. “And God said, let us make man according
242 II, 1,2 | likeness”~(Genesis 1:26). God speaks in the plural: “Let
243 II, 1,2 | the image and likeness of God must always be thought of
244 II, 1,2 | indicates~assimilation to God through virtue (On the Orthodox
245 II, 1,2 | Greek term the icon, of God signifies man’s free will,
246 II, 1,2 | that. It means that we are God’s ‘offspring’ (Acts~27:28),
247 II, 1,2 | impassable, for because we are in God’s image~we can know God
248 II, 1,2 | God’s image~we can know God and have communion with
249 II, 1,2 | faculty~for communion with God, then he will become ‘like’
250 II, 1,2 | then he will become ‘like’ God, he will acquire the divine
251 II, 1,2 | will be ‘assimilated to God through virtue.’ To acquire
252 II, 1,2 | it is to become a ‘second god,’ a ‘god by grace.’ “I said,
253 II, 1,2 | become a ‘second god,’ a ‘god by grace.’ “I said, you
254 II, 1,2 | every man is endowed by God from the first~moment of
255 II, 1,2 | of course by the grace of God). Adam began in a state
256 II, 1,2 | Apostolic Preaching, 12).~God set Adam on the right path,
257 II, 1,2 | associated the image of God with man’s intellect. While
258 II, 1,2 | unified whole, the image of God~embraces his entire person,
259 II, 1,2 | body as well as soul. ‘When God is said to have made man
260 II, 1,2 | meeting for the whole of God’s creation.~Orthodox religious
261 II, 1,2 | emphasis on the image of God in man. Man is a~‘living
262 II, 1,2 | theology,’ and because he is God’s icon, he can find God
263 II, 1,2 | God’s icon, he can find God by looking within his own~
264 II, 1,2 | himself:’ “The Kingdom of God is within you” (Luke 17:
265 II, 1,2 | who knows himself, knows God (Letter 3 (in the~Greek
266 II, 1,2 | heart he saw the invisible God as in a mirror (First Greek
267 II, 1,2 | Because he is an icon of God, each member of the human
268 II, 1,2 | is infinitely~precious in God’s sight. ‘When you see your
269 II, 1,2 | Alexandria (died~215), ‘you see God’ (Stromateis, 1, 19 (94,
270 II, 1,2 | Evagrius taught: ‘After God, we must count all~men as
271 II, 1,2 | we must count all~men as God Himself (On Prayer, 123 (
272 II, 1,2 | congregation, saluting the image of God in each person. ‘The best
273 II, 1,2 | person. ‘The best icon of God is man (P. Evdokimov,~L’
274 II, 1,2 | the fact that man is in God’s image means among~other
275 II, 1,2 | he possesses free will. God wanted a son, not a slave.
276 II, 1,2 | relation between the grace of God and free will of man, Orthodoxy
277 II, 1,2 | fellow-workers (synergoi) with God” (1 Cor. 3:9).~If man is
278 II, 1,2 | achieve full fellowship with God, he cannot do so without
279 II, 1,2 | he cannot do so without God’s help, yet he must~also
280 II, 1,2 | own part: man as well as God must make his contribution
281 II, 1,2 | common work, although~what God does is of immeasurably
282 II, 1,2 | Christ and his union with God require the cooperation
283 II, 1,2 | synergy is the Mother of God (See p. 263).~The west,
284 II, 1,2 | will, and too little to God? Yet in reality~the Orthodox
285 II, 1,2 | come in” (Revelation 3:20). God knocks, but waits for~man
286 II, 1,2 | break it down. The grace of God invites all but compels~
287 II, 1,2 | words of John Chrysostom: ‘God never draws anyone to Himself
288 II, 1,2 | P.G. 51,~144)). ‘It is for God to grant His grace,’ said
289 II, 1,2 | a man accepts and guards God’s grace, he thereby earns ‘
290 II, 1,2 | he thereby earns ‘merit.’ God’s gifts are always~free
291 II, 1,2 | The Fall: Original Sin. God gave Adam free will — the
292 II, 1,2 | path marked out for him by God, he~turned aside and disobeyed
293 II, 1,2 | turned aside and disobeyed God. Adam’s fall consisted essentially
294 II, 1,2 | disobedience of the will~of God; he set up his own will
295 II, 1,2 | he separated himself~from God. As a result, a new form
296 II, 1,2 | death.~By turning away from God, who is immortality and
297 II, 1,2 | merely physical. Cut off from God, Adam and his descendants
298 II, 1,2 | attain to the likeness of God. Orthodox, however,~do not
299 II, 1,2 | deprived man entirely of God’s grace, though they would
300 II, 1,2 | righteousness, 4 (9)). The image of God is distorted by sin, but
301 II, 1,2 | still~retains the image of God, man still retains free
302 II, 1,2 | scope. Even after~the fall, God ‘takes not away from man
303 II, 1,2 | possibly be pleasing to God: ‘Works before Justification,’
304 II, 1,2 | are not pleasant to God ... but have the nature~
305 II, 1,2 | are consigned by the just God to the everlasting games
306 II, 1,2 | had set~up between him and God a barrier, which man by
307 II, 1,2 | blocked the path to union with God. Since man could not come
308 II, 1,2 | Since man could not come to God, God came to man.~
309 II, 1,2 | man could not come to God, God came to man.~
310 II, 1,3 | Incarnation is an act of God’s philanthropia, of His
311 II, 1,3 | if~man had never fallen, God in His love for humanity
312 II, 1,3 | of the eternal purpose of God, and not simply as an answer
313 II, 1,3 | Christ, by uniting man and God in His own person, reopened
314 II, 1,3 | man the path to union with~God. In His own person Christ
315 II, 1,3 | what the true ‘likeness of God’ is, and through His redeeming~
316 II, 1,3 | outlined in~Chapter 2:true God and true man, one person
317 II, 1,3 | wills and two energies.~True God and true man; as Bishop
318 II, 1,3 | Christians behold the Triune God.’ These words bring us face
319 II, 1,3 | Christ, but a suffering God:~Today is hanged upon the
320 II, 1,3 | still discern the Triune God.~Even Golgotha is a theophany;
321 II, 1,3 | of Christ as a suffering~God is in practice replaced
322 II, 1,3 | of old:~Among the nations God, said he,~Hath reigned and
323 II, 1,4 | acquisition of the Holy Spirit of God. As for fasts, vigils, prayer,
324 II, 1,4 | acquiring~the Holy Spirit of God. Note well that it is only
325 II, 1,5 | acquisition of the Holy Spirit~of God, can equally well be defined
326 II, 1,5 | received the order to become a god; and Athanasius, as we know,
327 II, 1,5 | Athanasius, as we know, said that God became~man that man might
328 II, 1,5 | man that man might become god. ‘In my kingdom, said Christ,
329 II, 1,5 | said Christ, I shall be God with you as gods’~(Canon
330 II, 1,5 | Christian must aim: to become god, to attain theosis,~‘deification’
331 II, 1,5 | the image~and likeness of God the Holy Trinity. ‘May they
332 II, 1,5 | dwell’ in the Trinitarian God. Christ prays that we~may
333 II, 1,5 | and~organic union between God and man — God dwelling in
334 II, 1,5 | union between God and man — God dwelling in us, and we in
335 II, 1,5 | the distinction between~God’s essence and His energies.
336 II, 1,5 | His energies. Union with God means union with the divine
337 II, 1,5 | The mystical union between~God and man is a true union,
338 II, 1,5 | however closely linked to God, retains~his full personal
339 II, 1,5 | though not separate) from God.~The mystery of the ‘Trinity
340 II, 1,5 | When Saint Maximus wrote ‘God~and those who are worthy
341 II, 1,5 | those who are worthy of God have one and the same energy’ (
342 II, 1,5 | their will to the will of God. Nor does man, when he ‘
343 II, 1,5 | does man, when he ‘becomes god,’ cease to be human:~‘We
344 II, 1,5 | creatures while becoming god by grace, as Christ remained
345 II, 1,5 | grace, as Christ remained God when becoming~man by the
346 II, 1,5 | 87). Man does not become~God by nature, but is merely
347 II, 1,5 | but is merely a ‘created god,’ a god by grace or by status.~
348 II, 1,5 | merely a ‘created god,’ a god by grace or by status.~Deification
349 II, 1,5 | brothers, I beseech you by~God’s mercy to offer your bodies
350 II, 1,5 | as a living sacrifice to God” (Romans 12:1). The full
351 II, 1,5 | believe that the grace of God present in the saints’ bodies
352 II, 1,5 | they have died, and that God uses these relics as a channel
353 II, 1,5 | with eager expectation for God’s~sons to be revealed ...
354 II, 1,5 | splendour of the children of God. We know that until now
355 II, 1,5 | full mystical union with God. But every true Christian
356 II, 1,5 | Christian tries to love God and to~fulfil His commandments;
357 II, 1,5 | Lord Jesus Christ, Son of God, have mercy on me a sinner.’
358 II, 1,5 | man asks ‘How can I become god?’ the answer is very~simple:
359 II, 1,5 | sacraments regularly, pray to God ‘in spirit and in truth,’
360 II, 1,5 | described by~Christ as love of God and love of neighbour. The
361 II, 1,5 | himself only if he loves God above all; and a man cannot
362 II, 1,5 | all; and a man cannot love God if he~does not love his
363 II, 1,5 | win our neighbour we win God, but if we~cause our neighbour
364 II, 1,5 | theosis.~Fifthly, love of God and of other men must be
365 II, 1,5 | are the~means appointed by God whereby man may acquire
366 II, 2 | The Church of God~“Christ loved the Church,
367 II, 2,1 | God and His Church~An Orthodox
368 II, 2,1 | exists between the Church and God. Three phrases can be used
369 II, 2,1 | image of the Trinitarian~God, so the Church as a whole
370 II, 2,1 | as a whole is an icon of God the Trinity, reproducing
371 II, 2,1 | Trinity the three are one God, yet each is fully personal;
372 II, 2,1 | relation between the Church and God. This Church — the icon
373 II, 2,1 | one and the~same grace of God ... The Church, the Body
374 II, 2,1 | Church,’ in The Church of God, edited by E. L. Mascall,
375 II, 2,1 | is~integrally linked with God. It is a new life according
376 II, 2,2 | necessity from the unity of God’ (The Church is One,~section
377 II, 2,2 | seriously the~bond between God and His Church, then we
378 II, 2,2 | the Church as one, even as~God is one: there is only one
379 II, 2,2 | merit, but by the grace of~God. They say with Saint Paul: “
380 II, 2,2 | sovereign power comes from God and not from us” (2 Cor.
381 II, 2,2 | precious~and unique gift from God; and if they pretended to
382 II, 2,2 | the close relation between God and His Church.~‘A man cannot
383 II, 2,2 | Church.~‘A man cannot have God as his Father if he does
384 II, 2,2 | because~he could not think of God and the Church apart from
385 II, 2,2 | apart from one another. God is salvation, and God’s~
386 II, 2,2 | another. God is salvation, and God’s~saving power is mediated
387 II, 2,2 | Church,’ in~The Church of God, p. 53). Does it therefore
388 II, 2,2 | whose membership is known to God alone. If anyone is saved,
389 II, 2,2 | indissoluble unity between God and His~Church. Christ and
390 II, 2,3 | He is a living image of God upon earth ... and a fountain
391 II, 2,3 | A bishop is appointed by God to guide and to rule the
392 II, 2,3 | Spirit is poured out upon all~God’s people. There is a special
393 II, 2,3 | time the whole people of God are prophets and priests.
394 II, 2,3 | but the~whole people of God, bishops, clergy, and laity
395 II, 2,3 | acclaimed by the~whole people of God, including the laity, because
396 II, 2,3 | it is the whole people of God that constitutes~the guardian
397 II, 2,3 | miracle of the presence of God among~30~men, beyond all
398 II, 2,3 | materialize the presence~of God in the Church — the one
399 II, 2,3 | criterion of truth’ remains God Himself, living mysteriously
400 II, 2,4 | the dead: The Mother of God~In God and in His Church
401 II, 2,4 | dead: The Mother of God~In God and in His Church there
402 II, 2,4 | departed; and again: ‘O God of spirits and of all flesh,
403 II, 2,4 | man dies in the grace of God, then God freely forgives
404 II, 2,4 | in the grace of God, then God freely forgives him all~
405 II, 2,4 | penalties: Christ, the Lamb of God who takes away the sin of~
406 II, 2,4 | these are the judgments of God, and it is not for you to
407 II, 2,4 | and love. So in the One God they form a single chain
408 II, 2,4 | not only of the Mother of God and the~saints, but of his
409 II, 2,4 | November)).~The Mother of God. Among the saints a special
410 II, 2,4 | as the most exalted among God’s creatures, ‘more honourable
411 II, 2,4 | her ‘most exalted among God’s creatures:’~Orthodox,
412 II, 2,4 | or honour the Mother of God, but in no sense~do the
413 II, 2,4 | to her the worship due to God alone. In Greek theology
414 II, 2,4 | reserved for the worship of God, while for the veneration
415 II, 2,4 | glorified Lady, Mother of God and~Ever-Virgin Mary.’ Here
416 II, 2,4 | Church: Tkeotokos (Mother of God), Aeiparthenos (Ever-Virgin),
417 II, 2,4 | she is the Mother of our God. We do not venerate~her
418 II, 2,4 | eclipsing the worship of God, has exactly the opposite
419 II, 2,4 | Panagia,~All-Holy. Among all God’s Creatures, she is the
420 II, 2,4 | and the free will of man. God, who always respects human
421 II, 2,4 | of the Virgin ... Just~as God became incarnate voluntarily,
422 II, 2,4 | submission to the will of God~counterbalanced Eve’s disobedience
423 II, 2,4 | mother~Saint Anne, was by God’s special decree delivered
424 II, 2,4 | Assumption of the Mother of God is clearly and unambiguously
425 II, 2,4 | consciousness ... The Mother of God~was never a theme of the
426 II, 2,4 | supreme glory of the Mother of~God’ (V. Lossky, ‘Panagia,’
427 II, 2,4 | Panagia,’ in The Mother of God, edited by E. L. Mascall,
428 II, 2,5 | order will be~transformed: God will create a New Heaven
429 II, 2,5 | with belief in a loving God. But to argue thus is to
430 II, 2,5 | thought. While it is true that God loves us with an infinite
431 II, 2,5 | possible for us to reject God. Since free will exists,~
432 II, 2,5 | else than the rejection of God. If we deny Hell, we deny
433 II, 2,5 | good and full of pity as God,’ wrote Mark the Monk or
434 II, 2,5 | works, 71 (P.G. 65, 940D). God will not force us to love
435 II, 2,5 | is not~free; how then can God reconcile to Himself those
436 II, 2,5 | forgiveness and mercy of God towards all sinners~who
437 II, 2,5 | it is possible to reject God and to turn away from Him
438 II, 2,5 | left hand, The curse of God is upon you, go from my~
439 II, 2,5 | the Orthodox doctrine of God. Orthodox Christians do
440 II, 2,5 | not so much a place where God imprisons man, as a place
441 II, 2,5 | deprived of the~love of God, but by their own choice
442 II, 2,5 | experience as~joy. ‘The love of God will be an intolerable torment
443 II, 2,5 | all will be reconciled to God. It is heretical to say
444 II, 2,5 | present age. For members of God’s~35~Church, the ‘Last Times’
445 II, 2,5 | enjoy the first~fruits of God’s Kingdom. Even so, come,
446 II, 3 | heaven in which the heavenly God~dwells and moves” (Germanus,
447 II, 3,1 | only this we know, that God~dwells there among men,
448 II, 3,1 | the angels, the Mother of God, and Christ himself. ‘Now
449 II, 3,1 | Presanctified).~This we know, that God dwells there among men.~
450 II, 3,1 | Russians~from Kiev, a sense of God’s presence among men. Turn,
451 II, 3,1 | to venerate the church of God. They raise their voices
452 II, 3,1 | himself when~he glorifies God, and who finds his perfection
453 II, 3,2 | after their custom. May God not be startled at the noisy
454 II, 3,2 | image of the Kingdom~of God. In Orthodox religious art,
455 II, 3,2 | bending with their devotions. God help us for the length of
456 II, 3,2 | Holy Week he exclaims: ‘God grant us His special aid~
457 II, 4 | they are the means whereby God’s grace is appropriated
458 II, 4 | he says: ‘The servant of God ... [name] partakes of the~
459 II, 4,1 | priest says: ‘The servant of God [name] is~baptized into
460 II, 4,2 | of the people (laos) of God. Chrismation is an extension
461 II, 4,3 | Only-begotten Son and Word of God~• The Little Litany~• The
462 II, 4,3 | The Trisagion — ‘Holy God, Holy and Strong, Holy and
463 II, 4,3 | offers’~the Holy Gifts to God~• Epiclesis — the Invocation
464 II, 4,3 | the Church: the Mother of God,~the saints, the departed,
465 II, 4,3 | none can understand~but God; but only thus much is signified,
466 II, 4,3 | than this, that the word of God is true, active, and omnipotent,
467 II, 4,3 | Eucharist~is offered to God the Trinity — not just to
468 II, 4,3 | Christ; thirdly, the Lamb of God was sacrificed~once only,
469 II, 4,3 | you, if you want~to bring God into your bodily home for
470 II, 4,4 | is sin not only against God but against our~neighbor,
471 II, 4,4 | it is not the priest but God who is the~judge, while
472 II, 4,4 | priest is only a witness and God’s minister. This point is
473 II, 4,4 | in the third person,~‘May God forgive…’), in the Slavonic
474 II, 4,4 | whatever it may be, may God~forgive you in this world
475 II, 4,4 | formula: ‘May Our Lord and God, Jesus Christ, through the
476 II, 4,4 | assures the penitent of God’s forgiveness, he does not
477 II, 4,5 | consent of the whole people of~God; and so at a particular
478 II, 4,6 | cases he is not intended by God to live alone, but in a
479 II, 4,6 | in a family. And just as God blessed the first~family,
480 II, 5 | enter into conversation with~God. It is not restricted to
481 II, 5 | personally in the presence of God.~The goal of prayer is precisely
482 II, 5 | is precisely to be with God always”~(Georges Florovsky).~
483 II, 5,1 | Nativity of the Mother of God (8 September).~2. The Exaltation (
484 II, 5,1 | Presentation of the Mother of God in the Temple (21 November).~
485 II, 5,1 | Annunciation of the Mother of God (western ‘Lady Day’) (25
486 II, 5,1 | Asleep of the Mother of God (the Assumption) (15 August).~
487 II, 5,1 | feasts of the Mother of God.~There are also a large
488 II, 5,1 | Protecting Veil of the Mother of God (1 October).~• Saint Nicholas
489 II, 5,1 | the familiar pattern of God’s saving economy towards
490 II, 5,2 | living prayer to the Living God. At the beginning it is
491 II, 5,2 | reverence before the All-Seeing God. Make the sign of~the Cross
492 II, 5,2 | Lord Jesus Christ, Son of God, have mercy on me a sinner.”~
493 II, 5,2 | believe that the power of God is present in the Name of
494 II, 5,2 | as an effective sign of God’s action, as a sort of sacrament’ (
495 II, 5,2 | forget it all ... I thank God~that I now understand the
496 II, 6,1 | separation. The~Spirit of God blows where it will, and,
497 II, 6,1 | united to her by ties which God has not willed to reveal
498 II, 6,1 | indifferent~or hostile. By God’s grace the Orthodox Church
499 II, 6,1 | sincere in their love of God, then we may be sure that
500 II, 6,1 | then we may be sure that God will~have mercy upon them;
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