Chapter,  Paragraph

 1 Intro,1|         do and how to do it. The dynamic task of defining both identity
 2 Intro,1|          distorts the universal, dynamic character of Orthodoxy,
 3 2,1    |   Orthodoxy seeks to express its dynamic coherence of life and thought
 4 3,1    |    rediscovery of a precious and dynamic treasure already enshrined
 5 3,1    |    Apostolic Church? What is the dynamic spirit by which to build
 6 3,2    |         an enormous sociological dynamic which, though it does not
 7 5,4    |     selfish designs. Prayer is a dynamic, free-flowing relationship
 8 6,4    |         the mind of Christ. This dynamic state of prayer is a sublime
 9 6,5    |       True activity is prayer, a dynamic spiritual condition of being
10 7,3    |         convictions at home. The dynamic process of discernment and
11 7,4    | commendable. Rather theoria is a dynamic state of being in which
12 7,5    |      development of flexible and dynamic diagnoses and application
13 8,1    |   advantage.~ In the eye of this dynamic and complex religious and
14 8,4    |          extended example of the dynamic interplay between Saint
15 8,4    |        for “orthodoxy” itself is dynamic and developing. Meyer finds
16 8,4    |          possessing the truth, a dynamic ability to develop its own
17 8,4    |       religious syncretism.~ The dynamic interplay of faith and culture
18 10,1   |           holy fire,” the inner, dynamic and transforming Tradition.~