Another Arrangement of the Same Letters

INDEX OF EPISTLES. ANOTHER DISTRIBUTION OF THE SAME EPISTLES from Royal Codex 709.

In this edition of the epistles of Saint Theodore the Studite, we have indeed followed the order and manner in which they were written in the codex of the Colonna library, which Cardinal Baronius cites frequently and follows perpetually. However, we have judged that another distribution of these same epistles, such as the Greek codex of the Royal library exhibits, would be neither unwelcome nor superfluous for the reader to see here.

At the very beginning of all the epistles, the Royal codex bears this inscription: *Beginning of the first book of the same, from his various epistles: selection of the third exile*. And there follow ten epistles, each of which is inscribed: *Dogmatic [treatise] regarding the holy icons*. These are, in our edition, Book II, epistles 1, 4, 6, 8, 10, 21, 23, 26, 33, and 36.

Afterward, in the Royal Codex, this inscription is read: *Of the second book*. Then follow forty epistles, each of which is also inscribed: *Dogmatic [treatise] regarding the holy icons*. These are, in our edition, book two, epistles 41, 42, 65, 72, 84, 85, 151, 198, 156, 158, 161, 162, 163, 166, 167, 169, 290, 194, 199, 204, 212, 217, 218, 152, 153, 154, 155, 157, 159, 160, 164, 165, 168, 170, 171, 172, 173, 193, 215, 219.

The fifty-six epistles that follow next bear this inscription: *Of the same, from his various epistles, selection of the first and second exile*. And these are represented exactly in our first book, in the same order among themselves.

Subjoined to this, in that Greek codex, is an index pertaining to the following epistles, inscribed thus: *Of the same, from his various epistles, selection of the third exile*. Then in that index are noted, in a continuous series, the titles of two hundred and one epistles, each exhibiting the name of the person to whom the epistle is sent.

After the index are described those two hundred and one epistles, under this lemma: *Selection of the third exile*. Then they are divided into four books.

The first of these epistles, therefore, besides its proper inscription, has also this title: *BEGINNING OF BOOK I*. Which title pertains, indeed, to thirty-six epistles that follow: except that one is missing, for which, however, a blank space has been left. Our edition presents these in the same order, from the beginning, namely, of the second book up to the thirty-seventh epistle; except for the third of that number; and this is the one for which the Royal codex has a blank space, which nevertheless, in the index mentioned above, shows that epistle's inscription and its number, namely, Γ.

Then in the Greek Codex is noted *BEGINNING OF BOOK II*. And fifty epistles follow, which our edition puts forth in the exact same order, namely, from the thirty-sixth of the second book up to the eighty-seventh.

Next in the Greek Codex is *BEGINNING OF BOOK III*, and sixty-four epistles follow, which in our edition, in the same order, are from the eighty-sixth, namely, up to the one hundred and fifty-first.

Then finally, *BEGINNING OF BOOK IV*. And thirty-five epistles follow, which in our edition are book two, epistles 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 91, 92, 95, 96, 97, 200, 201, 202, 204, 205, 206, 207, 208, 209, 210, 212, 213, 214, 215, 216.

ANOTHER PARTITION OF THE SAME AS NOTED IN THE MSS.

DOGMATIC EPISTLES.

CATECHETICAL.

PARÆNETICAL.

CONSOLATORY.

ANALYTICAL INDEX TO THE WORKS OF SAINT THEODORE THE STUDITE

The Reader is reminded that the letters a, b, c, d mark the beginning, middle, and end of the page, respectively.

Abbot, accustomed to receiving the daily confessions of monks, 1711. ^A Abgar of Edessa receives an image of Christ sent by Christ himself, 178, c, 1287, d; is healed by the power of that image, 178, c; receives a letter from Christ, 1019, d, 1154, c. Ablution of the mouth after Holy Communion, 1662, c. Abolius, monk, 1598, b, c. Abrahamius, hospitaller, 1351, b. Absolution by letter, 1259, c. Abstinence, Lenten, 339, d. Method of moderating abstinence, 127, a, 1343, a. Acacius, most holy monk, 933, b. Relics of Acacius the martyr in the Calabrian city of Calis, 799. Acephalous heresy, confusing the natures in Christ, 402, b, c, 1535, b, c. The Acephali are manifold, 1815, b, c, 1051, c. Achirao, name of a place, 210, c. Acrita, a peninsula sacred to Saint Tryphon the martyr, 222, d. Acrostics of the Iconoclasts, 425, 438, 475, 478; of the Orthodox, 438 et seqq. The kind of adoration is manifold and diverse, 347, a. Adoration and honor are sometimes taken as the same thing, 371, a, b, c. Adoration which is *latria* is owed to God alone, 330, b; all is referred to the Trinity, 1531, a. Relative, homonymous, hypostatic adoration, 1590, 1591; Christ is adored homonymously in an image, 1331, d. The adoration of images is not idolatry, 330, c, d. The opinion of the Iconoclasts regarding the adoration of images destroys the image of Christ, 430, c; how the adoration of Christ and the adoration of the image of Christ are the same, 1330, b, 1334, a. Every holy thing is to be adored, 375, a. The body of Christ in the Eucharist is to be adored, ibid.; the Gospel is to be adored, ibid. Kings and parents are to be adored, 371, c, d. Things that have been adored: the Ark of the Old Testament, the mercy seat, the Holy of Holies, sacrifices, 375 et seqq. Saint Cyril commands that Christ's manger be adored, 498, a. Adultery, how grave a sin, 974, c, 1011, c. Small chapels in a church, of which there are many, where sacred rites were performed, 1666, b. Admonitions to the sick, 1786, Poem XVIII. Admonitions to the caregiver of the sick, 1786, Poem XVII. The peculiar idolatry of the Egyptians, 176, d. Emilianus, monk, suffered chains at the hands of the heretics, 1071, d. Agapetus, monk, suffered persecution for the faith, 1343, a, b; was sent as a legate by the exiled bishops to Patriarch Nicephorus, ibid. Agapius, Studite monk, confessor of Christ, 1271, d. Monastery of Saint Agathus, 1071, d. Christ is accustomed to being depicted in the form of a lamb, 378, c, 470, c. To be caught in one's own nets, or to perish—a proverb, 1002, 1514, a. Albeneca, protospatharius, 1262, a. To be erased from the roll of priests, 142, c. Alcerisa, name of a place, 918, a. The Patriarch of Alexandria brings no aid to the Church of Constantinople against the Iconoclasts, 1398, a. Alexius, father of Nicetas the Iconoclast, 190, c. The appointments of the altar are enumerated, and what each signifies, 490, b. An ambiguous response, where faith is concerned, is a betrayal of the Truth, 1238, d. Ammon, a monk who deserted, 1334, a, b; he returns to the monastery, 1446, d. Ammorium, name of a place, 1071, c. The mutual embrace of Christians on the feast of the Resurrection of Christ, 339, c. *Ava* and *Ata*, what they signify according to Basil, 1326, d. *Anadochoi* (godparents), those by whom we make confession, 1731, in note. Anagegrammeni, name of a place, 918, a. Anastasius, Bishop of Cnossus, 943, b, c. Anastasius, an impious man, tears Saint Theodore the Studite with lashes, 195, b, 203, a. Anastasius, protospatharius, 1270, c. Anathematisms against the Iconoclasts, 350, b. Anatolius, monk, who lapsed, 1238, d. Angels are devoid of body and pain, 455, d; in what sense they are incorporeal, 411, a, b, 446, b; they are defined by place, 411, b. Angels are also depicted according to our likeness, 342, a, 453, d, 1131, b, 1242, a, 1487, d; their images were made by God's command, 1183, a; they are wrongly painted by some in the form of an old man or fixed to a cross, 958, c. Angels pray to God for men, 1527, d. The guardian angel, 987, c; his benefits, 1251, a, 1298, b, 1363, a, b, 1370, c, 1431, b, 1463, b; his daily invocation, 1063, b. An angel presides over the separation of the soul from the body, 1430, b. Every church has its own angel, 1319, b; he departs from a church defiled by heresy, 1647, b. The eternal damnation of the apostate angels is a dogma of the Catholic faith, 1527, d. The general praise of the angels, 730. Nine orders, 731; and others, 731. Various apparitions, 735 and 739. They are accustomed to assume forms significant of their duties and actions, 746. What their substance is, 739. It is invisible, 739. Their ministries in the Old Testament up to 739; then in the New Testament. What the names of the orders or choirs signify, 751. What kind of directors of souls ought to be, 1817, b, c, d. How much diligence the direction of souls demands, 946, b; how much merit it has before God, ibid., d, 947, a, b; that it is best, and not to be forbidden, that there be many doctors of souls, 1507, d. The significations of the animals of Ezekiel, 738. Anna, wife of Leo the patrician, embraced the monastic life with her husband, 1807, Poem CXV. A monastery for women built by her, 1810, Poem CXX. The feast day of the Annunciation of the Blessed Virgin Mary, 918, c. Anthimus, monk, who lapsed, 1362, d. Anthus, an excellent monk, 1374, c. The Antichrist will be a king, 1034, a; things to happen in his time, ibid. His origins, 1171, d. The Antisarchensis or Antizarensis people, 976. The Comopolis of the Antisarensians, 1475, a. Prelates themselves, when they act wickedly, are rightly to be admonished even by their subjects, 923, b. This is proven by examples from Scripture, ibid., and by the testimonies of Saint Basil, 926, b, c. Antitype, 498, a. Saint Antonius, sacred image, 1815, c; eulogy, 1799, Poem LXXVI. Antonius, Archbishop of Dyrrachium, 1490, c. Antonius, bishop, 1627, d. Antonius, superior of Saint Peter, 1440, b. Antonius, superior, bound by heretics at Ammorium, 1071, c. Antonius, another superior, likewise cast into chains, 1071, d. A certain book of Antonius containing blasphemy, 1527, d. Aphthonius, Studite, confessor of Christ, 1271, d. Apollinarian heresy, confusing the two natures in Christ, 402, a. *Apomyeizein* (to wipe the nose), 1664, c. Apollonia, place of the third exile of Saint Theodore the Studite, 190, a. Aposchista, 987, c. Apostate monks excommunicated by the sacred canons, 955, a, 959, b, 955, d, 967, a, 970, c. The Apostles are present at the falling asleep of the Blessed Mary, 733 and 1702. Apostolicus, that is, the Roman Pontiff, 1026, d, 1210, c, 1398, a. The Holy Apostolicus, 1210, d. Blessed water, 1618, c, 1651, b. The drinking of water poured into the sacred chalice, 1663, c. The Arabs are hostile to the Alexandrians, 1158, b; their incursion into the Roman Empire, 143, d. Arcadius, monk, a most noble man, confessor of Christ, 1250, b, c. Sacred church of the Archangels, 1098, c.

^A Archimandrite of the Goths, 1519, a. Arians, when they came to the Church, were anointed with oil, not baptized, 1193, a. Praise of St. Arsenius, 1709. Poem LXXXI. Arsenius the monk, shackled by heretics, 1071, c. The natural precedes every artificial thing, 418, a. Ascetical works, the lesser, are asserted to be by St. Basil the author, 1684 seq. Astarte, deity of the Sidonians, 330, c. Asterius, anathematized by St. Sophronius along with Apollinaris and Eutyches, 1211, b. The passage of Asterius which the Iconoclasts used to press into service is refuted, ibid., c. Asylum of the Church, 1615, d; penance imposed for violating it, ibid. Struggles of St. Athanasius, 1067, c; 1071, c; his testimony concerning the image of Christ crucified by the Jews at Berytus, 366, b, c; 1606, d. Concerning not receiving heresiarchs, 1043, a. He ordained outsiders owing to necessity on account of heresy, 1646, d; he handed over a temple at Alexandria to the Arians, 1647, c. By dispensation he indulged the Italians, that they might speak of persons in place of hypostases, 1086, a; he did not wish for bishops returning from heresy to be restored to their rank, 1043, a. His encomium, 1799. Poem LXXI. Athanasius, disciple of St. Theodore the Studite, 127, b. Athanasius the monk, disciple of St. Theodore the Studite, impugns the opinion concerning the Moschians, 1070, c, d. Athanasius, superior at Paulopetrium, 1154, c, d. Avarice, in what sense it is called idolatry by the Apostle, 1514, d. The "Ave" is said twelve times to the Blessed Mary, 726. Likewise to St. Bartholomew, 799. Auletae, superior, 1042, d. Auxentius, superior, 1566, d. The question concerning Unleavened Bread (Azymes) is touched upon in the notes, 1719. ^B Baptism at home on account of necessity, by what rite it ought to be performed, 1663, a. In baptism, godparents should not be admitted unless they are orthodox, ibid., b. Baptism over a consecrated altar, ibid. Baptism with sand instead of water, 1491, a, b. Baptism by Athanasius as a boy, ibid. In a case of necessity it is rightly administered even by a layman, 1191, b; 1491, b; by a layman better than by a heretical priest, 1191, a, b. Formula of baptism, 1051, d; 1191, b. Necessity of baptism, 1235, b. Pool of baptism, 1319, a. Baptismal garment, 147, b. By baptism Christ is formed in us through the Holy Spirit, 335, d. Baptism of various heretics, 1051, c, d. Whose baptism is invalid, ibid. Coming from heresy, who should be baptized; who should be merely anointed; who should neither be baptized nor anointed, 1051, c; 1058, b. Prophetic prefigurations of baptism, 706. Solemnity of baptism, 707. Bardas the heretic, falling ill at Smyrna, is converted and healed by St. Theodore the Studite, 203, b, c; having returned to heresy, he dies, 206, b, c. Barsanuphius (St.) the monk, 1815, b. Barsanuphius, an Acephalous heretic, ibid., b. Bartholomew occupies the middle place in the number of the apostolic college, 791. Having obtained the apostolate of Armenia, he is said to have migrated by a miraculous journey from Armenia to the island of Lipari, 798. There is his famous temple, 799. Companions of his prodigious journey were the relics of the Martyrs Papinianus, Lucian, Gregory, Acacius, 799. Basilius (St.), another St. Peter, 1796. Poem LXVI. He orders the image of Christ to be publicly displayed, 467, d; 1222, c; 1303, c; 1607, c. His famous passage concerning images, 1607, d. Other things said concerning images are explained, 1327, b. His opinion concerning adultery, 974, c; 1051, c, d. He affirms that a lie can never be lawful, 1234, d. His canon 10, 986, d. Encomium, 127, c, d. St. Basil's writings on monastic matters, how much they are to be valued, 1519, c; the same author's commentary on Isaiah, 1567, a. St. Basil's Canon 1, 1054, a; 5, 1091, c; 8, 11, 13, 1099, b; 32, 51, 1058, c; 70, 1066, a; 72, 1239, c. St. Basil's passage concerning holy images, 358, c, d; 367, d; 446, d; 467, d; 1135, 1218, c; 1222, c; 1607, c, d. Basilius (St.). See Ascetica. Basilius, archimandrite of St. Sabas, Rome, 1027, c, d. Basilius, confessor of Christ, 1323, d. Basilius, son of Leo the Armenian Emperor, professes the Catholic faith, 1619, 1622; he is exiled to the island of Chalcita with his mother Theodosia, ibid. Basilius the monk, disciple of St. Sabas, 998, 999. Basilius the monk, shackled by heretics, 1071, c. Basilius the patrician, 1266, c. ^D Basilius, superior, 1195, c; 1247, d; 1347, a, d; 1447, b; 1450, a; St. Theodore the Studite imposes penance upon him after he had fallen and repented, 1347, c; he rebukes him again when he prevaricates, 1447, c, d. He exhorts him to resign the superiorate, 1450, b, c, d. Whether it was lawful for one who had renounced heresy and performed penance to bless tables, 1150, d; 1448, b. "Bless, O saints" (Benedicite sancti), a formula of sacred salutation, 1663, d. Blessing of water, 1618, c; 1651, b; of food, 1054, d. The image of Christ at Berytus, pierced by impious Jews, shedding blood, 366, d; 1607, b. Bessarion, disciple of St. Theodore the Studite, 206, c. Rules for librarians and calligraphers, 1739. At Blachernae, a convent of Iconoclasts was held, 474, b, c. Bonita, a fort, 190, c. Boscytium, a sacred solitude, 122, 123. Bryenas, a general, 1546, d. Bulgarian idolatry, 1515, d. The Byzantine Church, frequently cut off from others, 1131, c; severed from the body of the Catholic Church, and more than once subjected to anathema on account of the Iconoclast heresy, 1279, a, b; condemned by the other four patriarchs, 1131, d; how many champions of Christ were in it meanwhile, 1302, c, d. ^C Caballinus, Caballonymus, surname of Constantine Copronymus, 1306, c; 1315, c. Consolation of a blind man, 1554, a, b; 1570, a, b, c. In heaven and on the stars, the representation of the cross, 494, a; why no image of man there, ibid. Drinking water from a sacred chalice, 1663, b. St. Theodore the Studite, while a captive, uses a glass chalice in the sacrifice, 1115, b. Calogerus the monk, 958, b; 1059, a; 1074, d; 1271, a. Mount Calvary, whence that name, 1478, b. Canastrum, name of a place, 918, c. Candidatissa, Kandidatissa, 1591, d; 1622, d. The force and authority of the sacred canons, how great it is, 986, d; 995, a; 1038, a; bishops have no power over the canons, 986, c; 1019, a. That some canons hold their force necessarily and always, others only contingently, 1239, c. Canon 58 of the Trullan or Quinisext Synod, 1491, c. Canon 82 of the same synod, concerning holy images, 378, c, d; 470, b; 1135, c; 1303, d; 1610, a. Canon 8 of the Apostles, 1075, a; 9, 1058; of the Council of Neocaesarea, 1099, d; 7, against priests who used to feast at the marriages of digamists, 971, a; 1091, c; 1 of the Council of Laodicea, 1091, b. Of the Code of the African Church, 79, that one who on account of a crime was excommunicated, if he did not strive to be reconciled within a year, would not be admitted afterward, 971, a. Canon 80 of the same code, 986, a. Canon of St. Basil, see St. Basil, 986, c. Canon for the ecclesiastical office or psalms, 930, b; 1355, b. Canonarches, or leader of sacred song: his office, 1403, c; 1783, Poem 10. Canonical women, 1819, b, c; 942, c; 1274, c. Canonical women of Principum, 1406, c. Sacred canticles, 1163, b. Dignity and utility of ecclesiastical chants, 167. Moderator of sacred chants, 1783, Poem 10. History of St. Carpus in the books of St. Dionysius, 1843, b. Carterius, monk of Studion, confessor of Christ, 1271, d. Cassia the Candidatissa, 1622, d. Catalog of holy martyrs, 1402, d. Catathema, pantanathema, 1815, c. Catechesis used to be held three times a week in monasteries, 942, b. Catechesis which used to be held for the monks, 1710, 1711. Cathara, name of a place, 1151, b. In what sense the Cathari were heretics, 1054, a, b. How all the dogmas of the Catholic faith are contained in Scripture, 1495, d. Monastic cellarer, and his office, 1783, Poem 12. Celliotae, 947, a. Centucladica heresy, diametrically opposed to the Iconoclastic, 1471, d. Superior of the Cerameans, 1634, a. Offerings of wax or oil, 1663, b. Rite of lighting candles, 1663, b. Metropolitan of Chalcedon, 1499. Chalcita island, 1622, c. There St. Theodore the Studite is kept captive, 1883, Poem 96. Chamos, deity of the Sidonians, 330, c. Commendation of brotherly love, 1787, Poem 22.

Chariton’s ^A laura, 1167, d. Eulogy of Chariton the monk and martyr, 1170, c. Chartophylax, 1211, a. Chartularia, 1006, b. Chartularius, 1014, c, d. A certain Chartularius infecting Sicily with heresy, 1579, a, b. A Bishop of Chios, having lapsed and repented, abdicates his bishopric, 1563, d. Heresiarch of Chonae, 1282, d. Chrism and imposition of hands in the ordination of a presbyter, 130, c. Christempaecles, 1142, d. Duties of a Christian man, 1387, c. 1399, a. His character, 1387, d. Three orders and degrees of Christians noted by St. Dionysius, 1523, c, d. To St. Christopher the martyr; a holy spring healing the sick divinely, 1802. Poem LXXXV. Christopher the monk, twice lapsed, 1058, c. Christ is totally consubstantial with the Father as God, 1536, b; totally consubstantial with his mother as man, 414, c, d. 1535, b; his flesh [comes] from the mass of Adam, 463, a; he is not man only, but a certain ^B god-man, 395 et seqq.; if he were a nature coalescing from God and man, he would be neither consubstantial with the Father nor with his mother, 1535, d; nor would there be one unique Christ, ibid. He is one person from two and in two natures, 1534, a; in him the human nature lacks its own hypostasis, the opinion of the Church, 399, c, d; the properties of the two natures in him are integral and unconfused, 331, c. 343, b. 391, b, c. 402, b. 403, a. 407, a. 410, b. 411, c, d. 415, d; he had to have both properties in order to be the mediator, 402, b. 414, a. 446, a. 1310, a, b. Christ is not rightly called Divinity or Dominion, but God and Lord, 1295, a. In what sense it is written of Christ: "For in him dwelleth all the fulness of the Godhead bodily," Col. 2:9. 1542, d. The Iconomachs claimed that Christ assumed universal flesh, but not individual or circumscribed [flesh], 338, a. He assumed universal human nature in the individual, 331, d. 334, a. 398, c. Christ is in body entirely similar to us, 1286, c, d; he is necessarily circumscribed as man, uncircumscribed as God, 331, c. 354, b, c. 358, a. 410, b, c. 1619, c, d; that he was circumscribed is demonstrated by several arguments, 390 et seqq. Unless he is both circumscribed and uncircumscribed at once, the properties will be mixed, and consequently the natures [will be mixed] also, 410, b; he is circumscribed even after the resurrection, 399, a; he rose with true flesh, similar to ours, 386, c, ^C d; in what sense the apostles are said no longer to have known him according to the flesh, 386, b, c. It is to Christ's honor to be circumscribed, 338, a; those who deny that he is circumscribed fall into the heresies of both Manes and Paul of Samosata, 1534, d. If Christ were not circumscribed, he would not be eaten by us, 1603, c. We receive his body and blood as circumscribed in the Eucharist, 1734, c. Unless Christ can be depicted by an image, he will not be man, 433, c, d. 1131, c, d. 1183, d. 1187, d. 1286, c; nor will he be Christ, 1226, a, nor will he have redeemed us, 446, b, c, nor will he have suffered voluntarily if he does not wish his passion to be painted, 451, b, c: he does not refuse to be seen and called that which he assumed, 335, c. It is shown by many arguments that Christ is rightly painted in bodily form, 478, a, b. Christ's images are to be adored, see Image of Christ. Christ was previously accustomed to be depicted in the form of a lamb, 378, c. 470, b. 1135, c. 1303, d. 1610, b. Christ was born with his mother's womb unhurt, 1134, a. Christ died for individual men just as for all, 1298, d. Christ's flesh is homotheous, 382, c. Christ's passion, 714–719. The Bishop of Chrysopolis is sent by the Mechiani to St. Theodore the Studite, 1074, b. Praise of Chrysostom, 710. A fragment of a paschal oration is attributed to him, 1710. Chrysostom (St.). See John Chrysostom. Ciborium, 1794. Poem XLII. Circumscription: a property of human nature, inseparable even in Christ, 391, d. 394, d. 410, b, c. 1215, c. 1602, b. 1619, d. Many kinds of circumscription, 395, a, b; all agree with Christ, ibid. Brotherhood of the Cizarensians, 1419, c. Cledonius, who suffered imprisonment and lashes for the truth, 1038, c. Clement (St.), who suffered a perpetual martyrdom for twenty-eight years, 359, c. Clement the monk, a traitor, 1187, a. Clement the Abbot, an exile for Christ, 1342, a. 1622, c; separated from St. Theodore the Studite, later returned to him, 1342, a. Writings of ^D Clement of Rome, 1702.

Clerics who have lapsed and repented, by what law they are to be restored to their original rank, 1088, b, c. See Lapsed. Holy chalices placed in the sight of the people in all churches, 350, a. Veneration of holy cemeteries, 1647, d. It is forbidden for Catholics to enter the cemeteries of heretics, ibid. Worship (colere), an equivocal word pertaining to different things, 495, c. Collections customary to be sent to the holy places of Jerusalem, 1398, c. Vows of hair of the hermits, 1438, c. Men are forbidden by ancient canons to grow their hair, 995, b. Count of the cohort (ὁ τῆς κόρης κόμης), 1231, a. Countess (Κομίτισσα), 1994, a. Commemoration of the bishop in the liturgy, 990, b. 1002, b. 1007, a. Of the Emperor, 1012, b. Of the people, 1047, d. Triple admonition, 995, c, d. Communication with heretics, in so far as it is forbidden to Catholics, 1047, d. 1178, d. 1190, c. How diligently it is to be avoided, 1055, c, d. 1391, d. 1542, b. 1647, b. 1662, c. Some things permitted to the laity which are not [permitted] to priests, monks, etc., 1650, c, d. 1662, c. 1663, a. That it is not permitted to seek prayers from heretics, 1666, a. The faith of those with whom one communicates must first be inquired into, 288, b. Penalties for those who have communicated with heretics, 1618, b, c. 1635, a. Whoever has accepted food from them once or twice is considered to have communicated, 1394, a; to communicate with a heretical priest is a greater crime than with a layman, 1650, c, d. Communication with heretics by dispensation and indulgence, 1662, c, d. Communication in divine things with heretics is forbidden, 1667. Those communicating with heretics, to what extent they are to be avoided, 1258, c, d. 1394, a. The Eucharist ought not to be given to them, 1259, a. Nor should their oblations be consecrated, ibid. How one must deal with them, 1662, c, d; those initiated into sacred things are barred from every sacred function because of communication with heretics, 1635, c, see Heretics and Lapsed. Communion (κοινωνία) and participation (μετοχή), how they differ, 1479, b, c. Daily holy communion recommended by the ancients, 1115. What benefits it has, ibid. Given to any Catholics [by] monks, 1663, a, see Eucharist. Eucharistic communion, whether frequent or rarer, according to the conscience of the communicants, 1667. Commanded to monks on every liturgical day, 1754. The penalty for one neglecting it for forty days, 1755. A noble testimony concerning the Eucharist, 1719, in note. A conciliabulum under Constantine and Leo against the holy images, 1418, d. The principal decrees of the seven general councils, 1310, b. See Synod, Conventus, Canon, 1310, b. Concord, to be kept so far as is permitted, 1003, b, c. Tombs of the dead, 954, a. Use of confession for the purity of the soul, 1359, c. Utility of confession, 1731. Canons of confession and satisfaction (with a description of vices) and also penalties, authored by the Studite, are much milder than those of St. Basil, 1721 et seqq. Daily confession of monks, 1711. Confiliations, 1819, b. Meetings with heretics and debates about the faith to be avoided, 1223, b. 1567, a. Consignation (σφραγίς), 1650, a, c., consignation before baptism, 1666, a. Consolation of a Christian man in the tribulations of this life, 1551, b, c. [That of] a husband, on the death of his wife, 1452, b. 1463, d. 1571, a. [That of] a mother, on the death of her son, 1454, c. 1574, d. [That of] a nun, on the death of her brother, 1623, d. 1643, b, [and that of one] blinded in his eyes, 1570, a. Constantine, the first Christian king, 1227, c. Emperor Constantine Copronymus, Iconomach, worse than his father Leo the Isaurian, and more savage toward Christians, 118, a; declares war on monks, 139, a; his impiety and cruelty, 1158, a, b. 1162, b, c. 1170, d. 1599, a; his death, 119, c, d. Emperor Constantine, son of Irene, after divorcing his legitimate wife, takes another, 135, c. 1658, b, c; for this reason worthily compared to Herod, 1658, a. Declared excommunicated by St. Theodore the Studite, 138, b, c; likewise by certain other priests and monks, 139, c, d. Deprived of his kingdom and eyes, 142, b. 1658, c. Testimony of Constantine the monk concerning St. Theodore the Studite, 435, a. Constantinople, new Rome, 115, b. Church of Constantinople. See Byzantine Church. Authority of ancient customs in the Church, 350, a.

^A Consulissa, *hypatissa*, 1466, a, 1658, a. Contingent and necessary, notions of, 1039, a. Convention held under Patriarch Tarasius for the holy images, 466, a, b; its sanction, 474, b. Convention of the Iconoclasts at Blachernae, 474, b, 475, a. Coronation in marriage, 1091, a, d; not, however, in second marriages, ibid.; what nuptial crowns indicated, 1091, d. How we ought to treat our body, 1226, c. Places of Crescens, 219, b, 222, c. The Cross is the sign of Christ, not an image, 458, b. The image of the Cross among the stars, 494, a. Sign of the Cross, 927, d; expressed in food, 1258, d; even by the Iconoclasts, 1543, d; used in drink, 1283, b; used for the sake of testimony, 1294, b; powerful against the powers of the infernal realm, 346, b, 1591, d. Impressed by the hand, it puts demons to flight, 1795. Carm. LVII. Why the sign of the Cross rather than an image of Christ should be used in Baptism and other sacred ceremonies, 434, d. The honor of the Cross and of the image of Christ conjoined, 179, b. Various images of the Cross, 422, d. St. Cross, eulogies of, 1795. Carm. XLVII et seqq. The wood of the Cross and the sacrifice prefigured in the sacrifice of David, 734. The image of the Crucified is to be worshipped even more than the image of the Cross, 454, a, 462, a. Curator, *Kouparap*, name of a dignity, 1347, d, 1456, d. Cyprian (St.) martyr, formerly a magician, 1659, b. To Cyprianize, 1282, c. Cyril (St.) of Alexandria falsely accused of having received the heretic Dioscorus, 1087, d. He uses *hypostasis* sometimes for person, sometimes for nature, 498, a. His book, called the *Thesaurus*, 1799. Carm. LXXIII. His passages in favor of images, 363, a, 470, b, 1222, b. Cyrus (St.) martyr, 363, c; his image, ibid., d. Monks of Cyzicus, 1453, d.

^B D. Dalmatius (St.), father of monks, 1799. Carm. LXXX. The state of the damned, like that of the blessed, is eternal, 1123, d, 1335, a, 1359, a, c, 1370, c, 1375, c, 1382, b, 1390, a, 1527, a, d. Demetrius (St.) martyr, most renowned for the miracles he performed, 962, b, c; his image used in place of a godfather in baptism, ibid. Temple of St. Demetrius, 918, d. Demetrius, consul, 1462, d, 1688, a. Superior of Demetrias, a prevaricator, 1178, c. Demochares, general logothete, 1323, a. Demophilus, monk, 1483, d. God is in all things, more or less, according to their nature and dignity, 343, b. He alone is not depicted, because He alone is incomprehensible even to thought, 342, a. If one thing in the nature of God is changed, it is necessary that the others be changed, 459, d. He wills the salvation of all, 1785. Carm. II. God is eaten by us in the flesh, 1218, a. The Son of God differs from the Father solely by filial property, 723, a. *Diabainein* for *anabainein*, 1327, c. A deacon who has fallen is barred from the ministry even after having performed penance, 1582, d. Whether Dianius agreed with the heretics, 1479, a, 1482, b. Whether digamy is licit, 1091, a, b; those who were digamous were subject to penalties, 1091, b, 1094, b, 1582, d. Marriages of the digamous performed without coronation, even if one of the spouses were a virgin, 971, a, 984, d, 1094, b, c, 1582, b. Therefore, they were not joined by a priest, ibid. In what way then were they celebrated, 1094, c. In the marriages of the digamous, it was forbidden for a priest to feast or even to be present, 971, a, 998, d, 1582, d, 1615, b. Concerning the digamous, canon of Neocaesarea, 1091, c. Laodicean, ibid., b. St. Theodore the Studite forbids a priest who crowns the digamous from performing sacred rites, 1582, d, 1615, b. Whether it is permitted for that priest to distribute sacraments consecrated by another, 1582, d. Diogenes, *a secretis*, 1530, b. Dionysius (St.), some passages of, 358, b, 466, d, 467, c, 1219, b, 1290, a, 1483, b, c, 1531, b, c; eulogy, 1798. Carm. LXV. Dionysius, monk and martyr, 1810. Carmen CXIX. Dionysius, monk of Studion, sent to Rome, 1210, c, 1374, a. Sent to the archbishop, 1143, d. To the patriarch of Jerusalem, 1159, d; his death, 1371, d; eulogy, 1374, a, d. Dionysius, monk, 1363, a, c. Dionysius, monk, fallen and penitent, 1630, 1631. Dishypatus, or Disypatus, 949, c.

^C Dispensation or economy, what it is, 1087, a; one for a time, another perpetual, ibid. The saints also used dispensation for a time, 1007, a, 1010, a; by whom and in what matters it can be dispensed, 1078, d, 1282, d. By which Fathers dispensation was especially used, and with whom, 1086, d. St. Paul used dispensation in circumcision, 1087, a. St. Cyril dispensed with those who commemorated Theodore of Mopsuestia in the diptychs, 1086, c, 1087, a, b. St. Athanasius, so that the Italians might say "persons" instead of "hypostases," 1086, d. St. Chrysostom with six simoniacal bishops, 983, d. St. Basil, by concealing the name of God in the mention of the Holy Spirit, 983, b; likewise by receiving gifts from the heretical Emperor Valens, ibid. One must sometimes use dispensation or economy, 983, c, 1282, d. What are the legitimate causes for dispensing, 1087, a. What laws and bounds ought to be kept in dispensing, 983, a, b; sometimes silence is required by dispensation, 1130, b, c. Concerning dispensation or economy, Eulogius of Alexandria wrote, 1086, d, and St. Theodore the Studite, ibid. How the divinity is in the image of Christ, 343, b.

^D Dius (St.), father of monks, 1802. Carm. LXXXIV. The endowments of a Christian teacher, 1511, b. The Lord's house, church, or temple, 226, c. The Lord created me in the beginning of his ways, Prov. VIII, 22, it is explained concerning the human nature of Christ, 391, d, 394, a. Domitian, disciple of St. Theodore the Studite, 206, c, 935, b. Holy *Dormition*, the mystery and its definition, 1523, b, c. Dormitory of the monastery, 1787. Carm. XX. Dorotheus, disciple of St. Theodore the Studite, 206, c. Dorotheus, the Acephalous heretic, 1815, b, 1827, a. Dorotheus (St.), 1815, b. Dorotheus, monk, 1595, c. Dositheus, heretic, 1027, a, b. Dositheus, most holy monk, 935, b. Archbishop of Dyrrachium, 1631, a.

E. The body of the Church is five-headed, *pentakoryphos*, 1279, b, 1282, b. The Church cannot fail, 1118, b, 1282, a, 1302, d, 1331, a, it is safe even among three orthodox persons, 1050, b; it does not vindicate itself with the sword, 1486, c. Roman Church. See Roman Church. Whether and how one should use churches polluted by the rites of heretics, 1055, c, d, 1663, c, 1666, a, b. How they ought to be reconciled, 1647, c. To dwell in the Church, 1055, c, d. Ecclesiastical judgments are committed not to kings, but to bishops, 1418, c, d, 1419, a. *Eidoleion*, temple of idols, 1186, a. Eleuntes, name of a place, 918, b. Elias, Enoch, and perhaps St. John the Evangelist, about to rise against the Antichrist, 1034, b. Elias, fallen monk, 1551, d. Elias, priest, 1563, b, c. Eloquence is useful against heretics, 1083, c. Elymas, 459, c. A certain simple monk who dared to write an encyclical letter is gravely rebuked, 1503, d. It was the duty of bishops to write encyclical letters, 1506, a. A woman possessed by the devil reveals matters to St. Theodore the Studite who was far away, 199, c, d. Ephraim (St.), sacred image, 1815, c. Ephraim, superior, 1427, a, b. Epiphanius (St.), eulogy, 387, b, temple erected to him by Sabinus his disciple, and decorated with figures of evangelical history, ibid. His book on heresies is praised, 483, b, 1758. Carm. LXIX. His opinion on the worship of images, 133, a. Book against images, supposititious, ibid., b. His passage which the Iconoclasts abused, is vindicated, 1214, d. Epiphanius, monk, 1018, b, c, 1027, a, b, 1210, c, 1278, a. What kind of person ought to be assumed as bishop, 959, b, c; his duties, 944, 946, 947. The anointing of bishops, 1334, a. Bishops excel presbyters by the dignity of anointing, ibid. Bishops have no power over the canons, 986, c, 1018, d, 1107, a. Description of sturdy bishops, 946, b, and then of bad ones, 947, b, c. Bishops who had fallen into heresy could not, even after penance, hold their episcopate, nor perform sacred rites, 1394, a, c, 1566, a. The bishop of Chios who fell, having abdicated the episcopate, receives penance from St. Theodore the Studite, 1563, d. An invading bishop is excommunicated, 1511, a.

^A Episcopate: how arduous and difficult an office it is, 946, a; compared with monastic administration, 943, d. In controversies of faith, nothing ought to be done or said by subjects without the bishop's judgment, 1115, c. Epistemonarchs, or judges in monasteries, and their duties, 147, d; 1782, Carm. VII, 1. Epistethios Theologos, John the Evangelist, 126, b. The cryptic manner of writing letters, 1059, a, b. Erastus, monk, 1350, c. Hair of hermits allowed to grow long, 1438, c. Esaias, most holy bishop, 1598, c; 1619, b. Esaias, the heretic Acephalus, 1805, b; 1027, a. Esaias (S.), monk, 1815, b. Euceria or Euceria, 1151, b. Eucaria's prior who lapsed, 1210, c. Eucharist, the very Body and Blood of Christ: a reality, not an image, 339, b, c; 402, b. A striking argument for the real presence of Christ's body in the Eucharist, 1791, Carm. XXXI. In what sense and by whom it was said: "Do this in my commemoration," 339, a, c. Celebration of the Eucharist establishes that Christ truly became man, 1190, d. Eucharist as sacrifice, 1435, a, b; as viaticum, 230, b; 1598, b. Eucharist to be adored, 374, d; is the chief act of religious worship, 447, c. ^B From the holiness of the Eucharist, sacred images are very far removed, 378, b, c. Reserved Eucharist, 198, b; 498, a; 1651, b; 1795, Carm. XLII, XLIII, XLIV, with the choir of angels reclining around Christ, ibid.; how reverently it ought to be handled, 1662, b, c. St. Theodore the Studite carries the Eucharist with him under one kind and consumes it, 198, b, c; he eats of it alone while a captive, ibid. Daily use of the Eucharist commended by the ancients, 1115, a; what benefits it produces, ibid., b. Given to married couples at their nuptials, 1023, b; 1095, a. It is a sacrilege to deliver it to those bound by manifest sin, 995, a. Confession of faith was wont to be required before receiving the Eucharist in times of heresy, 1663, b, c. Reception of the Eucharist deferred for some years as penance, 1258, c; 1250, d; 1178, d; 1239, a; 1294, d; 1659, d; 1661, a. Rinsing of the mouth after partaking of the Eucharist, 1662, c. A priest or deacon serves the Eucharist, 1692, b. It is not allowed for others to touch it, ibid. Receiving the Eucharist by oneself in case of necessity is permitted to monks and nuns, 1692, b; by what rite this should be done then, ibid. The Eucharist of heretics is not the body of Christ, 1598, a. The Eucharist is not to be received from the hand of a heretic or one infamous, 1667. Eudocia, Candidatissa, 1591, c, d. Eudocimus, Spatharios, 1551, a; 1570, a; 1586, a. Eudocon, virgin, 1346, a, b; secretly sends food to St. Theodore the Studite while he is a captive, ibid. Eulogiae were wont to be sent, 919, a; 1003, b; 1090, c; 1239, d. Sent from the Roman Pontiff to St. Theodore the Studite, 1026, d. Kept as an amulet, 919, a; containing the power of the Holy Trinity, ibid. A bottle of oil given in the name of a eulogia and medicine by the Bishop of Smyrna, 206, b. Eulogius of Alexandria, work "On the Dispensation," 1086, d. Euphemia, an anchoress, 1298, b, c. Euphemius, bishop of Sardis, 1635, a. Euphrosyna, nun, 1359, d; Prioress, 1375, d; 1383, d; 1390, b; 1402, a; 1430, a; 1467, a; 1547, d; 1564, b. Eupraxia (S.), 1402, d. Euprepianus, monk, 1031, a; 1402, c; 1051, c. Eusebius (S.) of Vercelli ordained foreigners when necessity compelled due to heresy, 1647, a. Eusebius, monk, 1190, c. Eustathius, monk, 1022, c; 1027, b. Eustratius, prior, 1363, c, d. Eutychianists, 1051, c. Euthymius (S.) consecrated to God before birth, 1539, d. Euthymius, brother of St. Theodore the Studite, 122, a; 127, b; 927, a; scourged for Christ's sake, 907, a. Euthymius, prior, cruelly beaten by the Mochians, 1098, a. Evangelismos, feast day of the Annunciation of the B.M. Virgin, 918, c. Gospel to be adored, 375, b. The Gospel teaches some things explicitly, and only indicates others, 490, c. Gospel read at matins, 1651, b. To evangelize at dawn, whose custom this was, 1618, c. Evarestus, apostate monk, 1355, d. Evodius, monk, 1090, a. Excitors [monastic wake-up callers] in monasteries, 19, c; 1782, Carm. VIII. ^C Excommunicated person: if he did not seek reconciliation within a year, the canons forbade him to be admitted later, 971, a; 978, b; 999, a. Monastic excommunication for lighter faults, what it might signify, 1749, in note. Obsequies, by what rite they were performed by the faithful, 954, a, b. Solemn prayers within them, 1651, b. Also agapae or feasts, ibid. Brotherhood or sodality for arranging obsequies, 954, a, b, c. The duties of those members, ibid. On the care of the unburied, 951 et seqq. See Funeral. Ezechiel, monk, 1350, c. Ezechiel, prophet, theologian, 1250, a. F. Febronia (S.), illustrious martyr, 377, 453, c; 1172, d; 1266, a. For a woman to dance before men is shameful, 776. Feast days: Nativity of Christ, Theophany, Palm Sunday, Resurrection, 339, c. Faith of all Christians is one and of one kind, 1538, c. It admits neither addition nor subtraction, ibid., b. Many things accepted into the confession of faith which, however, are not expressed in Scripture, 355, c. Examples of this kind, ibid., d. Legitimacy of judges in controversies of faith, and the method of initiating concord, 1418, c. The judgment of dogmas of faith is not in the power of secular princes, ibid. Formula or confession of Catholic faith, 1131, a, c, d; 1487, a; 1494, d; 1515, d; 1527, c, d; 1602, a, b; another, against the Iconoclastic heresy, 474, 475. Brief profession of Catholic faith, to accept Scripture and all things handed down by the Holy Fathers, 1526, c. Faith without works is of no profit, 999, d; 1246, d. Christian funeral apparatus, 62, b. Hymns of departure usually sung at funerals, 331, b. Prayers and invocations at a funeral, 1614, c, d. See Exsequiæ. G. Gades: "What is beyond Gades is inaccessible," a proverb, 1130, b. Gelasius, abbot and deserter of his monastery, 938, c. To bend the knee privately or even to fast during the Pentecostal season is not forbidden, 1731. Georgius (S.), illustrious martyr, 1779, d. Georgius, domestic notary, 1498, b; 1626, d. Gaianus, excellent monk, 1086, a. Gethsemani, the tomb of the Blessed Virgin is there, 1436, a. Gnosimachi heresy, 1079, d. Gordinense monastery, 1346, a. Gordius (S.), martyr, offered himself willingly to death, 1247, b. Divine grace flows into those who approach images with faith, 506, b. How great the power of Christ's grace is, 1302, b, c. The help of divine grace is lacking to no one in temptations, 1182, a. It does not fail a good will, 1431, a, b. Gregoras, a layman, vexed for the faith, 1267, c. Gregoras, a spiritual son of St. Theodore the Studite, 1090, a. Relics of the martyr Gregory in the Calabrian city of Columna, 799. Gregory, father of St. Gregory the Theologian, whether he consented to the heretics, 1419, a; 1482, b. Gregory of Adelphia, Iconoclast, 1242, c; 1244, a. Gregory (S.) the Armenian, 462, d. Gregory, consul, 1542, c. Gregory, heterodox metropolitan, 1654, a. Gregory, monk, 1071, c; 1099, b; 1350, b; 1499, b; 1522, d; cast into prison, 1071, c. Gregory (S.) of Nyssa, 1130, a. A new Moses, 1799, Carm. LXXIV. His encomium, ibid. His opinion concerning the restoration of souls to their original integrity, 1499, d. His passages for the sacred images, 470, a, b; 1183, b; 1222, b; 1610, c. Gregory, prior, 1359, a, b. Gregory of Syracuse, prior, 215, c. Gregory Thaumaturgus, 1798, Carm. LXVIII. Gregory (S.) the Theologian's saying: "Lest creatures be worshipped even in Christ's name," explained, 498, b, c. His writings against heresies, 1798, Carm. LXVII. Two of his passages which the Iconoclasts abused are explained, 495, c, d; 498, b, c. His same passages for the images, 354, c; 375, d; 379, c; 382, c; 467, d; 1222, b. Gulaeus, prior, having suffered vexation for the faith, 1139, b; 1450, d. H. How heresies were born, 1035, c. Others connected to others, 1054, c. It is not at all surprising that some sometimes exist, 1518, c. Things that were ordained in times of peace cannot always be observed in the time of heresy, 1646, d; from heresy

^A of those who are to be re-baptized, who are only to be anointed, and who are neither to be baptized nor anointed, 1051, c, d, 1103, a. Heretical Jacobites and Tre-datites, 1699. How heretics differ from schismatics, 1051, d; who, above others, are to be called heretics, ibid. Those are heretics, properly and especially, who do not confess the Trinity, ibid. Various frauds of heretics, 1035, b, c; they commonly profess to believe as the former ages did, 466, b. How far communion with heretics ought to be avoided, 1054, d, 1178, d. That association and meeting with them is harmful, 182, a, 187, a. A sermon on the faith and the fact that an assembly with heretics is to be avoided, 182, a, 1223, b. The same thing prohibited by the Apostles and the Fathers, 1599, d. Neither heretics nor their supporters ought to be commemorated in the liturgy, 1054, d, 1055, a, 1178, d; see Communion. Heretics ought to be instructed, not killed, 1482, a; it is not permitted to pray for evil upon them, 1483, b. One must pray for them, 1483, c; one ordained by a heretical bishop cannot be considered among the true ministers of God, 1058, a. Hagiopolitanus Syncellus, 1639, d. Heracleotæ, 918, a. The Heracleotes superior, 1139, b. The name Herod became common to the kings, 1658, a, b. Hermias the heretic, 1230, b, c. Hesychius (St.), monk, 1815, b. Hesychius the protonotary, 1539, a. Hierarch, 1443, a, b. Three degrees of ecclesiastical hierarchy, 1523, c. The holy places of Jerusalem, 1159, d. Collections customarily sent there by other churches, 1398, c. Eulogy of Hilarion (St.), 1799, Carm. LXXVII. The penalty for homicide, even if committed in a just war, 1415, c, d. Man is tenth in order after the nine angelic choirs, 746. Man cannot exist who is not circumscribed, 407, b, nor can he be circumscribed without being the prototype of his own image, 358, b. Honor and adoration, sometimes taken for the same thing, 371, a, c. There is no honor to an image that is not the honor of the prototype, 359, a. Horcus, a place name, 918, a. How guests in monasteries ought to conduct themselves, 1790, Carm. XXIII. Hospitaler, 1351, b, 1399, a. A hospital house of a monastery, 1791, Carm. XXIX. How much humility is to be valued, 123, d. What kind of ecclesiastical hymns there ought to be, 215, b, c. Processional hymns used at funerals, 230, c. Vespertine hymns, 211, c. Triumphal hymns to Christ the Victor, on Palm Sunday, 186, c. A hymn to the sacred image of Christ, in a solemn procession, 186, c. Hymns which were taken from, 215, d. A hymn composed by the same St. Theodore in honor of St. John the Baptist, 154, a. Hypacoe for a nun, 1623, d, 1643, b. Hypatius the monk, 1247, c, d. Hypathus the monk, 1354, b. Hypolichniotes superior, 1139, b. Hypostasis is spoken of in a double sense, 498, a. In Cyril, it is sometimes a person, sometimes a nature, ibid. ^B Iconomachic persecution and cruelty, 1151, c, d, 1155, b, 1158, a, b, 1162, b, c, 1166, d, 1167, a, 1171, a, 1194, a, b, 1195, a, 1202, d, 1302, a, 1338, b, 1482, a, 1619, a, 1622, a. They forced the Eucharist into the mouths of the faithful by violence, 1206, b. The four principal supporters of the Iconomachic heresy, 1311, d. The origin of the heresy of the Iconomachs, 1163, b, c; the worst of all heresies, 463, c, 1322, d; it arose in Constantinople, 1643, a; as a punishment for the Mochian heresy, 1270, b; how strenuously it was fought against from its own beginnings, 1643, a; how widely it spread, 1271, a; how many it led astray, 1643, a; the twelve errors of that sect, 350, 351; they removed all sacred images except that of the cross, 446, 447. They venerated the figure of the cross, but without the crucifix, 410, b. Although they confessed Christ, they nevertheless denied Him in reality, 1487, d, 1495, d, 1579, d, 1599, a. Their opinion overturns the incarnation, 1118, a, 1131, c, 1134, d, 1187, c, d, 1303, d, 1579, c, d. It detracts human nature from Christ, 1487, c, 1495, b, c. Two types of Iconomachs, 1303, d. The Iconomachs called semi-Christians, 751. The same are rebuked, 706, 707, 751, 767, 722. The Iconomachs were rejected by all the patriarchal sees, 1279, b, 1282, b, c. They think like the Valentinians, Marcionites, and Manichaeans, 334, a, b, 387, d, 451, c, 462, a, 1131, c, 1306, a, 1322, a, 1603, c, 1794, Carm. Whether they should be treated like Manichaeans, 1514, c, d. They are equal to the heathens in impiety, 1191, d, 1202, b, 1258, b, 1271, a. Even worse than the Jews, 1134, c. Their fury against sacred images, 1186, b. Their pseudosynods, 1162, c, 1482, a. They are Antichrists, 1202, b. The confession of faith of the Iconomachs, 466, a, b. Their inconstancy and variety, 351, c, d. They say that images are good for the sake of memory, but not for sacred worship, ibid. They want them placed on high and far from the eyes, so that they may not be seen, 371, a. The Iconomachs are condemned by the Roman see, 1290, d. The opposite of their errors is explained, 350, a, b. The arguments of the Iconomachs against the Catholic doctrine are refuted, 399, c, d, 410, 414, 419, 422, 423 et seqq., 431 et seqq. Certain poems of the Iconomachs, 435, b. They are refuted item by item, 438 et seqq. The series of Iconomach emperors, 174, a. All were divinely punished, 175, a. What an idol is, 335, a. The distinction between an idol and an image, 178, d, 330, c, d, 338, a, 346, c. Four kinds of idols, 206, b. To which things the name of idol is attributed, 346, c, d, 347, a. Ignatius the abbot, 1143, d, 1151, a. Ignatius the abbot, having fallen, repents, 1294, c. Ignatius the monk, 1190, c. Ignatius (St.) Theophorus: a passage from his epistle to the Philadelphians, 1483, b, c. In his own epistles to others, 1798, Carm. XX. What is committed through ignorance is subject to no punishment, 1654, b, c. Ignorum superior, 1426, a. The power of the imagination, 1219, c. ^C How widely the name of image extends, 466, c. The notion of image and figure is the same, 62, c. The distinction between image and sign, 1186, b. Image and sign differ, 458, b, c, 1327, a. Both are like their own archetypes, 418, a. One image is natural, another artificial, 418, a, b. Natural images do not differ from their prototypes in essence; artificial ones do, ibid. Artificial ones are the same as prototypes by similarity, not by essence, 418, c. And they are inferior to the prototypes, 419, d. An image and its prototype do not differ in hypostasis, even if they differ in essence, 1639, d, 1655, c. The same things are said about images as about their prototypes, 338, b, c, 362, b, c. The image obtains the name of its prototype, 358, c, 359, a, 422, b, c. This is also in Scripture, 342, a. And if the image of a king is called king, they are not on that account two kings, 422, c. In what way the prototype is in the image, 342, b, c. The image coexists with its prototype, at least in power, 430, b, 434, b. The distinction of the matter of the image is rightly separated by the action, 1639, a. The image is not separated from the prototype in honor, 338, b. The image is venerated only on account of the similarity, 434, a, b. The prototype is venerated by the honor of the image, 359, a, c. Contempt for the image redounds to the prototype, 1242, b. There is one honor and adoration for the image and the prototype, because there is one and the same similarity, 367, a, 422, a, c. Nor is adoration divided because of a difference of essence, since similarity is not divided, 434, a, b. The honor for the image confirms the honor due to the prototype, 358, c. The artificial image is venerated by reason of similarity, but not of its substance, 422, a. Sacred images are defended by a manifold class of arguments, 175, a, 1303, a, b. Testimonies of Scripture and the Fathers, 342, c, d, 467, b, c, 1183, a, b, 1303, c. The decrees of the councils: Trullan, can. 82, 470, b, 474, d, 1303, d. Nicene II, 474, d, 1306, a. Tradition, 175, a, b, 178, d, 387, d, 470, d, 1131, c, 1606 et seqq. The argument from the very nature of the body, 1304, b. From the mystery of the incarnation, 178, a. From the fact of Christ sending the image of Himself to Abgar, 1287, d. The opinions of the Fathers concerning images individually: St. Peter the apostle, 467, c, 1303, c, 1606, b. St. Dionysius, 338, c, 1219, b, 1290, a. St. Athanasius, 359, a, 467, c. St. Basil, 367, d, 374, a, 467, d, 1183, b, 1222, c. St. Gregory Nazianzen, 467, d, 1222, b. St. Gregory of Nyssa, 470, a, 1183, b, 1222, b. St. Chrysostom, 314, b, 470, a, 1135, b, 1183, b, c, 1222, b, 1287, b, c, 1591, a. St. Maximus, 382, a. Sacred images began to be used and venerated from the very beginning of the evangelical preaching, 178, d, 470, d. From the beginning, received by use in all churches, 350, a. The adoration of sacred images

everywhere throughout the nations, as handed down by the apostles, 1131, c, 1606, c, 1611, b. They proposed the mysteries of Christ expressed in images in the cities and villages, 1606, c, 1611, b, c. Whether there was nothing handed down concerning images in the Gospel, 490, c, d. Whether Scripture teaches that images ought to be adored, 355, c. All cult of images tends toward the Trinity, 506, b. It is a middle course between two errors, 1531, a. Of how great moment it is in the Christian religion, 174, b, c. It has nothing in common with idolatry, 330, c. Nor do Christians make gods out of images, 486, c. How sacred images differ from the idols of the infidels, 178, d, 330, c, 338, a, 346, c, d. Sacred images are not worshipped with latria, 1503, a, 1531, a, 1639, c. But with relative adoration, 1330, a, b, 1503, a. In the image of Christ, it is not the material of the image, but Christ who is adored, 1503, b. The utility and necessity of sacred images, 174, b, c, 1219, b, 1222, c, d. That it is no less useful to perceive sacred things by sight through images than by hearing through narrative, 347, c. That images are useful only for the simpler and more imperfect is an error, 1538, c. It is refuted, ibid. d. Even perfect men need images, just as they need the books of the Gospel, 1538, a, d. Nor is less honor due to images than to the codices of the Gospel, ibid. Divine grace flows into those who approach sacred images with faith, 506, b. Whose images are to be adored, 347, c. The image of Christ is Christ, except for the difference of essence, 342, b, 426, d, 1183, a. The same things are said concerning the image of Christ as are said concerning Christ himself, 345, a, 362, b. Yet Christ is not multiple, although his image may be multiple, 339, a. What is said concerning Christ pertains to the image of Christ homonymously, 338, c. The name of Christ is rightly attributed to his image, 338, c, 359, d, 362, a, 1791, Carm. xxx, and the adoration of both is one, 426, d. In what sense an image is adored just as Christ himself is, 1190, d, 1655, b. The adoration of an image is not latreutic, but of Christ alone, 1587, d, 1639, c, 1655, c. He who rejects the image of Christ denies Christ, 1183, a, 1190, b, d, 1226, d, 1310, a, 1487, d, 1622, a. He removes the incarnation, 1226, d, 1242, a, 1246, d. He who denies adoration to the image of Christ denies it to Christ, 430, d. ^A In the image, it is Christ, not the material of the image, that is adored, 1503, b. The image of Christ is to be venerated even more than the image of the cross, 454, a, 462, a, 1131, d. That the passion of Christ is expressed in images is as pleasing to him as to commemorate it in speech, 1214, a, b. Images of Christ and of the saints were accustomed to be expressed in temples and sacred vessels by apostolic tradition, 1310, c, 1611, b. For the images of Christ who suffers, one suffers for Christ, and is truly a martyr, 1186, b, 1195, a, 1227, a. He who treats the image of Christ without respect is considered a heretic, 350, c. Images worn away by age are burned, 463, d. Why images were forbidden in the Old Testament, 175, c, d, 334, b. Yet there were not none at that time, 334, c, d. A brazen image of a serpent made at God’s command, and it being likewise salutary, 331, d, 487, a. Likewise God commanded images of angels to be made, 455, d, 487, a. Only the image of God was forbidden to be made at that time, 334, b. Through images, the Israelites were led to the worship of God, 335, a, b. A summary of the doctrine concerning sacred images, 502, c, d. The Emperor Leo the Armenian attacks the cult of images, 170, d. His oration against images, 171, d. The senate of the Fathers resists his impiety, 174, b. See Iconomachi. Saint Theodore the Studite defends sacred images in an oration held before Leo the Armenian, 174, d. The Studite monks carry sacred images in a solemn procession, 186, c. Canticles in honor of images, 1163, b. Luke the Evangelist painted an image of Christ, which he left to posterity, 178, c. The passion of the image of Christ is the passion of Christ himself, 366, b. An image of Christ pierced by the Jews of Berytus emits blood, 366, d, 1607, b. Miracles wrought through that blood, 366, d. An image of Christ spoke divinely, as if in the person of Christ, 366, a. The image of Christ bearing on its head the sign of the cross, 1311, c. An image of the Blessed Virgin given as a protection, 206, b. It is salutary to those who venerate it, 1794, Carm. xxxv. An image of the martyr Saint Demetrios used at baptism in place of a sponsor, 962, b. Images are rightly made of all things that can be comprehended by the mind, 342, a. The image of the Emperor accepted, a confession of the empire, 1310, b. Emperors customarily received the marriage crowns from the hand of the patriarchs, 978, b. The decrees of emperors disinheriting adulterine children, 1011, a. The concord of empire and priesthood, 962, a. The dogma of the Incarnation is explained, 1495, a, b; two natures in Christ united substantially, without confusion, 1542, d, 1543, a. The Inclusi and Inclusæ, 959, c, 1246, a, 1817, a; the rule of their lives, 1802, Carm. xciv. The beginning of the indiction, 954, b. Indulgence is a remission of law, 1091, b. ^B Investigation of the faith of others should not be excessive, 1406, b, c. Initiator of those to be initiated, 1371, b.

Irene, wife of the Emperor Leo IV, administers the empire with her son Constantine, 119, c, d. She settles the disturbances of the Church, ibid. 142, b, c, 1123, a. She consults with the Patriarch Tarasios about convening the Synod at Nicaea, 119, d. After Constantine is removed, she reigns alone, 142, b. She recalls the monks driven out by her son, ibid. She receives Saint Theodore the Studite returning with great honor, 142, c. She remits taxes, 931, a. His eulogy by Theodore the Studite, 939, 931. Irene, a nun, 1359, d, illustrious by family and sanctity, 1738, c, d. Irene, a patrician, 1107, c, 1295, c, 1546, a, 1583, a; penitent after a fall, and having suffered for Christ, 1295, c, renounces the world, ibid. Irene, a superior, 1618, a.

J James, a disciple of Saint Theodore the Studite, a martyr for Christ, 1354, b. His venerable relics, 1355, b. James, a monk, fallen, 1126, a, b. Jannes and Jambres, 1311, c. The name of Jesus, 702. His life, 703 sqq. Why Jesus remained hidden for so many years, 707. Arius said that Jesus was without a human soul, Apollinaris without a mind, and the new Manichæan or Iconomachus called him uncircumscribed, 706. The fasts of the Greeks are described one by one, 1695 et seqq, and 1714, 1715. Some fasts customarily omitted by the orthodox for the sake of distinction from heretics, 1699, 1702. On Holy Saturday, the only one of the whole year, the Greeks fast; on other Saturdays, never, 1669. The rule of the fast on the fifth great day (Maundy Thursday), 1699, 1731. The time of the Lenten fast and the rite by which it should be performed, 1434, b, 1459, c; in the fasts, food is not taken before evening, 1195, b. The Studite monastery dedicated to Saint John the Baptist, 146, a, 1810, Carm. cxxii, 1811, Carm. cxxiv. A hymn in honor of the same Saint composed by Saint Theodore the Studite, 154, a. The illustrious lineage of John the Baptist, 747. He is the same as the greatest prophet and the first apostle and martyr, 758, 770. A preacher of Christ even among the dead, 762. His surviving relics, a chain and a plate, 767. The church of the Studite monastery dedicated to him, 770. John, a cleric, 1654, d. ^C John Chrysostom used dispensation toward six bishops simoniacally ordained, 983, d, contends for the field, 999, d. Testimonies for the cult of images, 374, b, 470, a, 1135, b, 1183, b, c, 1222, b, 1213, c, 1287, b, c, 1591, a; his saying that Christ is not to be circumscribed by walls is explained, 1242, d; his passage, the sword must be spared against heretics, 1483, a, b; his eulogy, 1799, Carm. lxxii. John the Evangelist, 9, c. The metastasis of John the Evangelist is above the human condition, 787. His extraordinary praises, 771 sqq. John or Joannicius the hermit, illustrious in sanctity, 1386, a. John, Bishop of Sardis, harassed by the Iconomachs, 1367, c, a strenuous confessor of Christ, ibid. d. John the Grammarian, 1387, b, 1338. A poem of John the Iconomach, 435, b, 442, d, 475, b. John the Faster, Bishop of Constantinople, accused because he had condemned certain criminals to death, 1486, b. John the Lecanomantis, ringleader of the Iconomachs, minister of the crimes of Leo the Armenian, 171, a, 1202, a, 1211, b, 1323, c. John the logothete, 1319, b. John the martyr, illustrious for miracles, 363, d. John, a monk, 1130, a, 1598, b. John, superior of Chalcitis, 1630, c. John, superior of Cathara, 1151, b, 1154, c. John, superior of Eucaria, 1154. John, a spatharios, 962, b, 1494, b. Joannicius, 1386, a. Joseph, brother of Saint Theodore the Studite, becomes a monk, 122, a. Afterwards Archbishop of Thessalonica, 127, b. A column of the Church, 1063, c. With Plato and Saint Theodore the Studite, he fights against the Mœchians, and refuses to communicate with the Patriarch of Constantinople, 982, c. Accused by the Mœchians as if he had obtained the archbishopric by evil arts, 982, a. Saint Theodore the Studite writes an apology for him, 979, d. He is sent into exile, 1022, a, 1071, b, 1211, a. ^D Deposed by the Mœchians, 1063, c, 1074, d. A work written by him, 1042, a. Iambi of the same against the Iconomachs, 1202, c. His body preserved in the Studite monastery, 231, b.

Josephus, priest and steward of the Church of Constantinople, joins the adulterous marriage of Emperor Constantine with Theodote, 138, a. Because of this he is expelled from the Church by Patriarch Tarasius, 138, b, 142, c. And is erased from the register of priests, ibid. He is restored by Emperor Nicephorus, 155, a, b, d. Because of him, Saint Theodore the Studite and others refuse to communicate with the patriarch, 1007, a. He is called a "Moechozeuctes" (adultery-yoker) and a "Christempactes" (Christ-mocker), 1142, c. He is expelled again by Michael Curopalates, 166, a. He is a prevaricator in the cause of the holy icons, 1139, b, 1142, d. He leads many with him, ibid. Finally, his miserable calamity, 175, a. Joseph, abbot of the Ceramei, 1634, a; once caught in heretical communion, ibid., d. Emperor Jovian, guilty of unspeakable lust, is nevertheless commemorated in the church because of his right faith, 1291, c. A defender of the Catholic faith, 1307, b. The impiety of the Jews of Berytus toward the image of Christ, 366, b, c, 1607. "Where a man is found, there he will be judged," cited as if from Scripture, 1598, b, 1623, c. Julian the Vestitor, 1379, c. Every oath is prohibited, 1238, a, 1382, c, 1395, & 1399. Justina the famous, 1282, c. Saint Justin, a passage from his work that no longer exists, 1603, a.

Lacqurymae (Tears): how salutary they are, 1550, c. A layman duly administers baptism in case of necessity, 1491, a. Likewise, in necessity, he duly administers the sacraments to himself, 1491, b. Whether it is safer for baptism to be performed by a layman than by a heretical priest, 1491, c, d. Bishop of Laodicea, a backslider (lapsed), 1150, d. Abbot of Laodicea, 1338, a. Those who have lapsed into heresy, or have been caught in heretical communion, with what penalties they ought to expiate their crime, 1178, c, d, 1238, c, 1474, b, c. Even penitents are to be deprived of the Eucharist, except at the point of death, 1147, c. Whether priests or monks may bless the table after a lapse, 1150, d, 1443, a. Whether they are deprived of the power of teaching, 1471, a. Lapsed bishops and penitents must cede their episcopacy and also abstain from the sacrifice, even after their penance is performed, 1355, c, d, 1391, d, 1566, a. Priests who have lapsed should not perform sacred rites unless they are restored by synodal judgment, 1127, d. But in the meantime they may only receive the Eucharist, 1150, d. Yet those who have only partaken of food with heretics can return to sacred duties, 1654, c. The lapsed are not to be received on account of gifts, 1206, a, b, 1239, b. *Latria* (worship) for Christians is a unique thing, and is offered only to the Trinity, 506, b, 1639, 1655, c. It is not to be rendered to the Blessed Virgin, nor to the cross, nor to the image of Christ, 1531, a. The thief was baptized by Christ with blood and water on the cross, 715. The Latrocinal Synod of Ephesus, 1087, d. The Laura of Saint Chariton the martyr, 1167, d. The Laura of Saint Sabas, 1163, d. Laurentius the abbot, distinguished for his defense of the faith and his virtues, 1427, a. His death and eulogy, ibid. and following. A sacred reader, 1659, c, 1662, a, d. A reader who has lapsed is prohibited from reading, even after penance is performed, 1582, d. The bishop of Lemnos kindly receives Saint Theodore the Studite, 918, b.

Leo the Armenian invades the empire, 170, c. He declares war on the holy icons, ibid. To this end, he uses John the Lecanomantes as his minister, 171, a. He attempts in vain to influence Patriarch Nicephorus, 171, b, c. He discourses against icons, ibid., c, d. He is refuted, 174, b, c, 175, et seqq. He imposes silence on the Catholics, 183, b. He drives them into exile and overturns the holy icons, 186, a, b. He recalls the archimandrites from exile, except for Saint Theodore the Studite, 1139, b, c. He threatens the same Theodore with death, 186, d. He convenes a synod, 187, a, b. The monks refuse to attend, ibid. He banishes Theodore the Studite and throws him into prison, 187, d. He dies under anathema, 1598, d. His impiety, 1315, b, 1326, a. His fury against the holy icons, 1142, b, 1162, b, c, 1170, d, 1326, a, c. His death was violent and fitting for his impiety, 1306, c, 1311, b, 1315, b, 1348, a, 1319, b, c, 1326, a, b, 1343, d, 1398, b. He is compared to Pharaoh and Nebuchadnezzar, 1170, d, 1306, d. Leo the Khazar, emperor and enemy of the Catholic faith, 119, c. Leo the Isaurian, the first enemy of the holy icons, 118, b. Leo the monk, an excellent devotee of Saint Theodore the Studite, 207, c, d. Leo the Orphanotrophos, 1003, c.

Saint Leo the Pope’s dogmatic epistles against the Eutychian heresy, 1018, b, c. Pope Leo III confirms the peace of the Church of Constantinople, 166, a. Saint Theodore the Studite writes to him, 1018, b, 1022, a. He writes back to Theodore, 1022, a. Leo the Patrician, munificent toward monks and founder of monastic buildings, 1806, Carm. cvi, cvii, ibid., Carm. cix, 1807, Carm. cxiv. He becomes a monk along with his wife, 1807, Carm. cxiv, 1807, Carm. cxv. Leo the Sacellarius, 1267, d, 1415, a, 1574, b. His singular zeal toward the Studites, 1415, b, 1574, b, c. Leo Valelades, most holy bishop, 107, d. Leontius the abbot, 994, b. Leontius, bishop of Neapolis in Cyprus, interpreter of the sermons of Saint Epiphanius, 387, b. His oration on Saint Epiphanius, ibid. Leontius’s excellent scholia, 1531, b. Leontius the monk, a prevaricator, 1099, a, 1187, a, 1230, a, b, 1271, b. He adheres to the Moechians, 1067, d, 1203, b. He becomes an Iconoclast, ibid. He invades Saccudion and the Studite monastery, 1203, b, 1230, a, b. He rages against the Catholics, 1271, c. His conversion and penance, 1282, 1291, c. Letoius the abbot, 1210, b. Letoius the monk, thrust into prison in Byzantium, 1071, d. Leuce, a place name, 915, c. Free will, 1226, c. It is reconciled with divine foreknowledge, 1587, a. The *semanterion* (wood for calling to prayer) of the monks, 1703. (In the monastery of Grottaferrata, a monk is seen painted holding this wooden *semanterion* in his hand). It is permitted to celebrate the liturgy in an oratory on account of the heresy raging in public, 1055, a. It is better that it be performed in a common house than in a church where there is any communication with heretics, 1055, b, 1666, b. In the liturgy, the commemoration of the bishop, 990, b, 1002, b, 1007, a, b; of the Emperor, 1002, b; of the people, 1047, d. The name of any heretic must not be commemorated, 1055, a, 1666, d. One may commemorate any dead person who has not died in heresy, ibid. Saint Theodore the Studite forbids the liturgy to be performed for someone who had killed himself; he orders alms to be given for him, 1485, a. Liviana, a place name, 915, c. A representative (Locum tenens, Τοποτηρητής), 1394, c. The Logothete of the Dromos, 1010, a. The Logothete General, the supreme magistrate, 1323, a. Saint Luke the Evangelist left to posterity an image of Christ painted by himself, 178, c. Relics of Saint Lucian in the city of Messina, 799. Lucianus, a lapsed monk, 1126, b. A penitent, 1259, a, 1354, c. Mourning for the death of loved ones ought to be moderate, 1390, c. Lupadium, a place name, 918, a. The Armenian fable of the wolf, 1699. Lycastus, a consul, a relative of Saint Theodore the Studite, 1463, d.

M Macarius the abbot, 1178, b. Macedonians, 1051, c. The Maccabean martyrs, 1186, a. Master of the Soldiers of the East, 194, c, 199, a. Master of the Palace, 982, d, 1314, a. The duties of a Christian magistrate, 1463, a, b. The church of Saint Mamas in Constantinople, 1074, a. God's commandments are stable and perpetual, 1075, d. They are not impossible, 1126, b, c. Any dispensation from them is null and wicked, 1078, d. Emperors are also subject to them, 1078, d. Manes the Persian, 451, c; he strips Christ of his human nature, 479, d. The Manichaeans attribute to Christ only a phantasmagorical flesh, 398, a, 1306, a, 1322, d. They destroy the incarnation, 1301, c, 1306, a, 1322, d. Marcellus the heretic attributes a celestial body to Christ, 1190, a. Marcianus, a fugitive from a monastery, 967, a. Marcion the heresiarch, 451, c. Marcionites, 1051, c. They destroy the incarnation, 1131, c. Saint Marcus the monk, 1815, b. Mares the monk, a deserter, 967, c. Mary: Theonyma (God-named), Polyonyma (many-named), Megalonyma (great-named), 723. Her death is called a wonderful sleep, 1702. Her *palingenesia* or resurrection, 727, which an angel announces to the apostles, 1702.

^A Maria Augusta, wife of Constantine, son of Irene, 135, d, 1559, c, d, 1658, b. Ejected by her husband and forced into the monastic habit, 135, d, 1658, b. St. Theodore the Studite consoles her, 1559, c, d. He forbids her to go to the palace when summoned by her daughter, lest she communicate with heretics, 1362, a. Maria the nun, 1198, c, d, 1263, a. Maria the spatharia, 1615, d. Maria the sacred virgin, 1414, a. Marianus the spatharius, 1387, a, b. His eulogy, ibid. ^B Who are truly to be called martyrs, 1186, a, 1227, a, 1250, b. The Forty Martyrs (SS.), 1274, c, 1610, a. Acts of the martyrs described in twelve volumes, 911, b. Very many Acts of martyrs obtain authority even without the author’s name, 1243, d. Many types of martyrdom even without death, 1182, b. Diverse causes of martyrdom, 1186, a. The extent to which one may offer oneself for martyrdom, 1247, b. Martyrion, a church, 1178, d. It is sacrilege for Catholics to visit the martyria of heretics, 584, a, 1178, d, 1647, b. Divine origin of marriage, 1091, d. Troubles of marriage, 1414, b, c. Solemn blessing of marriage and its formula, 974, c, d, 1011, c, d. Morning praises of God, 126, c, 215, c. ^C Maximinus the monk, guilty of communion with the Iconoclasts, 1478, d. He attempts to clear himself, ibid. St. Maximus’ opinion on the threefold restoration of things, 1499, c, d. Acts of St. Maximus: in these, witness in favor of the veneration of images, 382, a, b. Maximus the monk, a prevaricator, 1187, a. Medicium’s superior, 1338, a, 1478, d, 1619, b. Carried off by heretics for a time, afterward a stout confessor of the faith, 1203, b, 1338, a. Megalo, a nun, 1198, c. Melchisedechians, 1051, c. Image of St. Meletius of Antioch, 1198, d. Meletius, author of a schism, 1054, b. Meletians, 1051, c, 1054, b. ^D St. Menas the martyr, his feast day November 11th, 230, b. The divine table or altar, where the Eucharist is kept, 498, b, 1795, Carm. XLII, XLIII, XLIV. Description of the month of Herodiana, 766, 767. Lying is never permitted, 1234, d. Outside of a lie, the truth may sometimes be withheld, 1235, c, d. Examples of this, ibid. It is not a lie if someone says something false to save a friend's life, 1238, a, b. But to say what is false for the sake of one's own safety is permitted to no one, ibid. How *metaleipsis* and *metoche* differ, 1479, d. Methodius sent as a delegate to Pope Paschal in the cause of the Iconoclasts, 1210, c, d. Methodius the monk, 1646, c. Methodius, Patriarch of Constantinople, transfers the body of St. Theodore the Studite from the Prince's Island with solemn rite to the Studite monastery, 251, a, b. Metopa, a fortress, 190, a. Michael and Theophilus in, 1599, b. Michael Balbus the emperor, a heretic, 206, d. He recalls those banished for the defense of images, ibid., 1307, d, 1330, c. Michael Curopalates, emperor, 166, d. He embraces the monastic life, 170, c, d. Michael the Studite monk, author of the Life of St. Theodore the Studite, 114, a. Michael the monk, confessor of Christ, 1323, d. Michael Syncellus Hagiopolites, a most illustrious confessor of Christ, 1639, d. The least in the kingdom of heaven, Matt. v, 19, that is, the damned, 1026, b, 1031, b. Instruments of the sacred ministry at the altar, 490, b. The significance of each, ibid. c. Miracle of Christ speaking in His own image at Alexandria, 366, a. Miracles performed by blood emitted from Christ's image by divine power, 366, d, 1607, b. Miracles performed by St. Theodore the Studite, 207, c, d. Mass of the catechumens, 1478, b. Mass of the Greeks elegantly expressed in nine icons, which are declared, 1689 in note. Mass of the Presanctified is explained, 1687 seq. Mitata or Metata, a place name, 207, a. Heresy of the Mochians, 1670. Mochians, who claimed that imperial marriages joined in adultery could be made legitimate by dispensation, 1203, d. Their assembly or *mochosynodos*, celebrated in defense of that error, 990, b, 1006, c, d. Another pseudo-synod of theirs, 1022, c, 1071, c, 1079, b, 1087, d, 1090, d. St. Theodore the Studite refutes their error, 1022, d. He shows that it is a true heresy and that the Mochians must be regarded as heretics, 1070 et seqq. And that they are no better than the Iconoclasts, 1107, a. He inveighs against the Mochian bishops, 1110, c. Many of them fell into the Iconoclast heresy, 1142, b. Mochosynodos, 1071, c, 1079, b. Mechozeucues, 1142, c. Muhammadans called the new Chaldeans, 739 adn. a. The angelic state of monks, 1821, d. Not to be admitted until after the sixteenth year of age, 1526, a. To be endowed with the martyr's reward, 935, b, 1823, b. They must not be judged by laymen, 1519, c. Even those not initiated into sacred orders blessed tables, 1355, c. It is their duty to defend the faith against heresies, 1050, d, 1062, c. Nor is it permitted to be silent in the cause of religion, 1122, a, 1630, a. They may use lay clothing because of persecution, 1074, a, 1263, b, c. How many monks were among the ancient Fathers, 1523, c. With what praises they extolled the monastic life, ibid. Penances could be enjoined upon those guilty of heretical communion by priest-monks, 1650, a, b, 1651, b. And even by simple monks, ibid. That every monk can free the damned is the error of some, 1527, a. It is not permitted for a monk to have a slave, 1423, a, 1522, c. Conversing and cohabiting with women is to be fled, 1423, a, 1462, a. With what caution he ought to address them, 942, c, 1819, d. With what disposition he ought to be towards superiors, 1782, Carm. v. Those who are incorrigible must be sent away, 1522, b. Those dismissed because of a crime cannot be admitted into another monastery, 970, c. Nor absolved by other superiors, ibid. Apostates are excommunicated by the sacred canons, 935, a, 939, b, 970, c. One who leaves one monastery out of fickleness ought not to be admitted into another, unless there is hope of amendment, 1522, c. Monk's cell, 1783, Carm. II. The insignia of a monk, the tonsure, 1438, b, c. Admonitions for monks going forth for business, 1790, Carm. xxviii. And also for those returning, ibid. Carm. xxv. Occupations of monks: studies of literature, various crafts, 167, b. To copy books, 151, b. Accustomed to chant hymns during daily work, 167, d. The monk professes perpetual mourning and penitence, 1731, 1734. What the monastic profession is, 1498, c. Its origin, 1523, b. Its dignity and excellence, 938, c, d, 1402, d, 1523, a, 1558, c, 1779, Carm. III, 1823, a, b. Equal to the praise of martyrs, 935, b, 1782, Carm. v. Counted among the sacraments, 1523, c, 1595, b. It is indissoluble because of the promise made to God, 1595, a. No one ought to be admitted or rejected rashly, 1522, b. Time of novitiate and probation, 1526, a. Sacred and solemn ceremonies to be issued in the profession itself, 967, c, 1334, b, c. The monastic habit is a profession of perpetual virginity and perfection, 1523, a, 1542, a. Among some it was customary to give it in two forms, small and then great, 1819, c. St. Theodore the Studite wants it to be unique, 924, b, c, 1819, c. Whose duty it was to give the monastic habit, 1618, c. Whether it could be handed over by a priest who had prevaricated in the faith, 1647, d. To strip the habit from a monk is the same as despoiling him of baptism, 1522, b. Description of the monastic life, 1558, a, b, c, 1790, Carm. xxv. Its offices and precepts, 939, c, d, 1175, b, c. Sustenance from the labor of hands, 1558, b. Laws of monastic poverty, 1351, a, b, 1558, b, 1817 et seqq. Community and equality of all things, 150, d, 942, a, 1819, a. Priestly vestments elaborate and precious even among monks, 942, d, 1822, a. Offices of superiors in monasteries, 131, d, 1390, d, 1402, b, c, 1439, b, c, 1459, a, 1782, Carm. iv, ibid. Carm. vi. What their power is, 987, d. How they ought to rule their subjects, 1817, a, b. They should decide nothing unless two or three are called to counsel, 943, a. Whether they could impose penances on any who had fallen, 1650, b. They have the power of binding and excommunicating their own, 955, d, 970, c. Various ministries of monasteries, 147, d, 1881 et seqq. The superior’s vicar and his offices, 1782, Carm. vi. Offices of the steward, ibid. Carm. vii. Epistemonarch, door-keepers, canonarchs, taxiarches, cellarer, meal-server, cook, tailors, exciters, curator of the sick, shoemakers, janitor: their duties and admonitions for each, 1779 et seqq. Admonitions for guests of monasteries, 1789, Carm. xxiii. Monastery of Agathus, 1071, d. Boscylius, 122, b. St. Euthymius, 1174, b. Gordinense, 1346, a. Gula, 1139, Heraclea, ibid. Hypolichinium, ibid. Ignarum, 1426, a, 1807, Carm. cxiv. St. John the Baptist, 1790, Carm. xxv, Leones, 1583, b. St. Mamas, 1074, a. Medicium, 1139, b. See Medicium, Myelense, 1371, d. Mylii,

1139, c. Pelecetes, 1458, b. Phlubutæ, ibid. 1139, b. Photinidii, 1139, b, 1407, c. Saccudionis, 123, c. Studii, 143, d. See Studium and the Laura of St. Theodosius, 1167, d. Monastery dedicated to the Blessed Virgin, 1810, Carm. cxx. The bishop of Monembasia acts against the Iconoclasts before Pope Paschal, 1210, d. Duties of nuns, 1175, c, 1246, b. The grey garment of nuns, 1550, b. Whether a married woman may be allowed to become a nun without her husband's consent, 1262, d. Thirty nuns, who suffered scourging and imprisonment for Christ, 1274, b. The heresy of the Montanists attributing to Christ only a likeness of a body, 402, a. What it is to die daily, 1226, a. Extreme unction for the dying, 230, b, c. Lights kindled for the dying, 230, c. Hymns customarily sung at that time, ibid. The dead are helped by the prayers of the living, 1626. For the dead: oblation, prayer, vigil, synaxis, canon, or ecclesiastical office, 930, b, 1598, a, b, provided they have departed in Catholic communion, 1659, c. Memorial of all the dead celebrated in communion, 955, a. That prayers and alms can be made privately for the dead who were in heretical communion, even if they ought not to be commemorated in the liturgy, 1666, d. How wholesome is the meditation on death and the last things, 1430, b. The memory of death inculcated in monks, 1711. The manner of grief at the death of loved ones, 1379, a, 1382, d, 1390, c, 1623, d. The multitude is not always a rule or argument of truth, 1082, b. Mylianus the superior, a prevaricator in the cause of holy images, 1139, b. Mystagogia, 990, c. Sacramental mysteries, marriage, 1030, d. [N] Various births of illustrious men of the Old Testament, 750. Naveratius, a companion of the labors of St. Theodore the Studite and his successor in the governance of the monastery, 127, b, 226, d, 1050, d, 1070, c, 1083, b, 1090, d, 1095, c, 1123, c, 1142, a, 1146, a, 1207, b, 1211, a, 1238, b, 1275, d, 1282, a, 1286, d, 1294, a, 1299, c, 1306, b. Cast into chains by heretics, 1074, a, b. Scourged with whips, 1207, b, 1211, a. How "necessary" and "useful" differ, 1234, d. Notions of the necessary and the contingent, 1039, b, c. The genus of the necessary is manifold, ibid. The canon of the Synod of Neocaesarea concerning those twice married, 1091, c. The heresy of Nestorius, defending a double person in Christ, 399, c. He divided Christ into two sons, 483, c. Against him, the hypostatic union of natures in Christ is explained, 399, d. Nestorians received without a new baptism or anointing with oil, 1103, a. The bishop of Nicaea is sent to St. Theodore the Studite, 1074, b. The superior of Nicaea suffered exile and scourging for Christ with her nuns, 1342, b. The Nicene faith concerning Christ, 471, b, c. The Nicene Synod of the ^A 317 Fathers, 1602, a, b. Its authority for the cult of the images of Christ, 471, c, d. The Nicene Synod, 1115, d, 1218, c. 350 Fathers, convened under Constantine and Irene, 119, d. Its opinion concerning holy images, 1591, c. Received by the five patriarchs, 1306, b. Oecumenical, 1515, a, 1527, a. Anathematized by the pseudo-synod of Iconoclasts, 1482, a. Nicephorus the Logothete seizes the empire, having ejected Irene, 154, d. He disturbs the peace of the Church, sends St. Theodore the Studite into exile, 159, c. He attempts to bring the Studite monks to the side of the Mochians, but in vain, 159, c, d. He hands them over into custody, ibid., 162, d. He perishes miserably in the expedition against the Bulgarians, 163, c. His death foretold to him by Theodore the Studite, 163, a, b. Noted for avarice, 1659, b. Nicephorus, suddenly from a secular person made patriarch of Constantinople, 1103, b. He restores Joseph the oeconomus by command of the Emperor Nicephorus, 155, d. Whether in that matter he ought to have obeyed the emperor, 158, d. His Iconoclastic economy is praised during the storm, 1507, a. He visits St. Plato, who is near death, 166, b. He himself performs his funeral rites, ibid., c. His opinion touching the eminent holiness of St. Theodore the Studite, 222, d. Whom he also calls his father, 1318, c. Driven from his see by the Iconoclasts and cast into exile, 1374, b, c. An illustrious confessor of Christ, 1167, b, c, 1318, d. An Enchiridion sent by him to Theodore the Studite, 1319, a. His eulogy, 326, 327, a, 343, c, 406, b, 1171, 1173, 1203, b, 1318, c, d. Nicephorus the superior, cousin of St. Theodore the Studite, 19, d. Nicetas Stethatos’ writing concerning the manual greeting, 1711, ^B 1880 Nicetas, son of Alexius, a faithful minister of the Emperor Leo the Armenian, 190, c. Used mercy toward St. Theodore the Studite, 191, a. Nicetas the Curator, 1347, d. Nicetas the locum-tenens, 1394, c. Nicetas the monk, 1538, a. Nicetas the patrician, 994, b. Relative of St. Theodore the Studite, 995, a. Nicetas the superior, 1315, d, 1478, c. Nicetas the spatharius, 1502, c, 1571, a. Nicolaus, disciple of St. Theodore the Studite and companion in his labors, 195, b, 939, c, 1247, d, 1255, a, 1274, a, 1278, c, 1279, d, 1294, a, 1303, a, 1307, c, 1315, d, 1346, b. Scourged with whips for Christ, 199, b, 203, a, 1230, d. Nicolaus the Chartularius, 1014, c. Nocturnal psalmody and hymnody, 1575, c. Names are images of things, 346, b. Nonna (St.), mother of St. Gregory the Theologian, dedicated him to God before he was born, 1539, d. Notarius domesticus, 1498, b. Common notions, manifest to all, 390, c. Novatians, 1051, c. The characteristic of the Novatians is to close the door of penance, 1099, c. Novelty in matters of religion is to be condemned, 958, c. With what great care novices in religion must be cultivated, 131, c, d. The rite of marriage and the sacred formula, 974, c, d, 1014, c, d. Crowns customarily placed on those being married, 1091, a, d. It was customary for them to be given holy communion at that time, 1095, a. Second marriages, permitted only by indulgence, 1091, b, 1094, c. Liable to penances, 1094, a. Not blessed with the same rite as first marriages, 1091, a. Nor are they joined by a priest, 1094, b. What sort of blessing is applied therein, 1094, b, 1095, a. No crowns used in them, 1094, a. The canons forbid a presbyter to feast at such weddings, 971, a, 1091, c. Nuptial banquet, 1091, d. [O] Sacred oblations, 1658, a. Of wax, oil, etc., 1643, a. Observers in monasteries, 147, d, 1783, Carm. lx. Oeconomy or dispensation is sometimes to be used, 983, c. The example of St. Paul the Apostle, ibid., b. St. Basil received gifts from the heretical Emperor Valens by oeconomy, ibid. Also through oeconomy, in the mention of the Holy Spirit, he withheld the name of God for a time, ibid. St. Chrysostom used oeconomy toward certain Simoniacal bishops, ibid., d. Oeconomus of the church of Constantinople, 138, a. Olbianus the patrician, 1626, d. Extreme unction with oil customarily performed before the viaticum, 128, c. Mount Olympus, a famous dwelling of monks, 122, a, 219, a. Onopnictes River, 211, b. Manner of prayer prescribed by the Fathers, 1062, c. Oratory, 1239, b. In an oratory, sacred rites can be performed on account of heresy rampant in public, 1055, a. Ordination of a bishop by his own bishops, 982, b. Ordination of a priest by chrism and the imposition of hands, 130, c. Ordinations of presbyters and deacons are not performed except during the solemnities of the Mass, 1355, c. Ordinations outside the province during a time of heresy, 1646, d. Whether an ordination by a deposed bishop is valid, 1651, c, d. Ordination by a bishop not publicly noted for heresy or crime should not be doubtful, 1106, b. A bishop who has fallen into crime cannot ordain, 1651, c, d. The canon of the Apostles against those who ordain or are ordained for money, 983, d, 1046, b. How ruinous such ordinations are, 1103, a, b. Those ordained by a heretical or deposed bishop are by no means to be reckoned among the true ministers of God, 1058, a, 1651, c, d. One ordained by a heretic or a Simoniac unwittingly is inculpable, 1106, b. Whether those ordained without acclamation are to be received, 1646, d. Orestes the monk, a fallen person who is repentant, 1147, c. Origen the heresiarch, 1502, b. His doctrine concerning the restoration of the age is condemned, ibid. Orphanotrophus, 103, c. "Ως, as, is taken in various ways, 1287, a, 1655, b. Doorkeeper's weekly duty, 1210, a. [P] Eulogy of St. Pachomius, 1799, Carm. lxxxi, his rule handed down by an angel, ibid. Palena, a place name, 918, c.

Palm Day festival, 186, c. Solemn supplication on that day, ibid. History of the martyr St. Pancratius, 1243, d. His Acts are cited, 1303, c. 1606, b. By whom they were written is uncertain, 1243, d. They are, however, sincere and praised by the ancients, ibid. His greatest temple is in Sicily, ibid. Miracles performed there by the holy martyr, ibid. Pantoleon Logothete, 1322, a. 1578, b. Pope. See Roman bishop and Roman Church. Relics of St. Papinianus in the Sicilian city of Mytis, 799. Various exhortations: to magistrates, 1463, a, b. To superiors of monasteries, male or female, 939, c. 1430, a. 1458, d. 1467, a. 1547, d. 1817, a. 1782, Carm. iv. Ibid. Carm. vi, to monks or nuns, 1431, c. 1434, c,d. 1446, a. 1459, c. 1467, b. 1490, a. 1822, d. To fugitive monks and deserters, 935, a. 938, c. 967, b, d. What a parasynagogue is, 1051, d. 1055, b. Parasynagogues, 1018, c. Parium, a place name, 918, a. Paroeconomus of a monastery, 147, d. 1259, c. 1278, c. 1359, d. 1542, c. Paschal joy, 710. Pope Paschal, 1151, b. 1154, c. He rejects the legates of the Iconoclasts, 1555, a. St. Theodore the Studite implores his help, 1551, b. He brings aid to Catholics against the Iconoclasts, 1555, a. He sends legates to Constantinople, 1111, c. His eulogy, 1282, b. Ecumenical patriarch, 1111, c. If a patriarch errs, he ought to be corrected by none but others of the same order, 1419, b. Five patriarchs, 1306, b. The first of the patriarchs is the Jerusalemite, in what sense, 1162, a. 1395, b. Although he is numbered fifth, 1162, a. The order of the five patriarchal churches, 1418, c. Dignity of patrician, 146, a. Godparents in baptism should not be connected with heretical communion, 1666, b. Paula, a place name, 915, d. Paulopetrium, that is, the monastery of SS. Paul and Peter, 1151, b. 1154, d. 1630, c. St. Paul the apostle used economy according to the requirements of the time, 1807, a. He suffered persecution for thirty-five years, 1227, c. His passage, 1 Cor. iii, 13, is explained, 1499, c, d. His eulogy, 1798, Carm. lxiii. St. Paul the confessor, 227, b. The sixth day of November is his memorial, ibid. The heresy of Paul of Samosata, that Christ is a mere man, 479, d. What monastic poverty ought to be, 1558, b, c. 1817, c, d. See Monastic poverty. It is shown that God is not the author of sin, 1502, a. Sins which are according to nature, and which are against nature, 1250, a. No one is devoid of sin, at least of a lighter and non-lethal one, 1178, a. How remembrance of sins is useful, 1063, a. God wishes sinners to rise again, however often they have fallen, 1438, a, 1882. Pentalogus, 1070, c. The second festival day of Pentecost, 1614, a. Those returning from the Pepuzenian heresy, rebaptized, 1103, a. Their baptism, 1054, a. Perperina, a place name, 918, a. Benefits of persecutions, 1234, b, c. To celebrate an all-night vigil, 1055, a. 1090, a. Vigil for the deceased, 1659, c. Unhappy end of the apostate monk Petronius, 970, a. Peter, bishop of the Armenians, surnamed Lycopetrus, author of the Artziburius fast, 1699. St. Peter held the see of Rome, 1331, b. Prince and coryphaeus of the Apostles, 467, c. 1303, c. 1306, a. 1443, c. 1459, a. His testimony for sacred images, 1606, b. One rests safely upon the see of Peter, 1118, b. Abbot Peter, 1143, d. 1151, a. 1210, b. Peter, bishop of Nicaea, 1191, b. Seized by heretics for a time, afterwards an egregious confessor of Christ, 1203, a, b. 1355, c. 1410, d. 1611, d. His eulogy, 1191, b. Monk Peter, of notable sanctity, 219, c. St. Theodore the Studite persuades him to relax something of the austerity of his life, ibid, d. The power of phantasy, 1219, c. Philaretus, bishop, 1519, b. Philip the deacon, 1099, c. Famous death of the monk Philip in the persecution of the Moechians, 1083, c, d. Monk Philo died in the same persecution, 1083, c, d. The corrupt use of philosophy, 119, a. Philosophy, the most perfect state of Christian life, 112, a, b. Philotheus, possessor, 1543, b. 1582, a. 1615, a. Phlubutas, superior, consenting to the Moechians and then to the Iconoclasts, 1139, b. 1142, b. Photinus, father of St. Theodore the Studite, 115, c. He held a quaestorship under the emperor, ibid, d. Most tenacious of the Catholic faith, 115, c. He embraces the monastic life with his wife, 118, a. The very populous monastery of Photinidius, 1407, d. Photinodites, superior, a prevaricator in the cause of sacred images, 1139, b. Phyreum, a place name, 915, c. Picridium, a place name, 1151, b, 1155, d. Painting of the final judgment, 342, a. Painting representing the martyrdom and funeral of St. John the Baptist, 767. Pinuphius, a deserting monk, 967, c. Pionius, 918, a. Pittacium, 1159, a. 1530, a. Offerers of pittacia, 1159, a. St. Plato, uncle of Theodore the Studite, abbot of Mount Olympus, 119, d. His brothers, 122, a. He attends the Second Nicene Council, 119, d. He entices many to the monastic life, 122, a. Teacher of Theodore, ibid. He builds a sacred edifice to St. John the Apostle at Saccudion, 126, b. He abdicates the monastic prefecture and transfers it to Theodore, 134, a. He abstains from the communion of Joseph, the oeconomus of the church of Constantinople, and also of Patriarch Tarasius, because the latter did not depose Joseph, 971, a, b. For the same reason he refuses to communicate with Nicephorus, successor of Tarasius, ibid. He gives a reason for his action, 970, 971, 974. For this reason he is driven out by Emperor Nicephorus and thrown into prison, 159, c. 1071, b. Patriarch Nicephorus visits him near death, 166, b. And he himself performs his obsequies, ibid, c. His eulogy, 1203, a. His body is kept in the Studite monastery, 231, b. Poemen, monk, 1339, a. Penalty of him who has betrayed a hidden Catholic to heretics, 1239, a. Penalty of him who has used dissimulation out of fear of heretics, 1238, d. Redemption of ecclesiastical penalties through almsgiving, 1347, c. Description of monastic penalties, 1733 et seqq. 1747 et seqq. Penalties imposed on the domestics of someone who had strangled himself, 1478, a. A certain monk, Theodore, contends that pardon and peace are not rightly granted to penitents before they have satisfied the penalties, 1510, b. He is refuted, ibid, c, d. Penance, how it renders one pleasing to God, 1443, b, c. Pardon granted for every sin of the penitent, 1655, a. The power of penance to expiate any sins whatever, 1250, a. The door of penance is closed to no one except by death, 1250, a. It ought to be open to the fallen, 1507, b, c. The goods of penance, 1550, c. Works of penance, 1258, c. Various species of penances, 1639 et seqq. Their mode varies according to the dignity, character, and business of persons, 1654, a. 1662, a. Penances usually imposed on monks for daily faults, 1434, a. 1459, c. Penance for the sake of abstaining from the eating of meat for forty days, 1478, a, b. Whether it is permitted to fulfill a penance through another, 1239, b. Whether any priest or even a simple monk can impose penances, 1654, b. Canon concerning polygamists, 1091, b. Possessor, κτῆτωρ, a name of dignity, 1543, b. 1582, a. 1615, a. Signs of predestination, 1387, c. Spiritual superiors do not punish the body, 1431, c. The concord of divine foreknowledge and human liberty is explained, 1587, a. Formula of daily prayers, 1062, c, d. In these, the invocation of the Mother of God, of angels, of saints, 1063, a, b. Evening prayer, 1787, Carm. xx. Heretics are accustomed to use sacred prayers in a wrong sense, 1190, d. God hears even the prayers of sinners, 1587, a. Prayers for the dead in Catholic communion, 1598, a. 1651, b. They ought not to be made for those outside that communion, ibid. Nor for those who have communicated with heretics until their death, 1666, d. Presbyter, see Priest. Princes are subject to sacred laws, 1023, d. 1031, c, d. They ought to defend the decrees of faith by their authority, 1418, d. Princes, even wicked ones, ought to be commemorated in sacred rites on account of the right faith, 1659, b. Prince's Island, 230, c. 1411, a.

^A Principenses canonica, 1406, c. Procopius the monk, 1250, b. 1430, a. Prohyparchitae heretics, followers of Origen, 1602, b. Propemptica, customarily shown to emperors departing for somewhere, 979, d. Opposite properties do not divide nature in the Trinity, nor person in Christ, 483, c. Properties of diverse natures are necessarily diverse, 415, d. They cannot be mixed unless the natures are mixed, 410, b. Nor can the property of one nature be removed without the nature being removed, 415, d. Protonotary, 1539, a. Protopresbyter, 1355, b. 1475, a. Penitential psalms, 1618, a. Psalmody in churches, 1647, b, c. Nocturnal and diurnal psalmody, 1575, c. Psalmody at funerals, 1674, c. Field of Ptelea, 211, b. 218, d. Boys ought not to be tonsured before puberty, nor unless they are willing, 1563, c. Blessing of a well by a priest, 1663, d. Q. The time of the Lenten fast and the rite by which it ought to be performed, 1434, a. 1459, c. One or more Lents enjoined upon penitents, 1478, a, b. 1662, n. The three Lenten fasts among the Greeks, 1694, 1695. Quaternions ^B of Saint Theodore the Studite against the Mochians, 1063, d. Against the Iconoclasts, 1159, b. 1163, d. 1167, c. 1174, a. Fourteen quaternions containing the Sermons and Lives of the brothers, in metric verses, 1278, b. Fifty days in memory of the deceased, 954, b. R. Recluses. See Inclusi. Royal booklet, 1506, d. Fear of the people restrains the anger of kings, 766. It is permitted to no one to be silent in the cause of religion, 1322, a, b. Venerable relics of the saints, 498, b. 1166, b. 1815, a. Relics of the martyrs grant sanctification to those who touch them, 1126, a. 1779, Carm. 1. Venerable relics of the saints, 759. Renunciation. See Monastic profession. Signs of eternal reprobation, 1387, c. Threefold type of the restitution of things, especially in the other age, 1499, c, d. Rhabdus, name of a place, 214, d. Evil use of the art of rhetoric, 118, d. The Roman Church is the vertex of the churches of God, 1310, c. The firmament of all churches under heaven, 1030, a. The supreme of the churches of God, 1272, b. 1282, a. 1290, d. 1361, b. 1734, a. 1418, c. 1419, a. The first apostolic See, 1154, d. Its prerogatives, 1155, a. 1282, a. That its judgment ought to be sought and accepted by the universal Church is an ancient tradition, 1331, a. It is the See of Saint Peter, ibid. b. From it the certainty of faith is to be received, 1449, b. Through it the faithful are united with other patriarchs and among themselves, 1310, c. The port of the universal Church against all storms of heresies, 1555, a. The Roman bishop is the prince of all, 1154, b, d. The supreme Father of Fathers, 1018, b. The first apostolic head of the universal Church, 1026, d. The prelate of the first See, 1419, a. The coryphaeus of the patriarchs, 1291, a. The prince of the pastors of the Church which is under heaven, 1019, b. His principate is divine, ibid, c. It is necessary to refer to him if anything new happens in the Church, ibid. That was observed from the beginning, 1030, c. He receives ^C the keys from Christ through the intermediary of Saint Peter, 1022, c, d. That an orthodox synod cannot be celebrated without the knowledge of the Roman pontiff is an ancient tradition, 1019, c. To him is deferred the supreme power of an ecumenical synod, 1419, a. National synods ought to be approved by him, ibid. Recourse is had to him to compose the disturbances of the Church of Constantinople, 166, a. Romanus (S.), martyr, 1242, d. S. Sabas (B.), 1999, d. Defender of the faith against the Emperor Anastasius, 1119, d. He excommunicated those who thought wrongly, ibid. His Laura, 1163, d. His eulogy, 1166, a, b. 1799, Carm. LXXIX. Sabas, provost of the Studium, 915, d. The dissension of Sabas the monk from Patriarch Tarasius, 1043, c. That there was a just cause for the dissension, 1046, b. The heresy of Sabellius, 1191, a. Sabinus, disciple of Saint Epiphanius, 387, b. Saccudion, a sacred solitude, 122, b. 126, b. 1010, a. ^D Sacellarius, 1267, d. Priest. What a priest pronounces, Christ holds as ratified, 1014, a. Priests caught in the communion of heretics are to be deprived of the priesthood, 1206, a, b. On account of heresy, or communication with heretics, those deprived of the priesthood cannot be restored by a bishop, but only by a synod, so that they may sacrifice, 1127, d. 1150, c. 1178, c, d. 1258, c. 1618, b, c. Whether they can meanwhile perform certain other sacred functions, 1582, d. 1618, c. The right of correcting priests pertains to bishops, 1127, c. The morals of priests also ought to be inquired into, 999, b. A priest guilty of a manifest crime ought not to be admitted to perform sacred rites publicly, 998, d. That judgments of sacred matters pertain to priests alone, 182, d. How sublime is the Christian priesthood, 130, c. He who sacrifices with an excommunicated priest falls from the priesthood, 979, a. The concord of priesthood and empire, 962, a. Sacrificial table on a shroud or boards, 1055, b. 1058, a. Sacrifice customarily performed daily, 1007, a. 1015, c. Whether it was permitted to be done in an oratory, 1055, a. That it can be offered in a common house out of necessity, 1055, b. Sacred equipment of the sacrifice and altar, 490, b. Communion of salt, 1650, d. Formula of greeting, Bless, O holy ones, 1663, d. Salutation which was done by the hands, 1711. Holy things to the holy, a formula customarily pronounced by the priest in the liturgy, 374, d. Saints in the body, 1647, d. The happiness of the saints after death, 230, d. 1123, d. 1099, a, b. 1267, b. 1294, d. 1326, b. 1355, b. 1371, d. 1379, a. 1426, c. 1427, c. 1430, b, c. 1550, d. 1754, a. Having already obtained the full reward of their labors, 1123, d. Having already reached the goal of their labors, 1126, d. That the saints intercede for our salvation before God is a dogma of the Catholic faith, 1527, d. They are helpers of men, 1563, b. Invocation of the saints, 1379, b, c. Daily, 1063, b. Especially of those toward whom each is more affected, ibid. and especially of that saint whose memory is celebrated on that day, ibid. Everything holy is to be adored, 375, a. The blood of the martyrs is precious, 759, 762. The divine ladder, in it are three steps, 1815, d. Orders of schools in the palace, 139, b. Their rector, ibid. Scripture and tradition, rules of truth, 1091, a. 1095, things not expressed in Scripture, and yet received by the Fathers into the confession of faith, 355, c. Scurrilities forbidden to monks, 1754. Incursion of the Scythians into Thrace, 163, a. 1486, b. To be cast out from the sacred enclosures, 142, c. 159, b. Sacred rites of burial, 1614, c. Sergius the consul, 1067, d. Sergius the monk, 1151, a. Sergius, from a solitary, provost of the Pelecetes monastery, 1458, c, d. 1554, c. Church of Saint Sergius, 1074, c. Poem of Sergius the Iconoclast, 438, a. 451, d. The bronze serpent, an antitype of Christ, not a type, 379, c. Why broken by Hezekiah, ibid. Why it is not to be adored at all, ibid. The error of Severus, confusing two natures in Christ, 482, c. Severianus the monk, who fell, 1470, c, d. An unlearned disputant, ibid. Signing, σφραγίς. See Consignation. Silas the monk, 1462, c. Simeon the monk, kinsman of the Emperor Nicephorus, 970, c. 974, a. 979, c. 1074, c. Less studious of the Catholic faith than of the grace of the heretical emperor, 991, d. Simeon the monk, 1199, c. 1247, a. Simeon the provost, 934, c. 971, b. 1443, c. Historical fragment of Simeon, 1802. Carm. XCII. Punishments of simoniacs, 1043, b. 1103, a. Canon of the apostles against simoniacal ordinations, 983, d. 1046, c. See Ordination. Simultaneously is said in a varied sense, 1590, b. The Iconoclast bishop of Smyrna causes Saint Theodore the Studite to be shut in prison, 202, d. Goods of solitude, 1114, b. Temple of Saint Sophia at Thessalonica, 918, d. Encomium of Saint Sophronius, Archbishop of Jerusalem, on Saints Cyrus and John, 363, c. Synodical letter of Saint Sophronius, 483, b. Sophronius, the excellent provost of the Studite monastery, 211, d. 214, b, d. Sosipater the abbot, 1526, c. Spatharius, 962, a. 963,

d. Ipsius ratio gubernandi, 147, b. c. Regulas monasticas…

Spatharia of Flavian, 1574, d. Name of species is accepted in various ways, 434, c. Small baskets sent as a gift by St. Theodore the Studite, 1654, d. Stauracius, son of the tyrant Nicephorus, dies after two months of rule, 163, d. Stauracius, spatharius, 963, a. Star leading the pious Magi was an angel, 743. Concerning the same, 707. Steliteuticon, a work of St. Theodore the Studite, 330, a. Stephen the Iconoclast’s poem, 438, b. 458, b. Stephen the Lector, 1102, b. Stephen the Master, 1314, a. Stephen the Superior (præpositus), 1442, d. Stephen the Superior, driven from his monastery by the heretics, 1071, c. Stephen of the secret service (a secretis), 924, a. 1310, d. Strategus, 1435, a. 1623, b. Studium, a noble monastery near Constantinople, 146, a. Its origin, ibid. How famous it was, 166, d. Its temple was among the first in magnificence, 146, a. Monks are cast out from there by Copronymus, ibid., b. It is restored by St. Theodore the Studite, ibid. c, d. The name of Studium is attributed to many monasteries thereafter, 170, a. Eulogy of the Studian monastery, 114, 115. The Studite monks are tempted in vain by the tyrant Nicephorus, 159, c, d. They are committed to custody, 162, d. The literary occupations of the Studites, 167, a, b, c. The arts which they practiced, ibid., d. Studius, consul and patrician, founder of the Studian monastery, 146, a. The order of the divine office and the constitutions of the monks of the monastery [of Studium], 1703 et seqq. Stylites or Cionites, many in the times of St. Theodore the Studite, 959, d. 1782. Carm. V. Care for subordinates, proof of love toward Christ, 1555, b. 1594, c, d. Subscription of the catholic confession required from those who would abjure errors, 1242, b. 1530, a. Suppositum, τὸ ὑποκείμενον, is the substance with the hypostasis, 1531, b. Symbol of faith is always one, 471, a. Symbol handed down by the 318 holy Fathers, 1602, a. Synacephali heretics, 1815, b. Metropolitan of Synada, 1611, d. 1630, c. Synaxis, 1523, b. Held for the dead, 1598, a. Syncellus of the Holy City (Hagiopolitanus), 1639, d. What constitutes a legitimate synod, 986, b, c. That it cannot be convoked without the cognition of the Roman pontiff is an ancient tradition, 1019, c. It must be approved by the Roman pontiff, 1419, a, b. All orthodox synods are, as it were, one, through the communion of the divine sense, 471, a. On the seven Ecumenical synods, 1527, c. In the decrees of the first synod are contained, in power or virtue, the decrees of later synods, 471, d. He who receives or rejects one, receives or rejects all, 471, b. 474, b. In ancient synods, the image of Christ was placed in the eyes of all, 463, c. Testimony of the Antiochene synods under Patriarch Theodoritus for the worship of images, 1591, a. 1610, d. Synod in the Blachernae against the image of Christ, 1306, b. Condemned by the four patriarchs, ibid. Confirmed by another heretical synod, ibid. Synod of Carthage, 986, d. Robber Synod of Ephesus, 1087, d. Testimony of the Quinisext Synod for holy images, 378, d. 474, d. 1303, d. 1610, a. The same synod’s canon against men who grow their hair long, 995, b. That synod is admitted by the five patriarchs, 1306, b. Nicene Synod. See Nicene Synod. The double synod of the Mochians approves adulterous marriages, 1019, c. 1022, c. Decrees the most severe punishments against those who contradicted them, 1023, b. See Mochians. Canon of the VI synod concerning holy images, 410, b. 1135, c. 1303, d. 1610, d. Synods of heretics are accustomed to pretend a zeal for the ancient canons, 986, b.

T Tarasius, Patriarch of Constantinople, 138, a. Accused of having received those ordained by simony, 1103, a. And that he himself had been ordained by simony, ibid. He refuses to join in the adulterous marriage of the emperor, 138, a. He deposes Joseph the steward, who was the matchmaker of those nuptials, 138, a. 142, c. 155, a. He judges that one should act more mildly with the emperor himself, for fear of a greater evil, 142, d. 143, a. St. Theodore the Studite dissents from him, 143, a. 1103, a. Which of the two was the more prudent in that matter, 143, b. He greets the bound Theodore the Studite at Thessalonica through an interpreter, 1067, d. He is praised by Theodore the Studite, 1102, d. Tascodrugitae heretics, 1051, c. ^B Taxiarchs in monasteries and their office, 147, d. 1783, Carm. XI. Temple, that is, a monastery, 166, d. 1794. Temple of the Theotokos, 1794, Carm. XL. 1802 Carm. XCI. St. John the Baptist, 146, a. St. Peter, 1802, Carm. LXXXVI. St. John the Evangelist, 126, b. 1802, Carm. XC. St. Chrysostom, ibid. Carm. LXXXVII. St. Euphemia, 1802, Carm. LXXXIX. St. Sophia of Thessalonica, 918, d. St. Demetrius, ibid. St. Mamas, 1074, a. Various temptations of the devil, 1138, a. Great earthquakes in those places where the persecution of the Iconoclasts flourished, 1302, c. Description of the Holy Land, 1162, a. Tessarescaidecatite heretics, 1051, c. Thaddeus the monk, killed for the defense of images, 203, d. 1123, c, d. 1182, b, 1223, d. Tetraditae, 1471, c. Thalelaeus the monk, 1203, c. 1242, b. Thecla (St.), protomartyr, 1179, d. 1266, a. 1402, d. Prefect of five themes, 1283, b. Theoctista, mother of St. Theodore the Studite, 115, c. 926, d. Her eulogy, 927, b. Epitaph written by her son, 118, a. Theoctistus the hermit, implicated in certain errors, 1386, b. Those errors are reviewed, 1526, 1527. St. Theodore the Studite tries to heal him, 1386, b, c. 1439, b. 1526, c. Theoctistus abjures his errors, 1530, b. Theoctistus the Master, 982, d. A monk from being a Master, 219, a. Contention of Theoctistus the monk with Patriarch Tarasius, 1043, a. Synodicon of Theodorus of Antioch, 379, a. His testimony for the adoration of images, ibid. Theodorus Daphnopates, 113, c. Theodorus the Deacon, 1534, d. Theodorus the Hospitaller, 1399, a. Theodorus (St.), an illustrious martyr, 1179, d. Theodorus the monk, 1326, c. 1471, d. 1503, d. Theodorus the patrician, 1451, b. 1515, c. A Christian from being a pagan, ibid., d. 1799. Theodorus (St.), Siceotes, 1799, Carm. LXXV. Theodorus the Strategus, 1435, a. Theodorus (St.) the Studite. His birth, fatherland, parents, baptism as an infant, 115, b, c. 333, b, c. The manners and studies of his youth, and his progress in letters, 118, c, d. 238, b, c. Study of sacred letters and his marvelous skill in interpreting them, 119, b, 248, c. His piety, vigils, and temperance, 119, b, c. He becomes a monk, 1226, 239, d. His life in the monastery, 122, d. He oversees the building of the church of the holy apostle John, 126, b. 243, b. Assiduous in the books of Scripture and the Fathers, 127, c. He recalls certain more lax monks to the severity of discipline, 130, a. He is initiated into the priesthood, 130, c. 247, b. His intimate custom with God, 131. He is placed in charge of the monastery, 134, a, b. 250, b. How he conducted himself in that office, 134, d, 250, 251. Theodorus maintains that Emperor Constantine ought to be excommunicated because of his marriage joined in adultery, 138, b, a. He openly dissents from Patriarch Tarasius, who did not deny communion to the emperor, 138, c. He is tempted by the emperor, but in vain, 138, c. 254, a, b. He is scourged and condemned to exile, 139, b. 254, c, d. Many join with Theodore, ibid., 1043, a. 1067, b. He writes to the Roman pontiff, 142, a. 255, c. He receives letters from the pontiff, and is praised by him, ibid. He explains the reason why he dissents from Tarasius, 932, b. He proves that bishops themselves, if they err, ought to be admonished by others, 923, b. He is deported into exile to Thessalonica, 139, c. From there, he exhorts his brothers to the defense of the truth through letters, 903, a. 907, d. 914, a. He describes his journey to Thessalonica, 915, c, d. Theodore the Studite sends legates to Palestine because of the heresy or disturbances in Byzantium, 1670. He is praised highly by Anastasius Bibliothecarius, 789, 801. His catecheses, they were read in the divine office, 1710, 1712. A part of his oration is falsely ascribed to Chrysostom by some, 730, note. His typicon in a Vatican codex, 1692. Brief lacunae in his letters are filled, 1113 in note. The oration on the nativity of the Blessed Mary is by the Studite, not John of Damascus, 719, note. Error of the Studite concerning the name of Herodias’ daughter, 763. Also an error concerning the murder of Herod the Younger, 770. In the sense adapted by him to the passage of St. Paul, 1748, note 7. After Emperor Constantine was removed, Irene Augusta recalls Theodore, 142, b. 255, d. At Constantinople, he is received most honorably by the queen and the patriarch himself, ibid., c. He withdraws into the monastery of Saccudion, 143, b, c. Forced to return to the royal city because of Saracen raids, 143, d. The Studian monastery is given to him in the city, ibid., d. Because of his fame, many flock there, 146, a.

His method of governing, 147, b, c. He describes the monastic rules in iambic verses, 150, a. He is compared to Moses, 150, b. First and foremost, he commends to his own the community of all things and equality, 150, d. He devotes himself to the copying of books, 151, b. He praises Irene for having reduced taxes, 903, b, c. Emperor Nicephorus consults Theodore about substituting a patriarch in the place of the deceased Tarasius, 959, a. Nicephorus is suddenly elevated from a secular state to become patriarch, 155, c, 1103, b. Joseph, the steward of the Constantinopolitan church, who had initiated the wicked marriage of Constantine and had therefore been ejected and stripped of his priesthood, is restored by order of the emperor through a synod, with the patriarch’s consent, ibid. Theodore attempts through letters to recall the patriarch from that intention, 1006, c, d. He complains that he [the patriarch] makes no response, 991, d. Wherefore he abstains from his communion, though secretly at first, 979, a, 983, a, 1150, c. But openly after two years, 1010, a, 1091, c, d. Concerning this matter he warns the Saccudionite brothers, 1010, b, c. He explains the reasons for his action, 970, 971, 1010, a, b, 1103, a, b. He shows how grave the sin of the Steward was, 974, 975, 978. It is in vain that the dispensation by which he could have been received is alleged, 983, a, b. This dispensation is a manifest overturning of the canons and the Gospel, 978, a, 1042, c, 1047, a, 1091, a, b. As to which of them acted more prudently in that business, Theodore or the patriarch Nicephorus, 158, c, d, 258, a. The opinion of Theodore is preferred, 159, a, 258, a. He attempts to appease the emperor through the monk Simeon, a kinsman of the emperor himself, 974, a, 979, b, c. For this purpose he sends two letters to that same Simeon, 970, c, 974, b. He writes to the same person an apologetic letter on behalf of his brother, Joseph, Bishop of Thessalonica, 979, d. He defends himself before the patriarch through letters, 987, b. He shows that he is not a schismatic, as was claimed, 987, d. He also has a bad reputation at Rome as the author of the schism, 1018, c, d. He clears away the accusation through letters sent to Rome, 1018, b, c. He would willingly communicate with the patriarch, provided the steward be expelled from the priesthood, 1002, c, 1015, b. A synod is celebrated against Theodore and those adhering to him, 1019, c, 1022, c. He is excommunicated and deposed by the synod, 1074, a. Theodore’s second exile, 159, b, c. Thence he implores the aid of the Roman Pontiff against the Mochians, as he calls them, through letters, 1018, b. He writes again to the same Pontiff, 1022, a. Leo responds to his former letters, 1022, b. He gives thanks to the Pontiff, and explains what had been decreed by the Mochians in the synod, 1022, 1023. Being accused of heresy by his adversaries, he purges himself before that same Pontiff, 1027, a, b. He reviews and refutes the impious dogmas of the Mochians, 1030, d, 1031 et seqq. He shows that they ought to be held entirely as heretics, 1030, d, 1070, d, 1071 et seqq. He commands that they be avoided as heretics, 1047, d. He writes a book against them concerning the dispensation, 1086, d. He celebrates the holy confessors who had died on account of the Mochian persecution, 1083, d, 1098, a, b. He consoles Joseph, who had been thrust from his see, 1063, c. He predicts the ruin and death of Emperor Nicephorus, 163, a. He returns to Constantinople, 166, a. He returns to favor with the patriarch Nicephorus, ibid. He also urges others toward that same concord, 1111, c. He returns to the Studite monastery, where he restores discipline, 166, d. St. Theodore the Studite’s oration for the holy images, delivered before Emperor Leo the Armenian, 174, d, 175, a. He disapproves of any congress or colloquy with heretics, 179, d. He reprimands the emperor for involving himself in disputes about the faith, 182, b, c. Silence regarding the present controversies is enjoined upon him by the emperor, 183, b. He denies that it is free for him to remain silent in a crisis of religion, and he adds courage especially to the catholic monks and to the patriarch himself, 183, c, 1119, b. He addresses by letter the same patriarch, who had been pushed from his see and was in exile, and proclaims him as such, 1174, b. In a solemn supplication he orders the holy images to be carried around by his own people, 186, b, c, 286, b. He despised the emperor’s threats, ibid., c. He warns the superiors of the monasteries not to approach the synod indicted by the Iconoclasts, 187, a. In the name of all of them he sends letters to that synod, 187, b, 1115, c. In these letters he luculently sets forth and confirms the catholic doctrine concerning images, 1118, c, d. Theodore’s third exile; he is also cast into prison, 187, d. He consoles and strengthens others who are likewise exiles and captives for the faith through letters, 190, a, 1130, d. Again he discourses copiously on the catholic dogma concerning the holy images, 1130, 1131 et seqq. He celebrates the martyrdom of certain Studite monks who were beaten to death by the heretics, 1123, c, d. He laments the prevarication and shipwreck of faith of certain Abbots, 1139, b, c, 1141, a. On account of letters written from prison he is brought before the emperor, 190, b, c. He is relegated further away and is strictly confined, ibid. He professes that he will write in defense of the faith even unto death, ibid., d. For this reason the emperor orders him to be beaten with scourges, ibid. He continues to foster the faith and constancy of his own through epistles, 191, b, c. In prison he recalls a certain cleric from heresy to the sound faith, 194, b. For this cause he is cruelly beaten by order of the emperor, ibid., d. He is confined in a more terrible dungeon with his disciple Nicholas, 195, b. What dire things he endured there, ibid., d. He is tortured by hunger, 198, b. He feeds only on the Eucharist, which he carried with him under the single species, ibid. His poverty is relieved by a certain pious man, ibid., c. And by a certain holy virgin, 1346, b. Orestes, having lapsed, returns to him and receives penance from him, 1147, c. He writes epistles to Naucratius and others concerning the reception of the lapsed, and some to those very people who had lapsed, 1127, a, 1178, b, 1203, c, 1238, b, 1247, d, 1259, c, 1295, c, 1347, a, 1355, c, 1391, c, 1442, d, 1478, c, 1618, b, 1635, c. He writes to thirty nuns imprisoned for Christ, 1274, b. And to the Empress Maria for the faith, enduring exile, 1559, c. Then to the brothers who were captives for the same faith in different places, 1179, b. He discourses again on the cult of the holy images, 1182, d. He proves that they are martyrs who suffer for the sake of the holy images, 1186, a, 1187, c. Now an old man, and furthermore worn out by hardships, he writes an epistle to the brothers in the manner of a shorter testament, 1186, c. He congratulates bishops through epistles for having suffered for the faith: Theophylactus of Nicomedia, 1122, c; Theophilus of Ephesus, 1239, d; Joseph of Thessalonica, 1202, c. To all the bishops at once who were in exile for the faith, 1331, c. He implores the help of the recently created Pope Paschal against the heresy through letters, 194, a, 1151, b. For the same reason he writes an epistle common to both the Alexandrian and Antiochene patriarchs, 194, a, 1155, d. He explains how atrocious the persecution of the Iconoclasts was, 1158, a, b. He sends letters of the same argument to Jerusalem, both to the Patriarch, 1159, c, and to certain abbots, 1166, a, 1170, a, 1174, b. He begs for the help of Pope Paschal with new letters, in his own name and that of certain hegumens, 1154, d. He entrusts these letters to his disciple Epiphanius to be carried to Rome, 1210, c. He writes a paraenetic epistle to his own monks who were refugees and dispersed, 1223. With the persecution recrudescing, he strengthens the confessors of Christ with several epistles, 1174, b, 1246, a, 1267, c, 1270, c, 1271, b, 1295, c. He describes in verses the lives and contests of those who had died, 1278, b. He adorns the death of the strenuous champion Jacob with a distinguished encomium, 1354, b. Some of his writings come into the hands of the emperor, 199, a, 1231, a, b. He is again treated with most dire scourging along with his disciple Nicholas, ibid. He writes about these things to the dispersed brothers, 1230, d. The devil bears witness to his virtue through an energumen woman, 199, c. Theodore is transferred to Smyrna with his disciple and is guarded more strictly, 202, b, c. Nevertheless, from there he writes secretly to the dispersed brothers, 1278, c. He gravely rebukes the Constantinopolitan Church, 1279, a, b. He is scourged again, 203, a, 1779, d. The Master of Soldiers attempts in vain to bend him with flatteries, 1283, b, c. He happily awaits the rescript of death from the emperor, 1286, c. Bardas, a most savage persecutor, lying in Smyrna, summons Theodore and requests his help, 203, b, c, 229, c. Theodore heals him as he does penance, 206, a. He predicts death to the same man, who soon relapsed into heresy, 206, b. He writes to Naucratius about the death of Leo the Armenian, 1306, c. And to John the Logothete, 1319, c. Theodore is liberated from the Smyrna prison and exile, 206, d. He congratulates the new emperor, Michael Balbus, through letters, thinking him orthodox, 1307, d. He returns to Constantinople, 207, a, b. Everywhere he is received with the highest congratulation and honor, ibid. Upon his return he performs many miracles, 207, 210 et seqq. During his journey he visits Patriarch Nicephorus, 219, b, 1410, d. He writes to the bishops still in exile in Cherson, 1343, a. Having returned to the city, he writes to the emperor in the name of the Catholics, 1330, c. Soon he approaches him together with several bishops and hegumens, and demands that the churches be restored to the Catholics, but in vain, 222, a. Theodore departs for the places of Crescentius, 222, c, 315, c, d. In what state things were, he writes to Patriarch Nicephorus, 1318, c. He returns to Constantinople on the occasion of the civil war, 222, c. He writes a catechetical epistle to his monks who had not yet returned to their own places, 1339, a. He excites Eustratius, who had lapsed, to penance through letters, 1363, d. Having received letters from the patriarch of Jerusalem, he re

he migrates with his companions into the peninsula of the Acritae, 222, d; 318, a. From there he frequently visits the patriarch Nicephorus, ibid. The patriarch’s reverence toward Theodore, 222, 223. Item, he visits other holy men, 1411, a. He congratulates Theodora Augusta and her son Basil, who had been brought back from heresy to the Catholic faith, 1619, b. He writes to the blessed Joannicius, or John the anchorite, for the sake of recalling the hermit Theoctistus from certain errors to a sound mind, 1386, a. That hermit sends to Theodore a document as a testimony of his own penance and upright faith, 1526, c. To him Theodore sends a formula of faith for him to subscribe, 1530, a. Theodore’s final illness, 226, b; 323, c. His last words to his own, 127, c, d; 323, d. He blesses those approaching him with the sign of the cross, 230, a. His death and burial, ibid., c. His testament, 1814, a. His confession of faith, ibid., b, c. His body, after many years, is incorrupt and fragrant with a sweet odor, 231, a, b. Translation, ibid. His image and oil from his sepulcher heal diseases, 218, b. Books written by him, 154, a, b, c; 263. His eulogy, 114, a, b; 230, c; 234, 235. His deeds described by many, 115, b. Michael, the writer of his life, calls upon him, 230, d. In what high esteem he was held by all, 114, a; 234, a, b. Theodore (S.) of Studion, for the sake of peace, used dispensation toward the patriarchs Tarasius and Nicephorus, 1006, d; 1007, d. Through dispensation he communicates with heretics, 1102, d. The sacred hymns of S. Theodore of Studion, usually sung in many churches, 215, c. S. Theodore of Studites, accused of imposing penances upon the lapsed as if by his own authority, clears himself, 1474, a, b; 1514, b; 1563, d. And that he did not hold the Council of Nicaea to be ecumenical, 1411, c. He confesses it to be ecumenical, ibid; 1515, a; 1527, d. Sometimes he spoke otherwise about it, 1411, c. Certain other accusations ^A against him, ibid. Theodosia Augusta abjures the iconoclastic heresy, 1619, c. She publishes a Catholic confession, 1622, b, c. She is sent with her son Basil to the island of Chalcitis, ibid. Theodosius (B.) defends the faith against the impious Anastasius, 1119, d. He excommunicated those who held perverse doctrines, ibid. Theodosius, the superior at Pieridium, 1154, c. Theodosius (S.), father of monks, 1802, Carm. LXXXII. His monastery, 1167, d. Theodote the chambermaid, a relative of Saint Theodore of Studion, married to the emperor Constantine, son of Irene, through adultery, 135, d; 1658, c. Theodotus, pseudo-patriarch of Constantinople, a Christomachos, 1482, a. Theodotus’s passage against the images is examined, 1218, b, c. Theodotus Protospatharius, 1578, b. Theodulus Cionites, 958, b. Theology, a ratio different from that of economy, 498, a. Theopaschite heresy, 403, d. Theophanes (S.), criticized as though he had connived at the adultery of Constantine Copronymus, 1659, a. Theophanes Cerameus the monk, afterwards archbishop of Tauromenium, 1578, d. The day of the Theophany of Christ, 1651, b. Blessing of the water, 1618, c; 1651, b. Theophilus the deacon, 1810, Carm. CXXI. Theophilus of Ephesus, 1239, d; 1299, a; 1482, c. Theophilus the emperor, 1599, b. Theophilus the superior, 1046, c. A prevaricator in the iconoclastic persecution, 1335, c. Theophylactus, bishop of Nicomedia, an excellent confessor of Christ, 1122, c; 1191, d. Theophylactus Protospatharius, founder of a monastic house, 1807, Carm. CXIII. Theorinus the Greek philosopher and theologian, part of an epistle, 1719, in not. Theosostus, the superior at Thessalonica, ejected from his monastery by the Mochians, 1067, c; 1071, c. The Thessalonian pseudo-bishop Mochianus, 1008, a. He cruelly beats Euthymius the superior, ibid. Thomas Chartularius, 1598, a. Thomas Dishypatus, 250, c. Thomas, Patriarch of Jerusalem, 1395, c. Thyia, name of a place, 1071, d. ^B Tilis, name of a place, 918, a. Fear of God, how salutary it is, 1138, b; 1175, c; 1430, b. Timothy, a companion of Saint Theodore of Studion in the monastic profession, 127, b. Timothy the monk, having suffered grievous things for the sake of the holy images, 1194, d. Tithoes the abbot, disciple of Saint Theodore of Studion, 206, c; 1146, a; 1151, a. Touching, that children should not be forced against their will by parents, 1363, c. Touching, that no one should be [becoming a monk] before the legitimate age, 1526. Tonsure, a mark of the monastic life, 1438, c. Toponthrētes, Locum-tenens, 1394, d. Tradition together with Scripture is the rule of truth, 1091, a; 1095, b. Tradition suffices even alone to demonstrate the truth, 387, d. Apostolic tradition concerning the holy images, 387, c. See Image. Traditions to be kept, 1351, a. Canon concerning trigamy, 1091, c. Trinity, one divinity in three persons, 431, b. The dogma of the Trinity is explained, 1494, 1495. One of the Trinity made circumscript and representable through the incarnation, 331, c; 334, a. Triodia for the holy Lenten season written by Saint Theodore of Studion, 215, c. Usually sung in many churches, ibid. Trullan Synod. See Synod VI. Tryphon (S.), the holy peninsula of the Acritae, 222, d. Turmarchissa, Τουρμαρχίσσα, of Greece, 1454, c. Distinction between type and image, 1186, b. Tzycalica heresy, diametrically opposed to the iconoclastic one, 1471, d. U. Anointing of bishops, 1334, a. By anointing with oil, a girl is healed by S. Theodore of Studion, 210, b. Sacrament of extreme unction, 230, b. Uralyphius, a nickname for Constantine Copronymus, 1315, c. V. Valentinus, 451, c. He attributes a celestial body to Christ, 446, b. Valentinian the emperor, husband of two wives at once, 986, a; 1659, b. Valentinian heretics destroy the incarnation, 1131, c. It is not permitted to touch sacred vessels except by sacred persons, 166, b. The more rigid exaction of taxes, what inconveniences it brings, 931, a, b. Praise of Irene Augusta, because she had relaxed taxes, 930, b. The Studites disapproved of the punishment of whipping among monks, 1714. The Studites, however, had closed and separate cells like a prison, 1714. Word, in what sense it was incorporeal after the incarnation, 1214, b, c. Truth is by no means to be measured by the judgment of the multitude, 1082, a. Venial prayer is always the same, manifold in falsehood, 351, c. Garments and beds of monks, 1719. Priestly vestments elaborate and precious even in monasteries, 942, d; 1822, a. Vestitor, Βεστήτωρ, 1379, c. The vestry of the church, 1815, c. Decorated with holy images, ibid. Viaticum, the Eucharist, 230, b; 1598, b. Admonitions for a traveler, 1790, Carm. xxiv. An official of the villages, having suffered vexation for the faith, 1450, d. Pastoral staff, 1359, b. Praises of virginity, 1414, a, b. Virgin (B.), more eminent than the angels because she is the mother of God, 1794, Carm. xxxvii. That she is more sublime and more honorable than all is a dogma of the Catholic faith, 1527, c. And that she is able to intercede for the whole world before her Son, ibid. She conceived and brought forth without any loss of integrity, 1131, d; 1518, a, b. She is a help to men, 1563, b. Her temple, 1794, Carm. xl; 1802, Carm. xci. Everywhere among the nations she is honored in temples, 1794, Carm. xl. Her image works miracles, 1794, Carm. xxxv. That she herself existed before the ages, the error of a certain one, 1526, d. Her sepulcher near Gethsemane, 1162, a. Pleasure is deceitful and a charlatan, 1226, b. The religion of a vow, how inviolable, 1099, c; 1102, a. Whether one who has vowed one of two children to God can substitute the other through a commutation of the vow, 1539, b, c, d. The island of Vulcan is said to have receded into the sea from Lipari, 799. X. Propositions of a certain xenodochus, 1523, a. Inhabitants of Xerolophus, 207, c. Z. The incredulity of Zacharias is ingeniously explained, 754. Zacharias, father of Saint John the Baptist, having fallen before the altar, 1798, Carm. lxiv. Zacharias the abbot, 918,

ORDER OF CONTENTS

ORDER OF CONTENTS CONTAINED IN THIS VOLUME

^A S. THEODORUS STUDITA. Notice from Fabricius. 9 Another notice from Allatius regarding the Theodori. 50 Preface prefixed to the posthumous Sirmondian edition. 58 Preface of Ang. Mai. 91 Testimonies of the ancients. 95 Life of S. Theodore the Studite, written by Michael the monk. 114 Another life of S. Theodore, from another codex. 234 FIRST ANTIRRHETICUS AGAINST THE ICONOCLASTS. 327 ANTIRRHETICUS II. 351 ANTIRRHETICUS III. 390 Chapter I. — On the delineation of the image of Christ in the flesh. 390 Chapter II. — That Christ, being circumscribed, has an artificial image in which He is viewed, just as He is in Christ. 418 Chapter III. — That the adoration is one and undivided in both, namely in Christ and in His image. 419 Chapter IV. — That since Christ is the prototype of His image, there is one [form of] respect toward it, just as there is toward the adoration. 427 REFUTATION OF THE POEMS OF THE ICONOCLASTS. 435 PROBLEMS AGAINST THE ICONOCLASTS. 478 SEVEN CHAPTERS AGAINST THE ICONOCLASTS. 486 I. — Against those who say that Christians make gods out of images, when they adore the image of Christ, the Mother of God, or any of the saints. 486 II. — Against those who ask why nothing is written in the Gospel about the image of Christ. 490 III. — Against those who say that, since the image of man is not in heaven, but the sign of the cross, the latter therefore ought to be adored. 494 IV. — Against those who object that the priest, when he signs the infants brought to him, uses not an image, but the sign of the cross. 494 V. — Against those who object that everyone, not by using an image but by the sign of the cross, drives away diseases and the demon. 495 VI. — Against those who bring forward against the image of Christ that saying of the Theologian: "What is to be worshipped is in no way circumscribed." 495 VII. — Against those who bring forward against the image of Christ that saying of Saint Gregory: "If anyone adores a creature, even if he does so in the name of Christ, he commits idolatry." 498 ORATION AGAINST THE ICONOCLASTS. 499 EPISTLE TO THE EMPEROR THEOPHILUS ON THE SACRED AND VENERABLE IMAGES. 498 EPISTLE TO PLATO ON THE CULT OF SACRED IMAGES. 499 CATECHETICAL SERMONS. 506 Preface of Joan. Lævinius. 506 Sermon I. — Catechesis on the holy Easter. On living our whole life with care. 509 Sermon II. — After Easter. In memory of the blessed Dometian. That we ought to die constantly through a voluntary death, and concerning trouble. 510 Sermon III. — After holy Easter. That we must die worthy of our monastic profession and of the struggle we have undergone for the Lord. 512 Sermon IV. — After holy Easter. That we must use circumspection, and flee from the harmful places of sin, and from base habits ^B. 513 Sermon V. — On the Octave of Easter. Concerning the terrible judgment, and that we must pass the days of our present life with circumspection. 514 Sermon VI. — Before Mid-Pentecost. That we must make ourselves fragrant, by adopting virtue. 515 Sermon VII. — Before the Ascension. On the Ascension of our Savior Christ, and that life among us is to be conducted according to the will of God. 517 Sermon VIII. — That we must partake of the sacred [mysteries] with a pure conscience. Given on the Ascension. 518 Sermon IX. — Before holy Pentecost. Concerning the descent of the Holy Spirit, and the death of the unfortunate Euprepian. 519 Sermon X. — On all the saints. That those are not the only martyrs who shed their blood, but also those who complete a divine life. 522 Sermon XI. — 1st Sunday. Doctrine concerning peace. 523 Sermon XII. — 2nd Sunday. That our life must be passed in the reverence and love of God, and concerning the passing of father Eudocimus. 524 Sermon XIII. — 3rd Sunday. On the remembrance of death, and on the defense of the life we have lived before the terrible tribunal. 525 Sermon XIV. — After the memory of Saint Theodore. On living a divine life, and that we should not tremble at temptations. 527 Sermon XV. — After the memory of the Forerunner. Dogmatic [sermon] on the veneration and adoration of holy images. 528 Sermon XVI. — At the beginning of summer. On the torment of vices and the spiritual harvest. 530 Sermon XVII. — In summer. On the spiritual harvest and the disciplined exercise of the servants of Christ. 531 Sermon XVIII. — In summer. On turning away from the things that are pleasant in this life, and seeking after the everlasting goods. 532 Sermon XIX. — After the Quadragesima of the holy apostles. On tolerance, and on admitting those who have come having renounced [the world]. 534 Sermon XX. — On the Transfiguration. That we must keep the beauty and loveliness of the soul without stain, and concerning repentance. 535 Sermon XXI. — On the remembrance of death: in which is also [account] of the passing of Michael, most holy metropolitan of Synada. 536 Sermon XXII. — On the passing of John, most holy metropolitan of Chalcedon, and how we shall recognize each other when we have revived. 538 Sermon XXIII. — In the approach of the passing of the most holy Mother of God. Concerning the spiritual celebration to be held here and the attainment of the heavenly kingdom. 539 Sermon XXIV. — On the first indiction. Concerning the insuperable benefit of God, and love toward Him, and the hatred of the devil, and concerning submission. 540 Sermon XXV. — On the vintage, that we may not bring forth the thorns and thistles of vices, but may bear fruit as clusters of virtue. 542 Sermon XXVI. — On the Exaltation: that we may not cast ourselves headlong into foul vices, nor judge pleasure to be ^C delightful. 543 Sermon XXVII. — On sowing. On spiritual seed and watching in divine meditations. 545 Sermon XXVIII. — On sowing. Concerning faith, that we may not consume our life rashly and without fruit, and that the present is a shadow and a dream regarding the future. 546 Sermon XXIX. — On thanksgiving, and the doctrine of the adorable image of Christ, and the confession of brother Thaddeus. 547 Sermon XXX. — On S. Paul the confessor. On the immense zeal of Christ for us and the accuracy of a divine and blameless life. 548 Sermon XXXI. — Before the passing of our holy Father Theodore. Concerning the future judgment, and how the present conflict becomes for some a matter of virtue, for others of wickedness. 550 Sermon XXXII. — Before the birth of Christ. Concerning the birth of the Savior, and that the monastic life is to be manfully maintained. 552 Sermon XXXIII. — On the remembrance of death and compunction, held the day after the memory of the blessed Father Plato. 553 Sermon XXXIV. — Mid-feast. On departing from this life and the rest of the heavenly kingdom. 554 Sermon XXXV. — On the memory of the divine Basil. Concerning virginity, and the return of brother Memnon to fruitfulness. 555 Sermon XXXVI. — After the Lights [Epiphany]. On maintaining constancy in confession, and concerning the passing of brother Theodulus. Said mid-feast. 556 Sermon XXXVII. — After the Lights. That by no means should one celebrate [by] drunkenness and drinking, and concerning the remembrance of death. 558

CONTENTS OF THIS VOLUME

Sermon XXXVIII. — On imitating the lives of the Fathers, and remaining in that state to which we have been divinely called. 559 Sermon XXXIX. — On the lives of the Fathers. That the lives of the holy Fathers are to be imitated by us. 561 Sermon XL. — On the lives of the Fathers. On undertaking the new life, so that we may profess it by the sacred habit. 562 Sermon XLI. — On contemplating the life of the Fathers, and zealously following their righteous deeds. 563 Sermon XLII. — In memory of Chrysostom and Ephrem. That nothing in human affairs is blessed except virtue, which alone is worthy of blessedness. 565 Sermon XLIII. — On Saint Anthony, and the martyr Thaddaeus. On divine liberality, and the attractive and beautiful life to be undertaken for God. 567 Sermon XLIV. — That one should not show favoritism toward brethren, whether as steward or in any other office entrusted to oneself, but act with benevolence and friendship, whereby God is ever praised. 568 Sermon XLV. — Reproof of tumultuous brethren, and exhortations concerning moderate teaching. 570 Sermon XLVI. — Against combatants. On peace, gentleness, kindness, and virginity. 571 Sermon XLVII. — That we must not allow wicked thoughts to reside within us, and regarding not knocking. 572 Sermon XLVIII. — On obedience, concord, and peace. 574 Sermon XLIX. — Sixth of the Meat-fare [period]. On abstinence and the confession that is incumbent. 575 Sermon L. — Sunday of the Meat-fare. On the great and illustrious day of our Lord Jesus Christ. Spoken at the end of the Meat-fare days. 577 Sermon LI. — Fourth of the Cheese-fare [period]. On confidence and steadfastness in present danger. 577 Sermon LII. — On continence and prayer, the state of the sixth of the Cheese-fare. 579 Sermon LIII. — Sunday of the Cheese-fare. On fasting, and how for the attentive and disciplined subject true fasting is the destruction of one's own will. 580 Sermon LIV. — On fasting, and the emptiness of lusts. Spoken at the first fasts. 581 Sermon LV. — Friday of the first week. On the decoration of the house of the soul, so to speak, through virtue. 582 Sermon LVI. — Sunday of the first week. That we should not strive beyond our strength in divine studies, but feed the soul on spiritual visions. 584 Sermon LVII. — Wednesday of the second week. On keeping the soul from harmful affections. 585 Sermon LVIII. — Friday of the second week. On concord and love, and generously bearing the labors of virtue, for the acquisition of the heavenly kingdom. 586 Sermon LIX. — Sunday of the second week. — On passing through the fast widely yet expeditiously, in hope of eternal life. 587 Sermon LX. — Wednesday of the third week. On the sudden departure from here; and on carefully prohibiting the senses and the soul from foul desires. 588 Sermon LXI. — Preparatory to the third week. That we must not fail to expose ourselves to dangers, and on fasting. 589 Sermon LXII. — On the holy forty martyrs, on imitating the sufferings of the Lord. 590 Sermon LXIII. — A history concerning the Christians in Bulgaria who were put to death for eating meat during the holy Quadragesima. 591 Sermon LXIV. — First on the Annunciation. On the economy of our Lord Jesus Christ made flesh, and the conducting of spiritual festivals. Spoken on the day of the Annunciation. 591 Sermon LXV. — Second on the Annunciation. On virginity. 595 Sermon LXVI. — Wednesday of the Middle week. That this Pascha is a likeness of the future and eternal one; and on patience and fortitude. 597 Sermon LXVII. — Friday of the Middle week. That dying to vices and reviving to virtues is truly to celebrate and daily observe the Pascha to the Lord God. 599 Sermon LXVIII. — In the spring. That we ought to be renewed into our ancient state through the endurance of the temptations that assail us, both visible and invisible. 600 Sermon LXIX. — In memory of the divine Plato. That those who have passed their lives in trials and miseries enjoy a pleasure incredible and alien to pain. 601 Sermon LXX. — At the end of the Quadragesima. On enduring all sufferings, and on the imitation of the Lord and the saints. 602 Sermon LXXI. — Preparatory to Lazarus [Saturday]. That we must beware of the craftiness of the devil, and not agitation for withdrawal. 604 Sermon LXXII. — Holy Week. On the life-saving suffering, and a doctrine concerning submission and patience. 605 Sermon LXXIII. — On Holy Week. On the suffering of our Lord and Savior Jesus Christ. 606 Sermon LXXIV. — On Michael, who held the reign impiously, both for the corrupted faith and for the wickedly introduced marriage, and that we should not be disheartened in dangers. 608 Sermon LXXV. — That it must not be permitted that he who enters the Christian life should use license, and we must be grateful for the hardships we undergo, looking toward the future reward. 609 Sermon LXXVI. — On the remembrance of death, and hatred of the world and worldly things. 610 Sermon LXXVII. — On true and genuine obedience, and confession, and zeal for the commandments of God. 611 Sermon LXXVIII. — On seriously listening to the holy Scriptures. 612 Sermon LXXIX. — By no means sorrowfully, but courageously, the work to which we are divinely called must be accomplished. 613 Sermon LXXX. — A doctrine on faith. 614 Sermon LXXXI. — On love toward the superior; and that we should not be occupied with the vanity of life, but be improved for the better. 615 Sermon LXXXII. — That we must endeavor to be cleansed from every defilement through repentance, which we have by God's gift. 616 Sermon LXXXIII. — Congratulatory, that we should receive at home the brethren who arrive, while they are not penitent. 618 Sermon LXXXIV. — That opportunity is by no means to be given to those who seek it, and on entering into conflict with vices. 619 Sermon LXXXV. — A doctrine on fleeing from harmful pleasure. 620 Sermon LXXXVI. — On giving thanks, and that we must not waver in temptations. 621 Sermon LXXXVII. — That we should not provide possessions, nor live in solitude. 622 Sermon LXXXVIII. — On the remembrance of death. 623 Sermon LXXXIX. — That salvation must be attempted with all zeal and alacrity. 625 Sermon XC. — That we must not open doors to the devil by admitting wicked thoughts. 626 Sermon XCI. — On alacritously struggling against the wicked conflict of demons. 627 Sermon XCII. — That we should not hesitate in the long duration of trials, but refer the reason to God. 628 Sermon XCIII. — Concerning those who, having been lured by bodily pleasures, have returned to fruitfulness through repentance. 629 Sermon XCIV. — Regarding those things which are thought to be burdensome in the coenobitic life, but which are to be preferred, because of the hope stored up in heaven. 630 Sermon XCV. — On the narrow and strait way, and the joyous resting place of the eternal life. 631 Sermon XCVI. — On the secession of brother Carterius, and on peace, and concordant doctrine. 633 Sermon XCVII. — That those who have been punished for their tortures and again approached the sectaries must be avoided. 635 Sermon XCVIII. — On obeying the superior, and gratefully bearing the struggle of obedience. 636 Sermon XCIX. — That one must cling to the fear of God, by which we may flee the pestilential incursions of demons, and on psalmody. 637 Sermon C. — That the mind should be rightly directed toward the immense beauty of the divine craftsmanship. 638 Sermon CI. — On the incarnation of Christ, and the brethren who are to be deplored as deserters, and on arming ourselves with doctrine. 639 Sermon CII. — On the craftiness of the ancient serpent, and how, by true submission and walking the royal road, we may evade his multifarious deceits. 640 Sermon CIII. — On fulfilling the divine commandments, and the just threats against the negligent. 641 Sermon CIV. — On sincere and true love, and obedience toward the superior, and the fearful examination of the just Judge. 643 Sermon CV. — On purging the soul of wickedness, and entering into the labors of virtue. 644 Sermon CVI. — On the navigation of our life being steered solicitously and vigilantly. 645 Sermon CVII. — On the remembrance of death, and that we should not receive the sacraments listlessly. 646 Sermon CVIII. — That one must be swift for the struggles of virtue. 648

^A Sermon CIX. On the passing of brother Theosostes, and on completing a holy and pious life. 649 Sermon CX. On our joyful life, and that we should not be despondent in the mourning of an adversary. 650 Sermon CXI. On tolerance and compunction. 652 Sermon CXII. On the final day, and the coming of the illustrious God and Savior, Jesus Christ. 653 Sermon CXIII. On faith, and love, and virginity. 654 Sermon CXIV. On the monastic life, and on standing firm in the present heresy. 655 Sermon CXV. On the remembrance of death, and the passing of Brother Jacob, and on repentance. 659 Sermon CXVI. On visible and invisible dangers and miseries that are in our hands, and on attaining a happy life. 661 Sermon CXVII. On the fall of the brother Memnon. And that we solitaries should not dwell without avoiding the pestilent harms that are contracted through the senses. 660 Sermon CXVIII. On maintaining consistency in unyielding confession and obedience, and on performing one’s own duties with accurate exertion and wakefulness. 662 Sermon CXIX. That he who seeks God in fulfilling divine precepts should by no means be dismayed by the coming of demons at the hour of death, and on the remembrance of death. 664 Sermon CXX. That it must not be permitted that those who have been crucified to the world should yearn for its trivialities, but rather that they should progress toward what is better. 665 Sermon CXXI. On the remembrance of death, and a certain venerable elder who has passed away. 657 Sermon CXXII. On serving God bravely and steadfastly, and on demanding a strenuous course of monastic study. 668 Sermon CXXIII. On entering upon the spiritual journey briskly, on shunning the delights of this life, and on the blessedness of our dwelling. 669 Sermon CXXIV. That the doors must not be opened to vices, and that effort must be given to being free of foul thoughts. 671 Sermon CXXV. On obedience, and that we should be animated to fulfill all duties with faith and a pure mind. 671 Sermon CXXVI. That those who have undertaken genuine obedience and withdrawal, and have been crucified to the world, ought to embrace the discipline of the body cheerfully. 675 Sermon CXXVII. That one must resist bravely and spiritedly against dangers that arise in human affairs. 676 Sermon CXXVIII. On obedience, and on breaking the will. 678 Sermon CXXIX. That one must contend with careful accuracy against invisible enemies, and avoid the company of heretics. 679 ^B Sermon CXXX. On the remembrance of death, and virginity. 680 Sermon CXXXI. On our study, and a godly and happy life. 682 Sermon CXXXII. On the passing of Brother Gregory, and that we must prepare for death while yet alive. 683 Sermon CXXXIII. On salutary confession, and that everyone should share with others the benefit they have received. 684 Sermon CXXXIV. That one should not be struck with amazement when we are reproached by a commander, but rather that we should enter the heavenly kingdom through frequent miseries. 685

ORATIONS

EPISTLES

He confirms them against the heretics, whose impious crime he describes. 1031 Epistle XXXVII. — To Joseph, Archbishop of Thessalonica. Against the same heretics. 1038 Epistle XXXVIII. — To Arsenius, his son. He refutes those who excuse their misdeed under the name of economy. 1042 Epistle XXXIX. — To Theophilus the superior. Why he calls those heretics with whom he himself had once held communion. 1046 Epistle XL. — To Naucratius, his son. He responds to certain questions, and especially concerning the baptism of heretics. 1050 Epistle XLI. — To Silvanus and Euprepianus, his sons. He hands down a secret method of writing through letters. 1058 Epistle XLII. — To Anna the nun. He teaches how one ought to pray. 1062 Epistle XLIII. — To Joseph, his brother and Archbishop. He consoles him for being expelled from the see of Thessalonica. 1063 Epistle XLIV. — To Sergius the consul. He congratulates him upon his dignities at court, and exhorts him to act well. 1067 Epistle XLV. — To Naucratius, his son. Epistle XLVI. — To Anna the abbess. Epistle XLVII. — To Naucratius, his son. These three epistles are missing in the manuscript books. 1069 Epistle XLVIII. — To Athanasius, his son. He shows that the opinion of the Mochians is a heresy, and describes the struggles of the orthodox. 1069 Epistle XLIX. — He exhorts a student of eloquence to study. Then he commends the virtue of certain Studite monks. Finally, he replies to certain questions asked regarding communion with heretics. 1083 Epistle L. — To the same. On the twice-married. 1089 Epistle LI. — To the same. He recounts the faith and constancy of certain confessors, primarily of Euthymius the abbot, and at the same time the savagery of the Mochians; then he responds to a question proposed regarding the penalties for homicide. 1095 Epistle LII. — Concerning the vow of a girl who, while her betrothed was ill, had vowed herself to Christ even if the sick man should recover, but afterward, when he did recover, she changed her mind. 1099 Epistle LIII. — To Philip the deacon. To Stephen the Lector, and those with him. Why he abstained from the communion of Tarasius. 1102 Epistle LIV. — To Anna the abbess. He praises her piety toward the monks. 1107 Epistle LV. — To Drena the patrician. To continue writing. Then he consoles her for the grief concerning her daughter’s illness. 1107 Epistle LVI. — To Antonius, superior of Saint Peter’s, and those with him. He urges that, since peace has now been established in the Church by the Emperor, they should communicate with the patriarch under the specified conditions. 1110 Epistle LVII. — To Plato his father. A prisoner consoles a prisoner, and sets forth the state of his soul, especially regarding how much profit he takes from the daily use of the Eucharist, which he greatly commends. 1111

SECOND BOOK. A collection of diverse epistles from the third exile.

ORDER OF SUBJECTS

Epist. XLV. To Abbat Basil. Concerning the receiving of the lapsed and their penance. 1247 Epist. XLVI. To Arcadius the monk. — Exhorts one in exile, bound and having suffered stripes, to constancy. 1250 Epist. XLVII. To an Abbat. — Confirms a confessor of Christ. 1251 Epist. XLVIII. To the brotherhoods dispersed everywhere. — Excites them to patience, the love of Christ, and perseverance. 1251 Epist. XLIX. To the holy fathers exiled for the Lord’s sake. He rejoices that they fled for Christ’s sake into the mountain, as if to those closer to heaven and God; he then replies to various questions concerning the punishments of the lapsed and the need to avoid the company of the Iconoclasts. 1255 Epist. L. To Lucianus, his son. — Grants absolution to a penitent. 1259 Epist. LI. To Albeneca, protospatharios. — Instructs her who desires to renounce the world in what way she may obtain this from her husband. 1262 Epist. LII. To Mary, a nun. — Does not disapprove that she hid beneath a secular habit for fear of persecution, provided she be ready to suffer martyrdom for the right faith. 1263 Epist. LIII. — To a nun. 1263 Epist. LIV. To Basil, patrician. — Consoles him on the death of his son. 1266 Epist. LV. To Gregoras, a layman. — Strengthens him as a captive for the faith. 1267 Epist. LVI. To Leo, patrician and sacellarios. — Deplores with him the bitterness of the persecution. 1267 Epist. LVII. To Anastasius, protospatharios. — Gives thanks for his zeal towards him: then explains the hardships with which he is afflicted. 1270 Epist. LVIII. To the Studite brethren. — Confirms the Studite monks in the confession of Christ. 1271 Epist. LIX. — To the nuns. — Praises thirty nuns who had endured imprisonment and stripes for Christ, and exhorts them to perseverance. 1274 Epist. LX. To the canons. — Gives thanks for the benefits bestowed upon Naucratius and other confessors of Christ. 1275 Epist. LXI. To Naucratius, his son. — The praises of the confessors of Christ. 1275 Epist. LXII. — A Catechesis. — From the prison at Smyrna, he exhorts his dispersed brethren. 1278 Epist. LXIII. To Naucratius, his son. — Proclaims the suffrages of the Roman bishop and other Occidentals against the Iconoclasts. Afterward, he narrates his meeting with the prefect of the Chonae, a city of Phrygia, a heretical man. 1281 Epist. LXIV. — To the fathers and brethren who struggle in prisons. — Praises those striving for Christ and confirms them by the example of the saints. 1283 Epist. LXV. To Naucratius, his son. — Dogmatic and very necessary, concerning the holy image of Christ: explaining how it ought to be understood that the image of Christ is worshipped just as Christ Himself is; namely, by reason of likeness or relation, but not in a confirmatory or natural way. 1286 Epist. LXVI. — A Catechesis. — First, he writes something regarding his own affairs; then, against the Iconoclasts. He rejoices that they have been condemned also by the opinion of the Roman pontiff. He exhorts his own to perseverance; commends the care of pious women; finally, excites a zeal for suffering for Christ. 1289 Epist. LXVII. To Naucratius, his son. — Consoles him who is captive for Christ and confirms him by the hope of reward. He replies concerning the penance of certain lapsed persons: and also concerning some inscriptions on images. 1293 1295 Epist. LXVIII. To Irene, patrician. — When she had lapsed, having nonetheless confessed and suffered grave hardships, he exhorts her to persevere in her confession. 1293 Epist. LXIX. To Euphemia, an inclusa. — That she may serve Christ with all her mind. 1298 Epist. LXX. To Theophilus of Ephesus. — Rejoices, as over a very illustrious confessor. 1299 Epist. LXXI. To Naucratius, his son. — Exposes the impious and credulous acts of the Iconoclasts; the constancy of the orthodox in enduring these is praised. 1299 Epist. LXXII. To Nicolaus, his son. — Concerning holy images. Four kinds of arguments for the catholic doctrine on images: The nature of the body; History; Fathers; Synods. That the adversaries in vain offer arguments of the same kind. 1304 Epist. LXXIII. To Naucratius, his son. — On the burden of Leo the Armenian, the most cruel persecutor of the orthodox. 1308 Epist. LXXIV. To the emperor Michael, the prince. — Extols the new emperor with great praises, as orthodox. 1307 1308 Epist. LXXV. To Stephanus, a secretis. — On the death of Leo the Armenian. Then some things for the defense of images, and that this Stephanus may favor the cause of the orthodox with the new emperor. 1310 Epist. LXXVI. To Stephanus, magister. — Consoles him on the death of his wife: then exhorts him to act on behalf of the images with the new prince. 1314 Epist. LXXVII. — To the holy confessors, fathers, and brethren. — Rejoices at the death of the Iconoclast emperor and at the faith of the persecution. 1315 Epist. LXXVIII. To Nicetas, an abbat. — On the death of the persecutor, and against the iconoclasts. 1315 1319 Epist. LXXIX. To Nicephorus, the most holy patriarch. — Consoles him, grieving that the peace of his Church had not yet been fully restored upon the death of Leo the Armenian, with the hope of better things. 1318 Epist. LXXX. To John, logothete. — On the death of Leo the Armenian, as corresponding to his crimes. 1319 Epist. LXXXI. To Pantoleon, logothete. — Praises him for having spoken freely for the faith: and exhorts him to persuade the new emperor of the veneration of images. 1322 Epist. LXXXII. To Demochares, logothete general. — Praises him because he reproved the impious John as he deserved: then exhorts him to continue to act for the faith with the emperor. 1323 Epist. LXXXIII. — To the holy fathers and confessors Christ, John, Michael, and Basil. — Declares that he has been freed from prison and exile, and rejoices with those who have suffered much for Christ. 1323 Epist. LXXXIV. — To Theodore, a monk. — On the holy image. Interprets a saying of Basil. 1325 Epist. LXXXV. — To Athanasius, his son. — Concerning the most holy image of our Lord and God and Savior Jesus Christ. 1327 Epist. LXXXVI. To the emperor Michael, in the person of all the abbats. — They give thanks for being liberated from bonds and exile. They pray that they be permitted to speak to him. But that it is not permitted to converse with heretics. 1329 Epist. LXXXVII. To bishops exiled for the Lord’s sake. — How the adoration of the image of Christ is to be understood. 1331 Epist. LXXXVIII. To Ammon, his son. — Exhorts an apostate monk, also entangled in marriage, to penance. 1334 Epist. LXXXIX. — To Theophilus, an abbat. — Rebukes him for having communicated with the Iconoclasts in the time of persecution. Exhorts him to [wash away] his fault with penance. 1335 Epist. XC. To his sons and brethren dispersed here and there, Laurence, Simeon, etc. — That they offer thanks to God that the persecution [has ceased], and that they slacken in nothing of the study of virtue. 1339 Epist. XCI. To the abbess of Nicaea. — Rejoices at her constancy in the time of persecution. 1342 Epist. XCII. To the bishops exiled for Christ’s sake in Cherson. — Gives thanks that they sent word of their affairs to him; praises that the exiles provided everywhere clear examples of faith and piety. 1343 Epist. XCIII. To the abbess of the Gordinian monastery. — Praises the alumni of that monastery for their constant study of faith and true piety. 1346 Epist. XCIV. To Eudocios, a virgin. — Gives thanks for the services performed for him in prison. 1346 Epist. XCV. To Basil, an abbat. — Grieving that he consented to the Iconoclasts, and as he has repented, he imposes penance. 1347 Epist. XCVI. To Nicetas, curator. 1347 Epist. XCVII. To Basil, a spiritual son. — Exhorts him especially to the care of the brethren. 1347 Epist. XCVIII. To his beloved brethren Gregory, Ezekiel, Erastus and the rest in Greece. — Gives precepts for the monastic life, especially concerning poverty. 1350 Epist. XCIX. To Abraham, an hospitaller. — Exhorts to lenity towards subordinates. 1351 Epist. C. To Hypatius, his son. — Praises the monk Jacob, an eminent confessor of Christ, who has died. 1354 Epist. CI. To Peter of Nicaea. — Prescribes the time and manner of penance for the lapsed. 1355 Epist. CII. To Evarestus, his son. — Recalls an apostate monk to his duty. 1355 Epist. CIII. To Gregory, an abbat. — That he may watch over his flock, by the example of the good shepherd. 1359 Epist. CIV. To Irene and Euphrosyne, nuns. — That they may persevere in their holy purpose of the monastic life. 1359 Epist. CV. To Anthimus, his son. — To a certain one who [refrains] from accusing. 1362 Epist. CVI. To Eustratius, an abbat. — Rebukes one defending a lapse and a crime. 1363 Epist. CVII. — To the brethren living in the city.