Chapter,  Paragraph

 1 Intro,1|           features define Orthodox identity in the context of contemporary
 2 Intro,1|         and behavior. The issue of identity is integrally connected
 3 Intro,1|      dynamic task of defining both identity and mission equally apply
 4 Intro,1| Christianity. The more clearly our identity is defined, the more focused
 5 Intro,1|          ways of understanding the identity of Orthodoxy, and as ways
 6 3,1    |     according to its own authentic identity as the One, Holy, Catholic,
 7 3,2    |           boundaries of community, identity, value, meaning, purpose,
 8 3,2    |         strengthening the Orthodox identity~among its members both as
 9 3,2    |            to fortify the Church’s identity as the Body of Christ. We
10 3,3    |      spiritual focus waning, their identity unclear, their worship feeble,
11 4,1    |            empowering focus of the identity and mission of the Church,
12 4,3    |        community that receives its identity and vocation from the gift
13 4,3    |           key to the new Christian identity and self-understanding is
14 5,4    |          inclusive “yes” about His identity with the Father and the
15 8,2    |        they must have a renewal of identity centered on Christ and the
16 8,2    |          case their true baptismal identity, and not an ambiguous kind
17 8,2    |     ambiguous kind of sociological identity based on their sense of
18 8,2    |          first fruits of a renewed identity, a renewed humanity in Christ,
19 8,2    |       Christianity transformed the identity of the nascent Jewish Christian
20 8,2    |          such renewal of baptismal identity centered on Christ and His
21 8,3    |      tradition which defined their identity. In Romans 9-11 Saint Paul
22 8,3    |       struggling to preserve their identity over against Gentile cultural,
23 8,3    |   sacrifice toward a new universal identity in Christ. The Apostle was
24 8,3    |         course opposed to a Jewish identity on a sociological level
25 8,3    |           Roman, Greek or Scythian identity. Nor does he suggest anywhere
26 8,3    |          how far our own Christian identity is shaped by the experience
27 8,3    |          But what of our universal identity in Christ which transcends
28 8,3    |    understand more deeply our true identity as Christ's Church is also
29 8,4    |           maintained a distinctive identity. Although Judaism exhibited
30 8,4    |           all Jews shared a common identity centered on faith in the
31 8,4    |         have their own distinctive identity in the Lord's Supper, participating
32 8,4    |        develop its own distinctive identity? For a long time many New
33 8,4    |           conceal the drive toward identity and unity. Nor should “orthodoxy”
34 8,4    |        distinctive signs of Jewish identity mentioned above, it did
35 8,4    |    historical continuity, catholic identity and theological coherence
36 8,4    |         the stronger our conscious identity as His Body, the more securely
37 9,1    |         define and express its own identity, distinct from both Judaism
38 9,1    |           to define its developing identity through distinct beliefs
39 9,1    |         self-understanding, unity, identity and mission. Theology as
40 9,3    |   Orthodoxy self-absorbed with its identity problems, looking backwards
41 9,3    |         the Jewish ethno-religious identity, in order to preach and
42 9,3    |          to live his new Christian identity and to serve Christ as fully
43 9,3    |       seeking to affirm our common identity in Christ even at the risk
44 10,3   |            and strengthen Orthodox identity both as an intrinsic goal
45 11,3   |         mark the multi-dimensional identity and consciousness of the