Various Readings

VARIOUS READINGS. ON THE BOOK CONCERNING THE HOLY AND CONSUBSTANTIAL TRINITY. A FEW EMENDATIONS AND OBSERVATIONS.

LECTORI.

Pag. 386. *ὅτι προσήκεν ἡ γῇ*. In the Augustan copy it was written *ἡ γήes*, and perhaps deceived by this, Œcolampadius translates: "what indeed does the earth bring forth?" Ibid. *πολλά*. In the Aug. codex: *πολλάς*. Ibid. *διακεκομμένην*. In the Aug. codex: *διακομημένην*, incorrectly.

Pag. 387. *ᾗ καταργήσῃ τὸ φάναι, καὶ τὸν ἐμὸν συνήθη καὶ περιτιμήσεις ὄκνον*. Œcolampadius: "or you will deny that you will speak, after my custom, the perpetual torpor, the inconvenience of old age, and, not rare to me, choosing." Ibid. *ἐκκολακεύοντες*. Œcolampadius: "adulterating."

Pag. 388. *πάρα σοι*. In the Aug. codex: *ἆρά σοι*. Ibid. *κατάθει*, do not inveigh. For it is *καταθεῖν*, to inveigh against someone, a meaning which Plato uses in the Theaetetus. Œcolampadius translates badly, "not attending to the mediocrity of my talent." No less ridiculously does he translate what follows: *καταθεῖν μὲν οὐ σκοπὸς ἐμοί, πολλοῦ γε καὶ δεῖ*, "far be it that I should have such a mind, as to attempt something so great."

Pag. 395. After *ὁμοιούσιον*, the following follows in Œcolampadius’s version: "although this is also deservedly said in some part." These words are not found in the Greek.

Pag. 396. *εἰ γὰρ ἐξοίχοιτο μὲν τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς, etc., ἀπώλεσθε μὲν ἀραρότως*. Œcolampadius translates thus: "for if the substance of God and the Father is inferior, etc., he has indeed perished worthily." Ibid. *ἐπαγωνιζόμενοι τῷ λόγῳ*. Œcolampadius: "striving for the word."

Pag. 397. *πρεπόντων*. In the Augustan codex: *προτρεπόντων*. Ibid. Consult the version of Œcolampadius for what is contained in the last ten lines.

Pag. 398. *παραπημαίνουσαν*. Aug. codex: *παραποιμαίνουσαν*.

Pag. 400. *μήποτε*. Editio LXX: *μή*.

Pag. 401. *κληδονισμῶν*. LXX: *κληδόνων*. Ibid. *ἡμῶν*. LXX: *σου*. Ibid. *ἐκ μέσου τῶν ἀδελφῶν*. LXX: *ἐκ τῶν ἀδελφῶν*. Ibid. *τὸ ῥῆμα*. LXX: *τὰ ῥήματα*.

Pag. 405. *συνδεδραμηκότων καὶ συνενεχθέντων εἰς ἓν φύσεώς τε θείας καὶ ἀνθρωπίνης ἀφράστως τε καὶ ἀποῤῥήτως, καὶ ὡς οὐκ ἔστι νοεῖν, εἰς ἑνότητα συντεθειμένων*. Œcolampadius translated badly: "while the divine and human nature have concurred into one, and have been gathered ineffably and indicibly, and it is not understood that they are composed into a unity."

Pag. 408. *ἡνῶσθαί φαμεν καὶ τῷ Πατρὶ τὸν Υἱὸν καθ' ἡμᾶς*. Œcolampadius: "we say the Son is united to the Father just as we are, and beyond us." These last words are not in the Greek. Œcolampadius confuses the sequence strangely.

Pag. 412. *ταύτητοι καὶ τοῖς ὑπὸ γένεσιν καὶ φθορὰν ἀσυντελὴς καὶ ἀσύντακτος εἴη ἂν ἡ τοιάδε φύσις*, and consequently such a nature is not reckoned in the place and order of created and corruptible things. Œcolampadius translates incorrectly: "and for this reason there is in created and corruptible things a nature such as this, perfect, and not coordinated with them." And no better later: *καὶ τὸν τῆς τοιάσδε μεσότητος υφιζήσει τόπον, ἐν τοῖς γεγονόσιν ἀναμετρούμενος*, "and measuring out the place of mediation in those things which have been made, he places himself on the ground." Ibid. *κτίσει*. In the Aug. example: *κτήσει*. Ibid. *ἐξωφανεστέραις*. Joannes Grammaticus, Meteor. 1, makes mention of *δεξιοφανῆ καὶ ἐξωφανή*.

Pag. 413. *πικροὺς δὲ ὄντας αὐτοὺς καὶ ἰσχνολόγους, ὥσπερ οὖν οἴονται, καὶ φιλοκομποῦντας οἷς φασι, πῶς δὴ ἄρα κἀκεῖνο παρελάσαν ᾤχετο;* Œcolampadius: "for they say that the words are harsh and bitter, as they are students of elegance. In what way then do they pass over that also?"

Pag. 415. *οὐκ ἐν κόσμῳ τι δρᾷν οἰησόμεθα*. Œcolampadius, ridiculously: "shall we think that the Father does not do something in the world?" Likewise below, *ἀμαθὲς οὖν ἄρα παντελῶς κἂν γοῦν ἐνδοιάζειν ὅλως, ὅτι κοινὰ μὲν ἀμφοῖν τὰ πλεονεκτήματα τά τε εἰς δόξαν καὶ ὑπεροχήν*. Œcolampadius: "therefore they speak altogether ignorantly, however studious they may be: since to both are common the prerogatives of glory and eminence." When it ought to have been translated: "it is entirely foolish, therefore, even merely to doubt that the insignia of divinity, and whatsoever pertains to his glory and excellence, are common to both."

Pag. 416. *δεῖν γὰρ οἶμαι καὶ ὧδε λέγειν, προτετιμηκότας τοῦ πρέποντος τὴν ἀναγκαίαν δήλωσιν*. Œcolampadius: "for I think that it should be said thus to those who honor the appropriate manifestation of the thing."

Pag. 417. *παραπολὺ δὲ ἡδίων ἡ μελιττῶν ἐστι πόνος*. Œcolampadius, poorly: "but labor is frequently sweeter than honey."

Pag. 418. *βολίδι*. In the Aug. codex it was written *μέλιδι*. Ibid. *τῆς τῶν δογμάτων ὀρθότητος τὸ μὴ χρῆναι διαμαρτεῖν, οὐδὲν οἶμαι διαλογίζονται*. "Nothing, I think, do they calculate regarding the need not to err from the rightness of dogmas." Œcolampadius translates thus: "because they are thought not to err from the rightness of dogmas, I think."

Pag. 420. *εἰ ταυτί τε ἔχειν ἐροῦσιν ὀρθῶς, καὶ κατ' ἐκείνους ἔσονται τοὺς οἵσπερ ἐδόκει λέγειν*. "If they shall say that these things are rightly held, and will be according to those whom they seemed to speak of." Œcolampadius, as often happens, confuses it: "if they say that these things are well, it will be said here that which is also rightly said to others, as if they speak of themselves: for if the law of paternity has in every way and altogether studied to elevate the fathers to be ingenerate, why do we ourselves, having been declared fathers, strive to be ingenerate?" Œcolampadius: "if indeed the ratio of paternity in all ways makes fathers be exalted, so that they themselves are ingenerate, why are we ourselves, who have reverence as fathers, not constituted in the order of the ingenerate?" And afterwards, *εἰ δὲ ὁ τῆς φύσεως θεσμὸς ἐπ' ἐκεῖνο μὲν οὐδαμῶς, ἀποφέρει γε μὴν ἐπὶ τὸ ἔχειν ἐξ ἑαυτῶν τὰ τικτόμενα*. Œcolampadius: "now since the nature's law in no way leads to that, namely, that they should be born from themselves," etc.

^A

Page 421. ἀπογεννώμεθα Œcol., "we cease"; perhaps he read ἀπογενόμεθα. Page 422. οὐκ ἐν ἴσῃ τάξει τοῖς πεποιημένοις τὴν ἐν χρόνῳ λαχόντα γένεσιν. Œcol., "not in equal order with creatures has it obtained existence in time." Page 423. ἆρα γὰρ οὐχ ὥσπερ ἀγέννητον ἅπαν ἀγεννήτῳ παντὶ δοίη τις ἂν κοινὸν ἔχειν λόγον, etc. In this whole passage Œcol. has hallucinated. Page 424. ἡμᾶς τε καὶ σέ. These words are missing in the LXX edition. Page 428. ἀλλ' ὅτι. Œcol. seems to have read ἀλλ᾽ ἔστι. Page 429. οὗ. Œcol. seems to have read this, whom we have followed. In the Aug. codex, εἰ. Page 430. εἰ τὸ ἀγέννητον οὐσία, etc. Œcol. twists and confuses this entire passage. Page 431. οὐ γὰρ ψιλήν καὶ παρεφθαρμένην, etc. Œcol. confuses these miserably. Page 433. ἐξέδρα δὲ μᾶλλον ἐστι. Œcol., "but rather they are seats." He thought, indeed, that it ought to be read ἐξέδρα. What follows he translated wrongly, after his usual manner. Page 435. What remains after the middle of this page, and whatever is contained for the most part on the back, Œcol. so disturbs and confuses that it cannot easily be understood. In other translations you will find nothing sounder. It is enough to have pointed this out once: for to recount the errors one by one would be endless. Page 438. κτίσμασιν. Aug. codex, κτήμασιν. Ibidem, μὴ νέμων. Aug. codex, μὴ ἐρῶν. Page 442. ἀναίρεσιν. Œcol. reads αἵρεσιν, for he translates, "a sect of truth." Ibidem, ἐξέστησάν τε διὰ τοῦτο αὐτῆς τὸ τῆς ἐνεργείας πολυειδές. Œcol. translates this wrongly, "and thence arise manifold works." Page 445. καὶ ἰδίου καρποῦ τὴν τῶν ὅλων γενεσιουργὸν ἀπονείμαι φύσιν. Œcol., "sterile, without fruit departing." What is meant by this, he himself does not even understand. Page 445. For συντεθούσης we have put συνθεούσης. Ibidem, ἀδιαβλήτως. Œcol. seems to have read ἀμεταβλήτως. Page 447. καὶ μή. Aug. codex, καὶ μήν. Ibidem, τί δὲ δὴ καὶ τὸ καταλεύειν αὐτὸν διακωλύσειεν ἂν, ἐγκαλοῦντας Ἰουδαϊκῶς; "what then would hinder us from stoning him, reproaching him after the manner of the Jews?" Œcol., "but why indeed would they want to call him so, blaming him in the Jewish way?" Page 451. εἰδόσι in the Aug. codex, εἴδεσι. Page 452. γεννητός. Œcol. seems to have read γεννητῶς. Page 453. ἄθρει δὴ οὖν ἵν’ εἰσὶ κακοῦ, τὸ, ἑαυτοὺς δοκιμάζετε, εἰ ἐστὲ ἐν τῇ πίστει μεθέντες ὡς ἀπωτάτω. Œcol. is wrong: "see therefore how they err, and if you test them." Ibidem, προσερήσομαι. Aug. codex, καὶ προσαρνήσομαι. Page 456. ἐκλελυπηκός. In the Aug. exemplar, ἐκλελυττηκός. Page 458. ἧς. Œcol. seems to have read οἷς. Page 465. ἀποσοβοῦντες. In the Aug. exemplar, ἀποσοφοῦντες. Ibidem, περιεστήξει. Thus Dionysius of Halicarnassus understands περιέστηκεν. More commonly it was περιέστη. Page 466. We have amended εὐσεβές, since in the Aug. exemplar ἀσεβές was read. Which emendation of ours agrees with the version of Œcol. Page 467. διαστίλβων φύσιν. Œcol., "preserving nature." Ibidem, τὸ ἰσοστατοῦν. In the Aug. exemplar it was written falsely, ἰσοστρατοῦν. Page 468. ἔχει. In the Aug. codex, ἔχειν. Page 471. ἀποχρώντως εὖ μάλα τὸν ἐν ᾧπερ ἂν γένοιτο πληροῦντος ναόν. Œcol. is wrong: "not well filling the temple in which he was." Ibidem, τῇ ἁπλῇ τε καὶ ἀσυνθέτῳ τοῦ Θεοῦ φύσει τὸν ἐοικότα προσώπῳ τῷ μὴ ἁπλῷ προσάπτοντα λόγον. Œcol. does not so much explain these words as miserably confuse them, as adapting the Word—which is like a person—to the simple and incomposite nature of God, not simply. ^B

Page 476. εἰ μὴ τὸ τῆς οὐσίας ταὐτὸν καὶ ἀπαραλλάκτως ἔχον συνεισφρήσαι τρόπον τινὰ τῷ Θεῷ καὶ Πατρί. Œcol., "unless the identity of substance in no way varying should include in some manner the mode with God and the Father." Page 479. εὐηθείας. In the Aug. exemplar, ἀληθείας. Page 483. καὶ ὧνπερ ἄν τις ἔλοιτο τὴν κτῆσιν ἀπεμπολήσειεν ἂν αὐτὴν κατά γε τὸ ἐγχωροῦν ὅτε μὴ φυσικοῖς εἰς τὸ ἀραρότως ἔχειν διακρατοῖτο νόμοις. This is: "and those things which you might choose to acquire, you might sell their possession, if chance should bring it, since they are not preserved in a firm and unshaken state by natural laws." Œcol., however, disturbs and mocks, and "for which things one might want to exchange a creature, as much as possible: when they are even contained by natural laws so that they have them suitably." Page 484. Ὁ Υἱός. In the Aug. exemplar, ὁ Θεός. Ibidem, ἀγαθήν is missing in the Vulg. Page 490. κἀκεῖνο. Œcol. seems to have read this. In the Aug. exemplar, κἀκεῖνος. Page 492. ἀγαθά. Vulg., Πνεῦμα ἅγιον. Page 495. διὸ μνημονεύετε ὑμεῖς τὰ ἔθνη ἐν σαρκί. Vulg., διὸ μνημονεύετε ὅτι ὑμεῖς ποτε τὰ ἔθνη. Page 496. ἐμβάλῃ. Vulg., ἐκβάλῃ. Page 505. οὐκ ἠγνοηκότος. Aug. codex, οὐκ ἐγνωκότος. Ibidem, οἳ καὶ τοῦ κόσμου τέθεινται φῶς, παρὰ τοῦ τὴν ἰδίαν οὐκ ἠγνοηκότος φύσιν, φημὶ δὴ τοῦ Χριστοῦ. Œcol., "whom they also set as the light of the world, not ignorant of his own nature, I mean, of Christ." Page 507. Πνεύματος. In the Aug. exemplar, παντός. Page 508. Πατήρ. In the Aug. exemplar, πρός. Page 512. παραδεδεγμένοι. In the Aug. exemplar, παραδεδειγμένοι. Page 516. ἔρευνα. We have amended this from the version of Œcol., since it was read falsely as ἔρανα. Ibidem, for νενικημένος we have replaced κεκινημένος, following the version of Œcol. Page 522. ὁ μονογενής. Scribe ὁμογενής. So Œcol. Ibidem, ὁ. In the Aug. exemplar, οὗ. Page 551. γράμμασι. Œcol. has πράγμασι. Ibidem, we have amended πίναξιν ἐς for that which was written corruptly in the Aug. exemplar as διναξινές. Page 563. ἀνειμένον. Perhaps ἀνακείμενον. Œcol. seems to have read this. Page 566. ἀπηλλωτριώθητε. Vulg., κατηργήθητε. Page 590. καταβάντος, amended from κατά παντός. Page 605. ἁγίων. In the August. exemplar, ἀλόγων. Page 637. μόνην. In the Aug. codex, μόνον. Ibidem, συνδουλούμενοι. Œcol. seems to have read συνδούμενοι. ^C

Page 642. ἐγχέων, amended from ἀγχέων. Ibidem, ἐπενεγκών, amended from ἐνενεγκών. Page 645. What is included in parentheses is lacking in the version of Œcol. Page 649. καταπημήνειεν. In the Aug. exemplar, καταποιμήνειεν. Page 656. διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος. Vulg., διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα. Page 659. καὶ οὐδ’ ὡς πιστεύσουσιν. 1 Cor. 14:21, καὶ οὐδ' οὕτως εἰσακούσονται. Page 662. τῇ διακονίᾳ. Vulg., ἡ διακονία. Ibidem, διαφέρει. Vulg., περισσεύει. Page 664. πῶς ἂν νοοῖτο γενητὸν, καὶ οὐχὶ δὴ μᾶλλον Θεὸς καὶ ἐκ Θεοῦ κατὰ φύσιν, ὡς τὴν τοῦ Θεοῦ παρουσίαν ἀποπληροῦν δι' ἑαυτοῦ. Œcol., "when therefore the Spirit is present in us, it is by nature and truly God." Page 670. ἢ χαράγματι. Vulg., ἢ λίθω χαράγματι. Page 673. τὸν τῆς Αἰγυπτίας υἱόν. Not of an Egyptian woman, but of an Israelite woman by an Egyptian man. The name of the Israelite woman: Salomith, daughter of Dabri, Levit. 24:11. Furthermore, this whole passage from these words, "inevitable punishment," up to, "if, as the Savior says," is not contained in the version of Œcol. Page 681. εἴη. In the Aug. exemplar, εἰ. ^D

1483 INDEX ANALYTICUS. 1484

[LATIN] Pag. 682. These words, *and he would not be subject to the bonds of death*, were missing in the version of Vulcanus. Pag. 683. *Contemplating the tradition of the most ancient faith*. These are missing in the Vulgate version. Pag. 694. ἀβουλήτως. In the Augustinian exemplar, ἀσβύστως. Pag. 707. *Following himself incarnate* in the Vulgate version, or *standing in a body*; which is missing in the Greek Augustinian exemplar. Pag. 751. περὶ. In the Augustinian exemplar, πατρὶ. Ibid. δυσκλεές. In the Augustinian codex, δυσκελές.

INDEX ANALYTICUS

The reader is referred to the numbers inserted in the text in larger type. By the letter *m* which follows certain numbers, understand the treatises of St. Cyril first edited by Angelo Mai, which we have included in our edition.

Aaron harassed by the Israelites together with Moses, 732. Abraham’s seed apprehended by the Word, 763. The receiver is inferior and posterior to the giver, 741. A multitude of nations will incur accusation, 751. Christ delivered us from the corruption which had invaded us, 691. Actions and passions of Christ, 686. Adam’s transgression made us execrable, 756. We are subject to Adam’s prevarication, 722. Christ is the second Adam, 756. Having Adam as a father, we were corrupt, author of our race, lived 930 years, 95, 198, 365. Adam made into a living soul, but Christ into a life-giving spirit, 720. Adam transmitted the punishment of transgression to us, 720. Why the name Adam was imposed on the first man, 806m. Paul called as a minister of the mysteries, 742. God was born according to the flesh in an admirable manner, 718. Heretics propose an adorable duality of sons, 745. What is the adoration to be offered to Emmanuel, 700, 701. The Only-begotten is not to be deprived of adoration, 709. Whether Christ is in the number of those who adore, and how, 623 et seq. Christ is adored as only-begotten, although he is called first-born, 700. An Egyptian son stoned for blasphemy, 672. Liberation of the Egyptians, 716. How Aeneas was washed, 715. By equality of nature the Son is equal to the Father, 703. God acting equally with God, 662. Flesh is an equivalent gift of Christ, 692. How Christ is to be understood as having progressed in age, wisdom, and grace, 759. Christ has eternity in himself, 710. Testimonies to the eternity of the Word, 20. *Αρχή* (Beginning) what it is, 726. *Αιτία* (Cause) what it is, 434. The arguments of heretics are alien to the truth, 749. God is one thing and man another, 755. Deity is one thing, humanity another, 736. Ananias who he was, 340. He defrauded from the price of the field, 66. Christ healing the blind from birth was a cause for admiration, 703. Angels and archangels, 113, 138. The distinction of angels from the Son, 203, 209 et seq. What it is, 204. How manifold, 204 et seq. A good and very useful comparison of the ministries of the angels and of the Son, 207. Angels are not of the same nature with the Son, 208. *Ανθρωποπολίτης* what it is, 750. The divine soul descended into hell, 693. God wisely provided for soul and body, 726. The soul is called the inner man, outer is the flesh, 736. The soul is called the vehicle of the Son, 693. *Animal* what it is, 191. For any man, whether the gift of prophecy is to his praise, 750. The Son exists before all ages, 696. How "Before" is to be understood, 711. *Before the ages he founded me*, 168, 170 et seq. Antichrist is already in the world, 682. Antichrist is he who denies the Father and the Son, 686. *Anthropolatria* (worship of man) what it is, 731. Cyril does not refuse to call Mary *Theotokos*, 847m. with a note. Antiquity of the Word, 711. Whether the Word from God the Father be mortal or immortal, 712. *Απαράλλακτον* (Unchangeable) what it is, 12. Cyril follows the reading at Isa. vii, 16, along with others, 819m. Apis, 450. Apollinaris agreed partly with the Arians, 829m. He is refuted, 822m, 826m. *Αποστολή* (Mission) what it is, 726. Appearance is not in the mystery of the Incarnation, 681. Imaginary appearance does not transform divinity, 683. Christ appeared as a man, lesser than the angels, 697. The Only-begotten appeared to us, and how, 791. Appellation is to be taken from that which it is, 13. Various are the appellations of the Son in the Holy Scriptures, 727. Images are similar to archetypes, 687. The Archetype of the Son is the Father, 12. Arians and Eunomians, 692m, 702m, 829m, 850m, 844m. The Arians placed the Son as a medium between the Father and the creature, and believed he had appeared and spoken to the patriarchs and prophets, 683m. Arius affirmed division and diversity as well as inequality in the Trinity, 707m. Arians ask whether there is one Unbegotten or two, 11. The error of Arius and Eunomius is manifold, 2. *Ars* (Art) what it is. Opposed to the creative faculty, 151. *Αχώρητον* (Incomprehensible) what it is, 610. The aspect of the flesh obscures the knowledge of God, 702. Christ is declared assessor and partaker of glory with the Father, 742. The assumption of flesh is called *exinanitio* (emptying), 742. The authors of heresies have fallen into greater ignorance than the Gentiles, 713. How the hearers of Christ were raised to knowledge of him, 702.

B Israelites redeemed from Babylonian captivity, 664. Babylonian youths, 169. The manifold benefits of God are enumerated, 809m. Christ was a Bethlehemite, 711. Blasphemy punished, 673. Heretics are liable to blasphemy, 715. *Boanerges* what it is, 390. Divine goods are firm and stable, whereas those of creatures are subject to change, 683. The goodness of God flows through the Son to the good as well as to the bad, 136. Why he who is good is called Creator, 687.

C A goatherd made prophet, 734. The Word having been made flesh, and how, 721. Christ used flesh for works of the flesh, 692. Christ’s flesh is called a veil, 761. Flesh is from the earth, 708. How it is life-giving, 16. How it is from heaven, 16. Cause and caused, 435. Christ. How it is to be understood that Christ was forsaken, 757. How he suffered, 773. What Christ signifies, 711. Christ is the power and wisdom of God, 81. Christ was diminished through the passion of death, and how, and of the Holy Spirit, 171. How Christ is in the glory of the Father, 196. How exalted, 16. How he received, and how he to have progressed is to be understood, 759. To be eternal is by reason of the divine nature, and to be recent is by reason of the human nature of Christ, 166. Whether Christ was a prophet, 751. Christ asked for our sake as man what he possessed as God, 22.

INDEX ANALYTICUS.

Christ is mixed from humanity and the Word, 197. How, 197. Christ is a certain interstice between divinity and humanity, 101. Christ is said to be weary from his journey, and how, 758. That he hungered, 758. That he began to sleep, 838m. His life summarized, 836m. Why he was present at the wedding at Cana, 837m. Christ was led by the Spirit into the desert to be tempted not as the Word, but as a man, 819m.

Comparison of Christ with Moses and Aaron, 214. With an architect, 175. Comparison of the spirit with a vessel, 349. Comparison of an old man with fish, 385. Comparison of a horse with an old man, 386. The author compares himself to a foot and to dogs, 388. Comparison of heretics with petulant calves, 390. With statuaries, 412. With Ethiopians and leopards, 417. With painters, 429. With boys and reeds, 435. Comparison of a craftsman with God, 473. Comparison of the Son with light, 480. Comparison of the Father and Son with the sun and light, 110, 114. Comparison of the Son with the sun, 140. With light and a fountain, 109. With a house, 134. Comparison of a chariot with time, 96. Comparison of heretics with harlots, 2. Conjugal life is an honorable thing, 704, 724.

Consubstantial, the word, 391. The Son is consubstantial to God and the Father, 405. Opposites are some immediate, others mediate, 64. Korah, Dathan, and Abiram the Levites are punished, why, 402 et seq. What is the conformity of the corporeal to the incorporeal? 52. To create pertains to operation, to generate pertains to nature, 181. Created things are servants of the creating God, 59. What is the created, 333. A creature and that which is begotten differ, 183. What they are, 163. Creatures have only by participation what the Son has by nature, 179. A creature cannot justify, therefore the justifying Spirit is God, 6. The Son is not a creature, 151, 149. A creature is a participant of God through the Spirit, 669. Superfluous curiosity in sacred matters is to be avoided, 845m, 846m with note.

D The obedience of demons, 581. What is the best gift and the perfect gift, 494. David the patriarch, 602. Definition of man, 261. Definition of substance, 261. What a definition itself is, 262. From how many words, 425. Deliberation precedes those things which come to pass in time, not those which are eternal, 52. Deliberation does not precede the Son; it is the same as prudence, 53. God was from the beginning both in the form and in the equality of the Father, 568 et seq. God is in us through the Holy Spirit, 666. God does not exist for the sake of something, but we are similar to him for the sake of something, 161. God founded the earth by wisdom, 170. What is the counsel of God, 683. God is one, three-named, according to the contraction and confusion of Sabellius, Photinus, and Marcellus, 707m, 813m.

To deify those who are not gods is not of a made or begotten nature, 641. Deity is too preeminent to be seen, 683. The difference of names does not distinguish the account of essence, 69, 187. Of sacred disciplines there is no satiety, 714. A dissertation on the Trinity will be useful to the Church, 2. In nothing are the Father and the Son dissimilar, 12. Of what nature the divine essence is, 68. What divine generation is, 443 et seq. We possess divine things in name only, but the Son possesses them naturally, 128. Comprehension of divine things, 93. Divinity is one, 78. Subject to no mutation or alteration, 78. Divinity is called by names familiar to us, but it is otherwise than our nature, 191. Divinity cannot be circumscribed by place, 60. Divine used for God, 670. Not to make the Son a creator by doctrine, 152 et seq. Evangelical doctrine, 290. What the dominion of the Son and the Father is, 607. [Greek terms] and [Greek terms]: how and in how many ways they are accepted, 239.

E Emmanuel is man and God, 735. How Emmanuel is explained, 716. To whom it refers, 717. Who Emmanuel is, 551. Born of a woman, 708. When, 740. Where he was before, 708. Of those things which are, one thing is God, and another is the world, 83. It was said ignorantly, "there was when he was not," 15. According to error, 19, 26, 27. "Was existing," "you will be," "I will be," "I am," and "is" are said of the Word, not of creatures, but "long ago," "sometime," "before," "formerly," "before," and "he was," etc., 21. Essence differs from hypostasis, 408. Eunomius brings in God as an artisan rather than as a generator, 41. Eva, why from the rib of Adam, 807m. The Gospel excels the Law, 476. The emptying (kenosis), 485.

F The Word of God was made flesh, and how, 718. How "it was made" must be understood, 718. Faithful signifies nothing else than true and immutable, 214. Faith, what it is, 443. Substantial filiation is attributed to the Son, 489. What the appellation of filiation is, 416. The essence of the Son does not consist in his receiving something from the Father, 40. That the Son is God, 195. That the Son is not to be numbered among servants, 205. That the Son is primogenital and only-begotten, and how, 522. The Son is from that which is not made, not made, as God from God, light from light, 12. How the Son is in the Father, and how we are, and how he is begotten, 69. The Son is immutable, 12. The Son is not in the Father as a body in a body, but as inseparable from his essence, etc., 54. The Son of God is not a brother, 22. He is the Word and Wisdom and the splendor of Him, 23. He is the instrument by which the Father used for the creation of the whole universe, 30. He is not a part of the Father, but from Him and in Him, 51. He is void of a temporal beginning, 34. The Son is begotten from the Father, as wisdom from the mind, 48. The Son is the founder of times, 52. All things were made through Him, 52. The Son is a proper name, 226. The eternal Son, proceeding from the Father in an ineffable generation before the ages, 365. The Son proceeded from the Father, and how, 365. The Son is light, 567. The Son is truth, 369. The Son is the image and likeness of God and the Father, and His countenance, 375. The Son of God is justice, 575. The Son is and is called the glory of the Father, 373. The Son is the right hand and arm of God, 375. The power of God and the Father, 377. He is and is called God, 377. He is the Lord, the will of God and the Father, 385. The Son is not one of the creatures, but rather is and is called their creator, 169 et seq. The Son is not an adventitious name to the Only-begotten. The mission of the Son is understood concerning the assumed humanity, 694m. The mission of the Son does not imply the Father is greater, 692m. The Son is consubstantial to the Father, 692m.

G How divine generation exists, 417, 448. It differs from human, 447, 448. Without passion, 686m. Three times are given of the interval of generation, 35. Divine generation differs from human, 43, etc. The generative faculty of God is such as the creative, 48. The word generation, 421. Generation in God differs from creation, 439. That "begotten" and "made" are said indifferently, even of those who are sons by nature, 212 et seq. What "begotten" is, 332. That which is begotten, 419. What "begotten" and "unbegotten" are, 431 et seq. The Son has the signification of "begotten" from the truth of the thing, 458. The wise men of the Gentiles are delighted by the ornament and pomp of words, 714. To whom the grace of adoption was given, 459.

H Comparison of heretics with harlots, 2. Heretics are compared to many things. See Comparison. The insanity of heretics, 418. Heretics are called drunk with opinions, 678. Heretics like savage wolves devastate the sheep-fold for which Christ died, 715. Errors of the heretics Arius, Eunomius, Apollinaris, Marcion, Manes, and Paul of Samosata concerning the incarnation of the Word, 810m et seq. What is man, 167. Accurate description of man, 803, 806m. The humility of the words of God is referred to the incarnation, 71. The humility also of his actions, 72. The error of Hymenaeus and Alexander, 199.

^A Ignorance, what it is, 215. The Savior demonstrated ignorance by a certain design, 225. We are images of God through participation in divinity, 133. Inequality is ineptly inferred from greater and lesser according to Aristotle, 88. By reason of the incarnation, Christ accepted the form of a servant, 73. By reason of the incarnation, the Father is called greater than the Son, 86, 91. The incarnation took place for the amendment of human nature, 129. By reason of the incarnation, the Son was ignorant, 291. Causes of the incarnation, 548, 690. Various opinions concerning the incarnation, 679 et seq. The benefit of the incarnation, 810m. "Unbegotten" (Ingenitum), what it signifies, 419, 420. "Unbegotten," what it is; the begotten is as it were a principle and cause, 14. According to error, 18. What it signifies, 450. It is not a difference, 430. Not a definition, 421. Nor is it a definitive term, 15. According to error, 19. Human intellect, what sort it is, 1. Israel, affected by thirst and satiated through Christ, 711. Jacob blesses the posterity of Joseph, Ephraim and Manasseh, and how, 115. Jacob was freed by God from all evils, 116 et seq. Jacob wrestled with an angel; who the angel was, 116. Jesus and Christ are names significant of the incarnation, 813m. Among those born of women, no greater than John the Baptist hath risen, 94. He is compared with Christ, 94. But the lesser in the kingdom of heaven is greater than he, 94, 101. That he was not equal to Christ, nor greater, and how, 97. John is the lamp, and Christ is the light, 98. The Jews wonder at him, 102. John simulates the patronage of the law, 102. He buys the cruelty of the Jews as it were with his own death, 102. That John excels the prophets, 104. Dissertation on the Holy Trinity is of no small labor, 1. To whom it belongs to establish laws, 568. Law, what it is, 351, 473; 672. The Legislator is not the Father alone, 476 et seqq. Lucifer, 444. ^B Majority or minority is not in the Father, nor in the Son, 376. Manoah, 149. What Marcellus and Photinus thought concerning the incarnation, 679. The childbirth of the Virgin Mary is ineffable, 834m. Mediator, what it is, 398. That he was made better than the angels is to be referred to the difference of administrations, 205. "Better" is taken in various ways, 201 et seq.; by as much as the administration is better, by so much is the administrator better, 208 et seqq. Christ was made better than the angels, not to be understood concerning his essence, 209. Praise of the human mind, 825m., with note. What harlots do, 2. The end of all evils, 685. How many are the modes of preaching, 262. The penalty of death, as it were salutary, inflicted by God upon the human race, 808m. Moses, 139, 157, 296, 330, 339, 344, 352. The priest of sacred things, 668. Mosaic law, 548. The universal world is as it were a genus of creatures, 83. Description of the visible world, 805m. The distinction of change in divine and human things, 459. Nathanael, who he is, 318. He acknowledged Christ, 713. The nature of God is free from human laws, 121. The divine nature is not subject to any passion, separation, or division, 85. The prerogatives of the divine nature are known in two ways, 415. That the divine nature is not to be compared to a creature, 530. How many and what kind of natures there are, 411. They are innumerable, 441. What the nature of the Son is, 532. Two natures in Christ, 832m., 843, 844m. The commingling of natures in Christ is not to be called a concretion, but a union, 813m. Human nature in Christ was made blameless, 756. A natural son is different from adopted ones, 168. A ship, 445. Nestorius denies that the Virgin is the Mother of God, 716. Nicodemus, not understanding the mystery, and ineptly crying out, 708. Noah is an image of judgment, 220, 221. Name, what it signifies, 190, 351. Names which are relative to something, what they are, 88. What sort they are, 89. How they differ from quality, 89. Obedience, what it is, 583. ^C The term homousion, 391, 592. Homousion, 391, 592. Ousia (Essence), 392. Father is a proper name, 419. Father and Unbegotten differ; what Father signifies, 420. The Father is the begetter of the Only-Begotten rather than a maker, 506. The Father is the emperor and Lord of all, 13. The Father was always Father, 32. He is and generates at the same time, 35. The Son shows the Father to be perfect, 37. To call the Father God is more convenient than to call him God alone, 39. The Father is first, then God, even though both exist at the same time, 40. The Father loves the Son, 56. The Father is in the Son, and the Son in the Father, 60, 110. The Father is called the God of the Son, but by reason of the incarnation, 71. The Father is greater than the Son, how, 90. And conversely, 91. The Father and the Son are called by the same names, except these, Father and Son, 110. Whether the Father begat by will or against his will, 434. Whether he exists, 455. Whether at the same time as the Son, 460, 461. The Father is vivifying in the Holy Spirit, 668. The Father is said to be "made," 209. What the term paternity signifies, 416. The Father is God alone, how this is also understood of the Son, 248. Whether God and Father is begotten or unbegotten, 420. "Unbegotten" does not happen to the Father, 421. The Son knows the Father to be unbegotten, 422. That the Father creates nothing without the Son, 538. That the Father produces all things, and yet the Word is their maker, and how, 618. Father God, concerning him theologically, 680m. A necessary reading of Paul (II Cor. XI, 13), 699m. in note. The derision of Paul, 294. The liberation of him and Silas, 299. He is called a minister of the mysteries, 742. To sin is common to the universality of men, 825m. Christ was made sin, not as flesh is, 720. Rock, what it signifies, 507. The heresy of Photinus and Paul of Samosata, 707m. The fullness of him who fills all in all, what it is, 467, 468. "After," what it signifies, 711. We are predestinated in Christ, and why, and adopted, 174. What kind of evangelical preaching should be, 679m. Primitive, 355. First-born, what it is, 405, 518. First-born and unbegotten are the same and equal, 688, 700. Principle, what it is, 158. How it is to be understood, 512. "Before" has no place in divine things, 419. That the Holy Spirit is proper to the Son, just as to the Father, 598. Christ is called Prophet, and Apostle, and Pontiff, 751. The Ptolemaic system concerning the sun's course, 806m. Opposites which seem in a certain way to be related by name very often have nothing common in natural things, 34, 93. Species of quality are incapable of quantity, 30. When and in whom it is said that the Word is the first-born, 314, 315. "When" always signifies time, 23. Rest, 385. Whoever denies the Son does not have the Father, 686. How the Father is greater than the Son, 698. ^D The kingdom of heaven is within us, 103. It is called the gift of the Holy Spirit, 105. That it was prepared even for the ancient fathers, 106. Relative names, 525. Renewal through holy baptism, what it is, 529. Reuben, 159. The dogma of Sabellius, 110, 225. The ages were created through the Son, 20. Samson, who he is, 611. That the Holy Spirit was present with Samson, 666.

^A That the holy and the sanctified differ, and how, 595. What it means to render something holy, 594. That the Son and others are sanctified, and how, 589. We are holy by participation, but Christ is not, 107. The aim of holy men, 113. These words (p. 806 m.) seem to indicate that Cyril was aware of the circulation of blood in the human body: αἱματικὸς σχετοὺς εἰς ἅπαντα τοῦ σώματος διαθέοντες μέλη, "blood-vessels running to all the members of the body." Or perhaps he means the veins. Yet the term διαθέοντες does indeed signify motion. How wise and wisdom differ, 152. Satan tempted the heart of Ananias, 661. The aim of the discourse on the Trinity, 2. The aim of the Incarnate Word, 231. What an elder is, 387. The seventy-five souls who entered Egypt with Jacob, 826 m., with note. What a word (sermo) is, 191. That the word concerning Christ is true and sincere, and liable to no reproach, 678. A servant does not possess the same dignity as his master, 667. A likeness and a greater thing are of a different genus, 90. The likeness of the Son to the Father, 133. The gathering of simples produces a composite, 135. What hope is, 443. That the Spirit is from God, 533 et seq., 385. That He is perfect, 543 et seq. That He is not by participation of the Father, but naturally and essentially in Him, 349, 385. That He is God by nature, and not a work or creature, 335. That the law was set by Him, as by God, 333. Whether the Son is to be numbered with the Father and the Spirit, 640. The Spirit, who sanctifies, cannot but be God, 660. The Spirit is God, since God is in us through Him, 660. Not created, as a creature, nor subject to a yoke, but God and from God according to nature, 661. He is above the creature and therefore God, 661. The Holy Spirit works divine gifts in us, 660. He fulfills the works of the Father and the Son, therefore He is God, 662. He is consubstantial with the Son through whom He is in us and speaks, 663. He is a creator, therefore God by nature, 663. The creature is blessed by the Spirit, therefore He is God; He fulfills His presence by Himself, 663. He is of a nature superior to the creature, that is, God, 664. He is from eternity, as being from God, 665. He is holy according to nature, 665. The Spirit provides sanctification, and how, 666. Men speak mysteries by the Spirit, therefore He is God, 667. He is properly God substantially, therefore not created, 668. The Spirit of the Lord of Sabaoth, He speaks what are His, 669. He is not an alien God, 670. Not alien from the Lord and from the natural God, 670. He made all things, therefore He is superior to the creature, 661. He who lies to the Spirit, lies to God, 661. He is called the Mind of Christ, therefore He is not a creature, 672. The Spirit is not created, insofar as He is God according to nature, 666. He is not created, through whom the uncreated nature of the Word is in us, 666. He who makes the Spirit a creature disagrees with the proclamations of the saints, 676. How could He be a creature, who completes the one Trinity, 676. The Spirit regenerates us unto salvation through faith in Christ, how therefore is He not God, 677. Having received the Spirit, we are called temples of God, therefore He is God, 677. The Spirit of Christ, as He Himself is formed in us, therefore He is God, 678 ^B. The Spirit is good, therefore God, 672. The Spirit is God, who urges men to give laws, 672. The divine attributes of the Holy Spirit are equal to those of the Father and the Son, 699 m. seq. That the Holy Spirit is God, 699 m. seq. How He proceeds from the Father is not to be inquired into, ibid. and 816 m. That the Holy Spirit is nothing else than God Himself or the Spirit of God, so that He is not a distinct person, was what the Arians and Eunomians said, 702 m. The gifts of the Holy Spirit are manifold, 815 m. The Spirit is truth, 672, 15, 20. Therefore God, 15, 20. He is God from God, and in God, who is honored as God in the Scriptures, 673. The Spirit is God, who regenerates the saints, 673. He is not holy by participation, 673. Through Him the demonstration of divine virtue takes place, 674. He is not a creature, but of the divine essence, 674. In Him is the power and operation of the Son, therefore He is God, 674. How could He be a creature, in whom God is recognized, 675. The Spirit is the natural operation of the Son, therefore He is God, 675. How He shadows forth the divine essence in us, 675. He is not a creature through whom nature is reformed to the likeness of God, 676. The subjection of the Son, of what kind it is, 583 et seq. That we are one, how it is to be understood, 12. Pride begets heretics, 678.

T All in whom the Word dwells are called temples of God, 25. Account must be taken of time in the things which Christ says, 218. Time is, 218. The Testament of the Spirit is the Gospel of God; therefore the Spirit is God, 661. The term theology is used when dealing with God or the Trinity; economy, when dealing with the incarnation of the Word, 683 m., 847 m. The reason why "Thesaurus" is the title of the work, 3. Thomas (St.), 331 et seq. That fear cannot fall upon Christ, 239 et seq. A summary definition of the Trinity, 707, 708 m.

U The Only-Begotten and the Firstborn are opposed, 819. And yet they are the same, 700. Christ is called the Only-Begotten, and why, 514. He appeared to us as the Only-Begotten, 794. Lot's wife became a pillar of salt, 717.

V The Word manifested in the flesh is the mystery of piety and religion, 681. The Word was the rock, 711. The Word of God is spiritual bread, 714. The Word is called the species of God, 117. The Word is twofold, 176, 177 et seq. He signifies the essence of the Son, 186. How it is said in Holy Scripture, 193 et seq. Why the Word was made man, 233, 234. The Word is the Son of God, 336. The divinity and legislation of the Word, 683 m. The eternal Word, as a beginning, 828 m., with note. Why the Word of God willed to become man, 815 m. The Word could have worked human salvation by His command alone, 826 m. Truth is difficult to find, 1. The heavenly treasure, 1. Little account is taken of truth by heretics, 714. The discourse of truth is simple by its nature, 417 et seq. Who adulterate the beauty of truth, 686. The ways of the Lord, 157. That the royal way is to be insisted upon, 397, 561. The rod of Moses became a serpent, 717. A man ought not to cover his head: for he is the image and glory of God, 315. The legal life was practiced by the Jews, 157. Ambiguity of words in theology is to be avoided, 844 m. The will of God consists in wisdom, 51. You shall not seek the will of God, 113. Will does not precede in the divine generation, 457. Divine will, 558.

Z The sons of Zebedee, 243.

ORDER OF THE MATTERS CONTAINED IN THIS VOLUME

SAINT CYRIL, ARCHBISHOP OF ALEXANDRIA.

THESAURUS ON THE HOLY AND CONSUBSTANTIAL TRINITY

Prologue or Protheoria. 9 ASSERTION I. — Concerning the begotten and the unbegotten, and that it is better and more worthy to call God Father than unbegotten. 23 ASSERT. II. — That "unbegotten" is not a substance, but a signifier of substance. 27 ASSERT. III. — That "unbegotten" is not a substance, but only signifies that God is not begotten. 31 ASSERT. IV. — Against those who do not fear to say, "There was once when the Son was not." Syllogisms and argumentative proofs are brought forward, along with testimonies of Scripture, from all of which it is concluded that the Word of God is eternal. 35 A proof of the same matter consistent with the truth, that the saying, "His invisible things from the creation of the world are understood by the things that are made, as is also His eternal power and divinity," signifies the Son. 38 Other testimonies that the Son is eternal. 38 Demonstrations by testimonies that the voices of holy Scripture, "was," "existing," "being," "I was," "I am," and "it is," are said only of the Word; but of creatures they are not so, but rather "once," or "sometime," "long ago," "before," "formerly," and other things similar to these. 39 Further, that the Son is eternal, with the solution of objections. 42 Another, concerning eternity, combined with a certain question in syllogisms, from which it is gathered that one must confess the Son to be of the essence of the Father, and that He did not come from without; if, however, it is so, He is also co-eternal with the Father. 43 Another, concerning the eternity of the Son. 46 An interrogation of the Arians full of absurdity; to which another interrogation not unlike it is opposed, teaching that one should not ask anything foolishly. 51 Against those who ask, "Did you have a son before you begat him?" and who say, "So neither did God have a Son before He begat Him." 54 ASSERT. V. — That the Father did not exist before the Son, even though He is unbegotten, but the Son, being begotten, was co-eternal with Him. 58 ASSERT. VI. — That the Father begat the Son from Himself without division and without corruption. 71 ASSERT. VII. — Against those who object, "Did the Father beget the Son by chance or by will?" 83 ASSERT. VIII. — Against those saying that the Son is not like to the Father, but to His will. 102 ASSERT. IX. — That the Son is consubstantial with the Father, from the sayings: "Why do you call Me good? No one is good but one, God." And, "I go to My Father and your Father, and My God and your God." Also, "The Father is greater than I." 110 ASSERT. X. — That the Son is consubstantial with the Father. A defense of that saying, "Why do you call Me good?" and an exposition of it. 119 ASSERT. XI. — That the Son is consubstantial with the Father, from the saying, "My Father is greater than I." 139 Another [discourse] teaching that, by proposing a major and a minor, inequality is imputed quite ignorantly: because, according to the teaching of Aristotle, it is of another genus. 147 Another demonstrating that, by that which is said, "the Father is greater," the Son is simultaneously also implied. He is, however, not lesser than Him. 150 That the Son is like to the Father, by proposing that saying, "Amen I say to you, there has not risen among those born of women a greater than John the Baptist," etc. 153 ASSERT. XII. — On that saying, "I am in the Father, and the Father in Me"; and, "I and the Father are one"; where it is subsequently demonstrated that it was God who delivered the patriarch Jacob from all evils. 158 It is demonstrated that the Word of God is His species, and that the Word is called the species of God. 198 A vehement demonstration teaching that those things which are assimilated to some things are not altogether and naturally inherent in those to which they are assimilated: but those things which are naturally inherent in some things, are like certain images of those things toward which our will is impelled. 199 That something happens in God does not signify a change of nature, but [is done] through Him or by Him. 203 In what manner that saying is to be understood, "That as I and Thou are one, so they also may be one in us; I in them and Thou in Me, that they may be perfect in one." 203 Another showing accurately that we, not having lost our own proper nature, are not transmuted into the divine nature when we are said to be made one with God, but that, being participants of the same act [or of Him], we are so called. 203 ASSERT. XIII. — Concerning the likeness of the Son with the Father, and that the Son is not of a mutable nature, nor subsisting from without, but proceeding from His essence, as Son. 206 That the Son is not like the Father by alteration from a worse state to a better, but naturally. 218 Another declaring that the Son is from the substance of the Father, and not produced from without, as the enemies of Christ contend; and, since He is not produced from without, He is like to Him. 219 A demonstration from holy Scripture that by the participation of divinity we are formed to His image. For it was not enough for that, in order for the image of the Creator to be seen and made man, that the mere thought be expressed. 226 ASSERT. XIV. — Concerning the likeness of the Father and the Son, with this saying proposed, "For as the Father has life in Himself, so He has given to the Son also to have life in Himself." From which it is inferred syllogistically that the Son is naturally life, just as the Father. 251 ASSERT. XV. — On that which is said in the book of Proverbs, "The Lord created me the beginning of His ways, for His works." That that word, "created," is not said of the essence of the Word, and that the Son is not a creature or a work. 216 It is demonstrated by the authorities of holy Scripture that no created thing is to be adored as God, and that those which are adored do not endure to be adored or glorified. 251 An objection from the dogmas of Arius, which contains, as they think, the true cause for which the Son was made, and a refutation of the same by solid syllogisms. 251 Another on that saying, "God formed me," etc. And that the Son is not a creature. 254 Another of the orthodox: "If the Son is a creature, how can He be Creator by nature? For this is not the property of creatures." To which the objections and refutations of the heretics are subjoined. 251 An observation from which we learn that it is the custom for angels and holy prophets to offer even interrogations to those commanded by God, when they sometimes do not know that which was commanded. But the Word of God is found not to do so. 259 Another on that saying, "When He was preparing the heaven, I was present with Him." 266 ASSERT. XVI. — Concerning the eternity of the Son, and that He proceeds inseparably from the substance of the Father. 265 ASSERT. XVII. — That there is nothing in the Son of those things which are in a creature, and hence that He is not a creature. 302 ASSERT. XVIII. — That it is not the same thing to be created and to be begotten, nor is it the same in God to create and to beget. 307 ASSERT. XIX. — Against those saying that the Son is not the Word of the Father, but different from Him and an outsider. From which it is concluded that He is consubstantial with the Father, and not from without, but from His own essence. 311 ASSERT. XX. — On that saying, "He endured the cross, despising the shame. Therefore God also exalted Him and gave Him a name which is above every name," where [follow] some annotations pertaining to the same subject concerning the incarnation. 327 On that saying, "He gave Him," etc.; and, "He supremely exalted Him," and other things of this kind which are said concerning Christ. 331 On that saying of Paul, "He sits at the right hand of the Majesty on high, having become so much better than the angels." 338 Examples by which it is declared that this word "better" is used in holy Scripture even of those things which stand far apart from each other, either by reason of nature, or of dignity, or according to the measure of grace. 339 That the saying, "He became better than the angels," is not to be referred to a difference of substances, but to administrations. Which is also said in another way. 347

^A ASSERT. XXI. On the saying of the Apostle, "Consider the Apostle and High Priest of our confession, Jesus, who was faithful to Him that made him." From which it is inferred that the Son is not a work or creature. 355 ASSERT. XXII. On the saying, "Of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone." 367 ASSERT. XXIII. On the saying, "The Father loves the Son, and has given all things into his hand"; and on the saying, "All things have been delivered to me by the Father"; and on the saying, "I can do nothing of myself, but as I hear, I judge"; and on other similar sayings. 359 ASSERT. XXIV. On those things which are spoken after the human manner by the evangelists concerning the Savior, namely, the saying, "He wept"; and the saying, "Now my soul is troubled"; and, "If it is possible, let this cup pass from me"; and, "My soul is sorrowful"; and other sayings of this kind. The authorities of holy Scripture overturning the false opinions of heretics. 390 ASSERT. XXV. On the saying, "The firstborn of every creature." That the Son is not a creature. 402 ASSERT. XXVI. On the saying spoken to the sons of Zebedee, "To sit at my right hand or at my left is not mine to give." 414 ASSERT. XXVII. On the saying, "That they may know you, the only true God, and Jesus Christ whom you have sent." 419 ASSERT. XXVIII. On the saying spoken in Luke, "But Jesus increased in wisdom and stature and grace before God and men." 422 ASSERT. XXIX. On the saying, "But when all things shall have been subjected to him, then the Son himself also shall be subjected to Him who subjected all things to him." 430 ASSERT. XXX. On the saying, "Father, glorify me with the glory which I had with you, before the world was." 458 ASSERT. XXXI. Against those who say that God knows no more about his own essence than we do, but that whatever he himself knows about himself, we also know the same without any difference. 442 ASSERT. XXXII. Testimonies from the New Testament, and their explanations, with syllogisms, that the Son is God by nature; from which it is inferred that he is not a work or creature. 454 ASSERT. XXXIII. That the Holy Spirit is God by nature and from the essence of the Father. And that he is given to creatures through the Son. 566 ASSERT. XXXIV. Testimonies of Scripture in which it is taught that the Spirit is God, and has precisely the same operation as the Son, and that he is not alien to his essence. From these it is also taught that, when God is said to dwell in us, it is the Spirit who dwells. 574 ASSERT. XXXV. Testimonies of holy Scripture by which it is proved that the Son is begotten of the Father, and not created. 618

Book on the Holy and Consubstantial Trinity

CHAPTERS OF ARGUMENTS CONCERNING THE HOLY SPIRIT

ON THE TRINITY

THAT CHRIST IS ONE

ON THE INCARNATION OF THE ONLY-BEGOTTEN

SCHOLIA DE INCARNATIONE UNIGENITI

1396 XV. — That if Christ had not also assumed a mind, the victory over the devil would be of no concern to us. Against Apollinaris. 1412 XVI. — That sinners have a defense if God the Word did not assume the mind, as being weak. 1413 XVII. — Arguments to demonstrate that the assumption of the human mind was rightly done. 1446 XVIII. — The contrary arguments of the heretics are solved. 1447 XIX. — A demonstration that God the Word assumed an intellectual soul. 1451 XX. — That the prophets affirm that the assumed nature was perfect. 1451 XXI. — From the Epistle to the Hebrews is demonstrated the distinction of natures and the union of the Word. 1455 XXII. — That Jesus is called both God the Word and man. 1459 XXIII. — On the ineffable birth of the Virgin. 1459 XXIV. — A summary narration of the things following Christ's birth. 1462 XXV. — A compendious narration of the Lord's miracles. 1463 XXVI. — That Jesus willingly chose the saving passion. 1466 XXVII. — What the cause of the Lord's passion may have been. 1466 XXVIII. — That our salvation was born from the torments of Christ. 1466 XXIX. — From the writings of the Apostle a demonstration is made that the human nature in Christ was perfect. 1470 XXX. — That the form of a servant is similarly called the Son because of the same conjunction. 1470 XXXI. — That there are two natures, but one person of Christ. 1471 XXXII. — That it is pious to speak of a union in Christ, not a concretion. 1471 XXXIII. — That the assumption of our nature into heaven has procured for us the gifts of the Holy Spirit. 1474 XXXIV. — An exhortation to give thanks, and a disuasion from superfluous curiosity. 1473 XXXV. — That it is fitting to call the holy Virgin the mother of God and man. 1478 Various readings. 1479 Analytical index. 1481

TABLE OF CONTENTS of the volume ending on page 1495, continuing from the previous columns printed in the text

ON THE INCARNATION OF THE WORD OF GOD, THE SON OF THE FATHER

ON THE INCARNATION OF THE LORD

THE END OF THE SEVENTY-FIFTH VOLUME. Paris. — From the Press of J.-P. Migne.