faltering, or even broken: although through A the grace of God and his protection, which works within you, the gates of hell, which are the mouths of heretics, shall never prevail against the faith, nor be able to overthrow it. Wherefore, with the peace of the Church restored, may it be granted that we send up our accustomed prayers to God for the common salvation of all and for the welfare of your kingdom, peacefully and catholically, and with a concordant harmony of hearts. Amen.
Matth. xvi, 18.
ANNO DOMINI DCL.
THEODORUS RHAITUENSIS.
NOTITIA.
(Galland. Vet. Patrum. Biblioth. XIII, p. iii.)
Theodore was a monk and presbyter in the monastery of Raithu; he was also a friend and contemporary of Saint Maximus. Fabricius places the laura or monastery of Raithu near Elim, or the seventy fountains, in Palestine. But it is clear that Elim was not in Palestine, but in Arabia near Mount Sinai; nor were there seventy fountains there, but twelve fountains and seventy palm trees. Therefore, Augustinus Lubinus more correctly locates this region near Egypt, whose inhabitants Ptolemy calls Ratheni; the Menologium of Basil, however, places it near the Red Sea. Theodore wrote his *Preparation and Exercise*, etc., which Allatius calls a dogmatic oration. It was published in Greek and Latin with the version of Theodore Beza at Geneva in the year 1576, and at other times: with the version of Robert Balfour, and indeed more corrected from a manuscript of Petrus Stella, at the end of Gelasius Cyzicenus in the year 1599, at Paris: finally, with the version of Turrianus, the oration is published in Ducæus and in the *Bibliotheca Patrum*. One should compare Cave on this Theodore, as well as Fabricius. He is entirely a man dedicated, as it were, to refuting the erroneous opinions of Manes, Nestorius, Paul of Samosata, Apollinaris, Mopsuestenus, Eutyches, Severus of Antioch, and Julian of Halicarnassus. If we believe Fabricius, Photius does not seem to have thought much of our Theodore. We have received this little work, already begun by Gallandius but not yet finished in print.
SECOND NOTICE.
(Ex Leonis Allatii Diatriba de Theodoris apud Ang. Mai Bibliotheca nova, VI, p. 149.)
Theodore, a presbyter in the monastery of Raithu, wrote a preparatory commentary or exercise for him who desires to be taught what was the mode of the flesh assumed by God, and of the dispensation, and in what manner it was accomplished. Also, what things are built up by the disciples of the Church against those who think less correctly concerning it. Moreover, by this writing he overturns the opinion of Manes, Paul of Samosata, Apollinaris, Theodore of Mopsuestia, Nestorius, Eutyches, and others. The title in Greek is: This book
A *On Nature and Essence*, [begins]: "The name of essence, I speak of the very designation and appellation." [There is] also another, with the title: *A Brief Explanation and Account Concerning the Tripartite Soul*, [which begins]: "That there are three parts of the soul: reason, spirit, and desire." This latter work, however, in some manuscripts is attributed to Stephen of Nicomedia, and in others to John Damascene. Possevinus thinks that what Gennadius writes in his catalogue about Theodore of Antioch should be referred to this Theodore; but he clearly confuses [Theodore] of Mopsuestia with the Raithuite, for, as we have seen above, what Gennadius reports about the Antiochene refers to [Theodore] of Mopsuestia. Nor do the epitomizers of Gesner divide this Theodore from Theodore the Presbyter of Raithu with any better judgment. The little book of Theodore the Presbyter of Raithu against the heresies that attacked the hypostatic union of the two natures in Christ was first published in Greek, and rendered into Latin by Theodore Beza, in quarto, at Geneva in 1576.
He wrote, furthermore, many other things by which he confirmed the Catholic dogma. His B *Dogmatic Oration* is praised, and some things are cited from it by John Veccus, Patriarch of Constantinople, in his *Epigraphai*: "Theodore the Presbyter of Raithu, in his *Dogmatic Oration*, of which the beginning is: 'I think it absurd, and I have rightly considered this...'" [Veccus writes:] "Theodore the Presbyter of Raithu, in his *Dogmatic Oration*, the beginning of which, etc." From the same [work] items are cited in chapters 2, 4, 5, 6, and 7. However, it is noted in the margin by someone—I know not whom—that: "That the Son is the mouth of the Father. Seek [this] in the *Dogmatic Oration* of Theodore the Presbyter of Raithu, of which the beginning is: 'I think it absurd'; but know that the discourse containing this present usage is inscribed in some books as [being by] Saint Anastasius." [The Latin text says:] "That the Son is the mouth of the Father, I seek in the *Dogmatic Oration* of Theodore the Presbyter of Raithu, whose beginning is: 'I think it absurd.' Nevertheless, know that the oration containing this present dictum is ascribed in some codices to Saint Anastasius."
To the same person is also attributed the work C *On the Orthodox Doctrines of Truth According to Us*. John Veccus, in *Epigraphai*, chapter 1, [writes]: "Theodore the Presbyter of Raithu, theologizing *On the Orthodox Doctrines of Truth According to Us*, says: 'Of the body, etc.'" [The Latin text says:] "Theodore the Presbyter of Raithu, discoursing on the orthodox doctrines of truth according to us, says: 'Of the body, etc.'" This also is brought into doubt as to whether it is by Theodore, for it is annotated in the margin: "In some books, the inscription has [it as by] Anastasius." Observe, however, reader, that both this [work] on doctrines and the one above—the *Dogmatic Oration*—were one and the same work, and not different from that which was edited by Balforeus in Greek and Latin, as I gather from the beginning of the work. And Veccus himself in the *Epigraphai*, chapter 7, brings forward an opinion from the treatise *On the Incarnation*: "Theodore the Presbyter of Raithu, in those things where he writes a preparation and exercise for him who wishes to learn what is the mode of the divine incarnation, of which the beginning is: 'I think it absurd, and I have rightly considered this.'" [The Latin text says:] "Theodore the Presbyter of Raithu, writing a preparation and exercise for one wishing to learn the mode of the incarnation, whose beginning is: 'I think it absurd.'" And the words brought forward from this work are the same that were cited above from his *Dogmatic Oration*. Hence I conclude, first, that the work edited by Balforeus is attributed by some to Anastasius; second, that that treatise on doctrines and the *Dogmatic Oration* itself were one work; third, that that treatise contained many parts in itself, and that Balforeus published only one of them.
His second oration, *On the Indescribable* [D *Peri agraptou*], is likewise praised. Veccus, in *Epigraphai*, chapter 7: "Theodore the Presbyter of Raithu, in the second oration *On the Indescribable*, of which the beginning is: 'Nothing does the treacherous tongue not dare.'" [The Latin text says:] "Theodore the Presbyter of Raithu, in the second oration *On the Indescribable*, whose beginning is: 'Nothing does the treacherous tongue not dare.'" And in Book 1 *To Theodorus the Bishop of Sugdaea*: "Theodore the Presbyter of Raithu, the most dogmatic, in his second oration *On the Indescribable* says thus: 'We know how to speak, etc.'" [The Latin text says:] "Theodore the Presbyter of Raithu, in his second oration *On the Indescribable*, says: 'We know how to speak...'"
'" A I think it absurd, and I judge that I am right to think so; for it is truly absurd if those who have conspired to defend the falsehood of Eutyches and Dioscorus, and who war against the truth, attack the one, catholic, and apostolic Church of God so strongly and vigilantly that they take care, even while their children do not yet have an agile tongue, before they go to teachers and have learned their first lessons, to whet and instruct them so that they might be able to speak and hear in defense of the dogma which they themselves profess; while we, on the other hand, are so slothful and languid that we do not even strive to know what the controversy of these people against the Church is; and from what beginnings their war against us has arisen; and who their leaders are, from whom they are named. For this reason, one should not think it an idle task to apply study to these matters, nor, just because by the grace and benevolence of God church affairs are in peace, and we enjoy tranquility and quiet, with every heresy removed from our midst and relegated to its own dens, should we immediately be without armor and unskilled in warfare B; lest, if war should suddenly be brought upon us, we be found naked and unprepared and be slain by impiety. "While you are sailing with favorable winds, fear shipwreck," says Gregory the Theologian(5), "and you will suffer less shipwreck, by employing fear as an assistant." Therefore, as the prince of the apostles, Peter, commands, let us always be prepared to
PREPARATION BY THEODORE THE PRESBYTER OF RAITHU
A certain preparation and exercise, for the benefit of him who wishes to learn how the divine incarnation occurred, and what has been said by the alumni of the Church against those who have not thought rightly concerning it.
ready to give an answer for the hope that is in us, with meekness and fear, having a good conscience; in order that we may by all means obtain one of two things through such praiseworthy zeal A: either to save those who separate themselves, by snatching them from this evil separation—as he who is called the brother of the Lord admonishes—or, if not this, at least to stop their mouths with just proofs, so that they may have no time to open their mouths against the Church. And that which is better and more excellent, that we ourselves may know and be fully assured in what faith we stand, and may boast in confessing it, from which it follows that we turn away from those who contradict. I conjecture that, when the time of recompense arrives, those who have knowingly, firmly, and constantly practiced piety toward God will receive a more abundant reward than those who are Christians simply and by custom handed down from their ancestors. For the former are numbered as faithful because they are known to be faithful by chance; but the latter, with understanding and judgment—so that if it had happened that the former, being lazy and not inquisitive, had been born of heretical parents, they would have taken no care to shed their paternal impiety; so greatly is it worthy of blame to be ignorant and to refuse to learn. Therefore the Scripture says: "He who despises wisdom and discipline is miserable; but he who loves discipline B will find knowledge with righteousness." In order that what is said against our adversaries in the present work may become easy for the reader to grasp, I have deemed it necessary to write a few things by way of introduction, taking my beginning from the following:
Opinion of Manichaeus
Manichaeus, the inventor of contrary darkness—or rather, instructed by the power of darkness—feigned or dreamed that the Lord had appeared phantastically alone C and in an empty figure of a human body; so that, he says, He appeared to suffer and to do what He did, and to have suffered as we do, while in reality and truth nothing of this existed; but it was only a vision, and by a false appearance He deluded the men with whom He was thought to have conversed. For this reason he does not wish to speak of two natures in the Lord, but of one only, that of the divinity; because that figure, simulated to deceive, seemed unworthy of the name of human nature.
Opinion of Paul of Samosata
Paul, a certain man who was contemporary with Manichaeus, a Samosatene by race but the bishop of Antioch in Syria, blasphemously preached that the Lord was a mere man, and that the Word dwelt in Him just as in any one from the number of the prophets; whence he said that there were two natures in Christ, divided and without any communion whatsoever between them, D as if Christ were one person, and He who dwelt in Him, God the Word, were another.
These, then, are the first origins A of those who wickedly and blasphemously speak of one nature, and of two, in the Savior Christ: the former to the destruction of His humanity, the latter to that of His divinity.
Opinion of Apollinarius
Not long after, Apollinarius, a certain bishop of Laodicea in maritime Syria, became the author of another madness. For whereas the Arians said that the flesh of our Lord was entirely inanimate, Apollinarius himself said that the Lord indeed took on flesh endowed with a living soul, but did not assume our mind. For he claimed that that flesh did not need a human mind, because God the Word, who had clothed Himself in it, governed it; nor could it contain any other intellectual power besides the divine one; for, he argued, the human mind itself could not endure to dwell with the more powerful and with the Lord. Having posited these things, he asserts that there is one nature of the Word and the flesh, inasmuch as the flesh is imperfect so as to be a whole man, and for this reason, unworthy to be called a nature.
Opinion of Theodore of Mopsuestia
B After this Apollinarius, there immediately arose a certain Theodore, bishop of the city known as Mopsuestia in the land of Cilicia, who, totally contradicting Apollinarius, cast not light insults, but with an audacious soul and fearless heart, cast invectives upon the Lord Christ, calling Him one man among us from the common lot of men, who through progress received the grace of God to be named God, and who, having been baptized in the Jordan in the name of the Father and of the Son and of the Holy Spirit, was held worthy C among others to be the first to receive the gift of the Holy Spirit. Moreover, he said that God the Word, on account of His excellent virtue, dwelling in Him, and according to His own good pleasure, later communicated to Him, for the sake of accomplishment, divine dignity and worship. Having invented these and other such blasphemies, he says that he recognizes two natures in Christ, distinguished separately, held together only by a certain relation. This is the second heresy, which, after Paul of Samosata, wickedly confesses one nature, and two natures separately distinguished D in Christ.
Opinion of Nestorius
After these, there arose one named Nestorius, who originated from Germanicia in Syria. He became a cleric of Antioch, which is situated by the river Orontes, and presided over the Church of Constantinople. He, in turn, wickedly abused the term "two natures" in Christ, just as his predecessors Paul and Theodore had: for he does not affirm the number of two natures so as to signify the truth of the divinity and the humanity in Christ without change,
A but so as to use that number B deceitfully to intimate two persons, taking the appellation of natures in place of persons maliciously. Crafty and malevolent as he truly was, he introduced the forbidden term of persons under the overt name of natures, so that with him Christ was one thing, and God the Word another, in accordance with the error of his fathers; for he was a son of the Cilician, and a descendant of Paul of Samosata. And for this reason he waged an irreconcilable war against the venerable Virgin, paying no respect to the Mother of God and most pure Mary, as Mother of the Lord, but rather like a proud and impudent slave, denying his own Lord and reviling his own Lady, begrudging her not so much the title of Theotokos as the title of God for the One born of her. This Nestorius, then, being the third, claimed this for himself, having become the patron of this Jewish heresy.
The Opinion of Eutyches
Of the contrary faction, that of Manes and Apollinarius, a third champion arises again, Eutyches, who was head of a certain monastery near Constantinople. Because he did not wish to confess that the flesh of the Lord was of the same substance and nature as ours, he denied that two natures were preserved in Christ along with their union. He did not only this, but also fabricated things that were monstrous and absurd; he said that the body of the Lord had been brought down from heaven, and that God the Word, when He had put on the body from heaven, had C passed through the Virgin as through a conduit, so that He might seem to have been born of a woman, although He had not been born. This was the teaching of Manes, and indeed even more imaginary than that. And thus, with a distorted heart, he professed one nature in Christ. Since, therefore, there are two parties—the one of Manes, Apollinarius, and Eutyches, and the other of Paul, Theodore, and Nestorius—the former ignorant- D ly positing one nature in Christ, the latter positing two, warring against each other: the Catholic Church, rejecting the base transformations and impious aberrations of these men to either side, walks in the middle between both by the royal road, not inclining toward that which seems to lean to the right, nor toward that which plainly tends to the left. For she does not simply profess one nature in Christ, as Manes, Apollinarius, and Eutyches do, but rather "one nature of God the Word incarnate." By adding "incarnate," she declares the nature of the humanity which the nature of God the Word assumed, and along with which He became one Lord Jesus Christ; nor did the nature of the Word itself become anything other than its own self, nor did it lose those things which befit it, even though it assumed flesh—yet it did not assume flesh simply (for this the Arians say), but ensouled flesh. And not ensouled merely (for this again is the teaching of Apollinarius), but endowed with a rational and intelligent soul; nor did it dissolve the nature of man which it assumed into itself, nor did it change that very nature, so as to move it outside its natural and substantial
definition and reason, nor did it consume it, as fire consumes wax. So that the whole definition which declares these things is thus expressed by the pious and the Catholics: One nature of God the Word incarnate, incarnated having been animated by a rational and intelligent soul. On the other hand, the ecclesiastical teaching does not approve of our saying simply "two natures" in Christ, as Paul, Theodore, and Nestorius did, but rather "two natures substantially united." By this addition, it excludes every thought that divides them, as well as all those who in any way attempt to separate so admirable and supernatural a union. And it not only says "two natures substantially united," but also united by way of a hypostatic union, inseparably and inconfusedly. B
Explanation of the definition.
This definition of the dogma, when it says "two natures," signifies the diverse substance of the two natures that have come together, namely, of the divinity which assumed, and of the humanity which was assumed. When it says "substantially united," it signifies that the union of the two natures is not to be understood as being according to a benevolent affection, or any other notion of relationship, but that they coexist and are joined together in their very substance, subject, and reality. When it says "by a hypostatic union," it signifies that the humanity was not formed first, and that the divinity then entered into it, but that it was united to the divinity at the very moment of its coming into being. When it adds "inseparably and inconfusedly," it signifies that the natures which have come together have undergone no change through the union, but rather that this union has been preserved always and in the same way, and that each of the natures remains without any diminution in its own substantial definition and reason. The definition of the Church, therefore, by these kinds of additions, which cannot be subjected to calumny, removes from its midst those who wander from either side, C and it gives no place to those who wish to calumniate the truth. For if someone who is eager to divide attempts, through the confession of two natures, to bring in two hypostases—that is, two persons—he is refuted not only by the aforementioned additions, but much more by the other definition of the dogma, that, I mean, by which it is said, "One nature of God the Word incarnate."
This definition clearly shows that the humanity of Christ would never have been known as subsisting in a hypostasis at all, had the divine nature of the Word of God not entered into the virginal womb and, in an inexplicable way, formed and made this nature for itself out of the Virgin herself; so that the nature assumed would not even have had the very first principles of its divine incarnation without the substantial and natural indwelling of the nature of the Word of God which was assuming it. And what do I say of the "principles of divine formation," or incarnation? Since not even the blessed Virgin herself would have received the power of fruitfulness D beyond the laws of nature to procreate a son, were it not for the advent
A of the Word to this end? How then could that humanity in Christ, which never subsisted in its own distinct hypostasis B by itself, but which received its being and subsistence in the Word of God who assumed it, ever be called a hypostasis, or possess a person independently self-subsistent and recognized in part? It is truly false and vain to confess these things and to seek two hypostases or persons in such a work of salvation; unless, perhaps, someone honors and kisses these things with his lips, while his heart is far removed from them. So, if anyone wishes authentically and ecclesiastically to confess two natures in Christ, let him accept with open hands and a whole heart the expression, "One nature of God the Word incarnate," as the aforementioned explanations declare. But if, because of this, he thinks that we are confusing the divine economy, as if the incarnation could be understood in some other way, and because he has received the addition regarding the flesh—which is ensouled with a rational and intellectual soul—in a way contrary to the pious understanding, let him henceforth cease to excuse his excuses in sins.
I will speak more clearly: I say that the term "incarnate" can be applied to "one nature" without introducing a second nature, signifying instead a certain change or transformation of the first; just as we say that ice is the nature of water frozen. Indeed, knowing that the nature of water is one, and adding to this the term "frozen," we do not introduce another nature by such an expression, but we have understood solely that a freezing has occurred in that nature through the term "frozen." To this we say that in such effects, such terms are not duplicated; for duplication here creates the meaning of a different nature. For example, we cannot say "an ice-frozen nature of water," because we would immediately signify that the nature of water is one thing, and the nature of ice C is another; just as when we say "wood gilded with gold," for by this duplication we have understood that the wood is one thing, and the gold something else. Thus, then, in this case, when we say "one nature of God the Word incarnate," and add "by the flesh," we have signified the nature of the flesh, and that the divinity itself was not changed into flesh, but remained what it was, and through the veil—that is, through the flesh assumed by it—has appeared to us. Therefore, such a concept is perfectly rendered by this duplication.
But if anyone, again, is a confusor and a mixer, and approves of this definition as if it were in agreement with his own impiety, the additions we mentioned before do indeed strongly repel his evil mind; but much more so does the other definition, which declares that Christ is recognized in two natures, and refutes him as he tries to deceive D secretly and by snares. For this definition openly cries out that the property of each nature has remained firm and unchangeable in the union, so that one can easily distinguish
what is proper to each of those that have come together, and what each provides to the others, and what it receives in return from that which is co-subsistent and compounded with it. This is the mark of an union that is truly unconfused and most pure: to manifest both the common properties of the composite whole and the properties proper to each of the united parts. For if the property is not first known, neither will the community be recognized. For how will there be communion in anything, if each of those participating does not have something of its own? A Consider it thus: It is proper to the nature of God the Word that was assumed to be the Son of God; it is proper to the assumed human nature to be the Son of man. Since these natures are compounded into one, and come together by way of knowledge and mutual union, the [respective] names also come together and are communicated, and both become one Son, of God at once and of man, that is, of God the Father and the Virgin mother; as the blessed Peter said: *Thou art the Christ, the Son of the living God* §; and blessed Paul: *He sent His Son, made of a woman* *. B Therefore, the ecclesiastical doctrine cannot be reproved, which says that the one Lord Jesus Christ is at once both God and man, and confesses two natures in the one Lord Jesus Christ; for "God" is the name of a nature, and "man" likewise is the name of a nature. Since, therefore, the same One is God and man, for this reason the same One is confessed to be one Lord in two natures. Again, because He is the one Son of God the Father and of the Virgin mother—and "son" is a name that signifies a hypostasis or person, not a nature—for this reason, Christ is celebrated by the pious as one Hypostasis of the divine and human nature.
C The Church, therefore, in confessing one person and two natures, walks a middle path: she does not follow the Manichaean on account of the union, recasting the two natures into one, nor on account of division does she sectate Paul of Samosata, by way of human estimation of the united natures, making a plurality of hypostases out of one; for she does not make each nature subsist in separation, nor [does she accept] division without union, or union without division. But [she holds them] at once and in relation to one another; for she divides in a united manner—saying there is one hypostasis, but two natures—and she unites in a divided manner—saying there are two natures, but one hypostasis. It is the contrary of [what occurs] in the theology of the Trinity according to the great Gregory: there, one who divides in person, unites in nature; but here, one who unites in hypostasis, divides in nature. D For there, the hypostases are different but the nature is one; here, the natures are different but the hypostasis is one. If anyone, therefore, according to the mind of the Church, accepts what we say, "one incarnate nature of God the Word," one should also gladly accept that we say "two natures substantially united in Christ." For if, to manifest and signify the human nature, after saying "one nature of the God the Word," one adds "incarnate"—by what logic
does he further refuse to confess two natures, one being that of the God the Word, and the other the human, which he himself affirms by the word "incarnate" that he expresses? Let him count what he confesses, as the great Basil says. But if he blames the number two as something divisive and separating, he should know that such a rejection is not reasonable. For if, as has been said above, the definition saying that there are two natures to be recognized in Christ simply, without adding anything further, had remained silent, it might perhaps have given room for such suspicions, as if he had not clearly set forth his own thought regarding how he knows such two natures to be in relation to one another. But if he adds "united," and in addition proclaims the one hypostasis, he gives no place for slander even to one wishing it. It has been demonstrated, therefore, that the intention of both definitions is entirely the same, and the one is rather an interpretation of the other and not at all contrary to it. And let these things be said now by way of an introduction.
And now, what the discourse was set to relate: how the Church, having thrust aside deviations to either side and cutting for itself a middle and truest path—a certain Severus, having thrust himself into the see of those in Antioch, tried to defend the other party of these like-minded men, that is, that of Manes, Apollinarius, and Eutyches, disturbing as much as he could the peace of the Church. But being cast out by the Antiochenes as a factionalist and troublemaker, he fell like a gale and a storm upon the fickleness of the Alexandrians. Where, when another storm blew against him, he himself became gentler and less turbulent; but those who had been tossed and whirled about by him were scattered from one another, and were divided worse than before. For Julian scattered them, a laughingstock to his enemies, as it is written. This Julian was bishop of Halicarnassus in Asia, a most ardent defender of the Eutychian sect, and in the beginning a crony and friend of Severus; for both had conspired against the truth, but later they began to dissent when a dispute arose between them as to whether the body of Christ should be said to be naturally corruptible at any time or never, but rather that by the union itself the property of corruptible nature had been taken away, as if the two natures had become one and the essential difference of the nature was no longer recognized, as if the better part, that is, the divine, had conquered at the very moment of the union, and in a moment of time had transferred the lesser part to its own property from its natural property. But this doubt and question was common to both Julian and Severus; for both were defending the confusing union.
Opinion of Julian of Halicarnassus
Julian, therefore, thought he would do well if he proceeded wholly in secret and insidiously against the truth, and did not appear to himself contrary and in some way incongruous with it—A for he thought it consistent with the one who speaks of "one nature," not to make it contrary to itself and at variance. Yet where there is no difference, it is most impious to say that the inferior passes over into the superior, that is, the corruptible into the incorruptible. Having reasoned these things, and seeing beforehand not even how the other is contrary to itself, he authoritatively declared the Lord's flesh to be always and in all respects incorruptible. Severus, however, did not approve of these things, as they openly proclaimed dissolution and commixture of natures; nor did he wish to make peace with the Church, which conveniently enumerates natures according to difference and properties, in which the difference of properties is discerned, and whose natural properties are those which exist in the natures themselves; and he considered it both shameless and rash to assent to the audacities of Julian, and thought it amounted to no less than attacking piety with bare head and open mouth.
The Opinion of Severus
From that time, Severus became contrary to himself and to his own lie, and was neither entirely truthful, nor entirely mendacious; but, if I may say so, "pseudo-truthful" (falsiverus), similar to the composite nature which he devised: therefore he fights with himself, and is inconsistent, and foolishly and ignorantly seeks something intermediate between falsehood and truth; which is nothing. For it is impossible to find or to conceive anything intermediate between truth and falsehood. For truth is always central and unswerving, and for this reason firm and equal on all sides and straight: it does not, therefore, receive anything that renders it oblique, and drives it from its state and firmness. But it refutes C whatever approaches it insidiously and attempts to shake its center: which is what we find has happened to Severus. For because, as we have said, he attempted to find some new intermediate thing outside of the truth, which he could not find, he created it himself. For when Severus himself said that Christ was "one nature," and admitted difference in Christ; while Julian posited "one nature," just as Severus, but removed the difference: the truth, that is to say, ecclesiastical doctrine, keeping its own middle path everywhere, indeed receives the difference, but not as Severus does; for it does not know of any single nature that is contrary to itself; for when it acknowledges two natures in Christ, namely divinity and humanity, it also clearly contemplates the difference between them: for divinity and humanity are not the same, even if Christ is one, existing in both, and is both: for even if the composite is one, it is not one in nature, but one by union, as the ecclesiastical herald clearly cries out. But the Church, D not accepting the difference according to Severus, does not, however, according to its own teaching, reject it after the manner of the Halicarnassian. For it knows that the Word assumed true flesh and an intelligent soul, with their own proper qualities: it knows likewise that it is united to the corruptible—
A the immortal—just as the aforementioned Theologian Gregory said.
Gregory says:
Media B therefore remained between both, as we were saying, the immovable truth which rejects what Severus says, that there is one nature and [yet] a difference: for this does not differ from an enigma and a monster. For how will the same nature be two contraries? How will it subsist if it is inherent in it that war should be waged by itself against itself regarding the same thing? Even here it is opportune to recall to memory that which the Lord says, that every house or kingdom divided against itself shall not stand. If, therefore, as the former thinks, one nature is divided into itself, how will its substance exist? C Therefore, according to common sense, and according to the very word of the Lord, the Church acts rightly, which does not accept one nature fighting against itself and contrary to itself, according to the thought of Severus, full of inconsistency and contradiction, nor does it utterly cast out the difference according to Julian. For if Christ is, according to the latter, one nature, and he does not accept substantial difference in any manner; it is necessary for him who affirms this to confess one of two things: either that the Lord is mere man, and the divine things which are said of him are not to be said as of him who is God, but that those things were done according to a divine power which was other than him and working in him; or [that he is] God alone, D and that Christ was not made man, and that the human things which are said of him were not suffered as man, but as God in his one nature: or, if [it is] neither of these, it will be necessary to say of him that he did what he did—whether divine or human—by a false appearance and only as it seemed; or that the entire evangelical history is altogether false, and Christians are deceived in vain, and vain—as it is said elsewhere—is the hope in Christ. So that it may now be timely to say what Paul says: "Then our preaching is vain, and we are found false witnesses of God, because we have testified against God that he raised up Christ, whom he did not raise."
Vain in truth are such arguments, and an overthrow of the faith, as Gregory the Theologian says. Altogether, therefore, it is demonstrated that the only opinion of the holy and catholic Church of God is true, and that nothing can be contradicted, nor can it be refuted. For when it wishes to show how, out of divine charity towards men, the Word of God condescended to us to assume flesh, it confesses the one incarnate nature of the Word of God; which from eternity and without beginning was in God the Father; and later, for us and for our salvation, was made man, and "took hold of the seed of Abraham," and was "made like us in all things, except only sin." When, however, it wishes to display those things in which Christ consists, and which Christ wishes us to contemplate, two natures
confessing two natures substantially united, and A thereby demonstrating the greatness of the glory and compassion of God, who, because of His love for us, willed our nature to be at once joined and numbered with His own; and thanks be to God for His ineffable gift. And so much for that point. But since Severus insists only upon words, and rests piety solely in terms and sound—though the Apostle says: *For the kingdom of God is not in speech, but in power and truth* (I Cor. IV, 20)—and since, in the view of Severus, he is considered an excellent theologian who is elegantly trained in the categories of Aristotle and the rest of the trifles of the philosophers of the outside world, it is necessary for us to declare in good time the meanings of every term used against the things that Severus says, rendered as needed according to the mind of the ecclesiastical teachers by whom these were accepted, B so that those who read the writings set down below may immediately perceive from the reading itself the force of what is said, lest, if they be ignorant of what the words signify, they be hindered from comprehending the truths contemplated within them.
INDEX OF THOSE PRAISED IN THE WORKS OF S. MAXIMUS
We have published this index at the beginning of the works of S. Maximus, or of our Patrologia, vol. XC, col. 30.ANALYTICAL INDEX OF MEMORABLE THINGS AND WORDS CONTAINED IN THIS VOLUME
(From col. 9 to col. 1026.) The Reader is referred to the numbers in bold print expressed in the text.A Abraham's vision, and his contemplation. 223. Admonitions, their end and utility. 236. The account of them to be rendered on the day of judgment. 237. Adulation, the vice of, or sycophancy. The flatterer’s stage revealed in adversity. Flattery, the ruin of friendship; a painted armor. Flatterers as crows plucking out eyes, and worse than crows. Those who nourish them devour them. Actaean dogs. The height of vices, 565, 566, 567. Afflictions of life, consolation for, 208, 209. Aeschylus, noted for violence toward Sophocles, 618. Affection to be proved by works, 521. Reason does not remove it, but struggles against it, 610. Afflicted, pity for: their greatest affliction is that there is none to pity them. To rejoice in the evils of others is not human, 588, 589. Agathyrsi, the most effeminate of men; communal marriages, etc., 674. Ignorant knowledge, 368. Alexander, examples of his chastity, 539. Of his munificence, 537. Martial fortitude, 541, 589. Taught modesty by sickness, and that he was but a man, 621. Allia, mystically, 369. Amity, God as defender of. To render enemies friends is more pleasant than to take vengeance. Proof of friendship. Friends should endure rebukes, 349. Friend, the same in any fortune. The danger from feigned friends is greater than from enemies. Friends, our treasures; gifts to be conferred upon them, etc., 550. No one who is wicked is truly a friend: with him who is wicked, friendship is harmful, 546. A friend is to be weighed from the heart: the choice of friends; utility and fruit; in a friend, the honorable, etc., 548. Love, a most violent affection of the mind; an excess of desire ignorant of its own limit, 610. The spirit of friends among themselves in divine charity, 559, 560. Love of parents, and obedience toward them. Children never return the debt, just as they do not to God. This is the first piety of Christians, 603, 604. Blind self-love and carnal love are the worst of vices, 686. Anastasius, presbyter, having inquired into the cause of Honorius at Rome, 132. Anastasius, interpreter and witness of the Epistle of Maximus to Marinus concerning the procession of the Spirit; his works on this subject are praised; his effort akin to Athanasius, 69. Writings in Africa, 72, rashly called into doubt, 73. Anastasius Sinaita vindicated in his work on John the Grammarian. On the term *energeia* as applied to Him, and *Operatio*, 124, 125. Gregory on the term *theosis*, i.e., deification, and not *theos* (divinity), as is in the common text, and other senses, 126, 127, 128. Soul, known from its effects. Proof of the soul's existence: that it exists...
A properly, 109. Substance, incorporeal, simple, lacking composition, and rational, 196, 197, 198, 199. Soul, what is it? *Phrenes*, etc., 200. Syllogisms proving the soul to be incorporeal, 239, 240. Soul prior to the body; error of the Greeks, and those who followed them, and of Origen, 278. Maximus does not allow that it exists after the body, ibid. The soul is not the body itself, but that which has a body; nor, because God is incorporeal, is the soul therefore not incorporeal. Image of God, shining with divine gifts; yet by *homonymy* [equivocation]. Mover of the microcosm, as God is of the macrocosm. Of the Origenists, body in body; its movement in a mutable agitation around God, 210, 211, 212. Soul and Mind. Treasure of the soul. The good of the mind, the true good. One must sacrifice to God with the mind. Neglect of the soul. Souls released from the body, all things are manifest to them; whatever is pious and good heads toward God, B; a living and separate substance. Immortal, even in the case of the impious. The care of the mind is greater than that of the body. Soul as leader and emperor, body as soldier. Not death, but an evil life, destroys the soul, 656. The end of the soul's powers, 56; the end of its acts, as being the good and the true. Conjugations of God and the soul, 500. Movement of the soul around God, 501. Firm constancy in the precept of the mind, 636. If it does not move after death and understand, it does not truly exist, 243, 246. Process of the soul in the cognition of the truth. Movement of the mind as reason and prudence, 501, 502, etc. The soul, the Church herself: its powers differ in different people. The mystical decade of the spiritual psalter, 499, 500, 501. The soul studying wisdom, 514, 515, etc. The soul rejoicing in C divine peace in the secret chamber of God. The soul, mystically the Church, 502, 503. The soul suffering divine things, a mirror of divine light, 517, 519, 520. *Antidosis* [communication of properties], without any confusion, 165. Note on the loquacity of Antisthenes, 617. Entry of the Bishop into the church and sanctuary, 508. Entry of the people with the Bishop, 509. Descent of the Bishop from his seat, 516, 521. Arabia, anagogically, 249. Arabs, progeny of Esau, 230. Incursion of the Mahometan Arabs, 310, 311. Arcadius, Bishop of Cyprus, died with zeal for the faith, 75. Diligence of Archimedes in mathematics, 621. Gentleness in reproving: violent discipline clings little to the mind. The one reproving must needs be better, and he himself must not be festering with ulcers. Reproofs to be borne with equanimity, 508, 581. D Heresy of Arius, 76. Aristotle’s trifles about the soul, 216. Arsas the Paulianist, 55. Brought into danger of the degrees [of orders] by Sergius’s epistle to him, 183. The prodigious martial strength of the Athenians at Marathon, 542, 543. Like flutes, which have nothing besides the tongue, 671. The covetous and iniquitous robber is insatiable: poverty is to be alleviated little by little. One must not grow rich from the possessions of others: to provide from the possessions of others is the height of injustice, 601. He to whom his own suffices is the richest of all. Covetous men are voracious birds. Covetousness, the greatest evil in men, 602. *Autexousion* [Free-will] of those things which are spoken in many ways: its different rationale in God and in us, 180.
B Beneficence, Benign. Related to God, and not to be practiced toward those who do not perceive it; he who does good bestows it upon himself; agreeable and mind: he who is the first to bestow is munificent; the ungrateful mind [is one that turns away] from a benefit; discretion in bestowing, 536, 557. The power of beneficence is such that it makes men like gods, 524. Similitude to God, in that He is good and benign. The principle of the Good is infused into all. It is for a strong man and a prince to be benign and mild to the vanquished and the subject. By benignity, the benignity of God is to be conciliated. God is benign even when He punishes. The Good has the character of benefiting the rest. A good neighbor. Good morals are safer by law, 664, 665.
C The piety of Callias toward his parents, 601. True gray hairs are the virtues of the mind. And gray hair learns something: a boy in perception, 654. Whitening hairs already proclaim their departure from there, 635. Chastity praised, 536. Universal chastity, 537. The storehouse of virtue. Chastity in pure seats, etc., 538. A chaste and modest life is the greatest ornament. Its works are to be prepared by virtue, 539. Chastity the strength and light of life, 540. Ejection of catechumens, etc., 511, 512, 516, 518. Charity is one, it embraces the rest in its bosom, 119, 237. It truly shows man to be in the image of God: from the charity of God comes fraternal concord; the end of the incarnation, 220, 221, 222. Charity is *philautia* [self-love], a rival, and its opposite, 222, 561. Inequality being removed, it brings all men together among themselves and with God, 1506 A and renders them like unto God, 223, 224, 229. Genuine charity, friendship; the cause of both, and the rest, 359, 360. One charity toward God and neighbor. Eulogies and duties of charity. Of sacred doctrine and the incarnation, 223. Divine charity and God are synonymous. Virtue is a follower of charity, 226; charity is virtue, 238. Christ. The full confession of the Catholics concerning Christ, 25, 38, 48. Brief confession of the Catholics, 351, 352, 538, 539, 540. Christ made God-man, not man-deified, 56. Deification of nature, 39, etc., 82. Christ is the head and center, drawing all things to Himself, 495. He is the Promised Land, *enypostatos* [existing in a hypostasis], not the hypostasis itself, 522, 523. Christ is all things that we are by nature; the mode of production is renewed, 29, 30, 31, 32, etc. All things of ours were assumed by Christ. His twofold will, twofold operation, 82, 183, 184, 188, 189, etc., 177, 178, 179, 180, 181. Arguments of those who confound, 89, 90. Of those who divide, 91, 92, 94. One will of Christ, the delirium of the Manichaeans, 12, 13, 15, 16. In Christ, natural will is twofold, not *gnomikē* [deliberative] or based on opinion. The human will is imbued with divinity, not that it is itself divine. Its expression, 22, 23. Natural affections in Him were unblamed: a mode higher than the manner of our own, 166. Diminished confession of Christ, a monstrous composition. The betrayal of Christ by heretics is graver than that of Judas, 36, 37, etc. Negation and betrayal of Christ, 366. The number of natures in Christ after the union, 265, 266, 321, 323, etc. Cyril’s expressions on this matter from the *Apology*, 267. "In two," and "one incarnate nature of the Word," not fighting except in the Nestorian sense, 273, 274, 275. Exposition of these, 285, 286, 301. Number of things in Christ, 275, 276, 308. Number divides nothing, 267, 268. It is only an expression of distinction, 270, 325, 328. Number of Nestorius without union; of Cyril, with union; and that is the one incarnate nature of Christ, 271, 272. The name of Christ, one person and hypostasis, not one nature, 277; person, natural to Cyril. The twofold birth of Christ, 287. Saying God and man, he speaks of both natures, 300. Parts of Christ, divinity and humanity, 301. Christ guilty of death, 558. Operation of Christ is not one by way of *epikrateia* [predominance], not by way of instrument, not by way of composition, 31, 32. Not one as of one, 184. The one and kindred operation of those who deify, 43, 44, 45, 51, 52. Exposition of the Fathers’ voice "kindred," as also "one." The voice "of one" used by Cyril alone, 53, 54, 55, 56, 57; those claiming the operation of Nestorius as one operation, 185, 186. The distinct nature and operation or virtue of united things. The "one," like goat-stags: one natural [operation] denied to Cyril, 188, 190, 191. The impious dogma of one will of Christ, to will thus and thus, of the person. One will of God and the saints, 162. Rational will, 163, 168. Not my will, but thine, 33, 34, 35. Discipline of food; mode of taking it: the one good which leads to health. Food of the mind, and of the body, 612. Clemens Stromateus, philosopher of philosophers, and a divine man, 176. Self-knowledge is a provision for the understanding of God; it suppresses pride. Self-knowledge is a difficult thing. To know that you do not know is wisdom. He knows himself who considers himself to be nothing; befitting yourself as an amulet in the halls of kings. A difficult thing, but blessed. He who knows himself, and knows what is fitting for him, and what he can do. Foolish boasting in the name of those things which are not ours. Chilon’s saying, that it is the most difficult thing to know thyself, 693, 694. Common, *ousia* [essence] and *physis* [nature], 313. Goods of concord and fraternal love, 547. Concord of those dissenting in faith is the work of God, 307. Shame of conscience of the condemned, 375. Counsel, consultation or deliberation, 4, 5. Sabellius and Marcellus abused the term "consubstantial": the approved use and understanding of the Nicene Fathers, 314. Habit is a second nature, stronger than nature; its wonderful power even in brutes. It compels one to do, and what we do through prudence, not. It is easier to avoid the beginnings than to cast off a vice already grown and familiar. Habit may make life pleasant, even if it be bitter, 673, 674. Lust for contradicting; strife of words and impudence, audacity, and temerity, a vice cleared of itself, 623, 634. That the body is whatever is created, an agitated error, 238, 259. To be reproved is nothing less than to be praised. One must spare modesty while reproving. To reprove is a matter of gentleness and friendship; to reprove one who is dead is to raise him up. Written reproofs. Men are easy to reprove, not so that they themselves may see their own errors, 551. Cosmas the deacon, accurate faith from heresy and his...
defense, 307, 308, 309. Responses to him, 313. Praise of men, 334.
Gluttony and drunkenness in a spiritual sense, 312. To create, a singular property of the divine nature, 150. Curious persons, hateful to God: the willing sick man is curious, 600. Cyril, one voice, and what is related to it, 57, 58. Intermediate voices, 63, 64, 65. Cyrus, nine chapters promulgated at Alexandria: Sophronius’ works upon them, 75.
D The reproach of the damned, 233. The supreme punishment is to be separated from God and to dwell with those who are hateful [to Him], 217. David’s virtue in both fortunes, 206. The destined building of the Temple; a work reserved for Solomon, 372. Names common to God and to created things, as if equivocal. God is nothing of all things, and is all things, 242. The invocation of God, 210, 211. God’s love toward us: its pattern for us: the highest honor of God, the salvation of the sinner, 376. A God’s leniency, useful and harmful, 637. God is the sole Judge, 525. That which is according to one’s ability is accepted by God, 526. Partakers of the divine nature in Christ, 265. On Deification, the one will of God and the saints: so that it does nothing to harm the faith, 15, 16, 17. Deification, the end of all things, 351, 374. Dionysius the Areopagite, Ecclesiastical Hierarchy, 491. Renowned praises of the man, 526. Discipline, an ornament in prosperity; a refuge in adversity. A man adorned with disciplines is the most beautiful animal. A bitter root, a sweet fruit. To unlearn evils is the best discipline. He who lacks discipline differs in form only from beasts, 583, 584. The rich man at the banquet, condemned because of one feast, 611. Doctrine, superfluous in words, 578. It is safer to listen than to teach. Doctrine must be bolstered by example: the danger of what is heard, if works do not follow. Due to the malice of the hearers, it is often empty, 579. Grief and sadness. It does not behoove a just man to be foolishly sad. B The consolation of grief is the fellowship of mourning. It is often preferred to pleasure: its just cause, 613.
[E] The evils of drunkenness. It drives away God and the gifts of the Spirit; the luxury of wine: the mind becoming darkened by wine-sickness; the wasting away of substance. In the drunkard, wine is both lost and destroys the man himself. Drunkenness, the instigator of madness; to rebuke a drunkard is foolish, 617. The drunkard overturns all things. He who drinks more than three times exceeds, 6, 118. The Church, a type of the world and of God, by reason of universality. Parts both together with it and distinct; some in others, wheel in a wheel; worlds within a world. The Church is not made by hands: the sanctuary; the temple and the nave, 493, 494, 495, 496, 497. Entry into the Church, the closing of the doors, etc., 511, 512. The Church, man mystically, and man, the Church: the altar in him, the sanctuary, the temple. The soul itself apart is the Church; in it, an animal part and an intelligent C part; the power of contemplating and acting, the mind and the word, 498, 499, etc. Ecclesiastical and canonical matters are not to be handled by the laity, especially women. The excellent discipline for those who must handle them, 261, 262, 263. The new Ecthesis, the faith of Sergius, published in Heraclius’ name, not acknowledged by him as his own, 74, 75. Election and purpose, not a simple will, etc., 2, 3. What is election, and concerning what things, 4, 5. Election not to be in the blessed, 9, 10. Election is the faculty toward either side. Election is not in Christ, 13, 14. In Him, as the Fathers say, and as Maximus said. Which is to Thalassius, 14. The rule of the precept of almsgiving, the uniting of nature, in which it was first established: its gifts, by which it may be restored, 228. Elias, in the flesh, with no discord of mind and flesh, 475. *Enousion* (of one essence), 79, 145. *Enypostaton* (subsistent), 79, 143, 144. *Ouk enypostaton* (not subsistent), 111, 112. Essence is the same, not the same as *hypostasis*, and conversely, 316, 517. Bishops, saviors of souls, 58. Bishop and priest, the true image of God, 252. Epicurus’ trifles concerning the Soul, 246. The blessedness of the learned mind. All things are to be approached for it; useful things are to be culled, 584. The highest sweetness of learning and virtue, 587. The reading of the Gospel and other mystical things during the sacred rite, 510, 511, etc., 515, 517, 521. Eucratades, monks in Africa, clear in the faith, 260. Eudocia the recluse, 361.
Eulogius, Pope of Alexandria, on the two natures of the Lord, 145. Eutyches’ heresy, 77. His *synousiōsis* (consubstantiality), 24. The Eutychianists’ expostulation, added to the Chalcedonian voices, "In two natures." The common addition of the Synod of Ephesus and Chalcedon. By Gregory, the Nicene faith is supplemented. One faith for all, more or less explicit, 140, 141, 142.
[F] Divine faith, what it is. Its specimen in Abraham. Faith is not that which cannot be attained. It is the special property of faith not to inquire into the reasons of things. Firm faith in promises. Faith is the parent and crown of virtues; the same is root and foundation. Faith alone encompasses the incomprehensible, 652, 653. The Catholic faith alone does not suffice for salvation, 287. Exhortation to it and to virtue, 288, 289. The Catholic faith is for God and Christ, 76, 77, 78. The symbol of faith, 513, 519, 520. Confirmation of the faith, the onslaught of enemies against it, 312. The faithful, as servants; as mercenaries; as sons, 523. Fraternal friendship, 550. Fortitude of soul, even in bearing adversities. A related vice, audacity and temerity (*tharsos* and *thrasos* in Greek). Dangers are not to be entered into rashly, 341. Frugality, a short and delightful path; a life contracted to its own stipends; a firm fortress; sufficient provisions, 573.
[G] The audacity and temerity of the Gauls, 542. The customs of the Gentiles, 674. George [or as others have it, Gregory], prefect of Africa, zeal for the Catholic faith: his diligence in restraining the Severian nuns and in bringing them back; dispelling the suspicion of heresy from Martina, etc., 259, 261, 262, 263. A man shining with apostolic customs, ibid. Vexation from calumny, 334. The excellence of George, prefect of Africa’s virtue; the love of the people for him; his adherence to God, and from that his *apatheia*, 202. The man’s excellent praises; removed from office, 205, 206, 207. Monks’ prayers and vows for him, 318. George, prefect of Africa, notable recommendation; an illustrious man; huge gifts toward Maximus, etc. The comforts of all kinds for the living, tombs and funerals for the dead, the ardor of his faith, etc. His removal was an impiety, 377, 378. A petition to recall him to the province, 579. Repeated praises of the man, 380. The praise of George, priest and hegumen; his studies of the Scriptures; his practice of action; the excellence of his contemplation, etc., 27, 28, 31. George, abbot and priest, famous for his battles with heretics and for every virtue, 362, 364. Pope Gregory, Exposition of the faith concerning the procession of the Holy Spirit to Germanus, Patriarch of Constantinople, 690, etc. The study of gluttony, the root of the evils of life. Feasts, an occasion for gluttony. Bodies stuffed with foods contract diseases, 611, 612, 613. The luxury of the belly, whatever is superfluous, 611. Nothing is so prone to quarrels; in it, there is no discretion of foods, 611.
[H] To favor heretics is hateful to God: where their honor leads; the indomitable stubbornness of men, 261, 262. Inconstant mind; venal faith, 291. The ancient tradition against heretics, 261, 265. Heraclianus, an obscure author and not sufficiently pure, 65, 66, 67. Man, from reason and the sentient part, is like a centaur. Reason is not to be enslaved to the passions; it is given like wings; passions and vices darken it, 668, 669. God, nature, and the world draw man; according to each of these, his gifts are spiritual, animal, or carnal, 251, 252. Man, Scripture, the world: a little world, 506, 507. Honorius, dragged into the part of the patronage of the Monothelites, 75. Pope Honorius’ epistle to Sergius: a Catholic sense, as the one who wrote it interprets it. The man’s lauded faith, 181, 182. Pope Honorius, the defense of one will: a voice related to Athanasius; the exposition of the epistle by which he suffered calumny, in a Catholic sense, 129, 130, 131, 132. Anastasius the priest inquired into his cause at Rome; his epistle falsified by the addition of numerals; the customary arts of heretics, 132, 133. The uncertainty of human affairs. Calamities befall the just, and goods befall the wicked. The sinner is to be mourned in prosperous circumstances; in prosperity, change is to be feared; in adversity, one must be mindful
of better things, 588, 589. Constancy is to be maintained in both fortunes, 590, 591. Inequality of human affairs: the sea vexed by winds; bubbles dissolving; the slippery theater of life. Mortals are like shadows: they are subject to vicissitude, and the powerful are liable to change, 683, 684. The rite of human offerings among the Greeks: there is in them something of the divine and a figure of Christ, 358. It is rigorous, nor does it compel, IV Reg. xxvii.
Humility: how great a virtue; whence it comes. Knowledge of self through the highest contemplation of God, as in Abraham. A strong protection and pillar of the virtues, to which divine charity is a companion, for the containment of the spiritual edifice, 35. The parent and guardian of virtues; its arena is to be exercised in humbler things. Humility resides in the interior sense of the soul. Nothing is so pleasing to God as for one to consider oneself the lowest of all. The grave struggle of humility is beyond human strength. It is advisable to associate with those who are endowed with it. A sublime life, a humble soul, 649, 650.
I *Propriopragia*, the guardianship of God’s gifts in us, 525. An unskilled charioteer. The life of the unskilled is like a dream. In the unskilled, virtue is not to be sought; their error is in the things themselves, 584. Christian imperturbability, 558.
The vice of vainglory and desire, a great obstacle to attaining virtue for mortals. It is an easy deception to think that you are something. It takes away much of what you are from what you wish to seem. How truly was it said: vainglory is an arduous demon to avoid. In political and public affairs, there is nothing apart from pride, 623. Swelling with vainglorious pride and leading the mob: wretched are those who labor at these things, who do not know human nature. Vain pride is the ruin of progress, 624. True glory is the excellence of virtue. He who is in charge should beware lest he be carried away. The glory of the first estate. The fleeting nature of worldly happiness and glory. The flower of the hay and the grass. No one who is studious of that glory which is true easily becomes or remains evil. Virtue is the way to glory, 643, 644, 645, 646. The high spirit of the Indian archer, 615. The unlearned are mute fish; an unlearned man is the heaviest burden of the earth; an unlearned rich man is a golden slave, 585. A soul thickened by gluttony is not fit for the spirit, 611. Brief enmities; long-lasting friendship, 682.
One who is tolerant of injuries is spiritual: one who is impatient of them is animal, 252. To do an injury is worse than to suffer one; to avert an injury is of double glory; to call upon God as the avenger, 544, 545. Gentle tolerance of injuries. The audacity of the aggressor is to be broken by gentleness rather than by force. He himself is to be pitied, with all hatred turned toward the devil, the instigator. The glory of the matter. Sins are washed away, and reward is heaped up. The injury of spit is wisely warded off, 636, 637, 638. The memory of injuries and discord—a vice than which there is nothing worse. We must forgive others, since we ask God to forgive us. What is barely granted by the whole choir of virtues, the remission of injuries may grant. Gifts extinguish the memory of injuries. He who is an object of hatred to men is not dear to God, 680, 681.
Offspring of envy, hypocrisy: there is no vice more pernicious; like rust on iron, it corrupts the soul. The envious man is made more angry by a benefit. Envy is the companion of misfortune; a stain on friendship. The breath of envious demons. Envy is the destruction of those who labor under it, the rust and poison of those who suffer; the most wicked of vices, 657. Envy is the root of death, a nail in the heart. The imitator of the nature of vultures; it is a companion to those of us who use prosperity. The evil of envy is the good of one’s neighbor. Envy is the ulcer of truth, the saw of the soul, etc., 658. The envy of friends is a thing most of all to be avoided. The face of the envious. It takes delight not so much in its own good as in the evils of others. Envy is opposed to honest actions. Not liable to envy are those who use fortune modestly. With an equality of things, there is no malice. Envious jugs. No one is illustrious for the praise of virtue who is not at all attacked by envy, 659.
For anger, there is no excuse if you have been offended. He who restrains anger casts shame upon the author of the injury. Evils of anger. Anger is a blind and most troublesome thing. Silent, when an injury is received, it gives a heavy blow to the author. One should consider as a matter for laughter that which someone provokes more insolently, 592. Iracundia disturbs the eye of the soul. Anger is a violent passion; it must be stirred up against sins. No beast is as savage as an angry man. The roots of anger, 593. Anger, if it does not burst forth in words, becomes a disease; it blinds the reasons of the soul as well. It puts reason to flight; it renders one similar to a beast; it agitates with insane fury. Anger, raging with a quieter mind and keeping rancor, is worse. It is an arduous thing to resist anger; it is the task of a strong man to withstand it, 593, 594. To get used to an angry wife is not useless, 595. Anger is the scourge of God: He does not punish everyone in this life. God’s judgment is according to how we have composed ourselves, 514.
[1510 J] John, abbot, confidential secretary, and to Honorius, himself and to John; an epistle to Constantine, son of Heraclius, in his name; defense of the epistle to Sergius, 181, 182, 183. John, archbishop: see Cyzicenus, 258. The praises of John the cubicularius for his charity, 230, etc. From almsgiving, 228, 229, 231. A serious warning that he should not involve himself in ecclesiastical matters, nor favor heretics, 259, 263. An exhortation to virtue and a holier way of life, 288, 289. John, bishop, praised, 363. John, golden-mouthed, and endowed with the mouth of Christ, 88. John, pope of Alexandria (of the monastery), the zeal for the faith rising up against the dogma of the Monothelites, 183. John, presbyter; the virtue of the man, the very memory of whom might form one toward piety, 213, 244. To him, Maximus’s vows from Africa, 248, 249. John, grammarian, 124. Job, renowned for virtue in both fortunes, 206. A grave expostulation against the Jews, 310, 311. The appearance of the final judgment: the account to be rendered of deeds and thoughts, in the theater of the world itself, 211, 212, 233. The tremendous judgment, which is just, 213. Lamentation of the reprobate therein, 214, 215, 216. Its expectation brings the sadness which is according to God, 252, 253. Consideration of final things and the tremendous judgment, 353, 356, 374. The terror of judgment; the tightening of the need to render an account, to be seized with better fruit. How much one is deprived of Divine Light. According to what we have sown, so will be the future harvests. It is not to be tortured here that is evil, but to be deemed worthy of future punishment. The equal praise of God’s justice. Rivers of fire and rivers of Styx, 641, 642. Julian, catholic scholastic of Alexandria, 336. He who swears frequently takes away his own credibility. One who swears holily has perhaps erred at times. An oath is the parent of perjury. For upright men, probity is greater than faith. In a double case, an offered oath should not be refused; but for the sake of money, or through avarice, to swear is not without the stain of perjury, 621, 622. A just judge is judged by no one: it is more ready to do just things than to follow them, 516. Why the just are afflicted, 588. The equality of justice, 551. True justice is arduous; and right judgment comes from it, 545, 546. The divine severity of justice, 530. The counsels of the young are usually not very safe. Nor does one detract from the young; the cleverness of the young mind is not taken away. The good of youth, 654, 655, 656.
L Things gotten by labor are sweeter; without it, nothing in life is great. The soul becomes stronger through labors and evils. He who flees labor flees blessings. No one has attained praise through pleasures. With alternating rest, labor is sweeter. Nicias, Archimedes, and Demosthenes were strenuous in labor. Exercises are in labors, for bearing evils bravely. Strenuous and lazy people differ in labor, as the pious do from the impious, 620, 621. The military fortitude and spirit of the Lacedaemonians: the boasting of Pyrrhus against them was repressed, 542. Joyful things must be prepared for sad times, 367. The custom of the Latins writing in Latin, the depravations of the Greeks, 71. Praises of men; praises exceeding measure; nothing is praiseworthy unless it shines with the light of justice; nor should that which is our own be held in contempt. He who praises wickedness cheats the remedy of repentance. He who praises evil becomes a companion in punishment to the one doing it. The mob is captured by praises, 638. The praises of the mob are to be despised. Praise is to be bestowed upon the good; one who is present should not be praised, nor should one be disparaged, 639. Sacred readings in the Church; divine canticles; peaceful ones; the reading of the Gospel, etc., 510, 511, 512, 515, 519, 520. Sacred reading is to be instituted, 528. Leo, the renowned Roman pope, to act in both forms, etc., 49. Leo, Pope, all-powerful and all-holy, 88. It is necessary for man to be ruled by law: the mind must be given over to the legislator. Law is imposed upon the mind and body and all members. He who observes laws sends fear away, 666, 667. We are ruled by law and by nature: the latter conquers the former. The law is threefold: of Nature, the Written Law, and of Grace. The scope of the law is to deserve well; for those who are injured by injustice, it is a preserver. The truest laws are those which rely on supreme equity. Laws are the soul of a state; unjust are those who do not use the law. Those who are good need few laws. A popular, praised state is that in which all fear the law as a tyrant. Where there are many laws, much iniquity abounds. Laws are spiderwebs, 667, 668. The universal fulfillment of the law, 590. Free power and volition: *exousia*, 6. *autexousion*, 145, 155, 157. To speak freely, just as is fitting, is for a prudent man, when po
peril of life itself is at stake: life born of laws provides this liberty. The necessity of occasionally criticizing. Neither the sun should be removed from the world, nor freedom of speech from the gathering of men, 619. He who takes liberty away from speech does the same as one who would wish to remove sharpness from wormwood, 620. Children are by nature servants of their parents: the pious diligence of children toward their parents, 604. Lines are more certain, 352. The tongue is slippery toward ruin; not everything is to be believed by it: the overthrow of houses comes through it. Do not receive swallows under your roof. Speak what is fitting, that you may also hear. Be continent in belly, and also in tongue. With many, the tongue outruns the mind. One tongue, double ears. The blow of a sword is lighter than (the blow of) the tongue. The tongue is both good and evil. Of few, many [things to be said], 616, 647, 648. The tongue dipped into the mind, 671. The offices of letters, the incitements of love, 333. Incitements to luxury, 538. Luxury is the wasting of goods on superfluous expenses: ambition is its parent. No true glory comes from it; rather, disgrace is added. The disadvantages of poverty; offense to God. It helps nothing that you have great wealth, 671, 672. [M] Macedonius’ heresy, 76. Magistrate, flight from; it is more difficult to rule than to obey. The perversion of order is the absence of a magistrate. The mark of a magistrate: admiration, emulation; the worst is he who cannot rule himself, 559. The discretion of a magistrate over his subjects. Better that he be himself over his subjects; let him use no wicked ministers; it is better for him to obey fools than to rule over them. The magistrate’s use of a free state and monarchy, 560. To no one who is prudent should his burden be excused, 561. Words of slander are not in themselves heavy; they are the origin of enmity; a grave sin upon them. Even the best is beset by a detractor, 562. Custom of evils, by which a physician might be 549, 550. In great matters, victory, 689. Manichaean figment: one will of Christ, 12, 13, 15, 16. Manna, mystically, 369. Meekness, an angelic virtue, 234. What it is, 292. Mary (St.), truly Mother of God, 237, 231, 309, 334, 344. Marinus the presbyter, and his remarkable gifts and faith, 1, 3, 17. Marinus the deacon, praise of his modesty and humility, etc. Whether (he is) the priest or presbyter, whose *theia hierosyne* is spoken of here, and is frequently so prefixed in other places, 34, 35. Marinus’ estimation of Maximus, 70, 123. Marinus, highly praised monk, 347, 348. Whether he is that Cyprian presbyter to whom so many of Maximus’ Dogmatic works were sent? Martina’s letters in favor of the Severians: turmoil caused by them in Africa; (her) addiction to the heretics; the wavering mind of Maximus concerning her; the stigma of an ill name cautiously shaken off, 259, 260, 261. At the time of martyrdom, documents; God brings the result of it to pass in us, 312. Maximus’ dispute with the Severians in Crete, 24, 25, 26, 361, 367. Modesty and self-abasement, 2, 17, 28, 47, 57, 81, 82, 368, 370. Maximus formerly honored by Pyrrhus. His divorce from him, the cause of the *ecthesis*, 159, 160. Pyrrhus’ modest caution in excusing himself, 343, 346. Letter of Maximus to Marinus the presbyter, deemed supposititious, 67. Defense written to Photius, why he was praised by Photius, 68. To Marinus the presbyter concerning the procession of the Spirit; Maximus’ modesty; akin to the works of Athanasius, 69, 70, 124. Maximus’ faith, that of the saints themselves; boasting of it. Humility; the scarcity of sacred books, 306. Faith explained from the sayings of the saints, 313. Maximus’ supreme modesty and humility, 447, 452. His refusal to write because of it, 527. Excuse to the Sicilians, 58, 59. Maximus attacked by the cavils of the Severians, 333. Anxiety concerning Martina’s faith, 260, 261. His doctrine according to the sense of the ancients. Maximus (to) David Hoeschel, priest; but it is not clear (if he is) the Cyprian presbyter. The illustrious testimony of Margunius, 488. Maximus’ modesty, 490, 491, 492. Physicians’ works of utility. An unlearned physician, and how he extinguishes what strength there is. Medicine for souls is more honorable than for bodies. A perfect physician is one who omits nothing that pertains to the health of the patient; and knows all things that can or cannot contribute to it. Medical instruments. The earth covers the errors of physicians, 651, 652. That a mediocre thing is generally better, 689. Memory and recollection. We ought to remember God more than we breathe. A sign of a religious mind is to remember heavenly things. May he never deflect from the good, whom the forgetfulness of God does not cease to pursue. The memory of death cuts off the appetite for food. The memory and presence of the saints in the reading of the Scriptures. Young and old have little of a happy memory. The memory of God as our judge, 651, 655. Lying is nowhere useful; truth stands in no need of it. To suppress the truth is to bury gold in the earth. A lie heard first is more believed than the truth that follows. An honest lie sometimes approved by Chariclea. He who lies subtracts faith from himself, 625. Menna’s book to Vigilius; the opinions of Sergius and Pyrrhus fighting over it, 181. The book sent in every direction by Sergius, 185. Governance of the mind, 536. The conversion of a sinner through God’s mercy. Examples of divine mercy that make the unequal equal: in the Drachma, in the lost Sheep, in the prodigal son, 26. In the Harlot, the publicans, the Thief, the Persecutor, 257. Other things that move toward mercy, 258. Names for the excellence of the merciful. Goods dispersed, they remain whole to us. A monstrous kind of avarice, not to want to share even what is perishing. The merciful man is like to God: whatever we transmit thither, it is a glorious funeral; works of mercy and almsgiving are greater than all other exercises of a more severe discipline; hands must be extended to the poor; the extension of the hands of the poor itself wipes away evils. The poor is a guide to heaven, even if he is blind. The goods of the poor, by which the rich man is congested, 531, 532. Mercy attached to priests and kings: the common increase of their oil; it is an emulation of God. He who does not show mercy, when he can, is a stranger to the love of God: in showing it to all according to each one’s manner; what you have done redounds to the giver, 552, 553, 554. Monks fleeing their country, for fear of enemies; the same returning, Maximus having been left behind. The weariness of that affair, 62, 365. The rampant spread of the Monothelites on the occasion of wars, 47. Their opinion concerning Christ plagued. Piety akin to Arius and Apollinarius, 48, 49, 50. The new opinion of the Monothelites, 59. One operation of one, their fabrication, 60, 61. For mortals, a path continuously toward death, 626. He is a tenacious keeper of justice and equity who thinks it better to die than to live. He is to be followed in the struggle who is born, rather than he who dies. The rite of the Caesonians in that regard, 627, 628. Women using cosmetics; he who does not use superfluous adornment wards off every calumny. Wicked pursuits of women lead to ruin. A bad wife is a punishment for sins. To be under a wife is an extreme disgrace, 631. A husband addicted to women, 537. Conversations of women among themselves are an asp from a viper; it is like falling into fire as into a woman. In whichsoever you lead, there is danger everywhere. What is a woman, in the words of Secundus. A man’s virtue is sufficient ornament for his wife, a saying of Pulcheria, 632. The world is an impostor, 577. The world is man, mystically, 506. The world is destined to perish and to be resurrected; man is a small world, 507. The world is corruptible, as are its parts, 210. Change from evil, and repentance, is itself laudable. There is no disgrace in being changed from vice. A mind changeable to either side is useless for any nobility; light and foolish. A stock always changing its soil; like a cloud agitated by winds, 607. The entry of the mysteries, 512. An exclamation at the end, 514, 516, 518, 519, 521. [N] Nestorius’ heresy, 77. His *tautoboulia* by which the true union and nature in Christ was removed, 19, 20, 21, 103. Nestorian address, 165. Nicene faith supplemented by Gregory, 141. Nicander the bishop, illustrious praise, 46, 47. Nicea’s diligence in labor, 621. Nobility and nobility of birth of parents is nothing of our own, but the virtue of the mind. One origin of the race: mud. The noblest of men are those who despise riches, glory, pleasure, life. Manners of the noble. One virtue, by which one should boast; the rest is fortune. From the good, (come) the wicked, and conversely. Laudable is he from whom the race draws its beginning. Nobility: what it is, and for whom an empty title is fused, 675, 676, 677. *Nous* of the Lord, not Lord, but *thelesis*, etc., 176. [O] Instead of food, want, 612. Slander is to be avoided; there is equal guilt in the listener. Whispering is not to be heard; slander and calumny are to be endured, 563. The evil of it is more grievous than the force of an enemy; the slanderer is a *pleonektes*. So institute your ways of life that no one believes the detractor, 564. The virtue of eyes; their reciprocal gaze. The eyes are the conciliator of friendship, 610
Phronesis* (prudence), its incarnation, and the mode of union. Dispensation, 23, 24. *Oikeiosis* (appropriation) and arrogation in Christ, 129. Of what sort the passions are in Him, *ibid.* *Oiera* (holy things) mystically, 567. *Homoousion*, 79. *Homohypostaton*, 79. Operation (energy) as one, of the Monothelites, 107, 108, 109. Operation as the primary property of nature. The multiplex operation of the Monothelites, 112. The twofold operation of the Catholics, 113, 114. Operation and power (*energeia*), 154, 136, etc. The operation as one, as of the one, [is] rejected, 184. Two operations in Christ, not three. The Monothelite [view is] the very argument of the Monophysites. The impiety of those saying there is one operation. Nestorius’s one operation, 185, 186. The distinctness of united things, and nature and operation, 187. Cyri’s one operation; of the one, Cyril’s sense is the Monothelites’ one, like a chimera. The one natural [operation] denied to Cyril, and the rest of his sentiment, 188, 190, 191. Opinion (*doxa*), with reason and without reason, 7. The Lord’s Prayer, 513, 516, 517, 522. Prayer to God audible without voice; the presence of works is a cry to Him. Things to be sought that are agreeable to God. Let prayer be pleasing, not [just] obtaining, [but] itself obtaining; nothing simulated; constant and persevering; a dispensation of delayed testing, 575, 576. The suppliant’s approach to God [is made] with no intercessors; a loud voice to God; [one should not be] distracted in mind, foolishly talkative, nor delirious; the soul must be stirred to prayer; things to be sought for the salvation of the soul; there is no time not for praying, just as there is none for breathing, 577. Our works and industry are companions to prayer. The prayers and vows of the most wicked, 578. The aim of saying prayer; an index of character, a simulation of works. To speak ornately is evil, because it is harmful. And as iron in war, so in the republic [is] speech. The zeal of orators for speaking well and ornately; not for living, 579, 580. Orators [are] like ships. But these things [were] held at another time and occasion. Origen’s opinion concerning the soul; that the body is more tenuous, and [that the soul] is not in the body with a stable motion of agitation concerning God, 212. The kiss of peace, 512, 513, 519, 520. Affects quieted by leisure and rest are easily tamed. What that quiet and leisure, or vacation is; the mind cannot possess divine things among the cares of the age. Something must be given to quiet and silence. The wise man [is] a deserter, capturing a life free from business, 598, 599. *Ousia* (substance), 145, 144.
P The good of peace; a gift from God. Peace before and after passion, 366. War [is] better than peace that separates from God. By peace all evils are dissolved, 629. Pace the age as one should use it. It is useless unless we ourselves are at peace with ourselves and with God; things making for peace, 554, 555, 573, 574. Peace, with Chosroes perhaps extinguished; how his messenger is to be held. Peace with God as one to be entered into, the zeal for conciliating it, 573, 571. *Paideia* (education), letters, first among the goods of men, 582. Love of parents, and obedience toward them; children never return enough in turn, nor even to God. The first virtue of Christians [is] piety. Parents [are] murderers who neglect the sober morals of their children, 603, 604. Good pastor and teacher, bringing back the sheep, 248. Admonition for holding fast to patience, 365, 366. Fathers approved in the V synod, whose voices are to be followed, 167. The Epistle to the Hebrews asserted to Paul, 586, 587. Paul Monoculus the Severian, 183. Sin itself [is the] cause of evils and disasters; at the beginning it has shame, then renders one most impudent. Its stench puts to flight the guardian angel; the slipperiness of sin, and the difficult amendment, 608. The lust of sin, like drunkenness; hence, a striking conscience, etc. A spark, spreading into a fire. The purpose of not sinning to God: confession of sin. The easy contagion of sin; it is difficult for one to imbue another with virtue, 608, 609, 610. Detection of sin, and shame: a barrier to God for us: he is not far from innocence who has confessed sin. Ignorance of things equal and right in the sinner, easy forgiveness, 610. Inequality is the way for sin; the right of empire and the subject, 253, 254. True perfection (*teleiōsis*), 208. Perfection in speech and life, 354. Peter, an illustrious man, a man of remarkable virtue, gentleness, and learning, 291, 292, 309. [He] commends Cosmas the deacon of Alexandria to the Alexandrian Pope, 307. That tragedy of his by the Mohammedan Arabs and Jews, 310, 311. *Philautia* (self-love), parent of all vices, 221, 222.
*Philonomia* (love of parents), the piety of parents, 604. Philosophy [is] either to be cultivated or held in honor. Greater wisdom, which, according to the custom of the common people, those who have renounced the age have consecrated to God. Philosophy is impregnable. Invincible, God and the angel, and the third, philosophy. The philosopher is immaterial in matter, etc., 58, 585. The discourses of philosophy [are] biting, and then sweet, 619, 620. The fruit of philosophy, that you yourself may do the things you read; philosophy must be taken truly from the soul, 587. Phoenix the fabulous bird; it fights against nature and Scripture, its fable, 297, 298. Plato’s words on chastity, 538. To not receive the penitent [is] the same guilt as to sin, 258. Polemon, disciple of Apollinaris; 90. Prefecture, what the middle [is]: not to be sought, nor obstinately rejected, 205, 206. Consolidation of its removal, 208. Praise of the presbyter, senile prudence, 634. *Proprium*, *hypostasis*, and persona, 313. In prosperous things, change is to be feared; in afflicted things, better things are to be thought of. The hope of vicissitude [is] a subsidy for the calamitous, 588. Nothing is subtracted from Providence: a new providence of life for salvation; no one is so indulgent to himself that God does not care for our salvation more than we ourselves do. The knower of hidden things, He provides for all: He visits with tolerance and cares for, 648, 649. Neighbor, 506. Prudence, *phronema* and *phronesis*. The act by which [it is had]: what [is] its end, and as it were its effect. *Dialogismos*, *endiathetos logos*, 8. Prudence (*phronesis*) [is] an ambiguous word, 533. Prudence in evil. The fountain and root of prudence [is] virtue; [it is] the foresight of things before they happen. Prudence compels nothing not to serve, etc., 554. Not to be affected by shame, if you are evil, removes all force of vice, 633. Beauty is a fragile thing; sought-after ornaments and paints [are] superfluous. True beauty [is] the adornment and decency of the soul; it draws lovers to the soul. The form of the beautiful; kisses, the bite of wild beasts, 610. Praises for Pyrrhus, when he was presbyter and hegumen, 343. The heresy of his one will insinuated, 516. Pyrrhus condemned by the Roman See, to be execrated by all, 173, 175, 176, etc., 188, 189, 190, 191, etc. Evasion, that human operation in Christ has the nature of passion. His pseudo-synod ejected, 191, 194. Convicted by Maximus, brought to Rome; the *Ecthesis* condemned and received by Pope [Theodore], 195.
Q Quality in sacred use, and profane: qualities in God, by proper consideration, 131, 135, 136. For Cyril, quality [is] substance itself, 158. Quality, an accident absolutely, by which there is passion, 523.
R Reason fights against the affects, [but] does not remove them, 610. The end of reprimand and refutation. He is harsh who does not refute. It is better to profit with minor pain; the utility of reprimand; sweeter in its own time as a grace, 618, 619. The morals of a king and a tyrant; a king [is] second from God, reigning not for himself, but for God; the necessity and utility of regal power in the present state of life, 251, 253. True king and tyrant; the heart of the king [is] in the hand of God; from the character of the king, subjects are composed. Kings themselves [are] subject to laws; gods, to those who are on earth, 558. The love of subjects [is] the hallmark of a king. God [is] in need of no one; the King needs God alone, 559. A heavy diadem for a king; the memory of human condition, 560, 561. The utility of hearing sacred things; the angels present and recording; the doctrine of theology and the Trinity through it, 516, 517, 518, 523. Resurrection of the dead to carnal life, the error of certain monks, 241, 246. Laughter is approved so far as it is mild. Immoderate laughter. Prudent anger is better than laughter. Do not wish to make laughter move you. Laughter in serious matters, 677, 678. The Roman See, itself catholic; its power and primacy over all, 76. Praise of the Roman faith, 72.
S The heresy of Sabellius, 76. Priesthood [is] in place of God on earth, in which He himself is conspicuous, as head of the Church, joining members among themselves, 36. The power of the priesthood [is] God-given, like fire to draw all to itself, 48.
A 304. Such are the rays [directed] to draw the eye to itself, 304. The excellence of the pastoral office, 124. Sanctity is a reverence for divine letters. Scandal and turbulence of the faithful, etc., 239, 280. Some [are] of their own accord brought back; others are more obstinate, dispersed through various monasteries, 203. Return to the state of being, 350. Sanctity held and established, as [it were] a nature, 571. The first Wisdom [is] the way that cannot be restrained; to despise the sapient, [to be] one who in the twists of speech speaks few things, [but] performs many, 782, 585. Wisdom, which is knowledge from God. It is not enough to be experienced in Him with the sapient out of knowledge. This is our possession, erudition; the common thing itself, 586, 587. The wise man, who seeks the wise, 583. One true wisdom, the fear of God. It is wisdom that you know that you do not know. Wisdom [is] constancy of soul in prosperous and adverse things, 585, 586. Craftiness [is] not true wisdom, ibid. B C Scriptura: Scripture, the medicine of forgetfulness, 189. Scripture, a mystic man, 503, 506. The necessity of the Scriptures as an irrigation for the ears of virtue; the spiritual [wine] from them, pouring through the soul, 583. Sculteti, in the judgment of Maximus' works, 481, 485. An old man a child in sense; not every old age has attained wisdom, 634. Venerable old age and more senior in truth. Old age, the winter of life, is rather a bad [thing], a sickly state. A compendium toward old age, never to indulge the genius, 655. Poverty and old age, a double disease, 656. The eulogy of Seatrius, who preceded Maximus in the Mystagogia, 491, 492. Custody of the senses, a prone lapse in them, 525, 526. Sententia, γνοώμη, or decree, 6. Voluntas προαιρετική, 103, 104. The inconstancy of the opinions of Sergius concerning Christ, 182. A presumed edition of faith and the ecthesis. Machinations toward establishing Monothelism, 183, 184. The magnificent praises of Sergius, by Cyrus already having published the chapters at Alexandria, 343, 344. Sergius, bishop of Macarius of Arsinoe, 183. The speech of the mind, and deposited in it, 8. The speech εὐδιάθετος by which we are rational, 155. The composite nature of Severus, in the sense of Apollinaris. Nestorian duplex person, composite person defended, 501, 502; incarnation, through the assumption of the Word by will, 504. The opinion of Severus: a union of qualities in Christ, not of natures, 136. An adherent of Apollinaris, 137, 138, 139. The tradition and ancient faith opposed to him, 261, 245. The manifold eulogy and error of Severus, composed with Nestorius. A union of qualities for him in Christ, not of natures, 18, 19, 20, 21. Severus Aquilo, 21. The disadvantages of the opinion of Severus, a quaternity in the Trinity, etc., 320, 504. The Severian bishops in Crete dispute with Maximus; why they disagree with Leo’s Tome. That something of natural things was inherent in Christ, their opinion; they [are] adherents of Mani, Apollinaris, Eutyches, 24, 25, 26, etc. The error of the Severians, the entire mystery of Christ’s subversion; the number asserted in it, [is] to call the compound blasphemous, 296. Defense of the divergent Severians of the Voice: In Darius, 280, 281, 282, 283. Severianus, bishop of the Gabali, praised, 87. The Sixth Synod [is] for Maximus, the Lateran itself, 71. If it is a true excerpt of it. D To be silent, until nothing better occurs to [the] silence. One must not speak that which you wish to be silent. Silence accumulates, speech scatters [a] treasure; God loves silence above the rest, 306. The foolish and undisciplined know not how to keep silence. The wise man praises God and in that is silent. Silence forbids thirst; the tongue, which one must restrain more difficultly, 508. Silence, a thing most arduous; the times of speaking. A short speech is almost silence. Let him repent to have spoken too often, [not] ever to have been silent, 597. Simplicity, little suspecting injury, 650, 651. Allegory of the Sodomites, and the flight from them; the figure, 500. The quiet and leisure of solitude [is] arduous for beginners; a wandering soul, which does not act with itself. A quiet and private life, more illustrious than any activity of the world. The faith of silence, 599, 600. Sleep is necessary and a relaxation for the unwilling. Sleep [is] a temporal death; the cause of dreams. That sleep may be generated; the image of restorative nature; its ratio [is] equal to death. The struggle with sleep; it takes almost half of life from us. Sleep of a sober head. Destructive mid-day sleep, 615, 616. Dreams and visions, what kind of pursuits of life [they are]. The insane of dreams and the idle. The believer in dreams is inept for all things. Visions of dreams [coming] from God, that we may endure more mildly. One observing dreams is like one following a shadow. Demons in dreams mock, 679.
1516 Sophronius Clavus comes to Africa; he detested the Chapters of Tyre, 73. Sophronius vindicated from the calumny of Pyrrhus, 183, 184. The outstanding eloquence of Sophronius the abbot; the abundance of sacred books, 206. Hope, the safety of those watching; one must hope in the one Lord. Hope in human things [is] fallacious and slippery, in God [it is] firm. The good which we await here, affliction. Hope turned in the contrary direction [is] a bother. Hope [is] the chastiser, 620, 650. The procession of the Spirit—it is also from the Son, [or] through the Son; one cause of the Son and Spirit, or author, the Father, 70, 75, 74. The note of Joan. Beccus, ibid. A T Temperance, the companion of health; the pursuits of men contrary to it, 612. The praises of Thalassius, 570, 571. Theodorus the chancellor, 29. Theodorus the deacon, the synodic of Patriarch Paul, a Monothelite, 116, 117. Theodorus of Mopsuestia, the teacher of Nestorius, 91. Theodorus of Pharan, the ensign of the Monothelites; his examined book; personal operation, 71, 73. The praises of Sergius, 183. Theodorus the presbyter in Mazarius, 134. Will, natural and gnomic, 81; natural will, 82, 153, 154. Theodosius, the author of the Theodosians, a heretic, 9. A brief complex of theology affirming and denying, 492, 495. Theopemptus, the Catholic scholastic of Alexandria, 538. A man of George, the prefect of Africa, 532. Thomas, 571. Thomas, the Severian bishop, dear to Martina, 260. The humanity of the Thanneri, 661. The fear of the Lord, and intellect, 318. The spiritual ape, showing off the fear of the Lord with a pretense. Good intellect; spiritual mind. For the sake of outward show, the theology of demons, 319, 530. The fear of the Lord is like a nail: one must begin from fear. One fear, that we may not fear anything more than God. The exquisite gifts of fear; through it is the security of the soul. The one fearing God is afraid of nothing. Fear is like a sunbeam in the soul. The beginning of virtue. Not that one must abstain from sins, but because it is honest, 605, 606. Timotheus, the author of the Agnoetae, 90. Timotheus, the companion of Polemon, an Apollinarist, 90. Trisagion hymn, 515, 519, 520, 521. Sadness according to God is excellent and convenient, 251. The causes and moments of this, 252. The progeny of the same, and consequences, humility, meekness, charity, etc., 253, 251. Signs, ibid. No one can be immune from sadness. Sadness is the companion of pleasure. Most miserable of all is he who, having obtained goods, is tormented by a sick mind. May you be without pain and sadness, as a cultivator of virtue; consider evil things to come, as if they had happened, 614. Unitio essential, hypostatic, relative, confused, 79, 80, 115, 116. Verbum [Word], in place of seed, and the seed itself in the incarnation, 319, 344. Truth, a thing most sweet to hear; to speak is more pleasant than to hear, 637. A good neighbor, 603. The widow’s two mites, 526. The copper [coin] itself accepted by God, 527. Drinking of wine; its measure, one necessary for the body, 219. The immature speech of the Virgin, her defilement, 538. Adult and Christian virtue is sufficient for itself, 202, 203. One true good, other things are to be held as secondary, and to be permitted to God, 201, 205. Example, the beggar Lazarus, David, Job, 206. The possession of virtue; utility is a companion; virtues are excellent, 529. Virtue is arduous; constant; praise, its incitement. The constant insistence of virtue; the arduousness of preparing it. Virtue is free, 530. The simulated virtue is praised; that it may become virtue; and joy is a companion; one must beware of elation. Virtue not limping; the road to it is arduous, 531. The primordia and foundations of virtue; having it, you have all things, 531. The reward of virtue, the celebrity of the name, 555. The prosperity and honor of virtue. Virtue not having honor is an intolerable vice and shameless. The cultivator of virtue first cultivates truth, 688, 693. Virtue is arduous, nor to be compared with small things.
by labors; the way of vice is prone. It is equally arduous to acquire the good, and once you have acquired it, to keep it unharmed. Among many parts of virtue, they can be lost in a single moment, 647, 688. The immense inclination of vice; it is easy to be steeped in vice; to its allurements. It is easier to not yield to it from the beginning than to restrain its progress, 688. The beginnings of vice must be extirpated, 538. Natural will (θέλημα and θέλησις) is nothing other than A choice (προαίρεσις). Will of such a thing of this kind, βούλησις, 1, 2, 3. Will, θέλησις, 4. Will is not one, of God and the saints in the resurrection; it is one, that which they will, 10, 11. One, in the Savior, deification, 15. The proper will of the saints is not thereby done away with, 16, 17. The will (γνωμικὸν) in Christ is agitated; namely, opinion and choice in Him, otherwise than in us, 171. The will (ἐπιτηδειότης) of the Monothelites. Their absurdities from one will. Nestorian voices. Natural will, 172, 174, 173. Will of the divinity alone, in Athanasius, 176, objects, 99, 100. Number is a companion to wills, 101. Natural, not it itself (γνωμικὴ) and arbitrary, nor even this B necessarily contrary, 102, 103, 104. Natural will preserves the things which are of nature, 103, 106. The natural wills acknowledged by the Fathers, 121, 122. Virtue consists in will, not in necessity. Honest, voluntary. The voluntary is firmer and safer; the compelled soon returns to nature. Every reward is of the will of the mind. Sins not from the will, the law easily pardons, 660. The voluntary, which is neither just nor unjust (that is, indifferent). To amend sins through the will is not of a Christian. No one is firm in the good except by free will. A fellowship and selection of good men. Voluntary ruin, 661. The will of the arrogance of the Monothelites: natural and arbitrary arrogance, 117, denied by Severus. On the equivocation of terms, as natural, and as (γνωμικὴ). These being removed, C nature itself is also removed, 24, 25, 150. A lover of pleasures and of God, 532. X Xenophanes of Colophon, a defamer of Homer, 583.
INDICES TO THE BOOK OF AMBIGUA
(The numbers correspond to the pages of the Gudianus book, expressed in larger type.)I.
INDEX OF PLACES FROM THE WORKS OF THE HOLY FATHERS GREGORY NAZIANZEN AND DIONYSIUS THE AREOPAGITE WHICH ARE EITHER ILLUSTRATED OR CITED.
GREGORY NAZIANZEN. Orat. Theol. I against the Eunomians cap. 1 (ed. Bened.), 181 a. — cap. 4, 182 b. Orat. Theol. II, cap. 5, 189 a. and 190 b. — cap. 6, 184 a. — cap. 7, 190 b. — cap. 9, 187 a. and 137 b. — cap. 10, 191 b. Orat. Theol. III, cap. 49, 192 a. — cap. 20, 193 b. — cap. 18, 196 a. Orat. Theol. III, on the Son cap. 2, 203 a. and 105 a. — cap. 6, 201 b. — cap. 15, 205 b. — cap. 16, 206 a. — cap. 18, 106 a. — cap. 19, 106 b. Orat. Theol. IV, on the Son cap. 3, 253 b. — cap. 6, 107 b. — cap. 8, 207 a. — cap. 9, 208 b. — cap. 14, 208 b. — cap. 15, 205 b. — cap. 16, 206 a. — cap. 20, 229 b. — cap. 21, 209 a. Orat. III, on Peace cap. 8, 105 a. and 175 b. Orat. on the poor, love [for the poor] cap. 7, 117 b. and 119 a. — cap. 30, 134 a. Orat. in praise of M. Athanasius cap. 1, 135 b. — cap. 2, 135 b. and 138 a. — cap. 18, 180 b. — cap. 31, 166 b. Orat. on Holy Pascha cap. 8, 210 a. — cap. 13, 212 a. — cap. 14, 243 a. — cap. 16, 244 a. — cap. 18, 246 a. — cap. 19, 246 b. — cap. 21, 249 b. — cap. 24, 248 a. 250 a, 250 b (twice) 251 b (twice) 252 a. — cap. 25, 252 b. Orat. on the New Sunday cap. 1, 216 a. — cap. 2, 255 a. and 253 b. — cap. 5, 167 a. and 253 b. — cap. 8, 254 a. and 254 b. Orat. Funeral in praise of Caesarius cap. 10, 201 a. — cap. 21, 199 b. and 202 b. Orat. Funeral in M. Basil cap. 1, 200 b. Orat. on Pentecost cap. 2, 254 b. — cap. 4, 156 a. and 256 b. — cap. 12, 253 a. — cap. 16, 259 b. Orat. on Theophany cap. 2, 209 b. 212 a. 215 b. — cap. 7, 214 a. — cap. 13, 215 a. — cap. 17, 218 b. Orat. on Holy Lights cap. 6, 220 a. — cap. 7, 220 a. — cap. 8, 220 a. — cap. 13, 221 a. Orat. I, on Holy Baptism cap. 2, 225 b. — cap. 33, 239 b. — cap. 41, 240 a. [error in source: cap 41 should be 221 a] Orat. in Egypt. adv. cap. 8, 221 a. Orat. in Heron the Philosopher cap. 6, 260 a. Epist. to Cledonius p. 87, vol. II, Opp. ed. Bened. 233 b. On virginity p. 172, vol. II, Opp. ed. Bened. 256 a. — Precepts on virginity p. 372, vol. II, Opp. ed. Bened. 261 a.
DIONYSIUS THE AREOPAGITE. Epist. to Gaius p. 593, vol. I, Opp. ed. Ven. 109 b. On Divine Names cap. 2, p. 522, 215 a. — cap. 4, p. 397, p. 365, p. 405, 172 b. 203 b. 263 a. — cap. 13, p. 533, p. 531, p. 534, 172 a. 224 b. 264 b. On the Celestial Hierarchy cap. 15, p. 131, 138 b. On the Ecclesiastical Hierarchy cap. 2, p. 171, 213 b. On Mystical Theology cap. 4, p. 544, 195 b.
BASILIUS on the Prophet Isaiah p. 43, vol. II, Opp. ed. Morell., 123 b.
INDEX VERBORUM
ἄβληχρος, 226 a. ἀβούλητος, 176 b. ἀβούλως, 162 a. ἁβρύνω, 166 a. 260 a. ἀγαθόδωρος, 215 a. ἀγαθοπρεπής, 124 b. 134 b. ἀγαθοπρεπῶς, 122 a. 123 a. 221 b. ἀγαλλίαμα, 216 a. ἀγαπητικός, 241 a. ἀγαπητικῶς, 125 b. ἀγεννησία, 220 b. ἁγιασμός, 118 a. ἁγιαστικός, 204 a. ἁγιοπρεπής, 222 a. ἄγνωστος (ἀγνωστότατος), 211 a. ἀγνώστως, 158 b. 152 a. 186 a. ἀγράφως, 200 b. ἀγωγή, 222 a. 252 b. 258 b. et sæpius. ἀγχίνοια, 259 b. ἀγχίστροφος, 175 a. ἀγωνιστικῶς, 137 b. ἀδηρίτως, 126 a. ἀδιάβλητος, 108 a. ἀδιάγνωστος, 222 b. ἀδιαιρέτως, 112 a. 131 b. 149 a. 224 b. ἀδιακρίτως, 118 b. 161 a. 224 a. ἀδιάστατος, 191 a. 193 a. ἀδιάφθορος, 232 a. ἀδιαφορία, 161 a. ἀδιάχυτος, 111 a. 246 b. ἀδιδάκτως, 174 b. ἀδιεξίτητος, 261 b. ἀδίστακτος, 219 a. ἀδούλωτος, 151 a. 150 b. ἀείβλυστος, 197 b. 245 b. ἀεικινησία, 197 a. ἀεικίνητος, 139 b. ἀήττητος, 155 b. ἀθανατίζω, 255 b. ἀθέσμως, 205 b. ἀθέτησις, 161 a. ἀθλητικῶς, 159 b. ἀθραυστος, 245 a. ἀθροιστικός, 163 a. αἰγυπτιάζω, 154 b. αἰνιγματώδης, 244 b. αἰδέσιμος, 264 b. αἰγίττομαι, 119 a. 126 b. 143 a. αἰσθητήριον, 198 a. αἰσθητικῶς, 126 a. αἰτιατών, τὸ, 149 b. αἰτιατός, 102 b. et sæpius. ἀκαταληψία, 175 a. ἀκαταμάχητος, 174 b. ἀκατανόητος, 123 a. ἀκατάσβεστος, 245 b. ἀκαύστως, 237 a. 268 a. ἀκλόνητος, 126 b. 135 a. 134 a. ἀκολουθία, 192 a. 195 a. ἀκουστικός, 104 b. 198 b. ἀκράτητος, 151 a. ἀκτινοφανῶς, 145 a. ἀλαλήτως, 143 b. ἀλλεπάλληλος, 155 a. ἀλλοίωσις, 135 a. 170 a. 186 b. ἀλλοιωτός, 165 a. ἁλμώδης, 155 a. ἀλόγιστος, 134 b. ἀλυμάντως, 189 b. ἀλύτως, 224 a. ἀλώβητος, 162 a. 211 b. ἅλων, 217 a. ἀμβλυωπία, 192 b. ἀμέθεκτος, 234 b. ἀμεθεξία, 251 b. ἀμείλικτος, 215 b. ἀμειώτως, 215 a. 227 b. ἀμέμπτως, 209 a. ἀμερίστως, 202 b. ἀμερῶν, 202 b. ἀμεσιτεύτως, 222 b. ἀμέσως, 167 b. ἀμετάθετος, 119 b. 150 a. ἀμετακίνητος, 212 b. ἀμετάπτωτος, 228 b. 252 a. ἀμεταστάτως, 185 a. ἀμεταχώρητος, 251 b. ἀμιλλητήριος, 182 b. ἀμφέβαλε, 192 a. 205 a. ἀναγέννησις, 212 a. ἀναγκαστικός, 183 b. ἀνάγω, 145 a. 243 b. ἀναγωγή, 140 b. 195 a. 212 a. 253 b. ἀναγωγικός, 255 a. ἀναιρετικός, 161 a. 187 b. ἀναίτιος, 185 b. ἀναιτίως, 185 b. ἀνακαθαίρω, 233 a. ἀναλλοίωτος, 104 a. 187 b. 211 b. ἀναλλοιώτως, 212 a. ἀναλογέω, 181 a. ἀναμαρτησία, 226 a. ἀναμαρτητικός, 226 b. ἀναμάρτητος, 108 a. 210 a. ἀναμάσσομαι, 138 b. 215 a. ἀναμφηρίστως, 125 a. 232 a. ἀνάνευσις, 213 b. ἀνανεύω, 148 b. ἀνανεωτικός, 226 b. ἀνάπλασις, 259 a. ἀναπλασμός, 203 a. ἀναπόδεικτος, 115 a. 245 a. ἀναποδίζω, 168 b. ἀνάπτυξις, 191 a. ἀνάρμοστος, 183 b. 184 a. ἀνάρτησις, 180 b. ἀναρρυθμίζω, 210 b. ἀνάτασις, 222 a. ἀνατατικῶς, 221 b. 243 a. ἀνατυπῶ, 184 b. ἀναφαιρέτως, 155 b. ἀναφανδόν, 252 a. ἀναχαιτίζω, 156 a. ἀνδρικῶς, 252 b. ἀνδρόω, 114 a. 114 b. ἀνείδεος, 200 b. ἀνείκαστος, 154 a. ἀνειμένως, 245 b. ἀνεκλάλητος, 197 a. ἀνέκλειπτος, 242 b. ἀνέκπτωτος, 145 b. 227 b. ἀνεκφοίτητος, 205 a. ἀνεκφοιτήτως, 227 a. 258 a. ἀνέκφορος, 195 b. ἀνελάττωτος, 214 a. ἀνένδεκτος, 172 b. ἀνένδοτος, 182 a. ἀνενέργητος, 112 b. 120 a. 234 b. ἀνεξερεύνητος, 175 a. ἀνεξετάστως, 175 a. ἀνεξιχνίαστος, 189 b. ἀνεπαισχύντως, 116 a. ἀνέπαφος, 209 b. ἀνεπίγνωστος, 104 b. ἀνεπίδεκτος, 169 b. 228 b. ἀνεπίμυστος, 131 a. ἀνεπιχείρητος, 184 b. ἀνέραστος, 165 b. ἀνερμήνευτος, 158 b. 186 a. ἀνευθύνως, 248 b. 249 a. ἀνέφικτος, 116 a. 175 b. ἀνήροτος, 257 a. ἀνθολκή, 159 b. ἀνθρώπησις, 125 b. ἀνθρωπίζω, 106 a. 125 b. 139 b. ἀνθρωπικῶς, 110 a. 110 b. 111 a. ἀνθρωποπρεπής, 223 b. ἀνθρωπότης, 115 b. ἀνθυπόστατος, 111 b. 112 a. ἀνθυποφορά, 190 b. ἀνιέρως, 245 a. ἀνισότης, 135 a. ἀνοήτως, 186 a. 222 b. ἀνόθευτος, 195 b. ἀνορεκτέω, 107 b. ἀντιθετικῶς, 206 b. ἀντιληπτικός, 139 b. 164 b. ἀντιλύπησις, 177 a. ἀντιμετρέω, 107 b. ἀντιπαραλαμβάνω, 201 a. 214 b. ἀντιπαρεξάγω, 252 b. ἀντισηκόω, 122 a. 135 a. ἀντιστρόφως, 200 a. 207 b. ἀντιτρέχω, 251 b. ἀντίτυπος, 241 a. ἀντίφασις, 112 b. 202 a. ἀνύπαρκτος, 200 a. ἀνυπαρξία, 232 a. ἀνυπόστατος, 204 b. 240 a. ἀνώλεθρος, 109 a. 162 b. ἀξιοπιστία, 198 a. ἀοριστία, 243 b. 257 b. ἀπαγορευτικός, 160 b. ἀπαράβατος, 149 a. 196 a. 211 b. ἀπαραλείπτως, 150 b. ἀπαράλλακτος, 148 b. 173 a. 175 a. ἀπαραλόγιστος, 236 b. ἀπαραποδίστως, 223 a. ἀπαράτρεπτος, 197 a.
A παρατρέπτως, 119 b. ἀπαρέγκλιτος, 136 b. ἀπαρεγχείρητος, 148 b. ἀπαριθμέω, 171 a. ἀπαρίθμησις, 185 a. ἀπαρτίζω, 256 a. 260 a. ἀπειράκις, 163 b. ἀπειρόγνωστος, 172 b. ἀπειρόδωρος, 214 b. 222 b. ἀπειροδύναμος, 172 b. 174 a. ἀπειροδυνάμως, 231 a. 170 a. ἀπεμφαίνω, 183 a. ἀπεργαστικός, 206 b. 258 a. ἀπερίγραφος, 120 a. 151 a. ἀπεριγράφως, 199 b. ἀπερικαλύπτω, el. εὐπερικαλύπτως, 200 b. ἀπερίληπτος, 122 b. 190 b. ἀπερινόητος, 171 a. 207 a. 211 a. ἀπερίσπαστος, 242 a. ἀπλήρωτος, 209 b. ἁπλότης, 205 a. ἀπογένεσις, 114 b. 252 a. ἀπογίγνεσθαι, 159 a. ἀποδεικτικός (ἀποδεικτικώτερος), 140 b. ἀποδιορίζω, 147 a. ἀποθεύω, 139 b. ἀποκατάστασις, 125 b. 167 b. ἀποκτέννω, 147 a. ἀπολαυστικῶς, 122 b. ἀπολελυμένως, 187 a. 196 b. ἀπολύτρωσις, 124 b. ἀπολύτως, 124 b. ἀπομματραίνων, 180 a. ἀπομάχομαι, 150 b. ἀπονεμητικός, 197 b. ἀπονεύω, 138 a. ἀποξενῶ, 129 a. ἀποπεράτωσις, 242 b. 258 a. ἀποπερατόω, 221 b. ἀποπλήρωσις, 132 a. ἀποῤῥαπίζω, 188 a. ἀπόστασις, 262 b. ἀποτέλεσμα, 142 b. ἀποτελεσματικός, 204 b. ἀποτελεσματικῶς, 204 b. ἀπότευκτος el. ἀπευκτος, 117 b. ἀποτυγχάνω, 176 b. ἀποφαντικῶς, 175 b. 192 b. 262 b. ἀπόφασις, 112 b. 114 a. 145 a. ἀποφάσκω, 113 b. ἀποφατικός, 124 b. ἀποκρατικῶς, 195 a. ἀποφυγή, 137 a. ἀπραξία, 212 b. ἀπροαιρέτως, 174 b. ἀπροσδιόριστος, 226 a. ἀπροσεξία, 210 a. ἀπρόσκοπος, 180 b. 249 b. ἀπροσκόπως, 245 b. ἀπροσπαθής, 213 b. ἀπροσπέλαστος, 172 a. ἄπταιστος, 158 a. 160 a. ἁπτικός, 198 b. ἄραβδος, 246 b. ἀραδιούργητος, 236 b. ἀρίδηλος, 259 a. ἀριδήλως, 116 b. ἑρμηνευτικός, 209 a. ἀρρεπής, 176 b. ἀνυσιότης, 162 a. ἀρχετυπία, 201 b. 210 b. ἀρχέτυπον, 200 b. ἀρχηγικός (ἀρχηγικώτερος), 178 b. ἀρχικός, 200 b. 211 a. 225 b. ἀρχιτεκτονία, 212 a.
INDEX VERBORUM
. ὁσάλευτος, 140 b. 246 a. ἀσκέδαστος, 234 a. ἀσπασίως, 134 b. ἀστασίαστος, 105 b. 223 b. ἄστατος, 134 a. ἀστρῶος, 122 b. ἀσύγγνωστος, 105 a. ἀσύγκριτος, 192 b. 123 a. ἀσυγκρίτως, 135 b. 183 a. 186 a. 188 a. ἀσύγχυτος, 107 a. 109 a. 167 b. 207 b. ἀσυγχύτως, 112 a. 112 b. 115 a. 123 a. 131 b. ἀσύλλόγιστος, 172 b. ἀσύμφυρτος, 245 b. ἀσύνετος (ἀσυνετώτερος), 229 a. ἄσχετος, 135 b. 155 b. 157 b. 171 a. 172 a. 186 a. 187 b. 191 b. 203 b. 214 b. 224 a. 241 a. ἀσχημάτιστος, 191 a. ἀτάραχος, 143 a. ἀτελεύτητος, 152 b. 155 a. 171 a. ἀτέχναστος, 196 b. 246 b. ἄτμητος, 165 b. ἄτοπος, 181 a. et saepius. ἀτρέπτως, 227 b. ἀτρεψία, 108 b. ἀτριβής, 117 a. 118 a. αὐθαίρετος, 238 b. 241 b. αὐθαιρέτως, 241 b. αὐθυπόστατος, 206 b. αὐλικός, 155 b. 188 a. 209 b. αὐξητικός, 235 a. αὐστηρότης, 166 b. αὐταίτιος, 120 a. αὐτενέργητος, 185 b. αὐτεξούσιος, 121 b. 129 a. αὐτογνῶσις, 168 a. αὐτοδύναμις, 120 a. αὐτοεπιστήμη, 168 a. αὐτοκίνησις, 120 a. αὐτοκίνητος, 111 b. 238 a. 259 b. αὐτοσοφία, 125 a. αὐτοτελής, 117 a. 120 a. 170 a. 200 a. αὐτουργέω, 106 b. 211 a. 255 a. αὐτουργικῶς, 111 b. αὐτοφιλανθρωπία, 240 a. ἀφαιρετικός, 195 a. 243 b. ἀφαντάστως, 111 b. ἀφάσσω, 240 b. ἄφθεγκτος, 110 b. ἀφθέγκτως, 155 b. ἀφιλότιμος, 105 a. ἀνομοιέω, 150 b. ἀφομοίωμα, 201 b. ἀφομοίωσις, 154 b. ἀφοριστικός, 149 a. ἀφοριστικῶς, 165 b. ἀφραδῶς el. ἀφθαδῶς, 210 b. ἀφράστως, 186 a. ἄφυρτος, 189 b. ἀφύσικος, 217 b. ἀφύως, 240 b. ἄχαλκος, 246 b. ἀχλύς, 160 a. ἀχυρώδης, 242 b. ἀχρηστεύω, 211 a. 223 b. ἀχώρητος, 171 a. ἀχωρίστως, 109 a. 111 a. 113 a. βουλευτικόν, τὸ, 137 a. βράσμα, 159 b. βαρύω, 117 b. βασιλικὴ ὁδός, 250 b. βελτίωσις, 202 b. βόμβησις, 159 b. B Γ γαμικός, 161 b. 223 a. γαμικῶς, 248 a. γεηρός, 111 a. γενεσιουργός, 145 b. 146 a. 167 b. 185 b. γενητὸς et γεννητός, 120 b. 128 a. γενικός (γενικώτερος et γενικώτατος), 110 a. 168 a. γεννητικός, 149 b. 197 b. 210 a. γεννήτωρ, 151 a. 159 a. γεύω, 109 a. γεραίρω, 134 b. γευστικός, 198 b. γήϊνος, 118 b. γλωσσαλγία, 182 a. γνωστικός, 160 b. 170 b. 179 b. 180 b. 194 b. 218 a. 222 b. 255 b. 261 b. γνωστικῶς, 128 b. 137 a. 137 b. 144 a. 145 a. 151 b. 154 b. 168 a. 175 a. 247 b. γονιμότης, 197 b. 204 a. γραφικός, 145 b. 160 b. 216 b. γραφικῶς, 127 b. 155 b. 181 b. γριφώδης, 145 b. Δ δαιμονιώδης, 260 a. δεκαπλασιασμός, 259 a. δεκαχῶς, 216 b. δενδρόω, 135 a. δεσποτικός, 109 a. δηλωτικός, 107 a. 133 b. δημοσιεύω, 182 b. δηνάριος, 157 b. διαβαθείς, 184 b. διαβαθῆναι, 143 b. διαβεβαιόω, 120 b. διαγνωστικός, 144 b. 155 a. 218 b. διάδοσις, 197 b. διάθεσις, 147 a. 165 b. et saepius. διαθρέω, 200 a. 211 b. διάκενος, 203 a. διακονία, 131 a. διακονοῦμαι, 201 a. διάκρισις, 174 a. διακριτικός, 155 b. διακόσμησις, 221 a. διαμορφόω, 245 b. διαμόρφωσις, 110 b. διανοητικός, 136 b. 137 a. διαποικίλλω, 163 b. διαπορθμεύω, 150 a. διαπρύσιον, 130 a. et alibi. διασάφησις, 260 a. διασπαράττω, 245 a. διασφίγγω, 209 b. 223 a. διατιτράω, 220 a. διατρανόω, 227 a. διατρέφω, 159 a. διατύπωσις, 192 b. διδασκαλικῶς, 126 b. 217 a. διεξάγω, 115 a. διεξαγωγή, 148 b. 167 b. 173 b. διεξοδεύω, 191 a. διευκρινέω, 208 b. δικαίωμα, 147 a. διοδεύω, 200 a. διορατικόν, τὸ, 144 a. διορατικός (διορατικώτατος), 136 b.INDEX VERBORUM
διόρθωσις, 227 a. δισκοειδής, 243 a. λισσόω, 256 a. διστακτικός, 251 b. δογματίζω, 106 b. 110 a. 186 b. 187 a. δουλικῶς, 109 a. δωκιανή, 213 a. δόκιμος, 116 a. δομέω, 153 b. δουλοπρεπής, 210 a. δραματουργέω, 143 b. δραματούργημα, 162 b. δραπετεύω, 215 a. δραστήριος, 203 a. δραστικός, 115 b. 120 a. δρέπομαι, 154 a. 252 a. δυσάντητος, 166 b. δύσμαχος, 151 a. δυσώπησις, 151 a. δυσωπητικός, (δυσωπητικώτερος), 188 a.
E ἑβδοματικός, 250 b. 256 b. 257 b. ἐγκαρσία, 212 b. ἐγκατατάσσω, 211 a. ἐθελούσιος, 220 a. εἰδικός (εἰδικώτατος), 168 a. εἰδοποιέω, 111 b. 168 b. 178 b. 189 b. 234 b. 257 a. εἰδοποιός, 110 a. εἴκασμα, 132 b. εἰρωνευτικός, 180 a. ἑκατοντάς, 259 a. ἐκβράζω, 257 a. ἐκδοχή, 109 b. ἐκκρουσις, 166 b. ἐκμιμοῦμαι, 176 a. ἐκπλήρωσις, 135 a. ἐκπρεπής, 134 a. ἔκστασις, 120 a. 122 a. 155 b. ἐκστατικός, 127 b. 199 a. 205 a. ἐκτικός, 123 b. ἐκτινάσσω, 296 a. et sæpius. ἐκτύπωμα, 122 a. ἐκφανής, 163 b. ἔκφανσις, 110 b. 122 b. 211 b. ἐκφαντικός, 143 b. 137. ἐκφαντικῶς, 229 b. ἐκφαντορικός, 261 a. ἐκχώρησις, 122 a. ἑλικοειδῶς, 120 a. ἑλκτικός, 150 a. 197 b. ἐμπαθής, 144 b. 179 a. 218 b. et sæpius. ἐμμελεστέρως, 170 a. ἐμμορφόω, 218 a. ἐμπάθεια, 108 a. et sæpius. ἐμπερίγραπτος, 128 a. ἐμπεριήχητος, 117 a. ἔμπρακτος, 104 a. ἐμφαίνεσθαι, 244 a. ἐμφαντικός, 148 b. 195 b. 217 a. ἐμφέρεια, 229 b. ἐμφερής, 150 a. 176 a. ἐμφερῶς, 160 a. 164 a. 178 a. ἐμφθείρω, 139 b. ἐμφορεῖσθαι, 244 a. 245 b. ἐμφρόνως, 156 a. 157 a. ἐνακολουθέω, 229 b. ἐνανθρωπέω, 114 b. 127 a. 252 b. ἐνανθρώπησις, 151 b. 152 a. 200 b. 235 a. ἐναπερείδω, 179 b. ἐναποκλείω, 190 b. ἐναπομένω, 151 a. ἐναπομόργνυμι, 150 a. ἐναποπνίγω, 142 a. 179 b. ἐνάρετος, 136 a. ἑνάς, 119 a. 120 a. 192 b. ἐνατενίζω, 179 b. ἐνατένισις, 150 a. 151 a. 178 b. ἐνδεικτικός, 127 b. 172 a. ἐνδιάθετος, 139 b. 195 b. ἐνδιαθέτως, 136 b. 154 b. 159 a. ἐνδιατρίβω, 155 a. ἐνδόσθια, 215 b. ἐνεδρεύω, 144 a. ἐνεργεῖν et ἐνεργεῖσθαι, 177 a. 185 b. 187 a. 236 b. ἐνέργημα, 200 b. ἐνηλλαγμένως, 207 b. ἐνθεαστικῶς, 192 a. 196 a. ἐνθεωρέω, 149 b. 202 b. 225 b. et sæpius. ἑνιαῖος, 172 b. ἑνικόν (ἐνικώτερος), 105 a. 109 a. 205 a. ἑνικῶς, 224 b. ἐννεαμηνιαῖος, 255 b. ἐνοειδής, 156 b. 177 b. 198 a. 240 a. ἐνοειδῶς, 109 a. 112 a. 138 b. ἐνοποιέω, 139 a. ἐνοποιητικός, 199 a. ἐνοποιός, 149 b. 175 b. ἑνότης, 145 b. ἐνούσιος, 105 a. 125 a. ἐνόω, 110 b. ἐνσκάζω, 132 a. ἔνσοφος, 104 a. ἔνστασις, 182 b. 258 b. ἐνσώματος, 152 b. ἐνταφιάζω, 200 a. ἐντυπόω, 125 b. ἐνυπάρχω, 205 b. 215 a. 224 b. ἐνυπόστατος, 105 b. 125 a. 204 a. ἐνυφίστημι, 129 a. ἕνωσις, 114 a. ἑνωτικός, 190 a. ἔξαλμα, 105 b. ἐξαπλώω, 242 a. 260 b. 263 a. ἐξεικονισμός, 256 a. ἐξεμπλάριον, 156 a. ἐξεργασία, 211 a. ἐξεταστικός, 125 a. 206 b. ἐξιάομαι, 226 b. 228 a. 243 b. ἐξιλόω, 156 b. ἕξις, 170 a. 193 b. et sæpius. ἐξόδιος ἱδρώς, 239 b. ἐξομαλίζω, 155 b. ἐξομοιάω, 199 b. ἐξουσιαστικός, 192 a. ἐπαγρυπνέω, 155 b. ἐπαναγωγή, 148 b. ἐπαναληπτικός, 234 b. ἐπανάληψις, 225 b. ἐπανάστασις, 159 b. 130 a. 210 a. ἐπανατείνω, 180 b. ἐπανορθάω, 210 a. 264 b. et alibi. ἐπείτακτος, 221 a. ἐπεισκρίνω, 108 a. 253 b. ἐπεξέλευσις, 177 a. ἐπηλλαγμένως, 208 b. ἐπηρεαστής, 230 b. ἐπιβολή, 218 b. 232 b. 262 a. et sæpius. ἐπίζευξις, 207 b. ἐπιθεωρέομαι, 120 a. 168 a. 187 a. ἐπιθυμητικόν, τὸ, 175 b. ἐπιθυμητικός, 198 b. 213 a. ἐπικεκρυμμένως, 142 b. 258 a. ἐπικιρνάω, 140 a. ἐπίκλοπος, 180 a. ἐπιμερίζω, 148 a. 165 b. ἐπίνοια, 212 b. et sæpius. ἐπιπειθής, 176 b. ἐπιπροσθέω, 240 b. ἐπισκοτέω, 138 a. 145 b. ἐπιστημονικός, 129 a. 157 a. 194 b. 202 b. 205 b. 240 b. ἐπιστημονικῶς, 155 b. 168 a. 207 a. ἐπιστημόνως, 116 b. 156 a. 163 b. 164 b. 208 b. 256 b. ἐπιστρεπτικός, 124 b. 148 b. 160 b. 183 b. ἐπισυμβαίνω, 114 b. 175 a. ἐπισυναγωγή, 212 a. ἐπισυνάπτω, 177 b. ἐπισφίγγω, 157 a. ἐπίτασις, 108 a. ἐπιτυγχάνω, 176 b. ἐπιχειρηματικός, 220 a. ἐπιχορηγία, 131 a. ἐρεσχελέω, 119 b. ἐρημίτης, 215 b. ἐρωτικός, 197 a. ἐστοχασμένως, 133 b. 136 b. ἑτεροούσιος, 206 b. 207 a. ἑτερότης, 107 a. εὐαγγελικῶς, 158 a. 220 a. 262 b. εὐγενίζω, 139 b. 140 b. εὐγνωμόνως, 121 a. 153 b. 190 b. εὐγνωμοσύνη, 248 b. εὐδιάλυτος, 254 b. εὐέμπτωτος, 240 a. εὐεπίβατος, 201 b. εὐεργετικός, 173 a. εὔθετος, 231 a. εὔθετος οἱ ἔνθετος, 230 b. εὐθυπορέω, 120 b. 145 b. εὐθυτενής, 182 b. εὐκαθαίρετος, 141 b. εὔκαιρος (εὐκαιρότερος), 211 a. εὐκρίνεια, 150 a. εὐκρινῶς, 148 b. εὐλόγως, 128 b. 243 a. εὐμενίζω, 143 a. εὐμιμήτως, 180 a. εὐπαράδεκτος, 213 a. εὐπαρόδευτος, 140 b. εὐπειθῶς, 161 a. 187 a. εὐπερίγραπτος, 140 b. εὐρύνω, 242 b. εὐστάθεια, 246 b. εὐφώματος, 220 b. εὐχρηστία, 132 a. ἐφεπομένως, 177 a. ἐφικτός, 104 b. 122 b. 140 b. 154 a. et alibi. ἐφιστάω, 103 a.
Z ζωοποιέω, 154 a. et sæpius. ζωτικός, 123 a. 135 b. 176 b. 177 b. 198 b. 236 a. et alibi.
H ἡγεμονικόν, τὸ, 138 a. 143 b. 193 a. 259 a. ἡγιασμένος, 103 a. 115 b. ἠπίως, 181 a.
θανατόω, 147 a. θεανδρικός, 115 a. 114 a. 115 a.
A 1525—INDEX VERBORUM—1526 Thearchikos (thearchikōtatos), 215 b. 253 a. Theēgoros, 224 b. 263 a. Theikos, 112 a. et alibi. Theikōs, 110 q. 115 b. 209 a. et saepius. Theiōdōs, 161 b. Themeliōtikon, to, 183 b. Theoeidēs, 107 b. 122 a. 126 b. 141 a. Theoeidōs, 120 b. Theoeikelos, 214 b. Theoktonos, 146 b. Theologeō, 153 b. 154 a. Theologia, 142 b. 155 b. 165 b. et alibi. Theologikos, 145 a. 146 a. et alibi. Theologikōs, 221 a. Theopoieō, 146 b. Theopoiētikos, 199 a. Theoprepēs, 132 a. 149 a. 160 b. 175 a. Theoprepōs, 149 b. 151 a. 157 a. Theosdotos, 141 a. Theotelēs, 199 a. 226 b. Theourgēō, 109 a. 127 a. Theourgia, 165 b. Theophantōr, 125 b. 203 b. 264 b. Theophilōs, 157 a. Theophoros, 117 a. 173 a. Theophrastos, 221 a. Theatrōn, 105 a. Thespizō, 128 a. 133 a. 183 b. Thespisma, 136 b. Thetikos, 196 b. Theōnymia, 172 b. Theōrētikos, 118 b. 123 a. 137 a. 177 a. et alibi. Theaō, 127 a. 128 b. 194 a. 211 b. Thēsis, 107 b. 122 a. 167 a. 177 b. 193 b. Thiasōtēs, 250 b. Threptikos, 235 a. Thryleō, 122 b. Thymikon, to, 155 a. 176 b. 177 b. Thymikos, 179 a. 198 b.
I Idiazontōs, 202 b. Idikōs, 137 a. Idiotropōs, 217 a. 244 a. Hydrysis, 119 a. 194 a. 119 b. 197 b. Hidrōs kritikos ei hidrōs exōdios, 259 b. Ithynō, 116 b. 161 b. Isbolos, 188 a. Isarithmōs, 189 b. Historikōs, 248 a. Historiōdēs, 263 b. Ischnōs, 163 a.
K Kathagnizō, 141 b. Kathektikos, 119 b. Kathēgētēs, 161 b. Kathylakteō, 179 a. Kathypotassō, 209 a. Kainismos, 151 b. Kainotomeō, 111 a. 112 b. Kainotomia, 224 b. Kakoucheō, 180 b. Kakouchia, 220 a. Kampsakēs, 144 b. Karyatizō, 263 a. Kataglaïzō, 154 a. Katakoros, 210 a. Kataleptikos, 188 a. Kataneuō, 155 b. Katapalaio, 154 b. Katapinō, 260 a. Katasigaō, 157 b. Katasyrō, 210 a. 220 a. Kataschesis, 162 a. Katatryphaō, 118 a. Kataphasis, 112 b. 114 a. 162 b. Kataphasō, 113 a. 114 a. 124 a. 124 b. 162 b. Kataphōtizō, 260 a. Katacharizomai, 181 a. Katexaireton, 152 b. Katexanistēmi, 181 b. Katorthoō, 156 a. 264 b. Katorthōma, 161 a. Kaustikos (kaustikōtatos), 115 a. 215 b. Kenōsis, 109 a. 110 b. et alibi. Kephalaieō, 239 a. Kechōrismenōs, 113 b. Kinētikos, 115 a. 203 b. Klērodotēs, 149 a. Knēthōs, 182 a. Kolastikos, 149 a. 161 a. 257 b. Kompseia, 258 a. Kōpōsis, 248 a. Kosmikos, 124 a. Kosmogeneia, 255 a. Krataieō, 196 a. Kritikos hidrōs, 259 b. Kryphiognōstos, 261 b. Kryphiomastos, 165 a. Ktinnymi, 143 a. Kyklikōs, 216 b. Kyrieuō, 108 a. Kyriolexia, 206 a. Kōdikellos, 215 a.
L Lelogismenōs, 125 b. Lēxis, 128 a. 146 a. Logikōs, 157 b. Logistikon, to, 176 b. 178 b. Logosophia, 143 a. Lōtōsis, 258 a.
M Manikōs, 182 b. Manichaïkōs, 222 b. Maniōdēs, 179 b. Megaleion, 150 a. Megaleourgēma, 163 a. Megaleourgia, 150 a. 160 b. 233 b. Megalophyōs, 138 b. 165 a. Megalōsynē, 116 a. 220 b. Methektikos, 254 a. Methektōs, 152 a. Methodia, 151 a. 241 b. Methormizō, 119 b. Methyparxis, 250 b. Methyparchō, 135 a. Memoiramenos, 171 a. Merikos, 164 b. Merikōs, 172 b. Mesazō, 205 a. Metabatikos, 111 a. Metakinēō, 219 a. Metamanthanō, 119 b. Metapoieō, 153 a. 246 a. Metapoiēsis, 167 a. 252 a. 255 b. Metapoiōn, 152 a. Metaptōtikos, 265 b. Metastoicheiōsis, 252 b. Metenkerannymi, 150 a. Metenklinō, 164 a. Metempsychō, 135 a. Metensōmatōō, 133 a. Metepinēō, 186 a. 186 b. Meteōrismos, 143 b. 178 a. Mēnyma, 165 b. Mēnytikos, 148 b. Mēnytikōs, 196 a. Megalaulos, 104 b.
M (cont.) Monadikos, 112 a. 220 b. 224 b. 227 b. Monadikōs, 105 b. 109 a. 112 a. Monimotēs, 111 b. 128 a. 211 b. 214 b. 227 a. Monoeidēs, 176 a. Monostoicheō, 153 b. Monotropos, 246 b. Monotropōs, 193 a. Monochitōn, 246 b. Monōtatos, 150 a. 152 b. 155 a. 158 a. 175 b. 176 a. 191 b. Morphazō, 247 b. Morphēō, 108 b. 115 b. 125 b. 138 a. 148 b. 156 a. Morphōtikos, 158 b. Mystagōgeō, 192 b. 227 b. Mystagōgia, 160 b. 192 a. Mystagōgos, 261 b. Mystērion, 141 b. 142 a. 152 b. 155 a. 161 b. 162 b. 245 b. et alibi. Mystēriōdēs, 232 b. 253 a. Mystikos (mystikōteros, mystikōtatos), 148 a. 149 b. 150 a. 197 b. 211 a. 253 a. et alibi. Mystikōs, 143 b. 143 a. 149 b. 159 a. 161 b. 177 b. 178 a. et alibi. Mōlōps, 264 b.
N Nekrōtikos, 215 a. Neoktistos, 254 a. Neotelēs, 227 b. Neterōs, 120 a. 126 a. Nomikos, 160 b. 161 b. Nomikōs, 156 a. Nosēleuō, 178 b.
O Olaxizō, 140 b. Okeiosis, 148 a. Oikodomikon, to, 185 b. Oikonomēō, 180 b. 181 a. et alibi. Oikonomia, 111 b. 112 a. 118 a. 208 a. 227 a. 251 a. et alibi. Oikonomikōs, 106 a. Olikōs, 159 a. 172 b. 222 b. Olisthēma, 116 a. Oloscherōs, 165 b. Olatēs, 174 a. 203 a. Omalizō, 206 b. 209 a. Omalismos, 126 b. Omalotēs, 199 a. Omalōs, 150 a. Homogenēs, 206 b. Homoiōma, 210 a. Homodoxos, 238 b. Homodynamos, 220 b. Homotheos, 258 b. Homoiotēs, 197 b. Homoousios, 105 b. 204 a. 206 b. Homousios, 257 a. Homophyēs, 223 b. Homophyia, 224 b. Ontotēs, 165 b. 165 b. Exōpia, 198 a.
opisthiōs, 216 a. optikon, to, 140 a. 155 a. orektos, 119 a. 119 b. orthotomia, 220 a. oristikos, 138 b. 154 a. 185 b. osphrantikos, 198 b. oudolōs, 22 b. 255 a. 228 a. 230 a. 262 b. oudeteros, 259 b. ousioō, 110 a. 111 b. 112 a. 112 b. 140 a. 242 b. ousiōdōs, 106 a. 110 a. 192 a. ousiōsis, 111 a. 230 b. 238 a.
Π pathētikos, 113 b. 115 b. 139 b. 176 a. paideutikōs, 134 b. 148 a. palaiōsis, 177 a. pammakāristos, 132 a. pammigōs, 183 a. panagios, 257 a. panaitios, 251 a. pandocheion, 157 b. paneuphēmos, 248 a. panoiktirmōn, 211 a. panolbios, 145 a. pansophos, 134 b. pantagathos, 131 b. panteleēmōn, 232 b. pantodynamos, 140 b. pantokratorikos, 124 b. 172 b. parabiazomai, 241 a. paragennāō, 152 a. paragōgē, 235 a. 238 a. paradeigmatikos, 127 b. 198 a. 262 a. paradeigmatikōs, 262 a. paradoxopoieō, 230 b. parakatechō, 134 b. 177 a. paraklētōr, 264 b. parakyptō, 241 b. paralelogismenōs, 205 b. parainittomai, 184 b. 196 b. 247 a. parametreisthai, 191 b. parapēgnymi, 149 a. parastatikos, 172 a. 181 a. parasymbama, 260 b. parasyrō, 238 a. paracharattō, 167 a. 183 a. parekbatikōs, 187 a. 234 a. 262 a. paregklinō, 128 a. parektikos, 161 a. paremballō, 144 a. parembolē, 178 b. paremphainō, 178 a. parempherēs, 263 a. parepidēmos, 159 b. parymnētos, 256 a. patrikōs, 127 b. patrotheteō, 142 b. pentadikos, 257 a. pentachōs, 257 a. pepoithēsis, 246 b. periaiō, 242 b. 252 b. peratoō, 155 b. 168 a. periathreō, 149 b. 164 b. peridrassomai, 147 b. periektikos, 110 a. 149 b. 255 a. 258 a. perikompēō, 117 a. perilēptikōs, 137 a. 198 a. periodikos (periodikōteros), 197 a. 198 a. periodismos, 220 b. periopistikos, 186 a. peripoiētikos, 226 b. periptōsis, 214 b. peristasis, 118 a. 174 b. 177 a. 248 b. peristatikos, 241 a. periōpē, 203 a. pēgazō, 141 a. pistāō, 109 a. 113 a. 113 b. plēktikos, 258 b. plēktikōs, 147 b. plērophoreō, 161 b. plērophoria, 145 a. pistōsis, 143 b. plērōtikos, 119 a. plinthourgeō, 219 b. pneumatikos, 104 a. 143 a. 156 a. 199 b. et sæpius. pneumatikōs, 156 a. poiētikos, 124 a. poimantikos, 218 b. poieō, 150 b. 152 a. 192 a. politeia, 153 a. et sæpius. polygonia, 251 a. polypeiria, 259 b. polysēmnos, 253 b. polystichos, 117 a. pompeuō, 260 a. pragmateiōdōs, 193 a. pragmatikōs, 111 b. praktikon, to, 137 a. praktikos, 118 b. et sæpius. praktikōs, 154 b. proairetikon, to, 137 a. proairetikos, 126 b. 149 a. 193 b. proairetikōs, 255 b. proaiōnios, 152 b. proapodeiknymi, 152 b. proapodidōmi, 133 a. 226 a. prognōstikōs, 231 a. prodiatypōsis, 202 a. proennoeō, 230 b. proepinoeō, 105 b. 120 a. 169 a. 170 a. 185 b. 189 b. 227 a. proēgoumenos, 162 b. 222 a. 262 b. proēgoumentōs, 139 b. 147 a. 148 a. 148 b. 159 a. 159 b. 177 a. 190 a. 198 a. 222 a. 231 a. prothelō, 230 b. protheōreō, 156 b. 160 a. prokathēgeomai, 123 a. prokatalēpsis, 190 a. prokrinō, 144 b. pronoeō, 173 a. pronontikōs, 167 a. 205 a. 208 b. 262 b. 264 a. proodopoieō, 200 b. proodopoiēsis, 202 a. proomalismos, 200 a. proorismos, 126 a. properischomenos, 231 a. proporeuomai, 194 b. prosagōgikos, 199 a. prosanapauō, 119 a. prosarassō, 182 b. prosdiatribō, 189 b. prosdiōrismenōs, 125 a. prosedreia, 114 a. prosepitous, 236 a. 239 a. proskirtaō, 118 a. prosknēthō, 182 b. proskynētēs, 130 b. prosoikeioō, 137 b. 176 a. prospatheia, 145 b. 240 a. 250 b. 252 b. et alibi. prosylos, 254 a. prosypakouō, 134 a. prosphantōs, 231 a. protasis, 205 b. 206 a. 260 a. protreptikos, 160 b. protroparadēn, 141 a. proüparxis, 186 b. 232 b. proüparchō, 133 a. 187 a. 239 a. 230 b. proüpeimi, 205 b. proüpokeimai, 207 a. proüphistēmi, 124 b. 130 b. 180 b. 229 a. procharagma, 219 a. procharassō, 156 a. prōtotypōs, 213 b. pyknāō, 145 a. 197 b. pyrakteō, 115 a. 121 b. pyrektiāō, 239 b. pōrōsis, 161 a. 237 a.
P rhētorikōtatos, 117 a. rythmizō, 149 a.
Σ sarkikos, 108 b. 114 a. sarkikōs, 109 a. sarkinos, 197 a. sarkion, 199 b. sarkōō, 100 a. 107 b. 110 a. 114 a. sarkōsis, 107 a. 109 b. 110 b. 115 b. 207 a. sbestikos, 128 a. semnologēma, 182 a. sesigēmenōs, 152 a. sēmantron, 212 b. 213 a. skedasmos, 119 b. 120 b. skedastēs, 219 b. skedastos, 168 b. skiasma, 136 a. 145 b. skirtaō, 148 a. skirtēma, 216 a. sophizō, 127 b. 200 a. spoudaioterōs, 130 a. spoudasma, 188 a. stereimnios, 264 a. sterētikos, 187 b. sterētikōs, 195 a. stēthynion, 178 a. stoicheiōō, 198 a. stoicheiōdēs, 200 b. 257 b. stoicheiōsis, 197 a. stoicheiōtikos, 198 a. stochastikōs, 121 b. 175 b. strōmateus, 126 a. styptikos, 181 a. sugkakoucheō, 155 b. sugkakopatheō, 248 b. sugkalyma, 159 b. sugkalyptō, 220 b. suggatabainō, 108 a. suggatabasis, 108 a. 108 b. 125 b. 214 a. 262 a. suggatabatikōs, 242 b. suggatagō, 110 b. suggatadikazō, 249 a. suggatatheis, 157 a. 209 a. suggataichmazō, 178 b. suggatakrinō, 239 a. suggateimi, 253 b. sugklēronomēō, 199 b. sygkrisis, 173 a. sugkritikos, 155 b. sugchōnnymi, 210 b. sullaleō, 164 a.
A *symbama*, 260 a. *symbasis*, 115 b. 176 b. *symbolikōs*, 163 a. *symmetaballō*, 175 a. *symparalambanō*, 184 a. 203 b. *symmetakerannymi*, 134 b. *symmetreō*, 104 b. *symparadechomai*, 204 a. *symparenylēsis*, 238 b. *sympachynō*, 196 b. *symperasma*, 206 a. *symperilambanō*, 234 a. *symperipherō*, 192 a. *symperiphora*, 263 a. *symperiphorikōs*, 200 b. *sympēxis*, 258 a. *sympodizō*, 159 b. *symproskyneō*, 204 b. *sympheugō*, 219 a. *symplērōtikos*, 201 b. 206 a. 226 a. *symphilosopheō*, 199 b. *symphorēsis*, 242 b. *symphyrsis*, 115 a. *synagōgos*, 124 b. 150 a. *synaisthanomai*, 230 b. *synamphoteros*, 229 b. *synanabainō*, 145 a. *synanakerannymi*, 107 a. *synanaphainō*, 160 b. *synaneimi*, 252 b. 253 a. *synapodeiknymi*, 109 a. *synapokleiō*, 152 b. *synapōtheō*, 178 b. *synarmologeō*, 131 a. 131 b. *syndiaireō*, 208 a. *syndiakrinō*, 123 a. *syndiarrhēnnumi*, 252 b. *syndiastellō*, 202 b. *syndiatemnō*, 132 b. 165 b. *syndiaphtheirō*, 173 b. *syneiskomizō*, 120 a. *syneistodos*, 162 a. *syneispherō*, 204 b. *syneisphora*, 205 a. *synekdochikōs*, 157 a. 184 a. *synekteinō*, 175 a. *synektikos* (—*kōteros*, —*kōtatos*), 124 b. 148 b. 149 b. 154 a. 206 a. 221 b. *synekphainō*, 109 a. 111 a. 112 a. 158 a. 161 b. *synekphanizō*, 158 a. *synekphōnēō*, 208 a. *synempiptō*, 224 a. *synendeixis*, 158 a. *synexalloioō*, 137 b. *synepairō*, 110 b. 145 a. 212 a. *synepitheōreō*, 171 a. 258 a. 258 b. *synepikomizō*, 157 b. *synepinoeō*, 169 a. 170 a. 171 b. 180 b. 214 b. *synepiplekō*, 244 a. *synepiteinō*, 140 a. *synepipherō*, 177 b. *synentygmenōs*, 242 a. *syntheōreō*, 171 a. 217 b. *synthēma*, 213 a. *synistaō*, 197 a. *synneusis*, 223 b. *synnoia*, 189 b. *synnomos*, 211 a. *synolon* (ou to *synolon*), 110 b. 124 b. 163 b. 165 a. 172 b. 187 b. 189 a. 196 b. 215 a. *synomologeō*, 112 a. 204 a. *synoptikos*, 113 a. B *synoptikōs*, 212 a. *synouleō*, 252 a. *syneutiō* [sic], 110 b. *syntelestēs*, 141 b. *syntēreō*, 144 b. 158 b. 159 a. *syntērētikos*, 148 b. *syntomia*, 144 b. *synyparxis*, 250 a. *synyparchō*, 120 a. 171 b. 183 a. *synyphistēmi*, 115 b. 234 b. *synypsō*, 255 a. *systatikos*, 110 a. 111 b. 112 a. 127 a. 168 a. 206 a. *systaurōō*, 146 b. *systrophē*, 240 b. *sphadazō*, 182 a. *scheis*, 137 b. 141 a. 153 a. 155 a. 157 a. 169 b. 171 b. 178 a. 186 a. 190 a. *schetikos*, 149 b. 157 a. 174 b. 176 a. 194 b. 208 a. 221 b. 256 b. *schēmatizō*, 189 b. *sōmatōō*, 104 b. 214 a. *sōmatōsis*, 125 b. *sōstikos* (—*kōteros*), 109 a. 149 a. 226 b. *sōphronismos*, 134 b. C *tapeinōō*, 116 b. *tautotēs*, 107 a. 108 a. 173 a. 224 b. et alibi. *tektonikos*, 183 b. *teleiopoios*, 221 a. *teleiōtēs*, 233 b. *teleiōtikon*, to, 183 b. *telestikos*, 216 b. *telesphorēsis*, 242 b. *tetradikos*, 257 a. *tetrachōs*, 257 a. 259 b. *tithasseuō*, 189 b. *timōrētikos*, 257 b. *tmētikos*, 115 a. *toioutotropos*, 154 b. *tomōtikos*, 197 b. *triadikos*, 172 b. 257 a. *triadikōs*, 105 b. 258 a. *tridos*, 160 a. *trissōō*, 256 a. *trisypostatos*, 105 b. 258 a. *tropologikōs*, 246 a. *typikōs*, 156 a. 164 a. *typōsis*, 184 b. D *hylikos*, 111 a. 147 a. 166 a. *hylikōs*, 139 b. 160 a. *hymnōdos*, 140 b. *apagōgē*, 222 a. *hypalyskōs*, 118 b. *hyparktikkōs*, 231 a. *hyparxis*, 110 a. 114 b et alibi. *hypemphainō*, 150 a. *hypendidomi*, 214 a. *hypexaireō*, 124 b. *hyperagathos*, 150 a. 173 a. *hyperagnōstos*, 163 b. *hyperakontizō*, 151 b. *hyperapeiros*, 105 b. 107 a. 113 a. *hyperarrhētos*, 154 a. 165 b. *hyperbathēnai*, 105 a. 150 a. 151 a. 157 b. *hypereuphēmos*, 104 b. *hyperthetikos*, 257 b. *hyperiptamai*, 151 a. *hyperkyptō*, 241 b. *hyperousiotēs*, 110 a. *hyperousiōs*, 202 a. *hyperochikos*, 155 b. *hypertētos*, 174 b. *hypertelēs*, 118 b. *hyperphuēs*, 155 a. *hyperōnymos*, 172 b. *hypichnios*, 140 b. *hypokeimenon*, to, 148 b. 205 b. 227 b. *hypostatikos*, 107 a. *hypostatikōs*, 192 a. *hyposyrōn*, 180 a. 220 a. *hypotypaō*, 152 b. 259 a. *hypotypōsis*, 233 b. 244 b. *hypourgos*, 250 a. *hyphēgētēs*, 201 b. *hyphistaō*, 147 b. *hypsēlophrosynē*, 240 b. *hypsitenēs*, 212 b. *phantazō*, 110 b. 139 b. 178 a. 193 a. 227 b. *phantasia*, 143 b. 146 a. 184 b. 192 b. 211 a. 247 b. *phantasiōō*, 110 b. *phantastikos*, 192 b. *phantastos*, 192 b. 193 a. *phthartikos*, 180 a. 241 a. *philamartēmōn*, 109 b. 264 b. *philapechthēmōn*, 249 a. *philikōs*, 214 b. *philodōrōs*, 227 b. *philozōia*, 240 a. *philotheia*, 217 b. *philotheos*, 136 a. 180 a. *philoponeō*, 116 b. *philosōmatos*, 134 a. *philothylos*, 142 a. *philylos*, 104 b. 134 a. *phoitētēs*, 145 b. *phoitētēs*, 184 b. *phorytos*, 240 b. *phrangellion*, 181 a. *phriktos*, 201 b. *phrourētikos*, 238 b. *phylaktikos*, 180 a. *phyrmos*, 167 b. *phyrō*, 186 b. 250 a. *phōtagōgeō*, 161 b. *phōtistikos*, 197 b. *phōtoeidēs*, 160 a. *chamerpōs*, 160 a. *charaktēristikos*, 110 a. 114 a. 120 a. 240 b. *cheiragōgeō*, 165 a. *cheiragōgikos*, 194 b. 148 a. *chthamalos*, 202 a. *choikos*, 138 b. 219 a. *chorēgikos*, 165 b. *chrēmatizō*, 106 a. 178 a. 207 a. *christoeidēs*, 219 a. *christoprepēs*, 116 b. *chydaios*, 117 a. *chysis*, 104 b. 214 b. *chōrētikos*, 107 b. *psēlaphētikos*, 240 b. *psychēō*, 106 b. 110 b. 114 a. 201 b. *hōmologēmenōs*, 180 b.
ORDER OF CONTENTS CONTAINED IN THIS VOLUME
S. MAXIMUS THE CONFESSOR. THEOLOGICAL AND POLEMICAL OPUSCULA. To the most holy presbyter Marinus. 9 On nature and will, or appetite. 11 On the will, not simply, but of some good or evil thing. 14 On counsel, or consultation. 15 On choice and purpose. 15 On those things concerning which we consult and deliberate. 18 On opinion, or decree. 19 On free power, or on the freedom of the will. 19 On opinion. 19 On prudence, or intelligence and wisdom. 19 That there will not by any means, after the resurrection, be one will among the saints among themselves and with God, as some say, although what they wish will be one. 22 That it is impossible to speak of one will in Christ, whether that will be called natural or of choice, as has pleased some. 27 That there is one operation of God and the saints, that is, deification, which is above nature and has God as its author in us. 34 To the same Marinus. From the treatise on operations and wills, ch. 50. 59 From the same treatise, ch. 51, that the Fathers who spoke of two wills in Christ signified natural laws, not wills of opinion. 65 Maximus’s disputation with the Severian bishops on the island of Crete. 50 To Georgius the presbyter, who had inquired by letter about the mystery of Christ. 55 Against those who say that one operation of Christ must be stated according to [the argument of] victory, because divine operation prevails as more efficient than human; so it must be answered. 63 Against those who say that just as the operation of an instrument and a mover is one, so also the operation of divinity and humanity is one. 63 Against those who say that one composite operation of Christ should be proclaimed. 63 On the statement written, "Father, if it be possible, let this cup pass from me." 66 A dogmatic tome sent to the island of Cyprus to Marinus the deacon. 70 Copy of a letter sent by St. Maximus to the most holy bishop and lord Nicander, on the two operations in Christ. 90 To the Catholics constituted throughout Sicily. 111 Copy of a letter of St. Maximus to Marinus, presbyter of Cyprus. 131 From a letter written at Rome. 138 From a letter of St. Maximus written to Peter the Illustrious. 142 On the two natures of Christ. 146 Various definitions. 150 A spiritual and dogmatic tome in which it is shown that the *ecthesis* issued by the Emperor Heraclius, at the suggestion of Sergius of Constantinople, is far dissonant from the sacred oracles and the Fathers, and that it monstrously agrees with heretics, both those who teach confusion and those who teach division in the mystery of Christ our God. 181 On the two wills of our Lord and God Christ. 183 Definitions of distinctions by which things are separated. 211 Definitions of unions. 214 QUESTIONS OF THEODORE THE BYZANTINE MONOTHELITE. 215 SOLUTIONS BY ST. MAXIMUS. 218 A dogmatic tome to Marinus the presbyter. 227 On equality, property, and difference, or distinction; to Theodore the presbyter in Mazaria. 246 Chapters on substance or essence and nature, and on hypostasis and person. 259 That it is impossible to say there is one will in Christ. 267 Chapters on the same, concerning the twofold will of our Lord and God and Savior Jesus Christ. 270
Diverse definitions. 279 Monitum to the disputation with Pyrrhus. 286 DISPUTATION OF ST. MAXIMUS WITH PYRRHUS. 287 An opusculum on the soul. 351 Monitum to the Epistles. 362
EPISTLES, partly common, partly dogmatic and polemical. 365 EPISTLE I. — Hortatory sermon in epistolary form, to the servant of God, the most illustrious Prefect of Africa, Lord Georgius. 365 EPIST. II. — To Joannes the cubicularius, on charity. 391 EPIST. III. — To the same. 407 EPIST. IV. — To the same, on sadness according to God. 414 EPIST. V. — To Constantine. 419 EPIST. VI. — To the most holy archbishop Joannes, in which he shows that the soul is incorporeal. 423 EPIST. VII. — To Joannes the presbyter, that the soul understands even after death, nor does it lose any of the faculties which are inherent in nature. 451 EPIST. VIII. — To the same. 459 EPIST. IX. — To Thalassius the presbyter and hegumen. 416 EPIST. X. — To Joannes the cubicularius. 350 EPIST. XI. — To the abbess, concerning a nun who had left the monastery, and who had repented of the deed. 451 EPIST. XII. — To Joannes the cubicularius, on the correct decrees of the Church; and against the heretic Severus. 519 EPIST. XIII. — To Peter the Illustrious, a short speech or book, against the dogmas of Severus. 520 EPIST. XIV. — To the same, a dogmatic epistle. 531 EPIST. XV. — To Cosmas the Alexandrian deacon, on the common and the proper, that is, on essence and hypostasis, or person. 545 EPIST. XVI. — To the same. 555 EPIST. XVII. — To Julian the Alexandrian scholasticus, on the ecclesiastical dogma which pertains to the Lord's Incarnation. 579 EPIST. XVIII. — To the nuns who had departed from the Catholic faith at Alexandria, in the person of Georgius, Prefect of Africa. 583 EPIST. XIX. — To Pyrrhus the presbyter and abbot. 590 EPIST. XX. — To Marinus the monk. 598 EPIST. XXI. — To the Bishop of Cydonia. 603 EPIST. XXII. — To Auxentius. 606 EPIST. XXIII. — To Stephanus the presbyter. 600 EPIST. XXIV. — To Constantine the sacellarius. 607 EPIST. XXV. — To the same. 614 EPIST. XXVI. — To Conon the presbyter and abbot. 615 EPIST. (unnumbered). — To Thalassius the presbyter, when he asked how it comes about that among some kings of the Gentiles, in order to avert the wrath of God impending over their subjects, they immolated free men and their own kin—that the wrath would cease, as many of the ancients wrote. 615 EPIST. XXVII. — To Joannes the cubicularius. 618 EPIST. XXVIII. — To the Bishop of Cyrisicus. 619 EPIST. XXIX. — To the same. 622 EPIST. XXX. — To Joannes the bishop. 623 EPIST. XXXI. — To the same. 625 EPIST. XXXII. — To Abbot Polychronius. 626 EPIST. XXXIII. — To the same. 627 EPIST. XXXIV. — To the same. 627 EPIST. XXXV. — To the same. 630 EPIST. XXXVI. — To the same. 630 EPIST. XXXVII. — To the same. 631 EPIST. XXXVIII. — To the same. 631 EPIST. XXXIX. — To the same. 631 EPIST. XL. — To Thalassius the presbyter and abbot. 634 EPIST. XLI. — To the same. 635 EPIST. XLII. — To the same. 635 EPIST. XLIII. — To Joannes the cubicularius. 638
A EPIST. XLIV. — To the same John, a letter of recommendation. 642 EPIST. XLV. — To the same. 647
THREE DIALOGUES ON THE HOLY TRINITY
(Mentioned only, as they have already been published among the Works of Athanasius, our edition, vol. XXVIII, col. 1113.) Epistola prior to the Mystagogia. 650 Epistle of Hoeschelius to Maximus Margunius, Bishop of Cythera. 651 Epistle of Maximus Margunius, Bishop of the Cytherians, to Hoeschelius. 651 Epistle of the same, to those who devote themselves to sacred philosophy, an argument for divine grace. 654MYSTAGOGIA
658 Proem. 658 CHAPTER I. — How and in what manner the holy Church of God is an image and figure of God. 663 CHAPTER II. — How and in what manner the holy Church of God is an image of the world, composed and combined from substances which fall under sight and those which are invisible. 667 CHAPTER III. — That the holy Church of God is also an image of the world alone, which falls under the senses. 671 CHAPTER IV. — How and in what way the holy Church of God relates man symbolically, and man in turn relates himself as the Church. 671 CHAPTER V. — How and in what manner, again, the soul, separated by itself, is an image and type of the holy Church of God. 671 CHAPTER VI. — How and in what manner sacred Scripture is also called man. 685 CHAPTER VII. — How man is called a world, and in what manner the world is also man. 685 CHAPTER VIII. — Of what things the first entrance into the holy synaxis is a symbol, and what things are performed after it. 687 CHAPTER IX. — What the entrance of the people into the holy Church signifies. 687 CHAPTER X. — Of what things the divine readings are symbols. 690 CHAPTER XI. — Of what things the divine canticles are a symbol. 690 CHAPTER XII. — What the acclamations of peace signify. 690 CHAPTER XIII. — Of what, in each instance, the reading of the holy Gospel and the mystical things that follow it are a sign. 691 CHAPTER XIV. — Of what, in a general sense, the reading of the holy Gospel is a symbol. 691 CHAPTER XV. — Of what it is a symbol, that the doors of the holy church are closed after the reading of the holy Gospel. 691 CHAPTER XVI. — What the entrance of the holy mysteries signifies. 691 CHAPTER XVII. — Of what the divine kiss and salutation is a sign. 691 CHAPTER XVIII. — What the divine symbol of faith signifies. 693 CHAPTER XIX. — What the glorification of the Trisagion hymn signifies. 695 CHAPTER XX. — Of what the holy prayer, the Lord's Prayer, which art in heaven, is a symbol. 695 CHAPTER XXI. — What the end of those canticles signifies, which are proclaimed mystically during the performance of the sacred rite, namely: One Holy, one Lord, and what follows. 695 CHAPTER XXII. — How and in what manner the soul, also, considered separately and by itself, is spiritually understood in each particular as being deified and perfected by those things which have been said concerning the status of the Church. 698 CHAPTER XXIII. — What first virtues of the soul the first entrance of the holy synaxis signifies by its symbol. 698 CHAPTER XXIV. — In whom is the grace of the Holy Spirit, which is the worker and producer of the mysteries through those rites and ceremonies which are performed in the holy synaxis, and which assists the faithful and those who gather in faith. 702 Admonition concerning the Commonplaces. 719COMMONPLACES, OR SELECTED SERMONS
722 SERMON I. — On that life which is passed in virtue and vice. 723 SERMON II.— On prudence and counsel. 731 SERMON III. — On modesty and chastity. 735 SERMON IV. — On fortitude and strength. 745 SERMON V. — On justice. 759 SERMON VI. — On friends and brotherly love. 764 SERMON VII. — On almsgiving. 765 SERMON VIII. — On beneficence and grace. 771 SERMON IX. — On the magistrate, or empire and power. 773 SERMON X. — On detraction and calumny. 783 SERMON XI. — On flattery. 787 SERMON XII. — On riches, poverty, and avarice. 791 SERMON XIII. — On the virtue by which one is content with one's own things. 803 SERMON XIV. — On prayer or petitions to God. 806 SERMON XV. — On doctrine and letters, or eloquence and discourse. 811 SERMON XVI. — On correction. 815 SERMON XVII. — On discipline or erudition and philosophy. 818 SERMON XVIII. — On prosperity and adversity. 830 SERMON XIX. — On anger and fury, or excitement. 835 SERMON XX. — On silence and secret matters. 843 SERMON XXI. — On curiosity, the anxiety of affairs, and on quiet and leisure from them. 850 SERMON XXII. — On avarice and the unjust desire of having more. 851 SERMON XXIII. — On the honor of parents and love of children. 858 SERMON XXIV. — On fear. 862 SERMON XXV. — On those who change quickly, and on repentance. 863 SERMON XXVI. — On sin and confession. 866 SERMON XXVII. — On the incontinence of food and gluttony. 871 SERMON XXVIII. — On sadness and the pain and sorrow of the soul. 875 SERMON XXIX. — On sleep. 879 SERMON XXX. — On drunkenness. 882 SERMON XXXI. — On freedom of speech and reproof. 886 SERMON XXXII. — On the study of labor and diligence. 890 SERMON XXXIII. — On swearing. 891 SERMON XXXIV. — On vainglory. 896 SERMON XXXV. — On truth and falsehood. 898 SERMON XXXVI. — On death. 899 SERMON XXXVII. — On peace and war. 906 SERMON XXXVIII. — On hope. 907 SERMON XXXIX. — On women. 910 SERMON XL. — On contradiction, impudence, and contention. 914 SERMON XLI. — On old age and youth. 915 SERMON XLII. — On patience and long-suffering. 919 SERMON XLIII. — On praise. 923 SERMON XLIV. — On beauty. 926 SERMON XLV. — On the future judgment. 927 SERMON XLVI. — On glory. 931 SERMON XLVII. — On loquacity and incontinence of the tongue. 938 SERMON XLVIII. — On Providence. 942 SERMON XLIX. — On humility and modesty of mind. 943 SERMON L. — On physicians. 947 SERMON LI. — On faith. 950 SERMON LII. — On memory. 951 SERMON LIII. — On the soul. 954 SERMON LIV. — On envy. 958 SERMON LV. — On voluntary and involuntary things. 963 SERMON LVI. — On that which is written: Know thyself. 967 SERMON LVII. — On goodness or kindness and gentleness. 971 SERMON LVIII. — On the law. 971 SERMON LIX. — On the part of reason and the reasonings of the soul, and thought. 978 SERMON LX. — On thoughtlessness, the thoughtless, the ignorant, and the foolish man. 982 SERMON LXI. — On luxury or prodigality. 985 SERMON LXII. — On custom and habit. 987 SERMON LXIII. — On nobility and ignobility. 991 SERMON LXIV. — On laughter. 993 SERMON LXV. — On dreams. 994 SERMON LXVI. — On innocence and simplicity, and the memory of injuries and grudge. 999 SERMON LXVII. — On inequality of life. 1003 SERMON LXVIII. — That virtue must be honored and vice punished. 1010 SERMON LXIX. — On the blind love of oneself and one's own property. 1011 SERMON LXX. — That vice is easy, and virtue is not easy to attain.TABLE OF CONTENTS
Virtue. 1014 SERMON LXXI. — That the majority is not always the best. 1015 CONFESSION OF FAITH OF THE LATINS. 1018 Preface of Franc. Oehler to the following book. 1027 BOOK OF AMBIGUA, OR ON VARIOUS DIFFICULT PASSAGES OF SS. DIONYSIUS AND GREGORY. 1031 VARIOUS HYMNS. 1418 THALASSIUS THE ABBOT. Notice. 1425 CENTURY I. 1427 CENTURY II. 1438 CENTURY III. 1447 CENTURY IV. 1450 BOOKLET TO EMPEROR THEODOSIUS. 1171 THEODORE OF RAITHU. Notice. 1579 ON THE INCARNATION. 1485 Analytical index. 1505 Index to the Ambigua. 1517
THE END OF THE NINETY-FIRST VOLUME.