A they wrote, 159. Circumcision was permitted by the laws to the Jews alone, 159. The Jews thought the hands of those who had not washed before eating bread were unclean, 488. The Jews had secret, or apocryphal, books, 767, 848. The Jews [were] a stiff-necked and refractory race, 895 not. The Jews were opposed to the nations that were their victors, 804. Why, 804. They were conquered by the Romans because of their sins, 804. They were often brought into danger when they openly opposed the Romans who wished to bring the statue of Caesar into the temple of God, 804. They were in great peril in the time of Tiberius Caesar, whose statue Pilate strove to consecrate in the temple, 804. The same happened to them in the times of Gaius Caesar, 804. In Christ's time they were ordered to pay tribute to the Romans, 804. They discussed and deliberated among themselves whether they ought to pay the tribute to the Romans or not, 804 and 805. Opinion is divided on this matter, 804, 805 et seq. It was permitted to the Jews at the solemnity of the Passover to ask for one prisoner whom they might wish, 917. Why, B a veil [was] drawn over the heart of the Jews, 522. The Jews and Israel [were] blind before Christ, 729. The ancient Jews thought that two angels, one good and the other evil, presided over individual men, 606 not. The expulsion of the Jews announced by John in these words: Behold the axe is laid to the root of the trees, C Origen wrongly believed they were disciples after the death of John the Baptist, 469, 470 not. The Romans took away from the Jews the right of life and death, 469 not., 470 not. Consummation was present for the Jews at the advent of Christ, 167. With the Jews rejected, God took the Christians up to Himself, 192. The Jews, Greeks, and barbarians [were] hostile to Jesus, 790. The Jews rend Jesus in their synagogues with a cursed mouth, 254. The Jews did not understand Jesus as the Christ of God, 847. Whether the Jews, when they killed Christ, felt that He was the Christ, 783, 784. The Jews, having killed Christ and not knowing of His resurrection, thought they would be masters of things, D 784. God no longer tolerated the crimes of the Jews after the death of Christ, 771. When the fullness of the nations has arrived, [there will be a] return. Christians are called Jews in the Scriptures, 143, 177, 178. Why and in what sense, 143, 177, 178. The Jews corrupted very many copies of the Septuagint Interpreters, 234 not. The last judgment, 626 et seq. The last judgment will take its beginning from the house of God, 627. The future judgment does not require time, but will happen in the twinkling of an eye, 627. Judith acted piously and holily, 271. The book of Judith is reckoned among the books of Scripture by Origen and the Nicene synod, 271 not. Definition of an oath, 842. Of what kind lawful oaths ought to be, 156, 157. It is better to perjure than to stand by an oath with a crime, 472. What the oaths of the Jews were, 841, 842. Human justice before the justice of God is not justice, 973. To know justice and to know sin, what it is, 183. The righteous man is the possession of God the Father, and has Jesus in his midst, 956. The righteous are the light of the world, 444. The soul of the righteous is liable to change, 610. It is a difficult thing in the sight of God to be righteous, 934, 935. There is nowhere found the celebration of the birthdays of the righteous, 471. We are made righteous by the justice of God, not [in that way] by which He Himself is righteous, but by which He makes us righteous, 526 not. Tears are useful for salvation, 270 et seq. In what order the Lamentations of Jeremiah were arranged, 321. In the Lamentations of Jeremiah the version of Aquila and Theodotion does not appear, but only that of Symmachus and the Septuagint, 320. The "stones" are called Gentiles by John the Baptist, and in what sense, 959 et seq. The Magnesian stone has a natural attraction to iron, 466. King Juba wrote a book about stones, 448 not. Many others have written about stones, and who they are, 448 not. The thieves crucified with Christ were both at first blaspheming the Lord, but afterwards one was converted, 922. The reading of poets is harmful, 283, 284. The lion allegorically signifies the devil, 162 et seq. The lion, worn out by old age, is said to prowl around cities to get human prey, 288. From the bones of a lion, if they are collided or struck, fire is struck out, 288. A certain Leucius, author of the apocryphal gospels which were circulated under the name of Matthias, or James the Less, or Peter and John, according to Pope Innocent, 462 not. The Law is spiritual and contains a shadow of future goods, 518. The Law of Moses was accommodated to the infirmity of the Jews, 646, 647. The Law [is] the strength of the human soul, 515 et seq., 815, 816. The understanding of the Law and the prophets is an instruction for understanding the Gospel, 453. Through the transgression of the Law, dishonor is brought to God, 464. To hear the Law secretly, what it is, 203. The law of the members and the law of the mind, 515. The law of divorce, of what kind it is, 145. Libanus, 752. For what filth the writ of divorce was given to the woman in the Law of Moses, 647, 648. A book of holy laws is mentioned by Origen, 795. It contains allegories, 795. Its author is not designated as older than Origen, 795. The Jews had secret or apocryphal books, 767, 848. Apocryphal books. See Apocryphal books. The liberality of the neophytes toward the Church was once remarkable, 501 not. The liberty of human choice, 68, 239, 249, 263, 453, 603. There was liberty of choice in Judas Iscariot, 92. He who rebukes three times binds upon earth, 613. Origen and others think that the power of binding and loosing is given to all those who rebuke fraternal sins, 613 not. The power of binding and loosing was indeed granted to all the apostles, but not by the same right and in the same condition as to Peter, 524, 525. To cast wood into bread, what it is, 183. Places (Loci), what they are, 656 not. The logic of words and sayings contains reasons, properties, improprieties; it teaches the genera, species, and figures of individual things, 31. Luke wrote the Gospel for the sake of the Gentiles, which is commended by Paul, 440. Origen's homilies on Luke are praised, 610. Homilies on Luke, 932. The homilies on Luke are vindicated for Origen against Daille and Larroque, pref., 4, 5. Let not groves be planted in the temple, 145. Those playing are to be avoided because of the danger of sin, 219. Those who mocked Christ became a mockery, 711. Light, the most lucid and pure of all white things, 539. When the moon is full, there can be no eclipse of the sun, 922. Lunatic disease, what it is, 575, 577, 578. The opinion of physicians regarding lunatic disease, 577. Lunatic disease [is] epilepsy, 575, 576. Lunatic, tropologically, what it is, 574, 575. Lycurgus, 375. Magdalene is interpreted as "magnification," 929. She was freed from seven demons, and anointed Christ twice, 516, 517 not. She was not of Galilee, 517 not. But her fatherland was Magdala, whence she herself was surnamed Magdalene, 929. Concerning her, it is inquired, 516 et seq. A teacher teaches in vain if the disciple does not accept the dictations, 165. It befits boys to listen to teachers, not to teach, 955. The Magnesian stone has a natural attraction to iron, 466. How greatness is acquired, 605. Everyone is the author of his own curse, but God is the dispenser of blessing, 889. Cursed is he who does not hear the words of God, 180. The "malignant one" by that name designates the devil, 925 and elsewhere. Malice, what it is, 515. The malice of the Pharisees who were tempting the Savior is detected, 657. Not to be grieved at evil because of sin [is wrong], 164. No evil man can utter the Word, 500. It is useful for the evil to be separated from each other, even for them themselves, 197. The vituperation of the evil is praise before God, 275. Mambre is interpreted as "unto a vision," 56. Mambres and Jamnes, an apocryphal book from which Paul drew that "Jamnes and Mambres withstood Moses," which is found in the Epistle II to Timothy, chap. III, verse 8. Hence some have dared to reject the Epistle to Timothy, but they have not been able [to do so], 916. Manasses ordered Isaiah to be sawn with a saw, 465. The commandment about loving God is the first, not by the order of Scripture, but by the dignity of the virtue, 831. Whether the commandment about the love of neighbor was added to the Gospel, 670, 671, 672. The Manichaeans abstained from animate things, 494 not. Meekness [is] a fruit of the Holy Spirit, 959. The hand which had apprehended the man’s witnesses was to be amputated in the Law of Moses, 654. It was a sin for the Pharisees to bring unwashed hands to the mouth, 493 not. Marcion the heretic, 183, 257, 583, 586, 528, 542, 653, 852, 856, 864, 865, 962, 966, 968, 981. Some used to say that Marcion sat at the left of the Savior, but Paul at the right, 962. Marcion did not want Scripture to be explained allegorically, 653. The Marcionite heretics, 361, 382, 460, 494 not., 789 not., 820 not., 952. Some Marcionites abstained from all animate [things]...
494 not. Marcionites used to say that Christ was not generated from a woman, 952. Marcionites attributed the Testament to two authors, 460. Marcionites knew Christ as a good and unknown [God], the creator of evil, and they fashioned him as a just one, 820 not.
Mark the Evangelist, just as Peter expounded it, [is to be understood] according to the letter, 440. He calls Mark his son, 410.
Concerning the nature and species of pearls, 448. Terrestrial pearls are born in the Indies alone, 448 not. The markings on [Indian] pearls become seals, then rings and necklaces, 448 not. The Indian pearl takes the first place, 450. Indian pearls are produced in shells similar to large mussels, 448, 449 not. Indian pearls are produced, 449 not. The generation of Indian pearls, 449. The Indian pearl is produced when it is pregnant, and it proceeds to give birth to the stone; when it thunders, it is compressed, and as if from fear it scatters and pours forth its seed, from which are made what are called phyesamata, 449 not. Indian pearls have a king as their leader, [notable] in color and size, and [they] are conspicuous to the rest, 449 not. The fishing of Indian pearls, 449 not. Britannic pearl-bearing Ocean, which holds the second place, 448 not. Description of British pearls, 450 not. They have a place among the most excellent, 448 not. Description of the [Indiant] pearl, 450 not. How [pearls] are fed, 450 not. Mussels springing from the pinnas produce pearls, 450 not. Erythraean pearls, 448 not. Pearls of mussels or river [creatures], 450 not. Concerning pearls and stones, [he] wrote, 440.
Concerning matrons’ chastity, 465. Mary, 462, 463. Mary, [when] the angel brought the new salutation, 462, 463; and nowhere in the Scriptures is such a salutation found, 959. Mary had the knowledge of the sciences, and had known the prophecies of the prophets through meditation, 939. The devil was ignorant of Mary's virginity, 958. Why Mary comes to Elizabeth after the conception, and stays for three months, 942, 945. Mary's confirmation of what she had heard from the angel was made true, 950. B Mary suffered in the passion of the Savior, 952. That Mary is called the wife of Joseph after the Savior, [is something] that some others also say, 940. The error is exploded, 940 et seqq. The sons were called [sons] of Joseph, [but] they were not [sons] of Mary, 940 et seqq.
There are three or four distinctive ointments which were poured out upon Jesus at supper, 892 et seqq.
Martyr’s cup, 718. Martyr’s baptism, 892 et seqq.
Masor is holy, 809 not. Masora is useful in some things, vain in many, 809 not.
Materia and material in the sacrament of the Body of Christ, 500 not.
Matthew the tax collector, later an apostle, wrote the Gospel in the Hebrew tongue [and] published it for the faith of the Jews, 440. Matthew’s parable of the laborers hired for the vineyard, nor does he understand the wheat sown among the weeds, 440. Interpretation of Origen on Matthew, 521. Why it was edited as a new [work], praefat. 5, 467 not. Origen wrote this as a major work at the age of sixty, 133 not.
The Moors before the advent of Christ did not agree in the religion of God, 370.
Medicine [has] an end in its operation, 933.
A physician can often cure the author as well, the figure of the one healing wounds, 666. Physicians of souls are the prophets, 208.
Media res, which is, 582 not.
Megasthenes, 448, 449.
Memphis, 282.
Merinthus the heretic, 753.
Meroe, the name of the queen of Sheba, 46.
Metaphysics, or speculative discipline, is that which examines visible things and those of God and celestial [realities], 31.
Metempsychosis is refuted, 506, 567, 568 et seqq.
Metemsomatosis is exploded, 442.
Methodius’ book On the Resurrection, 1.
Those who are subject to the archangel Michael are embraced by the faith, and are abandoned by him if they wish to follow [him] voluntarily, 614.
The prophet Micah is sent to prison by Ahab, 848.
He must minister to all, who is more excellent than his brothers, 723.
Misael, Azarias, and Ananias, prophets, 772. Those three youths, with the prophet Daniel, were castrated by the Babylonians, as the Hebrews say, 637.
Misery, to invoke it, what it is, 272.
The manner of keeping charity, 962. Modus orandi, 650, 764.
Human and ass-like mills, 591. Human mills [meaning] those who are pressed, the manual ones, 594 not. Ass-like mills are revolving [millstones], 594 not. What the ass-like mill signifies, 594.
What the mountain signifies, 579, 758. Dark and bright minds, 602 et seqq. What the Mount of Olives interprets, 900.
Moral instruction, by which one is prepared for an honest way of living, and [by which] tendencies toward virtue are prepared, 51.
The causes of diseases are assigned to the stars, 578. The error is exploded, 578. Diseases are sins, 478.
[God] sustains the customs [morals] of men, 249. In the customs of men one does not conform [to them], 247, 248, 457.
He who judges the middle, 582 not. There are many contrary things that are of Christ, and those that follow [Him] are invalidated, 726. The portals of death, what they are, 528. Death’s empire is held by the devil, 582. To taste death, what it is, 552, 553. To see death, to taste death, to capture someone, for death to overtake someone, to be absorbed by death, they differ, 555, 556. There is no change after death, 241.
To raise the dead [man] who is stinking, [is] the work of Christ alone, 514.
The name of Moses is not found in the religion of the Jews, except that it is not found among the Gentiles in the history of the law, 14. A few miracles of Moses and Aaron in Egypt and in the desert are related, 568. The power of law-giving is attributed to Moses, 641. Moses veiled [and] as a symbol of the people who have not turned to the Lord, 14 et seqq. Moses, returning to God, did not veil his face, 14 et seqq. Moses and Elias appeared with Christ in the transfiguration, what it signifies, 559. Moses was admitted by the Sadducees, [but they] did not understand them according to the letter, praefat., 5, 467 not., 823, 978.
The Jews’ assumption is called Moses, 658. A woman began to sin in this way, and the principle of salvation [has] had its beginning from a woman, 940, 941. A woman is sometimes permitted in the Church [to speak], while her husband is alive, 647. It is ordered that praying women have a veil [worn] over them, because of the angels, 961. The Sabaean women were ruling, 581 not.
Jericho signifies the moon, 728. The world is a field, in which good and bad seed is sown, 444. Mundi, manifold acceptance, 598, 599. Many [worlds] according to Clement the Roman, 423. Origen proves that the world is to be destroyed, 569. The mundus [world] is of wrath, 959 et seqq. How the end of the world [will come] at the final coming of Christ, 865, 866. The end of the world will come, 875.
Everything in the world is clean: all things are unclean for the unclean, 495, 499.
Munus. In a gift it is not the gift itself, but the will and the study [of the giver] that looks [at the intent], 682.
Mures [mice], because they were forced to break the siege of the Amaxians, 512 not. Mice on account of which the Pelusian siege was forced to be broken by Sennacherib, 512 not.
Music. Among musicians some are consonant, others are dissonant, 614.
There is no change after death, 241.
Myes [field mice] feed in marshy places, 450, 451.
Mystery to be hidden, 265. Scant knowledge of the mystery before the advent of Christ, 63. Mysteries teletai, or leading to the good, 681 not.
Mussel/sea-pearls and river-pearls are compared, 450, 451 not.
N
Naasson, if the name is interpreted, is a serpent, 101.
Nablium, an instrument, 616 not. Two forms of the Nablium, 616 not.
Nabuchodonosor is interpreted as fearful and anguish, 524. Nabuchodonosor with the Pharaoh-host [was] set to fight against the people of God, 512.
Nabuzardan, 288.
Naid is interpreted in Greek as commotion, 284.
Naphta, in which there is attraction to fire, 466.
Natalitia are nowhere to be found [celebrated] as a holy day, 471. The birthday of Pharaoh, 471.
The nativity of John [is] full of miracles, 956 et seqq. The nativity of Christ is not such, that it did not exist before it began, just as the nativity of men is thought [to be], 440. The nativity of Jesus Christ [is] as a phantom, [and is] exploded by the heretics, 337.
It follows, however, that he who denies the nativity must also deny the passion, 357. The nativities of men are observed by the Chaldeans. Human nature does not permit wisdom to be completed before the twelfth year of age, 951. It is implanted in us by nature to judge what is just, 973. The Nazirite is specifically always consecrated to God, 747. Samson was a Nazirite, 914. Nazirites, laying aside their hair, offered a sacrifice, 488 note. Nazirites abstained from all living things, 494 note. Whence the Nazirites originated, 733 note. The Nazirites and Ossaei are the sources whence the Ebionites derived their dogmas, 733 note. Whether the Nazirites were heretics, 494, 733. Epiphanius writes that the Nazirites thought the same about Christ as the Cerinthians, 753 note. Whether Nazareth is Christ's native land, or Bethlehem, 462. "Necessity," what it signifies, 601. The merchant seeking good pearls, who he is, 448 et seqq. This parable is explained, 448 et seqq. Nehemiah was by no means appointed to restore the temple of Jerusalem, but only restored the city and its walls, 657 note. The generosity of neophytes toward the Church was once remarkable, 501 note. Wickedness [is] the fuel of fire, 161. Nero the emperor, 719. Noah. Ten generations from Noah to Abraham, 701. "Noel." Whence this term among the Gauls, 747 note. It testifies not only to Christian joy, but also to public and solemn joy, 747 note. Noetians, heretics called Patripassians, 789 note. Their errors, 789 note. The ineffable name of God, 421. The name of God is comprised of four letters, 372. The proper name of God is not lightly uttered by the Hebrews, 421. To know sin and to know justice, what it is, 185. A great difference in the exemplars of the New Testament, 671, 672. Origen is suspected of having interpolated that which is in the New Testament, 670. The shining cloud overshadowing the just, what it is, 561. Clouds allegorically signify the saints, 172, 173, 174. Every saint is a cloud, 172. The number six is laborious and burdensome, 620. The number seven contains rest, 620. The number fifty contains remission, 479. The marriage of the soul with the law, 515, 815. The marriage of Christ with the Church, 791, 793. Those invited to the wedding, 791 et seqq. This parable is explained, 791 et seqq. The Hieracites, Saturnilians, Apostolics or Apotactics, and Eustathius condemned marriage, 639 note. Those who condemned marriage were condemned by the Council of Gangra, 639 note. Second marriages are not altogether condemned, 267. Origen rises up against second marriages, 933 et seqq. Certain bishops permitted a woman to marry while her husband was alive, 647. Origen excludes those who have known second marriages from the ordinations of the Church according to Paul, 645, 646 note. Beza’s and Chrysostom’s opinion concerning second marriages with regard to orders, 645 note. The wedding garments, what they are, 793. The man reclining without a wedding garment, who he is, 793.
The use of the obeli in emending the Septuagint Translators, 671, 672. The offerings of the faithful, 501 note. The portion of the offerings which were distributed to the poor belonged to the presbyters, 490 note. The obscurity of the Scriptures, 11. What "obscure speech" is, 4. The Cretans were forced to lift the siege of Amaxitus by mice. Sennacherib was forced to lift the siege of Pelusium by mice, 512 note. The British Ocean produces pearls, which are considered second in quality to the most excellent, 448 note. The eyes of the Lord [are directed] toward faith and other virtues, 163. The scent of a stag’s horn drives away poisons, 508 note. The sense of smell is expressed by the second calling of the laborers to the vineyard, 701. Oil in the Scriptures is understood either as a work of mercy or as doctrine, 894. The Mount of Olives is interpreted as the Mount of Mercy, 900. Olynthus, a city of Macedonia, 743. Good works which are done by infidels through natural justice are not of great fragrance; however, they are acceptable to God, and in this age they are profitable to them, but not in the next for attaining eternal life, 894. We must work while it is day, 200, 201. Laborers hired for a wage. This parable is explained, 634. Of the five callings of the laborers to the vineyard, they are referred to the five senses, 701. They are also referred: first, to Adam and Eve; second, to Noah; third, to Abraham; fourth, to Moses; fifth, to Christ, 700, 701. Christ always dispenses the calling of the laborers, 700. Ophites, 852. The Simonians, Saturnilians, Cerdonians, and Marcionites defined the creating God, the author of the Old Testament, as evil; but [they defined] the Father of Christ as good, and as the author of the New Testament, 820 note. The works of God are visible on the left, but invisible on the right of Christ, 716. It is the custom of the Scriptures to place the imperative in place of the optative, 13. The mode of prayer, 650, 764. The prayer of Christ on the cross is greater than the prayer of Jonah in the belly of the whale, 925. Prayer does not become purer from the place where one prays, but it is better to pray with no one than to pray with the wicked, 901. The whole world was first described under Caesar Augustus, 635. Orders are symbols of the true things that are contained under that name, 645, 646. Origen, along with the Fathers, and the Church always, excluded from the orders of the Church not only those who had two wives at once, but also those who had married in order [successively], 645 note, 646. Organs, 615. Origen as a presbyter, 189. Origen labored under the hatred and envy of many, 175. Origen recognizes that he is considered a learned man, 176. Origen's voluntary castration is obscurely signified and disapproved, 653 note, 654 note. Origen complains that some in their tracts accused him of holding sentiments he never held, 962. Origen was little versed in the Hebrew language, 616 note. Origen, relying too much on his memory, reported the locations of Scripture not very faithfully, 231 note, 257 note, 609 note, 750 note. Origen did not dare to commit many things to writing in explaining the Scriptures, 630. Origen blames those who, whether through negligence or audacity, add or subtract something from the Holy Scripture, 671. Origen testifies that he applied a remedy to the discrepancies that occurred in his time in the exemplars of the Old Testament, 671. By what method, 671, 672. Origen himself introduced new discrepancies into his Hexapla and Tetrapla, 671 note. Origen wrote on Matthew when he was older than sixty, 153 note. Origen did not permit his homilies to be taken down by secretaries before the sixtieth year of his age, preface and 133 note. Christians gave each other a kiss in the church during the time of the mysteries, 37. Bones. If bones of a lion are struck or pounded, fire is struck from them, 288. The Ossaei and Nazirites are sources whence the Ebionites derived their dogmas, 733 note. Oysters and sea and fresh-water mussels bear pearls, 450, 451 note.
The peacemakers, who they are, 440, 441 et seqq. When pacts are to be rescinded, 271 et seqq. God rescinded the pacts with Eve, 271 et seqq. Pamphilus the martyr had with his own hand copied Origen's tomes on the twelve minor prophets, 438. The Apology of Pamphilus the Martyr for Origen, 1. Bread consecrated through the Word of God and prayer, 499. Bread consecrated through the Word of the Lord and prayer, according to the fact that it consists of matter, goes into the belly and is cast out into the draught, 499. The sanctified bread does not of itself sanctify the user, 499. The Bread of the Lord is useful when it is taken with a pure mind, 499. Whether we take the Bread of the Lord or do not take it, we are neither helped nor deprived of a good by reason of this eating or abstaining, 499. Not the material of the Lord’s bread, but the prayer spoken over it, helps the eater, 500. Those taking the Bread and Cup of the Lord rashly, 475. The bread which God the Word professes to be his body, in what sense it is called the Word of God, 898 et seqq. and note. That visible bread which God the Word held in his hands at the supper, in what sense it is said not to be the body of Christ, but the Word in whose mystery that bread had been broken, 898 et seqq. and note. Bread tropically, the word of justice, by which those who eat are nourished in their souls, 898 et seqq. and note. The five loaves distributed to the crowds signify the sensible words of the Scriptures, 477. Those who were fed by the seven loaves were more excellent than those who were fed by the five, 510. The Pope is glad to be called the servant of the servants of God, 723 note. A parable is a discourse about a matter as if it had happened, which nevertheless did not happen according to the letter, but which could happen, 5. In what a parable differs from a similitude, 446. Why the evangelist concealed and passed over in silence the sense of the parables, 630. Origen gives the reason why he attempts to explain the hidden sense of the parables, 630. How the potter’s parable in Jeremiah is to be understood, 245. The two kinds of parables: those which are spoken to the crowds, and those which are
spoken to the disciples, 461. Jesus explained the sense of all the parables privately to his disciples, 630. The parable of the treasure hidden in the field is explained, 446 sqq. Also explained are the parables of: the merchant seeking good pearls, 448 sqq.; the dragnet cast into the sea, 453 sqq.; the rich man and the camel, 680 sqq.; the laborers hired for the vineyard, 694 sqq.; the two sons sent by their father into the vineyard, 770 sqq.; those invited to the wedding, 791 sqq.; the Samaritan, 972 sqq. A certain presbyter before Origen had beautifully said that the man who descended is Adam; Jerusalem, paradise; Jericho, the world; the robbers, contrary virtues; the priest, the Law; the Levite, the prophets; the Samaritan, Christ; the wounds, disobedience; the animal, the body of the Lord; the inn or hostelry, the Church; the two denarii, the Father and the Son; the innkeeper, the presider of the Church, 972 sqq. Matthew understood the mysteries of the parables concerning the laborers hired for the vineyard as well as those concerning the weeds sown upon the wheat. Preparation day is the commemorator of Christ's passion, 114. On that day a multitude of the people used to gather at the church, 114. The leopard is said to leap at the eyes of men, 288. Parents according to faith are far more numerous than those according to the flesh, 689. God ordains that parents should be assisted in all things by their children, 489. How wicked children would defraud parents of due support among the Jews, 490. To seek a portion with Christ, with the prophets, with the apostles, what this means, 217, 218. Little ones are baptized not on account of sins, but on account of defilements, according to Origen, 948. How defilements and sins differ, 948. On what day Christ celebrated the Passover, 895. From the fact that Christ celebrated the Passover corporally in the Jewish manner, the Ebionites thought it should be done the same way by us, 895. The day of the Passover is the commemorator of Christ's resurrection, 114. Paschor is translated "mouth of blackness," 237. Who Paschor is, 253. Paschor is punished because of the beating of Jeremiah, 253, 256, 257. Paschor is led captive to Babylon, 258. Pastors of churches have the work of the presence of God, 945. According to one's merit, it is so if the sheep entrusted to him have been guarded; it is a danger to him if any has perished through their negligence, 947, 973. The Shepherd, an apocryphal book, 439, 614, 872, 877, 973. The book of the Shepherd was circulated in the Church in Origen's time, and by some was held to be divine, but not by all, 614. The Father, Son, and Holy Spirit are three spirits, 170. The ancient fathers mostly abstained from praising profane authors, 448 not. Almost all the fathers thought angels were corporeal, 813 not. All the fathers always excluded bigamists from ecclesiastical dignities, 645 not. Our fathers are twofold, 181. Father of darkness, 485. The householder bringing forth new and old from his treasure is, tropically, Christ, 460. The patience of God toward the Israelites, 246. Patience is a fruit of the Holy Spirit, 959. The patriarchs live to God, 829. Patripassian heretics. By that name the Noetians, Sabellians, Praxeans, and Hermogenians were called, 789 not. The Apostle Paul is struck by the order of Ananias, 254. Why Paul did not preach in Tarsus, 465. The Ebionites tear Paul apart with curses, 254. Some said Paul sits at the right hand of the Savior, but Marcion at the left, 962. Some understood these words of the Savior regarding Paul: "I will send you the Advocate, the Spirit of truth," 962. The poor, tropically, are the Gentiles, 970. To embrace poverty is a great shortcut to virtue, 675. Peace is a fruit of the Holy Spirit, 959. A sinner is neither a brother nor a Christian, 610. Sinners are withered trees, 761. Sinners are separated from God and dispersed, 196. A sinner is not immediately punished as soon as the sin is committed, 846. He who sins has forgotten God; he will be handed over to the king of Babylon, 258. He who sins dies in Babylon, 258. Plantations of sinners, 134. Kingdoms of sinners, 134. Sin holds dominion over the soul of the wicked; sins are inscribed on our souls, 134, 135. Evil thoughts are the source of all sins, 500, 501, 502. Not every sin is a disease of the soul, 474. Sin and defilement differ from each other, according to Origen, 918 sqq. Christ was in need of legal purification, not on account of sins, but on account of defilements, 948. To be without sin is understood in two ways in the Scriptures, 934. Our sins are from us, our goodness is from God, 137. Once sin is committed, struggles and labors are lost, 258. Jovinian thought that all sins, and all virtues, and consequently punishments and rewards, were equal, 706 not. Whether Origen thought the same, 706. Different sins are to be cured by different remedies, 138. Some sins are healed by salt and nitre, some by the spirit of burning and punishment, 138. Mortal sins, 611. Sin against the Holy Spirit is denying Christ after baptism, 913. He who denies before receiving the Holy Spirit sins less lightly, 913. Prophets confess their sins candidly, 272. The Chaldeans cast the causes of our sins upon the stars, 513. Baptism works the remission of sins, 88, 957. Remission of sins is not imparted to him who comes to baptism while sinning, 957. He receives baptism for the remission of sins who ceases to sin, 957. Pecten, what it is, 450 not. It is better to perjure than to stand by an oath with wickedness, 472. Sennacherib was forced to dissolve the siege of Pelusium by mice, 512 not. To lose one's soul, what it means, 544, 545. The partridge, a malicious animal, and one that much deceives hunters, 236. Its properties, 236, 298. The partridge, a symbol of the devil, 236 not. Perfection of piety consists in love, 832. How he who distributes his goods to the poor may escape, 675 sqq. The perfect, 618. Dangers are neither always to be avoided nor always to be entered into, 709. Persecution. In persecutions flight is permitted, 473. The perseverance of the soul is confused at length with its immortality, 811 not. Aristotle admitted the perseverance of the soul, but denied its immortality, 811. Four persons in the Song of Songs, 12. The persons speaking are to be distinguished in the Scriptures from those to whom the speech is directed, 11. The distinction of the persons of the Holy Trinity, 81. To ask of God, what it means, 650. What things are to be asked of God, 761. A rock is every disciple of Christ, 524, 525. The rocks are Christ's imitators, 229. Erasmus and others wrongly contend that all Christians are called by the name of rock by Christ, 523 not. Petronilla, 683 not. Peter was an unlearned man, 458. It can be conjectured that Peter left not only nets, but also a house, and a wife, and children, 682, 683. The things which Peter left for Christ's sake were very small and of no value, 683. Peter either did not keep his wife, or if he kept her, he had her as a sister, 683 not. Why Peter was called Satan by Christ, 540 sqq. The primacy of Peter, 523. The keys are attributed privately to Peter, 613. To all the apostles indeed, but not by the same right and on the same condition as the keys of the kingdom of heaven were handed to Peter, 524, 525. He can absolve and bind in all the heavens, while others in only one heaven, 613, 614. The power of binding and loosing seems to be attributed not only to Peter, but to all who have rebuked fraternal sins three times, 613. Because of his bold promise, "Even if all shall be scandalized in you, I shall not be scandalized," Peter not only was scandalized like the other apostles, but was so far abandoned that he denied Christ three times, 900, 901. Regarding Peter's denial, Origen's sense, 912, 913, 914. Ananias and Sapphira were not killed by Peter, but died of shame and grief, 673, 674. Peter calls Mark his son, 440. Peter explained the Gospel to Mark, which Mark put into writing, 440. The Second Epistle of Peter was once expunged from the canon, 814 not. The Gospel of Peter is apocryphal, 462 not., 463. All Christians are Peter's, called from the rock, which is Christ, 525, 536. We are what Peter is when we imitate Peter's confession, 526. Pharaoh conspires with Nebuchadnezzar as an enemy to attack the people of God, 512. Pharaoh's birthday, 471. Phares is translated "division," 836, 843. The Pharisees, from the word Phares, are translated as "divided," "segregated," or "cut off," 836, 843, 847. The Pharisees admitted the resurrection of the dead and taught that they would rise, 497. For the Pharisees it was a sin to put unwashed hands to the mouth, 493 not. The Pharisees were greedy, 490. The Pharisees guarded the disciplines of the Jews more accurately, 806. The Pharisees were fit for teaching Jewish traditions, 809. The Pharisees hindered the payment of tax to Caesar, 806. The Pharisees were not the planting of the Father who is in heaven, 497. Why, 498. The malice of the Pharisees tempting the Savior is uncovered, 637.
Pharisees, A why they were called a wicked and adulterous generation by the Savior, 516. Philastrius, 726, 735. He censured the heresy of those who confused the things pertaining to the Firstborn of all creation with those that concern the soul and body of Jesus, 726. Philip the evangelist had a prophetess for a daughter, 849. Philip the tetrarch, 470. Herod took away the wife of Philip while he was alive, 470, 471. Who was the husband of Herodias, 470 note. The Chronicles of Phlegon, 839, 923. Phlegon writes that the sun was eclipsed in the reign of Tiberius Caesar, but not at the full moon, 925. Origen cites Philo, 654, 792. Photius, 1 note and passim in the notes. Physemata (swellings), the abortions of pearl-bearing shells, 419 note. From where and how physemata are formed, 419. Physemata are described, 419. Physics, or natural science, is so called because it discusses the nature of each thing, 31. Picus, the woodpecker, 236 note. The piety of Christians has much cooled, 144. The perfection of piety consists in love, 852. Pilate questions Jesus with a declaration, as if he did not doubt that He was the King of the Jews, 916. He inquired about Jesus with reverence, 916, 917. He provokes the people to ask for Jesus to be released instead, 917. There was in Pilate no fixed and permanent judgment regarding Christ, but a certain momentary kindness toward Him, 917. Pilate wished to hear Jesus defending Himself against the accusers, 917. He admires Christ's steadfastness and tranquility, 917. Pilate and Herod become friends in order to slay Jesus, 611. Pilate was the first who dared to violate the temple of God, 801. He strove to consecrate the statue of Caesar in the temple, 804. Hence, in the times of Pilate, the Jews were greatly endangered, 804. Pilate's wife is called blessed because she suffered many things on account of Jesus in a dream, 918. Whether Pilate's wife was converted to God, 918. How hairs in the human body are born, grow, B and are nourished, 653. The pearl-bearing pinna, 450 note. The pinna-guard, 450 note. The consensus of the pious is pleasing to God, 615 et seq. The fishing of men and the fishing of fish, how they differ, 227. A fish, tropologically, is Christ, 584. Two fish distributed to the crowds, what they signify, 477. Fish having a stater in their mouth, tropologically, the greedy, 586. Not all receive an equal number of blows, 167. Plantations of sins, 134. The planting of the Father who is in heaven—the Pharisees were not, 497. Why, 498. To mold man and to make man differ, 131. Pliny, 448, 449 and passim elsewhere. Poa (grass), what it is, 138 and note. Certain sins are healed by poa and nitre, and some by the spirit of burning and punishment, 138. Punishment is one—for sinners of the nature of demons as well as human kind it is predetermined, namely eternal fire, although in the same punishment there is a diverse quantity of suffering, 1. Punishments of the new law are heavier than the punishments of the old law, 260. Origen judges the opinion of eternal punishments to be useful, but not true, 260. Public penitents were ejected from common prayer, 901. Penance after sin is useful, 361, 612, 613. What are the fruits of penance, 959. Overseer of penance, 614. The reading of poets, harmful, 283, 284. The Roman Pontiff holds the citadel of the whole Church, 189 note. Pontius Pilate, 914. See Pilate. The Gate of Zion, what it is, 528. Gates of death, what they are, 528. Gates of hell, what they are, 526, 527, 528. The gates of hell do not prevail against the Church, 526. Against whom the gates of hell do prevail, 530, 531. Heretics are the architects of the gates of hell, 528. Brazen gates of Babylon, 320. To possess and to beget come to the same thing, and they signify the same among the Hebrews, 788 note. The power of God. All things are possible C to God, whether just or unjust; but as far as His justice is concerned, not all things are possible, but only those which are just, 904. Human power regarding the precepts of God. Whether we are able of ourselves to fulfill the confession of Christ, or any of the precepts of God, 900. Powers created in Christ, 766. Two general powers: the power of God, and the power of the devil, 765, 766. Under these two general powers are more specific powers, and there are as many on the side of God as there are on the side of the devil, 766, 767. Nefarious powers are occupied from the beginning with setting traps for the human soul, 660. Powers and principalities are the gates of death and of hell, 528, 529. The power of binding and loosing was granted to all the apostles, but not with the same right and in an equal condition as it was granted to Peter, 523, 524, 525, 613. In this the power granted to Peter differs, that he alone can loose and bind in all the heavens, but others in only one heaven, 613, 614. The power of binding and loosing seems to be attributed not only to Peter, but to all who rebuke fraternal sins thrice, 613. Drink signifies contemplation, 785. The drink which God the Word confesses to be His blood, in what sense the word of Christ is so called, 898 et seq., and note. That visible drink which God the Word held in His hands at supper, in what sense it is said not to be the blood of Christ, but the word in whose mystery that drink was to be poured out, 898 and note. Drink, tropologically, is the word of the knowledge of Christ according to the mystery of His nativity and passion, 898. Having devoured serpents, they abstain from the drink of the stag before digestion, 508 note. God the preceptor of the sacred writers, 182. The office of preaching is dangerous, 133. Christ preached for about one year, according to Origen and Clement of Alexandria, 217 note. The predetermination of the consummation of the world, what it is, 874 et seq. Each one of those things which God predetermines, He does not predetermine from an inexperible [inexplicable] source, 874. The foreskin of the heart must be put away, 159, 160. The presence of the Savior helped not only D earthly matters, but also heavenly, 943. Praxean heretics, called Patripassians, 789 note. Presbyter, bishop, and deacon are symbols of the true things contained under those names, 646. Presbyters, just as bishops, bear the type of the apostles, according to Ignatius, 753 note. More is demanded from a presbyter than from a deacon, 189. Just like bishops, presbyters appointed princes or ministers to the churches subject to them, 643. A presbyter should symbolically be the husband of one wife, 646. Presbyters sat in ecclesiastical conventions, 753 note. Presbyters sometimes administered the goods of the Church, but more often the deacons did, 753. To the presbyters pertained that part of the oblations which were distributed to the poor, 490 note. The price by which Christ redeemed us, what it is, 726 et seq. The primacy of Peter, 523, 524, 525, 613, 614. The first and last of the earth, who they are, 233. First-fruits are to be given from all produce both to the Church and to the poor, 8. He who rises from sleep ought to give first-fruits to God, namely prayers, 233. The Firstborn of all creation, 726, 727. Distinction between those things which pertain to the Firstborn of all creation, and those which pertain to the soul and body of Jesus, 726, 727. Principalities and powers are the gates of death and of hell, 528, 529. Jewish princes are called such in the prophets only when the prophetic discourse looks solely to the Jews: in the Gospel, however, the princes of the Gentiles are named, because the salvation of the Gospel was to be preached through the whole world, 956, 957 et seq. The prince of the priests who, according to the letter of the law, wore on his head the image of the sign and the sanctification of the Lord written in metal, is a figure of the true prince of priests, Jesus, on whose cross it was written: This is the King of the Jews, according to which, he saw, 927. The prince of the priests rending his garments demonstrates that the old priesthood was to be rent by Christ, 911. The princes of the priests and the elders ask Jesus by what power He performed signs. This place of the Gospel is expounded, 764 et seq. The princes of the priests, after the death of Christ, so ceased to be princes of the priests that no princes of the priests existed after them, 710. Christ is the prince of the priests, 132. A bishop ought to be called a prince, 723. In what the princes of the Church should differ from the princes of the Gentiles, 724, 725. The Simonians, Saturnilians, Cerdonians, and most especially the Marcionites, posited two principles, 820 note. Priscillianist heretics abstained from animate things, 494 note. How the height of spiritual stature is acquired, 603. The epitome of Procopius of Gaza, 4. Very many Procopian excerpts from Origen, 37, 39, 41, 44, 50, 52, 61, 63, 65, 66, 68, 70, 71, 72, 75, 78, 79, 86, 87, 88, 90, 91. A great many of Procopius's excerpts from Origen on the Song of Songs, 94 et seq. The more significant marvels of the Old Testament are commemorated in few words, 768. The traitor Judas, 896. Why Christ did not designate the traitor to the disciples at the supper specifically, but generally from the beginning, 896. Profane authors. The ancient Fathers almost abstained from praising profane authors, 448 note. The progress of the body does not depend on us, but the progress
A and growth of the soul is in our power, 956. Prophets have a proportion with the Word, 519. In the prophets, angels became words, imitating Christ. Origen held that the souls of the prophets and of holy men are angels, 624 note. The prophets produced nothing that was not efficacious, 286. Prophets, pearls, 451. Prophets are physicians of souls, 208. Prophets are signified by the servants of householders, 781. The prophets were lamps, but Christ is the sun of justice, 712. The prophets candidly confess their own sins, 272. When prophets contemplated something more majestic, they fell on their faces, 952. Why so, 952. Prophets are given hospitality in upper chambers, 255. Prophets are subject to vexations, 135, 222, 223, 268, 269. The ignominy of the prophets, 461. How it is said that a prophet is not without honor, except in his own country, 464, 971. Whoever strives to attain the happiness of the prophets, let him imitate their life, 222. The understanding of the prophets and of the law is an instruction for understanding the Gospel; the prophetic discourse used to look only to the Jews, but in the Gospel the leaders of the nations are named, because the salvation of the Gospel was to be preached throughout the whole world, 956, 957 et seq. John is the last of the prophets, 939. John is the end of the prophets and of the law, 864, 865. The word of the Lord came to no one in the desert except to John, 937. Christ was a prophet, 788. Origen wrote twenty-five books on the twelve minor prophets. Pamphilus the martyr had copied them with his own hand. All have perished, except for a single small fragment, 438. An apocryphal book of the twelve prophets, 66. The vertex of all prophecy is Christ, 472. Clear prophecies are rejected by the Jews, 462. There are no prophecies and visions among the prophets after the times of John the Baptist, 839. Whoever imitates the prophetic life must be treated with scorn by the world and by sinners, 466. B John the Baptist signifies the prophetic discourse, 470, 471, 472, 473. The prophetic discourse was bound when John was bound, 470. Prophetic grace departed from the Jews after the death of John, 469. The prophetess Anna, daughter of Phanuel, 955. The prophetess daughter of Philip the evangelist, 819. The book of Proverbs written by Solomon is received by the Church of God, 31. In the Proverbs, Solomon taught moral subjects, composing the rules of life in succinct and brief sentences, 51. From the book concerning the Proverbs of Solomon are fragments of Origen, 1 et seqq. Two angels are set over each province, one of justice, the other of iniquity, 946. What the love of neighbor and of God ought to be according to the commandments, 831, 832. Whether the commandment concerning the love of neighbor was added to the Gospel, 670, 671, 672. What kind of prudence there ought to be in distributing alms, 879 et seqq. The Psalms are enumerated and divided differently by the Hebrews than by the Greeks, 747 note. The gradual Psalms, 862. The Psalter, a musical instrument, 616 note. The ten-stringed Psalter, what it is, 616 note. Pseudo-gospels were written without the grace of the Holy Spirit, 933. See Apocryphal Gospels. Psychopneumones, heretics, 814 note. Their errors, 814 note. Ptolemy the heretic used to think that Scripture was composed partly by Moses and partly by the elders of the people, 641 note. He is refuted by Epiphanius, 641 note. Public penitents were cast out from the common prayer, 901. Modest and pure, they differ, 520. Children offered to Christ. This passage of the Gospel is expounded here, 638 et seqq. Why and by whom they were offered to Jesus, 639, 660, et seqq. Angels rule children, but Christ himself rules those who are greater, 591. The foal of an ass. This passage C of the Gospel is expounded here, 736 et seqq. What the foal and the donkey which Christ rode signify, 739. What kind of purgatory Origen admits, 139, 232, 918, 961 et seqq. Pure and modest, they differ, 520. The little ones, whom Christ forbids to be despised, who are they, 606, 609. Pythagoras recognized demons, 624 note. A Pythagorean (Sextus), 654. His error, 654. His works falsely attributed to many others, 654. See Sextus. Pythian virgins, 319. Four persons speak in the Song of Songs, 12. The Church of God receives only four Gospels, and they are admitted without controversy, 440, 933. They were written by the moving force of the Holy Spirit; the rest are pseudo-gospels without the grace of the Holy Spirit, 933. Origen learned from tradition that there were only four Gospels in the Church of God, 440. The number fifty contains remission, 479. The five loaves distributed to the crowds signify the sermons of the Scriptures, 477. Those who were fed by five loaves are less excellent than those who were fed by seven, 510. Whether there were children and women among the five thousand men whom Jesus fed with five loaves and two fish, 478. The five vocations of the hired laborers into the vineyard, are referred to the five senses, 701. They are also referred: 1st to Adam and Eve, 2nd to Noah, 3rd to Abraham, 4th to Moses, 5th to Christ, 700, 701. There were five editions of the prophet Zechariah in the time of Origen, 742. The fifth edition found in Actio littore, 11. Its reading, 742. Rahab had a scarlet sign for her salvation, 919. The Jews, having plucked branches of trees, used to greet their princes and testify their joy, 747 note. Refractory and stubborn people are corrected with difficulty, 165. The Queen who went to Solomon was of Saba in Arabia, not of Ethiopia, 547 note. Cambyses wondered at the wisdom of the Queen of Saba, 46. Josephus made mention of the Queen of Saba in his History, 46. The kingdom of heaven is Christ, 622. What it means for Christ to be restored into his kingdom, 716. The kingdom of God D is given to no one who is subject to the rule of sin, 783. Why the kingdom of heaven is assimilated to a net of various texture, 455 et seqq. Why a rich man will enter the kingdom of heaven with difficulty, 678, 679. Why the kingdom of heaven is compared to the eye of a needle, 680. The kingdoms of sinners, 134. Two angels are set over individual kingdoms; one of justice, the other of iniquity, 946. That the power of life and death, of the Kings of the Jews, had continued until John, and that it ceased at his death, Origen wrongly believed, 469 note, 470 note. The Romans took away from the Jewish kings the right of life and death for the future, 470 note. To leave house, brothers, and parents for the sake of Christ, what it means, 688, 689. Diverse sins are to be cured by diverse remedies, 138. To whom the remission of sins is granted, 620. Baptism effects the remission of sins, 88, 957. Remission of sins does not happen to him who comes to baptism, if he does not cease to sin, 957. The law of divorce, what it is, 143. Ptolemy thought the precept of divorce was added by Moses contrary to the commandment of God, 641 note. For what filth the bill of divorce was handed to a wife in the law of Moses, 647, 648. Whether the law of divorce is the same in the Gospel as in the old law, 647, 648. Whether there is any other reason (according to the Gospel) for divorcing a wife besides the cause of fornication, 647, 648. The restoration of all things, 221. The resurrection is proven, 811 et seqq. Resurrection is regeneration, 635. God is the author of our resurrection, 467. Negated by the Sadducees, 467. Concerning the resurrection, the Samaritans agreed with the Sadducees, 811. Resurrection is twofold, one of the just, another of those to be punished, 105. A twofold form of resurrection, a twofold time of rising, 822. The resurrection will happen in a point of time, 627. No one will be able to rise without stains, according to Origen, 948. After the resurrection we shall be in need of a sacrament washing and purging us, 948. Origen thinks it is falsely and ineptly believed that after the resurrection men's bodies will be equipped with shameful parts, 813 and note. Others thought it would come to pass that all would obtain the male sex, 813 note. After the resurrection bodies will be similar to angelic bodies, 813, 814. After the resurrection there is no kinship according to the flesh, 823. Origen believed that the wicked would partake in the resurrection, 594 note. Cerinthians entertained the opinion that after the resurrection men would eat bodily foods, 827. The Lord's Supper is celebrated in the Church not just once a year, but always after seven days on the Lord's Day, 114. Retractation of D. Alexius Desessarts, preface, 7. We should not walk backwards, 207. Reverence from the face of God, 156. Good and bad laughter, 269. It was the custom of the Romans to pierce the chest of those crucified with a lance, 928. Jerusalem was devastated by the Romans, 792, 977. The Romans took away from the Jews the right of life and death, 469 note, 470 note. The Romans attempted to bring the statue of Caesar into the temple of Jerusalem many times, 804. They demand tribute from the Jews, 84. The Roman Pontiff holds the citadel of the whole Church, 189 note.
The Red Sea produces the most excellent of marine pearls, 418. The Cushite Arabs occupied both shores of the Red Sea, 546 n. Arabia pertains to both shores of the Red Sea, 516 and 547 n. Rufinus, interpreter of Origen’s volumes on the Song of Songs, 25, 26 et seqq. A Saba is twofold, Arabian and Ethiopian, 547 n. Queen of Saba. See Queen of Saba. Women ruled over the Sabeans, 381 n. The Sabaltic mouth in Ethiopia, 547 n. Sabaoth is interpreted, as Aquila handed down, Lord of Hosts, 112. Christ is the Lord of the Sabbath, the people are the servant of the Sabbath, 613. Sabellius had served in the camp of Noetus, 789 n. The heresy of Sabellius, 789 n. Sabellian heretics called Patripassians, 789 n. The symbolic priest of the Jews, what it is, 711. Princes of the priests. See Princes of the priests. Priests who were to be ordained were chosen by the votes of the Church, 645 n. Origen applies the name of symbol to all sacraments, 645 n. We shall need the sacrament that washes and purges us after the resurrection from the dead, according to Origen, 948. Symbolic sacrifices of the Jews, 711. Sadducus the Pharisee, associate of Judas the Galilean, 806 n. The Sadducees not only denied the resurrection of the dead and the immortality of the soul, but also took away all life after the death of the body, 467, 810, 811, 978. The Sadducees thought that it followed from the resurrection of the dead that each person would obtain, upon rising, the wife he had while living, as well as children and parents, 822. The Sadducees ascribed only the books of Moses among the sacred Scriptures, pref., 5, 828. They understood them literally, 467 n., 978. The Samaritans agreed with the Sadducees, 811 n. The Herodians agreed with the Sadducees, 806 n. The Herodians are believed to be a party of the Sadducees, 806 n. Whether the Sadducees rejected tropologies and allegories, 467 n. The Sadducees rejected what was said in the Law about angels as far as the words were concerned, but accepted it as far as the tropology was concerned, 467. The Sadducees question Jesus about the woman who had married seven husbands. This passage of the Gospel is explained, 809 et seqq. Consummation of the age, 444. A net cast into the sea. This parable is explained, 453 et seqq. Why the kingdom of heaven is likened to a net of varied texture, 455 et seqq. The net of varied texture was completed through Christ and the apostles, 435 et seqq. Salom is interpreted as peace, 308. Salome is interpreted as peaceful, 930. Salome is thought to be the mother of the sons of Zebedee herself, 950. Solomon wrote three volumes which the Church of God accepts, 31. The dancing of Herodias, 471. Holy dancing, 471. Savior. See Christ, Jesus. The presence of the Savior is diffused everywhere in the world, 939. It fills the heavenly, the earthly, and the infernal, 939. The presence of the Savior aids not only the earthly, but also the heavenly, 943. The salvation of believers comes through the acknowledgment of faith and the perfection of works, 84. Salvation had its beginning from a woman, just as sin had begun from a woman, 940, 941. The salutation of Mary by the angel, new, and made to her alone, 939. Samaritan is interpreted as guardian, 972. The Samaritans felt the same as the Sadducees regarding the immortality and perseverance of the soul, 811. Parable of the Samaritan. See Parable. Samson was from the village of Saraa, 776 n. Samson was a Nazirite, 914. He broke the bonds of the aliens, 614. He had hair full of strength, 914. Punishments produce holiness, 186. It was the custom of the Jews to call the temple by the name of sanctuary, 329. The sanctuary of the Jews was cast down after the death of Christ, 710. A saint is begotten by God, 182. Saints are gathered by God, 196. Saints are written in heaven, 258. Every saint is a cloud, 172. Saints do not hide themselves from the face of God, 230. The Church of God is in every saint, 524. Saints are not debtors, but give to each his own, 210. B A saint full of bitterness, 221. Saints subject to vexations, 133. Saints will shine equally in the kingdom of God, 414. They care for the salvation of those who are in this world out of charity, and help them with their prayers, 75. The intercession of the saints who have departed from this life, 75. The blood of God the Word in the Eucharist, in what sense the word of Christ that gladdens the heart is said to be, 898 and n. We can take the fruit of the blood of Christ if we wish, 586 n. Wisdom is the knowledge and comprehension of divine and human things, 1. Definition of the wisdom of God, 766. The excellence of Christ was contained chiefly in the fact that he was wisdom, 788. The wisdom of the world is foolishness before God, 175 et seqq. What the sayings of the wise are, 5. Saponaria, an herb which fullers use for cleaning cloths, 138 n. It is that which is called borith or poa, 138 n. Sapphira. See Ananias. Saraa, the village where Samson was from, 776 n. Sarepta of Sidonia, 233. Sarmatians, peoples, 858. Satan among the Hebrews sounds like adversary, 540. Why Peter was called Satan by Christ, 510 et seqq. Saturnilian heretics, 491, 639, 666. They condemned marriage, 639 n. Scandals, what they are, 600. Who can be called scandals, 542. Why Peter was called a scandal by Peter, 541. Scandals do not pertain to those who are not of the world, 900 et seqq. Mary suffered scandal in the passion of the Lord just as the apostles, 952. Definition of knowledge, 766. Knowledge is twofold. One has as its end only doctrine itself, the other operation, 93. Who the scribes are, 458. Who the scribes are tropologically, 791. The scribes did not depart from the letter of the law, 835. Scribes most addicted to traditions, 809 n. The Pharisees agreed with the scribes in all things, 809 n. The scribes boasted that they explained the sacred Scriptures, 711. The scribes after the death of Christ, hardened in mind and blinded in reason, did not penetrate the senses of the sacred Scriptures at all, 710, 711. The apostles are called scribes, and to what extent, 458 et seqq. Scripture is one perfect instrument of God, 411. God is the teacher of the sacred Scriptures, 182. The heretic Ptolemy thought that Scripture was composed partly by God, partly by Moses, and partly by the elders of the people, 641 n. Scripture is compared to a field, 446, 447. Scripture is to be studied and learned diligently, 460. There is nothing superfluous or useless in Scripture, 286. Nothing is to be rejected in Scripture, 352, 353. Let nothing in Scripture be an offense to us, 285, 286, 353. Nothing in Scripture is to be changed; our weakness is an impediment to us, 286. In the Scriptures, the persons speaking must be distinguished from those to whom the speech is addressed, 11. The allegorical, tropological, and anagogical sense of Scripture, 458 n. Certain places in Scripture contain mere allegory, 653. Marcion did not want Scripture to be explained allegorically, 655. The highest ceiling signifies the sublime sense of the Scriptures, 233. It is the custom of the Scriptures to put the imperative for the optative, 13. Scripture is a fountain to some, a well to others, 241. The obscurity of the Scriptures, 11. Solecisms of Scripture, 438. Copies of Scripture interpolated in some places, 609 n. Those who add or subtract anything from the sacred Scriptures, whether through negligence or audacity, are blamed by Origen, 671. Apocryphal scriptures are not admitted to authority because many things are found in them that are corrupt and inserted against the true faith, 36. Certain places have been taken from apocryphal scriptures which the apostles or evangelists inserted into the New Testament, 36. Apocryphal scriptures contain an open mention of the blessed life, 826, 827. See Apocryphal books. Scythians, peoples, 858. Scythia, 923. Sitting alone, who, 219 et seq. Human seed flows from the head into the genitals, 635. The opinion of the ancients on this matter, 633 n. The number six is laborious and industrious, 620. It is of the greatest shame for old men to serve lust, 938. Sennacherib, king of the Assyrians, agrees with Taratha, king of the Ethiopians, to attack the people of God, 512 n. Sennacherib was forced to lift the siege of Pelusium by mice, 512 n. All senses follow one another, so that if one deviates from the right doctrine of the Word, all are completely infatuated, as if defrauded of the word of wisdom, 881. The allegorical, tropological, and anagogical sense of Scripture, 458 n. See Scripture. C Those who were fed with seven loaves were more excellent than those who were fed with five, 510. The number seven contains rest, 620. The weeks of Daniel are explained, 858 et seqq. The edition of the Seventy Interpreters did not remain pure as it was translated by them into Greek, 225. Different copies of it are circulated according to the variety of regions, and that genuine and ancient translation has been corrupted and violated, 225. The Jews corrupted many copies of the Seventy Interpreters, 234 n. The editions of the Seventy Interpreters had already varied much in the very times of Origen, 671. Origen amended the interpretation of the Seventy Elders from other editions, 671. By what method, 671, 672. He himself also [added] new discrepancies in his Tetrapla and Hexapla in D
tellectis Scripturæ sacræ locis, 1. Ille error exploditur, 442, 567, 568 et seq. A but as holy; and where the holy one is, there the holy one is. Do we not affirm this even of Christ? Was Christ not Christ, although at one time He was among the dead? Was He not the Son of God, even though He lived in the subterranean regions, so that every knee should bow in the name of Jesus, of things in heaven, and things in earth, and things under the earth? In the same way Christ was, and even while—so to speak—in that inferior place, by His will He was above; just as the prophets, and Samuel, even though they descend to where the souls in the underworld are, are indeed in the lower place, but are not below in their will. And I ask if they prophesied of heavenly things? But I would in no way grant such power to a demon; for Samuel prophesies concerning Saul, and the people of God, and the kingdom of David, that David is about to reign. Those who think the contrary will observe that they cannot confirm the truth as it relates to that place. But by what reasoning does a holy person come into the place where those in a wretched state remain, for the sake of the salvation of those in a wretched state? Physicians direct their steps to the places where sick soldiers are; let them enter where the stench of their wounds smells foul. This is what medical benevolence suggests. Thus, the prophetic word persuaded the Savior to come there and to descend into the underworld. Moreover, this must be added to the discourse: Samuel was a prophet, and upon his death, prophecy departed from him. Does the Apostle not speak the truth: B "Now I prophesy in part, and I know in part; but when that which is perfect is come, then that which is in part shall be done away"? Therefore, the perfection is after the end of this life. And whatever Isaiah prophesied, he prophesied in part with all freedom; and he testified that all these things concerning the perfect prophecy were David's; therefore, Samuel did not lose the prophetic grace. But my understanding is without fruit, and the one who speaks with a tongue edifies the Church. And Paul himself affirms that the one who prophesies edifies the Church with these very words. Furthermore, if he who prophesies edifies the Church, he certainly has the prophetic grace, for he did not lose it unless he sinned. For only he who, after he has prophesied, commits actions unworthy of the Holy Spirit, loses the prophetic grace, so that he may desert the Spirit Himself and flee from His ruling faculty of the soul. This was what David feared then after his sin, and said: "And take not Thy Holy Spirit from me." Therefore, if the Holy Spirit prophesies, to whom? To the angels? But: "The physician has no need of those who are well, but of those who are ill." Who receive his prophecy? For the prophetic grace is not idle, nor is any one of the gifts that are in the saint idle. Therefore, the souls of the weary, I will dare to say, were in need of the prophetic grace. But here indeed the prophet of Israel is necessary, and he who is sleeping and has departed from this life needed prophets, that in another way he might come to the things of Christ.
C understood, 1. That error is refuted, 442, 567, 568 et seq. Pilate, 801. The Romans attempted to bring the statue of Caesar into the temple of Jerusalem many times, 804. Josephus writes that the temple was destroyed because of those things which the Jews had perpetrated against James the brother of the Lord, and that the Jews themselves so judged, 463. The rational soul is naturally the temple of God, 751. On those cast out of the temple by Christ. This passage of the Gospel is explained, 748 et seq. The darkness that was made over Egypt, when Moses stretched out his hand, is an image of the darkness that was made in Judea, when Christ stretched out his hands on the cross, 923, 924 et seq. The darkness which is said to have been made over the whole earth during the Lord’s passion was made only over the whole land of Judea, or even over Jerusalem alone, 923 et seq. Whether that darkness arose from a defect, or an eclipse of the sun, 912 et seq. Who is the father of darkness, 485. Temptation shows what lay hidden within, 963. Temptations must be resisted, 708. Temptation, when it is permitted, must be fled; when it is not permitted to flee, it must be endured, 473. He who has not withstood the waves of temptations will not arrive at the further shore, 966, 967, 968. Christ was tempted by the devil not as God, but as man, 967. In what sense Origen said that the earth was animate, 186 not. The earth was mortified when Christ arrived, 188. In what way, [regarding] the whole world, but Judea only, or even Jerusalem alone, 923, 924. To what extent the earth was exterminated, 188. The Simonians, Saturnilians, Cerdonians, and Marcionites defined the author of the Old Testament as evil; but [they defined] the author of the New Testament as good, and as the Father of Christ, 820 not. Certain Marcionites attributed the Old Testament to two authors, 460. The great difference of the manuscripts of the New Testament, 671, 672. Origen suspects that certain things were intruded into the New Testament, 670. Christ joined the two Testaments into one, 785. Why the testimonies against Jesus were not consistent, 909, 910. Thamar. At the hand of one of her sons who was being born, scarlet was bound, a sign of the future passion of Christ, 919. Thammuz, who is called among the Hebrews and Syrians what is called Adonis among the Greeks, 423. His worship, 423. Tharata, or Tharaca king of Cush, is believed by some to have been Tearco king of the Ethiopians, 547 not. Sulpitius Severus teaches that Tharaca invaded the kingdom of the Assyrians, 512 not. Tharaca and Sennacherib conspire to attack the people of God, 512 and not. Thau, the last letter of the Hebrews, 321, 421. In antiquity it bore the figure of a cross, 424. Theology, 778, 779. The opinion of Theodoret regarding the twice-married, as to orders, 645 not. Theodotion, 11. Theodotion’s edition does not appear in Lamentations, 521. Theodotion’s reading, 94, 289, 394, 409, 424. The wicked doctrine of Theodolus of Byzantium, 226. Theophilus, to whom Luke wrote his Gospel, whether he was a certain faithful man, or whether all the faithful are designated by the name Theophilus, 934. Theophylact, 449 and elsewhere passim in the notes. Theory, or the contemplative discipline, is that by which, having passed beyond visible things, we contemplate something of divine and heavenly things, 31. Christ the treasure of treasures, 174. The various treasures of God, 174. The treasures of the winds and spirits, 174. What the treasure hidden in the field is, is explained, 446 et seq. Certain Thessalonians in the time of the apostle Paul thought the last coming of Christ was imminent, 874. Lamentations, or the Lamentations of Jeremiah; how they are to be adorned, 321. In Lamentations, the edition of Aquila and Theodotion does not appear, but only that of Symmachus and the Septuagint, 321. Origen published five tomes on Lamentations, 320. Frankincense is dedicated to divine honors, 97. Tiberius Caesar, 801, 923. Pilate attempts to consecrate his statue in the temple of the Jews, 804. Fear of infirmity urges one to flee to the aid of God, 902. Titus the emperor, 429, 846. He conquered the Jews, 429. D Teros, what it is, 659 not. A certain tradition regarding Jeremiah, 263. Christ reproves the traditions of the Jews, 492. The scribes were most addicted to traditions, 809 not. Hebrew traditions are mere trifles, 809 not. From tradition, Origen learned that there are only four Gospels in the Church of God, 410. Trajan the emperor, 719. Transgression of the law brings disgrace to God, 461. The transmigration of souls from bodies into other bodies was believed by some Christians, from certain [interpretations] wrongly understood, 1. That error is refuted, 442, 567, 568 et seq. Trapezitae, who they are, 751 not. The art of the bankers, what it is, 751 not. The Jews were ordered to pay tribute to the Romans in the times of Christ, 801. They deliberate whether they ought to pay, or not, 801, 805. They are split into different parties regarding this matter, 804, 805 et seq. The Trinity the directress of all things, 698. The distinction of the persons of the Most Holy Trinity, 84. The three persons of the Trinity must be understood, 251. Sadness, the worm of the heart, 459. Good sadness, evil sadness, 915 et seq. The impious sow wheat and reap thorns, 188, 189. The Troglodytes are attributed to the Arabs, 547 not. Whether the Sadducees rejected tropologies and allegories, 467 not. The tropological, allegorical, and anagogical sense of Scripture, 458 not. The trumpet, tropologically, signifies an elevated discourse by which the auditor is excited to virtue, 161. The two tunics which God forbids one to carry on the way, the old and the new man, 960. He who does not have the tunic does not have God, 960. Christ’s disciples are better than the crowds, 480. In what they differ from the crowds, 481 et seq. Christ instructs the crowds outside, but his disciples at home, 442. The turtledove or the dove is a figure of the Holy Spirit, 22, 68. They say the nature of turtledoves is such that neither does the male approach another except one female, nor does the female suffer more than one male: so that if it happens that one is intercepted and the other survives, the love of the marriage bond is equally extinguished with the spouse, 61. Who is meant by Typhon, 677 and not. Tyre is called Sor among the Hebrews, and is interpreted as anguish, or tribulation, or fortitude, 502 and not. The law contains a shadow of future good things, 518. Those who live upon the earth are in the shadow of life, not in life itself. Union. See Pearl. Unity, proper to God, 479 not. Decades and hundreds correspond to unities, 620. […] and […] were confused by the ancients, 789 not. Every container will be filled with wine, and to what extent, 193. Sour grape, tropologically, what it is, 803. With what love a wife ought to be loved, 17. In one's own wives, the love of husbands can be dishonorable, 17. A husband can provide a wife with many causes for committing adultery, 648, 649. For what crimes a wife may be dismissed, 647, 648. Whether there is another reason for putting away one's wife, according to the Gospel, besides the cause of fornication, 648, 649. Not only those who had two wives at once, but also those who had them in order, were always excluded from the ordinations of the Church, 643 not. Joseph, the spouse of the Blessed Virgin Mary, had two wives, if the Ebionites are to be believed, 462. Pilate’s wife is called blessed, because she endured many things in a vision on account of Jesus, 918. From certain secret books, she was converted to God, 918. To be idle (in vacuum), what it is, 252. Valentinus the heretic, 185, 237, 383, 386, 528, 542, 861, 865, 981 and elsewhere passim. The Valentinian heretics, 185, 183, 353, 382, 441, 453, 454, 455, 460, 789, 852, 856, 935. The Valentinians feigned that there are different natures of men, 453, 454. They are refuted, 453, 454, 455. The Valentinians denied that the Father is the creator and God of the Law and the Prophets, 935. Origen rises up against them, 95. The Aeons of the Valentinians, 362, 824. The Valesian heretics, 494. They abstained from all animal [products], 494 not. They castrated themselves from the wrongly understood words of Matthew, 653 not. Valesius (Henricus) the interpreter of a fragment from the first tome of Origen’s Commentaries on Matthew, 440. The Valley of Sorek is so designated from the vine of Sorek, of which Isaiah [speaks] in his canticle, 776 not. Delilah of Samson was in the valley of Sorek, 776 not. The Valley of the Cluster, whence that excellent grape, of which Num. xiii, verse 24, from which [it] was brought by the explorers, 776 not. Every valley will be filled, etc. This passage of the Gospel is explained, 932. All are vain who profess themselves to know the consummation of the world, or who glory in knowing the end of their own lives, either through the signs of birds, or through ventriloquists, or seduced by magi, 876. A clay vessel, an earthenware vessel, 241. A veil lies upon the face of those who are not converted to the Lord, 153, 154. Women are commanded to be covered with a veil when praying, on account of the angels, 961.
SELECTA IN JOB EX ORIGENE
A CHAPTER I. VERS. 17. The horsemen made for us three heads and surrounded the camels. He therefore gave the camels over to the power of the horsemen; he consigned the asses and the yokes of oxen to those who led them away; the sheep, enflamed with hatred, he destroyed with fire; he also plotted against the sons, observing the opportunity to effect their destruction. If he had found them reading, he would not have reached the house, and he would have lacked the place to kill them; if he had found them praying, he could have done nothing against them; but having found an opportunity, he prevailed. What sort of occasion and opportunity was it? There was drinking, there was a banquet. But note that the wind touched the four corners of the house, indicating that hypocrites stand in the corners of intersections to pray: but also anyone who does not walk on a straight path uses corners; and the corner of a street is intense and unrestrained wickedness.
B CHAPTER XIX. VERS. 1. How long will you trouble my soul? Just as heavy burdens, when imposed upon animals, bring weariness to those bearing them, so too are certain heavy and troublesome words; he who hears them, weighed down as if by a certain load by the power of the words which have been uttered with reproach and bitterness for the sake of calumny, becomes weary: just as Job in the present instance, feeling as if a heavy burden on account of what was being said by Baldad, and broken in the powers of his soul, says: "How long will you trouble my soul," and will you weigh me down with words as if with a heavy load? You see that the words of the tyrant of the Sauchaeans breathe tyranny; having heard them, Job uttered the words which were brought forward above. For nothing reaches as deeply into a man's soul and stings it as much as harsh speech; for often one who has withstood torments of the body has not endured words. But the perfect athlete, though broken and fatigued, bears harsher words patiently; for to endure contumely is the mark of a great man; whence the Apostle, commemorating his own excellent deeds, says: "Being reviled, we bless; being defamed, we entreat." Now however, it is Job, the most noble of athletes, who says these things; he who finds the book to be nothing else than, in particular, C D
ORDO RERUM QUAE IN HOC TOMO CONTINENTUR.
Homily VII. — On that which is written: "He cried out in riches, he gathered what he did not bear, making his riches not with judgment," etc. On this: "The word which came to Jeremiah from the Lord, saying: Arise and go down to the house of the potter," etc. Homily XIX. — On this: "You deceived me, O Lord, and I was deceived," etc. Preface to the third volume of Origen. Fragments from the book of Proverbs of Solomon. Admonition. Homily XVI. — On this: "Behold, I send many fishermen, says the Lord," etc. FROM THE COMMENTARIES on the Proverbs of Solomon. IN THE SMALL VOLUME on the Canticle [of Canticles] which Origen wrote as a young man. Homily XVIII. Prologue of Blessed Jerome on the exposition of the Canticle of Canticles. Homily I. Homily II. Admonition on the Canticle of Canticles. Prologue to the Canticle of Canticles. Book I. Book II. Book III. Book IV. Admonition to the Exegetics on Isaiah. From the first book on Isaiah. From the twenty-eighth book on Isaiah. Homily I. On the first vision. Homily II. — On that which is written: "Behold, a virgin shall conceive in the womb," etc. Homily III. — On the seven women. Homily IV. — On the vision of God and the seraphim. Homily V. — On that which is written: "Who has raised up justice from the east?" and on the vision again in another way. 976 Homily VI. — On that which is written: "Whom shall I send, and who will go for us?" etc. Homily VII. — On that which is written: "Behold, I and the children," etc. Homily VIII. — On that which is written: "Howl, ye graven things in Jerusalem and in Samaria," etc. Homily IX. — On that which is written: "And I heard the voice of the Lord saying: Whom shall I send, and who shall go for this people?" Admonition. Homily I. — The word of God which came to Jeremiah, son of Hilkiah, etc. Homily II. — On that which is written: "How are you turned into bitterness, O alien vine?" etc. Homily IV. — On that which is written: "And the Lord said to me in the days of King Josiah," etc. Homily V. — On this: "Return, you rebellious children, and I will heal your backslidings," etc. Homily III. — On this: "Have I become a wilderness to the house of Israel, or a desert land?" Homily VI. — On this: "O Lord, your eyes look to faith," etc. Homily VII. — On this: "And it shall be in those days, says the Lord your God, I will not utterly destroy you," etc. Homily VIII. — On that which is written: "Who made the earth by His strength." Homily IX. — On that which is written: "The word that came to Jeremiah from the Lord, saying: Hear the words of this covenant," etc. Homily XX. — On that which is written: "How is the hammer of the whole earth broken and crushed?" 525 Homily XXI. — On that which is written: "Flee from the midst of Babylon." From Homily XXXIX on Jeremiah the prophet. Admonition to the exegetics on Ezekiel. From the commentaries on Ezekiel. Prologue of Blessed Jerome on Ezekiel. Homily I. Homily II. — On that which is said: "Son of man, prophesy against the prophets of Israel who prophesy out of their own heart," etc. Homily III. — On that which is written: "Son of man, set your face against the daughters of your people who prophesy out of their own heart," etc. Homily IV. — On that which is written: "When the land has sinned against me by treacherous dealing, I will stretch out my hand upon it," etc. Homily V. — On the fact that four worst punishments, that is, the sword, famine, evil beasts and pestilence, are brought upon the sinful land. Homily VI. — On that which is said: "Son of man, make known to Jerusalem her abominations," etc. Homily VII. — On that which is said: "Taking of your garments you made for yourself high places here and there," etc. 719 Homily VIII. — On that which is written: "In what shall I establish your heart, says the Lord, when you do all these works of a bold harlot?" etc. Homily IX. — On that which is said: "Your mother was a Hittite, and your father an Amorite," etc. Homily X. — On that which is written: "Therefore also you yourself be ashamed and bear your reproach," etc. Homily XI. — On that which was said: "Son of man, propose a riddle and tell a parable to the house of Israel," etc. Homily XII. — On that which is written: "Son of man, say to the rebellious house: Do you not know what these things signify?" Homily XIII. — On that which is said: "Son of man, take up a lamentation over the king of Tyre, and set your face against Sidon." Homily XIV. — On that which is said: "This gate shall be shut, it shall not be opened, and no one shall pass through it, because the Lord God shall pass through it." Homily X. — On this: "Make known to me, O Lord, and I shall know," etc. Homily XI. — On this: "The whole earth is utterly exterminated," etc. Homily XII. — On that which is written: "Every bottle shall be filled with wine," etc. Homily XIII. — On this: "Who shall spare you, Jerusalem?" etc. Homily XIV. — On that which is written: "Woe is me, mother," etc. Homily XV. — On the same. From the first volume of the commentaries on Matthew. On the second volume on the Gospel of Matthew. On the seventh volume on the Gospel of Matthew. The tenth volume on the Gospel according to Matthew. The eleventh volume. The twelfth volume. The thirteenth volume. The fourteenth volume. The fifteenth volume.
ORDER OF CONTENTS CONTAINED IN THIS VOLUME
The sixteenth volume. The seventeenth volume. Prologue of St. Jerome on the Explanation of St. Luke. Homily I. On the preface to Luke up to the place where he says: "To write to you, most excellent Theophilus." Homily II. On that which is written: "And they were both just in the sight of God," etc. Homily III. On that which is written: "An angel of the Lord appeared to him," etc. Homily IV. On that which is written: "Fear not, Zacharias," etc. Homily V. On the fact that Zacharias became dumb. Homily VI. On that which is written: "But when Elizabeth had conceived," etc. Homily VII. On that which is written: "And Mary rising up in the hill country with haste," etc. Homily VIII. On that which is written: "My soul doth magnify the Lord," etc. Homily IX. On that which is written: "And she abode with her about three months," etc. Homily X. On that which is written: "Filled with the Holy Ghost, he prophesied," etc. Homily XI. On that which is written: "And the child grew," etc. Homily XII. On that which is written, that an angel came from heaven and announced the birth of the Lord to the shepherds. Homily XIII. On that which is written: "And there was a multitude of the heavenly host," etc. Homily XX. On that which is written: "Why did you seek me?" etc. Homily XXI. On that which is written: "In the fifteenth year of the reign of Tiberius," etc. Homily XXII. On that which is written: "Every valley shall be filled," etc. Homily XXIII. On that which is written: "For now the axe is laid to the root of the trees," etc. Homily XXIV. On that which is written: "I indeed baptize you with water," etc. Homily XXV. Concerning the suspicion which the people had of John, lest perhaps he himself were the Christ. Homily XXVI. On that which is written: "Whose fan is in his hand," etc. Homily XXVII. On that which is written: "And many other things exhorting, he preached," etc. Homily XXVIII. On the genealogy of the Savior, because different authors for it are referred to in Matthew and in Luke. Homily XXIX. On that which is written: "And Jesus being full of the Holy Ghost returned; and concerning His first temptation." Homily XXX. The second temptation of the Savior. Homily XXXI. On the third temptation of the Savior. Homily XXXII. On that which is written: "And Jesus returned in the power of the Spirit," etc. Homily XXXIII. On that which is written: "Doubtless you will say to me this parable," etc. Homily XXXIV. On that which is written: "Master, what good must I do to possess life everlasting?" etc. Homily XXXV. On that which is written: "When you go with your adversary," etc. Homily XXXVI. On that which is written: "Whosoever will save his life shall lose it," etc. Homily XXXVII. On that which is written, that the colt of an ass was loosed by the disciples. Homily XXXVIII. On that which is written: "And when he drew near, he saw the city, and wept over it," etc. Homily XIV. On that which is written: "And after eight days were accomplished for the circumcising of the child," etc. Homily XV. Concerning Simeon, that he came by the Spirit into the temple. Homily XVI. On that which is written: "And his father and mother were wondering at those things which were spoken concerning him," etc. Homily XVII. On the same, and on Anna the prophetess. Homily XVIII. On that which is written: "And the child grew, and waxed strong," etc. Homily XIX. On the same. Homily XXXIX. On the question of the Sadducees, which they had proposed to the Lord, concerning the woman who had seven husbands; and again concerning the penny which the Savior commanded to be shown to Him. Various readings of the commentaries on Matthew. Analytical Index.
FINIS TOMI DECIMI TERTII