On Things and Opinions

INDEX OF SUBJECTS AND TERMS

Temporal, *ὑπόγυιος*. Recent, 45. I hold, *κατέχω*. I retain, I hold back, 89. To hold. To command, to reign; Gr. *κρατεῖν*, 330. Terrestrial, *ἐπίγειος*. Infirm, powerless, 65. Testament. Society, companionship, covenant; Gr. *διαθήκη*, 154. Testament. Covenant, pact; Gr. *συνθήκη*, 250, 261. Tetrad, *τετράς*. Quaternity, the number four, 45 and elsewhere. Text, *εἱρμός*. Series, 36. Thelema, *θέλημα*. Will, 57. Thelema. Will, an Aeon of the Barbeloites. Gr. *θέλημα*, 102, 107. Thelesis, *θέλημα, θέλησις*. Will, 56, 57. Thelesis. So-called volition, of the Barbeloite Aeons; Gr. *θέλησις*, 108. Theletus, *θελητός*. Sought by the will. The name of the twenty-ninth Aeon of the Valentinians, 7. To translate/convict. To convict, to bring out into the midst, to detect, to confound; Gr. *ἐλέγχειν*, 291, 318, 319 and elsewhere. Translation/Conviction. Detection, manifestation, declaration; Gr. *ἔλεγχος*, 175. Translated/Convicted. Detected, reproved; Gr. *ἐλεγχόμενος*, 179. Tragedy, *τραγῳδία*. Fable, trifles, insanity, 20. To deduce/mislead, *παράγειν*. To mislead the sense, *παράγειν τὸν νοῦν*, i. e., to seduce the mind, 2. Transfictio [Fabrication], *παραποίησις*. Falsity, 43. To transfigure, *μεταρμόζειν*. To convert, to twist, 92. To transfigure. To transmute, to transform, 133 and elsewhere. To be transfigured. To be transformed, to be transferred, 55. To fashion across, *μεταπλάττειν*. To transmute, to refashion, 36. To transgress. To pass over. To transgress through all actions, to pass through all actions, to experience all things, to finish all things, 103. Transitory. That through which a thing passes, a way, a channel, 296. Transposition, *μετάθεσις*. Translation, 40. To turn across, *παρατρέπω*. To pervert, 44. Triacontas, *τριακοντάς*. The number thirty, 81 and elsewhere. Trias, *τριάς*. The number three, 82. Tripartite, *τριχῇ*. Threefold, 7. Turbula. A storm, a tempest, 334. U Shadow. See Vacuity. Hoof [Ungula]. A species of spice; Gr. *ὄνυξ*, 151. Unity, *ἕνωσις*. Union, conjunction, 89. Only-begotten [Unigenitus]. See Monogenes. As, for "inasmuch as," 11. As it happens, it comes about, it turns out. By chance, rashly; Gr. *ὡς ἔτυχε*, 270 and elsewhere. V Empty, *κενός*. Vain, inanely, 62. Vacuity, *κένωμα*. Vacuum. The empty space which the Valentinians imagined existed outside the Pleroma, which they also called shadow, *σκιάν*; which was bereft of light, 18 and elsewhere. Vacuum. See Vacuity. Empty, *κενός*. Inane, 62. Empty. Useless, vain, inane; Gr. *κενός*, 161, 222 and elsewhere. Empty speech [Vaniloquium]. Vain talk, trifles, fables, 144 and elsewhere. Variously. In many ways, in one way and another, so that words may be subject to diverse senses; Gr. *διαφόρως*, 174. Variety. Versatility, craftiness, craftily, deceitfully. Various, *ποικιλτός*. Composed with varied workmanship, 89. To will, in place of "to prefer," 248. The Word. Reason; Gr. *λόγος*, 143. Out of modesty, *δι' αἰδῶ*. For shame, 37. More ignoble, *ἀτιμότερος*. More disreputable, 26. Veterinary. The art of healing pack animals or beasts of burden; Gr. *κτηνιατρική*, 165. Viaticum. Subsidies, aids, arguments, 113, col. To flourish. To grow up, to be strengthened, to prevail; Gr. *ἀκμάζειν*, 336. Violent, in the sense of the violent, 249. Glassy [Vitreum], *ὑάλος*. For glass. A cutting [Vulsio]. A scion, a branch torn from a trunk; Gr. *ἀπόσπασμα*, 188. Z Zeal. Emulation; Gr. *ζῆλος*, 108. Zoe, *ζωή*. Life; in the usage of the Valentinians, the name of the consort of the Logos. Frequent in Irenaeus.

INDEX OF SUBJECTS AND TERMS

A AARON, why not struck with leprosy, like Mary? 348. ABEL. What did the Cainites babble about Abel and Cain? LXXVI. In Abel the persecutions of the just are signified, foretold by the prophets, perfected in Christ, 276. Why his sacrifice was acceptable to God, 250. Why God subjected the just Abel to the unjust Cain, 221. ABRAHAM. From whom was he taught philosophy? Through him it reached the Palestinians or Canaanites, then the Egyptians: he himself was very skilled in astronomical matters, XXII. Abraham justified by faith without the observation of legal requirements, 246, 261. To him, neither Christ nor the Father of Christ was unknown; from whom had he learned? 255. To Abraham and Moses the Son of God spoke in human form, whom the Jews did not recognize, 256. Abraham, faithful to the precept of the Word of God, in whom, 232, 233. Freely obeying the Word of God, he became a friend of God, 245. How in Abraham a man is foretaught to follow the Word of God, 255. Saved through his faith through Christ, God, whom he worshipped, 255. Abraham as a prophet saw the incarnation and passion of Christ in the spirit, and rejoiced, 235, 255. How his exultation flows down to us and has returned into him, ibid. Why circumcision was given to Abraham by God, 246. His circumcision and faith before circumcision, a figure of both Testaments, 261. The seed of Abraham preserved through circumcision, 198. Abraham the father of all believers, as much from circumcision as from uncircumcision, 253, 258, 261. In his faith Christ, the cornerstone, gathered the believers of both Testaments, 261. In Abraham our faith was pre-indicated, 257, 258. Abraham and his descendants excluded from salvation, according to Marcion, 106. Refuted, 236. How Christ fulfilled the promises made to Abraham, 235, 256. Concerning their effect, that the souls of the just are to attain it in this land, when and how, according to Irenaeus, 331, 332. Not only of Abraham but—

also of the other prophets, Christ is the savior and vindicator, 276. Abraham, Moses, and the prophets—was it Christ who appeared to them, and in what substance, and with what meaning? 229. Gnostics who differ concerning this, ibid.

Abraxas of the Basilidians, what is this? 102.

Academicians: by this name, what Platonists designate themselves, xxiii. The name of the Academicians left by Arcesilaus, xxiii.

Achaian Church: did it agree with the Roman Church in discipline regarding Easter? 23. Who presided over the Achaian synod for the Asiatics? lxxxiv.

Achamoth: of the higher Sophia, 186. Her various names, 25. Called Ogdoad, 24, 186. By the Valentinians she is brought down from the Pleroma, her form, figure, and the error of her intelligence, 18. That this is so, not from the first knowledge of the superior Christ; see ibid. The light that she perceived, investigating, restrains Horos, 19. Hence her complex perturbation, ibid. How Scripture interprets the signs of the Gnostics, 37, 39, 40. Out of these perturbations, and out of the material of which this world is composed, they say they are constructed, without grace, 20. Irenaeus mocks this, 20, 21. From the perturbation of Achamoth, she turns to prayer to Christ, 21. The angel her attendant assists her and sends to her, ibid. She receives the form of knowledge, and from the perturbations, the substances of things in the world are transposed, ibid. A twofold substance arises from these perturbations, one good and one evil. Through fear and conversion, she is endowed with soul, 25, 160. Following the angels of the Savior, she beholds the celestial, and brings forth the spiritual in his image, 22, 23, 160. Not able to inform the spiritual! Part of the spiritual breath is deposited in the Demiurge, and through him in man; concerning this, 23, 27? Achamoth confers this formation, 23. From her, she forms the Demiurge, ibid. She is projected by the Savior into the light, ibid. She makes all things in the image and likeness of the Aeon, 161. The Demiurge is ignorant, ibid. For this, the Savior, ibid., 161. He is the image of the visible God, ibid. He forms the Demiurge from her, 23. And mediation exists, entering into the Pleroma, the bride accepts the Savior, why? 32, 159. Her image is not of created things, 121. The fable of Achamoth explained by Marcus, 68. The Achamoth-fable of the Valentinian pro-priety, xxi. Achamoth with her Ogdoad, and the lesser divinities, 135. The whole of Achamoth, how it agrees with Platonic doctrines concerning the soul of the world, xi, et seqq. The sadness of Achamoth, which the spiritual angel could not relieve, because the Valentinian hypothesis is difficult; and why, 42. Whence error can be loosed, xlii, et seqq.

Achilleus, deacon and martyr, disciple of Irenaeus, sent to Valentinianism, lxxxiv.

Acinetos: a Valentinian Aeon, and the offspring of Logoi, 6. His spouse, ibid. One of ten Aeons having Logos with him, xvii. Anicetus and Syncrates; how the names and Scriptures are corrupted by Valentinus, xxix.

Actions, foods, and meals are indifferent, according to the Valentinians, 134. Actions of the hand, not by nature, but from ignorance of the principle of all things, according to the Gnostics, 29. Refuted, 165. All things, even the most wicked, are to be experienced in this life, according to them, ibid. A dogma of flagitiousness, repugnant to Christian doctrine and reason, 130. The order and manner of the actions of the mind, and that they do not differ in substance from the mind itself, but only in mode and name, ibid.

Adam: while in paradise, what he took from it, according to the Valentinians, 25. Concerning the fall of Adam and Eve, and their restoration, 110, et seqq. Adam, the primitive man, whom other men are supposed to call "Adam," 220. Adam created by God, enriched with his own benefits, 245. Christ is a type of him, as Paul says, 219. Regarding the Law given to God, 191. Adam weak, but Eve the stronger in the transgression, and how this was, and whether it is less? 314. That Adam did not attain eternal salvation, the Tatiani and Continentes deny, 107. They abuse Scripture, 222. Refuted, ibid. That Adam was saved by Christ, 220, 221, 222. That salvation is not yet attained, but he is in perdition like everyone else, ibid. Death is called the evacuation of his soul, ibid.

Was Adam repentant after the fall, and how? 221. Is he worthy of forgiveness? 222. Was Adam interrogated by God immediately after the fall? 221. The serpent, indeed, was not cursed; but the earth was, 221. Adam and the serpent, ibid. Why was he expelled from paradise and made subject to death? 222. Adam brought into life through the sin of salvation, by his incarnation, and by the defeat of the devil—did he recover the same? 222. How he became a creature destined to die, 220. That the day on which Christ died is the same day on which he died through transgression, 320. In Adam, all man is struck, 354. In Adam, what was lost is recovered in Christ, 209. Christ came to vivify those who die in Adam, 306, 307, 312. How was Adam Christ? 220. Was the generation of all men similar to his, and why? 218. In the second Adam, they are rendered obedient to death, and through him they are reconciled to God, even as in the first they offended, and were disobedient, 315, 318, et seqq.

Adamas: the name of the perfect man of the Barbelo-Gnostics, 108.

Adonai: what it signifies, according to Irenaeus, 170, et seqq.

Adoptionist spirit, what it is, according to the Adoptionists? 228. The function and incarnation of the adopted sons, 212.

Adrianus: the emperor under whom the famous Valentinian sect was scattered, xvi. Under his empire, he confirmed his heresy with Epiphanes, the daughter of Theodorus; what this is, xlvii. Adrian’s apotheosis of Antinous, xov. xv. The war of Adrian against the Jews, the Barcocheba leader, and the rebels—is this war and that against the Jews noted in the Dialogue? xv.

Adultery: he who wishes to commit adultery is an adulterer, even if he does not attain the effect, according to the confession of Basilides, 349.

Advent of Christ: twofold, 48. Foretold by the prophets, 273, 274. In the second advent, all shall be awakened from sleep, and a kingdom is to be constituted by Christ, 259.

Egyptians: for whom philosophy came, xxii. They claim to be disciples of the Egyptians and Chaldeans, and that they were the first to argue about things of the heavens and philosophy, xxii. The Egyptian doctrine concerning the principles of things, which they say is most ancient, contrasted with Iamblichus, xxiv. The hypothesis of the Valentinians compared with them, xxvi, et seqq. Are the Egyptians to be preferred over the other Platonists? xxviii. Egyptian wisdom, according to Ptolemy, gathered together with the Jews, commanded by him to be translated into Greek, along with the sacred books of the Jews, xxvii. Egyptian, Chaldean, and Pythagorean doctrines, or rather, the perverted Platonic theology, provided the Valentinian Pleroma, xxv, et seqq. How the Egyptians depicted Horos, and how he is described, xxx. Was the transmigration of souls invented by the Egyptians, and afterward taken up by the Greeks? xxxii. Was the Valentinian heresy in existence before the Roman note? xv, xvi. The spoiling of the Egyptians, whose type was it? 267, et seqq. Was it just that they should receive the reward due to them from the Hebrews? 267. As the Egyptians who went out of the Hebrews long ago received wounds, so they receive the same in the Apocalypse, 268. Just as we receive salvation from the Egyptians, so we receive it from the Israelites, as does the blindness of the Jews, 266. The exodus of the Hebrews from Egypt; was the Church a type of this? 268.

Enos: a Valentinian Aeon, and the Church and Prowess, 7, xix. Whence his name and properties were drawn? xxix, xxx.

Aeones (Aeons): the birth of the Valentinian Aeons, the enumerating of conjugates and names, 5, et seqq., 35, et seqq., xviii. Thirty constitute them, 7. The mystery and figure of their number, according to the Valentinians, 7. Aeons called by the same name by the Gnostics, 228. The letter and number of their Pleroma, with the tetrad, not without the limit, why? xvii. Valentinian Aeons, male and female, 6. They are emitted from the glory of the Father, 6. Eight are emitted, by the cause of his glory, and eight, and so on, 6. Their mystery and figure, 14, et seqq. Silent and unknown, and all except Nun, who is ignorant of the magnitude of the Propator, 7, 8. They do not know the prohibiter Sige, ibid. Whence the knowledge of the splendor of the Father is known, xviii. Of the Aeon, the superior form is unknown to the inferior, 67. What Christ taught concerning the Aeons, according to the Valentinians? 24. That all concur with the Holy Spirit, 12. To bring forth in honor of him, and to make all things—that is, Achamoth, 24. Angels and archangels created by the Demiurge, and their images, 21. From the Aeons emerged that virtue, which through rashness and error, in the second, indeed, was Ptolemaeus and Valentinus, why? lxvii. Aeons, the perturbed grandchildren of Valentinus, 141, 142. The birth and names of Aeons from Basilides, 114. Aeons sub-allegorical regarding letters and syllables, according to Marcus, 66, et seqq. On the first and second tetrad, and duodecimum, and how Moses shadowed these places, according to the Marcosians, 87, 88, 89. The number of thirty shadowed in man, according to the Marcosians, and how? 87. In what way they are signified by the places of Moses, from the same, 89,

^A Emission of Aeons, and the rationale of their number cannot be rendered, 136, seqq., 138, seqq. That there are thirty is impossible; why, 128, sq. They are not signified by Christ being baptized in the 30th year of his age, 146. The twelve apostles are not the type of the dodecad of Aeons, 145 et seqq. Conjugated Aeons cannot be separated from one another, 128. Female Aeons are affections and virtues of the males, not substances or persons distinct from them, 128, xxx. They cannot be numbered among the Aeons, 12, seq. Why every single Aeon is called male-female by the Valentinians, xxxiv. The four Aeons, as many heads of syzygies, in what sense termed male-female by Irenaeus, xxvi. There cannot be, strictly speaking, more than fifteen Aeons, or at most nineteen, xxxiv. Why created things were not fashioned in the image of the Aeons, 124 et seqq. An Aeon could not be subject to passion, 141, seq. The investigation of the Father could not be the cause of passion, 141. Whether all Aeons are immune from the stain of ignorance, or if the whole Pleroma is subject to it, 138, seq. Whence did the Valentinian Aeons derive their origin? 133. The Aeons of Simon, and the eight earlier Valentinians, derived from the pits of the Platonists, liv, lv. Whence did the Valentinians derive the four Aeons added to the series of 30 in the Pleroma? xxx. The twelve Aeons of the Valentinians are images of the twelve gods of the heathen, 136, 2. Their names are less congruent than those of the twelve heathen gods; how did he err, in the cause of the fabrication of the world according to certain Gnostics, when the properties of Christ are signified in the Scriptures by words, and when they were conflated by Valentinus? xxix. Twelve Aeons emitted by Man and Church, fashioned from as many properties and gifts of the Holy Spirit mentioned in Scripture, xxix. Whatever the Valentinians invent concerning the inferior Aeons are but shreds, miserably dissected partly from Scriptures and tradition, and partly collected and poorly stitched together from Platonic dogmas, xxix, seq., xl. Although the name of gods was attributed by the Valentinians to the Aeons, they did not regard them as being of the same divine nature, or as persons of one and the same nature, xxxii, xxxiii, xxxiv. What, therefore, did they understand? ibid. et seqq. The opinion of Colorbasus and Epiphanes, xxxv. That the Aeons were so united to the emitter that they were only rays, a view held by few Valentinians, xxxviii. All Aeons, except Nus, are by nature inferior to the Father and are as many persons distinct from him, xxxv et seqq. They were the very archangels of the Platonists; indeed, the whole spiritual Pleroma flowed from the intelligible world of Plato as an example from its archetype, xxxviii, xl. How many years before the common era was the birth of Christ? xv. The age of Christ, nearly 50 years, when he undertook the office of teaching, according to Irenaeus, 147, 148. Every age sanctified by Christ; how? 117, seq. The ages of men, five, 147, 152. Youthful age begins from the thirtieth year, from Irenaeus, 118. Senile age begins from the fortieth year, from the same, 148. ÆTHERIUS, bishop of Lyons, requests the Deeds and Writings of St. Irenaeus from Gregory the Great, cii. Ethiopian wife taken by Moses, of what thing a type? 257. Affection cannot be separated from that of which it is, 141. Affections and passions of men, while thinking, are falsely attributed to God by the Valentinians, 130, 131, 132, 157, 158. Agape, Aeon of the Valentinians, spouse of Metricos, offspring of Man and Church, xvii. Agape, a woman, disciple of Marcus the Memphite in Spain, l. AGATHOPUS, a letter of Valentinus inscribed to a certain one, xvi, 353. Ageratos, Aeon of the Valentinians, offspring of Logos and Zoe, 6, xvii. His spouse, ibid. Whence did the Valentinians borrow his name and properties? xxix. True knowledge, what is it, and what are its characteristics? 272, et not. AGRIPPA Castor, the first of all who refuted the errors of Basilides, lx. ALCIBIADES as leader, how and when did the Cataphrygians arise? lxxix. ALCIBIADES (St.), the martyrs of Lyons persuaded him to change his hard way of life; why? lxxix. ALCINOUS, from the mouth of the celebrated Ammonius, drew forth again the Platonic philosophy, purified by him, xxi. Alethia, Aeon of the Valentinians, spouse of Nus, 6. Emitted by Bythos and Sige, 5, xvii. ALEXANDER, Pope, successor of Evaristus, 176. ALEXANDER the Libyan, one of the ancient philosophers whose books the Gnostics carried about, xxii. ^B ALEXANDRIA, wife of Carpocrates, mother of Epiphanes, of Cephalenian race, xlvii, lxii. The school at Alexandria, instituted by himself, Ptolemy Philadelphus made famous throughout the whole world, xxi. Philosophers of various nations flock to Alexandria under Ptolemy Philadelphus, why? xxi. Potamon introduces into it a new method of philosophizing, xxiii. The name of his followers, xxiii. The Alexandrian Church agreed with the Roman in the discipline of Easter, lxxxv. ALLOGENES, one of the ancient philosophers whose revelations the Gnostics openly displayed, xxii. Alps. Religion of God received late across the Alps, lxxxii. Altar. God wills that sacrifices be offered unceasingly at the altar, profitless to Him but profitable to us, 251, 252. The altar is in heaven for the receiving of prayers and oblations, ibid. Ambiguities of words, studiedly and exquisitely, attributed to John the Baptist by Heracleon, 364. How is the ambiguity of questions to be solved? 126. Ambition, as with many other heretics, was for Valentinus an occasion of ruin, xvi. Amelius and Plato’s three kings; perhaps the three principles of the Pleroma assigned by the Valentinians, xxvii. Amida, capital of Mesopotamia, properly so called, lxxxv. AMMONIUS, from a philosopher became an illustrious Christian; led by an inordinate love of Platonic philosophy, he was a destruction to the Christian religion, xxiv. Called the head of the sacred Platonic succession, he added much splendor to the restored Academy of Plato, xxiii. How many famous men came forth from his school? xxii. Ammonius, contemporary with Nero and Vespasian, earned a name for himself from the Alexandrian school, xx. Amon, called by the Egyptians the Principle, inferior only to God the Monopator, xxvi. Sincere love of God, a character of evangelical liberty, 247. Love of God, the justice of the Law, 246. Amplitude of the Roman Church. Arguments taken from the amplitude of the Roman Church, by which Grabe attempts to weaken it, and how he is refuted from Augustine? cxxv et seqq. Anacletus, successor of Linus, 176. ANAXAGORAS, one of the pagan philosophers from whom the Valentinians borrowed the matter of their system, xxii. Called atheist and irreligious, 133. His principles, 133. He taught that all things were fashioned from subject matter, 133. Author of the spiritual seed of the Valentinians, 133. Anaxilaus, who is he recorded by Irenaeus? 60. ANAXIMANDER, one of the pagan philosophers from whom the Valentinians borrowed the matter of their system, xxii. His principles, 133. Higher angels, closer to God, why called gods by the Platonists? xl. Angels placed immediately after the archangels, according to Iamblichus, xl. Worldly angels were subjected to worldly archangels, according to the Platonists, xliii. Concerning angels and archangels, a certain mystical Triad, and six hundred other things unknown to Plato, how subtly did the disciples later dispute! xxiv. Some souls were raised into the angelic order by the kindness of the gods, according to Iamblichus; what follows from this? xlv. Angels immediate subjects only to the first and highest Aeons by Simon and other heads of the Gnostics; what follows from this? xxxviii. The order of angels is multiple, according to the Valentinians and Gnostics, xxxviii; some are prior, dwelling within the Pleroma, and are called Aeons; others are inferior, outside the Pleroma, destined as satellites to the Savior; the order of both is multiple, with various offices and as it were prefectures, xxxix. How did the Valentinians abuse the fall and pride of the apostate angels, which they had heard in the schools of the Christians, in forging their own new hypothesis? xxx, xxxii. Angels and archangels created by the Demiurge of the Valentinians, the same as the angels or worldly gods of the Platonists, xlii. Angels, satellites of the Jesus of the Valentinians, 15. At the sight of them, Achamoth brings forth spiritual offspring, 22, 23. They are called lights, 21, 145. Inferior angels, ministers of the superior Pleroma, according to the Valentinians, xxxix. Angels of the Valentinian Savior, informes and imperfect; why? seed of the Valentinians, 142. Created things are not the image of the Pleroma of angels, 124. What common principle did both philosophers and Gnostics have, so that they might impose the duty of creating and ruling the world on the angels? xliii. Why, according to Plato, were the ideas and forms of all things inscribed by the supreme Father upon the minds of the crafting angels? xliii. Why were the angels, by all the ancient Gnostics, set up as the authors of the world, and thus as the makers of all evils?

^A Since the ancient Law gave God as the author, according to Basilides, 101, [and since] the Valentinians imposed this [on others], whence is it derived? xli. Are these men to be feared, according to Valentinus; why? 353. Angels, seven heavens are said to have been created by the Demiurge of the Valentinians, 24. The Angel himself is the Demiurge, 24. Angels and archangels, images of the Aeons created by the Demiurge, 24. The world was not created by angels or virtues separated from God, 98, 236, 316 and foll. They could not have created the world without the knowledge or against the will of God, 117. Nor man, 253. God did not need them; why? 98, 236. Irenæus clearly taught that the substance of angels and human souls is by its own nature immortal, clxi and foll., 297. Angels could not have been ignorant of the supreme God; why? 122. By what name do they serve the Son and Holy Spirit? cxxxii, 183, 256. The Father is revealed to them by the Son of God, 163. Angels and men, why were they created by God as beings who could transgress? 282, 283. Why did some, from among angels and men, fall away from God, while others remained subject to Him; this question is to be dismissed to God, 158, fol. That the transgressing angels fell to earth to judgment, 246, is the opinion of certain of the ancients, 246 and note. Irenæus appears to believe that the angels were formed of a more subtle substance, cliii fol. That the apostates had intercourse with women, is the opinion of Irenæus and certain other ancient Fathers, cl, 246, note, 279. Heracleon held the same opinion, 374. What was the occasion of the ruin of the angels? cliii. Irenæus believed that Enoch served as a prophet and minister sent by God to the profligate angels and to the men corrupted by them, 246, and note. Tertullian believed that Noah succeeded Enoch in the duty of divine legation, 216, note. That the good angels were never invoked by the Church for the working of miracles, which Grabe incorrectly infers from Irenæus! clvi, fol. The multitude of angels singing praise to God at the birth of Christ, is an argument for the birth of the Savior Christ, 188. The Valentinians falsely claim that these came from the Ogdoad and manifested the descent of the superior Christ, 186. They are refuted, 186. At the birth of Christ, the angels glorified one God, the maker of heavenly and earthly things, according to Luke, 187. They bear witness to Christ as God and man, 235. In what sense are angels called Aeons by Synesius in his Hymns? xxxix. ^B Whence are some Gnostics called Ophites? Are they distinct from the Sethians? lxxiv. Their fables, and whence they are taken? ibid. and foll. ANICETUS, Pope, successor of Pius, 176. Anicetus, Pius, Hyginus, Telesphorus, and Sixtus maintained unity and peace with the Asiatics, even though they differed among themselves concerning the Passover; the controversy did not rend their unity, 341. Each referred his own custom to the authority of the Apostles, ibid. Anicetus conceded to Polycarp the office of consecrating in the Church, for the sake of honor, as a sign of unity and peace, 341. And indeed while he was present, ibid., note. Valentine died under Anicetus, xiv, xvi. Soul. Irenæus felt that human souls were created from a most subtle matter, clxi, 143, 168, and note. Yet he clearly teaches that they are immortal by their own nature, cliii, sqq., clxv, 168, fol., 209, 300, 301. See Angels. Do they retain some corporeal character and figure after their separation from the body? clxi, 168 and note. In what sense have Irenæus and other Fathers sometimes asserted that they are immortal by the benefit and will of God? cliv, fol., 169 and note. The impious claim of Dodwell that those souls which did not receive the Holy Spirit in baptism will at length eventually perish, clin fol. While Dodwell attempts to reconcile Irenæus to himself, he openly corrupts him by mistranslating, cliv. In what sense did Irenæus say that the soul rises? 251 note. The immortality of the soul denied by Heracleon, 373. Souls do not become saved by the force of their own substance; why? 159, [sqq.]. Irenæus mistakenly denies that the souls of the just immediately after their departure from the body enjoy the sight of God; why? clxi fol., 330 and foll. He distinguishes three of their stations, clxi, fol., 331. The lot and seat of all are not the same, clxii, 337. He believes that the souls of the martyrs, by a singular prerogative, are immediately received into heaven, clxi, 272. Only the soul obtains salvation; the body is excluded, according to Basilides, 101, 102. What did the Gnostics, who denied the resurrection of the flesh, think about the soul after the dissolution of the body? 330. Their bodies are restored to souls, and all, just as they have died in sins or in right actions, will put on such [bodies] in the resurrection, 345. How are those refuted who pretend that the Father grants eternal life only to the immortal soul, not to the bodies? 297, 316 sqq. From what passage of the Apostles did Basilides derive [the doctrine] that souls are transferred into one body after another? 350. That souls pass from bodies into bodies is an absurd dogma, adverse to reason and faith, 167 fol. Was Plato the first author of this? 167, note. He absurdly imagined that they drank from the cup of forgetfulness, ibid. The soul's motions and operations are not distinguished from it according to substance, but these three together constitute the perfect [man], 299 and note, 300. In what sense? note clx fol. If the Holy Spirit is missing from the soul, the man is truly animal and imperfect, having the image of God only, but not indeed the likeness, ibid. The soul in man is midway between the flesh and the Holy Spirit, and by consenting to one or the other, it is either uplifted or rushes into earthly things, 302. What were the dogmas of the Platonists concerning the twofold soul? lxiii. According to the Platonists, mundane souls were subjected to heroes, lxiii. The Valentinians—but only after the Platonists—falsely invented that the human soul was made in two parts, the one animal, the other spiritual, xliv. The lot of each soul, both the superior and the animal, is different according to the Valentinians, and this was not unknown to the Platonists, xlv. Soul is manifold according to the heretic Isidore; in what sense? 351. Souls, some by nature good, others by nature evil, according to the Valentinians, 52, 159, 160. What about "soul appendices" from Valentinus? 353. Souls excluded from the Pleroma, according to the Valentinians; why? 52, 159, 160. Souls, according to the principles of the Valentinians, the whole of which ought to yield to the middle [position], with no part in the Pleroma, 160. Souls sprinkled with the spiritual seed of Achamoth, accounted better than others and dearer to the Demiurge, according to the Valentinians, 53, 143. They are refuted, 145 fol. Those appointed by the Demiurge as prophets, priests, and kings, 33, 143. How, according to the Carpocratians, can an animal soul be better and more excellent? 103 fol. This madness is chastised, 165 fol. Why is the animal [soul] preferred over the spiritual by the Apostle? 306. By what means are the animal and spiritual man elicited? 299, note, 306. What do clean and unclean animals signify in the law? 301. The Valentinians said that the animal essence, or at least all souls, received their origin from the fear and conversion of Achamoth. 19, 23, 25, 160. It turns itself to the formation of this essence, ibid. The Demiurge is formed from it, ibid. It is contrary to reason that the Demiurge is animal, but the Valentinians are spiritual, 142, 160 sqq., 162, 165. To where do animals go, according to the Valentinians, wherever they may have turned themselves? xl. Animals called "right" by the Valentinians, 23. ANNA the prophetess, a figure of Achamoth, according to the Valentinians, 40. The division of years, months, and days does not square with the division of the Pleroma, 152 fol. Why does the year consist of 365 days, according to Basilides? 101. What is the acceptable year of the Lord, of which Isaiah speaks? 147. Anthemusia, a portion of Mesopotamia more widely accepted, lxxxv. Anthropos, a name of the Propator, according to the Colorbasians, 59. Anthropos, a Valentinian Aeon, offspring of Nous, 6, xvii. Anthropos and Ecclesia emit twelve Aeons, 6. Their names, 6. Did the Marcosians assert that Jesus was generated from the virtues emanating from Anthropos and Ecclesia, and from Logos and Zoe, and in what way? xxxix, 77. Why did some of the Valentinians want the Savior to be as it were the grandson of Anthropos? xxxix. Did the Marcosians assert that the virtue of the Most High filled the place of Anthropos in the incarnation? xxxix, 77. Anthropians, heretics, 39, note. By what signs is Antichrist to be recognized? 320. What is the iniquity, pride, and ambition of the organ of the devil, Antichrist? 322. His seat, by the testimony of Christ, 322. His power, wars, and deceits, according to Daniel, 322, 323, and the Apostle, who signifies the cause of his coming, ibid. It is fulfilled, ibid. His fury and the duration of his tyranny, ibid. and note, 330. Why will all the iniquity and apostate virtue of the ages above concur in Antichrist? 327. How was this prefigured by the flood, and subsequently in the persecution of Ananias, Azarias, and Misael? 327, 328. Under Antichrist will be the punishment for the pristine infidelity and iniquity of apostasy, 326. How was his coming signified by John? 326 and foll. He will work signs not by divine power, but by magical operation, ibid. Is this tribulation necessary for the just? 327. Through Antichrist, the dissolution and division of the Roman empire, 323, 324. Why was the name of Antichrist not expressed by the Holy Spirit? 330. Why did some err concerning the name of Antichrist? 328. Others are less excusable, 329. Many names are named.

^A 242. Polycarp preserved the day of celebrating Easter, 311. Certain precepts were indulged by the apostles on account of infirmity, to avoid a worse situation, 215. Legal elements were permitted to the Jews for the sake of administration, 199 and note. How Scripture is cited; whether according to the Hebrew source, or according to the Septuagint version? 216, note. Heretics thought themselves wiser than the apostles themselves, 198. In the age of the apostles, the heresy of the Gnostics had already struck deep roots, xx. These are perhaps those to whom the Apostle refers when writing to Timothy, ibid. The Valentinian heresy approached closer to the apostolic age, xvi. The faith of the apostles concerning Christ Jesus our Lord is openly contrary to the doctrine of the Valentinians, 204. The doctrine of the apostles is opposed to the Valentinians, 227 and 228. That the twelve apostles are not a type of the Aeon of the dodecad, 145 et seqq. Apostle. See Paul. Appendices of the soul, what from Valentinus? 353. APULEIUS, from the mouth of the famous Ammonius, drew forth Platonic philosophy, purified again by him, xxiii. Water, the principle of all things, according to Thales of Miletus; how he alludes to it, 270, 293, 294. Aquarii. See Hydroparastatae. AQUILA poorly interpreted the passage of Isaiah concerning the birth of the Virgin, 215. On what occasion does Irenaeus mention his version? cxi. By the freedom of the will and by reason, that man is like to God, Irenaeus and not a few of the ancients believed, 251 and note. ARCESILAS, to whose followers the name of Academics was left, xxiii. Archangels held the second rank of gods, according to Iamblichus, xl. Mundane archangels were likewise subjected to mundane gods, according to the Platonists, xliii. Archangels were directly subject only to the first and highest Aeons by Simon and other Gnostic leaders: what follows from this? xxxviii. The fourth archangel, Paradise according to the Valentinians, 25. ARCHELAUS. From the philosopher Archelaus, what error did Simon Magus derive? xvi. Archons, who are they according to Iamblichus? Their order is twofold, some higher, some lower, according to him, xliii. ARCHYTAS the elder, a Pythagorean philosopher, by whom Plato was instructed, xxi. The decree of the Council of Arles, that a place of sacrificing be given to a visiting bishop, 341, note. Arguments of heretics taken from numbers, letters, and Greek syllables, are vain, 149 seqq., 185, 188. These must be judged according to reason, not the contrary, 133. ARIMANIUS, the creator of evil gods according to the magus Zoroaster, xxx. He was born from darkness and ignorance, and gave rise to evil gods, according to him, xlii. ARISTEAS’ history, is it true? 215, note. To whom did it please to embellish the history of Aristeas with new miracles? cx. ARISTOTLE, poorly explaining Plato's view on the ideas of the divine mind, how was he defended by his disciples? xxx. From where did he derive his view that all men, immediately upon being clothed in a body, are accompanied by demons? 352. Aristotelians delight in more subtle questions, 154. Ascension of Christ, how was it predicted by the prophets? 274. Ascodrobi, are they the same as the Ascodrutae? lii. Ascodrupitae, Ascodrutae, what sect of heretics are they according to Tertullian? Whether they are the same as the Ascodrobi, it is uncertain, lii. Asia. In Asia, what movements arose in the time of Marcus Aurelius? lxxix. Upon this matter, were the people of Lyons and Vienne consulted? ibid. Between the Asian and Roman Churches, what controversy arose concerning the celebration of Easter? lxxxv et seq. Upon what grounds did the Asians rely in defending their opinion concerning Easter? lxxxv, lxxxvi. Did the Church of the Seleucids agree with the Asians in the discipline of Easter? lxxxv. Against the Asians, what synods were convened, and who presided? lxxxiii, lxxxiv, lxxxvi. Were the churches of all Asia, and even other churches diverging from the Roman in the discipline of Easter, excommunicated by Victor? lxxxvi. The council of Asian bishops was convened by Polycrates of Ephesus, why? lxxxvi. Many churches of Asia, which had more fiercely resisted Pope Victor, returned to the common rites of the churches, lxxxv. Asian churches, witnesses of the apostolic faith transmitted by Polycarp, 177. To the churches of Asia and Phrygia, to whom was the embassy entrusted? lxxx, lxxxi. Throughout the provinces of Asia, by whom was the Valentinian heresy propagated? xiv.

Asiani: the wife of the deacon debauched by Marcus the magician, [LI]. Abraham, most skilled in astronomical matters, [XXI]. Atoms and void, the first principles of things according to Democritus and Epicurus, 133. Attalus, what was revealed to him by God concerning Saint Alcibiades? [LXXIX]. Attics, they said that some daemon accompanied Socrates, as the heretic Isidorus testifies, 352. Audacity and irreverence of Cain toward God was a greater evil than the fratricide, 221. AURELIUS, under the emperor, the son of Antoninus, the fifth persecution took place, [LXXXI]. Under M. Aurelius, the Church was shaken by internal commotions due to discord of minds; how? and whence did the discord arise? [XXIX]. Autophyes, a Valentinian Aeon, offspring of Logus and Zoe, how scraped together by Valentinus? [XXIX]. AVARICE. Concerning avarice, all our possessions, while we were heathens, were in some sense acquired or received from wicked heathen parents; what follows from this against the Gnostics who cavil about the despoiling of the Egyptians by the Hebrews at God's command? 267. AXIONICUS alone, in the age of Tertullian, the most upright guardian of the Valentinian rules, [XXXIV]. Under Axionicus, pure Valentinianism still flourished in the time of Tertullian, [XLVIII].

B Bacchanalia. See Eleusinia. BACCHYLUS. Presided over the Achaean synod against the Asians, [LXXXIV]. BALAAM saw an angel, and it was the Word, 346. Balaam, because of Christ who was to be born according to the flesh, is forbidden by God to curse the people, 346. Baptism signified by the ark of Noah, 279, note. That baptism is necessary for infants themselves to wash away the stains of original sin is a truth most certain to Irenaeus, [CLVIII]. Baptism of water despised by certain Gnostics, why? 96. How the sacrament of baptism was overturned by Marcus and his disciples, and what was substituted for it? [LI], 94, 95. The effect of baptism, what is it according to Menander? 100. The ears of the baptized branded with fire by certain heretics, 362. Christ was baptized in the 30th year of his age, 147. Christ was not baptized at the age of 30 so as to signify the 30 Aeons, 146. Barbara, what are the nations so called? [XXI]. Barbarians: they posit two principles, of good and evil, from Basilides; what are they? 349. From the Barbarians the Greeks are said to have received the principles of philosophy, whence is this derived? [XXII]. Barbeliotae, whence so called? 107. Their various names, ibid. note, [LXXII]. Their ravings, 107 seq., [LXXIII]. Barbelo, what is it? 107. Barcaba and Barcoph, barbaric names imposed by Basilides on his new prophets, [LXI]. Barcoph. See Barcaba. BARCOCHEBAS. The Apology written by Justin before the times of the Barcochebas war, and the Dialogue with Trypho, are to be referred to that time, [XV]. BARUCH, the Hebrew name of God, of two and a half letters, 150. The book of Baruch praised by Irenaeus as prophetic and holy, 335, [CVII], [CVIII]. The vain cavil of Grabe is refuted, ibid. BASILIDES, who is he? 100. An Alexandrian, fellow-disciple of Saturninus, [LIX]; contemporary of Menander, [LVIII]. He approached closely to the age of the apostles, [LIX], [LX]. At what time did his heresy come to light? ibid. In what year he died is not sufficiently certain, [LX]. Jerome’s passage does not solve the knot, why? ibid. What books did he write? ibid. What Scriptures were rejected or mutilated by him? [LXI]. Who first discovered and refuted his errors and deceits? [LX]. Isidorus his son, 331. His hypothesis, 101 seq., [LXI]. His scandals and the abandoned morals of his followers, 102, [LXI], [LXII]. They think all operations are indifferent in themselves, 102. Men skilled in the art of simulation, 102. Always ready to deny the name of Christ, 101, 102. They do not want their mysteries divulged, 102. Their *Apatheia*, what is it? 102 and note. From Basilides, the fabrication of the world is ascribed only to angels of an inferior order, [XXXIX]. Basilides and Saturninus acknowledged only a single person in God; what follows from this? [XXXV], [XXXVI]. According to Basilides, Christ could not suffer under the just God, being clean from all filth of the world, 350. From what passage of the Apostle did he derive his opinion concerning the transfusion of souls into one body after another? 350. By him was devised a pseudo-Father who did not create heaven and earth, 231. His error concerning martyrdom? 349, 520. He cannot avoid progress to infinity, 137, 169, 170. To which Aeons did he immediately subject angels, Virtues, and Principalities, and how in this matter does he partly agree with the old Gnostics and partly disagree? [XXXVIII]. Fragments of his commentaries, 349 seq. He inquires into the opinions of the Barbarians concerning good and evil, 349. Many Basilidians abstain from the flesh of animals, 101. The rashness of the Basilidians, who despise martyrdom, is chastised, 210. They are to be confounded by Christ, ibid. In what sense did Irenaeus say that the blessed always progress in the other life? [CLV]. Scultetus and Galasius, who slandered him, are chastised, ibid. Belis (Bel): history as sacred and canonical, recognized by Irenaeus, [CVII], 252 and note. Beneplacitum (Good Pleasure), why is the Savior so called by the Valentinians? [XXXIX]. BENJAMIN. By Benjamin is signified Paul, through whom Christ was announced to the whole world and glorified, 345. The ineffable goodness of God; through it He is seen, and grants life to those who see Him, 254. BETHLEHEM. How was the arrival of Christ in Bethlehem of Judea foretold by the prophets? 273. BLANDINA the martyr in torments, what a wise and at the same time free response! 343. BLASTUS, a Roman presbyter, not involved in a similar error to Florinus; what, however, was common to both? [CV]. What was the graver of his faults? ibid. In what year was the epistle written by Irenaeus against him? ibid. What was the cause of his schism? ibid. What was his rashness, and how was it restrained by Irenaeus? [LXXXVI]. BLONDELLUS falsely ascribes to Valentinus a certain fragment existing in Epiphanius, [XVII]. To give freely and with joy our goods to those who take them is the perfection of the law, 245. Men are good or evil, not by nature, but by election; otherwise they would neither be worthy of praise nor blame, 281, 549. Good acquired without much labor and study is held vile, 283. A good that is neither pleasant nor greatly to be desired, which a man in this life necessarily and without election performs, 282, 283. The discrimination between good and evil is placed in the free power and election of man, why? 285; thus he kills himself, 286. How are goodness, justice, and wisdom united in God? Everything was predetermined by God for the showing forth of his justice and its completion, 283. The goodness of God, virtue, and wisdom shine forth in the creation of all things, 284, and especially of man, 285. The goodness of God and mercy toward man is greatest, 243. The goodness of God is such that, needing nothing, it provides in many ways and suitably for the salvation of men, 244. The receptacle of God's goodness is the grateful man, 210. The goodness of God is the principle of the world according to Plato, 224. Borboriani, who are they? 107. See Barbeliotae. Butus in Egypt, the head of the Phtenotic nome, [XIX]. Bythius, a Valentinian Aeon, offspring of Logus and Zoe, 6, [XVI]. His consort, ibid. Bythus of the Valentinians, who is he? His gifts and properties, [XVI]. Called Proarche and Propator, why? ibid. Bythus with Sige as the head of the Ogdoad, [XVI], [XVIII]. To Bythus two consorts are assigned, called affections and virtues, and not therefore distinct or diverse from that reality, [XXXIV]. Bythus emitted Ennoea and Nun, with what intention? 5, 6. The Aeons, at least of the first Ogdoad, are not, according to Bythus or the supreme Father, distinct substances or persons, but names given variously according to various affections, according to some, [XXXV]. What do some Valentinians think about Bythus? 58. Bythus of the heretics, circumscribed and empty, 151. He ought not to be numbered with the other Aeons, 128. He contradicts, 118 seq. Subject to the fall of ignorance, or are all Aeons immune from it? 138 seq. They could not emit Bythus, Ennoea, Nun and Aletheia, 129 seq. Bythus and the Valentinian Aeons, whence drawn? 153. Bythus of the Valentinians is himself the Eicton of the Egyptians, [XXVI]. How were the names of Bythus and Mixis joined to him scraped together from the Scriptures by Valentinus? [XXIX]. The coupling of Bythus and Sige accepted from the ancient Gnostics, 52, note.

C Caiani, whence were certain Gnostics so called? [LXXVI]. What were their errors and sins, and whence were they taken? ibid. and 112 seq. By them were forged apocryphal books, ibid. Cain, why was his sacrifice rejected by God? 250. Why was Cain cursed and rejected by God? 221. What did the Caiani babble concerning Cain and Abel? [LXXVI]. Cainites. See Caiani. GAIUS the presbyter, a disciple of Irenaeus, not undistinguished, a writer of the third century, [LXXXIV]. Those who receive the mixed cup and bread, the word of God, become the Eucharist, that is, the true body and blood of Christ, 294. Christ confessed the cup and bread to be his own blood and body, 249.

Calvinian comments concerning the Eucharist, not yet devised in the time of Irenaeus, 295, not. The argument taken from the Eucharist, most burdensome to the Calvinists, derived from Irenaeus, 293, not. Calvinists to be overthrown by the same argument as that by which heretics and schismatics were once confounded by the holy Fathers, cxv, cxvi. How are the Calvinists, who use the same arguments to defend the truth of their Church as the Donatists, overthrown by the words of Augustine himself? cxxv et seq. ^A By the Calvinists, the sepulcher of Irenaeus was foully violated; in what year? xciv. The Canon of the Scriptures mentioned by Irenaeus; what books did it comprise? cxxii et seq. Nothing added to or subtracted from the Canon of the Scriptures by Valentinus, xvi. During the time of the captivity, the Scriptures were corrupted, 216. After it, they were restored; by whom and how? ibid. The flesh was created in the image of God, 299; in what way? clx. Flesh alone, soul alone, and spirit alone do not constitute a man, but these three united together produce the perfect man, 299, 300. In what sense? not. clx seq. Christ Jesus, the Word of God, assumed our flesh; why? 292. The Word truly became flesh; why? 21f. Why did our Savior not take on flesh, according to the Valentinians? 29. Had it not been necessary for our flesh to be saved, the Word would not have become flesh, 310 et seq. The resurrection of the flesh denied by the Gnostics, 98. Flesh necessarily perishes, according to the Valentinians, nor can it receive salvation, 28, 29, 160. What did the Gnostics, who denied the resurrection of the flesh, think about the soul after dissolution? 330. In the same flesh in which Christ rose, we also shall rise, 300. Flesh alone, being mortal, is to rise, not the soul and the Holy Spirit, since they are immortal, 300, 301. Just as flesh is capable of corruption, so also is it capable of incorruption; as it is capable of death, so also of life, 303. The very same flesh that died will rise, not losing its substance, but putting off its lusts, 306, 307. He who could create our flesh from nothing is, a fortiori, able to rescue it from corruption, 293 et seq. If the flesh is not to rise, then neither did Christ redeem us with his blood, 293 et not. If flesh is capable of healing, why not of life and incorruption? 307. If it is capable of temporal life, why not of resurrection? 296, 297. How is the resurrection of the flesh invincibly proved by the Apostle? 308 et seq. The Apostle did not despise the substance of the flesh, saying that the old man must be put off, 307. In what sense, according to the Apostle, can flesh not possess the kingdom of God? 308, 563 et seq., 511. The Eucharist confirms the resurrection of the flesh, 251. How? 293 et not., 294 et seq., cxlii seq. Flesh that partakes of the Eucharist, and is nourished by the true body and blood of Christ, is capable of eternal life and cannot perish eternally, 251, 294, cxliii seq., cxlvi seq. How does the power and glory of God shine forth in the weakness of human flesh? 295. If the flesh is weak, the Spirit of God is prompt to overcome that weakness, 296, 302. The flesh will not so much possess the kingdom of God as it will be possessed in the kingdom by the Spirit of God, 505. Flesh without the Spirit of God is dead, nor can it possess the kingdom of God, unless, however, the Spirit of God breathes life into it, 302 et seq. Flesh possessed by the Holy Spirit becomes conformed to the Word of God, 302, 303. How, while the flesh persists, does a man become spiritual in this life? 301, 302 seq. The Spirit of God, united to flesh and soul, constitutes a perfect and spiritual man, 299, 300. In what sense? ibid. not. The works of the flesh are deadly, 505. We have put off those works only, not the substance of the body itself, 305. Whoever does the works of the flesh cannot live to God, 305. Who are carnal and spiritual men? 301, 302, 504, 305, 307. Carpistes, a surname for Hori, 10 et not. CARPOCRATES, infamous heresiarch, father of Epiphanes, xlvii. At what time did he live and propagate his heresy? xv, xxi, lxii. Most skilled in Platonic philosophy, and second to none in depravity of morals, ibid. The impious dogmas, shameful acts, and superstitions of him and his followers, 105 seq., 150, 353, lxii seq. Maledictions against the author of the Law, 551. What did they think about the Lord Jesus? 103. They impudently equate themselves with the Lord Jesus or prefer themselves to him, 103. They ascribe the creation of the world to angels of an inferior order, xxxix. They practice magic arts, 103. Their lustful and wicked life, giving offense to the Gentiles, 103, 104 seq., lxiii. They admit of metempsychosis, 104. They mark their own with certain signs; why? 104 et not.; lxiii. They call themselves Gnostics, 104. Chastity hateful to heretics, 50, not. Castor. See Agrippa. Catabolici demons, who are they? 61, not. In what year did the Cataphrygians arise, and under what leaders? lxxix. Why is there no mention made of them by Irenaeus? xcviii. What does Grabe conclude from this? ibid. Is he refuted? ibid. Are the Cataphrygians alluded to by Irenaeus under the name of the Marcsian pseudoprophets? 271, not. How much can the Catholic faith be helped by the doctrine of Irenaeus? cv et seq. For the Catholic faith, it was not enough for one to agree with the Scriptures, unless also with tradition, cxiii. How great is the authority of the latter, ibid. cxiv. The Catholic Church is more ancient than any heretical or schismatic sects whatsoever, cxxiv. The Catholic Church alone possesses a unity that is singular and proper, cxvii et seq. Away, then, with that spurious notion of the Church recently devised by Protestant ministers, ibid. See Unity. In the Catholic Church alone is there a certain method for ending any controversies whatsoever, ibid., cxx. Catholics agree in the same doctrine, 277. Not so the Gnostics, who fight among themselves, ibid. Catholics are not infrequently designated by the ancients by the name of ecclesiastics, 203, not. The Valentinians called the multitude of Catholics, or the laity, commoners and ecclesiastics, 203 et not. Why was the assembly of Catholics called by the Montanists the Church of the Psychics? 192, not. How are simpler people among the Catholics deceived by the Gnostics? 205, not. Epiphanius complains that some words were erased from copies of Luke by certain Catholics out of improvident zeal, 219, not. Catholic words are signified by the milk of God, 209, not. The Celtic nations enlightened by Irenaeus, lxxxiv. A proprætor ruled the Celtic province under the authority of the emperor, xxx. Lyons pertained to this, ibid. The Magdeburg Centuriators calumniate Irenaeus, clvii, clix. The Cephalenites pay divine honors to the dead Epiphanes, xlviii. CERDON, teacher of Marcion; whence did he originate? lxvii. Like Proteus, tenacious of no form, he wearied the Church for a long time, ibid. His errors, 105, 106. In reality the same as the dogmas of Simon, lxvii, lxviii. His age, 105, 106, 178. How many loopholes did he have for sowing errors? 179. He separated himself from the Church more than once and was ejected, 179, not., xiv. To spit out the brain, what does it mean? 3, not. CERINTHUS the Jew; at what time did he break out? How greatly the apostle John loathed him! lxiv. The apostle fled from him while he was washing in a bath, 177, not. He was the first author of the error of the Millenarians, lxiv. What he and his followers held concerning the founder of the world and the doctrine of Jesus, 105, lxiv seq. They deny that Jesus was born of a Virgin, and separated him from Christ, 105, 188, 190, not. They used only the Gospel of Matthew, and that a mutilated one, along with the Ebionites, 190, not., lxiv. Why were the Cerinthians called Merinthians? lxiv. The Gospel written by John against the errors of the Cerinthians, 188. CHALCIDIUS, having purged the Pythagorean philosophy through the mouth of the famous Ammonius, drank it in again, xxiii. The Chaldeans are the most ancient of all philosophers, according to Cicero, xxii. From whom did they receive philosophy? xxii. Was Abraham instructed in philosophy by them? xxiii. Who were they who drew from Chaldean philosophy and later poured it into the Greeks? xxii. Those who were the first of the Greek philosophers to discourse on celestial matters acknowledged themselves to be disciples of the Chaldeans and Egyptians, xxii. Among the Chaldeans there was the same series of gods as among the Platonists, xxxix. Who were those gods or aeons, called either beings or intellects, among them? xxxix. From the Chaldean, Egyptian, and Pythagorean theology, or that Platonic theology mingled with all these, the Valentinians drew at least the cruder outlines of their Pleroma, xxv et seq. CHANANAS, through whom was philosophy handed down? xxi. Chaos, or formless matter, was created by God; it is the substance of the world not yet formed, according to the Platonists, xli. From Irenaeus, what is the character of the body that persists in souls separated from the body? 168, not. Charis (Grace), the spouse of Bythus, according to the Valentinians, xvii, 5. Charity, the fulfillment of the law, greater than hope and faith, without which all things are empty and useless, perfects the man himself, 241, 247. Charity was extinct in the Hebrews; for that reason the law was given to them by God, 247. God demanded the observance of charity and justice before all other things from the Jews, 247. Charity, the proximate and perfect thing, in which it consists? 242, 243. Why did God give to man the double precept of charity? 247. It is only the privation of charity, and human traditions, that are condemned by Christ, not the law, 241. Higher precepts of charity, without which there is no salvation; they are the same in both laws, 241. Fervent charity is required for a pure sacrifice, 251. Without inner charity, external sacrifices profit the neighbor nothing, 250. True charity is found only in the Catholic Church, and in her alone are true martyrs, 272. True knowledge rests upon the chief gift of charity or the unity of the Church, 272 et not. He who has the opportunity for doing good to his neighbor and does not do it is a stranger to charity. Chiliasts. See Millenarians. As to the formation of the Choic man, first from slime, then from...

the earth, and then from the inspiration of God, and how he was made in the image of God, 344. On the state of the first man, 345. On the first man's fall and his subsequent redemption, 230, 246, 247. Why was he created with the faculty of free choice? 246. By whom will the first man be saved? 293. The first man, Adam, was not made by the angels, but by the one true God, 231. ^B How Valentinus sought to extract from Genesis and from all philosophers the doctrine admitted by none, xliv.

CHRIST is the treasure hidden in the Scriptures, 261, 262. Revealed to Christians, 262. An enigma even now to the Jews, why? 262. The Scriptures, testifying everywhere of Christ, show that all things were revealed through the Word by no other than the one and same God, 240. It is Christ who spoke to Moses, 241. Christ's generation according to humanity, promised to the fathers by God, 204. Before Christ's advent, Satan did not dare to curse God openly and by himself, in the opinion of Irenaeus and others, 324 and note. Christ's advent ^C announced from the beginning by the Word through patriarchs and prophets, 189, 229, 233, 235, 254, 261, 264, 275, 276, 295. Adam as a type of Christ, how? 219. The prophet Abraham saw Christ's incarnation and passion in the spirit, and rejoiced, 253. Through Christ, Abraham was saved on account of his faith, 253. Jacob as a type of Christ and the Church, 256. His incarnation prefigured by Moses' rod, 217. His body prefigured by the grain given by Joshua when the manna ceased, 345. His passion prefigured by the bronze serpent, 230, note. His blood prefigured by the scarlet cord hung by Rahab before ^D her window, 257 and note, 261. His sacrifice prefigured by the sacrifice of Isaac, 233. The Church among the Gentiles prefigured by Moses taking an Ethiopian wife, 257. How is Christ the Lord of David? 271. Christ's kingdom promised to David by God, 217. How did God indicate Christ's human generation by a sign? 217. How was Christ's passion prefigured? 261. How is Isaiah's prophecy concerning Christ, both God and man, explained? 217. Christ shows that he was foretold through the prophet Isaiah, 260; why? 259. How were Christ's glory, kingdom, and twofold advent foretold by the prophets? 273. The prophets and the disciples, being enlightened by him, desired to see Christ's future advent, 239, 240. Christ's advent in Judea and in Bethlehem foretold by the prophets, 275. How did Scripture signify Christ's future peaceful, 1916 meek kingdom? 255, 256, 275, 276. The ancient prophets foretold Christ's various operations and the persecutions of the Church, and prefigured them in themselves, 272 sqq., 278 sqq. The prophets could not have predicted Christ's deeds if they had received prophetic inspiration from another god, 275. That all things concerning Christ's passion were foretold by the prophets and are now fulfilled, Peter proves in the Acts of the Apostles, 194. Christ's death, resurrection, and ascension, 274. How were his kingdom and subsequent advent foretold by the prophets? ibid. What was the sign that in Christ the divine nature assumed to itself flesh for the sake of the heavens? 347, 518.

Christ is he of whom the prophets spoke, 240. All the signs foretold by the prophets concerning the Messiah concurred in Christ alone, 275. Why did they prophesy of him alone? Ibid. How is it proven that Christ descended from no other Father than the God of the Law? 241 sqq. Born of the tribe of Judah and Levi, 345. He came to us not in the manner he was able, but in the way we were able to see him, 281. Born of a virgin, 212, 213. In what year was Christ born? 216 and note. By how many years does he precede the common era, according to the learned? xx. How is Christ opposed to Adam? 220. Christ became the same as we are, 219. How is it proven that he did not simply descend into Mary, but truly assumed flesh from her? Ibid. Why does Matthew lead the beginning of his Gospel from Christ's genealogy? 347. Why does Luke lead the beginning of Christ’s generation from Christ himself? 230. The ancients believed that there were as many languages and nations as the number of generations he lists, 219 and note. Christ's flesh is true, and not different in substance from ours, though different in righteousness and holiness, 510 sqq. Why does the Apostle, speaking of Christ, everywhere use the name of flesh and blood? 310. If Christ is not true man, he produced in vain so many most certain signs of true human nature, 219. There was neither truth in him, nor is he the one foretold by the prophets, but another is to be awaited, 292. He did not truly redeem us, 218, 293 and note, 510. He can be called neither man nor son of man, 218. Unless he were true man, and unless our flesh were truly to rise again, the Eucharist would not be the true and substantial body and blood of Christ, 293 and note, cxlii sqq., cxlv. In Christ’s generation, Joseph played no part, 212, 215, 217, 218, 260, 316 sqq. Why did he have to be born of a virgin without the agency of man? 218. How did Joseph render assistance in the entire upbringing of Christ, receiving Mary? 259. There is a twofold generation in Christ, 212. A twofold nature, 217. Can the union of both be correctly explained by the word "mingling"? 212, note. Whence is the splendor of Christ's natures derived? 542. Christ existed before he was born, 209. Christ is one with the Father, the God of the living, who spoke to Moses and was manifested to the prophets, 232, 237. How does Irenaeus prove that Christ the Word, and the Father, are one and the same true God? cxxx. Christ was anointed with the Holy Spirit by the Father, 184. Why? 185. That Christ is true God and true man, true Son of God and true son of man, the Word made flesh, and that there is in him a twofold nature but a single person: this truth has been constantly defended by Irenaeus, cxxv sqq., cxxxv, 44, 45, 176, 178, 184, 185, 204, 205, 206, 211, 212, 217, 234, 235, 243. How was Christ validly recapitulated in himself, all things that are in heaven and on earth? 317. Christ is man, not an adopted son, 212, note. Christ is not multiple, but the one Lord Jesus, Son of God and son of man, 174, 193 sqq., 199, 205, 206, 209, 210, 211, 271 and note. Christ Jesus, the Word of God, assumed our flesh; why? 213, 214, 222, 254, 287, 292, 306, 307, 310, 318. Christ came for all men entirely, both those who had believed in him before, and those who were to believe thereafter, 259. Christ had to liberate Adam above others; why? 220, 221, 222. Christ recapitulated all men in himself through the incarnation, 219. How does he recall all things to himself? 206, 218. He reconciled man with God, 292, 513. How did he grant us life and incorruptibility? 292, 293. How did he make us free and his friends? He accepted, 197, 206, 235, 253, 316. He is the Savior not only of Abraham, but also of the faithful, 236. How is all blessing in Christ, just as in Jacob? 258. He is the pious Samaritan who bandaged our wounds, consigning them to the Holy Spirit, 208. In Christ is recovered whatever was previously lost in Adam, 209. Christ Jesus, the only-begotten Son of God, is the effector of all things and the true light of men, 44. He sanctified every age; how, according to Irenaeus? 147 sqq. By Christ's humility, the pride of the serpent was dissolved, 381. If Christ is the end of the Law, it is necessary that he was also the beginning, since he gathered through the faith of Abraham those from both Testaments who are fit for the edification of God, 261. Christ is fourfold in respect of the fourfold Gospel and the fourfold mystical animals, 190, 191. What were the works of Christ as an infant? 48. Christ was baptized in his 30th year, 147. Some ancients held that Christ was baptized at 29 and died the following year, cxxxvii. On what foundation did they rely? Ibid. It was Irenaeus's opinion that he was baptized in his 30th year, but that he began to teach and died when older than forty, cxxxvii sqq., 147, 148. How weak are his arguments? Ibid. Nevertheless, Irenaeus teaches that three Passovers were celebrated by Christ after his baptism, Ibid. Irenaeus therefore reckons these not from his baptism, but from his assumption of his teaching office, and separates one from the other by an interval of many years, cxxxviii. Pagius wrongly thinks Irenaeus's text here is corrupt, ibid. Christ the Lord, though omnipotent to create from nothing, why did he not give the guests at Cana anything to drink except wine made from water? 189. After his 40 days of fasting, Christ hungered; why? 318 sqq. Through the object of his own precept, the devil was conquered by Christ, the devil whose author in violating it had been to man, 319. The many sick members cured by Christ are arguments for the future resurrection of bodies, 307. Christ healed infirmities by his word alone; why? 311. Why was the man born blind not cured in that way? Ibid., 312. He did not preach for only one year, 147. He spoke and acted in truth, 179, 180, 229. He did not accommodate his doctrine to the opinions of his hearers, 180. Truly he is our only teacher, 211. He announced the one and same Father and Creator of all, of the Law and the Gospel, 228, 229, 231, 238, 240, 242, 277, 278, 280, 288, 319. In what sense did he say that the Father is known only by the Son, and the Son only by the Father? 231. By his own example, he showed why tributes must be paid to human powers, 321. What he relates about the rich man and Lazarus is not a fable, 229. What is the scope of the narrative? Ibid. He commands not only to abstain from wicked works, but also from wicked thoughts and words, 165. Christ's precepts, counsels, and exhortations, like those of Paul, show man to be free and in control of his own decisions; he established this, intending later to grant liberty, 243. He fulfilled and extended the Law; how? 231, 242, 243. He did not dissolve the natural precepts of the Law, but rather fulfilled and extended them; how? 241, 242, 247. He commanded nothing to his disciples that was forbidden by the Law, 242. Healing on the Sabbath, he was fulfilling the Law, 236. Requiring greater righteousness from his disciples, he did not contradict the Law, but fulfilled it, 212. He did not condemn the Law, but the privation of charity, and he refuted the traditions of men, 241. Offering of first-fruits

substituted for ancient sacrifices? 249. Christ’s body and blood in the Eucharist are truly and really and substantially present, a most certain truth defended by Irenæus, [CXXXIX] et seq. See Eucharist. Christ was to be killed by the Jews and to be received by the Gentiles, 257. He accomplished the work of the High Priest, how? 236. By first dismissing the sleeping disciples, he signified the patience of God toward sleeping men, 259. How is it proved that Christ truly suffered? 210. If he suffered only in appearance, he deceived us; why? 211. No grace is owed to him, ibid. Then we are stronger than he, ibid. On the same day that Adam sinned he died, 320, 321. Why did he die? 256. Christ, being at once God and man, is tempted, crucified, and dies, while the Word remained quiet; he conquers and rises again, the same Word assisting him, 212, 213. That Christ descended into hell after death, Irenæus states clearly, [CXXXVIII], 259, 261, 330. When descending to hell, since he dismissed the sins of the pious faithful, why are they not at all imputed to them? 264. First-born of the dead, how? 253. Christ buried and rising again, how was it signified by the grain of mustard seed? 347. How was he made the beginning of the living? 220. Christ, the head, rose first, the rest of the body to rise afterwards, 213. In the same flesh in which Christ rose, we too are to rise, 300. By Christ all things were performed, as they were preordained by the Father, 206, 324. From Christ the Holy Spirit was given as a pledge of incorruptibility and to confirm our faith, 223. By Christ the Spirit of the Father was poured out, for the union of God and man, how? 292. Faith in Christ, foretold by the prophets, became easier through their prophecies, 259. The apostles, whom the prophets had already instructed, converted men more easily to faith in Christ, 260. Christ’s advent in Ethiopia was heralded, and the eunuch baptized by Philip, 260. How did the Law exhort men to faith in Christ? 230 and n. It demonstrates that the Testament has one and the same author, 239. If Christ the Son of God is one and the same in both Laws, in what then is he superior in the new Law? 238. Fruits and effects of the passion, 145. Through Christ the transgression of Adam was undone, 319. How? 318 et seq. The devil, holding men captive, was vanquished, 271. The strong man bound, death emptied, man quickened, 220, 222. The serpent bound and subjected to the power of man, 222. Man delivered from the hands of the disobedient, 234, 230. The disobedience of the name healed, 211. Our debts dismissed, 314. By his true flesh and blood, man was truly and justly redeemed, 293, 310; he was able to teach us and redeem us as God, 292. He redeemed us, not by force, but by persuasion; why and how? 292. By his passion, he made both the Father, one and the same creator whom we offended, and himself manifest, how? 253. He showed himself to be true God and true man, he was able to die and see, 253. How did Christ fulfill in us the promises made to Abraham? 235, 236. From what stones, and how, did he raise up children to Abraham? 235. He came to entrust the vineyard of God, taken from the evil husbandmen, to better men, namely, the Gentiles, 278. Christ’s reward, a multitude of Gentiles coming together into one faith, 258. No one ever knew Christ’s advent except through the Son, 235. Through Christ the ignorance of the Jewish people was manifested, 243. Men are to be saved only through faith in Christ, who was incarnate and suffered, 230. What did Christ bestow upon men through adoption? 247. Through Christ’s advent, grace was poured out more abundantly upon the human race, 240, 243, 279. We were liberated by Christ, not so that we might depart from God, but so that we might serve him the more perfectly, the more freely we were liberated, 243. Christ does not need our ministry; the fruit redounds entirely to us, 243. To whom was the portion of the apostles promised by Christ? 242. By those who despise Christ’s advent, how are sins committed to be punished more severely and remitted with more difficulty? 234, 261, 279. The Father is the head of Christ above all things, 315. In what sense does Christ serve the Father’s will? 206. Christ, the Son of God, left it to the Father alone to know the day and hour of judgment; how? 158, 159. It is shown that Irenæus did not ascribe any ignorance of the day of the final judgment to Christ, either as man or as God, [CXXXIII] et seq. In the name of Christ the whole Trinity is understood, 210. Through the name of Christ, by whom the Church offers, the Father is glorified, 249. Through the name of Christ and the Holy Spirit, man is saved, 305. Christ is the body of every man, 213, 294. What flows from the character of Christ’s body, or the Church, according to the successions of the bishops, is the only true knowledge, 273 and n. The twofold advent of Christ the Lord, 48, 270. What will precede the kingdom of Christ and the end of the world? 323, 324. Why is Christ to come for the final judgment? 206. He is to judge all men at the end, 231. When? 350. He will come in the same flesh in which he suffered, 207. If he does not judge, his advent is superfluous, 325. If he judges the world and discerns between the good and the bad, then the Father also judges, and looks out for and provides for all things, 345. From those to whom he gave more, he will exact more, 279. He makes those who follow him partakers of his glory, receiving glory not at all from them, 214. Christ’s earthly kingdom after the resurrection, how does Irenæus prove it, and how? 332 et seq. See Only-begotten.

Before Christ's advent, the true God was known by no one, according to the Gnostics who alter the Scriptures, 253. That the Father, announced by Christ, is distinct from the creator of the world, or the God of the ancients; the Gnostics' error, refuted, 232, 253, 265. Christ’s Father is God, according to certain Gnostics, 204. Many books were supposed by Simon Magus and Cleobius to be Christ's and his disciples', [LIV]. How did the debauched life of the Carpocratians and Simonians redound upon the Christian religion? [LVI], [LXI]. Christ to be crucified, according to the impious Basilides, 101. Against Basilidians who disparage martyrdom, Christ, who is about to reward the martyrs, is to be confounded, 210. The opinion of Basilides, that Christ could not have suffered under the just God, 350. Christ is the Nous, the first-born of the Father, according to Basilides, 101. What was the purpose of his advent into this world, according to the same? ibid. A man only in appearance, ibid. He did not suffer, ibid. Christ and Jesus are two, according to the Cerinthians, 190, n. Christ is the high one, and the son of the fabricator of the world, these are two according to the Nicolaitans and Cerinthians, 188. The error of the Nicolaitans and Cerinthians, that the high Christ remained impassible and after his descent into Jesus, flew back into his Pleroma, ibid. How are the Marcionites refuted, who say that Christ the Lord is from one Father, but the prophets from another God? 270 seq., 274, 276. Christ coming, although he is the same who was foretold by the prophets, nevertheless brought all newness as a new king, offering himself and bestowing the goods foretold, 275. Christ fulfilled all things coming, and still fulfills them in the Church, 275. The Gnostics poured out the fruit of their wickedness against this, 225, n. The Gnostics used to anoint Christ extended upon Horos, 209. How are the Gnostics refuted when they say that the extension of Christ over Horos is a type of the Lord’s passion? 277. Christ not apprehended by men, nor even by the Powers and Virtues of heaven, according to certain Gnostics, 204. Christ Jesus, not one, according to the Gnostics, but two, ibid., 186, 188 seq., 204. They are refuted, 184, 190, 193, 204 seq., 229, 234, 242. Certain Gnostics said that Christ was the Father, but Jesus the Son, 204. How is it proved against the Gnostics that Christ did not begin only when he arrived in this world? 235. Christ, Abraham, Moses, and the prophets are of one substance, in what sense? 236. What are the Valentinians' blasphemies concerning Christ Jesus, and from what principle were they derived by them? [XLV]. What are the necessary consequences of this most impious dogma? ibid., [XLVI]. From which fathers was Christ the Lord composed, according to the Valentinians? 35. He passed through Mary, as water through a tube, ibid. The Savior descended into him when he was baptized, ibid. He performed the duty of preaching for only one year from his baptism, and suffered in the twelfth month, 13 and n., 114, 146, 148. He spent eighteen months with his disciples after the resurrection, 14 and n. Christ, Jesus, Savior, Word, Only-begotten are distinguished from one another, 204, 227. Who is the Christ who suffered? 33. Christ the Lord came to baptism, that he might 30 signify the Aeons, 7, 14. This fiction is refuted, 146. His passion is a type of Sophia’s passion, 15. A ridiculous fiction, 146 seq. From whence did the superior Christ arise, from Valentinus? 55. From whom, and for what was he sent? 204. Sent by the Monogenes at the will of the Father, 129. Christ and the Holy Spirit of the Valentinians are sent forth by the Monogenes, 11, 129, 204. Christ sent forth on account of the fall, 227. He confirms, perfects, and teaches the Aeons, ibid. This one is called the first Christ, 13. He conspires with the rest of the Aeons to produce Jesus, 12. A virtue subsisting by itself, a true person, is more ignoble than the other Aeons, [XXXVII]. The second Christ (of the Valentinians), the surname of Jesus, 13. To Achamoth he gave the form of essence, but not of knowledge; why? 18. He sends the Savior to her, surrounded by ministering angels, 21. It behooved the Aeons that God could be known by no reason; this the Valentinians drew from the fountains of the Scriptures, [XXIX], [XXX]. How? ibid. That Christ and the Holy Spirit ought to be counted in the number of the Aeons, 129. The second Christ (of the Valentinians), the surname of Jesus, 13. The faith of the apostles concerning Christ Jesus, the doctrines of the Valentinians

^A regarding the Demiurge, and whether he spoke under divine inspiration, 276. Christ used things created by Himself and by the Father, not things produced from ignorance and defect, nor things made by angels, for the economy of our salvation, though the Marcosians contended that the Father remained unknown until then, 90, 91. What was the name of Christ, according to Marcus the Magician? 75, 76. The fable about the boy Christ told by the Marcosians is found only in spurious writings, LIII. Who is Christ according to the Sethians? 109. Why was he sent into the world? 2. Who is Christ according to the Barbeliotes? 107, 108. The Christian religion in Gaul was not widely diffused in the age of Pothinus, LXXXI et seq. Where was it first received? LXXXII. How great was Irenaeus’s zeal for promoting it among his own, and how it spread itself throughout the whole Church, LXXIX, LXXXIV. How much the ancient Christians abhorred every heresy and impious discourse, 340, note. The Christian people were designated by the ancients by the name of "Brethren," not bishops, LXXXI. How much the sacrifices of Christians excel the Jewish offerings, 250. In Christians, the precepts of the Law are increased and fulfilled, 245. Natural precepts are common to Christians and Jews: in what, then, do the former excel the latter? 243. Christians are all priests, in what sense? 237, note, CLI, seq. It is the duty of Christians to meditate on death, 345. What did certain Christian servants answer when seized by the Greeks and interrogated by them about the mysteries of the Christians? 343. How did semi-Christian men discourse about divine things? XXXII. How much splendor the more sublime theology, drawn by the celebrated Ammonius from the books of Christians and Jews, added to the new Platonic school, XX, XXIV. The Christian religion among the heathens did not gain greater authority for itself from the mixing of sacred and profane matters, which adorned the Platonic philosophy; nay rather, it did not, XXIV. That all foods and actions are in themselves indifferent was adopted by the Valentinians as taught by the Cynics, 134. Whether the churches of Cilicia consented to the Roman observance regarding the Paschal discipline is a matter of doubt, LXXXV. By Victor or by excommunication, and why? LXXXVI. Circumcision: before circumcision, faith existed in Abraham and in the rest of the righteous, 261. Without circumcision, Abraham and many others were justified, 246. Why did Abraham receive the covenant of circumcision only after justification, in the uncircumcision of faith? 261. The circumcision of Abraham, and his faith before circumcision, ^B are a figure of both Testaments, 261. Circumcision was given as a sign and mark of distinction, 198. What circumcision did carnal circumcision signify? When was it given? 246. What was the intermediate time that circumcision possessed? 261. The circuminsession of the divine persons proved by Irenaeus; in what words? CXXXI. CLAUDIUS Caesar is said to have honored Simon Magus with a statue, 99. CLEMENT, the successor of Anacletus, 176. A disciple of the apostles and familiar to them, 176. At that time, not a few survived who had been taught by the apostles, 176. Under him a dissension arose at Corinth, 176. An Epistle was written on his occasion, 176. How effective it was against the Valentinians, 176. CLEOBIUS: many books were attributed to Christ and his disciples by Cleobius, if the apostolic constitutions are to be believed, LIV. CLETUS is not mentioned by Irenaeus among the successors of Peter, 176 note. Twelve heavens, according to the Marcosians, why? 85, 86. Coddiani, see Barbeliotes. Celestial things cannot be types of other celestial things, 252. Who were the first of the Greek philosophers to discourse about celestial and divine matters? XXII. When the heaven, earth, and man are renewed and endure, the righteous will be gifted with various mansions according to each one's dignity, according to Irenaeus, 336, 337. Diverse are those habitations; upon what authorities are they based according to him? 336, 337. In heaven, God will be seen paternally; how? 231. In heaven there is a temple and an altar to receive prayers and oblations, 252. In what sense is heaven called the throne of God, and the earth his footstool? 230. How manifold is heaven according to Basilides? 101. The number of the heavens ought to be infinite according to the hypothesis of Basilides; why? 169, 170. In what sense will heaven and earth pass away? How is it proven against the Gnostics that, while these pass away, God will nevertheless always continue with his servants? 230. The God of the heavens and the earth is not truly God according to the Gnostics; how do they prove this? 250. Their cavils are refuted, 230, 231. Christ confesses the God, the creator of heaven and earth, to be His Father, 289. Gnostics, thinking otherwise, are refuted, 229. Seven heavens were created by the Demiurge of the Valentinians, 24. They are called intellectual, as are the angels, 21. The spheres of the heavens are solid according to the Marcosians, 85 and note. How manifold is heaven according to the Marcosians? 84. Of what things are the heavens signs, according to them? 84, 85. How they were founded, see Sethians, 109. Pure supper, what? 71 and note. The thoughts of God are far removed ^C from the thoughts of men, 130, 157. Christ orders us to abstain from evil thoughts, 165. We are to render an account to God even for our thoughts and words; what follows from this? 247. Thought, sense, mind, and the intention of the mind are nothing other than the soul, 160. Thought, or Ennoia, what it is according to Irenaeus, 129. The Colorbasians placed Man and the Church before the Word and Life, 58, and note. They asserted that the first Father was called Man, 59. Why did they wish the Savior to be called Christ and the Son of man? 59. The conflicting opinions of the Colorbasians among themselves concerning the origin of the Savior, 58, 59, L. COLORBASUS, a disciple of Ptolemaeus: whether also of Marcus is a slightly greater difficulty, XLIX. What were his dogmas? XLIX, and 57 seq. Colorbasus and Ptolemaeus, disciples of Valentinus, had already founded their own sects under Hadrian, XVI. All things are common, even wives themselves, according to Epiphanes, 350, 351. Concupiscence: to abstain from concupiscences is the fulfillment of the Law, 242. The resurgent flesh will lay aside only its concupiscences, its own substance always being preserved, 306, 307. All the ancients agree that there is one God who is the Creator of the world, 196. To imagine something superior to the Creator of the world is the height of impiety, 144. To call the Creator of the world the fruit of a defect is blasphemy, 144. Who and what is the Creator of the world according to the Barbeliotes? 108. Confession of God is one thing by faith and the institution of life, another by voice, according to Heracleon, 362. That sacramental confession is a remedy for even the most hidden of any crimes whatsoever, according to the Law and institution of Christ, and necessary for cleansing sins, is a most certain dogma acknowledged and defended by Irenaeus, even from the apostolic age, 30, 63, CXXXV seq. Grabius, who denies this, is refuted, ibid. Marriages of the Pleroma, signified by Paul, according to the Valentinians, 40. A pure conscience sanctifies sacrifice, 250. Without a pure conscience, sacrifices are of no profit, 250. When will the consummation be, according to the Valentinians? 29, 67. The author of the Continents was Tatianus, 107. Their dogmas, 107. The manner of ancient banquets, 65, note. The king in them was chosen by lot, 63. Whoever offers a tractable heart to the will of God is perfected by Him, how? 286. But if, with a hardened heart, His art is rejected, it is otherwise, 286. If our carnal hearts are made capable of the Holy Spirit, why should they not also be capable of eternal life, through the resurrection? 309. Dissension of the Corinthians, 176. An Epistle was written to them by Clement, 176. Body and soul are signified by the name of Earth by Irenaeus, 219, note. The body retards the power of the soul, 167, seq. What is the character of the body in souls separated from the body, according to Irenaeus? 168, note. Faith teaches the resurrection of bodies, 160, 309, 315. Basilides and other Gnostics who deny this are refuted, 298, seq., 316, seq. God, the creator of all things, promised resurrection to our bodies through the prophets, yet souls are immortal and incorporeal, 300, 301. To each soul its own body will be restored, and all, just as they have died in sins or in right deeds, will don such things in the resurrection, 315. Bodies that have come into the part of good works with souls will be saved with them, 159, 160. They are to be raised not from themselves, but from the power of God, according to the Apostle, 300. Cured members, 307. Since they are the temple of God, they cannot be corrupted for eternity, 300. How it is proven that the Eucharist, nourished by the true body and blood of Christ, is to rise again through the working of the Word of God, 294. If the supreme Father does not impart life to our bodies, He must be impotent or envious, 297. Some bodies are animal, others spiritual, 301. Animal bodies, rising through the spirit, will become spiritual bodies, 301. The substance of the body being preserved, we have laid aside only the works of the flesh, 305. That the material body is never to be raised is the common opinion of the Valentinians with the Sadducees and not a few other Gentile philosophers; and how this is a necessary corollary of an impure dogma, XLV. The Cosmocrator of the Valentinians, and the whole company of evil demons, to which of the Platonists' angels

among the superior and inferior [does he correspond]? [LXIV]. Did Aristotle believe that all men are accompanied by demons immediately upon being clothed with a body; whence did he take this? 352. Who are the demons [called] Paredri, Oneiropompi, and Catabolici? 61, note. Paredri are present with individual men, according to Isidore, 352. It is the opinion of most philosophers, and the more common one, that all demons are corporeal and animal, [XLIV]. What drove the ancient philosophers to distinguish a twofold genus of demons and heroes? ibid. Whence did the company of evil demons arise, according to the Valentinians? [XLIII]. They arose from the sorrow of Achamoth, 26. The creatures of the Demiurge, ibid.

Dallæus and Blondel argue that the Ignatian epistles are a fabrication; by what reasoning? [XIII]. They are refuted, ibid., [XIV] et seqq.

Damascius drew the Platonic philosophy, already thoroughly purged by him, from the mouth of the famous Ammonius, [XXII].

Daniel’s prophecy concerning those things which will precede the end of the world and Christ's kingdom, what is it? 323, 324. How is it explained by John in the Apocalypse? 323. Being approved by Christ, it demonstrates that the God and Father of both Testaments is one, 323, 521.

David, he was known as a priest before God, 237. In what sense? 237, note, [CLI] seq. Stung with remorse and penitent, he awaited the advent of Christ the Redeemer, 264. The promise made to David was fulfilled in the birth of Mary, 217.

The Decalogue was necessary for salvation before the Law, and it alone sufficed, 244. For the just, who had the virtue of the Decalogue inscribed in their hearts, the law was by no means imposed, 246, 247. How many precepts of the Decalogue are on each tablet? 152, note. Legal observances were granted to the Jews by God for the sake of the Decalogue, 243. The precepts of the Decalogue were not abrogated by Christ, but extended, 247.

The Decad of the Valentinian Aeons, 6, 7. Its mysteries and figures, 14. In what places of Moses are the Decad and Dodecad of the Aeons signified, according to the Marcosians? 87, 88, 89.

Demetrius. A discourse on the faith written to Demetrius by Irenaeus, a work of doubtful Irenaean authorship, [CV].

The Demiurge, according to all Gnostics, was ignorant of the Power superior to himself, 189. He was neither God nor Father, except in name, but a pure angel, [XL], 228, 252. The Gnostics felt that the Demiurge’s son became incarnate and suffered, and that Jesus descended into him, 189. Who is the Demiurge according to Valentinus? 55. But who [is he] according to the Valentinians? 25. He was formed from Achamoth, 23. His various names, 24. He is the image of the Only-Begotten Son, 24. Creator of all animals and of things celestial and terrestrial, 24. He is an angel, like to God, 24. He creates angels and archangels, 24. The seven heavens, 24. He is ignorant of his Mother, 24. He is animal, 96, 159, 160. Conflated from the conversion of Achamoth, 25. His seat, 26, 159, 160. When will he pass into the place of the middle? 32, 159, 160. Why was the middle place assigned to him between the Pleroma and men? [XLIV]. That is Platonic, ibid. His ignorance and error, 25, 26, 27, 32, 33, 34. Mother Achamoth is the cause of [his] ignorance, 25. Just as he had angels subject to himself, so he had Nus subject to himself, [XXXIX]. He learned many things from the Savior, 4. He produced the animal Christ, according to the opinion of certain Valentinians, 32. Creator of demons, 26, [XLI]. That the world was created through the Demiurge, not through the Word, is a Valentinian error, 188. It is refuted, 188. How does the Demiurge create man? 17. The Valentinians, and other Gnostics, said that the prophets were inspired and sent by him, 276. The Demiurge, sprinkled with the spiritual seed of Achamoth, loved her above others, 33, 140. He established them as prophets, priests, and kings, 33, 34, 143. How long will he persevere in the duty of administering the world? 34, 35. The ignorance and impotence of the Marcosian Demiurge, 84, 86. Why his work must one day be dissolved, 86. The Demiurge is inferior to Christ, and his kingdom is temporary and small, from Heracleon, 364, 373, 374. How could the Cosmocrator proceed from the animal Demiurge? This is a difficult knot to untie in the Valentinian hypothesis, [LI, XLIV]. To invent anything superior above the Demiurge is the greatest impiety, 144. The Demiurge could not have been ignorant of the first God; why? 122. Calling the Demiurge the fruit of a fall is blasphemy, 144. That the Demiurge is animal, but the Valentinians are spiritual, is abhorrent to reason, 142, 160 seq. He who perfected spiritual things is not animal, 162, 165. The rapture of Paul proves that he possesses certain spiritual things subject to himself in his heavens, 162 seq. He could not have been ignorant of the descent of the spiritual seed into himself, 142 seq. He received the patterns of things to be created from himself, 137, 255. Not from the Demiurge, but by a prophet inspired by the one God, 276. That which the heretics reproach in the Demiurge recurs in the Father, 121 seq. If the Demiurge was fashioned by the Savior in the image of Nus, either Nus is subject to ignorance, or the Savior was an unskilled craftsman, 123 seq.

INDEX

^A DEMOCAITUS, one of the ethnic philosophers from whom the Valentinians borrowed the material of their system, xxii. Democritus and Epicurus, authors of the shadows and void of the Valentinians, 133. Their principles of things, 133. The doctrine of Democritus and Plato concerning ideas is the same as the Valentinian doctrine concerning the images of higher things expressed in created things, 133. DEMOSTRATUS, one of the ancient philosophers whose books the Gnostics circulated, xxii. God is called Baruch in Hebrew, 130. The manifold power of the word "God," according to Proclus, xi. It is not to be measured by numbers, letters, and syllables, 13. Natural reason demonstrates that God is one, 122. It is necessary that He is one, or infinite, 116, 117. He is not God who requires someone above Him, 229, 311, 312. The diverse names of God which are read in the Scriptures are names of one and the same God, 170 seqq. God is called by the ancients now substance, now devoid of substance, 66, note. How much the perfections of God excel the perfections of men! 136. He alone is perfect because He is uncreated. He is all sense, all spirit, all reason, etc., 130, 132 seqq., 159, 157, 210. Immense, containing all things, He created and preserves all things, 252, 253, 312. He contains all things; can He be contained by anything? Why? 116. Human affections and passions are to be removed far from God when He thinks and speaks, 130, 157. God is always the same, man is not so, 240. Nothing at all escapes the knowledge of God, 154, 252. With Him nothing is not measured, 251. God is invisible indeed because of His eminence, but not unknown because of His providence, 122, 258. The providence of God is most wise and extends to all things, 154, 213. Infinite and incomprehensible, He ought not to be investigated rashly, 155. How does the incomprehensible and invisible God make Himself visible and comprehensible to men? 151. Man is not able to attain to the nature and immensity of God, 252 seqq. God cannot be known without God, 234. That God was seen by no one, but His Word showed Himself manifest to be beheld in many ways, 254, 256. When God is called simply God, He is the true God, 181. It is otherwise if an addition follows, 181. How is this proved? 180 seqq. Scripture does not call the gods of the nations gods in an absolute sense, 181. No other is called God in the Scriptures except the Father of all, God, and the Son, and those who participate in adoption; God is one Father above all, and through whom are all things, and in all, 181, 313. What was He doing before He created the world? A question whose solution ought to be committed to God, 157. One God, the Maker of all created things, 153 seqq., 174, 183, 186, 197, 224, 237. This is the tradition of all the ancients, 126. The Scriptures clearly and openly demonstrate this, and created things prove it, 155, 156, 157, 183 seqq., and He alone is God, the Father of Christ, 118, 176, 185, 193 seqq., 195, 198, 199, 204, 206, 238 seqq., 289, 322. Author of both Testaments, preached by the prophets and announced by the evangelists, 183 seqq., 196, 197 seqq., 199, 205, 237 seqq., 258, 323, 321. He wisely distributed various Testaments, 238. Yet the New is more excellent than the Old, 257 seqq., 240. He made all things in Himself and from Himself, 118, 124, 157. He created all things freely, and serves no necessity, 121, 183. His goodness, virtue, and wisdom shine forth in the creation of created things, 214, 284, and especially of man, 285. He is indeed good, but also just; otherwise He would not be God, 223 seqq., 286 seqq. The world could not have been created without the knowledge or will of God the Father, 117. If it was created knowingly and willingly, He alone can be called the author of the world, 117 seqq. The same God who conceived it in His mind made the world, 119 seqq. He created, makes, disposes, and governs all things through the Word and the Holy Spirit, 98, 118, 163, 188, 228, 253, 269 seqq. He did not need angels to create the world, 98. Why? 118 seqq. Nor instruments, or organs, 118. His hands are the Word and the Holy Spirit, 118, 293 and note, 323. To them He said: "Let us make man," etc., 128, 253. Why can there be no principle of the maker of all things outside of God? 116, 117, 222. It is proper to God to create, but to man to be created, 240, 286. Man is the receptacle of divine operations, virtue, and wisdom, 214. Nothing returns to God from the creation and observances of man; the whole benefit redounds to man, 243. Flesh was created in the image of God, 299. Man was formed to the likeness of God, 228. The image and likeness of God are two things according to Irenæus and other ancients; in what is each situated? 299 and note, cxxix seqq. God is the glory of man, 214. The imperfection of man does not argue the impotence of God, but the infirmity of man himself, 283, 284, and note. It was not fitting that men or angels should be created by God who could not possibly transgress; how is it answered to those who object to the contrary? 282, 283. Man was created free by God from the beginning, how? 281 seqq. Irenæus and the opinion of not a few of the ancients hold that the likeness of God in man is reposited not only in the power of knowing, but also in the freedom of will and reason, 231 and note, 282, 283. God does not inflict force upon man, whom He constituted free and endowed with the faculty of choosing, 281 seqq., clvii seqq. Those who deny that man is free constitute God either impotent or ignorant, 282 and note. Adam and Eve were not cursed by God because of the transgression, but the serpent; why? 221 seqq. It was necessary that man should learn by experience the power of God and his own infirmity; why? 295 and note. Moved by mercy toward Adam, God cast him out of paradise and subjected him to death; why? 222. From the fall of man He manifested how patient, kind, and merciful He is, 213, 214, 285. He subjected Abel the just to Cain the unjust; why? He does not work evil, 150. With God nothing is idle, nor without a sign, nor without an argument, 250, 258. Why was the deluge brought about by God? 279 and note. God is one and the same by whom the patriarchs were elected, the people visited, and the nations called, 281. Needing nothing, He chose the patriarchs for their own salvation, 244. Moses showed God now as fiery, now as merciful and pious; why? 253. Why did He hand down the Decalogue to man? 247. Why did He impose the yoke of the Mosaic law? 244, 246 seqq. He does not need sacrifices, why therefore does He command them to be offered? 247 seqq., 250. He gave all sacrifices to the Israelites as types, 252. He caused the Jewish people to be instructed through types, 244. He did not demand holocausts from the Jews, but justice, 247, 248. One and the same God breathed into all the prophets, 170, 187, 276. Invisible, He did not appear to the prophets in one and the same form, 50, 254 seqq. Yet they did not see the very face of God; what then? 255, 256. Why was it necessary for God to be seen by the prophets? That they were all prophets is confirmed by various parables, 280, 281. Before the advent of Christ, men were saved and liberated from demons by the invocation of God, 122. All things were predetermined by God for the demonstration of His goodness, the consummation of justice, the formation of the Church, and finally the perfection of man, 283. God willed to consult for the salvation of the human race in many and fitting ways; which were they? 244. That all things were revealed by one and the same God through the Word is demonstrated by the Scriptures testifying everywhere concerning Christ, 240. In what sense did the prophets foretell that the invisible God would be seen by men? 254 seqq. His magnanimity is manifest in the redemption of man, 213. His omnipotence, 214. Why did He indicate the human generation of Christ by a sign? 217. Salvation was provided for men by God in the Word through whom all things were made, 188, 319. God was made man, 215. What is born of God is God, 41. God alone can forgive sins, but Christ forgave them, 314. God united to man in Christ, 211. The commixture of God and man was made through the Incarnation according to the good pleasure of the Father, 254. Why did the Mediator have to participate in the nature of God and man? 211 seqq. The incarnate Word truly shows the image of God in us, and restored the lost likeness; how? 312 seqq., cix seqq. We are taught to worship the same God, but in a new way through the Incarnation, 186. Why did Christ Himself distinguish God, properly so called, from those who are so only in word? 298. In what sense did Christ teach that no one can know God? 251 seqq. To know God without God is impossible; therefore God taught men to know God through the Word, 232, 234 seqq. God is known through the Word, 233. Thinking that He could be known through the Son, 236. We have been redeemed by the blood of the same God who became true man and by whom we were also created, and we have been redeemed by the tree from Christ, 314. We are reconciled to the same God the Father in the second Adam, having been made obedient even unto death, whom we offended in the first Adam by not being obedient to Him, 315. The same God sent the prophets and gave salvation to men through the resurrection of the Son, 194. Why was the Paraclete sent by God? 208. How was the Spirit of the Father poured out by Christ for the adunition of God and man? 208. God is not so poor that He had only one apostle; He called the same ones long ago through the prophets, 279 seqq. God is one, is the maker of heaven and earth, and the author of both laws, the Father, the Word, and the Holy Spirit, according to Irenæus, cxxix. God is one Father in all and through all, one Word, and one Spirit, the unity in three, one nature in three, according to Irenæus, cxxxi, 235. Why and how is a sacrifice to be offered to God? 251. God wills that sacrifices be offered incessantly at the altar, which will be profitable to us, not to Him, 251, 252. A sacrifice acceptable to God in the Church

which kind? 250, 251, [CXL] seq. The Word is truly offered to God in the Eucharistic sacrifice, 251 and note, [CXLI] seq. Many obscure matters which occur in the Scriptures, and cannot be explained by us, ought to be committed to God, 156, 157, 158. God is one, and He is our one salvation, but the precepts are various, why? 258. The glory of God is a living man, 255. That we might serve God more perfectly, we were liberated by Christ, 245. To serve Him is the glory of man, 244. God is our life, without whom it is impossible to live, 254. The good of our salvation is from God, not from us, 214. What is ours must be given to God, that is, faith and subjection, that we may receive His art and follow the perfect work of God, 286. Because of the gifts of God one should not be proud in the least, but should adhere to Him alone, 320. Whoever does not believe in God, nor wishes to obey His will, is himself the cause of his own imperfection, not God, 286. All who do not believe in God are children and angels of the devil, 288. In what sense? 288 seq. To not obey God is the evil and death of man; but to obey is his good and life; the distinction between both was placed by God in the free power of man, why? 283, 286, immortality, 213. He who loves God, the more he has gazed upon Him, the more he loves Him, 242. All are children of God according to nature, but only the just according to works; in what way? 288 et seq. They cannot live to God who act according to the works of the flesh, 505. The communion of God is life and light, 525. But separation is death, darkness, the loss of all goods, and indeed an eternal one, 525. From the privation of God one feels more than from the possession of His precious gifts, 285. He who departs from God, from a son of God becomes a son of the devil; in what sense? 288. The Holy Spirit is a ladder to God, 223. Man departed from God through sin, and was therefore subjected to human powers, 321. Human powers were constituted by God alone, 321. What is the purpose of their being constituted? 321. God is one and the same, both bringing blindness to the incredulous and illuminating the faithful, 266. In what sense is He said to blind? 266, 267. Why did God suffer the resolution in us to occur through death? 295. The glory and virtue of God shine forth in the infirmity of human flesh, making it a participant in resurrection and immortality, 295. How is it proved from Isaiah, and Ezekiel, and from the Gospel, that the same Father created and raised from the dead? 311. That art and wisdom of God which the flesh was able to perceive in creation, does it not by a stronger argument perceive His power in rising again, 296, the will of God, 299. Our bodies are to be raised by the power of God, according to the Apostle, 300, 301. If God can bestow upon human flesh the times of life, why should He not be able to bestow incorruptibility upon it? 295, 297. God is not of the dead, but of the living, why? 232. The vision of God is the life of man, 255. It makes men immortal, 254, 285. From the vision of God is eternal life, 254. How? 254. By whom is God seen, and how? 254. They who see God are within God, 254. The clear vision of God is not to follow until after the temporal kingdom of the just in the heavens, according to Irenaeus, 357. God was feigned to be idle by the Epicureans, having no care for created things, 223 and note. They are refuted, ibid. That they might take away from God, and impose upon the angels the duty of creating and ruling the world, both philosophers and Gnostics, led by vain fears, [XL]. Even the heathens confessed that this world is ruled by the providence of God, 223. God is twofold, the one the fabricator of goods, the other the fabricator of evils, devised by many of the ancient philosophers, why? [XLM]. The different name of both, and their diverse origin, according to Zoroaster, ibid. and [XXX]. That the highest God and Father, unknown, and invisible by Himself, did not manifest Himself by the creation of things, was a principle common to both philosophers and Gnostics, why? [XLI]. That God made all things from subject matter is the assertion of Anaxagoras, Empedocles, and Plato, adopted by the Valentinians, 154. Plato acknowledged one God, the highest maker of the universe; but in setting up inferior gods besides Him, he sinned more gravely than the others, [XX]. Plato, confessing one God, good and just, is shown to be more religious than the Gnostics themselves, 224 and note. The name of God was also attributed by the Platonists to those whose true essence of God they denied, [XXX]. What from this? ibid. Many gods according to the Platonists, some females, others males, others male-feminine; by the females what was understood by them? [XXVIII]. Some gods are intelligible, others reflect intellectual things in the intelligible world, according to Proclus of the opinion of the Platonists, [XXXIX]. What does each imply? [XL]. Other gods are material, others immaterial, according to Iamblichus; who are both? To material ones alone, as inferior, the administration of human affairs pertained immediately, [XLIII]. Why? [XLIII]. Of these there are also various kinds and different orders, which likewise exercised different functions and offices in the administration of the world, according to the same, ibid. Some gods are of the world, others above the world, according to Sallust the philosopher; the order of these and those is threefold; who are both, and what are their functions? . But all are by far inferior to the first God, [XLII]. Mundane gods, generated in manifold order, series, and succession from those higher, according to the Platonists, [XLIII]. These are the same as the angels and archangels, whom the Valentinians feigned were created by the Demiurge, ibid. God the highest is unknown to all, from Menander, 100. The God of the Jews, the prince of the inferior angels, from Basilides, 101. From Saturninus, 101. Concerning the unity of God and Jesus Christ, various errors of the Nicolaitans and Cerinthians, 188. God is not the principle according to the Nicolaitans, 188. One God, who created all visible and invisible things, is shown through His Word from John against Cerinthus and the Nicolaitans, 188. God is twofold, one good, the other evil, according to Marcion and his followers, 198 seq. The God of Marcion is repugnant, 118, seq. Dividing God, Marcion destroys God, how? 234. The two gods of Marcion will be finite, 116. God is declared twofold by the Marcionites, Manichaeans, and Priscillianists, why? [XXXI]. A good God, and a God having the power of judging, are two according to Marcion. He is refuted, 224. Marcion asserts that the creator God, announced by the Law and the Prophets, is the author of evils, 106, 198. He is refuted, 266, 270. Are they not reproached who say the prophets are from one God, but the Lord Christ Father from another? 276. That God Himself is the author of cupidity, and that He could not prevent the coveting of the wife of one's neighbor and his things, except ridiculously, is the blasphemy of Epiphanes and Carpocrates, 351. To all, both rational and those lacking reason, things were made common, not even excepting marriage, and therein Epiphanes believed justice was situated, 350, 351. From whence is it established that the word *theos* denoted not only to the Gnostics, but also to most of the ancients, God? [XXXI]. Gnostics blasphemed the true creator God of all, thinking they had found another God above Him, 225. The God of heaven and earth is not truly God according to the Gnostics; how do they prove this? 230. Their cavils are answered, 230, 231. The Gnostics thought they had found a great god, feigning Him to be least of all administering earthly things, 225. The true God was known by no one before the coming of Christ, according to the Gnostics who adulterate the Scriptures, 233 seq. They are refuted, 231. The Gnostics spouted that the God announced by the prophets is not the Father of Christ, 233. They are refuted, 233 seqq. They feigned more gods, 252. The contradicting Gnostics are refuted, ibid. What are the blasphemies of the Valentinians against the creator God? 227 seq. The Valentinians blasphemed that the creator God was emitted from that labe which was expelled outside the Pleroma, 198. They introduced a compound and re-established God, 131, 157. They subjected Him to fate, 154. How many old wives' tales did the Valentinians sell in order to avert the cause of evils from God, and refund it into ignorance alone? [XXXI] et seq. God is twofold according to the Valentinians, one of this age, another above all principality, 182. One God, invisible, everlasting, unbegotten, and incomprehensible, the head of the rest, according to the Valentinians, [XVI], 5. Not a few of the Holy Fathers believed that Valentinus had brought in thirty gods, [XXXI]. The 30 gods [were] fashioned by Hesiod, from whom perhaps the Valentinians took the form of the Pleroma, [XXX]. The greater gods of the heathens are the Aeons of the Valentinians; the lesser, the mother Achamoth with her Ogdoad, 133. The twelve gods of the heathens, images of the twelve Aeons of the Valentinians, 136. The names of the twelve heathen gods are more congruent than those of the twelve Aeons of the Valentinians, 136. The first two gods admitted by the Egyptians [are] the very first two principles of the Valentinians; how, and from what source did they draw all [these]? [XXV], [XXVI]. The gods of the Platonists are nothing other than the *Nous* and Truth of the Valentinians: nothing other than what the second aeons of the heretics are? [XL]. That the unity of God was denied by Valentinus or earlier Gnostics is altogether improbable, [XXXII]. The Marcosians assert that the omnipotent God arose from a defect, 82, 90. The Marcosians strive to prove from the Scriptures that God the Father was unknown before the coming of Christ, 90. How do the same [arguments] which heretics object against God the author of the Old Testament also strike Christ? 266. Some affirming God is the cause only of form and quality, but that matter is unbegotten, are refuted, 348. To feign something superior to God the builder of the world is the height of impiety, 141, 198, 238, 252. To call God the builder of the world the fruit of a stain is the height of blasphemy, 157. He could not permit, 120, 121, 140. God... the sense...

and the structure of human nature, 222, note. ^A Since the devil was a liar from the beginning, in what way did he subvert the first men with lies? 390. Why was the devil damned by God in the same form of judgment as the serpent of old? 228 and note. Why was he justly cast back into captivity by God? 220. Being conquered by Christ, it was fitting that the devil should be bound in the same chains with which he himself had bound man, 319. Envying man, the devil strove to subject man to himself; but being conquered by man, he himself became subject to man, 322. Why does he lie, claiming earthly kingdoms for himself? 321. By what means was man put to death through the devil? 220. Since the devil had been the author of the violation of God’s command to man, he was conquered and bound by Christ through the object of that same command, 319. How was the devil, who held men captive, conquered by Christ? 271. How was the devil repulsed when he tempted Christ? 318. Because he seduced a man who was not hungry by means of food, he could not conquer Christ when He was hungry, 318. The Paraclete was sent by God to resist the devil, 208. What was the devil’s purpose, that he might ruin men? 228. For the devil especially, and for his apostate angels, the eternal fire is prepared, 221. Antichrist is the instrument of the devil; what of his iniquity, pride, and ambition? 321. His seat, ibid. His power, wars, and deceits, ibid. It is a common opinion among many of the ancients that the devil has not yet received the sentence of his damnation, nor has he been consigned to eternal torments; what did they infer from this? 321 note, cxvi. Those who persevere in apostasy with the devil are his angels and sons, not by nature, but by their deeds, 288 et seq. Whoever persists in the works of malice without repentance will partake of the devil's lot, 291. The devil vs. man the sinner, 220. Devil. See Demons. Are the Gnostics ministers of the devil for the ruin of men, or in what way? 228. The devil is called by the Valentinians the cosmocrator, or prince of the world, 26. His seat, 26. Whence did he originate, from Valentinus? 53. Who from among the Carpocratians? 104. According to Heracleon, there is one and the same essence for the devil and certain men, 374, 375. What is the day of retribution, of which Isaiah speaks? 146, 147. On the Lord's Day and Pentecost, why is the knee not bent? This custom arose from the apostles, 342. A day is divided into 12 hours, 182. How do the Marcosians divide the day into twelve hours? 85 and note. The division of days, months, and years does not correspond to the division of the Pleroma, 152 seq. How did the ancients indicate numbers with the fingers of their hands? 82 and note. Why was the flood induced by God? 279 and note. Why were the disciples, while plucking ears of corn on the Sabbath, by no means guilty of violating the law? 237. By first dismissing the sleeping disciples, Christ signified the patience of God toward sleeping men, 259. Who is the spiritual disciple? Being judged by no one, he himself judges all, 270, 271, 274. How does he judge the nations? 270. The Jews, ibid. The Marcionites, 270. Heretics who say that Christ was man only in appearance, ibid. False prophets, ibid. Schismatics, 272. And finally, all who are outside the Church, 272. What is the dispensation? 28 note. Why was the rich man in the Gospel condemned by Christ? 229. The division of the Pleroma does not correspond to the division of the year, of the months, and of the days, 152 seq. The doctrine and arguments of all the Docetae are not founded in truth; if Christ was a man only in appearance, why? 271 and note. What are Dodwell’s conjectures concerning the time when each book was written by Irenaeus? xcv. They are refuted, xcvii, xcviii. He attempts to erase Irenaeus from the roll of martyrs; his futile arguments are refuted, xc et seqq. He asserts that souls that have not been regenerated by baptism will eventually at some time perish entirely. He is refuted, cliv. He openly corrupts Irenaeus’s words in translation, ibid. Lord, the name of Achamoth's mother, 25. Under the Emperor Domitian, John wrote the Apocalypse, 330. The Marcosians insanely abuse the parable of the lost drachma, 80 seqq. The Duodecad is the Aeon of the Valentinians, 6, 7. Its mysteries and figures, 14, 145. It is not a type of the twelve apostles, 145 seq. What is the twelve-columned firmament? 258 note. Dynamis, Logos, Sophia, Phronesis — these are so many Aeons, distinct from the unbegotten Father only by power, not in reality, according to Basilides, xxviii.

E Ebion, where and at what time did he begin to propagate his dogmas? lxvi. He was a studious observer of the old law, ibid. What were his errors? ibid. His depraved customs, ibid. Ebionites, from whom were they so named? liv, lxvi. Their errors, lxvi. How did they disagree among themselves? ibid. The errors of the earlier and later ones must be carefully distinguished, ibid. What were their depraved customs? ibid., 21, 103. Which Scriptures were rejected, mutilated, or forged by them? ibid. Their opinion concerning the creator of the world and Jesus, 105 and note. How are they to be judged by the spiritual disciple? 271. Rejecting the incarnation of the Son of God brought about by the Holy Spirit from the Virgin Mary, they remain in the damnation of the old Adam, and assert that He was begotten of Joseph, 215. They are refuted, 213 seqq. They admitted only the Gospel of Matthew, and not even that in its entirety, but mutilated and depraved; they rejected Paul, 105, 189 and note. Admitting Luke, who bears testimony to the apostle Paul, they rashly rejected Paul, 203. How is the pillar of salt of Lot’s wife a type of the Church? 269. The Hebrews' exodus from Egypt, 268. The Church taken from the nations, signified by the wife of Hosea and by Moses, 257. All things were preordained by God for the formation of the Church and the perfection of man, 283. The ancient prophets foretold the various persecutions of the Church and the workings of Christ, and prefigured them in themselves, 272 et seqq. The Church has harvested whatever was previously sown by the patriarchs and prophets, 261. The Church, the seed of Abraham, receiving from God through Christ the promised inheritance for His parent, 236. The Church, taken from among men of fornication by God, is to be sanctified by the communion of His Son, 257. The head of the Church is the Word, through whom are all things, 313. The entire Jerusalem Church owes its origin to the Church, 193. She is a Mother nourishing unto life, 271 and note. New generation is to be repeated from the Virgin Church through faith, 271 and note. The Church’s office is that which is entrusted by God, our faith, for the vivification of man, 223 and note. Her authority is necessary for establishing the dogmas of faith, 173 note. She is the rich repository of the Spirit of God and of truth; whoever departs from her unity does not come into His part, why? cxv, 174, 223, 272. They are blasphemers and impudent sophists, 317. Blind and leaders of the blind, and therefore to be shunned, 317. Why are they moved by every wind of doctrine? 223. They are to be judged by the spiritual disciple, 272. What is the notion of the true Church of Christ, which is implanted in the minds of apostolic men and received from the apostles? cxviii. How is she distinguished from all other societies? ibid. et seqq. Irenaeus excludes all heretics from her, ibid. Hence the notion of the Church recently fabricated by the ministers of the Protestants is false, ibid. Her four characteristic and singular marks, ibid. Unity, ibid. Sanctity, cxxi seq. Universality, ibid. Origin received from the apostles, ibid. The marks of the Roman and Catholic Church alone, cxxiv seqq. In her alone is the certain method for settling any controversies whatever; outside her, there is none, cxix seq. She will never cease, and will always preserve the pure and uncorrupted doctrine, and hand it down, 275, cv, cxiv seq. The cavils of Grabe on that matter are refuted, ibid. The true Church of Christ is spread throughout the whole world, 48, 193, 278, cxxiv. The empty trifles of Grabe, cxxv seq. She is visible and manifest, cxxiv, cxxvi. She has received the faith and the Creed from the apostles, 48 and note. She alone hands down the true and vivifying faith received from the apostles; a rich repository, into which the apostles have gathered all things that are of the truth, preaching the truth everywhere, 178, 317, cix. The vain cavils of the Protestants, ibid. Outside her are none but thieves, to be shunned, 178. To her alone the light of God is entrusted, a faith and doctrine always and everywhere constant, 49, 51, 106, 222, 317. Her true and beneficial miracles cannot be ascribed to invocations and magical arts, ibid. In her alone are the true martyrs, true martyrdom, and pure and holy doctrine, 272, cxxiv. Outside her there is no true sanctity, cxxiii. It is necessary that there be some Church which is first and principal among all, and which presides over all; why? cix seq. That this is the prerogative of the Roman Church alone is a most certain truth to Irenaeus, 175 seq. and note, cxx seqq. Protestants in vain attempt to evade the weight of this most importunate passage, cxxi seqq. It is necessary for all other churches to agree with the Roman Church; why, and in what way? ibid. See Roman Church. In the Catholic Church the apostolic tradition is always preserved pure and uncorrupted, 175, cxiv seqq. It could never have been adulterated by the Roman pontiffs, cxvi seq. The medium by which toward us

all things have flowed is kept intact; a succession of bishops, legitimately ordained in the Catholic Church, cxiv, 175 seqq. In the archives of individual Churches, there existed, in the age of Irenæus, a catalogue of bishops succeeding one another from the age of the apostles. cxvii. Why Irenæus so often appeals to this succession of bishops against heretics, cxiv seqq. For the confounding of all heretics, it suffices to unroll the catalogue of the one Roman Church, others being omitted; why, 175 seqq., cxx. In the Roman Catholic Church alone are there true and genuine pastors and bishops, tracing their succession from the apostles, 175 seqq., 263, cxiv seqq. Individuals were placed by the apostles over individual Churches, cxv seq. In any other society there are no true pastors, cxv, cxvi seq. From them alone is truth and the genuine exposition of the Scriptures to be sought, 263, 270, cix seqq. This is the ancient state of the Church from which true knowledge is to be sought, 272 and note. That it is impossible for all and every Church, and all and every bishop, to conspire in error; why, cxix seq. That the oblation of the Church, commanded by Christ, is a pure and acceptable sacrifice to God, 250. What the sacrifice is which the Church offers to God, received from the apostles, in the whole world, and why, 219. The Church alone offers to God a pure oblation of the body and blood of the incarnate Word, 250, 251. Why her sacrifice is acceptable to God, 250. In the almighty God, she offers through Jesus Christ, 249. The Church under Marcus Aurelius was shaken by internal movements due to disagreement of minds; why, lxxix. Which Churches, besides all the Western ones, consented to the Roman discipline of Easter, lxxxv. Those who dissented, in the age of Anicetus and Polycarp, kept peace and unity with the whole Church, 341. How Irenæus averted the dire evil of schism from the Eastern and Western Churches which were in disagreement, lxxxvi, lxxxvii, xc. Pope Victor restored peace to the Eastern Churches, the force of Irenæus’ arguments, xc. How widely the Church was already diffused throughout the world in the age of Irenæus, 49. The glory of true miracles still shining in the time of Irenæus, lxxix. Churches in Gaul were still very rare in the middle of the third century, lxxxiii. How the zeal for promoting the Christian religion of Irenæus spread throughout the whole Church, lxxxiv. How well the disciples of Irenæus deserved of the whole Church by word, writing, and example, lxxxiv. On the doctrines handed down by the apostles to the Catholic Church concerning the pride and fall of the apostate angels, and also concerning the restoration of all things in Christ, how the Valentinians abused them, xxx, xxxii. Ecclesia, a Valentinian Æon, wife of Anthropos, sprung from Logos and Zoe, 6, xvii. Ecclesia indissolubly joined with Anthropos, and therefore not diverse from him, or distinct in reality, xxxiv. That Valentinus abused the Scriptures to claim that Ecclesia and Anthropos flowed from Life and the Word, xxix. Ecclesia, the spiritual seed of the Valentinians, 28. Why the inferior Ecclesia, or spiritual men, is called the image of the superior Ecclesia by the Valentinians, xxxix. The terrestrial Ecclesia is Anthropos, a superior Æon, leader and prefect, by whom, indeed, it was informed through the Æons subject to him and brought into the light, xxxix. That the Marcosians asserted that the Virgin fulfilled the place of the Ecclesia in the Incarnation, xxxix. What Ecclesia meant according to the Sethians, 109. Ecclesiasticus, a Valentinian Æon, offspring of Anthropos and Ecclesia, 7, xvii. They derived this name from the property of the Holy Spirit, xxx. Catholics were not rarely designated by the ancients by the name of *Ecclesiastici*, 203 note. The Valentinians called the common people and the laity by this name, 203. Edessa, the capital of Osrhoëne, lxxxv. Eicton, in what sense it was called by Mercurius the first principle of all things admitted by the Egyptians, xxv. How it is the same as the Bythos of the Valentinians, ibid. By election, not by nature, are men good or evil, and thus neither to be praised nor blamed, 281, 282. Why the species of philosophizing introduced into the Alexandrian school by Potamon was called elective, xxiii. Alms as a solution for past greed, 242. Corporeal elements of the world, sprung from the sadness and fear of Achamoth, according to the Valentinians, 19, 20, 26. A destructive fire implanted in all of them, 26. What the four elements signify, according to the Marcosians, 81. Eleusinian and Bacchanalian mysteries, the abominable rites of the heathen, by which pagan religion has always remained defiled as with a foul stain of infamy, xxv. ELEUTHERUS, Pope, the 12th from the apostles, successor of Soter; that this is improbable, xiv. Tertullian, placing the episcopate of Eleutherus at the time of the principate of Antoninus, is guilty of a grave anachronism, ibid. Epistles written to Pope Eleutherus by the martyrs of Lyons, not by the clergy alone; why, and on what matter, lxxix. By whom they were carried, lxxx et seqq. Whether Eleutherus or Victor granted overhasty letters of peace to the Montanists lxxix, lxxx. The same, upon the warning of Praxeas, were already revoked, ibid. Elias, greatly indignant because of the transgression of the people, was taught to act more mildly; why, 256. He did not see God properly; what then, 256. That Elias was truly assumed in the flesh, and that his flesh was not consumed in the fiery chariot; he demonstrates that the preservation of Jonah and the three children was possible, 298. His assumption in his own body prefigured the bodily resurrection of the Fathers, 298. Why he spoke with God the man on the height of the mountain with Moses, 256. The power of choosing, with indifference of will toward either side, defended by Irenæus against the Gnostics, clvii seqq. Eiloeuth, what it signifies, from Irenæus, 170 note. Eloe, what it signifies, from Irenæus, 170 and note. ELPIDIUS the rhetor, disciple of Marcus Memphitanus in Spain, l. In what year he was condemned by the council of Saragossa, ibid. Elpis, a Valentinian Æon, wife of Patrikos, offspring of Anthropos and Ecclesia, 6. Emeth, or perhaps Kneph, in what sense it is called by Mercurius a principle inferior to God alone, the Monopator, admitted by the Egyptians, xxv. The eminence of God, invisible indeed, but his providence is by no means unknown, 122. Emissio, what it is, 131. The reasons for the explaining of the Æons which can be brought forward are repugnant, 138 seqq. The Valentinian emissions of Æons, thought up gratuitously, 155. No reason can be rendered for any of them, 136 seqq. Accepted from the Gnostics, 151. EMPEDOCLES, one of the ethnic philosophers from whom the Valentinians borrowed the material of their system, xxii. He taught that all things were made from the underlying matter, 134. Encratites, or *Continentes*, disciples of Tatian, lxxi. ENNOEA, wife of Bythos, 5, xvii. Called Charis and Sige, ibid. Indissolubly joined with Bythos, and therefore not diverse from him, or distinct in reality, xxxiv. She brings forth Nous and Truth, 5. Simon, Menander, and Saturninus asserted that angels were emitted immediately by the Ennoea of the Father and Nous; what follows thence, xxxv. The Ennoea of the Valentinians, what it is, the Intelligence of the Chaldeans itself; how, xxvi. Ennoia, what it is, from Irenæus, 129. ENOCH, pleasing to God without circumcision, is preserved even until now as a witness of the just judgment of God, 246. Enoch and Elias translated into the earthly paradise, according to the disciples of the apostles, 298. The translation of Enoch with his own body prefigured the resurrection of the just, 298. Enthymesis of Sophia, what it is, 9, 11. It is an unformed and female birth, ibid. It is called Achamoth, 18. See Achamoth. Called the Second Ogdoad, 16. Really enclosed within the limits of angelic nature by the Valentinians; what follows thence, xlviii. Invented by the Valentinians as the seed-bed and root of all evils, xxii. It could not be separated from Sophia, 110, 141. When separated, it could not conceive passions, 141. Passions could not be separated from the Enthymesis, so as to become matter and substance, 141. It cannot be the image of the judge Apostasia, 145. There is hardly any affinity between the Enthymesis of Sophia and the Platonic soul of the world, xl et seqq. How the vain heat of the perturbations of the Enthymesis and their condensation secret from it, etc., is shadowed in the dogmas of the Platonists, xli. The Ephesian Church founded by Paul, 178. The apostle John remains in it until the times of Trajan, ibid. It is a true witness of the faith received from Paul and preserved, 178. According to Irenæus, not only the presbyters of Ephesus, but also the bishops of the neighboring cities, were called to Miletus by Paul, cxviii. What follows thence against the Puritans, ibid. EPICHARMUS the Pythagorean philosopher, to whose discipline Plato surrendered himself, xxii. EPICURUS, one of the ethnic philosophers from whom the Valentinians borrowed the material of their system, xxii. The first principles of things according to Epicurus and Democritus, 133. Authors of the Valentinian shadows and void, 135. Epicurus called the counselor of Marcion by Tertullian, 223 note. A God who is idle, having no care for created things, is invented by the Epicureans, 223 note. The doctrine devised by Epimenides concerning the triple world is the very hypothesis of Valentinus; how, xxv. EPIPHANES, an Alexandrian by his father Carpocrates, but by his mother a Cephallenian, xlvii. He was most skilled in Platonic philosophy, ibid. Abusing his excellent gifts, and having expanded the wicked dogmas of his father, he attached himself to Secundus and his followers, ibid. and xlviii. What his dogmas were, ibid., xvi, 54, 330 seq. Cut off by death while still a junior; in what year is uncertain; he could hardly, however, have survived the Emperor Hadrian. After his death, divine honors were paid to him by the Cephallenians, ibid. What books he wrote, ibid., according to

Epiphanes. What the justice of God is, 350. That there is no respect of persons with God, but rather that He distributes His goods justly and equally to all, even to living creatures, in which sense he claimed this, 350, 351. His curses against the author of the Old Law, 351. How he differed from Valentinus and the Ptolemaeans, [XLVI]. Why he is called an author by Clement of Alexandria, ibid. Irenaeus mocks his hypothesis, 54, 55. Epiphanes and his son Carpocrates confirmed their impious heresies during the reign of Hadrian, [XV], [XVI]. Regarding the word *Epiphanes*, Irenaeus’s interpreter erred miserably and provided an occasion of stumbling for Tertullian, [XLVII].

EPIPHANIUS laments that certain words in the copies of Luke’s Gospel were erased by certain Catholics, 219 n.

Episcopal sees in Gaul were very few in the time of Pothinus and Irenaeus, [LXXXII] and seqq.

To the bishops whom the apostles instituted, everything necessary to be known was handed down; why, 175. From the bishops alone, who have succession from the apostles, is the legitimate exposition of the Scriptures and the truth of doctrine to be sought; why, 262, [CXV]. How those who stand apart from the principal succession are to be regarded, ibid. The succession of legitimately ordained bishops transmits the apostolic tradition, 176. A most certain argument by which it is demonstrated that the apostolic tradition has been preserved uncorrupted in the Church, [CXIV] seqq. Hence the Calvinists, Lutherans, etc., are struck down, ibid. Why Irenaeus urges this succession so sharply against the heretics, [CXIV] seqq. The Catholic and Roman Church alone enjoys that legitimate succession of bishops; it alone is truly apostolic and true, [CXV] seqq., [CXXIV]. The catalog of successions of bishops from the apostles existed in the archives of all the Churches in Irenaeus’s time, [CXVI]. Therefore, individual bishops were constituted in the Churches by the apostles, superior by divine right to the presbyters, ibid. et seq., 201 n. Among bishops so far removed from one another, how unity is to be fostered, [CXIX] et seqq. That it is impossible for all bishops and each individual Church to conspire in error; why, [CXIX], [CXX]. In what sense all heretics are far later than the bishops to whom the apostles handed down the Churches, [LX], 317. Bishops and presbyters were summoned to Miletus by the apostle Paul, not only from Ephesus, but also from the remaining nearby cities, 201 n. Bishops were never designated by the ancients by the name of "brethren," [LXXXI]. In the first four centuries, the administration of the word in the West was entrusted to bishops alone, [XCVII]. Among bishops of old, there was a promiscuous custom of sending the Eucharist to one another at the time of Pascha, 341 n. In the 17th year of M. Aurelius, there could scarcely have been bishops in Gaul anywhere other than in Lugdunum, [LXXXII] seqq. Victor’s excessive severity toward the Asiatics displeased many bishops; why, [LXXXVI]. Especially Irenaeus, ibid. and [LXXXVII].

Error fears to come forth naked, but puts on the appearance of truth, 203.

ESDRAS restored the law and the prophets, when, 216.

Gentiles learn from the created things themselves that there is one God, the creator of the world, 126. They confessed that this world is governed by God’s providence, 223. Among the Gentiles, the Christian religion did not acquire for itself greater authority from the mixture of sacred and profane things with which Platonic philosophy was adorned; rather, [XXIV]. How much the Platonists valued the rites of the Gentiles, [L]. Why they attributed as much to the words used in their rites as did the Pythagoreans, ibid. How the Valentinians are worse than the Gentiles themselves, [XLVI]. The Gentiles assign more appropriate names to their twelve gods than the Valentinians to their twelve Aeons, 136. From the impure initiations of the Gentiles and Platonists flowed the "redemptions" of the Marcosians, [LIII].

*Euanthas* may perhaps apply to the Antichrist; note, however, that nothing should be asserted on this, 329 and n.

The sacrament of the Eucharist: by what sacrilege it was contaminated by Marcus and his disciples, [L]. Marcus the magician feigns that he is consecrating the Eucharist, and by his deceits turning the wine into the blood of Christ, 60, 61. Hence it is manifest that he admitted transubstantiation and the real presence, [L] seq., [CXXXIX]. Irenaeus never said that the power of offering the Eucharist belonged to the laity, [CLI] seq. Grabe, attributing this absurdity to Irenaeus, is corrected, ibid. That the Eucharist is the true body and blood of Christ, through the true and real transmutation of the bread and wine into the same body and blood of Christ, is a most certain truth acknowledged and defended by all in Irenaeus’s age, both heretics and Catholics, [CXXXIX] et seqq., 251 and n., 270, 293 and n., 294. It was so certain to Irenaeus that he uses it to refute the Gnostics who denied that the divine Word was the Son of the Creator of the world, and that He had taken true flesh, and that the flesh would one day resurrect, [CXL] seq., [CXLII], [CXLV] seqq., 231, 270, 293 seqq. If this had not been Irenaeus’s faith, his arguments would have been vain and ridiculous, [CXLI] seqq., [CXLIV], [CXLVI], [CXLVII]. The vain exceptions of Grabe and other Calvinists are refuted, [CXLIV], [CXLV], [CXLVI] seqq. The invocation of God over the bread and wine is a most certain argument for their transmutation into the body and blood of Christ; why, [CXLII] seq., 251. That our flesh is fed and nourished by the Eucharistic body and blood of Christ, the Holy Fathers could as truly as piously affirm; and could also deny it; why, [CXLVIII] seq., 194. The Catholic doctrine concerning the real presence and transubstantiation, propagated by Cyril of Jerusalem, Gregory of Nyssa, John Damascene, and other ancient Fathers, as even Grabe admits, [CXLIX] seq. The comments of Albertinus and Claudius on Paschasius Radbertus collapse entirely, and that Justin Martyr and Irenaeus felt the same as Cyril, Nyssen, and Damascene are the necessary consequences of Grabe’s own confession, [CL] seq. The Eucharist, according to Irenaeus, consists of two things—the earthly and the heavenly—another argument for the real presence and transubstantiation, [CXL] seq., 231. Irenaeus held it to be the true and proper sacrifice of the New Law, as Grabe himself admits, [CXL], [CXLIX], 249, 250 seq. Christ substituted this pure and new sacrifice for the sacrifices of the ancients, to be offered to the name of the Lord throughout the whole world, 249. In it the Word is truly offered to God, 251 and n. The Eucharist, nourished by the true body and blood of Christ, is capable of eternal life, 291. The Eucharist confirms our belief regarding the resurrection of the flesh and the incarnate Word, 251. In the first times of the Church, the Eucharist was sent by the supreme pontiffs to the absent and the separated as a sign of unity and peace, 341 n.

EUCLIDES the elder, the last whom Plato heard at Athens, [XXII]. From him, the Megarian sect, ibid. The custom among bishops of old of sending the Eucharist to one another at the time of Pascha under the name of "Eulogiae," 341 n.

Philip easily persuaded the eunuch to have faith in Christ Jesus; why, 260. Baptized by Philip, why was he quickly left by him, ibid. The eunuch was the herald of Christ’s advent in Ethiopia, and the apostle of his own people, 196, 200.

EURICUS the Pythagorean philosopher, to whose discipline Plato surrendered himself, [XXII].

EUSEBIUS. What epoch for the time of Valentinus was assigned by Eusebius, [XIV]. That the number of the martyrs of Lugdunum (XLVIII) was collected by recent martyrologists from the Latin Eusebii-Rufiniani is an empty invention of Dodwell, [XCII], [XCIII].

Eve: why she is questioned by God immediately after the fall, 221. The serpent, however, not at all; why, 222. She is not cursed by God for her sin, but merely made subject to many miseries, 221. Eve is stronger, yet weaker, than Adam in the transgression of the precept; she was worthy of pardon, he less so; why, 344. Eve’s disobedience was made the cause of death for the human race, 220 et al. The contumacy of the virgin Eve is compared with the obedience of the Virgin Mary, 220 seq., 316. Virgin Mary becomes the advocate for the virgin Eve, and through her obedience saves the human race, 316.

Evangelical precepts do not dissolve the law, but fulfill it; how, 242. For most of the very necessary chapters of evangelical history, we are indebted to Luke alone; what ones they are, 242.

The four evangelists wrote only what they heard or what was inspired, 171. He who does not assent to the evangelists, whom does he despise, 174.

Gospel. That the covenant of the Gospel might be opened, Christ died, 303. The Gospel, or the New Testament, far surpasses all the former, 191. The Gospel, the pillar of our faith, 173. The Gospel scatters incorruptibility and life on all sides, 190. Why, as the day of the Gospel dawned, Platonic doctrine extolled itself more proudly than before, [XXIV]. A new Gospel written by Basilides, [LXI]. The Ebionites admitted only the Gospel of Matthew, 105. Marcion mutilates the Gospel of Luke, 106. The Gospel of Judas was bestowed upon the traitor by the Cainites, 112. A new Gospel falsely attributed to Valentinus, even without the contradiction of the genuine Tertullian, [XVI], [XVII]. A new Gospel invented by the Valentinians, and falsely called by the title of truth by them, 192. Passages of the Gospel abused by the Marcosians, 92, 93. The Gospel inscribed with the four corners of the world, from whose workshop it emerged, [LIV]. The Gospel, following a more imperfect law, does not change God, nor does it announce another Father, another Christ (the Son of God), nor another Holy Spirit; in what, therefore, is the law more excellent, 206, 238, 242. The doctrine of the Gospel is nothing other than that of the one and same God, the creator of all, announced through the prophets, the author of the law, the Father of our Lord Jesus Christ, and no other besides Him, 183 seqq., 228 seqq. The same is evinced from the very parts of the Gospel that the Gnostics retain and attempt to patronize for their own errors, 189, 19

quadriform, 190. And the four testaments given by God to the human race at different times respond to this, 191. Mystically signified by the four living creatures of Ezekiel, 190, 191. Of the four Gospels, the Spirit is one and the same, 190. The four Gospels, by whom they were written, 174. Which of them was first consigned to writing, ibid. note. The Gospel of Matthew written in Hebrew, 174 and note. Whether that Hebrew language is the same as the ancient one, ibid. The Gospel of Mark teaches that God is one and the same, the Father, Creator of heaven and earth, 188.

EVARISTUS, pope, the fourth. Successor of Clement, 176. No exarchic jurisdiction in the Gauls in the second century of the Church; why, LXXXII.

To blind (excæcare), in what sense God is said to, 266, 267.

An example of created things could be taken from the one God, 124, 157. God the Creator of the world received [the model] from Himself; otherwise, a progression into infinity would be granted, 137.

EZEKIEL did not see God in the proper sense, 256.

F

The face of our [kind] shall see the face of the living God in heaven, 301.

That all things are [subjected] to fate, and God Himself also, is what the Valentinians received from the Stoics and the poets, 134.

FELIX (St.), presbyter, a disciple of Irenaeus, sent by him to Valence, LXXXIV.

Woman, both by nature and by law subject to man, 348.

The female Aeons are the affections of the males, and cannot be separated from them, 128.

FERREOLUS (St.), presbyter and martyr, a disciple of Irenaeus, sent by him to Besançon, LXXXIV.

FERRUTIO (St.), deacon and martyr, a disciple of Irenaeus, sent by him to Besançon, ibid.

Faith. In faith itself man is free and his own master, 282. Faith in uncircumcision was first shown to the patriarchs, afterwards withdrawn; why, 261. Faith in uncircumcision is a type, Zara, why, 261. Faith before circumcision existed in Abraham and in the rest of the just, 261. The faith of Abraham, still in uncircumcision, became the first and the latest, in what sense, ibid. Abraham is the patriarch and prophet of our faith, 257, 258. The faith of Abraham and our own are one and the same, how, 258. Faith in the Christ who is to come does not justify alone, what besides, 212 note. God demanded faith, justice, and obedience from the Jews, not sacrifices, because of their salvation, 249. Faith in Christ and the liberty of the New Testament, how announced by the prophets, 274. Faith in Christ, announced by the prophets and patriarchs, became easier through their prophecies, 259. Faith and the calling of the nations prefigured in the birth of Isaac and Rebecca, 258. The Church received faith from the apostles and their disciples, 48, 173. Whence the transmission of the one and same faith from the apostles down to us is derived, 176. Pastors leading the succession from the apostles alone guard our faith, 263. The apostles more easily converted [people] to the faith of Christ, whom the prophets had already instructed, 260. The whole faith announced to men is not explicitly contained in the apostolic creed, 175 note. The evangelical liberty was given for the proving of our faith, 217. Faith concerning the Father and the Son was sufficiently clearly shown, [and] it was to be approved by all, for the salvation of friends, but for the reprobation of enemies, 234. Whence our faith, alone true, firm, and not feigned, is had, 216. The conformation of our faith is the Holy Spirit, 223. Our faith is a gift of God, believed by the Church, for the vivification of man, ibid. and note. Those who flee the faith of the Church drink foul water from the mire, 223. By faith a new generation is to be sought from the Church, 271 and note. The faith of the Catholic Church, originating from the prophets and apostles, is one and always and everywhere constant in itself, 23. Faith is one and the same, firm in the Catholic Church alone, concerning the one God the Father, the incarnation of His Son, the gift of the Holy Spirit, etc., 317. Faith is one and the same in the learned and the unlearned, 50. The diversity of fasts in the first times commends the consensus of faith, how, 510, 541. One must be sober-minded in the mysteries of faith, 317. What provided the tinder for the errors by which faith was once contaminated, XXIV. The truth of the Catholic faith shines forth all the more from the sentiments of the heretics that conflict with one another, 47. By faith and the Spirit of God, man, engrafted from the wild olive, becomes fruitful, 301. Otherwise if he does not accept the grafting, ibid. How those who have faith in the Father and the Son, and meditate on the words of God, are signified by clean animals that chew the cud and have a divided hoof, 302. The faith of Mary is opposed to the incredulity of Eve, 220 and note.

The Catholic faith, how much it can be helped from the doctrine of Irenaeus, CVII and seqq. How firm was the faith of Justin in one God the Creator, the Father of our Lord, 233, 254. By faith, he who believes in God is joined with God; but he who does not believe is separated from God, 323. How diverse the lot of both, with the Word as judge, 326. Faith imparts life to men, just as the soul to the body, 223 and note. Pure faith is required for a pure sacrifice, 251. By faith and obedience not all are sons of God, although all are [such] by nature, 288. How faith and hope will persevere in the future age, 157, CLV. Faith and charity, without works, suffice for salvation, from the Carpocratians, 104. When Christian faith was first introduced among various nations of the West, 49 note, LXXXII seq.

The faithful are the race of Abraham, 233. Having obtained the same faith as Abraham, they themselves also followed the Word of God, 235. Called gods, why, 180. Not simply, but with an addition, 181. They receive salvation by the Holy Spirit; but those who contemn Him are to be received by a most just judgment, 274. Where they were first called Christians, 199.

Son of God. Various errors of all the Gnostics concerning the incarnation and true humanity of the Son of God, 189. The various names and reasons of the only-begotten Son of God to be separated into as many Aeons, whence the occasion was seized by the Valentinians, XXX. The Valentinians are vain, saying that the Son of God was made man only in appearance, 292. The Son, or Word, always and from eternity existed with the Father, 253, 235. Not outside, but in the bosom of the Father, 189. One God with the Father, 184. The Father communicates with the Son of God in all things, 158. The Father is in the Son, 199. The name of Son is the proper name of the Father, 249. The generation of the Son is from the Father, 190, 191. The Father is the invisible of the Son, 234. The Son is the visible of the Father, 234. He is sent by the Father, 234. The Son of God always and from the beginning revealed the Father to the angels and to all to whom the Father wishes to be known, 163, 234, 235 seq., 254 seq. He thus revealed the Father, that He always guarded His invisibility, 255. The Son is the knowledge-of-the-Father, 234, 235. Through the Son, the Father was seen adoptively, 254. The Son announced the Father as God, with the Father likewise bearing witness to the Son, 180. The Son makes the Father known, but the Father the Son, 189, 234. The Son cannot be known without the Father's good pleasure, 254. In what sense Irenaeus said that the Son is the knowledge of the Father, and the knowledge of the Son is in the Father, and that it is revealed through the Son, CXXXI. What dispositions of the Son and of the Father the Spirit of God has divulged, 272. Christ did not teach that the Son and the Father could not be known at all, otherwise His advent would be superfluous, 234. In the Son all saw the Father, not all believed, 234. Thinking that the Father could be known without the Son, the Jews also fell away from God, 236. The knowledge of the Son of God is the knowledge of salvation, 186, 195. The Son, deservedly called God and Lord by the Holy Spirit, 180. Not otherwise than through the Son has God and the advent of Christ ever been known by anyone, 233. The Son of God is sown throughout the Scriptures, 239. He is the one who is introduced throughout the Scriptures as speaking with Abraham and Noah, or seeking Adam, or receiving the Sodomites in judgment, or guiding Jacob on the way, or speaking with Moses from the bush, 239. He spoke to Abraham and Moses in human form, 236. He was one of the three who appeared to Abraham, whom he adored and confessed as the Lord God, 235, note. Called the saving God, 185. His incarnation promised by God, 185. The Son with the Father, preached as God and Lord by the prophets and apostles, and there is no other reality besides Him, 183. How the prophets foretold the Son of God, who was made son of man, 273. Moses and the prophets preached the advent of the Son of God, 229, 235. What and of what sort the advent of the Son of God, announced by the prophets, 239. God the Father of all worked the incarnation of His Son and showed forth a new generation, 293. The Son sent by the Father, not after the manner of the prophets, but having supreme authority, 278. The only-begotten Son of God came for the salvation of men from the same God the Father who was announced by the law and the prophets, 314. He Himself is the voice of the same God through which man received the precepts, 31. Called the comprehensible and visible Son, 189. With the coming of the Son of God, all things were made new, 185. The divinity and incarnation of the Son are proved, 180. The distinctness of His hypostasis, 180 note. The Son of God, always existing with the Father, did not then begin when He assumed flesh, 209. The Son of the Highest and the son of David, one and the same, 205. The Son of God truly became man, 271. True God and true man, 208, 210, 214, 258. The Word of the Father is at once the Son of man, 213. The apostles could not have been ignorant of the Son, 199. The Son of God made visible and passible, why, 255. Made the son of man so that man also might become the son of God, 185, 212. It behooved the head of the serpent to be crushed and the enemy to be conquered by the Son of God made man, 318. Why the Son of God had to become our true man-teacher to teach us, 292. And to redeem, ibid. Not by force, but by persuasion, 292. The Son of God, providing salvation for men in brief through the incarnation, 209. He is truly called Salvation, Savior, and that which saves

^A Dei manus, in what sense, 228, 253 note, 295 note, 299, [CXXVI]. Irenaeus did not ascribe to the Son of God ignorance of the day of the final judgment. His sentiment is explained, [CXXXIII] and following. See Word. Sons of God are all men by nature, but not all by faith and obedience, 288. Of the sons of light and the sons of darkness, with the Word as judge, how different is their portion, 526. Why the obedience and piety of sons is greater than that of servants, 242. In what sense it behooves sons to fear more than servants, 247. Whatever indecencies do not defile the spiritual, according to the Valentinians, 29. The breath of life, incorporal and immortal, 300, 301. FLORA. The epistle written to her by Ptolemaeus, what errors it contained, [XLIX]. Floriani, who were called heretics, [LXXII]. Their dogmas, [LXXII]. FLORINUS, who he was, and what was his fortune, [CIV]. A disciple of Polycarp, a companion of Irenaeus, ibid. What his errors were, ibid. and [CV]. An epistle written against him by Irenaeus, ibid. In what year, [CV]. A fragment of that epistle, 339. On the occasion of which the book *On the Ogdoad* was likewise written, [CV]. The conclusion of this book, 339. Florinus, living splendidly in the imperial court, seen by Irenaeus while he was still a boy, 359. Form, fallen from heaven, the exemplary causes of things, according to Democritus, 133. FORTUNATUS (St.), deacon and martyr, a disciple of Irenaeus, sent by him to Valence, [LXXXIV]. Episcopi were never designated by the ancients by the name of "brothers," [XXXIII].

G Gaul. When the faith was first received in the Gauls, 49 note. When the martyrdoms were first seen, ibid., [LXXXIII]. Churches were still very rare in the Gauls in the middle of the third century, ibid. Perhaps there were very few bishops, in the time of Pothinus and Irenaeus, [LXXXI] and following. In the time of Irenaeus, scarcely any other governed the churches of the Gauls by episcopal right except the bishop of Lyons, [LXXXII], [LXXXIV]. In the Gauls, bishops could scarcely have existed elsewhere than at Lyons in the 17th year of Marcus Aurelius, [LXXXII], [LXXXIV]. In the Gauls, there was no patriarchate, metropolitan or exarchal right in the second century of the Church, [LXXXI]. The sentiment of the churches of Gaul regarding the celebration of Easter, [LXXXVI]. At what time persecution was stirred up in the Gauls at Lyons and Vienne, [LXXIX]. Irenaeus, having set out for the Gauls, came to Lyons; but when, by whom, and on what occasion he was sent is uncertain, [LXXVIII], [LXXIX]. What proofs of his zeal he gave there, [LXXXIV]. He is called the apostle of the Gauls and the light of the Western Gauls, [LXXXIV]. The generation of the divine Word is ineffable and known to God alone, 158. They are not in possession of their senses who dare to recount it, 158. A twofold generation in Christ, 212. How many generations are mentioned by Luke from Adam down to Christ, according to Irenaeus, 219, note. That there were as many nations and languages as there were generations of Christ, many of the ancients believed, 219, note. How highly the Platonists valued the sacred rites of the Gentiles, [LII]. And how, on an equal footing with the Pythagoreans, they attributed to words used in those same rites, ibid. From where the natural theology of the Gentiles borrowed its perfection and adornment, and how it was opposed to the sanctity of the Gospel, [XXIV]. Two things, however, by which the veil of a vain excuse could not be cast over them, ibid. and [XXV]. The faith and calling of the nations prefigured in Isaac and in the birth of Rebecca, 258. And how, through the wife taken by Hosea and Moses, 257. The departure of the Church from the Gentiles is a type of the departure of the Hebrews from Egypt, 268. The calling of the nations to the faith is a mystery impassable to men, 51. The fruits of the promise made to Abraham flowed also to the nations, 235. Christ was to be received by the nations, but put to death by the Jews, 257. Christ came to plant the vineyard of God, having taken it away from the evil ones, to the better husbandmen, the nations, 278. The multitude of the nations convening into one faith is the reward of Christ, 28. The conversion of the Gentiles is more difficult than that of the Jews, 260. Of the nations who believe, their father is Abraham, 258. The faith of the nations is more noble than that of the Jews, 260. How the nations and the infidels are of use to the just for salvation, 527. The calumny spread among the Gentiles that all Christians were addicted to magic arts, and that their meetings were a workshop of every kind of corruption—whence this flowed, [LVI]. How a spiritual disciple judges the nations, 270. The book, or rather discourse, published by Irenaeus against the nations, inscribed *On Knowledge*, [CV]. Eusebius and Jerome are to be corrected here, [CV]. If we accept from the Gentiles things necessary for life, the Hebrews could by a stronger reason accept something from the Egyptians, 268. They cannot be condemned except rashly, 268. Humanity was restored by the same Word of God by whom we were created, 312. A more abundant grace poured out upon the human race through Christ, 379. GLAUCIA, a man of obscure name, whom Basilides boasted of having had as a teacher, [LIX]. The greater the glory, the greater the love of Christ to be requited by him, 213. From whence the name of the Gnostics is derived, [XXV]. What it means according to the Gnostics and Platonists. Why both arrogated this word to themselves, [XXV]. Who were those who arrogated the title of Gnostic to themselves too insolently, and why, [LXXII]. Who first applied this proud name to himself or his sect is uncertain, [LXXII]. In what sense the special sect of the Gnostics is constituted by certain Fathers, ibid. The Gnostics called themselves spiritual, 204. The age and the leader of the Gnostics, 179. All Gnostics originated from Simon Magus, 115. All Gnostics had almost the same dogmas as Simon, [LVII]. The heresy of the Gnostics, propagated by Simon Magus and Menander, had already struck deep roots in the age of the apostles, [XX]. Perhaps it is they at whom the Apostle points his finger when writing to Timothy, [XX]. The foundations of the doctrine of all the Gnostics, from whence they were derived, [LVII]. The books of which philosophers did the Gnostics circulate, [XXII]. They occupied themselves especially with Platonic philosophy, [XXII]. The hypothesis of all is the same thing as the intelligible world of the Platonists, [XL]. The heresy of the Gnostics and the Valentinians was a pure paganism, variously interpolated and increased by new accessions from the Christian religion, [XX], [XXI]. That the unity of God was denied by the earlier Gnostics or by Valentinus is absolutely improbable and abhorrent from the likely, [XXXIII]. The root and origin of all evils assigned by all the ancient Gnostics, [XXXI]. From whom the ancient Gnostics derived their heresy concerning a dual principle, [XLII]. Gnostics, by inventing something outside of God, must necessarily admit an infinite progression, 116. According to the Gnostics, who adulterate the Scriptures, the true God was known by no one before the coming of Christ, 233. There is no excuse for the Gnostics who blaspheme against their own Creator, 187. The Gnostics rashly draw out another Father, and an unknown one at that, from the words of Christ, 236. They abuse parables to introduce another God, 126. Saying that God is a type and image of another Father, they are refuted, 252. According to the Gnostics, the God of heaven and earth is not truly God, 228, 250. They are refuted, 229. Denying the Creator of heaven and earth, the Father of Christ, they are confuted, 229. Against the Gnostics, it is confirmed by the authority of a certain elder that one and the same is the author of both Testaments, 269. The errors of the Gnostics concerning the author of God, of the Old and of the New Law, are overturned from the very parts of the Gospel retained and cited by them, 189, 190. Against the same, the truth of the one person of Christ and of the passible Jesus is also confirmed, ibid. Thinking that God, by inventing the great God, does not communicate with the human race, nor administer earthly things, 223. Against the Gnostics, that it can be asserted only rashly that the supreme Father lacked his own instruments through which he might speak the truth without the admixture of error, 276. The Gnostics could not keep their mind on one true God, 252. They invented many gods, 223. By inventing many gods, simulating many Fathers and dividing the Son of God, they are seducers and false prophets, 207. The God the Father of the Gnostics, a gratuitous invention, 126, 254, 252. The errors of the Gnostics concerning the creation of the world, 188. According to the Gnostics, what is the cause of the creation of the world, 224. Who created the world, 188. Babbling that the Demiurge did not receive the types, images, and mode of things to be created from himself, but from above, they are refuted, 253. The sentiment of all the Gnostics regarding the duty of creating and ruling the world having been imposed upon angels flowed from Platonic fountains, [XLII], [XLIII]. According to the Gnostics, there is a manifold order of angels, various duties, and as it were prefectures, [XXXIX]. The Gnostics said that the prophets were inspired and sent by the Demiurge, 276. Asserting that they spoke having been breathed upon partially from the height, partially from the middle, and partially from the Demiurge, they are refuted, ibid. and following, 324. The various errors of the Gnostics concerning Jesus Christ, 186, 201, 209. Directly opposed to the doctrine of the Gospel, 206. They are convicted of confessing one Christ Jesus only with the tongue, while in reality dividing the same, 206. Rashly dividing Christ from Jesus, they are convicted of falsehood, 208, 209. Regarding those who divide the impassible Christ from the passible Jesus, the latter is demonstrated to be better than the former against them, 211. They are ignorant of the firstborn of the dead, 229. They deny Christ, either as Savior or as the incarnate Word, 188, 189. Saying that the passion of the Lord was a type of the extension of the superior Christ over the Horos [Limit], they are refuted, 277. With the Gnostics denying that Christ is the primary Word of God, and likewise attacking the resurrection of the flesh; it cannot stand that the Eucharist is truly the body and blood of the Lord, 251 and note, [CX] and following. The Gnostics [must admit] the true and real presence and transubstantiation of the body and blood of Christ in the Eucharist

^A admitted, cxxxix. Errors of the Gnostics concerning the Savior, 186 and note. Whom they call the supernal Savior, 186. According to the Gnostics, what is the origin of the Savior, 188. And from whom was he sent forth, 207. They distinguished the Savior from Jesus, 189. The Gnostics believed that the Savior had descended into Jesus in order to announce the Father, 189. Their Savior is said to be similar to Hesiod’s Pandora, and why, 229, note. Hence they were called Pandora-sophists, ibid. By the Gnostics and Valentinians, the faith of the Holy Trinity was utterly overturned by their profane and Platonic fabrications, how, cxxvii. By what arguments they were refuted by Irenaeus, cxxviii. By the earlier Gnostics, the mystery of the Trinity was rejected, as it seemed to violate the unity of God, xxxiii. What outcome from this, ibid. and xxxiv. The earlier Gnostics did not hold any other view concerning the Trinity than that which Noetus and Sabellius did later, xxxv, xxxvi.

The Gnostics deny the resurrection of the flesh, 98. Those who deny that bodies raised by God can be preserved forever are refuted, 293, 298, 299. Concerning those who deny the resurrection of the flesh, what they believed about the soul after dissolution, 330. It is demonstrated that Paul nowhere favored the Gnostics who deny the resurrection of the flesh and salvation, 302 and following. The Gnostics boasted that they had learned hidden and ineffable sacraments, 201. They imitate the anointings of the Catholics, 96. They enervate the virtue of the baptism of Jesus, 93, 94. They alter the form, 95. Certain ones reject the baptism of water and any sensible signs, and why, 96. The audacity of the Gnostics who asserted that Christ and the apostles had accommodated their doctrine to the opinion of their hearers, 179. That most impious dogma is refuted by familiar examples, 179, 180. Also by the discourses of Christ and the apostles, 193 and following. The Gnostics were often rebuked by the apostle John, Jude, James, Ignatius, and Polycarp, lxx. By them, which books of Scripture were rejected, which were mutilated, and many books filled with blasphemies were even among them, ibid. Their manners were most depraved, ibid., lxxiv. They rebounded upon the Christians themselves, ibid. ^B They did not admit the four Gospels, 189, 190. Denying the incarnation, they retained only the Gospel of Mark, 190. Different parts of the Gospels were retained by various Gnostics, 189, 190. They explain the Scriptures wrongly, 126. What were their subterfuges to extricate themselves from the manifest testimonies of the Scriptures or of tradition, 174, 175. They fight among themselves, 277. Holding various opinions concerning the same Scriptures, 277. But the Catholics agree in the same doctrine, 277. Admitting various principles of the Scriptures, they are invincibly refuted, 276. Their various errors are refuted by the parts of the Gospels retained by themselves, 189, 190.

The Gnostics, the first authors of the Valentinian emanations, 131. Their errors concerning the Monogenes and the Logos, 188. Among them, nothing was more frequent than the copulation of Bythos and Sige, xiv. What follows from this against Dalleus, who asserted that Sige was defined first by Valentinus, xiii, xiv. The Gnostic Mother is female from a female, 221. They call their Mother by various names, 228. The worthy sons of the Mother Achamoth, 224. Among them, silence is the greatest thing, and why, 277. The race of Gnostics is twofold; some common, others by the title of a special sect or master, lxxi. The depraved dogmas and manners of certain Gnostics, 107. Certain ones redeemed those about to die, and why and how, 97, 98. From the Gnostics, the offshoots of many heresies were born, 106. The Carpocratians call themselves Gnostics, 104. The Nicolaitans are a scion of the Gnostics, 188. Valentinus adapted the principles of the Gnostics to his own school, 52 and note, xx and following. That Valentinus had been imbued with Gnostic fables from the beginning at Alexandria is sufficiently probable, xiv. Certain disciples of Valentinus, having been admonished by other Gnostics, defected from their master, and why, xvii. The Gnostics oppose the Valentinians because of the emanation of Man and Church, 132. Between the Gnostics and the Valentinians there is no disagreement about the emanation of the first order of angels from the supreme Aeons, but only about the mode of emanation, xxxvi. By these, to which angels the fabrication of the world was ascribed, xxxix. ^C The Valentinians stole the second tetrad from the Gnostics, but as bad thieves, in this way, xxi. All Valentinians who arrogantly arrogate the name of Gnostics to themselves are chastised by Irenaeus, xcvi. Secundus the heretic, cutting the Gnostic octonad into two quaternions, namely the right and the left, light and darkness, traces the footsteps of the Pythagoreans, how, xxix. What is to be done to recall the Gnostics from error, 227. In defeating the Gnostics, by what method and order Irenaeus proceeded, xcvi, xcvii. Why he inscribed the title of "detection and overthrow," etc., to his work, xcvii, xcviii. What proves this to be genuine, xcviii. Why it was omitted by more recent writers, and who gave occasion for the emanation, ibid. At what time the five books were written, ibid. Dodwell, erring here, is refuted, ibid. and xcv. Grabius is likewise corrected, xcvii. Whether they were all written at one and the same time, ibid., xcix. When the first three books against the Gnostics were written by Irenaeus, lxxx. The title of the work shows how all the Gnostics were transfixed by Irenaeus through the side of the Valentinians, xcvi, xcvii. All Gnostics, with the Valentinians refuted, are refuted at the same time, 169 and following. Gnostics, disciples of Simon Magus, to be judged by a spiritual disciple, 271. The absurdity of the Gnostic system, 137. With the chief chapters of the Gnostic heresy overthrown, everything else falls, 144. The Gnostics fight among themselves, 47, 98. Lovers of novelties, 47, 106. They are far later than the bishops to whom the apostles delivered the Churches, 317. Worse than the heathens, and why, 126. Plato is more religious than they, in what, 224 and note. Epicureans and Cynics rather than Christians, 165. Ministers of the devil for the ruin of men, 228. Their simulation, guile, and pride, 203. Doctrine empty and dark, 221. Captious speeches, 209. Believing in vain promises, they delude themselves, 2. They do not offer pure sacrifice to God, and why, 231 and note. Gatica, what species of magic, according to the Platonists, lvii, lviii.

The Greeks received the foundations of their philosophy from the barbarians, xxi. From whom did the philosophy transmitted to the Greeks and Latins by the Chaldeans take its name, ibid. Which of the Greek philosophers first discoursed on divine and celestial things, ibid. Some of the Greeks, although they converted to Christ, yet still giving labor to surveying the degrees of the fabulous theogony of the heathens, perhaps these are those whom the Apostle intends in writing to Timothy, xx. Grace is handed down as greater and more abundant in the New Testament than in the Old, 240, 274, 279. Irenaeus recognized and approved the necessity of the medicinal grace of Christ, clix, 208. The Valentinians boasted that grace was given to and taken away from the Catholics, but was proper to themselves and never taken away, 31. Grace, the consort of Bythos according to the Valentinians, xvii. GREGORY of Nyssa, a champion of the real presence of the body and blood of Christ in the Eucharist and of transubstantiation, by the admission of Grabius himself, cxlix and following. Necessary consequences of this Grabian confession, cl and following. Of GREGORY of Tours: at his time Irenaeus was most celebrated for miracles, xciv. Gregory of Tours calls Irenaeus a martyr in explicit words, xc, xci. Dodwell, attempting to lower this authority, is refuted, xcii and following.

H Hemorrhaging sickness, a figure of the passion of Sophia, according to the Valentinians, 15, 144, 148. There is no affinity between the two, 149. Heresies, new and later than the apostles, 178, 179. The crime of heresy was punished more mildly in the first times of the Church, 179 note. How Polycarp abhorred every heresy, 340. Likewise the ancient Christians, 340 note. With the chief chapters of the Gnostic heresy overthrown, everything else falls, 144. The doctrine of the Valentinians is a compendium of all heresies, 227. Heretics, who is their father, 173. All are disciples of Simon Magus, 106. All indeed confess one God, but pervert it by an evil opinion, 98. They deprave the divine oracles, 2, 192, 198. How much the apostles and their disciples abhorred the custom of the heretics, 177. Heretics speak similar things to Catholics, but think different, 3. The various opinions of heretics, why, 196. Not so of the disciples of the apostles, 196. From the opinions of heretics fighting among themselves, the truth of the catholic faith is confirmed, 47. ^D One must not only respond to them but also argue against them, and why, 127. Not believing the truth, they lose the bread of the true life, 127. Their miracles are false and mere phantasms of the devil, 164 and following. Similar to the devil, they hide their lie with the help of Scripture, 318. They deceive the more simple by vain promises of knowledge, 2. They seduce the unskilled by depraved arts, 2. They are enemies of chastity, 30, note. How to be punished, 262. The more modest are to be admonished and confounded; the fierce and obstinate are to be shunned, 164. Their temerarious curiosity, justly punished by the demons of ignorance sent into them, 84. Why they fall into blindness and foolish talk, 157. They are blind and leaders of the blind, and therefore to be shunned, 82, 317. They are disciples not of the apostles, but of their own error, 196. Therefore their various opinions, 196. All heretics are far later than the bishops to whom the apostles handed down the Churches, in what sense, lx. The true Church is older than any heretical sects whatsoever, according to Irenaeus, cxxiv. Heretics cannot belong to the true Church, according to Irenaeus, cxvi and following. Away with that spurious notion of the Church devised by more recent Protestant ministers, ibid. and following.

INDEX**

Hebdomad, so-called, the Demiurge of the Valentinians, why 24. Hebrews spoiling the Egyptians, how they are excused, 267, 268. Hebrews' exodus from Egypt was a type of the Church’s exodus from the Gentiles, 267, 268. Hebrews, why the law was given to them, 247. Hebrew people, the servitude of the law was fittingly imposed upon them, 241, 245. Hebrews, the law was not given to them by another God, but by the same God, imposed upon them as they were prone to servitude, 245. Hebrews, Paul’s Epistle to the, where is it cited by Irenaeus? cv. Hebrew letters do not correspond with Greek numerals, 150. Some are written from right to left, others contrariwise, ibid. and note. The ancients called them sacerdotal, why, ibid. note. How they are arranged arithmetically, ibid. note. Hebrew language in the time of the apostles was vernacular in Judea, not that old language of the Old Testament, but Syro-Chaldaic, 174, note. Hedone, a Valentinian Aeon, wife of Autophues, offspring of Logos and Zoe, 6, xv. How the name of this Aeon was erased from the Scriptures by Valentinus, xxix. HELENA, companion of Simon Magus, who she was and what her nature, 99, LIV. What Simon related about her, ibid., LIV, seq. Hellenist Jews, how much they advanced in the Platonic genre of philosophizing, xxiv. HENOCH fulfilled a duty of legation to the angels, 246. What it was, and to which angels, ibid. note. What he foretold by the prophetic Spirit, according to Tertullian, 246, note. Whence the error was drawn, ibid. To what place he was translated with Elias, 246, note. The apocryphal book of Henoch afforded Irenaeus and Tertullian an occasion for error, 246, note. Henosis, wife of Ageratus, a Valentinian Aeon, offspring of Logos and Zoe, 6, xvii. HERACLEON, acquaintance of Valentinus, 262. He denies the eternity of the divine Word and that all things were created by him, ibid. seq. He corrupts the Gospel of John, 363. His age is better left in uncertainty than rashly determined, lii. Which books were written by Heracleon, lii, liii. What his dogmas were, ibid. He thinks the words, "No man hath seen God at any time," were spoken by John the Baptist, not the Evangelist, 363. He claims the duty of baptizing pertains only to the prophets, 364. He says John the Baptist answered ambiguously, ibid. He asserts the Architect of the world is inferior to Christ, and that his kingdom is temporary and small, ibid. and 373, 374. He twists many places of the Gospel of John to fit Gnostic inventions and explains them very poorly, 362 et seqq. He denies the soul is immortal, 375. He believes that certain angels descended to the daughters of men, 374. He thinks some men are of the same essence as the devil, 374, 375, and note LII. Heraclitean opinions, how they served Plato in constructing his system, xxiii. HERENNIUS, famous member of Ammonius’ school, ibid. HERMAS, the Pastor, how much it was valued for authority among the Greeks, cv. Cited by Irenaeus as a canonical book, 253 and note, cx. Why it was later expunged from the number of sacred books, ibid. Hermionensians, their Apollo, whence is it believed to have originated? xxx. HERMOGENES, disciple of Parmenides, one of those whom Plato heard in Athens, xxii. HEROD named a fox by the Lord, why and in what sense, 288. Heroes were subjected to mundane angels, according to the Platonists, xli. Heroes and demons, why a twofold genus was distinguished by philosophers, sacrifices being offered to both according to Iamblichus, yet for a different end, xliv. The souls of heroes or illustrious men must be referred to the order of demons; this was an opinion introduced by Plato or confirmed by him, having been recently born; hence the throng of demons was amplified, xliv. HESIOD the poet was inspired by the Valentinian Mother, 148. The Valentinians took the form of the Pleroma from him, ibid. Hesiod’s Pandora is the Savior of the Valentinians, 134, 146. Hexonia, the structure of Horos, 13 and note. HIEROCLES drew the Platonic philosophy, purified again by Ammonius, from the mouth of that famous man, xxii. HIERONYMUS (St.). In what year he wrote the Catalog of Illustrious Men, xcii. Hieronymus, in defending the study of philosophy, why he seeks an argument from Irenaeus, lxxviii. He calls Irenaeus a martyr in explicit words, xc, xci. His authority, which Dodwell attempts to shake, is defended, xcii. Hierophants, Pythagoras was a hearer of the Phoenician, xxii. Hierophants and Egyptian idiom, the wisdom of the Egyptians was entrusted to them before Ptolemy; at his command and through his care, it was translated into Greek together with the sacred books of the Jews, why, xxiii. Jerusalem, temporal, like the law, had to have the same lot, 231 and note. How Irenaeus proves that the earthly Jerusalem must be rebuilt after the resurrection and that the just will reign in it, 355 et seqq. From the Jerusalem Church, all the Church, 195. Jerusalem, the name of the mother Achamoth, 23.

Holocausts, empty ones, God did not demand of the Jews, but rather, why, justice, faith, and obedience for the sake of their salvation, 249. HIPPOLYTUS, bishop and martyr, disciple of Irenaeus, conspicuous for his learning, lxxxiv. HOMER, the prophet of the Valentinians, how, 271. Inspired by the Valentinian Mother, 148. His opinion on the origin of the gods, 133. Homeric cento, 46. For what purpose it was compiled by Irenaeus, 45, 46. The weakness of Homer’s Jupiter, 57. Man, a Valentinian Aeon, a joint from Logos and Zoe, 6. He was an angel, what was his office and, as it were, prefecture, xxxix. How Valentinus, abusing the Scriptures, fabricated that Man and the Church flowed from the Word and Life, xxix. Man with the Church is the head of the dodecad, xvii, xviii. Why the Valentinians evil-mindedly stole the emissions of Man and the Church from the Gnostics, 132. They are impugned by the Gnostics on account of that emission, ibid. The Colarbasians place Man and the Church before the Word and Life, 58 and note. The emissions of Man and the Church fabricated by the Valentinians are refuted, 132. The Valentinians err in deriving the Word from Man, ibid. Why a long series of Aeons was subjected to Man and the Word by the Valentinians, xxxi. Man made by angels, from Saturninus; how, 100, lv, seq. What is his lot after death, ib. Men, some by nature good, others by nature evil, from the same, 101. Formation of man, what it was according to the Ophites and Sethians, 110. How it happened according to the Valentinians, 27. To reduce it to Platonic tenets, xliv. Man is of a triple part according to the Valentinians, 27, lvi. His various lot, ibid., 159, 166. Three genera of men, from the same, 55. Their various lot, ibid. By what places of Scripture it is signified, according to them, 38, seq. Spiritual man of the Valentinians, who he is, 27. Secretly deposited into the Demiurge, and through him deposited into the human soul, 27, 28. Man is psychic, or animal, according to the likeness; hylic, or material, created according to the image of God, according to the Valentinians, 27. Man is choic, or material, or the flesh of man necessarily perishes, nor can it receive salvation, 28, 29. The formation of the choic man from slime first, then from flesh, is acknowledged by all philosophers; to derive it from Genesis, xliv. They supposed, with the Sadducees and not a few other Gentile philosophers, that the hylic man perishes completely, xlv. Men, how they are immortal, according to Valentinus, 353. To be feared by the demiurgic angels, according to the same, 352, 353. Man, created to the image of the supernal Virtue and the triacontad, according to the Marcosians, how, 87. On the day he was formed, according to them, 88. Certain men of the same essence as the devil, according to Heracleon, 374, 375. The perfect man, who he is and by whom emitted, according to the Barbeliotes, 108. The heretics, saying that eternal life can be received only by the inner man, not by the soul nor the body, are refuted, 316 et seqq. God did not create man as if He were needy; why then, 243. That man acts is his own property; but to make is the property of God’s kindness, 286. From the creation of man and his obsequies nothing returns to God; the whole benefit accrues to man, 243. The hands of God, the Son and the Holy Spirit, perfected the living man, by whom Adam was fashioned, 293 and note. Man is a receptacle of the wisdom and virtue of God, 214. In the creation of man, the wisdom of God shines forth most, but His power shines forth in his resurrection, 285, 296. Man is living, the glory of God, 255. All things were created for the sake of man, 327. That man was not created perfect by God, and that something was left out in his creation, and that he was filled by the Word—Irenaeus is said to have stated this. The calumny of the Centuriators, clvii. It is refuted, ibid. et seq. Man is like unto God, according to which, 231 and note, xlix, seq. Man and the angels were not created in the manner of irrational beasts, but were made free and gifted with the faculty of choosing, 281 seqq. The faculty of discerning good from evil, and of choosing one over the other, was imparted to man and is necessary; why, 283, clvii seqq. He was permitted by God to have a versatile will of indifference, which he could abuse, clvii seq., 282 seq. He was made free and holds the lot of his own power in his hands, 282. He is inexcusable if he obtains an unhappy lot, 282, 281 seq., 286. He is free and possesses his own power not only in deeds, but also in faith, 281. The free man was made to the likeness of God, 282. The exhortations of the prophets, as well as the precepts and counsels of Christ, show that man is free and has his own power, 282 et seqq. Men are good or evil not by nature but by choice; otherwise they would be neither praiseworthy nor blameworthy, 281, 282. Man is imperfect by the very fact that he was created, 284 and note, 285. Why did the omnipotent God not create man perfect, but rather the weakness of man himself, 283, 284 and note. Why certain ones of men and angels fell away from God, and certain ones persisted in subjection; the question is to be left to God, 158 seq. Every man was struck in Adam, 334. He is subject to miseries on account of transgression, 221, 311. On account of sin,

he is subject to human powers, 321. From the fall of man, it is evident how merciful and patient God is, 213, 214, 283. How man is tutored through his apostasy, 283. Man had to experience his own infirmity so that he might gather from it the virtue of God, 293. Why does God, being in need of nothing, require service from man? 213. Why did God teach men through the Word to know God? 252. How great is God’s benevolence toward man in the granting of the law, 217. How man in Abraham learned to follow the Word of God, 233. The Word has provided usefulness at every time to men subject to Him, by proposing a law congruent and suitable to individuals, 214. Man received the Decalogue from God for his own utility and salvation alone, 247. The life of man is charity, 217. Man was shown to be guilty through the old law, but not liberated, 211. Why various precepts of each law were handed down to men, 258.

Salvation was provided to men by God in the Word through whom all things were made, 188, 319. On account of the salvation of men, the Word of God was accustomed from the beginning to ascend and descend, 241. The Word was made a dispenser of paternal grace for the utility of men, 255. How God, who is invisible and incomprehensible, renders Himself visible and comprehensible to men, 254. The mixing of man and God was made through the incarnation according to the good pleasure of the Father, 211, 254. It was necessary for sinful man to be liberated only by the Savior who became man, 211, 218. Man would not have received immortality had not the Word been incarnate, 212. Christ came for the sake of all men, both those who had believed in Him from the beginning and those who were to believe later, 259. The Word was made man, so that man might be joined to God, 231. The Son of God was made the son of man, so that man might become a son of God, 185 seq., 212. What Christ has bestowed upon men through adoption, 247. Every man is the body of Christ, 213. Christ has recapitulated all men in Himself through the incarnation, 219. All men are justified not from themselves, but through the coming of Christ, 264. How the solution of man was made the binding of the devil, 319. The remedy for man’s gluttony in paradise was the fasting of Christ, 318. The devil himself, having been conquered by man, was made subject to man, 322. Man ought to prove himself humble on account of the benefits of redemption received, 213, 214. Man, as a creature, is a receptacle of the goodness of God and an instrument of His glorification, 240. If ungrateful, a receptacle of just judgment, ibid. Man does not have from himself a source whence he might be saved, 214. Men were made immortal through the vision of God, 254. Man is not able to attain to the nature and immensity of God, 252. It was fitting that man should grow and be perfected by degrees, 240 seqq. All things were ordained by God for the perfection of man, 283.

How necessary the Holy Spirit is to man, 208. The Spirit of the Father was poured out by Christ for the union of man with God, 292. Man receives the image of the Father and the Son through the Holy Spirit, 208. He is saved through the name of Christ and the Holy Spirit, 303. By assuming the Spirit of God, he will find the life lost through sin, 306. What constitutes a spiritual and perfect man, 299, 300 et not. A truly spiritual and perfect man is he who was made according to the image and likeness of God, 299. Perfect man consists of three parts: flesh, soul, and Holy Spirit; how, 299, 300 et not. seqq. In what sense Irenaeus said that the Holy Spirit is required for the perfection of man, CLX, seq. Who is an imperfect and animal man, 299 et not. The breath of life makes man animal, but the life-giving Spirit of God makes him spiritual, 306. In what sense the Apostle said that the old man must be stripped off and the new one put on, 307. Carnal men are those of whom the Apostle says: Flesh and blood shall not possess the kingdom of God, 305, 307. All men are sons of God by the condition of nature, but not all by faith and obedience, 288. Faith imparts life to men, just as the soul does to the body, 223 et not. Man does not cease to be enriched by God, 240. The glory of man is God, 214. The glory of man is to serve God, 214. By what things man perishes and by what things he is saved, from the Apostle, 303. The death of man is not to obey God; but to obey, that is his life; the difference of both is placed by God in his free power, 245, 283. What is the devil’s purpose in wishing to destroy men, 228. Why man is to be justly condemned in the final judgment, 232. Eternal fire was not prepared primarily for man, 221. The life of man is the vision of God, 255. How man will see God with his eyes and hear His voice, 255. Man does not see God by his own power, 251.

Of honor which quickly passes away, there is no grace, 123. Who is Horos? 9, 209. By whom and how brought forth, 10. His surnames, 16. His double operation, 16, 17. A virtue subsisting by itself, and a true person, according to the Valentinians, XXXVII. E-mitted by the Monogenes, according to some Valentinians; by the Propatōr, according to others, 129. Called Horothetes, 10 et not. Whence and why, XXX. Also called Sōtēr, 129. He ought to be counted in the number of the Aeons, 129. Horos assists Sophia when she is in danger, 9, 10. He stabilizes her, and restores her by a conjunction, ^A ibid. He removes the Enthymesis from her, and separates her from the Pleroma, 9, 10. Invoking Iao, he restrains Achamoth, 19. What the intent of the mind was in calling Horos an Aeon, for the Valentinians, the Cross and the Redeemer, and for those feigning that he offered aid to the laboring Sophia, XXX. That the Valentinians drew Horos from Egyptian fountains, whence it is had, XXX. Two Hori fabricated by Valentinus, 53.

All moist substance arose from the tears of Achamoth, according to the Valentinians, 19.

Hydroparastatae or Aquarii, disciples of Tatian, LXXI.

HYGINUS, the eighth bishop of Rome from the apostles, 103 et not., 176. That Valentinus came to Rome under Hyginus, grew under Pius, but deferred his time until Anicetus, is the opinion of Irenaeus and Eusebius, XIV.

What is the destiny of the name Hylic, according to the Valentinians, XLV. Their opinion, and the common opinion in this matter with the Sadducees and not a few other philosopher sects, ibid.

Hyperbata in the Epistles of the apostle Paul; why they are frequent, 182.

Hystera, what it is according to the Cainites, 112.

I

Ideas of the divine mind, ^B their fountains and intellectual sources according to the Chaldaeans, in what sense they are called so, and how they are distinct from God, XXXIX. Divine Ideas, [Greek text: αἱ ἰδέαι], why they are so called by the Platonists, XL. The Idea of Plato is the images of the Valentinians themselves, 133. In the Platonic ideas, the dogmas of the Gnostics and Valentinians shine forth, according to Tertullian, XLIII.

IGNATIUS (S.). By him the Gnostics are often censured, LXXII. Dallaeus, together with Blondell, ill-argues that the epistles of Ignatius are a most troublesome ^C supposition, XIII. Whether Valentinus was posterior to Ignatius, XIII, XIV, XVI. According to the testimony of Ignatius, suffering is necessary for the just, 327 et not.

Fire lurking in the world will consume all matter, and it itself is also destined to be consumed; when, according to the Valentinians, 32, 160. Death-dealing fire inherent in all elements, according to the Valentinians, 26, 160. Eternal fire is prepared especially for the devil and his angels, 221. Prepared from the beginning for sinners, 158.

Ignorance hidden in the perturbations of Achamoth, 19, 27. It is the cause of the fabrication of the world, according to the Gnostics, 224. Ignorance and corruption, the principle of matter, according to the Valentinians, 145. Both are the cause of all evils, according to the same, 110. Ignorance, the hunger and root of evils, but even this itself, by the Valentinians, once their hypothesis was posited, was truly cast back upon God, XIII.

Ignorance and corruption could not arise in the Pleroma, 120, 121, 140. Whether the whole Pleroma is subject to ignorance, or all the Aeons are immune to it, 138 seqq. That the Word of God was subject to ignorance is most absurd, 139 seqq. Ignorance and passion could not exist in Sophia of God, 159. To call God the creator of the world the fruit of ignorance is the greatest blasphemy, 157. Ignorance and corruption cannot be the cause of the world, 119.

Image. What the Valentinians said about the image of heavenly things expressed ^D in created things, they had borrowed from Democritus and Plato, 133. The Image of Nous cannot be the Demiurge, 123 seq. Created things are not the Image of the Aeons, 122 seq. Nor of Achamoth, or of the angels of the Pleroma, 124. That Irenaeus said that man was not created in the image of God is a calumny of the Centuriators, CLIX. The Image of God was first inscribed upon man, then restored by the Word, according to Irenaeus, CIX. Irenaeus distinguishes between the image and the likeness of God in man, CLX, 299 et not. What the ratio of each is, according to the same, ibid. seqq.

The immense principle of all things, according to Anaximander, 135.

Immense God, containing all things, created all things, 253. Man is not able to attain to the immensity and nature of God, 252. He is incomprehensible, ibid.

The immortality of the soul is denied by Heracleon, 373. Irenaeus teaches that immortality is the natural endowment of all spirits, CIII seq. The impious commentaries of Dodwell on this matter are refuted, ibid. et seq. How the immortality of souls and spirits is by the grace of God, 169 et not. The Holy Spirit is the pledge of immortality and incorruption in this life, 301. The friendship of God bestows immortality, 243.

Who is an imperfect man, according to Irenaeus, 299. Whoever does not believe in God, nor wishes to obey His will, is the cause of his own imperfection, 286.

Salvation was bestowed by Jesus upon all the impious, according to Marcion, 106. Why God justly dismisses the power and malice of the impious, 250. How He does not work evil, ibid. How the impious will rise again, 168.

The Ebionites, rejecting the incarnation of the Son of God from the Virgin Mary, acting through the Holy Spirit, remain in the damnation of the old Adam, 293. With what blasphemies the mysteries of the incarnation are [alt-version omitted]

denied, and how they still remain under the old damnation, 211. All the doctrine of heretics perishes once the faith of the incarnation is set aside, 292. Abraham learned of the incarnation of the Son of God from the Word, 239. The time of the incarnation of the Son of God was most clearly presignified by Moses, 259. The type of the incarnation of Christ is the rod of Moses, 217. God and Father of all wrought the incarnation of His own Son and showed forth a new generation, 295. The necessity and convenience of the incarnation, 211, 212, 218, 292. What are the effects of the incarnation, 206, 212, 214, 219, 222, 251, 255, 299, 313. Through the incarnation we are taught to worship the same God, but in a new way, 186. Why unbelievers after the coming of Christ are subject to more severe treatment than before, 279. Why man was permitted to have an indifferent flexibility of will, of which he might make ill use, CLVII seqq. The indifference of the will toward either side, and the power of choosing, defended by Irenæus against the Gnostics, CLVI seqq. What wailing infants signify, according to Mark, 73. ^A Underworld (inferi). Why it is that when Christ descended to the underworld and remitted the sins of the pious faithful, the same were not to be imputed to them, 264. Disciples dead in the underworld, awakened by the passion of Christ, 259. How unbelievers are of profit to the just for salvation, 327. It is necessary to admit either infinite gods, or else one alone who has made all things from Himself, 124. Those who cast back human weakness upon God contradict reason, 285. The imperfection of man argues human weakness, not the impotence of God, 283, 284 and note. Why man had to experience his own weakness, 295. On account of the weakness of man, the perfect Word through the incarnation was made an infant with man, 281. The Word of God taught us by word and example that enemies are to be loved, 210. To love enemies is the perfection of the law, 243. God, being the same Father, just, remunerator, and judge, cannot bear injustice, 280. Innocents killed for the sake of Christ are martyrs, 205. The disobedience of Eve became the cause of death for the human race, 220 and note. The fruits of disobedience are languor and disease, 311. The inquiry of God the Father could not have caused the perturbation of the Æon, 141, 142. Institorium, what it is, 203, note. Intellect. By writing that the world was composed from intellect and necessity, or from an erratic cause, what was Plato’s mental intent, XLI. Interpreter. From the LXX Interpreters not only the Pentateuch, but all canonical Scriptures of the Jews were turned into Greek, according to Irenæus, CX, 70. The version of the Interpreters, how venerable it seemed to Irenæus, CIX, CXI. Why, CX. What he judged concerning the same Interpreters, as also concerning the manner in which the version was prepared by them, ibid., 70. Irenæus usually follows the version of the Interpreters in citing Old Testament passages, CXI. Why, however, he seems occasionally to depart from it, ibid. By the invocation of God men were preserved and liberated from demons before the coming of Christ, 122. The invocation of God upon bread and wine in the eucharist is a most certain argument of their transmutation into the body and blood of Christ, CX seqq. IRENEUS (IRENÆUS). What the name signifies in Latin, LXXXVI. The fatherland of Irenæus, his race, LXXVII. In what year he was brought into the light, ibid. In what year of his age he heard Polycarp, ibid. Dodwell is corrected here, ibid. In what year he was crowned with martyrdom, ibid. A hearer of Polycarp from his tender years, he kept firmly impressed upon his mind what he had seen and heard, not indeed consigning it to paper, but to his heart, 340, LXXVI. By whom and where he was ordained deacon, ibid. How much time he spent in the East, and what he did there, is uncertain, ibid. How dear the memory of Polycarp was to Irenæus, LXXVII. He did not neglect humanistic studies; why, ibid. Irenæus was instructed by the disciples of John, and other seniors, disciples of the apostles and apostolic men, ibid. He was not a disciple of the apostle John, LXXVI, LXXVII. Why then is he recorded by the ancients among the witnesses of apostolic doctrine, ibid. He was instructed by Papias, a disciple of John, ibid. Florinus was seen by Irenæus while he was still a boy, living splendidly in the imperial court, 339. What things commend the piety of Irenæus, LXXIX. His humility and modesty, 3, 4, LXXVII. Who are they who complain of his style as being a little too humble, ibid. His zeal and charity, 138. A pious prayer for his readers, exhibiting the purity of his faith, 181. Having set out for Gaul, he came to Lugdunum; but at what time, by whom, and on what occasion he was sent, is uncertain, LXXVII, LXXIX. By whom he was ordained presbyter, ibid. In what sense he is called a presbyter of the Church of Lugdunum by Eusebius, LXXIX. Irenæus is not the bishop of the Church of Thyatira mentioned in the Apocalypse, ibid. How excellently he conducted himself in the office of presbyter, ibid. Most numerous things commend his most ardent desire to defend the Christian law, ibid. By whom he was ordained bishop, LXXX, LXXXI. ^B Besides Irenæus, there was hardly another who at that time ruled the Churches of Gaul by episcopal right, LXXI et seqq. Irenæus having succeeded Pothinus, ^C why the legation to Pope Eleutherus was entrusted to him above others, LXXXI. The end of the legation was twofold, LXXXII. The epistle handed to Irenæus by the martyrs of Lugdunum and the clergy, to be carried to Pope Eleutherus, LXXIX, LXXX. Was the legation completed by him, LXXX et seqq. How studious he was of protecting and fostering peace in the Church, LXXXIV, LXXXV, LXXXVI, LXXXVII, LXXXIX, XC. The rashness of a certain Roman presbyter named Blastus was restrained by Irenæus, LXXXVI. He writes to Victor and stoutly rebukes his overly fervent heat against the Asiatics, LXXXVI, LXXXVII. Many other epistles were also written by him to various bishops on the same matter, LXXXVI. Irenæus as the sequestrator and conciliator of peace, when a controversy had arisen between Victor and the Orientals, was composed, XC. Irenæus having returned to Rome, he amply repaired the immense devastation brought upon the Church of Lugdunum by the heathens, LXXXIV. How great was the zeal of Irenæus among his own for promoting the Christian religion, LXXXIV. He gave more proofs of his zeal in Gaul, LXXXIV. Was the legation to the Churches of Asia and Phrygia entrusted to Irenæus, LXXX, LXXXI. Many things were committed to writing by Irenæus: what was his first fetus, XCV. Why he wrote against the Gnostics, a twofold cause, ibid. Through whose friends' entreaties, XCV. The arduous work, already attempted less successfully by many, was undertaken by Irenæus; with what success he brought it to the end, 227, XCV, XCVI. The procurement of refuting the Valentinians was entrusted to Irenæus, 138. The counsel and scope of Irenæus in refuting the Valentinians, 3, XCVIII seqq. He proposes to himself the task of revealing the opinions of the Gnostics, which fight against each other, 47. He sets out to reveal the portentous mysteries of the Valentinians, to what end, 3. He was dwelling among the Celts at that time, 4. The diligence and sagacity of Irenæus, XCV. His knowledge of the sacred Scriptures, and acquaintance with venerable tradition, XCVI. Why he is sometimes obscure in his books, ibid. With what method and order he proceeded in refuting heretics, ibid., XCVII. Why he inscribed the title of Detection and Eversion of the falsely-named knowledge to his work, XCVI, XCVII. What things demonstrate this authorship, XCVI. Why he was omitted by more recent thinkers, and who gave occasion for the omission, ibid. At what time the five books were written, ibid. Dodwell is refuted here, ibid., XCVIII. Grabius is likewise corrected, XCVII. Whether all were written at one and the same time, ibid., XCIX. He sends his books to a friend, that he might supply him with arguments against the Valentinians, 3, 4. His charity toward the Gnostics, 224. What things prove that Irenæus was a martyr, XC. Dodwell’s contrary arguments are refuted, XC et seqq. Irenæus has been held as a martyr throughout the whole world since the fifth century, XC et seqq. In which month do the Latins and Greeks celebrate the solemn day of his memory, XCIV. Most celebrated for miracles in the age of Gregory of Tours, XCIV. His sepulcher was foully violated by the Calvinists, in what year, XCIV. How the skull of his head alone was snatched away, and where it is preserved, XCIV. In what year and in what persecution he was crowned with martyrdom, XC, XCI. The sincere Acts of his passion long ago lost, ibid. That Irenæus was included among the martyrs of Lugdunum by Gregory of Tours is a vain invention of Dodwell, XC; it is refuted, ibid., XCIV. Who were the disciples of Irenæus, LXXXIV. How well he merited of the whole Church by words, writings, and examples, ibid. Irenæus, having been vexed by certain ones, is vindicated, CVI, CVII. What things demonstrate that the five books of Irenæus were written in the Greek idiom, XCIX et seqq. The Greek text has almost entirely perished, C. The author of its Latin interpretation is unskilled, hitherto unknown, CI. That ancient [version] was published while Irenæus himself was, if not surviving, at least recently taken away, CI. Tertullian himself had it before his eyes, C, CII. Cyprian likewise read it, but it was already corrupted, CII. Augustine also read it, CII. Why so few among the Latins subsequently cited Irenæus, CII. Why there is such a scarcity of his Latin copies since the seventh century, why also so very few sound and not mutilated copies have reached us, ibid. Grabius contends that the fifth book is still in great part mutilated, ibid. et CIII. But in vain, ibid. What was common to both the Latin and Greek text, ibid. Who were the first to divide the fifth book of the Latin version into chapters, CIV. That Irenæus did not even think of dividing the text into certain chapters, nor even the ancient interpreter, is demonstrated, CIII, CIV. It was lacerated rather than divided subsequently, CIV. Further, even more inept arguments, CIV. What opuscula were certainly written by Irenæus, CIV et seqq. What ones are doubtful, CV, CVI. He wrote the book *On the Ogdoad*, 339. The book *On the Pascha*, 312. The epistle *On Schism* inscribed by Irenæus, on what occasion it was written ^D

^A, 334. The epistle *On Knowledge* to the brothers in Rome, 335. The epistle *On the Hebdomad*, 336. The epistle *On the Aeons*, 337. The epistle *On the God who made all things*, 339. The treatise *Against the Greeks* and *On Knowledge*, 340. The book *On the Apostolic Preaching*, 341. When he was born, X; when he flourished, ibid.; when he died, XI. Whether he was a martyr, ibid. How much the Catholic faith can be helped ^B, CVII et seqq.

ISAAC, his sacrifice a type of the sacrifice of the Son of God, 233. From the blessing of Isaac, which he bestowed upon his son Jacob, Irenæus endeavors to prove the earthly kingdom of the righteous with Christ after the resurrection, 332.

ISAIAH, when he prophesied, 215. The passage of Isaiah, VII, 14, is defended against the corrupt interpretation of Theodotion, Aquila, the Ebionites, and the Jews, 215 seqq.

ISIDORUS, son of Basilides, 351. His moral doctrine, ibid. and 352. Author of the *Moralia* and *Expositions of the Prophet Parchor*, of which two fragments survive, 351. Author of the book *On the Adnate Soul*, of which a fragment survives, 351. Who this Isidorus was in the writings of *Paræneses*, and that he was the author of the error of Epiphanius, according to Epiphanius, XLVIII.

God commanded sacrifices to be offered to the Israelites, why, 251. All sacrifices among the Israelites were given by one and the same God as types, 252. The Israelites were justly condemned for disobedience, why, 245. The transgressions of the Israelites were described for our correction, 264. The interpreter of Irenæus not infrequently follows the Italic version, CXI.

JACOB, a type of Christ and the Church, 258. The prudent economy of Jacob regarding the observation of legal rites, according to Irenæus, 200 and note. He was most observant of Jewish rites, ibid. Whether Irenæus attributed to him the primacy among the apostles, ibid. Whether the epistle of James was known to Irenæus, 216 note.

JALDABAOTH, who he is, 109 et seqq. The fable of Jaldabaoth, LXXV. Whence derived from the Ophites, ibid.

JAMBLICHUS ^C drew the Platonic philosophy, purged by him, from the mouth of the famous Ammonius, XXIII.

JAO, the name, whence it took its origin, according to the Valentinians, 19. JAOTH, what it signifies, according to Irenæus, 170 note.

THE FAST of Christ, a remedy for the gluttony of man in paradise, 290. The fast of Irenæus, which is difficult, is elucidated, LXXXVII et seqq. What was the form of the fast long ago in custom for the whole Church and all peoples, LXXXIX. The form of the Lenten fast is manifold, and which part held the force of law, and which only of counsel, LXXXIX. The fast of superposition, as they call it, was indeed observed by many pious people long ago, but sanctioned by no ecclesiastical law, LXXXVIII. Concerning the fast itself before Pascha, or the number of fasts, there was no controversy among the Orientals and Westerns in the age of Irenæus, LXXXVII. Concerning these, therefore, ibid. and seqq. 310 seq. The form of fasts was not accurately retained by some from the earliest times of the Church, 340. The diversity of fasts commended the agreement of faith in the earliest times of the Church, 340, 341.

JESUS of Nave (Joshua) succeeding Moses, a figure of the subsistent Word succeeding the law, 345.

JESUS, according to the Hebrews, is of two and a half letters, 149 and note 150. It signifies the Lord who contains heaven and earth, 149 and note 150. He embraces heaven and earth; in what manner, ibid. Since it is Hebrew, it cannot be transferred to the Greek number, ibid. The fullness of the Ogdoad, from the heretics, ibid. The illustrious Ogdoad, 71. Jesus was not crucified, but Simon of Cyrene in his stead, according to Basilides, 101. He is the son of Joseph and Mary, similar in nature to other men, only more excellent in works, according to Carpocrates and Cerinthus, 103, 105. He is the son of the maker of the world, according to the Nicolaitans, 188. Of what character he is and why he came into this world, according to Marcion, 106. Jesus bestows salvation upon all the impious, but denies it to the just, according to the same, ibid. Jesus, Christ, the Only-Begotten and Saviour, are four distinct [entities] according to the Gnostics, 189, 207. Dividing Christ who is impassible from Jesus who is passible, the Gnostics are ignorant of the first-born of the dead, 229. Some Gnostics lied that Jesus was the son, but Christ the father, 204. Some Gnostics understood that Jesus had descended into the Son of the Demiurge incarnate, 189. Gnostics said that Jesus had taken an animal body from the Demiurge, 186, note. Some Gnostics understood that Jesus alone, not Christ, was born of Joseph and Mary, and that Christ had descended into him, 189. Some Gnostics asserted that Jesus alone was incarnate, and suffered, having passed through Mary as water through a pipe, ibid. Gnostics lied that the Saviour had descended into ^D Jesus after thirty years, 186 and note 189. Whence Jesus arose, according to Valentinus, 53. Jesus of the Valentinians is called Everything, or *Omnis*, or *Totum*, 13, 16, 146 seq. He is produced from the gathering of all the Aeons, 12, 14. Angelic satellites were given to him, ibid. What are the blasphemies of the Valentinians against Jesus Christ, 227. Foreseen as deceivers by the apostles, ibid. and 228. Jesus, as chosen by the Word according to the Valentinians, was like an interpreter of the divine mind, but brought to light by Anthropos as the leader of the church, XXXIII. How Jesus acquired divinity for himself, according to Valentinus, 353. His body is incorruptible, ibid. At whose instigation he uttered prophecies, according to the Valentinians, 54. He is divided from Christ, 227. Distinct from Christ and the Saviour, he suffered, the Saviour returning into the Pleroma who had carried Christ, 204. They blathered that he passed through Mary and that the Saviour descended into him, ibid. Jesus Christ, who he is according to the Ophites and Sethians, 111. Jesus, indeed born of a virgin, but a pure man, according to the same, 111. Known to his own disciples, ibid. et seq. Why and how he was crucified and rose, 112. What manner of name is Jesus, according to Marcus Magus, 75, 76. An illustrious name, why, 69 seqq., 149. The birth of Jesus, according to Marcus Magus, 75 seqq. How he was generated, according to the Marcosians, XXXIX. Produced by the second quaternion, he passes through the womb of Mary, according to Marcus Magus, 77. The Saviour descends into him at the time of baptism like a dove, ibid. Impious inventions of the Marcosians regarding Jesus Christ learning his letters, 91 and note.

The soul of Jesus Christ not excelling others, an insane dogma, 165 seq. It is effectively proven that Christ did not fly back from Jesus in the passion, 210. Jesus Christ born of Mary is the one Son of God and man, 118, 181, 184, 196, 204, 205, 212, 288. Why the apostles so easily persuaded that the crucified Jesus is Christ, the Son of God foretold by the Scriptures, 260.

JOHN the apostle remains at Ephesus until the times of Trajan, 148, 178. A familiar intimacy existed between John and the others who had seen the Lord, and Polycarp, LXXVIII. Why, therefore, is he cited by the ancients among the witnesses of apostolic doctrine, ibid. John the apostle fled from Cerinthus when he saw him bathing, 177, LXIV. His Gospel was written against the errors of the Nicolaitans and Cerinthians, 188. Where, 174. Corrupted by Heracleon, 363. Many of its passages were distorted and very badly explained by the same person for Gnostic inventions, 362 et seqq. Admitted by the Montanists, but curtailed by some, 192 note. What the doctrine of John concerning Christ Jesus was, 204. He acknowledges Christ Jesus as the Word of God, 44. He preaches one God and one Only-Begotten Christ Jesus the true Son of God, 43, 44. At what time he wrote the Apocalypse, 330.

JOANNES SCORY, a feigned bishop, by whom Matthew Parker was ordained, CXVII.

JOANNES DAMASCENUS, a champion of the real presence of Christ's body and blood in the eucharist and of transubstantiation, by the admission of Grabe himself, CXLIX seq. The necessary consequences of this Grabean confession, CL seq.

The figure of John the Baptist as a boy leading Samson by the hand, others simply as a prophet, 189. John the Baptist gave knowledge of salvation, 186. Why he used words inspiring fear in his preaching, 347. The law ceased in him, 231.

The sign of the prophet JONAH given to the Ninevites, that they might be converted and do penance, 213. The history of the prophet Jonah represents the economy of our redemption; the possibility of rising is demonstrated, 298, 299.

JOSEPH. Christ is prefigured in Joseph, 345. Those who say Christ was generated from Joseph are refuted, 316 et seq. Those who say Christ was generated from Joseph abdicate from the kingdom, 218. Christ is the son not of Joseph, but of God, 215, 217, 218. Josephus testifies that he saw the salt statue of Lot's wife, 369, note.

JOSHUA, succeeding Moses, a figure of the subsistent Word succeeding the law, how, 343. The face of Joshua clarified by the laying on of the hands of Moses, though not with equal clarity, 345; a figure of the body, 345.

The weakness of Homeric Jupiter, 57.

JUDE the apostle often attacks the Gnostics, LXXIII.

JUDAEA, rebellious after the war was finished under Hadrian, did it blaze up again under Antoninus Pius, XV.

The God of the Jews, the prince of the lower angels, according to Basilides, 101. An angel according to Saturninus, 101. Heretics wished the Lord and creator God of the Jews to be distinct from the highest God, 231 and note.

The God of the Jews and the Gentiles is one and the same, knowing what is hidden, 258. God led the Jewish people, prone to idolatry, through types to the truth, 244. Observation of the law was granted by God to the Jews, not for its own sake, but for their sake, 217. Why legal rites were granted by God to the Jewish people, 245. Sacrifices empty of merit were granted by God to the infirmity of the Jews, by which the new testament might be signified, 248. God wished the same to be abolished, ibid. Why Jewish sacrifices were imperfect, 245 note. The Jews were not led out of Egypt by God for the purpose of offering sacrifices to him; why, then, 218. Certain things were imposed upon the Jewish people by Moses on account of the stubbornness of their neck, 218. Gentiles were substituted for the Jews on account of contempt

^A of Christ and the prophets; the parable of the vine-dressers demonstrates this well, 278. Christ was destined to be killed by the Jews and received by the Gentiles, 27. The ignorance of the Jewish people manifested through Christ, 213. The Jews, thinking that the Father could be known by Himself without the Son, also fell away from God, 236. The conversion of the Jews is easier than that of the Gentiles, why, 260. For what reason legal observances were permitted to the Jews by the apostles by way of accommodation, 200 and note. The Gospel of Matthew was written to the Jews, 347. The Jews, a slippery race, why, 302. What the errors of the Jews are, and that they are to be judged by the spiritual disciple, 270. If they had known that we were going to use the Scriptures at some time, they surely would have burned them, 215. Why Christ is still an enigma to the Jews, 262. In what sense the law is like a fable when it is read, ibid. Through the perversity of the Jews we received salvation, just as the Israelites received it through the blindness of the Egyptians, 266. Precepts of natural law are common to Jews and Christians; what, therefore, do the latter have over the former, 243. The Jews do not offer a pure oblation, 251 note. The language proper to the Jews in the times of Christ was Syro-Chaldaic, 174, note, 185, note. The Jews obeyed the Macedonians in the time of Ptolemy, son of Lagus, 213. Although the Jews were already feeding their minds on fables at the time of Christ, the Sephiric chimeras and the kabbalistic world, etc., had not yet been born among them, xx. From the Jews, Plato received a supply of divine knowledge not to be rejected, xxii. Sublimer theology was drawn from the books of the Jews and Christians by the famous Ammonius, and how much splendor it added to the new Platonic school, xxii, xxiv. How the Platonists later returned what they had received from the Jews with interest, xxiv. Many arguments suggest that the Jews living in Palestine in the age of Philo were not moderately learned in Platonic doctrine, though inferior to the Hellenists in this matter, xxiv. Very many Jews lived in Egypt, and especially in Alexandria, in the times of Valentinus, xiii. ^B Jews turning their minds toward the purified Platonic philosophy made much progress in it, though not without great detriment to their religion, xxiv. It is probable, according to Buddæus, that Valentinus was imbued with the philosophy of the Jews, xi. Judas the traitor honored by Cerinthus, according to Philastrius, lxv. The apostasy of Judas, a figure of the passion of Sophia, according to the Valentinians, 115, 144. That the apostasy of the traitor Judas cannot be a type of the passion of the twelfth Aeon, or Sophia, 144 seqq. Nor of her Enthymesis, 145. Truth was known to the traitor Judas more than to all others, according to the Cainites, 112. Hence he betrayed Christ, ibid. To him they attribute a Gospel, ibid. Judgment. Irenaeus endeavors to prove that before the judgment the just will reign in the same land in which they have suffered afflictions, 331. How Christ granted that the day and hour of judgment should be known by the Father alone, 158, 159. Irenaeus recognized that the day of the final judgment was well known to Christ. His opinion is explained, cxxxiii and seq. Why Christ is coming for the final judgment, 206. In the final judgment man is to be justly condemned, 232. How firm was Justin's faith in the one God, the Creator, the Father of our Lord, 233, 234. His Dialogue with Trypho, in what year it was delivered and written, and whether it was prior to his first Apology presented to Antoninus Pius, xv. In what year the latter was also written and presented, ibid. Where and in what year Justin's book against heresies was written, in which the Valentinian heresy is already refuted, xv. Justin's book against Marcion is lost, 234 note. From what book of Justin Irenaeus copied that Satan dared openly to curse God before the advent of Christ, 324, note. That salvation was denied by Jesus to all the just, to the prophets, and to the descendants of Abraham, according to Marcion, 106. The God who rules this world must be both just and good, 223, 224. The just alone are sons of God according to their works, although all are so according to nature, 288 seqq. All the just possess a priestly order, 237. In what sense, ibid. note cli seq. Why the just in the Old Testament were less perfect than in the New, 240. The persecutions of the just were signified in Abel, predicted by the prophets, and perfected in Christ, 276. The just man is abandoned by God to the power and malice of the wicked for the testing of the just man himself, but for the condemnation of the wicked, and for salvation, ibid. Unless the blood of the just had been to be sought out, Christ would by no means have taken on blood and flesh, ^C for which afflictions they suffered, before they are taken up to heaven, and whether and how Irenaeus proves that they are to reign, 331 et seqq. He contends that they are to reign in the earthly Jerusalem to be rebuilt after the resurrection, 335 et seqq. He holds that they are to ascend to the Father through the Son, and to the Son through the Holy Spirit, 337. That they are to be rewarded by God with various dwelling places according to the dignity of each, 337. Justice, a certain communion with equality, according to Epiphanius, 550. What the consequences of this definition are, ibid., and those thinking otherwise are refuted, 223. If justice is lacking from God, 1948 God does not exist, 224. How justice, goodness, and wisdom are united in God, 224. That all things were predetermined by God for the consummation of justice and the manifestation of goodness, 283. The justice of God is the same, punishing offenses in the ancients and in us, 263. Lighter indeed in the former, but more severe in the latter, ibid. Why circumcision, not a consummator of justice, was commanded by God, 246. What the justice of the law is, ibid. Without the works of justice, calling does not suffice, 279, 280. Christ, in requiring a greater justice from his disciples, did not contradict the law, but was fulfilling it, 212. Juvenile age begins from the thirtieth year, according to Irenaeus, 148. K What the antiquity of the Kabbalah and kabbalistic trifles is, xx. Kabbalistic world, etc., were entirely unknown to the Jews and to Christ, ibid. Some who derive Valentinian dogmas from the kabbalistic philosophy of the Hebrews and soften them are refuted, ibid. The Kabbalah was unknown to the apostle Paul, ib. Kneph. See Emeih. Kossmokratores, who they are according to the Platonists, xliii. Their twofold order, according to Damascius: some are moderators of the higher, others of the lower world, ibid. L Fall and ignorance, the principle of matter according to the Valentinians, 143. The cause of the world, 225. On account of the fall, Christ and the Holy Spirit were sent, 227. The entire Pleroma is subject to the fall and ignorance, unless all the Aeons are immune to it, 138 seq. No fall or ignorance could have arisen in the Pleroma, 120, 121, 140. It is blasphemy to call the fruit of the fall God, the creator of the world, 144, 157 seq., 183. Fall and ignorance cannot be the cause of the world, 113. LATINOS, the name could apply to the Antichrist, but nothing is to be rashly affirmed about this, 329 and note. LAZARUS, ^D a symbol of the sinner, 308. The history of Lazarus and the rich man is not a fable, 229. What the scope of the narrative is, ibid. The opinion of Simon Magus, accepted by the philosopher Archelaus, that the law was not given by God, but by a certain sinister intelligence, lvii. What its consequences are, ibid. According to Basilides, the author of the old law is the prince of the angels who fashioned the world, 102. Carpocrates and Epiphanes impiously disparage the old law and its author, 331. Legal observances were studiously kept by the Ebionites, 105. Marcion rejects the law and the prophets, 106. In opposition to those who make all things common, according to the heretic Isidore, 331. By that law, under which all things were equal and common to everyone while they admitted mine and thine through human laws, they were violated; hence thieves and robbers, according to Epiphanius, ibid. The author of the old law is multiple according to Ptolemy, 358 seqq., xlix. Who is the author of the law according to the Ophites and Sethians, in. The law and the prophecies were fulfilled by Christ, 275. What follows from this against the Marcionites, 274, 275. The primary types of the Mosaic law do not fit the commentaries of the Valentinians, 150 seqq. Before the law, the Decalogue was necessary for salvation, and alone sufficed, 241. The law held the middle times, which were those, 261. The law was not given to the Hebrews by another God, but by the same God, imposed on those prone to servitude, 243. God the Father, the creator of all, is the one and same God of the law and the Gospel, as announced by Christ, 183 seqq., 229 seq., 241 seqq., 289, 311. The author of the law cannot be rashly called infirm on account of the disobedient and lost Israelites, 243. What the natural laws are, 242. Through them, there were justified not only those under the law, but also those who lived before the law, ibid. Without the observation of legal things, Abraham and many others were justified, 216. Why the law was not given to the patriarchs and the just, 246, 247. Why God did not give the legal precepts through Moses until after a long time to the people, ibid. and note. Through the law, man was worked upon, but not freed, 211. The old law manifested sin, it did not take it away, ibid. God is not appeased by the sacrifices and ceremonies of the law; by what, then, 248. When were the legal observances rejected by God, 217, 248. They did not justify man; why then were they given to the people, 245, 246, 247. Why various precepts of both laws were given to men, 238. The servitude of the law was fittingly imposed on the Hebrew people, 244, 245. Both laws, the old and the new, well-suited to their times, were provided for the utility of the human race by one and the same God, 198. Why it was necessary to add the heavy yoke of the law to the Hebrews, 214, 215. Legal observances, or the precepts of servitude, were given only as a sign, and therefore were abrogated by Christ, 247. The exterior purifications of the old law were prescribed as a shadow of future things, 240. The Sabbaths were given by God as a sign; what they signified, 216. The signs of the ancient law were by no means idle, 245. The law put to slaves educated the soul through bodily things, 242. The law of Moses was wonderfully restored by Ezra after the captivity, 256, 257. In what the perfection of the law consists, 212, 213. What the justice of the law is, 246. The beginning and end of the law, Christ, 211.

^A how it is fulfilled, 230 and n. The Law, our schoolmaster into Jesus Christ, 229. How the law is fulfilled, 242. How Christ fulfilled and extended the precepts of the law, 242, 243. Christ fulfilled the law while healing on the Sabbath, 256. The law was not condemned by Christ; what then?, 241. Christ commanded nothing that was prohibited by the law, 242. The precepts of the law were proposed by Christ as steps to those wanting to follow Him, ibid. Christ, perfecting the law, increased the fear; in what sense, ^B. The old law, given by God to servants and the undisciplined, but the new to those already free and justified by faith, 257. When the new law began, and how it contains more eminent precepts, 241. Christ did not dissolve the natural [laws] of the law, but fulfilled and extended them, 242. He renewed the first and greatest commandment, 241. Legal observances allowed to the Jews for the sake of the economy by the apostles, 200 and n. The law, when it is still read by the Jews, is like a fable; in what sense, 263. To fulfill the law is not only to speak, but also to do, 242. LETO, mother of the Valentinians, 146. It inspires Hesiod and Pindar, ibid. Levain of the left hand, what it is, 153, n. Levites, which heretics are they, [LXXII]. From whom they are descended, ibid. What their dogmas are, [LXXIII]. A free man created by God from the beginning, how, 281 et seqq. Free men made like unto God, 285. The exhortations of the prophets show that a man is free and master of his own will, as do the precepts and counsels of Christ, 282 et seqq. In the free power of man, the distinction between good and evil is posited, why, 283. A free man is master of his own will; if he transgresses the law, it is his own fault, not God’s, 281, ^C. He holds it in his power, 232. He is inexcusable if he meets a wretched end, ibid. A free man is master of his own will not only in his works, but also in faith, 282. Those who deny he is free make him either impotent or ignorant of God, ibid. How, n. The free will of man defended by Irenaeus against the Gnostics, [CLVII] et seqq. A power of choice with indifference to either side asserted for him, ibid. A new law given to those who are free and justified by faith, 237. Sacrifices are offered in the Church by free men, not by slaves, 250. Christ is the fruit of liberty, 251. Evangelical liberty delivered for the probation of our faith, 247. Wood. Just as we became debtors to God through wood, so through wood we were redeemed by Christ, 314. LINUS pope, whom Paul mentions, received the episcopate from Peter and Paul, 176. Letters of the Greeks, by whom and when invented, 78. The twenty-four letters of the Greeks, images of the three superior virtues, from Marcus Magus, how, 70 seqq. Other comments of Marcus on the same letters, 74 seq. Arguments sought from letters, syllables, and numbers are weak, why, ^D. Heretics derive vain arguments from them, 149 seqq., 150. Some are twisted from right to left, others contrariwise, ibid. and n. Ancients, called sacerdotal, why, ibid. n. How they are arranged arithmetically, ibid. n. The rites of the liturgies are to be referred to the apostles themselves. Logos, Phronesis, Sophia, Dynamis, are so many Aeons distinct in virtue alone, not in reality from the ingenerate Father, according to Basilides; these are Virtues, Princes, and angels of the first order immediately subject, [XXXVI]. Logos, the Son of the Unigenite or Monogenite, according to the Gnostics, 188. The Logos of the Valentinians, the Father of the inferior Aeons and the beginning and formation of the whole Pleroma, 6, 41. It is produced by Nus and Alethia, 6, [XVI]. Logos and Zoe emit Man and the Church, ibid. They produce ten Aeons, ibid. and [XVIII]. To the Logos and other Aeons begotten from him, each has his own person, and so also a substance of angelic order, distinct from God the Father in reality and nature, [XXXVII] seqq. What is the office of the Logos, [XXXIX]. His emission from Nus, and the procession of Horos from Bythos through Nus in the image of the Father, concocted by the Valentinians, is a base deformation of the catholic dogma, [XXX]. Passion began from the Logos, according to certain Valentinians, 139. The emissions of Logos and Zoe, of Man and the Church, concocted by the Valentinians, are refuted, 131 seq. Logos and Sige cannot coexist in the same Pleroma, 129. Logos, the Nus of God the Father, 139. Logos, the cognomen of the Jesus of the Valentinians, 13. Logos, who he is, from the Barbeliotes, 107. Cyril of Jerusalem falsely ascribes the generation of the Logos to Bythos, 6, n. His text is corrected, ibid. LOT, delivered by God without circumcision, 246. He is absolved by Irenaeus from the crime of incest, 288 et seqq. His two daughters are likewise excused, 289. He is a type of the Word of God, the father of both Synagogues, ibid. But they signify the two synagogues under a single father, ibid. Lot’s wife, a pillar of salt, a type of the Church, how, 272. Lot’s wife, a type of the Church, how, 269, 272. Her pillar of salt persisted for a long time, 269, n. LUCAS, an assiduous companion of Paul, and a sharer and participant of his labors and apostolate, 201. He wrote what he delivered to writing from Paul himself, ibid. A follower and interpreter of Paul, he begins the generation from the Lord, why, 220. How many generations from Adam to Christ were recounted by Luke, according to Irenaeus, 219 and n. Why God permitted most of the chapters of the Gospel to have been written by Luke alone, 202, 203. The Marcionites cut up the Gospel of Luke and the Epistles of Paul, calling only these legitimate, 198. Yet they are convicted of error by those things they retained, ibid. Luke’s writings must either all be accepted or none, why, 202. Epiphanius complains that certain words were erased from Luke’s copies by some Catholics from ill-advised zeal; which are those, 219 n. LUCILLA, a factious woman, why she was rebuked by the ministers of the Church, [XCI]. Lugdunum, called Rhodanusia by the ancients, 65 and n. Lugdunum, to which province it once belonged, and how the prefect was called, [LXXXII]. Why the martyrs of Vienne were brought to judgment before him, ibid. and [LXXXIII]. One bishop seems to have ruled Lugdunum and Vienne in the age of Pothinus, [LXXXII] seqq. Hardly could there have been other bishops in Gaul in the 17th year of M. Aurelius, besides those at Lugdunum, ibid. Persecution stirred up at Lugdunum, at what time, [LXXIX]. There for the first time were martyrdoms seen within Gaul, [LXXXII]. The skull of Irenaeus’s head is preserved religiously, [XCIV]. To whom the beginnings of the Church of Lugdunum are owed, [LXXXI]. Besides the bishop of Lugdunum, hardly any other ruled the Churches of the Gauls by episcopal right in the age of Irenaeus, [LXXXIII], [LXXXIV]. It is not improbable that one bishop of Lugdunum was enough and more than enough to rule his own and the Church of Vienne in the age of Pothinus, [LXXXII], [LXXXI]. The Lugdunenses consulted by the Oriental Churches, on what matter [CXXIX]. The martyrs, constitutied in prison, being asked for their opinion by the clergy, speak along with him in private letters, ibid. Letters were likewise written by both to Eleutherus, why, ibid., [LXXX, LXXXI]. And to whom they were carried, [LXXX] et seqq. Letters written to Pope Eleutherus by the Lugdunenses martyrs themselves, not by the clergy alone, on what matter, [LXXIX]. Blondellus is to be corrected here, ibid. Why the Lugdunensis proprætor orders the martyrs of Vienne to be brought before his own tribunal at Lugdunum, [LXXXI, LXXXII]. In what year the Lugdunenses attained the palm of martyrdom, [XC, XCI]. Their number, names, and the various kinds of tortures by which they perished, whence collected by Gregory of Tours, Ado, etc., [XCIII]. The number of forty-eight Lugdunensis martyrs, that it was collected by more recent martyrologists from the Latin Rufiniani of Eusebius, is an empty comment of Dodwell, [XC]. It is refuted, [XCIII]. In what sense Irenaeus is called a presbyter of the Church of Lugdunum by Eusebius, [LXXIX]. Irenaeus was conversant with the Lugdunensis martyrs, 192 n. Light and darkness, principles of good and evil, from the barbarians; how, 319. Lutherans are to be overthrown by the same argument by which heretics and schismatics were once confounded by Irenaeus and other Holy Fathers, [CXV, CXVI]. The Lutherans, using the same arguments to defend the truth of their own Church as the Donatists, are validly overthrown by the words of Augustine himself, [CXXV] et seqq. Light received its beginning from the laughter of Achamoth, from the Valentinians, 19. LYDUS, one of the ancient philosophers whose books the Gnostics carried around, [XXII]. Lytrotes, or Redeemer, the cognomen of Horos, 10 and n., 13. M MACARIA, an Aeon of the Valentinians, wife of Monogenis, offspring of Logos and Zoe, 6, [XVII]. Her name was scraped from the Scriptures by Valentinus, how, [XXIX]. MACARIOTES, an Aeon of the Valentinians, wife of Ecclesiasticus, offspring of Man and the Church, 7, [XVII]. At what time the Jews were subject to the Macedonians, 215. Magic, which philosophers and mystagogues alike studied, is a stain of base infamy by which the ethnic religion always remained tainted, [XXIV, XXV]. The author of the Epistle (To the) Magnesians, in what sense he used that word, [XIV]. The magnitude of God is inenarrable, 252. The mystical signification of the Magi's gifts, 184. The major week of dry food [xerophagia] was once entirely restricted, [LXXXIX]. The fast of the major week, how rigidly some observed it compared to others, and with what religion all once observed it, [LXXXVII, LXXXVIII, LXXXIX]. Evil. A very old doubt concerning the origin of evil, which has exhausted the minds of philosophers and even of Christians, and why,

^A regarding such matters of great obscurity, some of the Platonists, the Priscillianists, the Marcionites and the Manichaeans invented what they did, ibid. What Simon, Menander, Saturninus, and other ancient Gnostics held, ibid. From this, finally, was the occasion seized by the Valentinians for fabricating their hypothesis, ibid. What origin and cause of all evils has been assigned by the Valentinians, XXXI, xxx, 140, 354, seq. Whence evils arose, according to the Sethians and Ophites, 109 seq, 111. Whence they arose, according to the Barbelites, 108. That the distinction between evil and good is placed in the free power of man, and why, 285. That evil or good men are not so by nature, but by choice, otherwise they would be neither worthy of praise nor blame, 281, 282. That God does not perform evil, but leaves the just to the power of the impious, 250. Spiritual malice, what it is according to the Valentinians, and by whom it was fashioned, 26, XLI. What 'Mam' is, 185, not. Mammon, a Syriac word, not Hebrew, ibid. not. What it signifies, ibid. not. The first and greatest commandment of the Law renewed by Christ, 241. Manichaeans. By them what was assigned as the root or cause of evils, XXXI. Manna, why given by God, 247. Manna ceasing, grain given by Joshua, a figure of Christ's body, 345. Right hand, what it signified to the Valentinians, 152, 153. Left hand, why material and corruptible things are so called by the heretics, 152, 153. Left hand, a relief, what it is, 153, not. How the ancients indicated numbers with the fingers of the hands, 82 and not. 152, not. MARCELLINA, the woman by whose help the Carpocratian heresy was spread in the West, LXII. She led many into error at Rome, 104. CV. Discourse addressed to brother MARCIANUS, published by Irenaeus, MARCION, disciple and successor of Cerdo, whence he originated, and who his father was, LXVIII. Why he was called a sailor and shipmaster, ibid. That he had been an apostate bishop is improbable, ibid. What was the cause of his defection, ibid., and the time, ibid., LXIX, 179. How many times he arrived at Rome, LXVII, LXIX. Whether he prolonged his life until the times of Eleutherius, ibid. Tertullian here must be corrected, ibid. What his errors were, ibid. and LXX, LXXI, 106, 270 seq. What was his occasion for inventing a twofold principle, according to Tertullian, LXX. Which Scriptures were rejected or mutilated by him, ibid. 106, 190, 192, 198. Whence the arguments for his errors were derived, LXIX, LXXI. He represented God as idle and without providence, 223 seq. What he thought about Jesus Christ, 106. He denied the resurrection of bodies, ibid. He asserted that salvation was granted by Jesus to all the impious, but denied to the just, ibid. Irenaeus promises that he will specifically refute this man, ibid. cv. Polycarp's response to Marcion when the latter questioned him, 177, not. Marcionites. By the Marcionites what was assigned as the root or cause of evils, XXXI. Whence they borrowed their dogmas concerning a twofold principle, XLI. By dividing the good God from the just God, they are refuted, 224, 270. In this, however, they are more tolerable than the Valentinians, and why, 198, not. The argument by which they strove to prove God to be the author of evils is refuted, 266, 267. Denying that the prophets were sent by the same Father by whom Christ was sent, and how they are instruments of Satan, 324. The origin of the Marcionite error, ignorance of the Scriptures and the dispensation of God, 198. Rejecting some Scriptures entirely, they admitted others only after being mutilated by themselves, ibid. From those very same texts, however, they are convicted of error, ibid. They admitted only the Gospel of Luke, 190, 202. And that one mutilated, 192, not. Yet they boasted that they possessed the entire Gospel, and how, ibid. not. Contradicting the salvation of Abraham, they are refuted, 236. The Marcosians, learned in the crafty arts of their master, with what a slough of vices and errors they infected the world, LI. How the evil begun in Asia spread, and what regions it occupied afterwards, ibid. XCV. To prevent it from creeping further, Irenaeus writes against the Gnostics, ibid. Their lust and insane pride seduce people, 65. The errors and absurdities of the Marcosians, I et seqq. Profane in their rites, L, LII. Hypothesis concerning the creation of this world made in the image of invisible things, 84 seqq. They blaspheme that God Almighty was born from a defect, 82, 90. That God the Father was known to no one before the arrival of Christ, they strive to prove from the Scriptures, 90, 91. Their dreams about Jesus Christ learning his letters, 91 and not. How they contaminated and overturned the sacraments of the Church, L, LII. What their redemption is, and what its power is, 64 and not., 68, 93, LI. It flowed from the impure initiations of the heathens and Platonists, LII. The prayers which they used for stopping cases by divine judgment, 64, 65. Why in their sacred rites they placed Hebrew, Chaldaic, and Syriac words before all others, LI. They distorted many passages of Moses into their own hypothesis, 86 seqq. They abused various passages of the Gospel, 92, 95. They created apocryphal and spurious scriptures, 91. The insanity of the Marcosians is at once to be laughed at and lamented, 83. Why Irenaeus dwelt for a longer time on explaining their hypothesis, XCVI. MARCUS the evangelist, disciple and interpreter of Peter, 174. ^B or his death, whether it was merely a departure from Rome, 174, not. MARCUS Memphitanus, who he is, LI. He scatters the errors of the Gnostics in Spain, ibid. MARCUS the heresiarch, who and what kind of man, 59, 60, seqq. The beginnings of his sect, in what year, ibid. Colorbasus, Syges, the vulva, and the receptacle, and the Only-Begotten himself, 65 and not. The most sublime quaternion descends to him, 66. His hypothesis, ibid. seqq. It exhibits the Valentinian system under the coverings of names and letters, ibid. XXXVIII. He introduced a Pythagorean quaternion as if it were the genesis and mother of all things, ^C he infected the regions around Rhodes, according to Irenaeus, LI. He had a demon as a familiar spirit, 61. He joined the ludicrous tricks of Anaxilaus with the craft of the Magi, 60. He used love potions for corrupting women, 65. He especially seduced and corrupted the wealthier and more elegant women, 59, 61, 62. He cast upon them a vain hope of the gift of prophecy, 61, 62. He pretends to convert the Eucharistic wine into true blood by mere jugglery, 60, 61. He commits the duty of consecrating the Eucharist to women, 60. Catholic women loathe and execrate him, with abusive songs of a certain elder, 80. When God struck MIRIAM, the sister of Aaron, with leprosy, He disciplined her not as a severe judge, but like a father, 548. Why she alone paid the penalty, ibid. The Gnostics falsely claimed that Jesus was born from Mary and Joseph and that Christ descended into him, 189. They are refuted, 212 seqq. The Gnostics asserted that Christ passed through Mary as water through a tube, 189. Christ was born of the Virgin Mary, 217. The Word exists from Mary, 218. Christ Jesus, born from Mary, is the one Son of God, 196, 205. The Virgin Mary is truly the Mother of God, 213. Christ did not simply descend into her, but assumed true flesh from her, 218 seqq. She conceived while remaining in virginity, 216. In the birth of Mary was fulfilled the promise made to David, 217. Mary is correctly and catholically called and acknowledged by Irenaeus as the secondary mediatrix of our salvation, CXXIV seqq. Concerned for our salvation in heaven, she pours forth prayers for us, CXXVI. That one may implore her protection without any injury done to Christ, Grabius must admit, ibid. The Church has always believed that our prayers are heard and perceived by her and other saints living in heaven, ibid. The vain arguments of Grabius and other Protestants are refuted, ibid. seqq. Mary, wishing to procure a miracle from her Son at the wedding in Cana, is guilty of no moral imperfection, CXXXVII. Grabius wrongly strives to infer the opposite from Irenaeus, ibid. The Virgin Mary is compared with Eve and contrasted with her, how, 220 and not. By obedience she preserves the human race, 316. Through obedience she was made the cause of salvation, 220, and not. True martyrs exist only in the Catholic Church, and why, 272. In the martyrs the Holy Spirit conquers, 302. According to what standard do martyrs condemn death, 302. To be rewarded by Christ Himself, 210. Irenaeus thinks that the souls of the martyrs, by a singular prerogative, are immediately received into heaven, CXLVI. He thinks otherwise of the souls of other just men, CLXI seq. With what caution the name of someone was formerly recorded by our ancestors in the list of martyrs, XCI. Lugdunensian and Viennensian martyrs, see Lugdunenses, Viennenses. When martyrdoms were first seen in the Gauls, 49, LXXXI. What martyrdom is, and how many kinds of martyrs there are, according to Basilides, 349 seqq. It is the punishment of a preceding sin, or of the will to sin, according to him; how, ibid. Martyrdom is the best indication of the truth believed and preached, in the apostles, 198. In males, a sharper and more vehement desire was implanted by God for the perpetuation of the species, according to Epiphanes and Carpocrates, 351. The weeping Mother, the cause of the creation of the world, according to the Valentinians, 224. The Mother of the Valentinians, Achamoth, 21. The Mother of the Valentinians, Leto, 146. It inspires Hesiod and Pindar, ibid. Matter, eternal and produced by nothing, introduced by certain Platonists as the root of evils, XXXI. Matter, scarcely having a mover impressed upon it by God, itself from the soul of the world and not immediately perfect according to the Platonists; in what sense called an intellect by Plato, XLI. In what sense a necessity or erratic cause, ibid. Matter, which can be seen and touched, is the body of this universe, according to Plato, XL. This was effused after the soul was born, XLI. All things from subject matter by God ^D

^A created; some before the Valentinians—Anaxagoras, Empedocles, and Plato—spoke of it, 134. Concerning formless and infinite matter, whatever Plato effused, how the Valentinians accommodated it to their Enthymesis, XLI. The substance of matter, whence it arose, according to the Valentinians, 10. Arisen from fault and ignorance, 143. Matter, from which this world was fashioned, they claimed had its essence from the disturbances of Achamoth, 19. How they explained this, 22. Why matter is called incorporeal, 22 and note. A double substance is made from it, good and evil, ibid. The nursery of all evils, according to Valentinus, how, 354 seq. Universal matter to be consumed by fire; when, 32, 160. Some asserting that matter is unbegotten, but that God is the cause of form and quality alone, are refuted, 348. Matter of created things, founded by the power and will of God, 127. Whence indeed, and in what manner, is a question to be left to God, 158. It could not have been made from the passions of an Enthymesis, 141. Material substance, fashioned from the three affections of Achamoth, 25, 160. Nothing material was assumed by the Savior, according to the Valentinians, 29. All material things necessarily perish, according to the same, 28, 29, 160. Material things, called the left hand by heretics; why, 152. Promiscuous marriages, first congruent with justice, and only prohibited by human laws opposed to it, from the heretic Epiphanes, 351. ^B MATTHEW is the common opinion to have written the Gospel first of all, 174, note. If Irenaeus is consulted, there is a maximum difficulty, ibid. He wrote in Hebrew, 174. That is, in Syro-Chaldaic, 189, note. He wrote to the Jews, why, 347. In what year precisely is still uncertain, 174, note. Matthew, writing the Gospel, why he began from the genealogy of Christ, 547. Only his Gospel, and that truncated, was admitted by the Cerinthians, LXIV. MAXIMUS of Tyre, from the mouth of the famous Ammonius, drank again the Platonic philosophy purified by him, XXIII. Mediator of men, he ought to have partaken of the nature of God and man, why, 211 et seqq. The founder of the Megarian sect was Euclides the elder, XXII. We are members of the body of Christ, 294. MENANDER, who he is, 100, 179, LVII. His dogmas, 100, LVII seq. By whom he wished angels to be immediately emitted, XXXVI. By him, angels were established as the authors of the world and the artificers of all evils, why, XXXI. Menander and Simon Magus, the princes of the Gnostics, from whom the Valentinians received the first Ogdoad, acknowledged no other than a single person in God, XXXV, XXXVI. Menandrians. The resurrection of the dead was mendaciously peddled by the Menandrians. Therefore, Tertullian and Eusebius are to be corrected, LVIII. How the devil, a liar from the beginning, subverted the first men with lies, 320. ^C Mind (Mens), the second God, wrongly so-called by men according to Plato, XLIII. MIND (MENS), the first-born of Bythos, alone with him is Father and the principle of all things, XVII, XVIII. Mind or Nous, what it is according to Irenaeus, 129, 130. The order and series of the actions of the Mind, according to the same, 130. Mind, thought, sense, and the intention of the mind are nothing other than the soul, 160. Actions of the Mind, various names for one and the same thing, 130. The division of months, days, and years does not correspond to the division of the Pleroma, 152 seq. What office was attributed to Mercury by Pythagoras, in what way Carpocrates reworked that same fable, LXIV. MERINTHUS, who he is, LXIV. Mesopotamia and Osrhoene, whether they are used promiscuously by authors, LXXXV. The customs of both are diverse, ibid. Whether the churches of Mesopotamia agreed with the Roman in the discipline of Easter is a matter for doubt, LXXXV. Whether the churches of Mesopotamia properly so-called were excommunicated by Victor, and why, LXXXVI. Metagogeus, the cognomen of Horus, 10 and note. Metempsychosis, an absurd dogma repugnant to reason and faith, 167 seq. Whether Plato was its first author, 167, note, LXI. First devised by the Egyptians, it later passed to the Greeks, XXII. Basilides strove to prove metempsychosis from the words of the Apostle, 550. How it was admitted by Carpocrates, 104. Metricos, a Valentinian Aeon, offspring of Man and Church, 7, XVII. From what property of the Holy Spirit, signified in the Scriptures, the Valentinians derived his name, XXIX. Metropator, the name of the Demiurge of the Valentinians, or the artificer of the lower world, 24. No metropolitan right in the Gauls in the second century of the Church, why, LXXXIII. Who were called the military heretics, LXXII. Their dogmas, LXXIII. ^D The foundations of the error of the Millenarians or Chiliasts were first laid by Cerinthus, how, LXIV. What provided the occasion for that error, LXV. Who also among the Holy Fathers later fell into it and provided an occasion, ibid. How that error was combated by Irenaeus, 350 seqq. Grabe wrongly attempts not only to excuse that error but to prove it, and to support the arguments of the Chiliasts, ibid. Miracles of heretics are false, and mere devilish prestidigitation, 164 seq., CXXXIII seq. Miracles of the Catholic Church are true and beneficial, 164, 165, 166. In the age of Irenaeus they were still common, ibid. They cannot be ascribed to the invocations of demons and magic arts, ibid. MITHRA, an intermediate God existing between the good God and the evil God, according to Zoroaster, XLII. Mixis, a Valentinian Aeon, spouse of Bythos, offspring of Logos and Zoe, 6, XVII. How the names Mixis and Bythos were scraped together from the Scriptures by Valentinus, XXIX. Pythagoras, a hearer of Mocus of the successors and other hierophants of Phoenicia, XXII. Modimperator (Commander of the world), who is so called by the ancients, 63, note. The moments of God are not to be anticipated, but we are to wait for the hand of the artificer who opportunely does all things, 286. Monas. From the Monad or Monotete of the Platonists, why Epiphanes is called the author, XLVIII. MONOGENES, the name of the Valentinian Nous, 8 and elsewhere passim. The principle of all invisible things, 188. It emits Christ and the Holy Spirit, why, 11. Of a nature far more sublime and perfect than the other Aeons, similar and equal in nature to the supreme Father, XXXV. But is it a subsisting person, distinct from the Father and consubstantial with Him? Many things seem to persuade the contrary, ibid. and XXXVI. No action or affection is ascribed to Monogenes by the Valentinians which might suggest anything personal; therefore, according to them, he is not a person distinct from the Father, XXXV. Monogenes and Macaria, Valentinian Aeons, offspring of Logos and Zoe, 6, XVII. Their names scraped together from the Scriptures, XXIX. MONTANUS and Priscilla, considered new prophets by the Montanists, 192, note. Condemned by the martyrs of Lyons, ibid., LXXIX. Under Montanus the Cataphrygians arose, in what year, LXXIX. The sect of the Montanists, why called the Church of the Spirit, 192, note. The Montanists denied the prophetic grace to the Catholic Church, effusing that it had been given to themselves alone, or rather to their pseudo-prophets, ibid. The Gospel of John was admitted by them, but by some it was truncated, ibid. Whether Eleutherus or Victor granted the Montanists premature letters of peace, LXXIX, LXXX. Those same letters, warned by Praxeas, having already been sent, were revoked, ibid. Whether the Montanists are struck at by Irenaeus under the name of the Marcossian pseudo-prophets, 271 note. Diseases and languor, the fruit of disobedience, 311. Adam became the beginning of those dying, 220. Disobedience brings death from God, therefore the protoparents became debtors of death, 320. Adam became subject to death, that he might obtain the mercy of God, 222. Those who deny the salvation of Adam show themselves to be advocates of death, 292. The evacuation of death is the salvation of Adam, why, 222. It is not said to be justly swallowed up, if Adam, to whom it first dominated, was not liberated, 221. Evacuated through Christ, 220, 222. Death itself bore witness to Christ, God and man, 235. When it will truly be conquered, 508. To whom the death of Christ is salvation, to whom damnation, 266. Martyrs despise death, according to what, 302. Why God permitted dissolution to take place in us through death, 195. To meditate on death is the duty of a Christian, 345. God is not the God of the dead, but of the living, why, 232. How Christ is the first-born of the dead, 253. Christ vivifies the dead, exalted on the tree from the earth, 230. The disciples of the dead, shaken by the passion of Christ in the lower regions, rose again in their bodies, and those whom Christ raised and healed were cured, 308. The types of the Mosaic law cannot be accommodated to the inventions of the Valentinians, 150 seqq. The passages of Moses twisted by the Marconians into their hypothesis, 86 seqq. Moses, the irreprehensible shepherd, 265. Moses, instructed by God for forty days, of which things, 244. He who spoke to and appeared to Moses was the Word of God, 236, 241; called God, in what sense, 181. Why God through Moses, only after a long time, handed down legal precepts to the people, 247. Certain things imposed upon the Jewish people by Moses on account of the hardness of their heart, 245. Moses and the prophets teach that there is one Lord of heaven and earth and God the Father, 229 seqq. Unless Moses had been addressed by one and the same Father, he could not have spoken so clearly and so frequently about the Son of God, 239. He mentions the Son of God everywhere, and most clearly foretold his advent and passion, or the circumstances of the passion, 229, 239. The rod of Moses, incarnat

^Aion of Christ, is a type, in what way, 217. Nuptials, a type of the Word’s marriage with the Church, 257. Taking an Ethiopian wife, a type of Christ perfecting the Church among the Gentiles, ibid. The discourses of Moses and Christ, the same, 229. Moses excused by Christ on account of the bill of divorce, why, 245. Moses, the prophets, and Abraham, and Christ himself are of one substance, in what sense, 229. Gnostics who contradict this are refuted, ibid. Moses and Elias spoke with God as a man on the high mountain, why, 255. The law began with Moses, and ended in John, 251.

The woman is liable to how many miseries because of the transgression, 221. The woman sweeping the house and finding the drachma, a figure of the higher Sophia, according to the Valentinians, 59. Women, especially those richer and more elegant, seduced and corrupted by Marcus the Magician, 59, 62. The office of consecrating the Eucharist committed to women by Marcus the Magician, 60. Pious and Catholic women execrate Marcus the Magician, 62. Certain women, having been corrupted by Marcus the Magician, confess their sins, even secret ones, in the Church, and strive to wash them away by public penance, 63, 65.

That the world was composed from intellect and necessity, or an erratic cause, as Plato writes, what the mind was intended to express, ^BXLI. The world is twofold according to the Platonists, and in both, besides one supereminent cause, there are many other manifold gods, XXXIX. The triple world of Plato, Epimenides, etc., is the very hypothesis of Valentinus, XXV. What the intelligible world of the Platonists contained, ibid. et seq. The same thing, in reality, as the Pleroma of the Valentinians, ibid. What the ideal world contained, according to Plato, XLII. This inferior world was formed by the angels after the pattern of that Archetype, according to the same; how the Valentinians transferred all these things into their own hypothesis, ibid. The soul of the world, what it is according to the Platonists, XL, XLI. Whence was derived whatever they blathered about it, XL. Why it was created before the body of the universe, XL. It is not at once perfect and absolute in all numbers, XLI. Why it was called Intellect by Plato. Under the name of necessity it could be understood equally as matter, ibid. The principle of the world is the goodness of God, according to Plato, 224. The maker of the world is good, according to Plato, 224, n. In this he is more religious than the Gnostics, ibid. The maker of the world is not the first God, according to Numenius; who then, according to him, is it, by the opinion of Plato, XLIII. There are various errors of heretics concerning the creator and the origin of the world, 316. Simon Magus was the first to say that the world was made by angels, 99, 196. Formed by inferior angels, according to Basilides, 101. From the Carpocratians, 103. Formed by an inferior power, according to Cerinthus, 105. Made by angels, according to Menander, 100. By whom, according to the Barbeliotes, 108. The world was not created through the Word according to Marcion and certain Gnostics, 188. By whom, therefore, according to them, is it created, ibid. The fabrication of the world is not ascribed to the prior angels, but only to the posterior ones by the Valentinians and Gnostics, XXXIX. The Valentinians took from Platonic sources their saying that this world was fashioned after the image of the Pleroma, XXXIX. The world, how long it will be administered by the Demiurge, according to the Valentinians, 34, 35. Its creation was made in the image of invisible things, according to the Marcosians, 81 seqq. Certain people who say that the substance of the world flowed from itself and was born of itself are validly refuted, 316, 317. The world cannot be the fruit of fall and ignorance, 119. The creator of this world is one God, the Father of our Lord, 185 seqq., 229 seqq., 253 seq. All the ancients agree that one God is the creator of the world, 126. The world was made by the same God by whom it was also conceived in mind, 119 seq. The world was created by God solely by his own will and power, things which had taken the place of subject matter, 127. It could not have been created without the knowledge or against the will of God the Father, 117. If it was created with God the Father knowing and willing, he alone can be called its author, 117 seq. Others could not create the world in things that are contained by the Father, 120 et seqq. This world was made through the Word by the will of the Father, not through angels, nor through apostasy, defection, or ignorance, 315. It was not created through angels or powers separated from God, 98, 315. God is not the creator of the world if matter is unbegotten, 348. The God who rules this world ought to be both just and good, 223, 224. Even the heathens themselves confessed that this world is directed by the providence of God, 225. Infinite worlds follow from the plurality of gods, 117. What things will precede the end of the world, 323, 324. The world is not to be utterly exterminated in the resurrection, according to Irenaeus, 229. If Christ judges the world and discerns between the good and the bad, the Father likewise judges, and he provides for all and looks after all, 345. How divine mysteries are to be inquired into, 156. Heretics who have scrutinized them rashly, and wishing to reserve nothing for God, perish miserably, 157.

N A proconsul governed the province of Narbonne under the authority of the senate, LXXII. Vienna belonged to this (province), ibid. Narcissus of Jerusalem and Theophilus of Caesarea presided over the Palestinian synod against the Asiatics, LXXIV. The source of the whole of nature is the number four (quaternarius), according to the Pythagoreans, XXVII, XXVIII. ^CAll are sons of God according to nature, but not all according to faith and obedience, 288. Those who attribute the infirmity of nature to God, being impatient of growth and perfection, oppose reason, 285. There are some things necessary to human nature, and others simply natural, according to the heretic Isidore, 352. The shipmaster (nauclerus) and the sailor (nauta), why Marcion was so called, LXVIII. God cannot serve necessity, why, 121. Irenaeus excludes from human will all necessity that might take away the power of another to will, CLVII seqq. Necromancy, see Magic of the Getae.

Nicolaus, one of the seven deacons, whether he was the first author of the shameful sect bearing his name, LXVI, LXVII. What was the occasion of his fall, according to Epiphanius, LXVII. The Nicolaitans, condemned by the mouth of God himself, LXVII. The name is now extinguished, ibid. What their dogmas are, ibid., 105. At first they were called Gnostics, ibid. The errors of the Nicolaitans in assigning the principle of visible things, 188. They are refuted, ibid. Their errors concerning Christ, ibid. The Gospel written by John is against the errors of the Nicolaitans, ibid. The Nicolaitans are a branch of the Gnostics, ibid. From the Nicolaitans were born the Stratiotici, Phibionitae, and Levites, three classes of men in one and the same sect, according to Epiphanius, LXXII. What their dogmas are, LXXIII.

NICOTARUS, one of the ancient philosophers whose revelations the Gnostics openly exhibited, XXII.

Noah, uncircumcised in the flesh, pleased God, 246. Under Noah, a covenant was given by God, 191. In the times of Noah, wicked men could not bear fruit, why, 279. Baptism signified through the ark of Noah, 179 not. Tertullian believed that Noah, in the office of divine legation, had succeeded Enoch to the lustful angels; from where he drew this error, 246 not.

Noetarcha, in what sense it was called an intelligible principle, inferior only to the Monopator God, admitted by the Egyptians, XXVI. The same as the Nus of the Valentinians, ibid. A distinguished name, which is, 69 and not. The various names of God, which are read in the Scriptures, are appellations of one and the same God, 170 seq. Notaricon, what it is to the Jews, 149 not.

Numbers, the principles of all things, according to the Pythagoreans, 131 and not. Every number, according to the Pythagoreans, is even or odd; the latter is imperfect, the former is more excellent, why, XXVIII. The prior is masculine, the other is feminine; being composed from both, why it is called masculine-feminine, ibid. Which is the distinguished number, 72. The number four (quaternarius), the source of all nature according to the Pythagoreans, XXVII, XXVIII. Every number is called XXVIII. How the number ten (denarius) in itself comprehends every number according to the Pythagoreans, ibid. The Valentinians received from the Pythagoreans the practice of reducing all things to numbers, 134 seq. No account of the number five (quinarius) was held by the Valentinians, 151 seq. Heretics draw vain arguments from Greek numbers, letters, and syllables, 149 seqq., 158. Arguments sought from numbers, letters, and syllables are weak, 153. These should be judged by reason, not the other way around, ibid. To inquire too curiously into the reasons of numbers is vain and dangerous, 131 seqq. Numbers are from a rule, not a rule from numbers, 133. Numbers were indicated by the fingers of the hands by the ancients, 82 and not., 152 not. Why Christ drove the money-changers out of the temple, since he had come to fulfill the law, 229, 230. Nuptials, described as springing from Satan by Saturninus, 101. Condemned by Tatian and his disciples, 107.

Nus, what it is according to the Gnostics, 188. Who is the Nus of the Valentinians, 5. Similar and equal to Bythus the Father, ibid. He alone comprehends the magnitude of the Father, ibid., 7. Sige prohibits him from explaining his thoughts to others, 8. He is the principle and Father of all things, 8, 40, 41. He emits Logos and Zoe, 6. Emitted only within the Father, and not distinct from the Father in reality or person, XXXVI. Of a nature far more sublime and perfect than the other Aeons; that it was divine is beyond doubt, XXXV. But it is not a subsistent person distinct from the Father, or consubstantial with him, ibid. et XXXVI. It had angels subject to it, XXXIX. The Nus of the Father God is the Logos, 159. He is the Nus of the Egyptians, Chaldeans, and Platonists, XXVII. He is admitted as the Noetarcha by the Egyptians, XXVI. Nus: it cannot be emitted by God, 131 seq. Nus and Alethia could not be emitted by Bythus and Ennoea, 129 seq. The Nus of the Valentinians is liable to ignorance if the Demiurge was fashioned after his image, 123 seqq. How Nus is defined by Irenaeus, 129, 130.

O Obedience. Not to obey God is the death of man; to obey ^D

^A God brings life, 285; the difference between both lies in the free will of man given by God, 285. Obedience and the piety of children is greater than that of servants, 242. God demanded obedience from the Jews, not sacrifices, 249. The obedience of the Virgin Mary, ^B set in opposition to the disobedience of Eve, 219, 220, 316. The kind of oblations was not reprobated by God, but the species was changed, 250. The oblation of the Church, commanded by Christ, is a pure and acceptable sacrifice to God, ibid. Where oblations and prayers are received, there is the temple and the altar in heaven, 252. The cup of oblivion, by which Plato imagined souls entering a body are polluted, what it is, 167. Oceanus. From Oceanus and Tethys all the gods were born, according to Homer, 133. The ancients knew of no peoples beyond the Ocean, 156, note. In the West, during the first four centuries, the administration of the word was entrusted only to bishops, xcviii. In the time of Irenaeus, there was no controversy between the Western and Eastern churches concerning the fast before Easter, or the number of fasts, lxxxvii. Concerning which, therefore, see ibid. and the following. Ogdoad of the Valentinians, primeval, consisting of a double tetrad, the root and substance of all things, how, xvii, 6. Its names and perfections, ibid. Why it took its name from only four males, xxvii, xxxiv. Whence the Valentinians derived their final conjunction of the Ogdoad, xxviii. The first Ogdoad of the Valentinians, by what passages of the Gospel of John it is signified, according to them, 40 seqq. Their inventions are confuted, 45 seqq. The nature of the first Ogdoad of Aeons, according to Colorbasus, xxxv. The first Ogdoad of the Gnostics cannot stand, 129. The second Ogdoad, what it is, 16 and note; on what occasion written about by Irenaeus, cv, 339. Omnia, Omne (All), surname of the Jesus of the Valentinians. See Jesus of the Valentinians. The omnipotence of God can be hidden from no one, 122. Oneiropompoi (dream-senders), who the demons are, 61, note. Works are not in themselves and by their nature good, according to Simon Magus, 100. Good works are useless for salvation, according to the same Magus, ibid. The Valentinians said that works were necessary for the Catholics, but useless for themselves, 29, 31, 159. Works. Without the works of justice, calling is not enough, 279, 280. Only the just are children of God according to works, although all are so according to nature, 288 and seqq. Not only to abstain from evil works, but also from desires, is the fulfillment of the law, 242. Christ commands us to abstain not only from works, but also from evil thoughts and words, 165. All operations are indifferent, according to the Basilidians, 102. Ophites, whence certain Gnostics were so called. Whether they are distinct from the Sethians, lxxiv. Their inventions and whence they were derived, ibid. and seqq., 108, note, 110 and note. The Ophites and Sethians, transforming their Enthymesis into a certain secondary kind of deity existing by itself, are more foolish than the Platonists, xli. Irenaeus, struggling against the heresiarchy of the impure Ophites, what he thought about the serpent’s conversation with the woman, 314. The perseverance of prayers and the fortitude of faith are signified by the chalcolibanum burned in the furnace, 256. The sacrament of ordination, by what sacrileges it was contaminated by Marcus and his disciples, l. Through the provinces of the East and Asia, from which the Valentinian heresy was propagated, xiv. Eastern Churches, by what movements they were agitated in the time of M. Aurelius, lxxix. The people of Lyons and Vienna were consulted regarding this matter, ibid. How great was the dissension between the Eastern and Western Churches in the time of Victor, lxxxvi. Irenaeus averted the fatal evil of schism from the Eastern and Western Churches that were in disagreement, lxxxvi, lxxxvii, xc. Pope Victor restored peace to the Eastern Churches, conquered by the arguments of Irenaeus, xc. In the time of Irenaeus, there was no controversy between the Eastern and Western [churches] concerning the fast before Easter, or the number of fasts, lxxxvi. Concerning which, therefore, see ib. and seqq. ORIGEN drew the Platonic philosophy, purified by Ammonius, from the mouth of the celebrated Ammonius himself, xxiii. Original sin, the wound of the serpent; from it men cannot be freed at all, except through faith in Christ, 230. Irenaeus acknowledged that men are born stained with the blot of original sin, clvii seq. The testimony of Irenaeus concerning original sin, adopted by divine Augustine against Julian, 230 note. OROMAZES, the creator of good things, according to Zoroaster the magus, xxx. From whom also others, 30 gods, were created, ibid. He is born from the purest light, and gave rise to good gods, xli. Osea. Why an unchaste wife was taken by Osea, 257. By Osea and Moses an unchaste wife was taken, a figure of the calling of the nations, how, 257. Osiris, in what sense he is called by the Egyptians a principle inferior only to God the Monopator, xxvi. ^D Osrhoene and Mesopotamia, whether they are indiscriminately used by authors, lxxxv. The customs of both are different, ibid. The churches of Osrhoene agreed with the Roman [churches] in the discipline of Easter, lxxxv. The Parable of the lost sheep, the Marcosians insanely abuse it, 80 seqq. P Palestinians. To the Palestinians through whom the philosophy came, xxii. Who presided over the Palestinian synod against the Asians, lxxxiv. PALMAS presided over the Pontic synod against the Asians, lxxxiv. The PANDORA of Hesiod is the Savior of the Valentinians, 131, 146. The Eucharist is no longer common bread after the invocation, 231, cxl seqq., cxlii seqq., 293 seq. Christ confessed the bread and the chalice to be his own body and blood, 219, 270, 291, cxlv. PAPIAS, a disciple of John, from whom Irenaeus was instructed, lxxvi. Too much indulging in spurious traditions, he gave cause for error to most ecclesiastical writers after him, 333, note. How many books he wrote, ibid. Having fallen into the error of the Millenarians, he later gave opportunity for the lapse of many of the Holy Fathers, lxv. Gnostics abuse parables to introduce another God, 126. How insanely the Marcosians abused the parables of the lost sheep and the lost drachma, 80 seqq. Parables are dark and ambiguous, and are not solved by things that are dark and ambiguous, 126 and seqq. What the parable of the laborers sent into the vineyard at different hours signifies, 280. Paraclete promised by the Lord, 208. Why he was sent by God upon the earth, ibid. The Paraclete, the Aeon of the Valentinians, the offspring of Man and Church, 6. His spouse, ibid. From what property of the Holy Spirit signified in the Scriptures the Valentinians derived his name, xxx. Paraclete, the name of the Savior of the Valentinians, 21. Paradise existing above the third heaven, 25. By whose virtue the fourth archangel was called by the Valentinians, ib. Adam lived in it, ibid. Adam expelled from paradise and made subject to death, by the mercy of God, 222. Whence man was cast out into paradise, that Enoch along with Elijah had been translated, Irenaeus’s opinion, from whom he learned it, 246 note. Parasceve, is called the pure meal, 71 and note. It was once permitted to no one to break the fast of Parasceve before sunset, lxxxvii. Parchor, the heretical Isidorus is the author of the expositions of the prophet, 352. PARKER, intruded into the see of Canterbury, his ordination was ludicrous and invalid, cxvi. Hence there are no true and legitimate ordinations among the modern English, ibid. Paredri (assistants), who the demons are, 61, note. They are present with individual men, according to Isidorus, 352. The spiritual birth of Achamoth, what it is, 23, 160. The day of Easter, the same as the day of the crucifixion according to Tertullian, lxxxv. Easter was celebrated three times by Christ after his baptism, 147 seq. The same was eaten by him on the day before he suffered, ibid. Concerning the controversy that arose in the first times of the Church between Anicetus and Polycarp regarding the day of celebrating Easter, it did not tear the peace between them and the rest of the faithful, 341, lxxxv seq. Concerning the controversy that arose between the Roman and Asian Churches regarding the celebration of Easter, ibid. What was the opinion of the Gallic Churches, lxxxvi. At the time of the Paschal festival, there was a custom of sending the Eucharist to other bishops in the name of eulogies, and that was indiscriminate among the bishops, 341, note. Irenaeus wrote a book on Easter, 342. Concerning the celebration of Easter, see Romans, Asians. PASCHARIUM, that Radbert was the first author of the Catholic dogma concerning the real presence of Christ’s body and blood in the Eucharist, is a most vain invention of Albertinus and Claudius, refuted by Grabius, ci seqq. Passion of Christ, how it was prefigured, 261. As it was foretold by the prophets, so it was fulfilled, 194. Circumstances foretold by the prophets, 275 seq., 277. They apply only to our Lord Jesus Christ, 275. The fruits and effects of the Passion of Christ the Lord, 145. Passion of Christ, the awakening of the dead; of the disciples among the shades, 259. Through the passion, Christ showed himself to be one and the same Father and Creator whom we have offended, 313. Gnostics saying that the passion of the Lord is a type of the extension of Christ over the Horos are refuted, 277. The passion began from the Word or Logos, according to certain Valentinians, 139. The passion of Christ the Lord, a figure of the passion of the newest Aeon, from the Valentinians, 36, 144. The disease of the woman with the issue of blood is a figure of the passion of Sophia, from the Valentinians, 15, 141, 148. This fable is confuted, 119.

^C Passions and affections of men, while they think them, are wrongly attributed to God by the Valentinians, 130, 151, 131, 157, 158. If any passion were to affect the Word of God, it would also affect the Father; why this cannot be, 139 sqq. That the apostasy of Judas the traitor cannot be a type of the passion of Sophia, 144 sqq. Nor can that of Christ the Lord, 145. Passion could not affect an Aeon, 141 sq. Passion and ignorance could not have existed in the Sophia of God, 139; all are immune from it, 159 sq. Passions could not have been separated in Euthymesis, 141. They could not have been separated from it, as would be necessary for the substance of matter, 141. The Shepherd of Hermas, as a canonical book, is not cited by Irenaeus alone, 255 note, cix. Pious and true shepherds in the Catholic Church alone, leading a succession from the apostles, from whom truth and the genuine exposition of the Scriptures are to be sought, 263, cxvi sqq. One must depart from evil shepherds, but adhere to the pious successors of the apostles, 262. Who they are, 265, cxvi. Wicked and arrogant shepherds are to be rebuked by the Word, 262. Father of the Lord, and fabricator of the world, are two according to the Nicolaitans and Cerinthians, 188. The Marcionites are refuted for saying that Christ the Lord is from one Father, and that the prophets are from another God, 276. Gnostics, who devise another Father besides the one Creator of heaven and earth, God of Christ the Lord, are refuted, 180 sqq., 228 sqq., 241 sqq., 271, 316 sq. If there is some Father besides the creator of the world, he must be either weak or envious if he is unable or unwilling to grant eternal life to our bodies, 297. Valentinian distinction and separation of the supreme Father, xxi. That the Valentinians separated the Word and Wisdom from the Father himself and from the Mind of the Father is not abhorrent to probability, xxxvii. Nor does Irenaeus seem to contradict this, ibid. and xxxviii. ^D That the Logos and the others are not, in reality and nature, distinct beings from God the Father, but mere appellations of virtues which are always with God, xxxv and sqq. The supreme Father and the Aeons subject all things to the command of the Savior, so that all things might be founded in him, 21. The supreme Father is sometimes spoken of as joined by the bond of marriage, sometimes as above male and female, 10. Nus of the Valentinians is called Father of all, 5. Father, the name of the Demiurge of the Valentinians, 24. The Marcosians strive to prove from the Scriptures that the supreme Father was unknown to all before the advent of Christ, 90. The seeking after the Father of God could not bring perturbation to the Aeon, 141, 142. The Divine Father is subject to passion if the Word is subjected to it, 139 sq. The same things which heretics criticize in the Demiurge return upon the Father, 121 sq. The Father devised by the Gnostics cannot be God, 253. He is gratuitously invented, 126. There is no trace of him in the Scriptures, 155. God cannot be the type and image of another father, 252. The contradicting Gnostics are refuted, ibid. The Gnostics rashly draw forth from the words of Christ another Father, and an unknown one at that, 236. Those who fashion another Father above God are insane, 252. There is one and the same Father who created and perfected us, 312. By the will of the Father this world was made through the Word, not by angels, nor by apostasy, defection, or ignorance, 315. There is no Father above the Demiurge, the one God, creator of all, 311, 312. Another Father is not to be accepted at all, besides him who is revealed by the Son; and he is the creator of heaven and earth, and not the pseudo-Father invented by the Gnostics, 254. They who think they have found another Father besides God the creator do not know the Scriptures and err, 232. The Father whom Christ confessed as his own is the one and same God over all, founder and ruler, ibid. Christ is the Son of no other Father, besides the one God, and at the same time is true man, 270, 271. That the supreme Father lacked his own instruments through which he might speak the truth without the admixture of error can only be asserted absurdly, as Moses and the prophets teach, 229 sqq. The Father of Christ and Christ himself were not unknown to Abraham, from whom he had learned, teaches manifestally and without parables that there is one [God], 229 sqq. The Father is the same who was announced by the Law and delivered by Christ, 258, 240 sqq., 277, 180, 288. The Father of Christ, one God, made all things by the Word and adorned them with wisdom, 255. Christ made the one and same Father, and himself, manifest by his passion, 313. The apostles could not have been ignorant of the Father, 199. They announced one Father, the creator of heaven and earth, celebrated by the Law, 183 sqq. The Father carries his Word, and the Word carried by the Father grants life or spirit to all created things, according as the Father wills, and as is fitting for each of them, 318. All things consist by the providence of the Father of Christ the Lord, and are administered by his command, 280. His providence and the Word always exist with the creature, 233. With the Father, Christ is one true God, who spoke to Moses and was manifested to the prophets, 232. Prophets were sent by the same Father creator of all, from whom Christ was also sent, 274 sqq., 324 sq. Christ was anointed by the Father with the Holy Spirit, 184. For what reason, 185. The incarnation of the Son was promised by the Father, 185. The Father is the one King and Lord of all, preparing from the beginning the nuptials for his Son, 279 sqq. The Son descends from the Father, 209. The mystery of the Incarnation performed according to the good pleasure of the Father, and he shows a new generation, 293. He made his Word visible through the Incarnation, 184. He sent the Son for all men whatsoever, both those who had believed in him from the beginning and those who were to believe thereafter, 253. He renders testimony to Christ God and man, 235. Through the incarnation, man was made similar to the invisible Father through the visible Word, 313. That man might become precious to the Father, the incarnate Word assimilated man to himself, 312, 313. If Christ had not come from the Father creator of the world, he would not have undertaken to conquer the serpent for himself, 318. The Father grants the blessing of food and the grace of drink in the last times to the human race through his Son, 189. Whatever was foretold by the prophets from the Father, Christ perfected in the end, ministering to his will, 324. The Father is to be known through the Savior, 204. All saw the Father in the Son, not all believed, thinking that he also fell away from God, 256. The manifestation of the Father through the Word provides life to those who see, 253. The Father is to be loved; one must believe in the Son, 233, 234. The Lord gave to men the Holy Spirit received from the Father, 208. Man receives the image of the Father through the Holy Spirit, ibid. Whoever does not have the Holy Spirit in himself lacks knowledge of the Father who is in heaven and of Christ, 246. Man, prepared by the Spirit, will intuitively see the Father, 251 and note. The Father cannot be called wise of all if he lacks the power of judging, 221. Whence Irenaeus proves that the righteous are to ascend to the Father through the Son, and to the Son indeed through the Holy Spirit, 205. Father with the Son, called God and Lord by the prophets and apostles, and besides him there is no other thing, 183. Father and Son are one and the same God, 184, 266. Father and the Word are not one God and another, but one and the same nature and substance, according to Irenaeus, cxxviii sqq. One Father God, and one Word, and one Spirit in all, and one salvation for those who believe in him, 235. Father, Word, and Holy Spirit, one God, maker of heaven and earth, and author of both Laws, according to Irenaeus, cxxix. The generation from the Father is principal, 190, 191. The Son is always existing with the Father, 209, 243, 255. The Son is in the bosom of the Father, 189. The Father is in the Son, 199. The Father in the Son, and the Son in the Father, 180. The Word and the Holy Spirit always existed with the Father and from eternity, 253, cxxviii sq. The Father was addressing the Word when he said: "Let us make man," etc., 312. The eternal Father communicates in all things with the Son, 158. The name of the Son is proper to the Father, 249. The Father is called incomprehensible and invisible, 189, 253 sqq. Why Irenaeus inculcates so solicitously that the Father has always remained invisible, cxxxi and sqq. The Father, operating all things in all, is indeed invisible and ineffable, but in no way unknowable, 255 sqq. The Father, with the Son revealing from the beginning, was never not-known, 254. The Father is the invisible of the Son; the Son is the visible of the Father, 234. What dispensations of the Father and the Son the Spirit of God has broadcast, with the Son veiled, ibid. The Word alone can recount the things that are of the Father, 292, 234. The Father can be known only through the revealing Word, 234, 235. The Father is revealed by his Word to all by whom he wills to be known, 165, 199, 235, 414. Without the good pleasure of the Father, the Son cannot be known, 234. The Father revealed the Son, so that through him he himself might become known to all and believers might be saved, ibid. The Father makes the Son known, but the Son makes the Father known, 189. There is knowledge of the Son in the Father, and revealed through the Son, 255. The knowledge of the Father is the manifestation of the Son, 234. In what sense Irenaeus said that there is knowledge of the Father in the Son, and knowledge of the Son in the Father, and that it has been revealed through the Son, cxxxi. The Father was seen adoptively through the Son, 254. Christ did not teach that the Father and the Son cannot be known at all, otherwise his advent would be superfluous, 234. The Father is immense, 253. The Son is the measure of the Father's immensity, 231, cxxxi. The Father anointed the Son, 210. The Father sends the Son, 234. Not after the manner of prophets, but having principal authority, 278. The Son, ministering to the Father, perfects all things, 206, 234, 235, 236, 285. In what sense the Word and the Holy Spirit are ministering to the Father, 256, cxxx sqq. The hands of the Father, through which man is made according to the likeness of God, are the Son and the Spirit, 236, 239. The Father commands by the Word, in what manner,

and to what end Irenaeus so often impresses this, cxxx seq. The authority of tradition among the ancient Fathers of the Church, according to Irenaeus, cxIII, cxiv. ^C God chose the patriarchs for the sake of their own salvation, though He Himself is in need of nothing, 244. No law was placed upon the patriarchs and just men, 216, 217. The faults of the patriarchs and prophets that the Scripture does not rebuke are by no means to be censured, but a type is to be sought in them, 268 seq. The patriarchs and prophets disseminated Christ under the Old Testament, 261. The patriarchs and we were chosen by the same Word of God, 281. From the prophecies of the patriarchs and prophets, faith in Christ, whom they heralded beforehand, became more easily arrived at, 259. There was no patriarchal right in the Gauls in the second century, LXXXIII.

PATRICUS, an Aeon of the Valentinians, the offspring of Man and the Church, 6, XVII. His spouse, ibid. Valentinians derived his name from the properties of the Holy Spirit signified in the Scriptures, XXIX.

In what sense Valentinus was held guilty of the error of the Patripassians by Athanasius, XXXVI.

PAUL, by whom Christ was heralded to the whole world, signified by Benjamin, 345. Paul the Apostle, an irreproachable pastor, 263. Founder of the Church of Ephesus, 178. Bishops and presbyters were summoned by Paul the Apostle to Miletus, not only from Ephesus, but also from the other neighboring cities, 201, note. In what year he went up to Jerusalem to discuss the freedom of the Gentiles, 200, 201, note. The truth was not known to Paul alone, 200 seq. Paul taught simply what he knew, 201. Paul’s preaching is the same as that of the other apostles, 197. Paul’s doctrine is the doctrine of truth concerning the one God the Father and the Creator of the Law, and is most worthy, ibid. By him God is known to be the one proclaimed, ibid., 510. Paul’s words: "The natural first, then the spiritual"; why was this said in this order, 306. In what sense he said: "Flesh and blood shall not possess the kingdom of God," 302 et seqq., 308. ^D Certain things granted according to ignorance, 243. His familiar hyperbata, 182. Why Marcion curtailed the Epistles of Paul, 106, 198. The Ebionites rejected Paul’s Epistles, 105. Those who rashly elevate his authority are refuted, 203. Paul’s rapture proves that certain spiritual things were created in the heavens and are subject to the Demiurge, 162 seq. The Kabbalah is entirely unknown to him, XX. An apocryphal book about Paul’s preaching, LIV. The Epistle to the Hebrews is cited by Irenaeus as Paul’s, CV. Luke learned from Paul what he committed to the Scriptures, 201. To distribute all things to the poor is the perfection of the Law, 213. Irenaeus recognized that men are born stained by the taint of original sin, LXXXVIII. Through sin, life was lost; in what way will man find it, 306. Sin was manifested by the law, but not taken away, 211. God alone can remit sins, but Christ was remitting them, 514. Sin and death were evacuated through Christ, ibid., 232. One must abstain from sin so that sacrifices may be profitable, 250. Because of sin, man is subject to human powers, 321.

The sinner is a vessel of the devil, 290.

Ptolemy, dividing the Pentateuch in a threefold manner, denied that it was sanctioned by the supreme God, which was the principle from which he drew his ideas, XLIX. Not the Pentateuch alone, but all the canonical Scriptures of the Jews were translated into Greek, according to Irenaeus, CX.

In the time of Pentecost and on the Lord's Day, one does not bend the knee; this custom arose from the apostles, 312.

Who is the perfect man among the Gnostics, 86. What constitutes the perfect man, 299, 300 and note. Who are the perfect and spiritual according to the Apostle, 299, 300. Man ought not to change the established order of his perfection, 286.

The perpetuity of the Church is effectively proven, CXVII. Grabius is refuted, especially from Augustine, ibid. and CXXV et sqq. How the perpetuity of the Roman Church against Grabius and the Protestants is proven from Augustine, CXXV et seqq. See Church.

It is not improbable that the magi of the Persians were instituted by Zoroaster, and that they received natural disciplines, and indeed theology, from the Chaldeans, XXII.

Persecutions of the just, signified in Abel, heralded by the prophets, perfected in Christ, 276. The ancient prophets heralded the persecutions of the Church and various operations of Christ, and prefigured them in themselves, 273 et seqq. On account of persecution the Church is at first weakened, but then it increases its members and becomes whole, always persevering, 272. The persecution at Lugdunum, at what time it was aroused, LXXIX. Likewise at Vienna, ibid.

Our perseverance in eternity is not from our nature, but from the magnitude of the Word of Christ, 291.

1962 The circumincession of the divine Persons proven by Irenaeus, with what words, CXXXI. Why Irenaeus so carefully impresses that of the divine Persons, the Word alone appeared to the patriarchs and prophets in the Old Testament, CXXX et seqq. Through the concurrence of the three Persons, man arrives at perfection, 283.

The perturbations of Achamoth, the primary matter of all lower things, 19, 23 seqq.

PETER proclaims that God who, through the prophet, had promised the Holy Spirit, 193. Peter announced to the Jews the one God, the Father and the Son, who also became man, suffered, and rose again, 193, 194, 196. He baptized the Gentiles first, 199. He disturbs the Church on the occasion of the legal requirements, 200 and note.

PHARAOH, in what sense he is said to have been blinded and hardened by God, 266, 267. The Marcionites, concluding from the blinded Pharaoh that God is the author of evils, are refuted, 266, 267.

Pharbathites, a district of lower Egypt; what is its location, and whether it was the fatherland of Valentinus, XIII. Pharbathus, a city of Egypt, whether it was the fatherland of Valentinus, XIII.

PHARES, a type of which people, 261.

Why the Pharisees did not receive the Word of God, Christ, 230, 241. They are worse than publicans and harlots, 257. Christ condemned the traditions of the Pharisees, not the law of God, 257.

PHERECYDES of Syros, Pythagoras, and Thales are the first who discoursed on divine matters, acknowledging themselves to be pupils of the Egyptians in this, XXII.

Phibionites, who were these heretics called, LXXII. From whom they were descended according to some, ibid. What their dogmas were, LXXIII. Are they distinguished from the Stratiotici and Levites, LXXII.

PHILIPPUS easily persuaded the eunuch to have faith in Jesus Christ, why, 260. Why the eunuch, having been baptized by Philip, was quickly left alone, 260.

PHILO the Jew, held by the ancients to be a second Plato. His example was poorly emulated by posterity, XXIV. Though he probed divine things with a more subtle and acute method, the mysteries of the Sephiroth were nevertheless entirely unknown to him, just as was the kabbalistic farrago, XX.

PHILOCOMUS, one of the ancient philosophers whose books the Gnostics circulated, XXII.

PHILOLAUS, a Pythagorean philosopher, by whom Plato was instructed in Magna Graecia, XXII. Chaldean philosophy was a very rich fountain, from which the Babylonians, Assyrians, Canaanites, Phoenicians, Egyptians, and Persians drank, and later infused it into the Greeks, XXII. Philosophy was transferred from the Chaldeans to the Egyptians before Joseph, according to Diodorus, XXII. Platonic philosophy was the ruin of the Christian religion, and of the Christians themselves, by whose agency, XXIV. The Gnostics emerged from ancient philosophy, XX, XXII.

Philosophers. Of the Greek philosophers, who were the first to discourse on celestial and divine things, XXII. Philosophers of various nations flocked to Alexandria under Ptolemy Philadelphus, XXIII. Truth was unknown to the ethnic philosophers, [names] XXII. From the ethnic philosophers, especially the Pythagoreans and Platonists, and the Egyptian and Chaldean mystagogues, the matter of the Gnostic and Valentinian heresy was derived; the form, however, was from the ethnic poets, XXI, XXII, 133 seqq. Many of the ancient philosophers, to extricate themselves from the most troublesome question concerning the origin of evil, invented a certain monstrous dogma, XLI. The Valentinians, though outwardly less impious, were in reality guilty of the same crime, or indeed a graver one, ibid.

The Phoenicians, famous in all antiquity for the sciences, from whom they derived their knowledge, XXII.

The Phoenician churches agreed with the Roman in the discipline of Easter, LXXXV.

Phrebonites, what it is, and whether the fatherland of Valentinus, XIII.

Phronesis, Logos, Sophia, Dynamis, just so many Aeons distinct from the unbegotten Father by virtue alone, not in reality, according to Basilides, XXXVIII.

The Phrygian churches consulted the Lugdunenses and Viennenses, LXXIX. The legation to the Phrygian churches, to whom it was entrusted, LXXX, LXXXI.

Phta, called by the Egyptians the Beginning, inferior only to the Creator God, XXVI.

Phtenotes, a district in Egypt; whether it is the same as Ptenethu Piinii, and whether the fatherland of Valentinus, XIII.

PINDAR the lyric poet, inspired by the mother of the Valentinians, 146.

Pistis, an Aeon of the Valentinians, the spouse of the Paraclete, the offspring of Man and the Church, XVII.

Pope Pius, successor of Hyginus, 176.

The Platonists and Valentinians maintained that the spheres of the seven planets and other stars were animated, and endowed with intellect, and indeed even the angels, XLIII.

PLATE, the most eager of students of philosophical disciplines, having first been instructed in the Socratic method, traveled as far and as wide as he could, XXII. By what masters he was instructed, ibid. et seq. Enriched with the spoils of philosophers of all sorts, he founded a new sect, XXIII. Recognizing God the Father as the first cause, providing the archetypes for all things, he asserted that the power of generating and the faculty of providing belonged to the lesser gods, according to Proclus, XLII. Concerning the divine ideas of Plato, and in what sense they are called gods, XL. To demons, as intermediate beings between the higher gods and men, a seat was assigned, XLIV. Plato admitting a supreme maker of the world and lesser demons—what his disciples later borrowed from the Jews, XXIV. What hypothesis Plato devised concerning this whole universe, XL et seqq. He sensed that all things were fashioned by God from pre-existing matter, 134. Plato's principles, three, 153. Whether he was the first inventor of metempsychosis, 167 and note. He was the first to invent the cup of oblivion, ibid. By Plato, the entire doctrine of the Gnostics was taken, with a few additions, XXI. The Gnostics asserted that Plato did not penetrate the depth of intelligible essence, ibid. The doctrine devised by Plato, Epimenides, and his disciples concerning the triple world is the very hypothesis of Valentinus, XXV. Plato’s and Amelius’s three kings—perhaps the three principles of the Pleroma assigned by the Valentinians, XXVIII. The doctrine of Plato and Democritus concerning ideas is the same as the Valentinian doctrine concerning the images of the supernal beings expressed in created things, 133. Plato, confessing God to be one, good, and just, and the same one by His goodness to be the creator of the world, is shown to be more religious than the Gnostics themselves, 224 and note.

The character of the Platonic sect, XXIII. The new Platonic school, whence and by whom so much splendor was added, ibid. et seq. Platonic philosophy purified by Potamo, and its followers called Eclectics, XXIII. What value the Platonic philosophy added above the others, ibid. Who were the first to claim for themselves the name of Platonists, spurning the name of Academics, ibid. Platonists esteemed above others by the Egyptians, ibid. In the Alexandrian school, instituted by Ptolemy, they easily hold the first place, ibid. The philosophy of the Platonists always remained set within certain boundaries, ibid., XXIV. A triple genus of gods distinguished by the Platonists, differing in every way from one another, XX. To all of these the name of gods was attributed, although to most of them, even by the admission of the Platonists, the true essence of God was lacking, ibid. Others are super-celestial, others celestial, others sub-celestial, according to Ficino; what their functions are, and over what they are set, XLI. Gods numerous, some feminine, others masculine, others hermaphroditic; what was understood by them through the feminine, XXVI. Although they spoke of invisible and super-celestial gods in the plural number, yet in reality they admitted one God, of one essence and person, XXXIII. Aristotle explains Plato's opinion on this matter poorly, ibid. In the schools of the Platonists, at the time of Porphyry, the dogma concerning the double nature of demons, good and evil, was already prevailing, defining the genera, XLIV. What was assigned by certain Platonists as the root and origin of evils, XXXI. Although the Platonists asserted that another cause of evils besides God should be sought, they nevertheless attributed the creation and administration of inferior things to angels, later giving others grounds for offense, XLII. The initiations of the heathens were frequently inculcated by the Platonists onto their followers, LII. Accepted from the Jews, they later repaid them with interest, XXIV. Platonic philosophy was the ruin of Jews and Christians, why, ibid.

All Gnostics devoted themselves especially to Platonic philosophy, XIII. In Platonic philosophy, the wondrous progress of Epiphanes, XLVII. Called the author of the Platonic monad (μονάς), XLVII. Carpocrates, most learned in Platonic philosophy, LXII. Valentinus devoted his efforts to the same, XIII. The dogmas of the Platonists concerning the ideas of things and the higher part of the soul are the very ravings of Saturninus, LIX. From Platonic philosophy proceeded all the principal chapters of the Valentinian heresy, XXV et seqq. The word "Pleroma" used by the Platonists in a Valentinian sense, XXV. The three intelligible principles of the Platonists are the very three of the Valentinian Pleroma, XXVI. The dogmas of the Platonists, Egyptians, and Chaldeans concerning the nature of the first principle are the very tenets of the Valentinians concerning the properties of the Bythos, XXVI. The first *προβεβλημένη αἰτία* (pre-projected cause) of the Platonists, eminent above all gods, is the Bythos and Propator of the Valentinians themselves, XL. The Word (Verbum) of the Platonists is the same as the Logos, or The Word admitted by the Valentinians, XXVII. The Platonists, besides one supreme or super-eminent cause, distinguished a manifold genus of gods, XXXIX, XL. How the Valentinians borrowed from them, ibid. That it is not improbable that from the Platonic gaps (lacunae), the Valentinians derived their whole mystery of male, female, and hermaphroditic Aeons, XXVIII. In the dogmas of the Platonists and other ancient philosophers, the entire hypothesis of the Valentinians concerning the origin and ordering of this world is more than foreshadowed, XLII et seqq. In the hypothesis of the Platonists concerning the world-soul, the whole fable of Achamoth is more than foreshadowed, XL et seqq. The dogmas of the Platonists concerning the dual soul are the same as those of the Carpocratians and Valentinians, XLIV seq., LXI seq. From the impure initiations of the Platonists and heathens flowed the redemptions of the Marcosians, LIII.

Description and explanation of the Pleroma, XVII, XVIII. The old Pleroma of the Gnostics, increased and enriched by Valentinus with twenty-two Aeons, XXI. The Pleroma of Valentinus—at least the rougher features, whence they were taken, XXV et seqq. XXX. The division of the Valentinian Pleroma, 7, 132. It does not quadrate with the division of the year, months, and days, 151 seq. The first Ogdoad, common to Gnostics and Valentinians, is the same as the first syzygy of the Aeons, etc., XXI. Either the whole Pleroma is subject to ignorance, or all the Aeons are immune to it, 138 seq. How the Pleroma was joined to the Demiurge by some fable, according to the Valentinians. The corollary of this dogma, XLIV. How all these things were borrowed from the Platonists, ibid. Whether it is inside or outside the Pleroma; how some Valentinians explained it, 119, 120 and note. This explanation is refuted, 121. Why nothing can exist outside the Pleroma, 116, 125. Who explained the Valentinian Pleroma, Marcus the Magician, 66 seqq. Those who feign another Pleroma above God are insane, 252. Created things are not the shadow of the Pleroma, why, 125.

PLOTINUS, from the mouth of the celebrated Ammonius, drew his refined Platonic philosophy, XXIII. Gnostics refuted by Plotinus, XXII. Adam penitent immediately after the sin, therefore worthy of forgiveness, 221 seq. Public penance for sins in the Church, in the age of Irenaeus, was customary, 63, 65. For secret sins, also, CXXXVIII seq. To those performing penance, the peace and friendship of God is prepared, but for the non-penitent awaits eternal fire, 286. Whoever shall persevere in the works of malice without penance will receive the lot of the devil, 221. Poets and Stoics subjected God Himself to fate, 131. The testimonies of ancient poets and philosophers, frequently cited by Irenaeus, with what intention, LXXVIII. POLYCARP (ST.), disciple of the apostles and martyr, constituted bishop at Smyrna by them, 176. Seen by Irenaeus, 176. A tenacious guardian of apostolic tradition, 177. A familiar custom existed between him and John the Evangelist, 176, note. He saw the apostle Philip, 176, note. He believed the Passover should be celebrated on the fourteenth day of the moon, ibid., note. From whom he had received that discipline, 341. Anicetus disagrees with him on that matter, ibid. That controversy did not sever unity, ibid. Polycarp came to Rome, why, and when, 177 and note. Anicetus granted him the office of consecrating in the Church, for the sake of honor, as a sign of unity and peace, 341. And indeed while he was present, ibid. and note. The Gnostics were often rebuked by Polycarp, LXXIII. He died older than a centenarian, 176, note. LXVII. One should believe him more than Valentinus and Marcion, 177. He wrote an epistle to the Philippians, a famous monument of his faith and of the tradition he received, ibid. Abhorring every heresy, 340. He frequently told stories of John and the other disciples of the Lord, with whom he had a familiar bond, 340. Polycarp's auditor, Irenaeus, retained deeply impressed on his mind whatever he had seen or learned from his earliest years, ibid. Polycarp's auditor, Irenaeus, at what year of his age, LXXVII. Was he sent into the Gauls by St. Polycarp, LXXVIII, LXXIX. With Polycarp, in lower Asia, Florinus was seen by Irenaeus while still a boy, living splendidly in the imperial court, 339. POLYCRATES, bishop of Ephesus, is in no way moved by the threatening letters of Victor, LXXXVI. He writes back to Victor, in the name of his Ephesian council, LXXX. The Churches of the Roman Pontiffs consented in the discipline of the Passover, LXXXV. Who presided over the Pontic synod against the Asiatics, LXXXIV. Roman Pontiffs. The Eucharist was transmitted by the supreme pontiffs in the earliest times of the Church, in a sign of unity and peace, to the absent and distant, 341, note. Grabe is refuted in his assertion that other articles, partly uncertain and partly false, were added to the apostolic tradition by the Roman pontiffs, CXVI et seqq. See Romans. Peoples unknown to the ancients beyond the Ocean, 156, note. A double people sprung from Rebecca; the one greater, the other minor; the latter free, the former a slave, both of one and the same Father, 238. The type of the double people, the birth of Tamar, 261. What form of fasting was established by custom for all the people and the universal Church, LXXXIX. PORPHYRIUS from the mouth of the celebrated Ammonius, he drew his refined Platonic philosophy, XXIII.

followed the master, yet he did so with freedom and a cautious step; and he introduced a new and more liberal style of philosophizing into the Alexandrian school, ibid. His followers, how they were called, ibid.

Powers, subjected immediately only to the first and highest Aeons by Simon and other Gnostic leaders, xxxviii. Human powers established by God alone, 321. What the end was for which they were established, ibid. Man subjected to them on account of sin, ibid. Christ demonstrated, by His own example, that tribute was to be paid to human powers, ibid.

Pothinus, Bishop of Lugdunum. The religion of God was accepted in the Gauls barely before the arrival of Pothinus, lxxxiii. In the age of Pothinus, bishops were very rare, or perhaps non-existent, in the Gauls, lxxxi et seqq. To Pothinus, Bishop of Lugdunum, the beginnings of the Church are owed, lxxxi. When he was arrested, lxxix. He, with many of the faithful, provided an excellent and manifold example of Christian constancy, ibid. When and at what age he died, lxxxi. Irenaeus ordained a presbyter by Pothinus, lxxix.

Precepts of the Decalogue, how many in each table, 152, note. Natural precepts common to Jews and Christians. To these, what more is added, 243. More eminent precepts, the same in both testaments, yet each proper to its own, 241. Various precepts of both laws, why given to men, 238. For the perfection of the precepts, the old law drew the soul as if by chains through corporal things, 242. Certain precepts granted by the apostle Paul according to indulgence, 243. The devil having been the author for man in violating God’s precept, he was conquered by Christ through the object of that same precept, 319.

Real presence of the body and blood of Christ in the Eucharist, urged and defended by Irenaeus, cxxxix seq. See Eucharist.

PRAXEAS, heresiarch, when he emerged. To which Roman pontiff he was the author, that he should revoke the letters of peace granted to the Montanists, lxxx.

Prayers and oblations, where they are received: there is a temple and an altar in heaven, 252.

Presbyter, by whom Irenaeus was ordained, lxxix. In the office of the presbyterate how excellently he conducted himself, ibid. Irenaeus distinguishes presbyters from bishops, 201, and note. Bishops are superior to presbyters by divine right, according to Irenaeus, cxvii. Therefore, the fiction of the Puritans is false, cxviii. Among the presbyters of the Church is the apostolic doctrine, 262, 270. True and legitimate presbyters you would look for in vain among all the modern sectaries, cxvii. One must withdraw from bad presbyters, but adhere to the pious successors of the apostles, 262. Who those [successors] are, 263. Presbyters or pastors who are evil, iniquitous, and arrogant are to be rebuked by the Word, 263.

Primacy among the apostles, whether Irenaeus attributed it to James, 200, note.

Christ persuaded his disciples to make an offering of first-fruits, 249.

Principles of good and evil, two, from the barbarians, which, Blichum, xxv, xxvi. One called Eicton, the other Noetarcha, in what sense, ibid. Both designated by the same characters as the Nus and Bythus of the Valentinians, ibid. From what source everyone drew them, ibid. Principles of the Platonists, Three, 133. The principle of visible and created things is not the principal God, according to the Nicolaitans, 188. They are refuted from the Gospel of John, ibid. The principle of all is called Nus by the Valentinians, 5, 40, 41. No principle can exist outside of God, the creator of all things, 116.

PRISCILLA, prophetess of the Montanists, condemned by the martyrs of Lugdunum, 192, note.

PRISCILLIANUS, instructed by Elpidius and the woman Agape, disciples of Marcus the Memphite, li. In what year he was condemned by the Council of Caesaraugusta. In what year he was beheaded, ibid. Priscillianists. What root or cause of evils was assigned by the Priscillianists, xxxi.

PROARCHE, the Bythus of the Valentinians, 5.

Irenaeus confuses the Probatic pool with Siloam, 236, note.

Proclus drew the Platonic philosophy, purged by him, from the mouth of the celebrated Ammonius, xxiii.

Proconsul, governed the Narbonensian province under the authority of the senate, lxxxi.

Irenaeus studied the books of the profane authors accurately, whence it is clear, lxxviii.

Who was called "Depth" by the Valentinians, xvii.

Progress to infinity must be admitted, unless God, the creator of the world, received the examples of things to be created from Himself, 137. Even Basilides cannot avoid this, ibid.

PROPATOR, the Bythus of the Valentinians, 5. He is called this throughout. Known only to the Monogenes, invisible and incomprehensible to the other Aeons, 7, 8, 68. Called "Propator" by the Colorbasians, Honio, 59.

Prophecies, some from the angels, creators of the world, others from Satan, according to Saturninus, 101. Prophecies from the angels, creators of the world, according to Basilides, 102. Prophecies, to whom they were to be ascribed according to the Valentinians; how they borrowed these from the Platonists, xliv. God alone can bestow the gift of prophecy, 62, 63. The mode of pouring forth prophecies is manifold, 255. Through the spirit of prophecy, the Father was seen of old, 254. Many in the Church were distinguished by the gift of prophecy in the time of Irenaeus, 166. What prophecy is, 24. Before it is fulfilled, it is an enigma, 262. Otherwise after the event, ibid. Prophecies were not fulfilled in Christ by any chance, 275. Not all prophetic books, but the Pentateuch alone, were translated into Greek by the LXX Interpreters, according to Irenaeus and others, cx. Prophets inspired by the angels, creators of the world, according to Simon Magus, 99. Those saying that Christ the Lord was from another God, but the Father from another, are refuted, 276 seqq. Marcion rejects the prophets, 106. He excludes them from salvation, ibid. The Gnostics gossiped that the God announced by the prophets was not the Father of Christ, 233. They are refuted, ibid. Valentinians and the rest of the Gnostics said that the prophets were inspired and sent by the Demiurge, 276. Prophets, according to the Valentinians, were sown with the seed of the spiritual soul Achamoth, 33, 143. The prophets, from whom they were inspired when they poured forth their oracles according to the Valentinians, 34. The Marcosians contended that the prophets saw the Creator of the world, not the supreme Father, 111. It is effectively proven that the prophets existed from one and the same God, against the Marcionites, 274 seq. Christ was predicted by the prophets, the same in all things as He who was announced in the Gospel, 274. The caviling Marcionites are refuted, 274. Prophets, Moses, Abraham, and Christ Himself are of one substance, in what sense, 229. The contradicting Gnostics are refuted, ibid. It is proven against the Valentinians that the prophets spoke as moved by the one God, not by the Demiurge, 276 seqq. The Son was not sent by the Father after the manner of the prophets, but having principal authority, 278. The divine Word foretold future events to the prophets not only through visions and discourses, but also through operations, 257. The testimony of the prophets is from God, 213. God was worshipped by the prophets, is the God of the living, and above whom there is no other, 229 seqq. The Father was announced by the prophets in various significations, 188 and note. In what sense the prophets foretold that God could be seen, 254. When the prophets signified that God was to be seen by men, it was necessary that God should also be seen by them, 255. How they saw, ibid. 234, seqq. They did not see the face of God itself, but only the dispositions and mysteries, 255, 256. They saw Christ prophetically, 292. The prophets preached the new testament, 238 seqq., 261, 274. The incarnation of the Word was foretold by the prophets, 204, 208, 216, 229, 240, 251. In how many ways they saw and announced the incarnate Son of God, 255. As living members of Christ, they foretold and prefigured in themselves the persecutions of the Church and the various operations of Christ, 272 et seqq. By them the passion of Christ was described, 261. And its circumstances foretold, 277. All signs of the Messiah foretold by the prophets converged in Christ alone, 272. The blood of all the prophets and just men shed was to be sought from Christ because he was to save them, 310. The Savior had to have His own prophets to announce His arrival, 276. The prophets spoke many things in parables and allegories, 147. Whatever they foretold about Christ, the spiritual disciple rightly interprets, 274. God Himself of old called the prophets to the nuptials of His Son, who called us to the same through the apostles, 279 et seqq. The words of the prophets and of Christ are the same, 229. Which prophets foretold the earthly kingdom of the saints with Christ after the resurrection, according to Irenaeus, 333 et seqq. Through the prophecies of the prophets and patriarchs, faith became easier in Christ foretold by them, 259 seq. The parable of the vineyard-workers demonstrates that the Gentiles were grafted in due to the contempt of the prophets and Christ by the Jews, 278. From the prophets and apostles arose the doctrine of the Catholic Church and one faith, always and everywhere consistent with itself, 222. He is not a prophet but a soothsayer who institutes another law contrary to the law of God, 346.

Proprætor, governed the Celtic province under the authority of the emperor, lxxxi.

Prosicia, Prosiciae, what, 28, note.

Protestants. The notion of the Church devised by the ministers of recent Protestants, embracing all sects, even heretical and schismatic ones, is monstrous and contrary to Irenaeus, cvi et seqq. How hostile to all Protestants is the continuous succession of bishops, especially Roman,

^A argument derived from succession, cxvi et seqq. Grabe, attempting to invalidate it, is refuted, ibid. All Protestants are prostrated by the same argument by which heretics and schismatics were once confounded by Irenaeus and the Holy Fathers, cxv, cxvi. Protestants, usurping the same arguments to defend the truth of their own Church as the Donatists did, are refuted by the words of Augustine himself, cxxv et seqq. The arguments of Protestants, who deny that Mary and other saints are our mediators after Christ, and that they can and ought to be invoked by us, are vain and are refuted, cxxvi.

Protoparents died on the very same day that they tasted the forbidden fruit, 320 and note, 321. Providence: Epicureans imagined God to be lacking in it, and useless to Himself and others, 225 and note. The contrary is asserted, ibid. The providence of God is most wise and extends to all things, 154, 280. God's providence toward man, 285. God's providence can escape no one, 122. To love one's neighbor as oneself is commanded by both laws, 243. Why God commanded man to love his neighbor, 247. To love one's neighbor gratuitously is the perfection of the law, 243. Whoever has the means to benefit his neighbor and does not do so is a stranger to charity, 311. Therefore, charity toward one's neighbor must be similar to the charity of God Himself; how, 215. One should not judge one's neighbor rashly, 268. Sacrifices are of no avail without charity toward one's neighbor, 250. Pseudo-gods: how the Scriptures distinguish them from the true God, 181. Pseudo-prophets: who they are, 271 and note. They are to be judged by the spiritual disciple, 271. Pseudo-prophets, falsely attributing the Holy Spirit to themselves, lose the Holy Spirit, 192 and note. Psychici (the "Animal-Souled"), called catholics by the Montanists, 193, note. Psychici, so named by the Valentinians, were those who either did not adhere to their errors with blind impulse or who openly contradicted them, 203. Nothing "psychical" is admitted within the Valentinian Pleroma, 32, 159, 160. Plenethu of Pliny, whether it is a true name, XLIV. PTOLEMY Philadelphus made the school he established at Alexandria famous throughout the whole world, XXI. Before Ptolemy, all the wisdom of the Egyptians was entrusted to hierophants and the Egyptian idiom; by his order and care, along with the sacred books of the Jews, it was translated into Greek, ibid. PTOLEMY: of which one, Lagus or Philadelphus, was the Scripture translated from Hebrew into Greek at the time, is a great difficulty: resolved by some, 215, note. Ptolemy, under whom the Scriptures were translated, was much older than Christ, 16 and note. Ptolemy, the son of Lagus, was responsible for the Scriptures being translated into Greek, 215. This, however, is not without difficulty, ibid., note, cxx seq. PTOLEMY, contemporary disciple of Secundus and Epiphanes, far more learned than his masters: there is profound silence among the ancients concerning his age, native land, habits, etc.; his school was famous among the Valentinians, XLVII. His tenets were examined more accurately by Irenaeus than by others, ibid. Ptolemy the heresiarch never saw the apostles, 148. The opinion and words of Ptolemy concerning the author of the old law, 357 et seqq. Ptolemy and Colorbasus, disciples of Valentinus, had already founded their own sects under Hadrian, XVI. What errors the epistle written by Ptolemy to a certain woman named Flora contained, XLIX. The opinion of Ptolemy is, as it were, a flower of the Valentinian school, 5. The tenets of all Ptolemaeans are not to be attributed to Ptolemy, XLIX. Ptolemaeans: in what they disagreed with their master, XLIX. In what they disagreed with Valentinus, XXXV. The dogmas of the Ptolemaeans are reviewed, 15 seqq. The opinion of Ptolemy's disciples, 56, 87. They attribute to God what Homer attributed to his own Zeus, 57. The hypothesis of the Ptolemaeans concerning the emission of man and the Church, XVII. What they called the masculine and feminine quaternion, XLVI. They held the primary place in the school of Valentinus, XXI. In what Epiphanes differed from the Ptolemaeans, XLVII. What fragment existing in Epiphanius proves against Dodwell regarding the hypothesis of the Ptolemaeans, XVII. Whether Irenaeus refers to the opinion of the Ptolemaeans or of Ptolemy alone in the nine prior chapters of his book, XLVIII. Tertullian relied on this later, XLIX. Pharisees are worse than publicans and harlots, 257. Puritan argument derived from those words of the Acts, "Paul from Miletus," etc., had long ago been occupied by Irenaeus, CXVII, 201, 202. PYTHAGORAS, from whom the name of philosophy began among the Greeks, how much he owed to the barbarians, XXII. Having lived among the Egyptians, Chaldeans, Persians, Phoenicians, and Syrians, he learned many things from them, ibid. He became a hearer of the successors of Mochus the prophet and other Phoenician hierophants, ibid. How many years he spent among the Egyptians, ibid. From whom he learned the symbolic method of teaching, ibid. No other kind of demons was recognized by Pythagoras and other ancients except the pure and beneficent ones, XLIV. Pythagoras, Pherecydes, and ^B Thales were the first who discoursed on divine matters, XXII. Whether Pythagoras was the first author of the quaternion, LXI. What office he attributed to Mercury, and how Carpocrates reworked that same fable, LXIV. Through Pythagoras, the author of the quaternion, the oath among the Pythagoreans was sacred, XXVIII. Pythagoreans want numbers to be the principles of all things, 13 and note. According to the Pythagoreans, every number is either even or odd; the latter is imperfect, the former more excellent than the other, XXVIII. The former is masculine, the other feminine; composed of both, it is called masculine-feminine, ibid. They held an odd number to be lucky and prosperous, but an even one to be sinister and unlucky, whence, XXVIII, XXIX. These things were borrowed from them by Secundus the heretic, XXIX. How much they valued the quaternion, XXVII, XXVIII. The quaternarian number was called by them the number of all things, XXVIII. According to the Pythagoreans, the decad comprehends every number in itself, ibid. The Pythagorean method of teaching in handling divine matters is almost the same as the Egyptian, XXIII. To what extent Pythagorean opinions were used by Plato in constructing his system, ibid. The Pythagorean dogma concerning the transmigration of souls into other bodies was admitted by Basilides, 550. Pythagoras is one of the ethnic philosophers from whom the Valentinians borrowed the matter of their system, XXII. From the Pythagorean, Egyptian, Chaldean, or Platonist theology, in which all these are mixed together, the Valentinians provided at least the cruder outlines of their Pleroma, XXV seqq. Whatever was ascribed by the Pythagoreans to the number four and eight was attributed by the Valentinians to their own Ogdoad, XXV, XXVI. The Pythagorean quaternion contained the number thirty-six; therefore it was called the world, XXIX. The same power likewise belonged to the Valentinian octonary, ibid.

Q Quadragesima's first part was consecrated in earlier centuries to a slightly more lenient fast, the later part to a much stricter one, LXXXIX. The form of the quadragesimal fast is distinguished in three ways by Epiphanius, ibid. Which had the force of law, and which only that of counsel, ibid. Questions: the ambiguity of questions, how it is to be resolved, 196. What is the method of questions concerning divine matters, 156. Questions that are about numbers are usually vain and dangerous, 151 seqq. Quaternity: the primal Quaternity of the Valentinians, what it is, 5, 6. It is called Pythagorean and the root of all things, ibid. The quaternarian number, from Pythagoras and Marcus the heresiarch, is the origin and mother of all, 135. What are the names of the first Quaternity, from Marcus the Magician, 74. Both Quaternities of the Aeons, in which places of Moses they are signified, according to the Marcosians, 86, 87, 88. The supreme Quaternity explains the mysteries of the Valentinians to Marcus the Magician, 66 seqq. It brings down the truth from the heavenly abodes to him, and why, 69. Quinary number: no account was taken of it by the Valentinians, and why, 151 seq.

R RAAB. The three spies received by Raab the harlot; what they signified, 257. The sign given by the scouts to Rahab the harlot was the figure of the blood of Christ, ibid. and note. RACHEL. Jacob doing everything for Rachel is a type of Christ, 258. Rachel is a type of the Church; how, ibid. Reason and freedom of will: Irenaeus, and not a few of the ancients, believed that man is like God in these, 231 and note, CLX. REBECCA. Her childbirth is a type of two peoples, 258. The mystery of our reconciliation collapses utterly if the flesh of Christ was different from ours, 310. The history of the prophet Jonah represents the economy of our redemption, 213. The Word, being true man, gave Himself for redemption for the captives, redeeming us with His own blood, 292. The redemption of the Gnostics is invisible and incomprehensible, 93. It was suggested by Satan for the subversion of faith and baptism, 93, 101. There are as many redemptions as there are teachers of this opinion, ibid. Why and for whom redemption is necessary, 93, 94. They impiously asserted that perfection is obtained through redemption, and that only sins are remitted through the baptism of Jesus, 94. Why and how it was administered to those who were about to die, 97, 98. Certain Gnostics constitute redemption solely in knowledge, 96. The rites of the redemption of the Gnostics are sacrilegious, 94, 95, 96. The redemptions of the Marcosians flowed from the impure initiations of the heathens and Platonists, LIII. Redeemer: cognomen of Horus, 10 and note, 15. The Valentinians adapted to their Horus the names of Redeemer and Avenger, which are names of the Son of God, XXX. It behooved the Redeemer to be both God and man at the same time, 211. The earthly kingdom was constituted not by the devil, but by God for the utility of the Gentiles, 321. How the kingdom of Christ and His twofold advent were foretold by the prophets, 273, 274. Scribes and doctors of the kingdom of heaven are the disciples of Christ,

323, 32. ^A Only after the temporal kingdom of the just will the clear vision of God follow in the heavens, according to Irenæus, 337. The earthly kingdom of the just after the resurrection, and why Irenæus verifies it, 331 et seqq. When the temporal kingdom is destroyed, Christ will introduce the eternal one, 324. The eternal kingdom, the resurrection of the just, 321. The heavenly kingdom compared to the earthly, how precious it is, 283. The heavenly kingdom must be won by force and struggle, lest it become worthless, ibid. Who are the heirs of the kingdom of God, 507. In what sense flesh cannot possess the kingdom of heaven, according to the Apostle, 302 seqq. The flesh will not so much possess the kingdom of God as it will itself be possessed by the Spirit of God in the kingdom, 303. The rule of truth is immovable, what it is, 46 and note, 47, 98. The rule is not from numbers, but numbers from the rule, 153. That spiritual things created in the heavens are subject to the Demiurge, Paul's rapture proves, 162 seq. Created things are varied and many, but well-consonant, 153 seq. All from one and the same God, ibid. The resurrection of the flesh denied by the Gnostics, 98. By Basilides likewise, 102. By Marcion also, 1, 106. The resurrection, of what sort, according to Menander, 100. Sold to the Menandrians only by falsehood, LVIII. What it is, according to the Gnostics, 161. Faith teaches the resurrection of bodies, 160. The Apostle teaches it explicitly, 308 et seqq. That it is possible is demonstrated from ^B those things which happened to Jonah and the three children, 298, 299. The greatest specimen of the resurrection is those dead raised by Christ, 308. Arguments: so many sick members healed by Christ, 307. The Eucharist confirms the resurrection of the flesh, 251, 293 seqq., CXL seqq. Flesh is capable of resurrection, since it can participate in temporal life, 296, 297. Our resurrection, in what manner it happens, 168. The distinction between the resurrection of the just and the impious, ibid. The dead will rise in the same bodies, just as those whom Christ raised and healed rose and were restored in the same bodies, 508. We are to rise in the same flesh in which Christ rose, 213. The resurrection of Christ foretold by the prophets; in what sense Irenæus asserted the "resurrection" of the soul, 231, note. The time of the resurrection and in what place souls wait, according to the opinion of Irenæus, 551. In the resurrection the world is not to be utterly exterminated, according to Irenæus, 336. In the resurrection of the just, Abraham is to receive with his seed the inheritance promised to him in this earth, according to Irenæus, 331, 332. How Irenæus proves that after the resurrection the just are to reign on this earth before they are carried to heaven, 331 et seqq. How great the fertility of the earth will be after the resurrection, according to Irenæus, 333. The day of retribution, concerning which Isaiah, what it is, 146, 147. King of all, the name of the Valentinian Demiurge, 23, 34, 143, as if permeated by the seed of the spiritual soul Achamoth. Every just king has a priestly order, in what sense, 237, note, CLI seq. Kings were appointed by the command of God alone, but not for the same end, 321. The Rhodanensian region, what it is, 65 and note. The Rhodanensian regions were infected with their errors not by Marcus the magician, but by his wicked disciples, according to Jerome, L. Therefore he ought to be corrected, or reconciled with Irenæus, ibid. The statue placed to Simon Magus on the Tiber island with an inscription, LIV, 99. Why Polycarp came to Rome in the time of Anicetus, 341. On what subjects a controversy arose between them, ibid. Not only at Rome, but also in the remaining cities, the same form of governing Churches was established by the Apostles, according to Irenæus, CXVI. ^C Therefore, the fiction of the Puritans is false, CXV. The Valentinian heresy was neither born at Rome nor grew there, XIV seqq. The Roman Church. That Valentinus was twice ejected from the Roman Church is not improbable, XIV. That the apostolic tradition was adulterated by the Roman Church is the vain commentary of Grabe, CXVI et seqq. That Irenæus did not think himself and other believers were so bound to the Roman Church as Grabe unhappily attempts to prove, CXXII seq. All who made a secession from the Roman Church are overthrown by the same argument by which heretics and schismatics were once confounded by Irenæus and the Holy Fathers, CXV, CXVI. The amplitude of the Roman and Catholic Church is frequently inculcated by Irenæus, CXXV. Grabe futilely eludes his most troublesome arguments, ibid. et seqq. Persisting in violence against Augustine, he is refuted by that very fact, ibid. The perpetuity of the Roman Church proved from Augustine against Grabe and the Protestants, ibid. The primacy and authority of the Roman Church established by Irenæus, 175, CXX et seqq. This place of Irenæus is most troublesome to Protestants, CXXI. How poorly Salmasius argued their cause, CXXI. Matters turned out no more happily for Grabe, ibid. et seqq. The Roman Church known to all, according to Irenæus, founded by the most glorious Apostles Peter and Paul, 175, CXX. Why and in what sense he asserts that it is necessary for every Church to come together to this one, ibid. Vain are the evasions of the Protestants, CXXI et seqq. Once the tradition of the one Roman Church is known, preserved in it through the continuous succession of bishops, the tradition of all other Churches is immediately known; this is Irenæus's conclusion, and indeed a legitimate one, 175, CXX. In the Roman Church, that which is the tradition from the Apostles is always preserved by those who are everywhere, 176, CXX, CXXI seqq. It is more effective than others against heretics, ibid. and 175. In the Roman and Catholic Church alone occurs the legitimate order of apostolic succession, CXV. Therefore, you will seek the truth and apostolic tradition outside of it in vain, ibid. Calvinists, Lutherans, etc., cannot free themselves from this, ibid. et seqq. How it is concluded from Irenæus himself that the four characters of the true Church can fit the Roman Church alone, CXXIV et seqq. It alone is tenacious of one faith and doctrine, outside of which there are as many opinions as there are heads, CXXV. It alone is holy; outside of it there are no truly holy ones, ibid. It alone is apostolic; outside of it there are only new Churches founded by new authors, ibid. Finally, it alone is catholic; outside of it there are only sects confined within the limits of certain regions, ibid. seqq. The series of Roman pontiffs from the Apostles to Eleutherius, 176. Who governed the Roman Church before Soter, 340, 341. Roman pontiffs before Victor, although they dissented from the Asians in the discipline of the Passover, nevertheless zealously cultivated communion and peace with them, LXXXVI, 341. By what arguments they relied in defending their opinion concerning the Passover, LXXXV. Who besides all the Westerners agreed with the Romans in the discipline of the Passover, LXXXV. Who presided over the Roman synod against the Asians, LXXXIV. The idle conjecture of Valesius, that Lugdunum and Vienna obeyed ^D a single Roman governor in the age of Pothinus, LXXXIII. How the division of the Roman Empire and its dissolution through the Antichrist will precede the end of the world and the kingdom of Christ, 323, 324. RUFFINUS. Whatever is related concerning the Lugdunensian martyrs by Gregory of Tours, Ado, etc., was not drawn from Ruffinus, XCIII. S Sabaoth, what it signifies, from Irenæus, 170, note. The observance of Sabbaths commanded by God, why, 246. Because they were significant, ibid. On the Sabbath day the law did not forbid good works, but only servile ones, 236. On the Sabbath day the priests, performing the ministries of the Lord and not secular ones, fulfilled the law, 237. Christ, healing on the Sabbath day, did not violate the law, but fulfilled it, 236. The disciples plucking ears of corn on the Sabbath day were by no means guilty of violating the law, 237. Priests, among the Valentinians, are those permeated by the seed of the spiritual soul Achamoth, 34, 143. Priests are permitted to act freely, in what case, 237. Priests on the day of the Sabbath and the Lord's day, performing divine, not secular, ministries, fulfilled the law. All Apostles are priests, in what way, 237. All the just have a priestly order, 237. In what sense, 237, note, CLI seq. Every just king has a priestly order, in what sense, ibid. The foundation and root of the priesthood is in Aaron; hence he was not struck with leprosy like Miriam, but was disciplined in his sister, 518. The sacraments of the Church were contaminated and overturned by the Marcosians, L, LII. A sacrifice is to be offered to God, 250. God does not need sacrifices; why then does He command them to be offered, 250. Sacrifice sanctifies a pure conscience, ibid. External sacrifices profit nothing to those who offer, unless a pure conscience offers them, ibid. For a pure sacrifice, faith without hypocrisy, firm hope, and fervent love are required, 251. If the sacrifice is accepted, the one who offers is glorified in the gift offered, 250. All sacrifices were given by one and the same God as types to the Israelites, 252. Why the Word commanded the Israelites to offer sacrifices, 251. Legal sacrifices, and the other observances of the law, were granted by God to the Jews not for their own sake, but for the sake of the Jews themselves, 248. Sacrifices and other typical observances of the law were rejected by God as empty; what then did He require, 248, 249. How much the sacrifices of Christians excel the Jewish offerings, 250. The Church alone offers a pure sacrifice to God, 250, 251. A pure sacrifice is an oblation of the Church, commanded by Christ, and acceptable to God, 250. Christ substituted a new and pure one of His own body and blood for the old sacrifices, to be offered to the name of the Lord throughout the whole world, 249. In the eucharistic sacrifice, the Word is truly offered to God, 251 and note, CXL seq. Irenæus acknowledged the Eucharist to be a true and properly so-called sacrifice of the new law, Grabe himself confessing it, CXL, CXLIX.

^A Irenæus nowhere said that the power of offering this belongs sometimes to laymen, CLI seq. God wills that sacrifices be offered ceaselessly at the altar, for our benefit, not for the benefit of God Himself, 251, 252. Saddai, what it signifies, 170, note. The opinion of the Sadducees and not a few other Gentile philosophers, held in common with the Valentinians, concerning the resurrection of the material body, XLV. SALMASIUS, asserting that there were never any individual bishops appointed by the apostles over the churches which they themselves founded, is refuted by Irenæus himself, CXVII. SOLOMON. The temple built by Solomon, a type of the true temple, 261. The kingdom and advent of Christ foretold by him, 261. How many thousands of parables and canticles were written by Solomon; the Wisdom of God physiologically expounded by him, 264. As long as Solomon acted rightly, he was always pleasing to God, 264. When, however, he acted iniquitously, he was rebuked by Him, 254. The book of the Wisdom of Solomon is cited by Irenæus, CV. Salvation imparted to all the impious by Jesus, but denied to the just, according to Marcion, 106. Salvation is not the fruit of good works, but the privilege of the elect alone, or of the seed, according to the Valentinians, 29 and note. For the economy of our salvation, Christ used things not produced from ignorance and stain, nor made by angels, but created by Himself and the Father, 315. God wished to provide for the salvation of men in many and suitable ways, 241. For salvation, even before the law, the Decalogue was necessary; it alone sufficed, 214. For our salvation and perfection, the incarnation of the Word was necessary, 292. To participate in salvation is to follow the Saviour, 243. Our salvation is from God, not from us, 214. There is no salvation without the Holy Spirit, but those who despise Him are to be rejected by a most just judgment, 266. THE SAVIOUR’S origin, according to the Gnostics, what it is, 188. What they believed to have been done by him, 188, note. By whom he was sent forth, according to them, 207. The “supernal” Saviour, as they call him, 134, 161, 229, and note. Saviour and Jesus, not one and the same according to the Gnostics, 189. They imagined that that Saviour, formed from the Pleroma from all things, descended into Jesus after thirty years, 186 and note. That the Saviour descended into Jesus to announce the unknown Father is a Gnostic error, 189. They held that the Saviour was by no means incarnate or suffered, but descended into Jesus as a dove, and afterwards ascended again into the Pleroma, 189. Saviour, who and what kind he is according to Saturninus, 100 seq. What is the end of his advent, according to the same, 101. What the Valentinians thought concerning the Saviour, XXXIX, 12, 15. A virtue subsisting by itself, and a true person, according to the Valentinians, XXXVI. By whom he was produced, XXXIX, 12, 13, 58, 227. Called “All,” or “Good Pleasure,” 13, 16, 58. The receptacle of the superior Christ and the entire Pleroma, 204, XXXIX. Called Christ, 20. Distinct from Jesus Christ and the Word, 204, 227. He descends into Jesus; why, when, and how, ibid., 53. He suffered nothing, nor could he suffer, ibid., 33. For what reason he was sent, 204. The Saviour of the Valentinians, accompanied by attendant angels, is sent by Christ to Achamoth, 21. To his authority the Father and the Æons subject all things, 21. In him all things are founded, 21, 42. He bestows the form of knowledge upon Achamoth and frees her from perturbations, 22. He transmutes her perturbations into the substance of all things, 23. From this he founds a double substance, good and evil, 22. The first author of disciplines, 23. Per Achamoth he does all things, 21, 161. He taught many things to the Demiurge, 54. The Saviour ought to be reckoned in the number of the Æons, 129. Whence the Valentinians drew the notion of the Saviour-Æon accompanied by attendant angels, XXXI. An unskilled craftsman, if he fashioned the Demiurge in the image of Nu, 123. It is demonstrated from their own principles that the Saviour of the Valentinians was subject to ignorance, 121. Likewise, that his angels are unformed and imperfect, 112. Our Saviour, why he came, and what he undertook, according to the Valentinians, 28. Composed of many parts, 28. He assumed nothing hyliac, 29. What his body was like, 28. They wished to call him Lord, 7. The name of the Saviour, what it is, according to Marcus the Magician, 74. He descended into Jesus like a dove, at the time of baptism, 77. Saviour, who he is according to the Colorbasians, 58, 59, L. Why they wished him to be called Christ and the Son of Man, 59. Saviour, who he is, according to the Barbeliotes, 108. The promise of the Saviour made to David is fulfilled by God, 186. The Saviour had to have his own prophets to announce his advent, 276. The prophets preached the advent of the Saviour Christ, receiving from him the prophetic spirit, 204, 254. The Saviour of men is neither man only, nor God only, but God and man together, 211. Saviour, salvation, and salutary are truly said of the Son of God, and he is so, 186. Why it was necessary for the Saviour of man to become man, 211, 213. To follow the Saviour is to participate in salvation, 243. See Christ and Jesus. The parable of the Samaritan is explained, 208.

Scriptures: Gnostics who admit the principles are refuted, 276 ff. Heretics distorted authentic Scriptures that were less favorable to them, 216. Scriptures which were rejected or mutilated by Basilides, LIX. Those likewise repudiated, mutilated, or forged by the Ebionites, LXVI. Those wrongly interpreted by Valentinus, though never augmented, mutilated, or corrupted, according to Tertullian, XVI. Nor does Irenaeus contradict this, ibid. and XVII. Valentinus himself either scraped away or fabricated 22 names and conjunctions of the later Aeons from the Scriptures, XXIX, XXX. Scriptures miserably corrupted and distorted by the Valentinians, 7, 17, 36 ff., 43, 44, 45, 46, 144 ff. Torn apart, stitched together, and twisted by Marcus the Magician and his disciples; also countless apocryphal works forged, LII, 91. The divinity of the Scriptures proved more fully by Irenaeus, CV. How widely their canon extended to him, and what books it embraced, ibid. ff. The Scriptures are perfect, spiritual, and dictated by the Word of God and His Spirit, 156. In the Scriptures there are many obscure things which cannot be solved by us and ought to be commended to God, ibid. Our Scriptures are permitted by God, but very many are obscure and inaccessible to man, according to Irenaeus, CXI ff. Grabe, drawing Irenaeus here against his will into his own error, is refuted, ibid. That the Scriptures are variously spoken of, even the worst of all heretics confessed, CXIV. The Scriptures are ambiguous in matters pertaining to the dispositions of God, 126. In the Scriptures there are many parables and allegories which can be drawn into diverse senses, 17. Tradition is the interpreter of the Scriptures, according to Irenaeus, CXIII. The legitimate interpretation of the Scriptures, which has reached us neither corrupted nor adulterated, is the only true knowledge, 272 and note. From whom the genuine exposition of the Scriptures is to be sought, according to Irenaeus, CXIX, 262, 263. Scriptures are to be read to the presbyters of the Church, 270. From whom Irenaeus drew his understanding of the sacred Scriptures, LXXVI. When Scripture is silent, one must recur to tradition, 178. That not only the Scriptures, but also tradition, is the rule of faith, was confessed by all in the age of Irenaeus, CXIII. Scriptures corrupted at the time of the captivity, 216. Wonderfully restored by Ezra after 70 years, 216. What Irenaeus thought concerning the corruption of the Scriptures at the time of the Babylonian captivity and their restoration by Ezra, CX, CXI. When and by whom the Scriptures were translated into Greek, 215. Irenaeus believed they were translated by the inspiration of the Divine Spirit, 215, 216. Which books were translated into Greek by the LXX Translators, CX. Which version seemed more venerable to Irenaeus, CIX. Which was likewise praised by the apostles, 216, note. Scripture is not always cited by the evangelists or apostles according to the order of the words, 184, note. Since the Jews admit the Scriptures, their conversion is easier, 260. Since the Gentiles have no faith in the Scriptures, their conversion is more difficult, 260. But their faith is more generous, 260. That which Scripture does not rebuke should not be objected against the ancients, but a type should be sought, 268. No one is called God from the Scriptures except God the Father of all, and the Son, 228 ff. Those who think they have discovered another Father besides God the Creator do not know the Scriptures and go astray, 232. The Scriptures clearly and openly preach that one God made all things through the Word, 155, 156, 157. The Scriptures, testifying everywhere of Christ, demonstrate that all things were revealed by none other than the one and same God through the Word, 240. In the Scriptures, Christ is the hidden treasure, 261, 262. The Scriptures of the Old Testament, so frequently speaking of Christ the Son of God, demonstrate that there is one and the same author of them, the Son of God and son of man, 212.

SECUNDUS, from whom the Secundians came, a disciple of Valentinus; who and what kind he was, and in what place he was born, is entirely unknown; a contemporary of Valentinus, he differed from his master scarcely otherwise than in that he was far more impudent and wicked, XLVII. His dogmas, and in what he departed from the Ptolemaic school and from Valentinus, ibid., 55, 51. Secundus, or rather Ptolemy and Colorbasus, disciples of Valentinus, had already founded their own sects for themselves under Hadrian, XVI. The opinion of the heretic Secundus concerning the right and left quaternion is explained from the double quaternion of the Pythagoreans, XXIX. That Epiphanes applied himself to the sect of the Secundians is gathered from thence, XVI. Epiphanes, applying himself to Secundus and his supporters, expressed in himself his poison, XLVIII.

SELEUCIDS: In the Asian Church they agreed regarding the Paschal discipline, LXXXV. Were they excommunicated by Victor, LXXXVI?

SPIRITUAL SEED of the Valentinians, what it is, 23, 160. Secretly deposited in the Demiurge and through him into man, why, 27, 28. This seed the Valentinians called the Church, demonstrated, 113 ff. Why the Saviour could not be conceived in the image of angels, 111. The demission of the spiritual seed into the Demiurge could not be unknown to him, 142 ff. It does not make souls more excellent, 143 ff. It is not the property of princes, kings, and priests, ibid. That it is perfected here is absurd, why, ibid. Accepted from Anaxagoras, 133.

SEEDS falling from heaven, the first principles of things, from Anaxagoras, 133.

SENILE AGE begins from the fortieth year, from Irenaeus, 148.

SENSE cannot be emitted from God, why, 151 ff.

SEPHIROTHIC CHIMERA, etc., entirely unknown to the Jews contemporary with Christ and to Philo, XX.

CHRIST commands one to abstain from evil discourses, 165.

SERPENT. Concerning the serpent, by whom Adam and Eve were seduced, the dreams of the Ophites and Sethians, 110. Whether the serpent addressed the woman, and how, according to Irenaeus, ^A in what way he incurred the hatred of God, 222. The whole curse fell upon the serpent, the seducer of our first parents, 221, 222. The wound of the serpent, original sin, from which men are to be liberated through faith in Christ alone, 230 and note. Christ came to crush the head of the serpent, 222, 318. Christ, having become man, converted the enmity placed between the serpent and man into Himself, crushing its head, 287. The serpent was bound by Christ and subjected to the power of man. Christ would not have undertaken to conquer the serpent if He had not come from the Father, the creator of the world, 318. He would not have been justly conquered if He who conquered him had not been man born of a woman, 318. With the serpent's head crushed, he who was killed first must needs be liberated first, 222. Those who deny the salvation of Adam show themselves to be advocates of the serpent and death, 222.

SERVANTS. Sacrifices are not offered by servants in the Church, but by the free, 230. The old law was given to servants and the undisciplined, 237. The law held sway under the yoke of servitude, 245.

SETHIANS: Whence some Gnostics were so called, whether distinct from the Ophites, LXXIV. What their commentaries are, and whence taken, ibid. ff., 108 ff. The Sethians, transforming their Enthymesis into a certain secondary kind of deity subsisting by itself, are in this more foolish than the Platonists, XLII.

SEVERUS'S persecution, in what year it occurred, XC. No one was more hostile to the Church than he, except the one at Lyons, XC.

To every star and to the heaven the Valentinians and Platonists asserted an angel was set over; in that sense only did they maintain that the orbs of the stars were gifted with intellect or were angels, XLII.

SIGE, the spouse of the Valentinian Bythus, 5, XVI. She begets Nous and Truth, ibid. Sige intercedes when the thought occurs to Nous to explain the greatness of the Father to other Aeons, why, 7. Sige and Logos cannot be in the same Pleroma at the same time, 129. Cyril of Jerusalem incorrectly asserts that Sige was begotten by Bythus, 6, note. Sige, according to Daillé, was not yet born before the martyrdom of Ignatius, XVII. Refuted, ibid. and XIV.

SILENCE (SILENTIUM), the spouse of Bythus, according to the Valentinians, XVII, 55. Silence and Word cannot be in the same Pleroma at the same time, 129.

Irenaeus confuses the pool of Siloam with the Probatica, 256, note.

SIMEON, receiving Christ, a figure of the Demiurge, according to the Valentinians, 40. Simeon’s faith concerning Christ as God and man, 205.

That the likeness of God is given through the Holy Spirit, but the image is deposited in the physical frame, is the opinion of Irenaeus and certain ancients, 299, note, CLIX ff.

BASILIDES maintained that SIMON OF CYRENE, not Jesus, was crucified, 101.

SIMON MAGUS: Who, what kind, and whence he originated, 99, LIII. That he devoted himself to Platonic philosophy is likely, LIII. In what year he gave his name to Christ, LIV. The father of all heresies, 99, 115, 173. The common parent of the Valentinians, XCVI. He joins Helena to himself, 99, LIV. Who she was, ibid. ff. What he himself prattled about her, ibid. He gave himself entirely to magic, why, 99, LVI. In what year he came to Rome, LIV. Where he perished, and by what kind of death, ibid. Many books or discourses published by him, ibid. His blasphemies, 99 ff., LIV ff. The consequences of the assumed hypothesis, LVII. He is said to have been honored with a statue by Claudius Caesar, 99, LIV. From whom he wished the angels to be emitted, XXXVIII. Why angels were established by Simon as the creators of the world and the artificers of all evils, XXXI. Simon Magus and Menander, from whom the Valentinians received the first Ogdoad, acknowledged naught but a single person in God, XXXV, XXXVI. By Simon, a pseudo-Father was invented, who did not create heaven and earth, 234. He was the first to say that he himself was the God over all, and that the world was made by angels, 126. Simon M. and his disciples are to be reckoned among the Gentiles rather than among the Christians, LVII. The disciples of Simon Magus are Gnostics, from the spiritual disciple […]

^A of Simon and other Gnostics, the eighth is held in highest honor, XXI. Simonian Aeons are drawn from the pools of the Platonists, LIV, LV. The lust, magic arts, and idolatry of the Simonians, 100. The debauched life of the Simonians redounded upon the Christian religion, LVI. From the Simonian school which apocryphal books came forth, LIV. The infinite simplicity of God, 57, 130, 131 seqq., 139, 157. What the "left" is, according to the Valentinians, 23, 28. What the "remission of the left hand" means, 152, note. The left hand, material and corruptible things are said to be such by the heretics, why, 152, 155. SIXTUS, the Pope, the successor of Alexander, 176. PLATO first heard Socrates at Athens, XXII. The Attics, with the heretic Isidore as witness, said that certain things were signified to Socrates, with a demon accompanying him, 352. SONCHEDIS, an Egyptian arch-prophet, from whom Pythagoras learned the symbolic method of teaching, XXII.

SOPHIA. An Aeon of the Valentinians, spouse of Theletus, offspring of Man and the Church, 7, XVII. A mere affection of Theletus, and therefore distinct from him, or separated in reality, XXXIV. Sophia, the surname of Achamoth, 18, 25. The name Sophia, from which the Valentinians derived the gift of the Holy Spirit, XXX. The passion of Sophia, the latest Aeon, 7. Her rashness, 7. Extreme danger, 9. Horos brings her help, 9. Her Enthymesis, 9. The figures of her passion, what they are, according to the Valentinians, 15, 144, 148, 149. The deformed birth of Sophia, 9. Her multiple perturbation, 9, 10. Her conversion to the Father, 9, 10. Sophia returns to herself, and lays aside her former thought along with her passion, 9. She is cleansed by Horos, and restored to her union, 9, 10. The Enthymesis is removed from her, and she is disjoined from the Pleroma, 9, 10. Why a fable was devised by the Valentinians concerning Sophia, the latest of the Aeons, and from what sources it was extracted by them, XXX, XXXI. Sophia and Theletus are just as many diverse and separate substances, according to the Valentinians; why should not Logos and Sophia likewise be torn away from Nous and from the Father, XXXVII. Nor does Irenaeus seem to contradict this, ibid. and XXXVIII. That Sophia fell into passion and ignorance regarding the substance of God is impossible, 139. ^B Nor could she, or the Lord Christ, suffer anything from her spouse Theletus, or generate anything. The fall of Sophia explained by Marcus the Magician, 68. Sophia, turned into a serpent, according to certain Gnostics, 112. Sophia, Logos, Phronesis, Dynamis, are just so many Aeons by virtue alone, not distinct in reality from the unbegotten Father, according to Basilides, XXXVIII. The descent of Sophia into the waters, and the inordinate motion impressed upon them, and the body assumed from them, are the ravings and inventions of the Ophites and Sethians; whence they drew them, XL, XLII.

SOTER, or Savior, the surname of the Jesus of the Valentinians, 13. SOTER, the Pope, successor of Anicetus, 176. Which presbyters governed the Roman Church before Soter, 310. Though they disagreed about the day of celebrating the Passover, they always maintained unity with them, ibid. Charity is greater than hope, 241. Firm hope is required for a pure sacrifice, 251. Hope and faith, how they will endure in the future age, 157. Irenaeus's opinion on this matter is explained, CLV.

Universal spirit, or the spirit of the universe, what it is according to Plato, XL, XLI.

Holy Spirit, who he is according to the Sethians, 109. Who he is and whence he arose, from the Barbelists, 108. By whom he was produced, according to Valentinus, 53. The Holy Spirit of the Valentinians is sent forth with Christ from the Monogenes, 11. His office, 12. He conspires with the other Aeons for the production of the Jesus of the Valentinians, 12. Sent forth on account of the fall, according to the Valentinians, 15. The Holy Spirit is a person, according to the Valentinians, XXXVII. The Valentinians drew the Holy Spirit from the fountains of the Scriptures, XXX, XXXI. As many properties and gifts of the Holy Spirit as are mentioned in the Scriptures, just as many Aeons were fashioned by the Valentinians from them, XXIX seq. The Holy Spirit and Christ ought to be reckoned in the number of the Aeons, 129. The Holy Spirit, the surname of Achamoth, 18, 25. Irenaeus speaks rarely of the Holy Spirit; why, CXXXIV. That he is reckoned by Irenaeus as true God, coequal, coeternal, and consubstantial with the Father and the Son, is demonstrated by certain arguments, CXXVIII seqq. The Spirit is one, and the Father is one, and the Word is one in all things, and there is one salvation for those who believe in him, 235. Another Spirit of God that vivifies, and another that is a breath of life, what each is, 306. The former is sempiternal, the latter, however, is temporal, 306. Holy Spirit, Spirit of God, the Spirit of the Father is one and the same, ^C promised through the prophets, descended into Christ, 208. The Spirit of God is truth, 223. The Holy Spirit signified by the name of Wisdom, 223 note, 236, 253 and note. He ministers to the Father, and in what sense Irenaeus so often inculcates this, CXXXII seqq. Through the Holy Spirit, with the Word, all things were made, disposed, and governed by God, 98. The Holy Spirit and the Son, Wisdom and the Word, are the hands of God, 228, 253, note, 293, note, 299, 327, CXXVI seqq., CXXXI. The Holy Spirit is called the figuration of the Son by Irenaeus and the Holy Fathers, 236 and note. The Holy Spirit is one and the same in both Laws, 238. With the Holy Spirit working, the Father is manifested in a manifold way, 254. What Spirit of God, and what dispositions of the Father and the Son he made public, 272. Christ was anointed by the Father with the Holy Spirit, 184, 185. The Holy Spirit is the anointing with which the Son was anointed by the Father, 210. The Spirit renders testimony to Christ, God and man, 235. He signified the twofold nature of Christ, 217. He descended upon the disciples; why, 208. The Lord gave to men the Holy Spirit received from the Father, 208. The same Spirit is in the prophets, and in the LXX Interpreters, and in the apostles; from Irenaeus, 216. The Holy Spirit promised by the prophets rests upon men, performing the Father's will in them, and renewing them, 208. The Spirit of the Father poured out by Christ for the union of God and man, 292. The Holy Spirit given by Christ as an earnest of incorruption, and a confirmation of our faith, 223. The grace of the Holy Spirit is necessary: without it, we cannot become wheat that is dry, or a single mass with Christ, 208. Through the Holy Spirit, man receives the image and the inscription of the Father and the Son, but that it is merely placed in the fashioned creature is the opinion of Irenaeus and some of the ancients, 199 note, CLIX seq. The Holy Spirit is not mortal, but is the life of those who receive him, 300. A ladder to God, 223. Through the Holy Spirit to the Son, and through the Son, indeed, to the Father, the just will ascend, from which Irenaeus proves this, 337. Without the Holy Spirit there is no salvation, and the kingdom of heaven cannot be obtained, 303. The entire grace of the Holy Spirit is to be attributed to God in the heavens; he will make us like unto him, 303. In this age he is only an earnest of immortality, 303. He who does not have the Holy Spirit in himself has neither the knowledge of the Creator, nor of Jesus Christ, nor of the Father who is in the heavens, 346. That the Spirit of God may rest upon us, besides our calling, works of justice are still necessary, 279 and note, 280. How man is made a living being from the Spirit of God and flesh, 502. The Holy Spirit is a part of man, 299. In what sense, ibid. note. How he is required for the constitution of perfect man, 302. In what sense Irenaeus has said the Holy Spirit is required for human perfection, CLX seq. With the Holy Spirit failing in the soul, the animal man is truly and imperfect, having the image of God only, but not indeed His likeness, 299, ibid. note. Those who subject themselves to the Holy Spirit, and do not at all serve the concupiscences of the flesh, are spiritual, according to the Apostle, 301. The carnal, however, are those who do the opposite, ^D ibid., 502. The Holy Spirit remains in the only true Church, according to Irenaeus, CXXII, 223, 272. Those who are strangers to the Church cannot be partakers of the Holy Spirit and his operations, 223. The Holy Spirit is he who conquers in the martyrs, 302. He who cleanses and vivifies the flesh, 502, 303. The Holy Spirit, absorbing the infirmity of the flesh, possesses it as an inheritance, ibid. The flesh possessed by the Holy Spirit, forgetful of itself, assuming His quality, becomes conformable to the Word of God, ibid. Absorbed by the infirmity of the flesh through the Holy Spirit, it becomes a spiritual man, 302. Flesh will be possessed by the Spirit of God in the kingdom more than it will possess the kingdom itself, 303. The Spirit is not mortal, 301. The spirits are immortal, 169, CLI seqq. Whether they are so by the grace of God, ibid. and note.

The spiritual seed of the Valentinians, what it is, 25, 160. The Valentinians contended that the spiritual can neither fall from salvation nor be defiled by any crimes whatsoever, 29, 31. The manifold absurdity of the spiritual seed of the Valentinians is demonstrated, 143 seq. The spiritual seed of Achamoth, offspring, 25, 160. It cannot be informed by her, ibid. The spiritual seed of the Valentinians could not be conceived in the image of the Savior's angels; why, 142. The sending forth of the spiritual seed into the Demiurge could not be ignored by him, 142 seqq. The spiritual seed of the Valentinians does not render souls more excellent, 143 seq. It is not characteristic of princes, kings, and priests, 143 seq. That it is perfected here is absurd; why, 148. That the Valentinians are spiritual, but the Demiurge is animal, is repugnant to reason, 142, 160. The Demiurge perfected spiritual things, therefore he is not animal, 162, 163. When and how the spiritual are to enter into the Pleroma, according to the Valentinians, 32, 159, 160. Who the spiritual and perfect are, according to the Apostle, 290 seqq. Why the spiritual is postponed to the animal by the Apostle, 306. Spiritual men are not incorporeal spirits; but flesh, soul, and Spirit together united make a spiritual man.

Spirits, 301. The Spirit alone, with flesh and soul removed, does not make a spiritual man; why, 299. How a person becomes spiritual in this life, while the flesh persists, 301. Spiritual disciple, who; this one is judged by no one, but he himself judges all, 270, 272, 274. How he judges the Gentiles, 270. The Jews, 270. The Marcionites, 270, 271. The Valentinians, 270, 271. The Gnostics, 270, 271. The Ebionites, 270, 271. Heretics who say Christ was a man only in appearance, 270, 271. False prophets, 270, 271. Schismatics, 272. Finally, all who are outside the Church, 272. To the spiritual disciple all things are consistent, which the prophets spoke, rightly interpreted, 274. Spiritual things were made by the same God who fashioned corporeal things, 162, 163. Stauros, or the Cross, a cognomen of Horos, 10 and not., 13. STESICHORUS the poet, hostile to Helen, 99 and not. The Stoics and the poets subjected God Himself to fate, 154. What of the Stoic opinions served Plato in constructing his system, xxiii. Stratiotici, which heretics were so called, lxxi. From whom they were spawned, ibid. Their vile dogmas, lxxii. Are they distinguished from the Phibionites, lxxii. Those who complain that Irenaeus's style is somewhat too humble, are themselves less than fair, lxxvii. Irenaeus complains that Aristotelian subtleties were introduced into the Christian faith by the Valentinians, 134. The succession of bishops in the Church lawfully ordained, is a medium and as it were a conduit, through which apostolic tradition has flowed down to us unblemished, cxiv. Why Irenaeus urges this so sharply against heretics, ibid. et seqq. The lawful order of apostolic succession is found only in the Roman Church, cxv. Therefore, outside of it, you would seek for truth and apostolic tradition in vain, ibid. et seqq. A catalogue of the succession of bishops from the apostles existed in the archives of all the Churches in the age of Irenaeus, cxvii. The pride of the serpent, dissolved by the humility of Christ, 318. That one should not be proud because of the faults of the ancients, which God observes, is inferred, 261. The fast of the superposition, while indeed observed by many pious people long ago, was yet sanctioned by no ecclesiastical law, lxxxviii. The history of Susanna, acknowledged as sacred and canonical by Irenaeus, cvii. The Creed (Symbolum), as a kind of summary of the faith, 175, not. It alone is not sufficient for establishing many dogmas, ibid. The Church received the Creed from the apostles, 48 and not. SYMPOSIARCH, who the ancients understood by this, 63, not. The synagogue of both, Lot sleeping with his two daughters, a type, 269. Syncrasis, a Valentinian Aeon, wife of Acinetos, offspring of Logos and Zoe, 6, xvii. The name Syncrasis [was] scraped together from the Scriptures by Valentinus, xxix. SYNERUS, a disciple of Marcion, the first author of a third God or principle, according to Rhodon, lxx. SYNESIS, a Valentinian Aeon, wife of Aenous, offspring of Anthropos and Ecclesia, 7, xvii. SYNESIUS, using Valentinian discourses too incautiously in hymns, is hardly to be excused, xxxii. Which synods were convened against the Asiatics, and who presided over them, lxxxiii, lxxxiv. Whether the Churches of Syria consented to the Roman Church regarding the discipline of Easter, is a matter for doubting, lxxxv. Whether they were excommunicated by Victor, lxxxvi. SYRIANUS, from the mouth of the celebrated Ammonius, drank in from him the Platonic philosophy, xxiii. The Gnostic system, how absurd it is, 137. T. How many precepts each of the Tables of the Decalogue contained, 152, not. TATIAN, who he was, whence he originated, and how he embraced the faith at Rome; lxxi, 107. What he wrote as a Catholic, and what as a heretic, ibid. In what year he became a heresiarch, ibid. By what various names his sect was called, ibid. [His] errors and dogmas, ibid., 107. Tatian, denying the salvation of Adam, what scriptural testimony he abused, 222. He is refuted, 220 seqq. The heresy of Tatian is nothing other than an uncomposed collection of various errors, 222 and not. TITAN, the name fits the Antichrist quite aptly, 329 and not., 330. Regarding this, however, nothing should be affirmed, ibid. TELESPHORUS, pope and martyr, successor of Sixtus, 178. He is not temperate, nor does he cultivate justice, whoever does not live according to reason and the norm of the celestial law, 346. The Temple built by Solomon, a type of the true temple, 322. In it the Antichrist will sit, 322. Christ, who had come to fulfill the law, cast the money-changers out of the temple, 229, 230. The restoration of the Jerusalem temple after the Babylonian captivity cannot be called the New Testament, 275. The Temple of God, our bodies, 300. And consequently they cannot be eternally corrupted, 300. The temple is in the heavens, and an altar for prayers and offerings to be received, 252. Darkness and light, two unbegotten principles of all things, according to the barbarians, 349. Man ought not to tempt God; how the devil, luring Christ into this, was rebuffed, 318. TERMINUS, held by many as a god, called the guardian of peace and the witness of justice, according to Plutarch, xxx. EARTH (Terra), the name of the mother Achamoth, 25. The mother of the Gnostics, 228. That the earth was divided into twelve climates, according to the Marcosians; why, 85, 86. Earth was properly cursed by God, not Adam, 221. Earth, with the heavens and man renewed and persisting, will be given to the just in various mansions according to the dignity of each, according to Irenaeus, 356, 357. Earth, the footstool of God; in what sense, 230. On earth and under the earth, Christ the Lord, the Word made flesh, received power over all, why, 253. That earthly things are types of celestial things—this is fitting; but to say that celestial things are types of other celestial and unknown things, is insane, 252. In the age of TERTULLIAN, how far the disciples had departed from Valentinus, xxxv. Pure Valentinianism no longer flourished anywhere in the world, except at Antioch under Axionicus, xlvii. Tertullian, in assigning the age up to which Valentinus lived, is guilty of a grave anachronism; how he is to be corrected, xiv. The accusation of a new gospel supposed by Tertullian to be genuine is nowhere attributed to Valentinus; rather, xvi. The apocryphal book of Enoch gave Tertullian an opening for error, 246, not. An unskilled interpreter of Irenaeus gave offense regarding the word Epiphanes, xlvii. Tertullian is amended, 6, not., 9, not., 10, not., 11, not., 12, not., 21, not., 54, not., 58, not. The last nine chapters of Tertullian's books *De praescriptionibus* [are] extraneous, xvi. Four Testaments given to the human race, under Adam, under Noah, under Moses, under Christ, 191. How both Testaments were prefigured in Abraham, 261. The figure of both Testaments, the two pillars upon which Samson leaned, 346. The two Testaments are those which are brought forth from the treasury, new and old, 237. In both Testaments the more eminent precepts are the same, although each has its own peculiarities, 241. The two Testaments do not differ in such a way that their agreement and unity cannot be demonstrated, 198. [Regarding] a conflict here, it was an occasion for heretics to admit a dual God, ibid. Whatever heretics object to when they make God the author of the Old Testament, the same strikes against Christ, 266. God is the one and same author of both Testaments, 183 seqq., 229 seqq., 241 seqq., 269 seqq., 523, 524. God is the one and same [God] of both Testaments and of the people, 261. Various testaments [were] wisely given by the one God, 238 and not. The author of both Testaments is Christ Jesus, the one and same Word of God, who spoke to Abraham and Moses, 237. The Old Testament was not given by God idly and in vain, but for their utility, not God's [utility], 270 and not. In the Old Testament the just were less perfect than in the New, 240. Under the Old Testament the patriarchs and prophets disseminated Christ, 261. The liberty and grace of the New Testament being more abundant through Christ, was foretold by the prophets, 258, 274. The old sacrifices given by God to the Jews as signs, as it were, of the New Testament, 248. The New Testament cannot be called the restoration of the Jerusalem temple after the Babylonian captivity was solved, 275. When the New Testament began, 275. No one from the ancients arising opened the New Testament, 187 and not., 275. The New Testament, predicted by the law, Christ is to fulfill in the Church up to the consummation, 275. Through the New Testament the precepts of servitude were abrogated by Christ, 247. The New Testament surpasses all the former by far, 191. It is more excellent than the Old, not because it announces a new God, but because it confers more abundant grace, 237 seq., 240. The liberty of the New Testament was granted to those who believed in God in a new way through the Holy Spirit, 199. The greater grace of the New Testament demands greater perfection from us, 266. Christ taught a new oblation of the New Testament, 249. Which books were held by Irenaeus as canonical for both Testaments, cv and seqq. Of which versions of the Testaments Irenaeus makes mention, cix, cxi. In citing places from these, just as of the New [Testament], which [version] he follows for the most part, cxi. The last Tetras, the root of the other Aeons, xvii. Concerning the dissension which arose between the Valentinians and the Gnostics about the second tetrad, some of the disciples of Valentinus departed from their master in this matter, xxi. The Greek text of Irenaeus has almost entirely perished, ciii. The author of his Latin interpretation [is] an unskilled person [and] hitherto unknown, ibid. That very ancient one [is] from Irenaeus himself, if not while he was surviving, ...

^A but freshly snatched from him, ibid. Tertullian himself kept it before his eyes, ibid., cx. Cyprian likewise read it, but already corrupted, ibid. Augustine also read it, ibid. Why few of the Latins subsequently cited Irenaeus, ibid. Why there is such a scarcity of Latin exemplars even from the seventh century, why also very few sound and not mutilated [copies] have reached us, ibid. Grabe contends that the fifth book is still largely mutilated, ibid. and c. But in vain, ibid. What things were common to each text, Latin and Greek, ibid. Who first divided the fifth book of the Latin version into chapters, civ. Why the title *Of Detection and Overthrow*, etc., was falsely inscribed, xcvii. Who demonstrate that this is genuine, xcviii. Why [it was] omitted by more recent ones, and who gave the occasion for the omission, xcviii. At what time the five books were written, ibid. Dodwell is refuted here, ibid. and xcvi. Grabe is likewise corrected, xcviii. Whether all were written at once and at the same time; another difficulty, how it is solved, ibid., xcix. Irenaeus did not even think of dividing the text into certain chapters, nay, not even the old Interpreter, ciii, civ. It was thereafter mangled rather than divided, civ. More inept arguments, civ.

THALES, Pherecydes, and Pythagoras, the first who discoursed upon divine things; but from whom they had received [them], xxii. Thales the Milesian, one of the ethnic philosophers from whom the Valentinians borrowed the matter of their system, xxi. His principles, which [they are], 133.

THAMAR'S parturition, a type of the twofold people, 261.

THELETUS, a Valentinian Aeon, offspring of Man and Church, 7. Tertullian calls him Philetus, 7 note. By what property of the Holy Spirit the Valentinians derived the name of Theletus, xxx.

THEODADES or Theudades, who [he is], whether a disciple of Paul or a preceptor of Valentinus, xvi, xvii note.

THEODORET is corrected, 5 note, 7 note, 8 note, 53 note.

THEODORUS the mathematician. Plato was instructed by him, xxi.

THEODOTION badly interpreted Isaiah when speaking concerning the birth of a Virgin, 215. His interpretation, at what time [it was] published, xcvii. Dodwell is refuted here, ibid. On what occasion Irenaeus mentions that version, cxi.

With THEODOTUS as leader, the Cataphrygians arose, in what year, lxxix.

Natural theology of the Gentiles, from whence [it was] borrowed [its] perfection and ornament, and how [it was] opposed to the sanctity of the Gospel, xxiv. There are, however, two [things] by which the veil of a vain excuse could not be cast over [it], xxiv, xxv.

THEOPHILUS of Caesarea and Narcissus of Jerusalem presided over the Palestinian synod against the Asians, lxxxiv.

THEUDADES. See Theudades.

Theurgy, a certain species of magic, according to the Platonists, lvii, lviii. Goetic [magic], another, and Necromancy; what they thought about both, lvii, lviii. From these were derived the foundations of the doctrine of all the Gnostics, ibid.

The bishop of the Church of Thyatira mentioned in the Apocalypse, whether [he was] Irenaeus, lxxix.

TIMAEUS the Pythagorean philosopher, whom Plato heard in Magna Graecia, xxii.

Christ increased fear, perfecting the law, in what sense, 217.

TITAN is perhaps called Antichrist, 329, 330. Concerning this, however, nothing is to be affirmed, 329, 330.

In what century Saturninus arrived at Toulouse, lxxxii.

Tradition, is not inscribed on paper, but in the heart, 178 note. How it is destroyed by the Valentinians, 175. From the authority of apostolic tradition, and also the consensus of all the Churches, Irenaeus is about to draw arguments against the heretics, how he proceeds, cxx and following. Many barbarian nations holding fast to the Catholic faith by tradition alone, 178. By the aid of this alone [they were] ready to reject the fables of the heretics, 178. How great was the authority of tradition among the ancient Fathers of the Church, ciii, civ. Of no less authority than the writings of the apostles themselves, cx and following. The tradition of the apostles, according to Irenaeus and other Holy Fathers, is the very doctrine of the apostles entrusted to the Churches and bishops, ciii, civ. From where the truth of apostolic tradition is drawn, 179. The tradition of the apostles manifested in the whole world, 175. It appears to those willing, 175. To whom it was entrusted, 175. Contrary to the heretics, 175. How it has reached even to us, 175. Tradition of the most ancient Churches to be consulted for settling controversies, 178 note. Tradition, an interpreter of the Scriptures, ciii. That it, just as the Scriptures, is a rule of faith, was in confession among all, in the age of Irenaeus, ibid. It extends more broadly than the Scriptures, and is distinguished from them, ibid. Here, incidentally, the bad faith of Galasius is chastised, ibid. Tradition to be consulted, if Scripture is lacking, 178. The power of tradition is one and the same everywhere, 49. The principle established by Irenaeus against the heretics [is] that the apostolic tradition [has been] one and the same, pure and untainted, preserved in the Catholic Church, cxx, 49. By what means, and as it were ^B a channel, it has flowed down to us ^C untainted, cxiv and following. That it has been preserved undefiled in the Church, [is] the most certain argument [for] legitimate succession of bishops, 176, cxv. Hence all those who have seceded from the Roman Church are struck down, how, ibid., and following. That it was adulterated by the Roman Church [is] a vain Protestant fiction, cxvi and following. Apostolic traditions are of a double kind, with which it is necessary that all agree with the Roman Church, cxiii. The version of the LXX Interpreters conforms best to the apostolic tradition, 216, and vice versa, 216 note. Traditions of men only, not the law, [were] condemned by Christ, 211.

The faith of Transubstantiation is invincibly constructed against the Neoterics, l, li. Transubstantiation of bread and wine into the body and blood of Christ, acknowledged and defended by Irenaeus, cxxxix and following. See Eucharist.

The Triacontas of the Valentinians falls short and overflows, why, 128 and following.

That Triad so often chanted by the Platonists, [is the] three principles of the Pleroma assigned by the Valentinians, xxvii.

Tribulation [is] necessary for the just, 327 and note. The unfaithful are of service to them for salvation, ibid.

Those who demand taxes from us are ministers of God, 521. Christ, by His own example, showed that tributes should be paid to human authorities, 321.

The tricenary number of the Aeons, in what places of Moses [it was] signified, from the Marcosians, 89, 90.

The thirty years of Christ our Lord signify thirty Aeons, according to the Valentinians, 7, 14. The thirty Aeons are not signified by Christ the Lord baptized in the 30th year of his age, 146.

Trinity. The earlier Gnostics thought nothing different concerning the Trinity than what Noetus and Sabellius did afterwards, xxxv, xxxvi. The mystery of the Holy Trinity [was] rejected by the earlier Gnostics for this one [reason], that it seemed to violate the unity of God, xxxiii and following. The faith in the Holy Trinity [was] utterly overthrown by the Gnostics and Valentinians with profane Platonic fictions, cxxvii and following. By what arguments they were refuted by Irenaeus, cxxviii and following. Concerning the catholic doctrine of Irenaeus on the mystery of the Holy Trinity, cxxvii and following. That his intent concerning this matter may be explored more certainly, who his scope was, what the hypothesis of the adversaries, [all this] must be diligently examined, ibid. His arguments [are] the very same which the Holy Fathers used against the Arians and Macedonians, cxxv and following. The whole Trinity, Father, Son, and Holy Spirit, [was] received by the woman Rahab in the three spies, 257. By the three persons of the Holy Trinity converging, man arrives at the perfect, 285. The whole Trinity is understood in the name of Christ, 210.

The types of the Mosaic law do not strictly accord with the fictions of the Valentinians, 150 and following.

U.

Shadow and vacuum of the Valentinians, taken from Democritus and Epicurus, 133. The shadow of the Valentinians is entirely repugnant, 119 and following, 120. Created things are not the shadow of the Pleroma, 125.

In what the anointing of Christ consists, 165. Promised by God through the prophets, 183. The anointings of the Catholics [were] imitated and effected by the Gnostics, 96.

The Only-Begotten, Nus, or Mind, begotten from Bythos and Sige, the Beginning of all things, xvi, xviii and note. From the Only-Begotten [they are] to be distinguished [from] the Father, Son, Horos and Logos, whence opportunity was seized by the Valentinians, xxx. The Only-Begotten [is] distinct from the Word, according to the Valentinians, 227. The Only-Begotten, the Word, the Savior, and Christ, [are] different names of one and the same person, according to Irenaeus, cxxiii. It is consubstantial to the Father, ibid. and following.

The unity of God is demonstrated by natural reason, 122. The highest unity of the Catholic Church, 49 and following. Singular and proper to the Catholic Church alone, cxviii. In this fortress [is] the safest bulwark of the defense of the faith established by Irenaeus, how, ibid. Therefore the notion of the Church recently devised by Protestant ministers is spurious, ibid. and cxix. Why this unity must never be violated in any most grave controversies, ibid. How it is fostered among so many individual Churches, ibid. and following.

Universality and amplitude, a proper, essential, and therefore perpetual character of the Church of Christ, according to the doctrine of Augustine, cxxv and following. Grabe and the Protestants are refuted from Augustine himself, cxxv and following. The book inscribed *Of the Universe*, whether [it is] the offspring of Irenaeus, cvi. How this universe [is] defined by Plato, xl. Asserting that it is compounded of body and soul, what he understood by both, xl, xli.

Wives common from themselves, from Epiphanes and Carpocrates, 531.

V.

Vacuum and atoms, the first principles of things, from Democritus

^A and Epicurus, 133. The vacuum of the Valentinians is a fiction, 119 seq. See Shadow. Who were the first apostles of the city of Valence, LXXXIV. Those not distinguished by episcopal dignity, LXXXIV.

VALENTINUS. Nothing certain to be expected from the ancients regarding the fatherland of Valentinus; what is conjectured, xiii. His age, 178. Concerning the epoch assigned to Valentinus's age by Eusebius, xiv. Valentinus, at Alexandria, was not moderately instructed in the arts of the Greeks, prompt in intellect, and not a little versed in the reading of the ancient philosophers and poets, xi. More of a Pythagorean than a Christian, according to Irenaeus, xxii. Whether he was imbued with the philosophy of the Jews, xi. That he never received the Catholic faith is sufficiently probable, xv. The contrary cannot certainly be elicited from Tertullian, xvi. At what time he came to Rome, and how long he prolonged his life, xiv. He had not yet retreated from the Catholic faith when he arrived at Rome, nor was he recognized as a heretic elsewhere in the world before, anyone who says so errs, xiv. Valentinus, at the beginning of Hyginus's time, feigning the Catholic faith, openly broke out under Pius; but cast out from the Church, where did he put the finishing touch to his destructive hypothesis, xiv. In what precise year he died is uncertain, xiv. How long he prolonged his life, according to Daillé, xi. He is refuted, xiv et seqq. He was twice cast out of the Church at Rome. Tertullian asserting this must be either corrected or explained, xiv. Valentinus, carried off to Cyprus, did he entirely deprave his mind there, xiv. Already imbued with Gnostic fables at Alexandria from the beginning, xiv. He brought forth the first rudiments of his errors sooner than Dalaeus and Blondellus think, xiv et seqq. At what time he disseminated his errors is a grave difficulty among the learned, xiii. It is resolved, ibid. et seqq. Was he posterior to Ignatius, according to Daillé and Blondellus, ibid., xv, xvi. The opinion of Irenaeus, Eusebius, and Epiphanius is far more reliable, xiv. What was the occasion for him to pour forth his heresy, and where was it done, xvi. The heresy of Valentinus was not concluded within the borders of Egypt; by whom it was propagated through neighboring regions and the provinces of the East and Asia, xiv. The school of Valentinus, whence it flowed, 112. Valentinus did not lay the first foundations of his heresy; by whom the way was first paved, xx, xxi. He adapted the principles of the ancient Gnostics to his school, xxi, 52 and note. Valentinus was not the first of all to hand down the union of Bythus and Sige, 52 note, xxii, seq. The dogmas of Valentinus, 52 seqq., xvi, seqq. The hypothesis of Valentinus and his disciples relies on three heads; what the first contains, xvii, xviii. Around what the second revolves, ibid. What the third expounds, xvii, xix. What hypothesis regarding the emission of man and the Church. Certain disciples of Valentinus, warned by other Gnostics, failed in this from him, xvi. Whence the 22 later Aeons of Valentinus were derived, xix. That Valentinus introduced thirty gods, not a few among the Holy Fathers have thought, xxx. That unity was denied by Valentinus, or by earlier Gnostics, is altogether improbable and abhorrent to the likely, xxx seq. Valentinus hands down two Horoses, 53. Valentinus's dogma concerning the production of the Holy Spirit, 53. His opinion concerning the birth of Christ [and the creator], 53. Valentinus's blasphemy concerning God the creator is greater than that of Marcion, 198 and note. Valentinus and Marcion are later than the apostles and disciples who confessed one God and Christ, 193. A pseudo-Father invented by Valentinus, ^B not the creator of heaven and earth, 251.

Valentinus, in what sense he was made guilty of the error of the Patripassians by Athanasius, xxxvi. In what Epiphanes differed from Valentinus, xlviii. In what likewise the heretic Secundus departed [from them], xlvii. How Valentinus and Ptolemaeus differ from each other, according to Tertullian, the faith of Irenaeus is to be held more authoritative, xxxv. With what liberty Valentinus had departed from his masters in many things, with the same his disciples departed from him in many things, xlvii. How far the disciples had departed from Valentinus by the time of Tertullian, xxxiv. Many writings are recounted from Valentinus—epistles, homilies, psalms, dissertations, a book titled Sophia, a new Gospel, etc. Which of all these are genuine, which are supposititious, xvi, xvii. A certain fragment existing in Epiphanius was falsely ascribed to Valentinus by Blondellus, xvii. That the Scriptures were indeed wickedly exposed, but never augmented, mutilated, or corrupted by Valentinus, Tertullian being the witness, xvi. Nor does Irenaeus contradict this, xvi, xvii. The parents of the Valentinians, who they are, 113. The mother of the Valentinians, Achamoth, 21. The mother of the Valentinians, Lethe, the grandchildren of that disturbed [mind], 141, 142. Valentinians. The abortion of their mother who brought forth badly, 181. The same are females, 161. The common parent of all the Valentinians, Simon Magus, xcvi. Progenitors, the ancient Gnostics, xxi. They sold themselves as all Gnostics, xxi. The earlier Valentinians boasted that their master was instructed by the disciples of Paul, xvi. That the first beginnings of the Valentinian heresy can be sufficiently aptly tied to the fruits of the second century, what things demonstrate this, xiv seqq. ^C The sect of the Valentinians was already celebrated before the year of Christ 130, and a heresy spread far and wide, xv, xvi. Already a certain sect of Valentinians established in the provinces of Asia in the time of Justin Martyr, writing his Dialogue with Trypho, xiv, xv. That the Valentinian heresy could neither be born at Rome nor grow up there, whence it is elicited, xv, xvi. The doctrine of the Valentinians is a compendium of all heresies, 227, xlvi seq. The origin of error, ignorance of the Scriptures and of the dispensation of God, 198. The lost morals of the Valentinians, 30, 31. A most wicked life, perfectly responding to the most impious dogmas, xlvi. What was the seedbed and origin of all vices and most shameful deeds, and how many impious consequences arise from their horrendous principles, xlvi. They boasted that they could not be defiled by any acts, 29. They teach after the Cynics that all foods and actions are indifferent, 134. What guile, what nefarious arts the Valentinians [use] in disseminating errors, xvi, 135. The Valentinians are deceitful simulators, calumniators, 203. To whom they recount the ineffable mystery of their Fullness (Pleroma), 203. Whom they call Psychics, 203. Those who rashly surrender themselves entirely like sheep to the tenets of the Valentinians become puffed up and proud, 203, 204. The proud and arrogant spirit of the Valentinians, 20, 36. They called themselves perfect and the seeds of election, but the Catholics they called unlearned, ignorant, and Psychics, 31. They boasted that grace was given for the use of Catholics, and [was] added to them, but that they themselves properly possessed it and could not fall from it, why, 29, 159. The portentous mysteries of the Valentinians, 3, 20. Not to be divulged to the common people, 7, 14 seqq. ^D Analysis and economy of the Valentinian system, xxxi. Whence and why they undertook the plan to invent a new hypothesis by which to explain the genesis of things, xxxi, xxxii. Which of the Catholic dogmas they abused in their newly invented hypothesis, xxxi, xxxii. They rashly collect scattered voices and expressions from the Scriptures, 45, 46. They act just like those who compose centoes from the verses of Homer, 45, 46. What they intended by the name of so many Aeons, xxx and seqq. The name of gods, though attributed by the Valentinians to their Aeons, yet it is not to be concluded from that that they were held by them as so many divine natures, or as individual persons, xxxii, xxxiii. The heresy of the Valentinians is pure paganism variously interpolated, and augmented by new additions from the Christian religion, xxi, xxii. They borrowed the principles of their doctrine from pagan philosophers, 135 seqq. All the principal chapters of the Valentinian heresy flowed from the Platonic philosophy, xxv et seqq. The Valentinian and Gnostic hypothesis is an uncomposed farrago of Chaldean, Pythagorean, and Platonic tenets, intermixed with Christian dogmas, xxi, xxii. The Valentinian hypothesis is the same thing as the intelligible world of the Platonists, xl. From where the at least cruder lineaments of the Valentinian Pleroma were taken, xxv et seqq. Whether they took the form of the Valentinian Pleroma from Hesiod, xxx. They received the beginnings of emissions from the Gnostics, 131. That they drew the whole mystery of the male, female, and male-female Aeons from the voids of the Platonists is not improbable, xxviii. From where they drew the 34 Aeons added in the Pleroma outside the series of emissions, xxx. The properties and names of the 22 later Aeons of the Valentinians, though altogether unknown to the Platonists, Chaldeans, and Pythagoreans, yet the example of fashioning the tricentenary number of gods was sought from them, xxx. Why the conjugations of the former Aeons were called by Irenaeus the first-born Pythagorean quaternion, and the first-born octonate? xxvi, xxvii. Why the first-born ogdoad of the Valentinians was called by four names only, omitting the appellations of the females, xxxiv. Why each one of the Aeons was called male-female by the same, xxxiv. The eight first Aeons of the Valentinians, from whose voids they were drawn, liv, lv. How the ogdoad of the Valentinians, if it is called by only four names among them, will respond to the eight gods of the Pythagoreans, xxviii. The Bythus of the Valentinians is the same as the Eicton of the Egyptians, xxvi. Whence the occasion was caught by the Valentinians to divide the various names and reasons of the one only-begotten Son of God into as many Aeons, xxx. The emission of Logos from Nus was made up by the Valentinians, and the procession of Horus from Bythus through Nus in the image of the Father is a foul deformation of Catholic dogma, xxx. According to the Valentinians, Logos and the other Aeons born from him are so many true persons, not merely simple affections or properties, xxxv et seqq. The life of the Valentinians with the

non-others who held that the lower angels were animal, and assigned them a seat in the middle, were agreed upon by the ancient philosophers, [XLIV]. As to the Valentinians, what distinction was posited between the Cosmocrator and the Demiurge, [XLII] and [XLIV]. The Valentinians associated human things with divine things according to the manner of Plato, [XLIV]. According to the Valentinians there is a manifold order of angels, [XXXIX]. Various offices and, as it were, prefectures, ibid.

To which angels the fabrication of the world was ascribed by the Valentinians, [XXXIX]. The entire hypothesis of the Valentinians concerning the origin, constitution, and ordering of this world is more than foreshadowed in the dogmas of the Platonists and other ancient philosophers, [XL] et seqq. The Valentinians received from Anaxagoras, Empedocles, and Plato that God made all things from a subject matter, 131. What they said concerning the image of the supernal being expressed in created things, they received from Democritus and Plato, 135. What occasion the Valentinians had, from the apostolic scriptures, for introducing the Platonic delusions concerning a double soul—a higher and an animal one, [XLV]. Recalling all things to numbers, they received this from the Pythagoreans, 134 seqq. After the Stoics and the poets, they subjected all things and God himself to fate, and the origin was so, [XXX], [XXXII]. To have brought forth the doctrine of the Valentinians is to have overturned it, 113. The Valentinians are unskilled and ill-prepared for explaining their own opinion or for solving difficulties proposed to them, [XXXV]. What, nevertheless, it is permitted to conjecture from their words concerning the nature of the emitted Aeons, ibid. et seqq. The idea of their system is not sufficiently perceived by all the Valentinians, [XXXIV], [XXXV]. Hence the various opinions of certain ones concerning the nature of the Aeons, ibid. The Valentinians, transforming their Enthymesis into a certain substance subsisting by itself, are in this more foolish than the Platonists, [XLI]. The Valentinians, fearing to profess openly that God is the author of evils—which was admitted by the ancient philosophers—by asserting that the blind creator was the fruit of Achamoth, were in reality swallowing a poison cruder than the others, [XLII]. To the Valentinians the truth could not be more known than it was to the pagan philosophers; why, 135. Their knowledge is false and vain, 155. The arguments of the Valentinians derived from numbers, letters, and syllables are vain and insipid, 149 seqq. The Valentinians being refuted, all the other Gnostics are refuted, 163 seq. The Valentinians cannot adapt any of the chief types of the Mosaic law to their own inventions, 150 seqq. The errors of the Valentinians in constructing their own conjunctions are overturned from the very Gospel of John, which they retain, 43 seqq., 190. The dogmas of certain Valentinians, 55, 56. They hold various opinions concerning Bythos, 56. Not only to the Valentinians, but also to the remaining Gnostics, the first and second tetrad is common, [XX]. But what dissension arose between both parties concerning the latter, [XXI]. Contending that Man and the Church, and then from these the Word and Life, were derived, they dissented from the others, [XVII]. There is no dissension between the Valentinians and the Gnostics concerning the emission of the first order of angels from the supreme Aeons, but only concerning the manner of the emission, [XXXVII]. That the same creator of the world was admitted by the Valentinians and the Gnostics is evident from Irenaeus himself, [XLIII]. How Marcus the magician dissented from the Valentinians, [LI]. The Valentinians introduced Aristotelian subtleties of questions into the Christian faith, 134. Errors of the Valentinians concerning the one God, 271. And one Jesus Christ, while they admit a person in God along with Simon Magus, [XXXVI]; they utterly overturn the mystery of the Most Holy Trinity, [CXXVII] seqq. By what arguments they were impugned by Irenaeus, [CXXVII] seqq. They say they believe in God, whom they contumeliously traduce, 157. Wishing to scrutinize the mysteries of the divine rashly, and committing nothing to God, they perish miserably, 157. They introduce a corporeal and composite God, 151, 157. They are compelled to circumscribe their Bythos and to confess a vacuum, 131. While they think, they wrongly attribute the affections and passions of men to God, 130, 131, 132, 137, 158. The incentive of evils, and the evils themselves, were truly cast back upon God by the Valentinians, their hypothesis being placed, [XLII]. According to the Valentinians and other Gnostics, it followed that the supreme Father lacked his own instruments, through which he might speak truly without the admixture of error, 276. Their blasphemies against God the creator and against the Lord Jesus and the Holy Spirit, 188, 198, 204, 227. They, as seducers, were foreseen by the apostles, ibid. et 228. They called the fabricator God, Father, Lord, God; yet in this they were more intolerable than the Marcionites themselves, 198 and note. They thought unworthily concerning the Word of God, 132, 157, 158. By them, whatever the catholic faith teaches concerning the generation of the Word is miserably defiled, [XXX]. The Valentinians, indeed, agreeing in language with the catholics concerning Christ, dissented in mind, 204, 271 and note. What they thought concerning the Savior, [XXXIX]. They distinguished Jesus and the Savior from Christ, the Word from the Savior and the Only-Begotten, and finally the Only-Begotten from the Word, 297. The blasphemies of the Valentinians against the true incarnation of Christ from the Blessed Virgin, 35. From the principles of the Valentinians, the Word is not made flesh, 44, 45. The Valentinians begrudge the name of Lord to our Savior Christ, 7. The Valentinians are vain in saying that the Son of God was made man only in appearance; they inferred this from Luke, 255, note. The apostolic faith openly contradicts the doctrines of the Valentinians concerning Christ Jesus, 204 et seqq. The audacity of the Valentinians in corrupting and distorting the Scriptures, 7, 17, 56 seqq., 43, 44, 45, 46, 144 seq. By these arts they seduced the weak in faith, 17. The audacity of the Valentinians in fabricating a new Gospel, altogether different from the apostolic one, 192. A new Gospel is ascribed to the Valentinians, not to Valentinus, by Irenaeus, [XVI], [XVII]. The Valentinians are corruptors of the Gospel according to Luke, 202, 233, note. The earlier Valentinians were more religious guardians of the Scriptures than the later ones, [XV]. A certain fragment existing in Epiphanius is to be attributed to certain Valentinians, not to Valentinus, ibid. The Valentinians made the fullest use of the Gospel which is according to John, 190. If the Valentinians receive the integral Gospel and adhere to the doctrine of the apostles, it is necessary that they perform penance, so that they may be saved, 202. The Valentinians, saying that man was formed not from this earth but from a fluid matter, are refuted by the healing of the man born blind, 312. That the Valentinians are spiritual, but the Demiurge is animal, is abhorrent to reason, 142, 160 seqq. The doctrine of the apostles is opposed to the Valentinians, 227, 228. The Valentinians and the other Gnostics, asserting that the prophets were inspired partly from the height, partly from the middle, and partly from the Demiurge, are refuted, 276 et seqq. The Valentinians, denying that the prophets were sent by the same Father by whom Christ was also sent, are the instruments of Satan, 324. The Valentinians are finally to be accused by Homer, 271. The Valentinians were less well impugned before the times of Irenaeus, 227. Irenaeus, drawing his start from defeating the Valentinians, why he gave their hypothesis explained with greater care than the others, [XCVI]. A certain Gaul, defending the Valentinians from heresy in most of the heads of their doctrine, is refuted, [XX]. Certain others, softening heretical dogmas and deriving them from the kabbalistic philosophy of the Hebrews, are refuted, [XX]. With what rashness they absolve the Valentinians from the portents of errors with which they have been charged by the ancient Fathers, [XLVI]. The Stratiotici, Phibionites, and Levites, sprang from the Valentinians, according to Theodoret, [LXXI]. Their dogmas, what they are, [LXXIII]. The Valentinians interpreted the winnowing-fan (Luke iii, 17) as the cross, 17.

Word. According to Marcion and the Gnostics, the world was not created through the Word, 188. The Word did not come into this world, if the Gnostics are to be believed, 189. Nor was he made flesh, nor is he passible, according to all the Gnostics, 189. Nor is Christ, nor the Savior, according to them, 188, 189. The eternity of the divine Word, and the creation of all things made by him, is denied by Heracleon, 362 seq. The Word is the third principle admitted by the Valentinians, the same as the Word of the Platonists, [XXVI]. Why a long series of Aeons is placed under the Word and Man by the Valentinians, [XXXI]. According to certain Valentinians, passion began from the Word, 139. Valentinus feigned that Man and the Church flowed from the Word and Life, having misused the Scriptures, [XXIX]. All the properties of the divine Word expressed in the Scriptures were studiously collected by Valentinus and transformed into as many Aeons, [XXIX]. The Valentinians think unworthily concerning the Word of God, 132, 157, 158. Whatever the catholic faith teaches concerning the generation of the divine Word, this is miserably defiled by the Valentinians, [XXX]. According to the Valentinians, the Word is distinct from the Savior and the Only-Begotten, 227. The Valentinians were undermining the whole economy of the mysteries of the incarnate Word, [XLVI]. The Word was not made flesh, according to the principles of the Valentinians, 44, 45. The emissions of the Word and Life, of Man and the Church, feigned by the Valentinians, are refuted, 131 seq. Why the Valentinians derive the Word from Man poorly, 132. The Word and Silence cannot exist together in the same Pleroma, 129. It is most absurd that the Word of God was subject to ignorance, 139. The generation of the divine Word is ineffable, and known to God alone, 158. They are not in possession of themselves who dare to recount it, 158. If the Word of God is subject to passion, and the Father himself is subject to it, why, 159 seq. Concerning the divine Word one must think far otherwise than concerning the word of men, 157. The Word and the Father are one and the same God, 266. Validly is it said that the Word with the Father is God and Lord.

^A demonstrated, 153, 165, 245, 253, cxxvii sqq. That He is consubstantial with God the Father is not only confessed, but Irenæus also professedly proves and demonstrates it against the heretics, 118, 139, 165, 180, 183, 184, 204, 232 sq., 233, 234, 292, 306, cxxvii sqq. The Word is in the Father; nothing from created things is to be likened to God, 183. That Irenæus did not distinguish between the substantial Word and the vocal Word is a calumny of the Centuriators, cxxxiv. The Father alone knows His own Word, 234. The Father can be known only through the revealing Word, 234, 214, 254, 255, 292. The divine Word always and from the beginning revealed the Father to the angels themselves, and to all to whom the Father wills to be known, 163, 233, 235, 236 sq. The Word, making the Father visible, revealed Him to all, 234, 256 sq. God the Creator is revealed by the Word through the things He has created, 234. Through the Word we are led to the knowledge of the immense God, 253. The Father and His Word were both announced through the Law and the prophets, 231. The divine Word ^B used to prefigure future things to the prophets, not only through visions and discourses, but also through operations; in what sense, 236. The divine Word is the hands of God, 218, 256, not., 253, not., 312. Why and in what sense Irenæus has said so often that the Word and the Holy Spirit ministered to the Father, cxxx sq. Irenæus did not ascribe to the divine Word ignorance of the day of the final judgment. His sentiment is explained, cxxx et sqq.

God, the Father of our Lord, created all things through the Word and Holy Spirit, 163. All things were made, disposed, and governed by God through the Word and Holy Spirit, 98, 163, 188, 233, 289 sq. All things were made through the Word of God, who is sufficient for the formation of all things, 118 sq. The Father was speaking to the Word when He said: Let us make man, etc., 312. The Word was always with the created form, through the providence of the Father, 235. The Word of God has always stood by the human race, saving from the beginning and condemning, 266. The sentiment of Irenæus is that the Word alone of the divine persons appeared to the ancient patriarchs and prophets, 180, 236, 255, 256. Why and in what sense Irenæus carefully ^C inculcates this, cxxxi sqq. The Word of God was accustomed from the beginning to ascend and descend for the salvation of men, 241. Abraham was faithful through the precept of the Word of God, wherein, 233. Hence he was made the friend of God, 243. Abraham followed the Word, forsaking his kindred, so that he might dwell with the Word, 233. How man predicted that he would follow the Word of God in Abraham, 233. The Word foretold from the beginning the advent of Christ, through whom men would be saved, 235 sqq. The Word of God came in the last times to call man, just as God inquired after Adam and spoke in the evening, 312. It has been shown when man was made, 312. He was made visible through the incarnation, 181. By that very fact that He was visible to all, He manifested the Father and the Son to all, 185. In His generation according to man, it imitated the first formation of man, 218. The eternal Word, through whom all things were made, became passible and man in time, 209. The Word of God the Father became the Son of man, ^D and by the incarnate Word he confirms our sentiment concerning the Eucharist, 251 sqq., 293 sqq., cxl sqq. The Word of God is united to flesh by a hypostatic and physical union, 317. Being man from the root of Jesse and son of Abraham, 185. Existing from Mary, He is present, and became flesh; He is the same Christ Jesus our Lord, who suffered and rose again, and is to come again to raise up all flesh, 206. The Word, the Savior of the world, became Jesus Christ, anointed by the Father, 184. The Word of God shows Himself to be Christ, calling His disciples friends of God, 243. The Word, the Only-begotten, Life, Light, Savior, Christ, Son of God, incarnate for the sake of our salvation, is one and the same, 43. The Word would not have become flesh, if our flesh were not to be saved, 510 et sqq. Why the Word of God became man, 212, 214, 254, 292. Through the Word, God the Father, having pity on man, gave salvation, 319. The Word was made such through the incarnation that frail man and the infant could receive Him, 284. Human nature was assumed by the Word, so that man might become the son of God, 212 sq. et not. He was made man so that He might write man unto God, 183, 186. The Word of God is Christ and true man, having power over all things from the Father, 316. He received power over all things in heaven and under the earth, 253. He came into the ruin and resurrection of many, and accordingly judges all, 325. With the Word at rest, Christ is tempted, crucified, etc. With the same assisting, He conquers, rises again, etc., 212, 213. It was necessary for the Word to become flesh, 211. The incarnation of the Word is necessary for our salvation and 1986 perfection, 292. Necessary so that we might attain immortality, 212. The Word of God, conquering the devil who envied man through man, subjected him to man, 522. Through the Word made flesh, communion with God was restored and likeness was reinstated, ibid., clix sqq. Man was made similar to the invisible Father, 313. The incarnate Word recalled man to life and perfected him, 293. He redeemed us with His blood, giving soul for our soul, and flesh for our flesh, 292. The Word, liberating man, taught him to follow God without the bonds of servitude, 242. He extended liberty and increased subjection toward God, 242. The Word redeemed us not by force, but by His own will, 292. The Word of God; the same from whom the patriarchs and we were elected, visiting them indeed through the prophets, but calling us from everywhere through His advent, 281. Dispenser of paternal grace, He was made for the utility of men, 253. At all times He provided utility to the men subjected to Him, proposing a law congruent and apt for each, 214. One and the same Word of God, our Lord Jesus Christ, who spoke to both Abraham and Moses, the author of both testaments, 237. Both laws command obedience to the Word, 243. Christ shows through the law that the Word announced the law from the Father, 319. Why He commanded the Israelites to offer sacrifices, 251. Preaching that God alone is to be adored in the law, He defeated Satan tempting Him with the same words, 319. He taught that enemies are to be loved by word and example, 210. The Pharisees did not receive the Word of God, Christ, because they were despisers of God and the law, 250. The Jews, rejecting the Word of God, boasted rashly of God, 253. They also fell away from the Father, 236. The marriage of the Word with the Church of the Gentiles, signified through the marriage of Moses with the Ethiopian woman, 257. The Word through whom are all things and who is the head of the Church, 515. The head of the one true Church, cxxiii. Unless the Word of God shall have dwelt in us, it is impossible for us to possess the kingdom of God, 503. Flesh conformed to the Word of God and possessed by the Holy Spirit, 502, 305. By the working of the Word of God our bodies are resurrected, fattened by the Eucharist, 294. Those who do not believe in the Word of God and contemn His advent are to be punished more grievously, 266, 278 sq. Pastors who are iniquitous and proud are to be rebuked by the Word, 262. The Church alone offers to God the pure oblation of the body and blood of the incarnate Word, 250, 251, cxl. The Word is truly offered to God in the sacrifice of the Eucharist, 231 et not., cxl sqq. The mixed cup and the bread, receiving the Word of God, become the Eucharist, that is, the true body and blood of Christ, 294, cxl sqq. The Word of God, announced by the apostles throughout the whole earth, is the new law, 275. It is like a mustard seed, 514. Sown in this world after the manner of mustard seed, it has a fiery force, 547. Those who meditate on the words of God, and at the same time believe in the Father and the Son, are aptly signified by the clean animals of the law, namely those that ruminate and have a split hoof, 302.

Veritas (Truth), the consort of the Valentinians, 5. Emitted from Bythos and Sige, 5, xvii. What the figure of Truth is, from Marcus the magician, 69. To whom Truth is trusted, according to the Valentinians, 175. If Truth was known to Gentile philosophers, the Savior descended into this world in vain, 135. Why Truth could not have been better known to the Valentinians than to the philosophers, 153. Depravers of Truth mix gypsum in the milk of God, 209. Truth alone is without guile, for this reason it was trusted to children, 205. What the immobile rule of truth is, 46 et not., 47, 98. That the Truth was known to the apostles and the faithful is effectively proved from the testimony of Christ, 199. It was known to all the apostles, not only to Paul, 199, 200 sq. It is sought in vain outside the Catholic Church, 178. From whom Truth and the genuine exposition of the Scriptures are to be sought, according to Irenæus, cxix. How much Irenæus valued the version of the LXX Interpreters, 215 sq., cix, cx, cxi. What he thought of these same Interpreters, and also of the mode in which it was adorned by them, ibid. It was held in the same honor among the Fathers of the first four centuries, cx. From what source this estimation of the ancients flowed, ibid. Which books it comprised, from Irenæus, ibid. It is in the best agreement with the tradition of the apostles, 216. And vice versa, ibid. not. On what occasion Irenæus makes mention of the versions of Theodotion and Aquila, cxi, 115. Who were the first apostles of the city of Vesuntio, lxxxiv? Whether they were distinguished by episcopal dignity, ibid. The falls of the ancients, upon which God animadverts, were committed to writing only by His own providence, so that we might be instructed by them and not be proud, 264. Those who say that there was another God of the ancients, and that this was the creator of the world, but another Father announced by Christ, because of the sins of the ancients, are unlearned, bold, and imprudent, 265.

VICTOR, Pope. Whether it was Victor or Eleutherus who granted precipitate letters of peace to the Montanists, lxxix, lxxx. The same, with Praxeas warning, were already revoked when sent, ibid. Before Victor, peace had existed between the Churches, even if they were dissimilar to each other in the discipline of Easter, lxxxv, lxxxvi. From him

dissolved, in what year, ibid. Controversy flared up between him and the Asiatics regarding the Pasch, LXXXV and following. He presided over the Roman synod against the Asiatics, LXXXIV. He denounced excommunication against the Asiatics unless they consented to the Roman discipline regarding the Pasch, LXXXVI. Whether it was brandished by him, ibid. Victor's excessive severity toward the Asiatics displeased many bishops, even those differing from them, ibid. Especially Irenaeus, ibid. and LXXXVI. Epistle written by Irenaeus to Pope Victor, 340 and following. Pope Victor restored peace to the Eastern churches, overcome by the arguments of Irenaeus, XC.

Vienna, to which province it belonged, and by what title its prefect was called, LXXXII. That Vienna and Lugdunum were subject to a single Roman governor in the age of Pothinus is an empty conjecture of Valesius, LXXXI. Vienna, in the age of Pothinus, did not yet possess its own bishop, LXXXI. Nor is Tillemont’s conjecture convincing, ibid. That a single bishop was more than sufficient to rule the Viennese and Lugdunensian churches in the age of Pothinus is not improbable, ibid., LXXXI. Persecution stirred up at Vienna, at what time, LXXIX. Why no mention of the bishop of Vienna is made during the time of this persecution, LXXXII, LXXXI. Why the Viennese martyrs are brought to trial before the Lugdunensian governor, ibid. Concerning what matter the Viennese were consulted by the Eastern churches, LXXIX. The martyrs, established in prison, having been asked for an opinion by the clergy, speak along with the individuals themselves in private letters, ibid. Epistles written likewise to Eleutherus by both parties, ^B ibid., LXXX. By whom they were carried, LXXX seq. Concerning the extent to which the martyrs allow the Montanist error, LXXIX.

Vine branches, though made by God, why they are pruned, and following. That Christ came to transfer the vine of God, taken from the evil husbandmen, to better ones, namely the Gentiles, 278. The parable of the laborers sent at different hours, what it signifies, 280. A brood of vipers, by whom they were so called by Christ, and in what sense, 288. That the Virgin was foretold by Isaiah as the mother of God, and that the angel showed to Joseph that it was Mary, 239. The Son of God born of a Virgin, promised before to the Fathers, Savior, Christ, was announced by the prophets, 204. Of the Virgin was born He whom God promised to David, 217. Christ was born of the Virgin, 212, 213, 215 seqq. Heretics denying that Christ assumed flesh conceived from the Virgin are refuted, 218 seqq. Virtue, in what sense it is perfected in infirmity, 295, 296. Virtues directly subject only to the first and highest Aeons by Simon and other Gnostic leaders, XXXVII. Vision of God imparts incorruptibility, 283. A clear vision of God is to follow only after the temporal kingdom of the just in the ages, according to Irenaeus, 337.

Zoe (Life), Aeon of the Valentinians, spouse of the Logos, 6. Whence the Valentinians borrowed the notion of Life and the Word having brought forth the Church and Man, using the Scriptures abusively, Valentinus invented, XXIX. One thing is the breath of Life, another the vivifying Spirit of God, 306. The latter is everlasting, the former temporal, ibid. CXXXIV. The breath of Life is incorporeal and immortal, 300, 301. Flesh is capable of Life, if indeed it is capable of death, 305. Proofs of immortal life and resurrection: the long-lived life of the ancients, and the assumption of Enoch and Elijah in their own bodies, 298. If temporal life can vivify flesh, eternal life will by necessity vivify the same in the future age, 296, 297. Man shall recover life lost through sin, 306. Adam recovered the life lost through sin, the devil having been defeated again by the incarnation, 222. The life of man is charity, 217. Our life is God, 25. The life of man is the vision of God, 235. Eternal life comes from the vision of God, 254. In what way, ibid. Eternal life is the reward of good works, 49, note. Christ is the beginning of the living, 220. The calling of the Gentiles to the faith, a mystery impervious to men, 51. The calling does not suffice without the works of justice, 379 and note, 280.

Will, what it is, proclaimed as having free power, 512, CLV seqq. The will of God, how it is the substance of all things, 163, note. It dominates all things, 169. Men serving the passions are likened by the prophets to beasts and irrational animals, 301, 302. Those who serve carnal passions, resisting the Holy Spirit, are called carnal by the Apostle, 301, 302. The prophets call them beasts and wild animals; custom interprets them as cattle and irrational beings; and finally the law declares them unclean, ibid.

X Xerophagy, the entire major week was once bound to it, LXXIX.

Z Zacchæus, who the heretics so called were, LXXII. Their dogmas, what they were, LXXIII. Zacharias, made mute on account of unbelief, 185. Zacharias confesses that God is one and the same in the Law and the Gospel, 185, 186. ZARA, of whose people he is a type, 261. ZOË, or Life, spouse of the Word, born of the Only-Begotten and Truth together with the Word, XVII, 6. Zoë coupled inseparably with the Logos, and therefore not distinct from him, neither different in reality, XXXIV. Zoë and Logos produce ten Aeons, 6. Their names, ibid. The Marcosians asserted that the Holy Spirit occupied the place of Zoë in the incarnation, XXXIX. ZOROASTER, one of the ancient philosophers whose revelations the Gnostics publicly displayed, XX. A book by Zoroaster was fabricated by the Gnostics, according to Porphyry, XXII. ZOSTRIANUS, one of the ancient philosophers whose revelations the Gnostics circulated, XXII.

INDEX OF PRINCIPAL THINGS

A Christ sends his image to Abgarus, 74. One book composed by the Sethians under the name of Abraham, 31. Concerning Abraham, what the tradition of certain Hebrews is, 150. The name of ADAM, composed from the four initial letters of as many Greek words, 100. That by the sin of Adam the image of God was lost in him and his posterity, according to Irenaeus and certain others; in what sense, 135. The opinion of certain Fathers that Adam was cast out of paradise on the same day on which he had been created and had sinned, 192. Adam did penance, 77. Adam and Eve, on the day they sinned, died, in what sense, 196. Adam, having completed his life, is believed to have been buried on Mount Calvary, 142. Addonei, Adona, Adonai, what they signify, 110. That the Virgin Mary was rashly called an Advocate by Irenaeus is a vain accusation of the Centuriators, 13. The number thirty as a good [number], whence it was excerpted by the Gnostics, 80. The common opinion that only the aerial heavens, not the starry ones, are to be purged by the final fire, 148. Ages of man, seven according to Hippocrates, 98. Ethiopia. In interior Ethiopia, marvelous progress of evangelical doctrine in apostolic times, 43. The first apostles of Africa, who they were, 43, 44. All the churches of Africa adhered perpetually to the Roman church, as to their head, 115. Agugima, what it is, according to the Simonians, 71. Ai, a word attributed by the Jews to the supreme God, 37. What it signifies, 110. The Alemanni were dedicated to Christ in apostolic times, 43. Alexandria had been the workshop of philosophy and all the best disciplines from the Ptolemies to Christ, 43. From the ascension of Christ it had most eloquent theologians, ibid. Its first apostle, 43. The Alexandrian church adhered perpetually to the Roman church, as to its head, 115. Amplitude, the mark of the only true Church, 41. Perpetual use of altars in the Church, and their breakers held as sacrilegious, 166. The manner of living of the Anabaptists was austere only in appearance.